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THE
SACRED BOOKS OF THE EAST
TRANSLATED
BY VARIOUS ORIENTAL SCHOLARS
AND EDITED BY
F. MAX MULLER
VOL. XIX
@rford
"AT THE CLARENDON PRESS
1883
[ AM rights reserved |
as 3
THE
FO-SHO-HING-TSAN-KING
A LIFE OF BUDDHA
BY
ASVAGHOSHA BODHISATTVA
TRANSLATED FROM SANSKRIT INTO CHINESE
BY
DHARMARAKSHA, A.D. 420
AND FROM CHINESE INTO ENGLISH
BY
SAMUEL BEAL
artes wor ‘
UNiV, feos ‘TY
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@rford
AT THE CLARENDON PRESS
1883
[AM rights reserved }
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Digitized by Goog le
CONTENTS.
INTRODUCTION . . . . .
Rw A
Oona
10.
11.
12.
13.
14.
15,
16.
17.
18.
19,
BOOK I.
_The Birth. . . . ..
Living in the Palace .
. Disgust at Sorrow
. Putting away Desire .
. Leaving the City
BOOK II.
. The Return of Xhandaka . .
. Entering the Place (Wood) of Austerities .
. The General Grief of the Palace
. The Mission to seek the Prince
BOOK III.
Bimbisfra Raga invites the Prince
The Reply to Bimbiséra Raga
Visit to Arada Udrarima .
Defeats Mara
O-wei-san-pou-ti (Abhisambodhi)
Turning the Law-wheel
BOOK IV.
Bimbiséra R4ga becomes a Disciple .
The Great Disciple becomes a Hermit :
Conversion of the ‘Supporter of the Orphans and
Destitute’ (An&thapindada) . . .
Interview between Father and Son
PAGE
ix
20
29
38
47
59
40
81
94
III
11g
131
147
156
168
180
192
Bimbiséra R4ga becomes a Disciple .
The Great Disciple becomes a Hermit :
Conversion of the ‘Supporter of the Orphans and
Destitute’ (An&thapindada) . . .
Interview between Father and Son
PAGE
ix
20
29
38
47
59
40
81
94
III
11g
131
147
156
168
180
192
201
218
viii
CONTENTS.
SECT,
20.
21,
22.
23.
24.
25.
26.
27.
28.
I.
IL.
Il.
Receiving the Getavana Vihfra .
Escaping the Drunken Elephant and Devadatta .
The Lady Amr& (Amrapalt) sees Buddha .
BOOK V.
By Spiritual Power fixing his (Term of) Years.
The Differences of the Likkfavis .
Parinirvana . . .
Mahéparinirvaza
Praising Nirvana . . .
Division of the Sariras. . . . .
NOTES.
‘Comparative List of 17 Chapters of the Sanskrit and
Chinese Copies of the Buddhaéfarita
Example of the Style of the Expanded Steras, as translated into Chinese .
The same Title given to different Works .
InpEx . .
Transliteration of Oriental Alphabets adopted for the
Translations of the Sacred Books of the East .
PAGE
230
241
249
257
268
277
290
399
325
340
344
365
373
377
INTRODUCTION.
HAVING been asked by the Editor of ‘the Sacred Books
of the East’ to contribute to the series a volume from the
Buddhist literature of China, I undertook, with some distrust, to translate from that language the Phd-yau-king,
which is the second version of the Lalita Vistara, known
in China, and dated A. D. 308.
After some months of rather disappointing work I found
the text so corrupt and imperfect, and the style of the
composition so inflated, that I gave up my task, having
completed the translation of six chapters (kiouen) of the
text, out of eight.
The editor being still desirous to have one book at least
from the Chinese Tripitaka in his collection of translations
(and more especially a translation of some Life of Buddha,
the date of which could be fixed), kindly renewed his request,
and proposed that the Fo-sho-hing-tsan-king, which professed to be a translation of Asvaghosha’s Buddhafarita,
made by an Indian priest called Dharmaraksha (or Dharmakshara), about the year 420 A. D., should be substituted for
the work first selected.
This is the work here translated. The difficulties have
been many, and the result can only be regarded as tentative. The text itself, and I have had only one Chinese
text to work on, is in many places corrupt, and the style
of the composition, especially in the metaphysical portions
of it, is abstruse and technical. The original Sanskrit, I
am told, differs considerably from the Chinese translation,
and except in the restoration of proper names, in which
the editor of these books has most readily helped me, the
assistance derived from it has been very little. I offer the
x FO-SHO-HING-TSAN-KING.
The original Sanskrit, I
am told, differs considerably from the Chinese translation,
and except in the restoration of proper names, in which
the editor of these books has most readily helped me, the
assistance derived from it has been very little. I offer the
x FO-SHO-HING-TSAN-KING.
result of my work, therefore, with some mistrust, and yet with
this confidence, that due allowance will be made for imperfections in the preparation Of a first translation of a text
comprising nearly 10,000 lines of poetry, printed in the
original without stops or notes of any sort, and in a difficult style of Chinese composition.
NORTHERN BUDDHISM.
This term is now well recognised. It is used to denote the
Buddhism of Nepal, Thibet, China, Japan, and Mongolia,
as distinguished from the Buddhism of Ceylon, Burmah,
and Siam. The radical difference between the two schools is
this, that Northern Buddhism is the system developed after
contact with Northern tribes settled on the Indus, while
the Southern school, on the contrary, represents the primitive form of the Buddhist faith as it came (presumably)
from the hands of its founder and his immediate successors.
We might, without being far wrong, denote the developed
school as the Buddhism of the valley of the Indus, whilst
the earlier school is the Buddhism of the valley of the Ganges.
