Record of Buddhistic Kingdoms [36]
See Hardy's M. B., pp. 283, 284, et al.
[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
[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