Indian Antiquary Vol 11

Author(s): Jas Burgess
Publisher: Swati Publications

Page 62

48
THE INDIAN ANTIQUARY.
(FEBRUARY, 1882.
The Bhikshus then asked Buddha who the two Buddhas were.
Buddha replied: "He worships me and underneath his staff is a Stapa belonging to Kasyapa Buddha, which he also worships."
The Bhikshus answered: "Ah! that we might be allowed to see the Stapa of Kasyapa."
Buddha rejoined: "Request this Brahman to give you a clod of the earth (where his staff is erected)."
They did so, and having received the clod, the Lord caused to appear from the earth a sevenjewelled Stopa of Kasyapa, in height one yojana, and in breadth half a yojana.
The Brahman having seen this Stapa, immediately spoke to Buddha thus : Lord ! my family name is Kasya pa, this then is my Stapa (erected in honour) of Kasyapa.
Thus then the Lord in that place where the staff was put caused to be seen the d&gaba of
Kasyapa..
The Bhikshus then asked—"Shall we accept this clod of earth (as a token of the Brahman's religious merit)P"
Buddha said—"Accept it!" and then he added this verse :
"A hundred thousand fold of gold Given in charity Is not equal to a clod of earth Given reverently in honour of a Tower of
Buddha." Then the Buddha himself erected (or, himself caused to appear) a Stapa of Kasyapa Buddha, its foundation four-square, surrounded by an ornamented railing, in the middle of it a four-cornered double-staged plinth, above which rose a lofty staff with a circular ball (or, with circled rings).
Then Buddha said: "Let all Stapas be fashioned in this way. This is the model of the old Towers of the ancient builuuild, ou.
Then the Bhikshus said: "And may we now pay reverence to this Stapap"
Buddha replied in the affirmative, and added this gatha :
"Though men used a 100,000 gold pieces
In charitable gifte, This would not equal the true heart
Reverencing a Tower of Buddha." After this follows an account of the accessories of a Stapa, niches, lakes, railinge, &c.
It would seem then that fixing the staff would
* This expression is afterwards explained to refer to the three sections or divisions of the compilation which Asvaghosha made. It may have been in the form of a triptych.
Probably the Saranagamana, or "glorious hymn," as Buddhaghosha terms it, in honour of the Buddha, the Law, and the Church. Vide Childers, J. R. As. Soc., (N. S.) vol. IV, p. 325.
be synonymous with "cutting the first sod" for the erection of a Stapa
I add a translation from the Chinese author I-tsing relating to Buddhist worship and other matters in India in the 7th century of our era : this may perhaps throw some light on archæological discoveries now being brought to light:
"The land of China," he says, " from ancient times, according to traditional teaching, has only known the worship of Buddha by setting forth his names. But in the Western countries the Chaityas which stand by the roadside are reverenced (chdityavanda). And every afternoon or evening the assembly coming from the gates (by the con. vent) three times circumambulate the Stapas with incense and flowers; and then sitting down crosslegged, they caused soma skilled brother to accompany himself with music as he sings with clear voice the praises of the Great Master; and for this purpose they have hymns consisting of ten or even twenty slokas. They then return to the temple, and having taken their seats in the usual place, they cause a preacher to mount the pulpit (lion-seat), and there to read through some short sermon (sutra). The pulpit is not far from the chief Sthavira's seat, and is not so high or so large. In reading the sátra (or whilst reading) they generally recite (sing) from the Sangita (or, threefold collection) (San-k'he) which Asvaghosha Ayusmat compiled, selecting ten slokas or so, and as they catch the meaning of what is read, they recite the hymn of praises to the three honoured names; (the preacher then) sets forth the place where the several passages occur in the true Sútra spoken by Ananda. The hymn or pealm being ended, they then select ten other slokas to recite whilst they perform the usual votive procession (round the apee [hwui hiang]). This is also composed in three parts or sections, and breacher arteti achan a humitrne the congregation says " Svasti" (Be it even so) [AMEN]; this is a very favourite or choice exclamation of assent used during the recitation of the Spriptures. They also say " Vatthu," which is the same as "It is well" (saddhu). The preacher after this descends (from his pulpit). The president then first rises and bows to the lion. throne (the pulpit), (in token of) the preparatory instruction (or the service) being finished, and afterwards he bows to the holy assembly, and then returns to his place. The second priest then
• So at least I understand the expression Yo-te'in. • The Chinese expression wi-hiang exactly correeponds to the Greek ay or ay levat. The last portion of the Buddhist ritual in worship consists of processional circuit round the spot where, in old times, the digaba or relic shrine stood, vie., in the chord of the apro. I am not suggesting that the word apa is derived from ay, but simply pointing out the coincidence.