In China there is a curious mixture of the teaching of both
schools. The books of the contemplative sect in Southern
China are translations or accommodations from the teaching
of men belonging to the South of India, whilst in the North
we find the books principally followed are those brought by
priests from the countries bordering on the Indus, and
therefore representing the developed school of the later
complex system.
Northern Buddhism, again, may be divided into two, if
not three, distinct periods of development, or epochs. The
earliest includes in it the period during which the teaching
of the immediate followers of Buddha, who brought their
books or traditions northward and there disseminated them,
generally prevailed ; this is called the teaching of the ‘little
vehicle’ (Hinay4na), or ‘imperfect means of conveyance’
(across the sea of sense). The second period is that during
which the expanded form of belief denoted as the ‘great
INTRODUCTION. xi
vehicle’ (Mah4y4na) was accepted; here the radical idea is
that the teaching of Buddha provides ‘ universal salvation’
for the world. Thirdly, the ‘indefinitely expanded’ form,
known as Vaipulya, which is founded on the idea of a universal nature, to which all living things belong, and which,
by recovering itself in each case, secures for the subject
complete restoration to the one nature from which all living
things have wandered. This is evidently a form of pure Pantheism, and denotes the period when the distinctive belief
of Buddhism merged into later Brahmanism, if indeed it did
not originate it.
This is evidently a form of pure Pantheism, and denotes the period when the distinctive belief
of Buddhism merged into later Brahmanism, if indeed it did
not originate it.
We cannot lay down any sharp line of division (either as
to time or minute difference of doctrine) between these forms
of thought as they are found in the books; but they may
be traced back, through the teaching of the sects into which
the system became separated, to the great schism of the
primitive Buddhist church at Vaisali, 100 years after the
Nirvana.
With respect to this schism the statement made in the Dipavamsa! is this: ‘The wicked Bhikkus, the Vaggiputtakas
(i.e. the Vaisali Buddhists), who had been excommunicated by
the Theras, gained another party; and many people, holding
a wrong doctrine, ten thousand, assembled and (also) held a
council. Therefore this Dhamma Council is called the Great
Council (Mahdsangiti),’ (Oldenberg’s translation, p. 140.)
Turning now to the Mahdsanghika version of the Vinaya,
which was translated into Chinese by Fa-hien (circ. 420 A.D.),
who brought it from Pasaliputra (chap. XXXVI), we read
(K. 40, fol. 23 b), ‘After the Nirvaza (Ni-pan, i. e. Nibbana)
of Buddha the Great KAsyapa, collecting the Vinaya Pizaka,
was the (first) Great Master (MahAsthavira), and his collection of the Dharmapifaka was in 80,000 divisions. After the
death (mih to, destruction) of the great Kasyapa the next
master (lord) was Ananda, who also held the Dharmapitaka in 80,000 (divisions), After him the honourable (lord)
Mo-yan-tin (Madhy4ntika) was chief, and he also held
the Dharmapifaka in 80,000 (divisions). After him came
1 The Dtpavamsa, an early historical record of Buddhism compiled in Ceylon
between the beginning of the fourth and the first third of the fifth century a.p.
xil FO-SHO-HING-TSAN-KING.
After him came
1 The Dtpavamsa, an early historical record of Buddhism compiled in Ceylon
between the beginning of the fourth and the first third of the fifth century a.p.
xil FO-SHO-HING-TSAN-KING.
Sanavasa (she-na-po-sa), who also held the Dharmapiaka
in 80,000 (divisions). After him came Upagupta, of whom
the lord of the world (Buddha) predicted that as ““a Buddha
without marks” (alakshazako Buddhas; see Burnouf, Introd.
p. 378, note 1) he should overcome Mara, which is related
in the Avad4nas (yin iin). This (master) could not hold
the 80,000 divisions of the Dharmapifaka. After him
there were five schools (the school of the “Great Assembly ”
being the first of the five) to which the following names were
given: (1) Dharmaguptas, (2) Mahisdsakas, (3) K4syapiyas,
(4) Sarvastivadas. This last is also called the school “that
holds the existence of all,” because it maintains the distinct
nature of (things existing in) past, present, and future time.
Each of these schools had its own president and distinctive
doctrine. Because of this in the time of Asokaraga, when
the king was in doubt what was right and what was wrong,
he consulted the priests as to what should be done to
settle the matter. They replied, “ The law (dharma) ought
to be settled by the majority.” The king said, “If it be
so, let the matter be put to the vote (by lots or tokens of
wood), and so let it be seen who is right (in the majority).”
On this they cast lots, and our sect (i.e. the Mahdsanghikas)
was in great preponderance. Therefore it is called the
Mahdsangiti or Great Assembly.’
From this it appears that the Mahdsanghikas, on their part,
claimed to be the original portion of the Buddhist church, and
that they regarded the foursects, whose names are given,to be
heretical. The same colophon has a further notice respecting
this subject. It states that ‘ There was in former times in
Mid-India a wicked king who ruled the world. From him
all the Sramanas fled, and the sacred books were scattered
far and wide. This wicked king having died, there was
a good king who in his turn requested the Sramavas to
come back to their country to receive his protection (nurture). At this time in PAsaliputra there were 500 priests
who wished to decide (matters of faith), but there was no
copy of the Vinaya, or teacher who knew the Vinaya, to be
found. They therefore sent forthwith to the Getavana
Vihara to copy out the Vinaya in its original character, as
INTRODUCTION. xill
They therefore sent forthwith to the Getavana
Vihara to copy out the Vinaya in its original character, as
INTRODUCTION. xill
it had been handed down to that period. Fa-hien, when he
was in the country of Magadha, in the town of Pafaliputra,
in the temple of Asokar4ga, in the Vihara of the Southern
Devaraga (Virtdhaka), copied out the Sanskrit (Fan) original and brought it back with him to P’ing au, and in
the twelfth year of the title I-hi (417 A.D.) [416 according
to the cyclical characters] and the tenth month, he
translated it.’ Here we seem to have an obscure allusion
to a first and second Asoka. Is it possible that the reference is to an actual council held at PAaliputra in opposition
to the orthodox assembly under Moggaliputta? The 500
priests who were sent to the Getavana might have represented the popular party, and being without a copy of their
version of the Vinaya, they procured one from SrAvastt.
