国立情報学研究所 - ディジタル・シルクロード・プロジェクト
『東洋文庫所蔵』貴重書デジタルアーカイブ
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| 0273 |
Tibet and Turkestan : vol.1 |
| チベットとトルキスタン : vol.1 |
引用情報
OCR読み取り結果
initiated; their names are put in a golden urn, and,
in the presence of many abbots and of the Chinese
legate, a heaven-directed lottery takes place: the
first-drawn name is believed to be that of the child
who has received the Kharma of the dead. These
incarnations are called Bodisats, a series of individ-
uals ancestrally related to each other in so far as
Kharma (general moral influence left by a life) can
be said to constitute ancestry. They are in a series
which will inevitably end in the production of a true
Buddha, an Enlightened One, receiving that fulness
of wisdom which came to Gautama meditating under
the Bo tree. And this wisdom shall again declare the
ways of salvation to a world which shall have for-
gotten the messages already heard. The dreamers
of the faith have imagined Bodisats celestial and ter-
restrial; they are here and there in various stages of
development; and the theory of them provides an
inexhaustible source of saint-making, yields an an-
gelic hierarchy and multiplies the objects of adora-
tion. The similarity between this evolution and
that of angel-and-saint cult in Christian history
must strike the most careless observer. The com-
mon effects suggest a common source, which cannot
well be an exclusive revelation.
The selection of a babe as spiritual head con-
stitutes a most important point of departure from
the Roman system, and marks the Tibetan method
as distinctly the inferior in respect to obtaining
meritorious chiefs. The way is left wide open for
cabal and chicanery, such as existed for a time in
the Roman Church, permitting children (a Benedict
IV., and even a maid, 't is said), to be named as
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