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He and his four friends had followed Sakyamuni into the Uruvilva desert, sympathising with him in the austerities he endured, and hoping that they would issue in his Buddhaship. They were not aware that that issue had come; which may show us that all the accounts in the thirty-first chapter are merely descriptions, by means of external imagery, of what had taken place internally.
We naturally suppose that the merchant-offerer was a Chinese, as indeed the Chinese texts say, and the fan such as Fa-Hsien had seen and used in his native land. This should be the pippala, or bodhidruma, generally spoken of, in connexion with Buddha, as the Bo tree, under which he attained to the Buddhaship. It is strange our author should have confounded them as he seems to do.
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.
The Council in the Srataparna cave did not come together fortuitously, but appears to have been convoked by the older members to settle the rules and doctrines of the order. ~Sâkyamuni's Attaining to the Buddhaship~ From this place, after travelling to the west for four yojanas, the pilgrims came to the city of Gayâ; but inside the city all was emptiness and desolation.
It was here that Sakyamuni lived for seven years, after quitting his family, until he attained to Buddhaship. The place is still frequented by pilgrims. E. H., p. 41. This is told so as to make us think that he was in danger of being drowned; but this does not appear in the only other account of the incident I have met with, in "The Life of the Buddha," p. 31.
I was talking on the subject once with an intelligent Chinese gentleman, when he remarked, "Have you not much the same thing in Europe in the worship of Mary?" Compare what is said in chap. v. This nirvana of Buddha must be not his death, but his attaining to Buddhaship.
The central dogma is that every part of the universe, including not only gods and men, but animals, plants and the very mud itself, is capable, by successive transmigrations, of attaining to Buddhaship. In one sense, Nichirenism is the transfiguration of atheistic evolution.
These sprang up after Gautama's death, and their growth extended through many centuries many centuries even of the Christian era. The legends divide the life of the Buddha into three periods: 1. That of his pre-existent states. 2. That part of his life which extended from his birth to his enlightenment under the Bo-tree. 3. The forty-five years of his Buddhaship.
Hardy, in M. B., pp. 207-213, has brought together the legends of three visits, in the first, fifth, and eighth years of his Buddhaship. It is plain, however, from Fa-Hsien's narrative, that in the beginning of our fifth century, Buddhism prevailed throughout the island. "There is an indentation on the top of it," a superficial hollow, 5 feet 3 34 inches long, and about 2 12 feet wide.
This was in allusion to the vow made by Amida, that he would not accept Buddhaship except under the condition that salvation be made attainable for all who should sincerely desire to be born into his kingdom, and signify their desire by invoking his name ten times. It is upon the passage in the sutra where this vow is recorded, that the doctrine of the sect is based.
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