This may or may not be so, and in the absence of further
details we cannot give it much weight.
On examining the copy of the Vinaya alluded to by
Fa-hien, viz. that belonging to the Mahdsanghikas, we
find ample reason for adhering to the statement of the
Dipavamsa, viz. ‘that the members of the great congregation proclaimed a doctrine against the faith’ (p. 139 op. cit.)
The sections illustrating the Para4gika and other rules are
of a gross and offensive character. The rules are illustrated by an abundance of tales or gAtakas introduced in the
text (this seems to favour the presence of a Northern element in the redaction). The account of the two councils
differs from that found in the other copies of the Vinaya,
and in the history of the second council at Vais4lt there is
mention made only of one of the sins of the ‘ Vaggiputtakas,’ viz. receiving money; but the council itself is called,
according to this account, for the purpose of revising the
canon. Now this seems to show that the Mahdsanghika
school took its rise at this time, and that a redaction of
the canon was prepared by that school distinct from that
in common use. According to the statement found in the
Dipavamsa, ‘they composed other Suttas and another
Vinaya’ (p. 141, § 36). This is confirmed by an account
which we have given us in a work belonging to the Vinaya
class in the Chinese Tripizaka, called ‘The Questions of S4ri-
xiv FO-SHO-HING-TSAN-KING.
According to the statement found in the
Dipavamsa, ‘they composed other Suttas and another
Vinaya’ (p. 141, § 36). This is confirmed by an account
which we have given us in a work belonging to the Vinaya
class in the Chinese Tripizaka, called ‘The Questions of S4ri-
xiv FO-SHO-HING-TSAN-KING.
putra’ (Catalogue, case 48, miscellaneous). I thought this
might be the work referred to in the edict of Asoka
as the ‘Questions of Upatissa,’ but on examination it appears to be a production of the Mah4sanghika school, and
not exclusively bearing on questions of the Vinaya. Perhaps
it was written and named in opposition to the orthodox
text alluded to in the edict. To exhibit the teaching of
the school to which it belongs I will briefly allude to the
earlier portion of this SQtra. The scene is laid in Ragagrtha, the question proposed by S4riputra is, ‘Who is the
true disciple of Buddha, and who not?’ Buddha replies,
‘The true disciple is one who attends to and obeys the
precepts, as the Bhikshu Pao-sse, i. e. precious thing (Yasa),
who hearing the statement of Buddha that all things
(samskara) were impermanent, immediately perceived the
whole truth. The disciple who attends to the tradition
of the church is also a true one, as the Bhikshu who
attended to S4riputra’s statement respecting K4ludayi’s
drinking wine. Those, on the other hand, who neglect
either the direct instruction of Buddha, or that of his successors—these are not true disciples.’ S4riputra then proceeds to ask what are the permissions and what the
prohibitions made by Buddha in the rules of the Vinaya,
especially in respect of food, as, for example, where Buddha
forbids an early meal at the invitation of a villager, or where
he permits the use of fish and other condiments. Buddha
replies that these things must depend on circumstances,
and that the rule of the true disciple is to follow the directions of the president of the church. For instance, after
my Nirvaza (he proceeds) the great K4syapa will. have
authority equal to mine; after Kasyapa, Ananda; after
Ananda, Madhydntika ; after Madhyantika, Sanakavisa ;
after Sanakavasa, Upagupta ; after Upagupta there will be
a Maurya (king) Ku-ko (Asoka), who will rule the world
and extend the Scriptures (Dharmavinaya). His grandson
will be called Pushyamitra (Fu-sha-mih-to-lo), who will
succeed to the empire of the righteous king (or who
will succeed directly to the empire of the king, or the
royal estate). This one will ask his ministers what he must
INTRODUCTION. XV
His grandson
will be called Pushyamitra (Fu-sha-mih-to-lo), who will
succeed to the empire of the righteous king (or who
will succeed directly to the empire of the king, or the
royal estate). This one will ask his ministers what he must
INTRODUCTION. XV
do to gain an undying fame; and being told he must either
patronise religion as his predecessor or persecute it, he will
adopt the latter course, overthrow the pagodas (d4gobas),
destroy the Scriptures, murder the people. Five hundred
Arhats, however, will escape the persecution. Meantime the
Scriptures being taken up to Maitreya, he will preserve them.
At last the king and his army being destroyed (by a mountain cast on them), this line of kings will perish. Afterwards
a righteous king will succeed, and Maitreya will send down
300 youths, born apparitionally among men, who will recover
the law from the 500 Arhats, and go amongst men instructing
them, so that once more the Scriptures, which had been
taken to heaven by Maitreya, will be disseminated in the
world. At this time the king of the country will divide
the Dharmavinaya into many parts, and will build a stronghold in which to preserve them, and so make it difficult for
those wishing to consult them, to do so. Then an old
Bhikshu of good repute will write a remonstrance, and
selecting such passages of the Vinaya as are in accordance
with Kasyapa’s council, and known as the Vinaya of the
‘Great Congregation’ (will make them known); the other
party will, on their part, include with these the false additions that have been since made. Thus will begin the
contention and wrangling. At length the king will order
the two schools to assemble, and the matter to be put to
the vote, in this way,—taking a number of slips of wood,
some black, the others white, he will say, ‘let the adherents
of the old school take the black slips, and the new school
the white slips.’ Then those taking the black slips will be
myriads in number, those taking the white only hundreds.
