Record of Buddhistic Kingdoms [55]
as he lay with his four limbs spread out on the ground, he took this oath, "If the tree do not live, I will never rise from this." When he had uttered this oath, the tree immediately began to grow from the roots, and it has continued to grow till now, when it is nearly 100 cubits in height.
NOTES
[1] Here is an instance of {.} used, as was pointed out in chap. ix, note 3, for a former age; and not merely a former time. Perhaps "a former birth" is the best translation. The Corean reading of Kasyapa Buddha is certainly preferable to the Chinese "Sakya Buddha."
[2] See chap. xvii, note 8.
[3] I prefer to retain the Sanskrit term here, instead of translating the Chinese text by "Earth's prison {.} {.}," or "a prison in the earth;" the name for which has been adopted generally by Christian missionaries in China for gehenna and hell.
[4] Eitel (p. 173) says:--"Yama was originally the Aryan god of the dead, living in a heaven above the world, the regent of the south; but Brahmanism transferred his abode to hell. Both views have been retained by Buddhism." The Yama of the text is the "regent of the narakas, residing south of Jambudvipa, outside the Chakravalas (the double circuit of mountains above), in a palace built of brass and iron. He has a sister who controls all the female culprits, as he exclusively deals with the male sex. Three times, however, in every twenty-four hours, a demon pours boiling copper into Yama's mouth, and squeezes it down his throat, causing him unspeakable pain." Such, however, is the wonderful "transrotation of births," that when Yama's sins have been expiated, he is to be reborn as Buddha, under the name of "The Universal King."
[5] Or, "was loosed;" from the bonds, I suppose, of his various illusions.
[6] I have not met with this particular numerical category.
CHAPTER XXXIII
MOUNT GURUPADA, WHERE KASYAPA BUDDHA'S ENTIRE SKELETON IS.
(The travellers), going on from this three le to the south, came to a mountain named Gurupada,[1] inside which Mahakasyapa even now is. He made a cleft, and went down into it, though the place where he entered would not (now) admit a man. Having gone down very far, there was a hole on one side, and there the complete body of Kasyapa (still) abides. Outside the hole (at which he entered) is the earth with which he had washed his hands.[2] If the people living thereabouts have a sore on their heads, they plaster on it some of the earth from this, and feel immediately easier.[3] On this mountain, now as of old, there are Arhats abiding. Devotees of our Law from the various countries in that quarter go year by year to the mountain, and present offerings to Kasyapa; and to those whose hearts are strong in faith there come Arhats at night, and talk with them, discussing and explaining their doubts, and disappearing suddenly afterwards.
On this hill hazels grow luxuriously; and there are many lions, tigers, and wolves, so that people should not travel incautiously.
NOTES
[1] "Fowl's-foot hill," "with three peaks, resembling the foot of a chicken. It lies seven miles south-east of Gaya, and was the residence of Mahakasyapa, who is said to be still living inside this mountain." So Eitel says, p. 58; but this chapter does not say that Kasyapa is in the mountain alive, but that his body entire is in a recess or hole in it. Hardy (M. B., p. 97) says that after Kasyapa Buddha's body was burnt, the bones still remained in their usual position, presenting the appearance of a perfect skeleton. It is of him that the chapter speaks, and not of the famous disciple of Sakyamuni, who also is called Mahakasyapa. This will appear also on a comparison of Eitel's articles on "Mahakasyapa" and "Kasyapa Buddha."
[2] Was it a custom to wash the hands with "earth," as is often done with sand?
[3] This I conceive to be the meaning here.
CHAPTER XXXIV
ON THE WAY BACK TO PATNA. VARANASI, OR BENARES. SAKYAMUNI'S FIRST DOINGS AFTER BECOMING BUDDHA.
Fa-hien[1] returned (from here) towards Pataliputtra,[2] keeping along the course of the Ganges
NOTES
[1] Here is an instance of {.} used, as was pointed out in chap. ix, note 3, for a former age; and not merely a former time. Perhaps "a former birth" is the best translation. The Corean reading of Kasyapa Buddha is certainly preferable to the Chinese "Sakya Buddha."
[2] See chap. xvii, note 8.
[3] I prefer to retain the Sanskrit term here, instead of translating the Chinese text by "Earth's prison {.} {.}," or "a prison in the earth;" the name for which has been adopted generally by Christian missionaries in China for gehenna and hell.
[4] Eitel (p. 173) says:--"Yama was originally the Aryan god of the dead, living in a heaven above the world, the regent of the south; but Brahmanism transferred his abode to hell. Both views have been retained by Buddhism." The Yama of the text is the "regent of the narakas, residing south of Jambudvipa, outside the Chakravalas (the double circuit of mountains above), in a palace built of brass and iron. He has a sister who controls all the female culprits, as he exclusively deals with the male sex. Three times, however, in every twenty-four hours, a demon pours boiling copper into Yama's mouth, and squeezes it down his throat, causing him unspeakable pain." Such, however, is the wonderful "transrotation of births," that when Yama's sins have been expiated, he is to be reborn as Buddha, under the name of "The Universal King."
[5] Or, "was loosed;" from the bonds, I suppose, of his various illusions.
[6] I have not met with this particular numerical category.
CHAPTER XXXIII
MOUNT GURUPADA, WHERE KASYAPA BUDDHA'S ENTIRE SKELETON IS.
(The travellers), going on from this three le to the south, came to a mountain named Gurupada,[1] inside which Mahakasyapa even now is. He made a cleft, and went down into it, though the place where he entered would not (now) admit a man. Having gone down very far, there was a hole on one side, and there the complete body of Kasyapa (still) abides. Outside the hole (at which he entered) is the earth with which he had washed his hands.[2] If the people living thereabouts have a sore on their heads, they plaster on it some of the earth from this, and feel immediately easier.[3] On this mountain, now as of old, there are Arhats abiding. Devotees of our Law from the various countries in that quarter go year by year to the mountain, and present offerings to Kasyapa; and to those whose hearts are strong in faith there come Arhats at night, and talk with them, discussing and explaining their doubts, and disappearing suddenly afterwards.
On this hill hazels grow luxuriously; and there are many lions, tigers, and wolves, so that people should not travel incautiously.
NOTES
[1] "Fowl's-foot hill," "with three peaks, resembling the foot of a chicken. It lies seven miles south-east of Gaya, and was the residence of Mahakasyapa, who is said to be still living inside this mountain." So Eitel says, p. 58; but this chapter does not say that Kasyapa is in the mountain alive, but that his body entire is in a recess or hole in it. Hardy (M. B., p. 97) says that after Kasyapa Buddha's body was burnt, the bones still remained in their usual position, presenting the appearance of a perfect skeleton. It is of him that the chapter speaks, and not of the famous disciple of Sakyamuni, who also is called Mahakasyapa. This will appear also on a comparison of Eitel's articles on "Mahakasyapa" and "Kasyapa Buddha."
[2] Was it a custom to wash the hands with "earth," as is often done with sand?
[3] This I conceive to be the meaning here.
CHAPTER XXXIV
ON THE WAY BACK TO PATNA. VARANASI, OR BENARES. SAKYAMUNI'S FIRST DOINGS AFTER BECOMING BUDDHA.
Fa-hien[1] returned (from here) towards Pataliputtra,[2] keeping along the course of the Ganges