conscience—and should not that have yielded to the general

time:2023-12-02 01:02:18source:muvedit:news

Going on further for two days to the east, they came to the place where the Bodhisattva threw down his body to feed a starving tigress.[2] In these two places also large topes have been built, both adorned with layers of all the precious substances. The kings, ministers, and peoples of the kingdoms around vie with one another in making offerings at them. The trains of those who come to scatter flowers and light lamps at them never cease. The nations of those quarters all those (and the other two mentioned before) "the four great topes."

conscience—and should not that have yielded to the general

[1] See Julien's "Methode pour dechiffrer et transcrire les Nomes Sanscrits," p. 206. Eitel says, "The Taxila of the Greeks, the region near Hoosun Abdaul in lat. 35d 48s N., lon. 72d 44s E. But this identification, I am satisfied, is wrong. Cunningham, indeed, takes credit ("Ancient Geography of India," pp. 108, 109) for determining this to be the site of Arrian's Taxila,--in the upper Punjab, still existing in the ruins of Shahdheri, between the Indus and Hydaspes (the modern Jhelum). So far he may be correct; but the Takshasila of Fa-hien was on the other, or western side of the Indus; and between the river and Gandhara. It took him, indeed, seven days travelling eastwards to reach it; but we do not know what stoppages he may have made on the way. We must be wary in reckoning distances from his specifications of days.

conscience—and should not that have yielded to the general

[2] Two Jataka stories. See the account of the latter in Spence Hardy's "Manual of Buddhism," pp. 91, 92. It took place when Buddha had been born as a Brahman in the village of Daliddi; and from the merit of the act, he was next born in a devaloka.

conscience—and should not that have yielded to the general


Going southwards from Gandhara, (the travellers) in four days arrived at the kingdom of Purushapura.[1] Formerly, when Buddha was travelling in this country with his disciples, he said to Ananda,[2] "After my pari-nirvana,[3] there will be a king named Kanishka,[4] who shall on this spot build a tope." This Kanishka was afterwards born into the world; and (once), when he had gone forth to look about him, Sakra, Ruler of Devas, wishing to excite the idea in his mind, assumed the appearance of a little herd-boy, and was making a tope right in the way (of the king), who asked what sort of thing he was making. The boy said, "I am making a tope for Buddha." The king said, "Very good;" and immediately, right over the boy's tope, he (proceeded to) rear another, which was more than four hundred cubits high, and adorned with layers of all the precious substances. Of all the topes and temples which (the travellers) saw in their journeyings, there was not one comparable to this in solemn beauty and majestic grandeur. There is a current saying that this is the finest tope in Jambudvipa.[5] When the king's tope was completed, the little tope (of the boy) came out from its side on the south, rather more than three cubits in height.

Buddha's alms-bowl is in this country. Formerly, a king of Yueh-she[6] raised a large force and invaded this country, wishing to carry the bowl away. Having subdued the kingdom, as he and his captains were sincere believers in the Law of Buddha, and wished to carry off the bowl, they proceeded to present their offerings on a great scale. When they had done so to the Three Precious Ones, he made a large elephant be grandly caparisoned, and placed the bowl upon it. But the elephant knelt down on the ground, and was unable to go forward. Again he caused a four-wheeled waggon to be prepared in which the bowl was put to be conveyed away. Eight elephants were then yoked to it, and dragged it with their united strength; but neither were they able to go forward. The king knew that the time for an association between himself and the bowl had not yet arrived,[7] and was sad and deeply ashamed of himself. Forthwith he built a tope at the place and a monastery, and left a guard to watch (the bowl), making all sorts of contributions.

There may be there more than seven hundred monks. When it is near midday, they bring out the bowl, and, along with the common people,[8] make their various offerings to it, after which they take their midday meal. In the evening, at the time of incense, they bring the bowl out again.[9] It may contain rather more than two pecks, and is of various colours, black predominating, with the seams that show its fourfold composition distinctly marked.[10] Its thickness is about the fifth of an inch, and it has a bright and glossy lustre. When poor people throw into it a few flowers, it becomes immediately full, while some very rich people, wishing to make offering of many flowers, might not stop till they had thrown in hundreds, thousands, and myriads of bushels, and yet would not be able to fill it.[11]

Pao-yun and Sang-king here merely made their offerings to the alms- bowl, and (then resolved to) go back. Hwuy-king, Hwuy-tah, and Tao- ching had gone on before the rest to Negara,[12] to make their offerings at (the places of) Buddha's shadow, tooth, and the flat-bone of his skull. (There) Hwuy-king fell ill, and Tao-ching remained to look after him, while Hwuy-tah came alone to Purushapura, and saw the others, and (then) he with Pao-yun and Sang-king took their way back to the land of Ts'in. Hwuy-king[13] came to his end[14] in the monastery of Buddha's alms-bowl, and on this Fa-hien went forward alone towards the place of the flat-bone of Buddha's skull.


copyright © 2016 powered by Guima Cattle Network   sitemap