Thus there will be a separation. The old school will be
called ‘the Mahdsanghikas,’ the new ‘the school of the
elders,’ and hence also named ‘the Ta-pi-lo’ (Sthavira
(school) ).
This obscure account tends at any rate to show that the
original separation of the church, from which resulted the
later schisms, began at the time of the Great Assembly at
Vaisali. Whether we are to gather that a second and final
separation took place afterwards when the good king was
XVi FO-SHO-HING-TSAN-KING,
reigning (Dharma-Asoka ?) is not certain, but it seems to be
implied in this and the former record, and is in every
respect probable. This would therefore account for the
silence of the Northern school respecting the Council at
Pasaliputra, and would fully explain why the Sthavira
school insists on that council as the charter, so to speak,
of their orthodoxy.
LIVES OF BUDDHA.
This would therefore account for the
silence of the Northern school respecting the Council at
Pasaliputra, and would fully explain why the Sthavira
school insists on that council as the charter, so to speak,
of their orthodoxy.
LIVES OF BUDDHA.
There is no life of Buddha in the Southern school.
Facts connected with his life are found in the different
canonical books, and these being put together give an outline of his career, though there is no single work devoted to
the account of his life. But there are many such works in
the Chinese collection of books. Some of them still exist,
others have been lost. The earliest of which we have any
record was translated by Ku-fa-lan (Gobharaza) between
A.D. 68 and A.D. 70. It was called the
(1) Fo-pen-hing-king
th AS 47
in five chapters. It is lost, but there are quotations from
it found in Chinese Buddhist books which indicate its character. In the commentary, for example, of Taou-shih,
who edited a life of Buddha by Wong pdh, there is frequent
reference to a work, Pen-hing-king, which in all probability
is the book under our present consideration. This we
gather from a comparison of these quotations with the text
of other works that bear a similar title. For instance, there
is a book called Fo-pen-hing-tsih-king, which is stated to
be a Chinese version of the Abhinishkramava Satra, that is
sometimes quoted as the Pen-hing-king, but the passages
given by Taou-shih are not to be found in this work.
Neither are they taken from the Pen-hing-king, written by
Paou-Yun, nor are they to be found in the Pen-hing-king
by Asvaghosha. We may justly argue therefore that the
commentator, Taou-shih, in quoting from the Pen-hingking, refers to the work translated by Au-fa-lan, which is
INTRODUCTION. XVil
Neither are they taken from the Pen-hing-king, written by
Paou-Yun, nor are they to be found in the Pen-hing-king
by Asvaghosha. We may justly argue therefore that the
commentator, Taou-shih, in quoting from the Pen-hingking, refers to the work translated by Au-fa-lan, which is
INTRODUCTION. XVil
now lost. If so, the book can have differed in no material
point from the common legendary account of Buddha’s
early career. In § 8 the Pen-hing is quoted in reference to
the selection of Buddha’s birth-place; in § 11 the dream of
Maya at the conception of the child is referred to. In
§ 23 there is the history of Asita and his horoscope. In § 27
the trial in athletic sports. In § 29 the enjoyment of the
prince in his palace for ten years. In § 31 the account of
the excursion beyond the walls and the sights of suffering.
In § 33 the interview with his father before his flight from
the palace. In § 38 the act of cutting his hair with his
sword and the intervention of Sakra. In § 39 his exchange
of garments with the hunter. In § 40 his visit to the
Rishis in the snowy mountains. In § 41 the account of his
six years’ fast at Gay4. In § 44 there is allusion to the
Nagas Kalika and Mué&ilinda. In § 46 the rice milk given
by the two daughters of Sugdta. Here the quotations
from the Pen-hing come to an end. We can scarcely
doubt therefore that this work ended with the account of
the supreme enlightenment of Buddha. It is said that the
Fo-pen-hing was in five kiouen ; it could not therefore have
been a short abstract, but must have been a complete history
of Buddha from his birth to the period of his victory over
Méra. It would thus correspond with what is termed the
‘intermediate epoch,’ in the Southern records. We may
conclude therefore that such a life of Buddha was in circulation in India in a written form at or before the beginning
of our era. It was brought thence by Xu-fa-lan, and translated into Chinese A.D. 67-70. M. Stanislas Julien, in the
well-known communication found on p. xvii n. of the translation of the Lalita Vistara from Tibetan by M. Foucaux,
speaks of this work as the first version of the Lalita Vistara into Chinese.
We have next to consider a work translated into Chinese
by two Sramazas from India in the year A.D. 194, and
named
(2) Siu-hing-pen-k’i-king.
Ct A tz
{19] b
Xvili FO-SHO-HING-TSAN-KING.
Foucaux,
speaks of this work as the first version of the Lalita Vistara into Chinese.
We have next to consider a work translated into Chinese
by two Sramazas from India in the year A.D. 194, and
named
(2) Siu-hing-pen-k’i-king.
Ct A tz
{19] b
Xvili FO-SHO-HING-TSAN-KING.
This work belongs to case Ixviii in my Catalogue of the
Buddhist Tripifaka, and is numbered 664 by Mr. Bunyiu
Nanjio. It was translated by Ku-ta-lih (Mahab4la) and
Kong-mang-tsiang. As the title indicates, it is a brief
memoir of Buddha’s preparatory career (i.e. preparatory to
his enlightenment), in two parts! and seven vargas. It is
stated in the work, Kao-saing-fu, K. i, fol. 3, that this book
was brought from Kapilavastu by the Sramaza Dharmaphala (Tan-kwo). This is also repeated in the work Lai-taisan-pao, K. iv, fol.18. The opening scene therefore lies in
Kapilavastu. Its language is sufficiently exaggerated, but
not to that wearisome degree found in the later Satras. It
begins with the nomination of Buddha by Dipankara,
and ends with the defeat of M4ra under the tree of knowledge. It therefore includes both the distant and the
intermediate epochs. I shall give the headings of the
seven vargas, with some remarks on the character of the
narrative.
