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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| 0108 |
Ancient Khotan : vol.1 |
| 古代コータン : vol.1 |
引用情報
OCR読み取り結果
for the northward digression of the pious company, 'It happened that the king of the country was then holding the pañcha-parishad, that is, in Chinese, the great quinquennial assembly. When this is to be held the king requests the presence of the Śramans from all quarters of his kingdom. They come as if in clouds; and when they are all assembled, their place of session is grandly decorated, &c.'²¹ The glowing description which follows of the splendour of the assembly and of the lavish offerings made to it by the king and his ministers of 'all sorts of precious things, and articles which the Śramans require', plainly shows that the attractions of this exceptional occasion were not likely to be neglected by a party of poor monks wholly dependent on charity for their progress on a distant journey²².
Fa-hsien's
description
of Kāshgar. Fa-hsien's description of Chieh-ch'a agrees well with what we otherwise know of Kāshgar old or modern. The remark that 'the country, being among the hills and cold, does not produce the other cereals, and only the wheat gets ripe'²³, is illustrated by the fact of rice, the only Turkestān cereal requiring more warmth, not being cultivated to any extent in Kāshgar, but imported from Yarkand or Ak-su²⁴. Nor is it difficult for any one who has experienced the sudden transition in this region from the hot days of the late summer to a chilly and winterlike autumn, just about harvest-time, to understand the custom next related by Fa-hsien. 'After the monks have received their annual portion (of the wheat), the mornings suddenly show the hoar-frost, and on this account the king always begs the monks to make the wheat ripen before they receive their portion.'²⁵
Buddha's
spittoon and
alms-bowl. The pilgrim then proceeds to mention 'a spittoon which belonged to Buddha, made of stone, and in colour like his alms-bowl'. This alms-bowl was seen by Fa-hsien in Puruṣapura or Peshāwar, where it was a chief object of pious worship, and is described by him there as 'of various colours, black predominating, with the seams that show its fourfold composition distinctly marked'²⁶. While we thus find Fa-hsien's account of the sacred spittoon in full accord with Chih-méng's above-quoted description, there yet arises the question why Fa-hsien at Chieh-ch'a should pass over in silence the alms-bowl which both Chih-méng and Kumārajiva, within a few years of his visit, had seen at Kāshgar. The answer which M. Chavannes suggests to this question appears to me in all respects adequate. Fa-hsien, too, may well have seen the alms-bowl shown at Kāshgar; but as he subsequently at Peshawar saw that sacred relic in a specimen which, from the antiquity of the legends attaching to it and the magnificence of the enshrining monastery, must have appeared to him the only authentic one, he would naturally be induced to preserve a judicious silence as to the Kāshgar counterpart²⁷. On the other
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