record of buddhistic kingdoms-第17节

按键盘上方向键 ← 或 → 可快速上下翻页，按键盘上的 Enter 键可回到本书目录页，按键盘上方向键 ↑ 可回到本页顶部！
————未阅读完？加入书签已便下次继续阅读！



＇4＇　Explained　by　〃Path　of　Love；〃　and　〃Lord　of　Life。〃　Prajapati　was　aunt　and　nurse　of　Sakyamuni；　the　first　woman　admitted　to　the　monkhood；　and　the　first　superior　of　the　first　Buddhistic　convent。　She　is　yet　to　become　a　Buddha。

＇5＇　Sudatta；　meaning　〃almsgiver；〃　was　the　original　name　of　Anatha…　pindika　（or　Pindada）；　a　wealthy　householder；　or　Vaisya　head；　of　Sravasti；　famous　for　his　liberality　（Hardy；　Anepidu）。　Of　his　old　house；　only　the　well　and　walls　remained　at　the　time　of　Fa…hien's　visit　to　Sravasti。

＇6＇　The　Angulimalya　were　a　sect　or　set　of　Sivaitic　fanatics；　who　made　assassination　a　religious　act。　The　one　of　them　here　mentioned　had　joined　them　by　the　force　of　circumstances。　Being　converted　by　Buddha；　he　became　a　monk；　but　when　it　is　said　in　the　text　that　he　〃got　the　Tao；〃　or　doctrine；　I　think　that　expression　implies　more　than　his　conversion；　and　is　equivalent　to　his　becoming　an　Arhat。　His　name　in　Pali　is　Angulimala。　That　he　did　become　an　Arhat　is　clear　from　his　autobiographical　poem　in　the　〃Songs　of　the　Theras。〃

＇7＇　Eitel　（p。　37）　says：〃A　noted　vihara　in　the　suburbs　of　Sravasti；　erected　in　a　park　which　Anatha…pindika　bought　of　prince　Jeta；　the　son　of　Prasenajit。　Sakyamuni　made　this　place　his　favourite　residence　for　many　years。　Most　of　the　Sutras　（authentic　and　supposititious）　date　from　this　spot。〃

＇8＇　See　chapter　xvii。

＇9＇　See　chapter　xiii。

＇10＇　Arya；　meaning　〃honourable；〃　〃venerable；〃　is　a　title　given　only　to　those　who　have　mastered　the　four　spiritual　truths：（1）　that　〃misery〃　is　a　necessary　condition　of　all　sentient　existence；　this　is　duhkha：　（2）　that　the　〃accumulation〃　of　misery　is　caused　by　the　passions；　this　is　samudaya：　（3）　that　the　〃extinction〃　of　passion　is　possible；　this　is　nirodha：　and　（4）　that　the　〃path〃　leads　to　the　extinction　of　passion；　which　is　marga。　According　to　their　attainment　of　these　truths；　the　Aryas；　or　followers　of　Buddha；　are　distinguished　into　four　classes；　Srotapannas；　Sakridagamins；　Anagamins；　and　Arhats。　E。　H。；　p。　14。

＇11＇　This　is　the　first　time　that　Fa…hien　employs　the　name　Ho…shang　｛。｝　｛。｝；　which　is　now　popularly　used　in　China　for　all　Buddhist　monks　without　distinction　of　rank　or　office。　It　is　the　representative　of　the　Sanskrit　term　Upadhyaya；　〃explained；〃　says　Eitel　（p。　155）　by　〃a　self…taught　teacher；〃　or　by　〃he　who　knows　what　is　sinful　and　what　is　not　sinful；〃　with　the　note；　〃In　India　the　vernacular　of　this　term　is　｛。｝　｛。｝　（？　munshee　＇？　Bronze＇）；　in　Kustana　and　Kashgar　they　say　｛。｝　｛。｝　（hwa…shay）；　and　from　the　latter　term　are　derived　the　Chinese　synonyms；　｛。｝　｛。｝　（ho…shay）　and　｛。｝　｛。｝　（ho…shang）。〃　The　Indian　term　was　originally　a　designation　for　those　who　teach　only　a　part　of　the　Vedas；　the　Vedangas。　Adopted　by　Buddhists　of　Central　Asia；　it　was　made　to　signify　the　priests　of　the　older　ritual；　in　distinction　from　the　Lamas。　In　China　it　has　been　used　first　as　a　synonym　for　｛。｝　｛。｝；　monks　engaged　in　popular　teaching　（teachers　of　the　Law）；　in　distinction　from　｛。｝　｛。｝；　disciplinists；　and　｛。｝　｛。｝；　contemplative　philosophers　（meditationists）；　then　it　was　used　to　designate　the　abbots　of　monasteries。　But　it　is　now　popularly　applied　to　all　Buddhist　monks。　In　the　text　there　seems　to　be　implied　some　distinction　between　the　〃teachers〃　and　the　〃ho…shang；〃probably；　the　Pali　Akariya　and　Upagghaya；　see　Sacred　Books　of　the　East；　vol。　xiii；　Vinaya　Texts；　pp。　178；　179。