Varga 1 (pp. 1-9). ‘Exhibiting change.’ The scene
is laid in Kapilavastu, in the Nyagrodha Vihdra. Surrounded by a vast assembly of disciples, Buddha enquires
of Maudgaly4yana, ‘Can you for the sake of all living things?
declare the origin of my career (pen k’i)?’ On this Maudgaly4yana, addressing Buddha in the usual orthodox way,
asks him to recite the history in virtue of his own inherent
spiritual power. On this Buddha declares how he had been
born during innumerable kalpas in every character of life
for the sake of stemming the tide of lust and covetousness
which engulphed the world, and by a life of continual
progress through the exercise of the virtues of wisdom,
patience, charity, &c. had arrived at the final condition of
enlightenment. He then gives the history of his nomination when Dipankara was Buddha, and of his successive
births until finally, after having been born as Vessantara, he
occupied the Tushita heaven, and thence descended to be
2 Abstract of Four Lectures, p. 10.
* This is given in Chinese Ta-sa-ho-kie, which can only be restored to Tasa.
See Childers, sub voce.
INTRODUCTION, x1x
born in Kapilavastu as the Bodhisattva about to accomplish
his career as Buddha.
10.
* This is given in Chinese Ta-sa-ho-kie, which can only be restored to Tasa.
See Childers, sub voce.
INTRODUCTION, x1x
born in Kapilavastu as the Bodhisattva about to accomplish
his career as Buddha.
Varga 2. Bodhisattva descends asa spirit. In this section
we find an account of Bodhisattva’s conception. He descends
under the form! of a white elephant, and is seen by M4y4
in a dream: ‘She beholds in the middle of heaven a white
elephant resplendent with glory, and lighting up the world,
accompanied by music and sounds of rejoicing, and whilst
accompanying Devas scatter flowers and incense, the elephant
approaches her, and for a moment hovers above the spot
and disappears.’ The dream is interpreted by the soothsayers as an exceedingly fortunate one, because ‘it indicated
the descent of a holy spirit (Shing-shin) into the womb.’
The child born therefore would be either a wheel-turning
flying-as-he-goes (fi-hing), universal monarch, or a Buddha
‘born to save the world. The queen from that moment
leads a pure, uncontaminate life.
‘Now on account of this conception,
Bearing as I do a Mahasattva,
I give up all false, polluting ways,
And both in heart and body rest in purity.’
The kings of neighbouring countries bring their presents of
gold, silver, jewels, and robes, and on the eighth day of the
fourth month the child is born under an Asoka tree. The
angels sing for joy, and thirty-two supernatural events indicate the nativity. We need not enumerate all these events ;
the first, however, is that the earth was greatly shaken, and
all rough and hilly places became smooth. The fifteenth
is, the star Pushya came down and appeared waiting on
the prince. The last is that the tree spirit (i.e. the spirit
residing in the tree under which the Bodhisattva was born)
appearing from it as a man bowed his head in worship?. We
then have an account of Asita’s visit and prediction. The
1 Or, riding on a white elephant. The phrase in the Chinese is ambiguous.
There is reason to suppose that the original thought was that the Bodhisattva
was riding on an elephant, but was invisible as a spirit.
3 Tree and Serpent Worship, plate xci, fig. 4.
b 2
XX FO-SHO-HING-TSAN-KING.
varga concludes with the account of his superiority over
his teachers.
Varga 3. The athletic contest. This section contains an
account of the prince’s marriage with Ku-i (Gopi) after the
exhibition of his strength in fighting, wrestling, and archery.
The prince in this account restores the elephant to life
which Devadatta had killed, and is charged by Devadatta
and his followers as being strengthened by Mra (the devil)
in doing the wonders he did. He marries Gopi, and with
60,000 attendant women dwells in his palace. But his
heart is not at rest.
He marries Gopi, and with
60,000 attendant women dwells in his palace. But his
heart is not at rest.
Varga 4. The excursion for observation. This is the
usual account of the prince’s visit to the garden and the
sights he beheld. The charioteer is accompanied by 1000
other chariots and 10,000 cavalry. A Suddha Deva called
Nandahara assumes the form of an old man, a sick man,
a corpse, and a Sramaza successively, and thus determines
the prince to leave the world (worldly life) and become an
ascetic. In order to distract his mind the king requests
the prince to attend a ploughing festival. Whilst thus
engaged he beholds the suffering of the oxen, and the heat
and toil of the men, and the countless insects being
destroyed and devoured by the birds. Retiring under the
shadow of a Gambu tree? he enters Dhy4na (profound meditation). The king hearing where he was proceeds to the spot,
and observes the branches of the trees bent down? over the
prince, and on approaching the horses bend their knees in
reverence. The king and his retinue then return to the
city. On entering the gate he is met by countless thousands
of people with flowers and incense, whilst the soothsayers
shout with joy, ‘O king! live for ever!’ The king enquiring
the reason, the Brahmans tell him that to-morrow the seven
treasures would appear, and the king would become a ‘holy
ruler’ (a Kakravartin).
Varga 5. Leaving his home. The prince without ceasing
1 Tree and Serpent Worship, plate xxv, fig.1, where the three buildings represent the three palaces built for the prince.
2 The leaves are bent down in the plate (op. cit.)
INTRODUCTION. XX1
Varga 5. Leaving his home. The prince without ceasing
1 Tree and Serpent Worship, plate xxv, fig.1, where the three buildings represent the three palaces built for the prince.
