..续本文上一页dus, Christians and Muslims joined in paying reverence to them.[55]

　　The next stage of their journey to the new Vihara that was being erected for their re-enshrinement at Sanchi, was Calcutta. There the relics were displayed for public homage at the Dharmarajika Vihara, headquarters of the Maha Bodhi Society of India. The same scenes of religious devotion were enacted there. Every day for two weeks an unbroken stream of people filed past the shrine where the relics were exposed, from morning until late evening. Most of the devotees were Hindus, but there was also a large number of Muslims among them, and the reverence shown by all was a deeply impressive sight. Many had come from distant parts to pay their respects to the remains of these great sons of India.

　　Next came a request from Burma that the relics should be taken for exposition here. This was readily granted. The reception given to them in that country revived all the pomp and religious fervor of ancient times. In order that everyone in Burma should be given an opportunity of worshipping them, the relics were conducted on a riverine tour along the Irrawaddy from Mandalay to Rangoon. The steamer that conveyed them was escorted by boats decorated in traditional Burmese style, and at every town along the river the relics were taken ashore in procession for worship at the chief pagoda. At the same time religious meetings were held, drawing vast crowds of people from the adjacent villages to hear sermons and the recitation of suttas, which usually continued all through the night.

　　Subsequently, at the request of the respective governments, the relics were taken for exposition to Nepal and Ladakh.

　　After they were returned to India the Burmese government asked that a portion of the Sacred Relics should be given to Burma. The Maha Bodhi Society of India agreed to this, and the then Prime Minister of Burma went in person to Calcutta to receive them. They were ceremonially transferred to him on the 20th October 1950. The portion allotted to Burma was afterwards enshrined in the Kaba Aye Zedi (World Peace Pagoda), built on the site of the Sixth Great Buddhist Council, close to Rangoon. The elaborate ceremonies connected with the crowning of the pagoda and the installation of the relics lasted from the 5th to 11th of March, 1952.

　　Another portion was given to Sri Lanka to be enshrined in a new stupa built by the Maha Bodhi Society of Sri Lanka to receive them. At the time of writing they are housed in the temple of the Maha Bodhi Society, Colombo, awaiting the completion of the building.

　　On the 30th November, 1952, the remaining relics were duly enshrined at Sanchi on completion of the new Chetiyagiri Vihara built to receive them. There they remain, objects of the deepest veneration to pilgrims from every Buddhist country, and a lasting reminder of the lives of those in whom the Buddha”s Teaching bore its finest fruit.

　　Notes

　　1.

　　According to the Cunda Sutta (Satipatthana Samyutta) and its Commentary, the name of his birthplace was Nalaka, or Nalagama, which may be an alternative name. It was probably quite close to the more famous Nalanda. Sariputta”s father was a brhamin named Vaganta. (Comy. to Dhammapada, v. 75).

　　2.

　　"Ye dhamma hetuppabhava tesam hetum tathagato aha, tesañca yo nirodho evamvadi mahasamano ”ti." This gatha was later to become one of the best-known and most widely-disseminated stanzas of Buddhism, standing for all time as a reminder of Sariputta”s first contact with the Dhamma and also as a worthy memorial to Assaji, his great arahant teacher. Spoken at a time when the principle of causality was not accorded the prominence it enjoys today in philosophical thought, its impact on the minds of the early Buddhists must have been revolutionary.

　　3.

　　That is, monk…

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