A Record Of Buddhistic Kingdoms - Being An Account By The Chinese Monk Fa-hien Of His Travels In India And Ceylon (a.d. 399-414) By James Legge
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There Occurs Here The Binomial Phrase Kung-Yang {.} {.}, Which Is One
Of The Most Common Throughout The Narrative, And Is
Used not only of
support in the way of substantial contributions given to monks,
monasteries, and Buddhism, but generally of
All Buddhistic worship, if
I may use that term in the connexion. Let me here quote two or three
sentences from Davids' Manual (pp. 168-170): - "The members of the
order are secured from want. There is no place in the Buddhist scheme
for churches; the offering of flowers before the sacred tree or image
of the Buddha takes the place of worship. Buddhism does not
acknowledge the efficacy of prayers; and in the warm countries where
Buddhists live, the occasional reading of the law, or preaching of the
word, in public, can take place best in the open air, by moonlight,
under a simple roof of trees or palms. There are five principal kinds
of meditation, which in Buddhism takes the place of prayer."
CHAPTER IV
THROUGH THE TS'UNG OR "ONION" MOUNTAINS TO K'EEH-CH'A; - PROBABLY
SKARDO, OR SOME CITY MORE TO THE EAST IN LADAK
When the processions of images in the fourth month were over, Sang-
shao, by himself alone, followed a Tartar who was an earnest follower
of the Law,[1] and proceeded towards Kophene.[2] Fa-hien and the
others went forward to the kingdom of Tsze-hoh, which it took them
twenty-five days to reach.[3] Its king was a strenuous follower of our
Law,[4] and had (around him) more than a thousand monks, mostly
students of the mahayana.
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