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Hwuy-king, Hwuy-tah, and Tâo-ching had gone on before the rest to Nagâra, 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 Tâo-ching remained to look after him, while Hwuy-tah came alone to Purushapura, and saw the others, and then he with Pâo-yun and Sang-king took their way back to the land of Ts'in.
On the north side of the mountains, in the shade, they suddenly encountered a cold wind which made them shiver and become unable to speak. Hwuy-king could not go any farther. A white froth came from his mouth, and he said to Fâ-hien, "I cannot live any longer. Do you immediately go away, that we do not all die here"; and with these words he died.
Hwuy-king, Hwuy-tah, and Tâo-ching went on ahead towards the place of Buddha's shadow in the country of Nâgara; but Fâ-hien and the others remained in Woo-chang, and kept the summer retreat. That over, they descended south, and arrived in the country of Soo-ho-to. All bhikshus call themselves Sramans. ~Soo-ho-to Legends of Buddha~ In that country also Buddhism is flourishing.
Hwuy-king, Tao-ching, and Hwuy-tah set out in advance towards the country of K'eeh-ch'a; but Fa-Hsien and the others, wishing to see the procession of images, remained behind for three months. There are in this country four great monasteries, not counting the smaller ones.
These must have been Tao-ching and Hwuy-king. Probably the Safeid Koh, and on the way to the Kohat pass. All the texts have Kwuy-king. See chapter xii, note 13. A very natural exclamation, but out of place and inconsistent from the lips of Fa-Hsien. The term implies a factor, or fa-tor, and supposes the ordination of Heaven or God. A Confucian idea for the moment overcame his Buddhism.
See Davids' Hibbert Lectures, p. 146. Having stayed there till the third month of winter, Fa-Hsien and the two others, proceeding southwards, crossed the Little Snowy mountains. On them the snow lies accumulated both winter and summer. Hwuy-king could not go any farther. A white froth came from his mouth, and he said to Fa-Hsien, "I cannot live any longer.
The trains of those who come to scatter flowers and light lamps at them never cease. The nations of those quarters call those and the other two mentioned before "the four great topes." ~Buddha's Alms-bowl Death of Hwuy-king~ Going southwards from Gândhâra, the travellers in four days arrived at the kingdom of Purushapura.
When this was over, they went on among the hills for twenty-five days, and got to K'eeh-ch'a, there rejoining Hwuy-king and his two companions. It occurs several times in the sequel, and denotes the man who is not a Buddhist outwardly only, but inwardly as well, whose faith is always making itself manifest in his ways. The name may be used of followers of other systems of faith besides Buddhism.
When any of these pure men require food, they are not allowed to call out to the attendants for it, but only make signs with their hands. Hwuy-king, Tâo-ching, and Hwuy-tah set out in advance towards the country of K'eeh-ch'â; but Fâ-hien and the others, wishing to see the procession of images, remained behind for three months.
Hwuy-king came to his end in the monastery of Buddha's alms-bowl, and on this Fa-Hsien went forward alone towards the place of the flat-bone of Buddha's skull. The modern Peshawur, lat. 34d 8s N., lon. 71d 30s E. A first cousin of Sakyamuni, and born at the moment when he attained to Buddhaship.
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