2 The leaves are bent down in the plate (op. cit.)
INTRODUCTION. XX1
meditated on the joy of a contemplative life in the desert.
Being now nineteen years old, he vowed on the seventh
day of the fourth month to leave his home. In the middle
of the night he was addressed by Ku-i his wife, who had
been troubled by five dreams. Having appeased her, the
gods determined, ere he composed himself again, to induce
him to leave his home. They sent Ou-suh-man [is this
Wésamuna? (Manual of Buddhism, p. 51)] to lull the
people to sleep, whilst the Deva Nandahara causes all the
women of the palace to appear in loathsome attitudes, &c.
The prince beholding the sight, and regarding all things
that exist ‘as a phantom, a vision, a dream, an echo,’ called
his coachman to bring his horse, and accompanied by countless divine beings left the city. Leaving the city they fled
on their way, till at morning light they had gone 480 lis,
and arrived at the A-nu-ma country (the river Anavama or
Anoma ; a Chinese note explains it as the ‘ever-full’). Here
he dismisses his attendant and sends him back with the horse
and his jewels to Kapilavastu. Having cut off his hair, he
proceeded to the Magadha country, and there has an interview
with Bimbisara raga. To the enquiry whence he came and
what his title was, he replies, ‘I come from Ka-wei (Kapila
or Kavila) to the east of the fragrant mountains and north of
the snowy mountains.’ On this Bimbisara asks him in haste,
‘Surely you are not that celebrated Siddhartha?’ On his
replying in the affirmative, the king bows down at his feet,
and asks why one so richly endowed and so distinguished
in his person was not a universal monarch, and why he had
left his home. The prince replies that he had gone forth
to seek deliverance from old age, disease, and death. On
this follows a long series of lines (geyas), beginning, ‘ Suppose we could.’ Finally Bodhisattva leaves the king and
encounters Arata and K4lama (i.e. Arla Kalama), but not
satisfied with their teaching he again departs.
Varga 6. Six years’ austerities. Bodhisattva goes forward
and arrives at the valley (river-valley (Auen)) of Se-na.
This valley was level and full of fruit trees, with no
noxious insects or snakes. Here dwelt the Rishi (Taosse) Se-na, with 500 followers. Here Bodhisattva took his
Xxil FO-SHO-HING-TSAN-KING.
Bodhisattva goes forward
and arrives at the valley (river-valley (Auen)) of Se-na.
This valley was level and full of fruit trees, with no
noxious insects or snakes. Here dwelt the Rishi (Taosse) Se-na, with 500 followers. Here Bodhisattva took his
Xxil FO-SHO-HING-TSAN-KING.
residence under a Sala tree. The gods offer him nectar
(sweet dew), but he receives it not, but vows to take one
grain of millet (hemp) a day. When he had continued thus
for six years, and reduced himself to the verge of death,
the two daughters of Se-na have a dream, in which they
see a lily having seven colours wither away ; there comes
a man who waters it, and it revives, whilst other buds
spring up on the face of the water. Awaking they ask
their father to explain the dream, but neither he nor
his followers can do so. On this Sakra descends under the
form of a Brahmaéarin, who explains the dream. The girls
having prepared a dish of cream convey it to Bodhisattva ;
he receives it, and his strength revives. Having washed
his hands and flung the dish into the river, whence it is
carried by a golden-winged bird to heaven, he proceeds to
the Bodhi tree.
Varga 7. Defeats Mara. Seated under the tree he causes
a stream of light to proceed from between his eyes and to
enter the dwelling of Mara. Mara, greatly disconcerted,
knowing that the Bodhisattva if he fulfils his purpose will
overthrow his power, resolves to oppose him. His son
Sumati warns him against such an attempt, but Mara,
summoning his three daughters, acquaints them with his
design. They robe themselves in their choicest attire, and
with 500 attendants go to the spot where Bodhisattva was.
They proceed to tempt him with lascivious offers. Bodhisattva with a word changes their appearance into that of
old women. On this Mara, enraged, summons the king
of the demon spirits (kwei-shin) to assemble with eighteen
myriads of others. They surround the tree for a distance
of thirty-six yoganas, and assuming every shape (lions,
bears, tigers, elephants, oxen, horses, dogs, monkeys, &c.)
they belch forth smoke and fire. Bodhisattva sits unmoved.
Mara then advances and endeavours to induce him to give
up his purpose. Bodhisattva replies in loving words, and
finally the entire host is dispersed. Buddha then arrives
at perfect wisdom, the condition which neither Brahma nor
any other being had yet attained, and so completes his
purpose.
INTRODUCTION. Xxili
The following life of Buddha, although named in the
catalogues, has not come under my notice:
(3) Siau-pen-k’i-king
dp A tt
in two kiouen ; translated by the Sramama Xi-yau, A. D. 196.
The next history of Buddha in point of the date of its _
translation is the
(4) Ta-tseu-sui-ying-pen-k’i-king.
AF Fi HE AK te
D. 196.
The next history of Buddha in point of the date of its _
translation is the
(4) Ta-tseu-sui-ying-pen-k’i-king.
AF Fi HE AK te
This is the work of an Updsaka belonging to the Wu dynasty
(222-264 A.D.), who came to China towards the end of the
After-Han dynasty, and was a diligent translator. The
work before us is a brief one, divided into two parts,
without any subdivision into sections. The first part,
which resembles the translation last noticed, takes us to
the defeat of Mara. The second includes in it a description of Buddha’s condition as the ‘fully enlightened,’ and
also the conversion of the fire-worshipping K4syapas.
