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.

NOTES

[1] The modern Peshawur, lat. 34d 8s N., lon. 71d 30s E.

[2] A first cousin of Sakyamuni, and born at the moment when he attained to Buddhaship. Under Buddha's teaching, Ananda became an Arhat, and is famous for his strong and accurate memory; and he played an important part at the first council for the formation of the Buddhist canon. The friendship between Sakyamuni and Ananda was very close and tender; and it is impossible to read much of what the dying Buddha said to him and of him, as related in the Maha-pari-nirvana Sutra, without being moved almost to tears. Ananda is to reappear on earth as Buddha in another Kalpa. See E. H., p. 9, and the Sacred Books of the East, vol. xi.

[3] On his attaining to nirvana, Sakyamuni became the Buddha, and had no longer to mourn his being within the circle of transmigration, and could rejoice in an absolute freedom from passion, and a perfect purity.

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