[12] These were the ‘marks and beauties’ on the person of a supreme Buddha. The ṛishi Kalâ Devala saw them on the body of the infant Śâkya prince to the number of 328, those on the teeth, which had not yet come out, being visible to his spirit-like eyes (M. B., pp. 148, 149).
[13] Probably = ‘all Buddhas.’
[14] The number may appear too great. But see what is said on the size of topes in [chap. iii, note 4].
[15] In Singhalese, Pasê Buddhas; called also Nidâna Buddhas, and Pratyeka Jinas, and explained by ‘individually intelligent,’ ‘completely intelligent,’ ‘intelligent as regards the nidânas.’ This, says Eitel (pp. 96, 97), is ‘a degree of saintship unknown to primitive Buddhism, denoting automats in ascetic life who attain to Buddhaship “individually,” that is, without a teacher, and without being able to save others. As the ideal hermit, the Pratyeka Buddha is compared with the rhinoceros khadga that lives lonely in the wilderness. He is also called Nidâna Buddha, as having mastered the twelve nidânas (the twelve links in the everlasting chain of cause and effect in the whole range of existence, the understanding of which solves the riddle of life, revealing the inanity of all forms of existence, and preparing the mind for nirvâṇa). He is also compared to a horse, which, crossing a river, almost buries its body under the water, without, however, touching the bottom of the river. Thus in crossing saṃsâra he “suppresses the errors of life and thought, and the effects of habit and passion, without attaining to absolute perfection.”’ Whether these Buddhas were unknown, as Eitel says, to primitive Buddhism, may be doubted. See Davids’ Hibbert Lectures, p. 146.
CHAPTER XIV.
DEATH OF HWUY-KING IN THE LITTLE SNOWY MOUNTAINS. LO-E. POHNÂ. CROSSING THE INDUS TO THE EAST.
Having stayed there till the third month of winter, Fâ-hien and the two others,[1] proceeding southwards, crossed the Little Snowy mountains.[2] On them the snow lies accumulated both winter and summer. 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.[3] Fâ-hien stroked the corpse, and cried out piteously, ‘Our original plan has failed;—it is fate.[4] What can we do?’ He then again exerted himself, and they succeeded in crossing to the south of the range, and arrived in the kingdom of Lo-e,[5] where there were nearly three thousand monks, students of both the mahâyâna and hînayâna. Here they stayed for the summer retreat,[6] and when that was over, they went on to the south, and ten days’ journey brought them to the kingdom of Poh-nâ,[7] where there are also more than three thousand monks, all students of the hînayâna. Proceeding from this place for three days, they again crossed the Indus, where the country on each side was low and level.[8]
[1] These must have been Tâo-ching and Hwuy-king.
[2] Probably the Safeid Koh, and on the way to the Kohat pass.
[3] All the texts have Hwuy-king. See [chap. xii, note 13].