The reason why it was called "The Shadow Covered" was this: -
When the sun was in the west, the shadow of the vihara of the World-
honoured one fell on the devalaya of a contrary system; but when the
sun was in the east, the shadow of that devalaya was diverted to the
north, and never fell on the vihara of Buddha. The mal-believers
regularly employed men to watch their devalaya, to sweep and water
(all about it), to burn incense, light the lamps, and present
offerings; but in the morning the lamps were found to have been
suddenly removed, and in the vihara of Buddha. The Brahmans were
indignant, and said, "Those Sramanas take out lamps and use them for
their own service of Buddha, but we will not stop our service for
you!"[19] On that night the Brahmans themselves kept watch, when they
saw the deva spirits which they served take the lamps and go three
times round the vihara of Buddha and present offerings. After this
ministration to Buddha they suddenly disappeared. The Brahmans
thereupon knowing how great was the spiritual power of Buddha,
forthwith left their families, and became monks.[20] It has been
handed down, that, near the time when these things occurred, around
the Jetavana vihara there were ninety-eight monasteries, in all of
which there were monks residing, excepting only in one place which was
vacant. In this Middle Kingdom[21] there are ninety-six[21] sorts of
views, erroneous and different from our system, all of which recognise
this world and the future world[22] (and the connexion between them).
Each had its multitude of followers, and they all beg their food: only
they do not carry the alms-bowl. They also, moreover, seek (to
acquire) the blessing (of good deeds) on unfrequented ways, setting up
on the road-side houses of charity, where rooms, couches, beds, and
food and drink are supplied to travellers, and also to monks, coming
and going as guests, the only difference being in the time (for which
those parties remain).
There are also companies of the followers of Devadatta still existing.
They regularly make offerings to the three previous Buddhas, but not
to Sakyamuni Buddha.
Four le south-east from the city of Sravasti, a tope has been erected
at the place where the World-honoured one encountered king
Virudhaha,[23] when he wished to attack the kingdom of Shay-e,[23] and
took his stand before him at the side of the road.[24]
NOTES
[1] In Singhalese, Sewet; here evidently the capital of Kosala. It is
placed by Cunningham (Archaeological Survey) on the south bank of the
Rapti, about fifty-eight miles north of Ayodya or Oude. There are
still the ruins of a great town, the name being Sahet Mahat. It was in
this town, or in its neighbourhood, that Sakyamuni spent many years of
his life after he became Buddha.
[2] There were two Indian kingdoms of this name, a southern and a
northern. This was the northern, a part of the present Oudh.
[3] In Singhalese, Pase-nadi, meaning "leader of the victorious army."
He was one of the earliest converts and chief patrons of Sakyamuni.
Eitel calls him (p. 95) one of the originators of Buddhist idolatory,
because of the statue which is mentioned in this chapter. 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.