＇12＇　It　might　be　added；　〃as　depending　on　it；〃　in　order　to　bring　out　the　full　meaning　of　the　｛。｝　in　the　text。　If　I　recollect　aright；　the　help　of　the　police　had　to　be　called　in　at　Hong　Kong　in　its　early　years；　to　keep　the　approaches　to　the　Cathedral　free　from　the　number　of　beggars；　who　squatted　down　there　during　service；　hoping　that　the　hearers　would　come　out　with　softened　hearts；　and　disposed　to　be　charitable。　I　found　the　popular　tutelary　temples　in　Peking　and　other　places；　and　the　path　up　Mount　T'ai　in　Shan…lung　similarly　frequented。

＇13＇　The　wife　of　Anatha…pindika；　and　who　became　〃mother　superior〃　of　many　nunneries。　See　her　history　in　M。　B。；　pp。　220…227。　I　am　surprised　it　does　not　end　with　the　statement　that　she　is　to　become　a　Buddha。

＇14＇　See　E。　H。；　p。　136。　Hsuan…chwang　does　not　give　the　name　of　this　murderer；　see　in　Julien's　〃Vie　et　Voyages　de　Hiouen…thsang；〃　p。　125；　〃a　heretical　Brahman　killed　a　woman　and　calumniated　Buddha。〃　See　also　the　fuller　account　in　Beal's　〃Records　of　Western　Countries；〃　pp。　7；　8；　where　the　murder　is　committed　by　several　Brahmacharins。　In　this　passage　Beal　makes　Sundari　to　be　the　name　of　the　murdered　person　（a　harlot）。　But　the　text　cannot　be　so　construed。

＇15＇　Eitel　（p。　144）　calls　her　Chancha；　in　Singhalese；　Chinchi。　See　the　story　about　her；　M。　B。；　pp。　275…277。

＇16＇　〃Earth's　prison；〃　or　〃one　of　Earth's　prisons。〃　It　was　the　Avichi　naraka　to　which　she　went；　the　last　of　the　eight　hot　prisons；　where　the　culprits　die；　and　are　born　again　in　uninterrupted　succession　（such　being　the　meaning　of　Avichi）；　though　not　without　hope　of　final　redemption。　E。　H。　p。　21。

＇17＇　Devadatta　was　brother　of　Ananda；　and　a　near　relative　therefore　of　Sakyamuni。　He　was　the　deadly　enemy；　however；　of　the　latter。　He　had　become　so　in　an　earlier　state　of　existence；　and　the　hatred　continued　in　every　successive　birth；　through　which　they　reappeared　in　the　world。　See　the　accounts　of　him；　and　of　his　various　devices　against　Buddha；　and　his　own　destruction　at　the　last；　in　M。　B。；　pp。　315…321；　326…330；　and　still　better；　in　the　Sacred　Books　of　the　East；　vol。　xx；　Vinaya　Texts；　pp。　233…265。　For　the　particular　attempt　referred　to　in　the　text；　see　〃The　Life　of　the　Buddha；〃　p。　107。　When　he　was　engulphed；　and　the　flames　were　around　him；　he　cried　out　to　Buddha　to　save　him；　and　we　are　told　that　he　is　expected　yet　to　appear　as　a　Buddha　under　the　name　of　Devaraja；　in　a　universe　called　Deva…soppana。　E。　H。；　p。　39。