With respect to his work of preaching, this book has the
peculiarity of excluding all mention of the journey to
Benares after the enlightenment. It makes the conversion
of the five men take place near the Bodhi tree in Magadha,
and omits all mention of Yasa, Sariputra, or Maudgalydayana. The account of the conversion of the Kasyapas is
full and circumstantial. It agrees in a marked way with
the particulars given in the Manual of Buddhism (Spence
Hardy, pp. 188-191). The illustrations of this event, given
in the Sanchi Sculptures (plates xxiv, xxxi, xxxii, Ist ed.),
show that it was a popular episode in the history of
Buddha at the time of the completion of the Sanchi Stdpa.
It is also given in the following pages in Asvaghosha’s
work, so that we cannot doubt this event formed part of
the recognised work of Buddha as a teacher. This short
life therefore includes in it the three portions known in the
South as the distant, intermediate, and proximate epochs.
The last named, however, differs materially from the more
expanded account found in other books, and is in fact
XXIV FO-SHO-HING-TSAN-KING.
confined to the labour of the conversion of the five men
and the three Kasyapa brothers.
We now come to the consideration of the life of Buddha
known as the
(5) Kung-pen-k’i-king.
AK dt
This translation was made by the Sramaza Dharmaphala
in conjunction with Kong-mang-tsiang, about the year
208 A.D. It was brought by Dharmaphala from Kapilavastu, and it is said to be extracted from the Dirghagama
(the long Agama), which is undoubtedly a primitive and,
as we should say, a canonical work. This translation is in
two parts, divided into 15 vargas.
Varga 1. Turning the wheel of the law. This section
begins with Buddha’s interview with Upaka, after he
had attained enlightenment, and gives an account of the
conversion of the five men.
Varga 2. Indicating changes. Contains the history of
Yasa, and the conversion of his four friends (Fu-nai, Puzyagit; Vimala; Kiu-yen-pih, Gavampati ; Su-to, Sub4hu).
Varga 3. The conversion of K4syapa.
Varga 4. Converts Bimbis4ra raga.
Varga 5. Conversion of Sariputra and Maudgalydyana.
Varga 6. Returns to his own country.
Varga 7. The history of Su-ta (i.e. Sudatta or Anathapizdada).
Varga 3. The conversion of K4syapa.
Varga 4. Converts Bimbis4ra raga.
Varga 5. Conversion of Sariputra and Maudgalydyana.
Varga 6. Returns to his own country.
Varga 7. The history of Su-ta (i.e. Sudatta or Anathapizdada).
Varga 8. The history of the queen of Udy4na, king of
Kausambi. She would not comply with the king’s wishes,
because it was a fast day.
Varga 9. Gautami becomes a Bhikshuvi.
Varga 10. Inconstancy. Contains the history of Prasenagit’s interview with Buddha, and of the minister who had
lost his child.
Varga 11. Self-love. Contains the history of an interview with Prasenagit, and a sermon preached by Buddha
on self-love.
Varga 12. Conversion of Mahak4syapa (Agnidatta).
Varga 13. Conversion of AmbapAli.
INTRODUCTION. XXV
Varga 14. Discussion with the Nirgranthas.
Varga 15. Buddha eats the food fit for horses'.
It will be seen from the above summary, that so early
at least as the end of the second century A.D. a life of
Buddha, with the details above named, was in circulation
in Kapilavastu.
The next life of Buddha, in point of date, is the second
version of the Lalita Vistara, known in China as the
(6) Phi-yau-king.
He
This was translated by the Indian priest Dharmaraksha,
during the Western Tsin dynasty, about A.D. 300. It is
in eight chapters, and belongs to the expanded class of
Buddhist literature. The story of Buddha’s life is here
told from his birth to his death, but in the exaggerated
and wearisome form peculiar to the works of this (expanded)
school. It would seem as if the idea of merit attaching to
the reproduction of every word of the sacred books had
led the later writers, not only to reproduce the original, but
to introduce, by an easy but tiresome method, the repetition
of a simple idea under a multitude of verbal forms, and so
secure additional merit?.
There is another life of Buddha named in the Chinese
Catalogues, translated A. D. 420 by Buddhabhadra, who was
a descendant of Amrztodana, the uncle of Buddha. This
life is named
(7) Kwo-hu-yin-ko-king.
a AR OR
It is in four kiouen. It has not come under my notice;
but another translation of the same text, likewise in four
kiouen, and made shortly after Buddhabhadra by a native
of Mid-India called Guwabhadra (A.D. 436), is before me.
This work is called
» See Abstract of Four Lectures, p. 52.
? To show the character of this style of composition we give at the end
(Note II) a section from this Stra relating to the birth of Bodhisattva.
XXVi FO-SHO-HING-TSAN-KING.
(8) | Kwo-hu-hien-tsai-yin-ko-king.
mR EAR
It is not divided into sections, but each kiouen embraces
a distinct portion of the history.
Kiouen I contains an accdunt of Sumedhas and his
nomination by Dipankara Buddha. It then proceeds to
narrate the events attending the conception, incarnation,
and early years of the Bodhisattva until his tenth year, and
his superiority at school (p. 26).
Kiouen I contains an accdunt of Sumedhas and his
nomination by Dipankara Buddha. It then proceeds to
narrate the events attending the conception, incarnation,
and early years of the Bodhisattva until his tenth year, and
his superiority at school (p. 26).
Kiouen II begins with the martial contest and victory of
Bodhisattva over his compeers, and ends with the flight
from his palace at nineteen years of age (p. 27).
Kiouen III begins with Bodhisattva’s interview with the
different Rishis, and concludes with the conversion of the
five men after Buddha’s enlightenment (p. 34).
