This descriptive scene concerning the endless trains of pilgrims who lit their lamps at the sacred shrine, may recall to our minds the beautifully expressed line in Sophocles’ Œdipus Coloneus, thus rendered by Professor Jebb, The torch-lit strand of Eleusis.
[6] “Then the king, with his assembled ministers and all the priests belonging to the capital (of Kashmir), advanced to the preaching hall (Dharmasala) and escorted him (the Master of the Law) onwards, being altogether something like a thousand men, with standards and parasols, with incense and flowers filling the roads. When they met (the Master of the Law) they all performed a humble salutation, and spread before him countless flowers as religious offerings.”—The Life of Hiuen-Tsang. Beal.
[Chapter 16]
The Lord Buddha, continuing, addressed Subhuti, saying: “If a good disciple, whether man or woman, devoted to the observance and study of this Scripture, is thereby despised, or lightly esteemed,[1] it is because that in a previous life there had been committed some grievous transgression, followed now by inexorable retribution.[2] But, although in this life despised or lightly esteemed, the compensating merit thus acquired will cause the transgression of a former life to be fully expiated, and the disciple adequately recompensed by the attainment of supreme spiritual wisdom.”
“Furthermore, Subhuti, numberless ages ago, I recollect that before the advent of Dipankara Buddha, there were myriad Buddhas before whom I served and received religious instruction, my conduct being entirely blameless and without reproach. But, in the ages to come, if a disciple be enabled to rigorously observe and to study the text of this Scripture, the merit thus acquired will so far exceed the measure of my merit in the service of those myriad Buddhas, that it cannot be stated in terms of proportion, nor comprehended by means of any ‘analogy.’”
“Again, Subhuti, in future ages, if a good disciple, whether man or woman, be enabled to rigorously observe and to study consecutively the texts of this Scripture, were I to elaborate either the nature or extent of this merit, those who heard it might become delirious, or entirely doubt its credibility.[3] Subhuti, it is necessary to realise, that as the meaning of this Scripture is beyond ordinary comprehension, the scope of its fruitful rewards is equally incomprehensible.”[4]
[1] “Whoever reviles Buddha or his disciple, be he a wandering mendicant, or a householder, let one know him as an outcast.”—Sutta-Nipata. V. Fausböll.
[2] “Whatever evil deeds these beings have done in a former birth, deeds that must lead to suffering, those deeds these beings, owing to their being overcome, after they have seen the Law, will destroy, and they will obtain the knowledge of Buddha.”—The Vagrakkhedika. Max Müller.
“According to the Buddha ... all men must suffer in their own persons either in the present life, or in future lives, the consequences of their own acts.... The penalty of sin could not be transferred to another—it could only be borne by the sinner himself, just as the reward of virtue could only be enjoyed by the virtuous man himself.”—Hinduism. Sir Monier Williams.