＇18＇　〃A　devalaya　（｛。｝　｛。｝　or　｛。｝　｛。｝）；　a　place　in　which　a　deva　is　worshipped；a　general　name　for　all　Brahmanical　temples〃　（Eitel；　p。　30）。　We　read　in　the　Khang…hsi　dictionary　under　｛。｝；　that　when　Kasyapa　Matanga　came　to　the　Western　Regions；　with　his　Classics　or　Sutras；　he　was　lodged　in　the　Court　of　State…Ceremonial；　and　that　afterwards　there　was　built　for　him　〃The　Court　of　the　White…horse〃　（｛。｝　｛。｝　｛。｝）；　and　in　consequence　the　name　of　Sze　｛。｝　came　to　be　given　to　all　Buddhistic　temples。　Fa…hien；　however；　applies　this　term　only　to　Brahmanical　temples。

＇19＇　Their　speech　was　somewhat　unconnected；　but　natural　enough　in　the　circumstances。　Compare　the　whole　account　with　the　narrative　in　I　Samuel　v。　about　the　Ark　and　Dagon；　that　〃twice…battered　god　of　Palestine。〃

＇20＇　〃Entered　the　doctrine　or　path。〃　Three　stages　in　the　Buddhistic　life　are　indicated　by　Fa…hien：〃entering　it；〃　as　here；　by　becoming　monks　（｛。｝　｛。｝）；　〃getting　it；〃　by　becoming　Arhats　（｛。｝　｛。｝）；　and　〃completing　it；〃　by　becoming　Buddha　（｛。｝　｛。｝）。

＇21＇　It　is　not　quite　clear　whether　the　author　had　in　mind　here　Central　India　as　a　whole；　which　I　think　he　had；　or　only　Kosala；　the　part　of　it　where　he　then　was。　In　the　older　teaching；　there　were　only　thirty…two　sects；　but　there　may　have　been　three　subdivisions　of　each。　See　Rhys　Davids'　〃Buddhism；〃　pp。　98；　99。

＇22＇　This　mention　of　〃the　future　world〃　is　an　important　difference　between　the　Corean　and　Chinese　texts。　The　want　of　it　in　the　latter　has　been　a　stumbling…block　in　the　way　of　all　previous　translators。　Remusat　says　in　a　note　that　〃the　heretics　limited　themselves　to　speak　of　the　duties　of　man　in　his　actual　life　without　connecting　it　by　the　notion　that　the　metempsychosis　with　the　anterior　periods　of　existence　through　which　he　had　passed。〃　But　this　is　just　the　opposite　of　what　Fa…hien's　meaning　was；　according　to　our　Corean　text。　The　notion　of　〃the　metempsychosis〃　was　just　that　in　which　all　the　ninety…six　erroneous　systems　agreed　among　themselves　and　with　Buddhism。　If　he　had　wished　to　say　what　the　French　sinologue　thinks　he　does　say；　moreover；　he　would　probably　have　written　｛。｝　｛。｝　｛。｝　｛。｝　｛。｝。　Let　me　add；　however；　that　the　connexion　which　Buddhism　holds　between　the　past　world　（including　the　present）　and　the　future　is　not　that　of　a　metempsychosis；　or　transmigration　of　souls；　for　it　does　not　appear　to　admit　any　separate　existence　of　the　soul。　Adhering　to　its　own　phraseology　of　〃the　wheel；〃　I　would　call　its　doctrine　that　of　〃The　Transrotation　of　Births。〃　See　Rhys　Davids'　third　Hibbert　Lecture。

＇23＇　Or；　more　according　to　the　phonetisation　of　the　text；　Vaidurya。　He　was　king　of　Kosala；　the　son　and　successor　of　Prasenajit；　and　the　destroyer　of　Kapilavastu；　the　city　of　the　Sakya　family。　His　hostility　to　the　Sakyas　is　sufficiently　established；　and　it　may　be　considered　as　certain　that　the　name　Shay…e；　which；　according　to　Julien's　〃Methode；〃　p。　89；　may　be　read　Chia…e；　is　the　same　as　Kia…e　（｛。｝　｛。｝）；　one　of　the　phonetisations　of　Kapilavastu；　as　given　by　Eitel。

＇24＇　This　would　be　the　interview　in　the　〃Life　of　the　Buddha〃　in　Trubner's　Oriental　Series；　p。　116；　when　Virudhaha　on　his　march　found　Buddha　under　an　old　sakotato　tree。　It　afforded　him　no　shade；　but　he　told　the　king　that　the　thought　of　the　danger　of　〃his　relatives　and　kindred　made　it　shady。〃　The　king　was　moved　to　sympathy　for　the　time；　and　went　back　to　Sravasti；　but　the　destruction　of　Kapilavastu　was　only　postponed　for　a　short　space；　and　Buddha　himself　acknowledged　it　to　be　inevitable　i