Kiouen IV begins with the conversion of Yasa and his
father, and afterwards his fifty friends. It then gives in
great detail the history of the K4syapas, and ends with
an account of the gift of the Getavana. This life of Buddha
is of a circumstantial character, and is full of interesting
episodes.
The next memoir in point of time of translation is the
history of Buddha as it occurs in the Vinaya Pifaka. I shall
take as my example the Vinaya according to the Mahisasaka school. In the 15th and 16th chapters of this work
is a brief life of Buddha. This copy of the Vinaya was
brought from Ceylon by Fa-hien at the beginning of the
fifth century (A.D. 414); it was not translated by him,
but by Buddhagiva, a native of Cophene, A.D. 423 (see
Abstract of Four Lectures, p. 21), with the assistance of
Tao-sing (Ku-tao-sing), a Sramavza of Khoten.
In this life the order of events (and the precise words
occasionally) agree with the Pali of the Mahavagga, as published by Oldenberg. It begins, however, with the history of
the origin of the Sakyas, and in this it resembles the account
in the Manual of Buddhism, except that in the Chinese the
1 Spence Hardy, p. 130.
INTRODUCTION. XXVil
description of Ganta, the son of Amba, is that he was contemptible and ugly, whilst in the Singhalese account he is
described as lovely and well-favoured. After the complete
enlightenment, Buddha sits in contemplation at the foot of
different trees. Here there occurs a divergence from the
Pali, as it is in the interval of his remaining thus in contemplation that he visits the village of Senapati, and gives
to his daughter Sugt4 the two refuges in Buddha and the
law. This is a curious statement, as it seems to imply that
at that time the triple refuge was not known; in other words,
that there was no Sangha, or Church.
This is a curious statement, as it seems to imply that
at that time the triple refuge was not known; in other words,
that there was no Sangha, or Church.
The interview with Upaka is identical with the Pali.
The sermon at Benares and the conversion of the five men,
the visit to and conversion of Bimbis4ra, the conversion of
Yasa and his friends, the visit to Uruvilva and the Kasyapas, the conversion of Upatishya and Kolita—all this is as
in the Southern account. The narrative then breaks off
suddenly, and the rules of the Vinaya with respect to
teacher and pupil &c. are introduced. This notice of Buddha’s life, although not translated in China before the fifth
century, must date back-from the time when the Southern
copy of the Vinaya, which Fa-hien brought from China,
was first put together. The Mahisdsika school was an
offshoot from the Aryasthavira branch of the Buddhist
church, and in all probability was regarded in Ceylon as
orthodox, in opposition to the Mahdsanghikas. It is
curious that in the Mahdsanghika copy of the Vinaya
which Fa-hien brought from Patna, and which he himself
translated into Chinese, there is no section corresponding
to the one just adduced, that is, this copy of the Vinaya
contains no record of Buddha’s life. This may be accounted
for on the ground that the two redactions were made at
different times and at places far apart. But yet it is curious
that a copy of the Vinaya brought from Patna, and said to
have been copied from an authentic original, should differ
so widely from a copy found by the same person at the
same time in Ceylon’. This circumstance at any rate will
1 Fa-hien, p. 144.
XXVili FO-SHO-HING-TSAN-KING.
show the mixed character of Buddhist books in China, and
the difficulty of classifying them in any distinct order.
We come now to notice a life of Buddha translated by
a native Chinese priest. It is called the
(9) Fo-pen-hing-king
Oh AS 47
and was translated by Pao-yun, a companion of Fa-hien
in his travels in India, about A.D. 420. It is in seven
chapters, and composed in varying measures or verses of 4,
5 or 7 symbols to the line. We have no means of determining the name of the original work from which Pao-yun
translated his book, but it evidently was not the Buddhafarita-kavya of Asvaghosha. It resembles it in no particular, except that it is in verse. The contents of this work
I have already given elsewhere (Abstract of Four Lectures,
Pp. 100); so that there is no need to allude to it here at any
length.
Nor need I refer, except to name it, to the Chinese
version of the Lalita Vistara. This translation was made
by the Sramaza Divakara during the Tang dynasty. He
was a native of Mid-India, and flourished in China A.D. 676.
It is in 12 chapters and 27 sections. The headings of these
chapters have been given elsewhere (Catalogue, pp. 18, 19).
The contents of the Chinese version agree in the main
with the Tibetan. It is named
(10) Fang-kwang-tai-Awang-yan-king.
7 Be A HE he
676.
It is in 12 chapters and 27 sections. The headings of these
chapters have been given elsewhere (Catalogue, pp. 18, 19).
The contents of the Chinese version agree in the main
with the Tibetan. It is named
(10) Fang-kwang-tai-Awang-yan-king.
7 Be A HE he
There is a life of Buddha translated by an Indian priest
of Cophene, about A.D. 445, which is called
(11) Sang-kia-lo-c’ha-sho-tsih-fo-hing-king.
fe tin He A) BT Se OR TT RE
This appears to have been written by a priest called Sangharaksha, who was born in the kingdom of Su-lai, and
came to Gandhdra when Kanishka flourished. This
monarch is called in the text Kien-to-ki-ni-wang. The
INTRODUCTION. XXIX
symbols Kien-to correspond with the family title given
elsewhere to Kanishka, viz. Xan-tan, i.e. Xandana or sandalwood (see the work Tsah-pao-tsang-king in the Indian
Office Collection of Buddhist Books, kiouen vi, fol. 12 [Catalogue, case Ixvi]). This Chinese title may probably correspond with the tribal name of Gushan, or perhaps (according to Oldenberg) with the title Koiranos, of the coins. But
in any case Sangharaksha is said to have lived during the
time of this monarch, and to have written the life of Buddha,
which was afterwards translated into Chinese by Sanghabhadanta (?). This work is in 5 kiouen; it comprises the
usual stories from the birth of Buddha to the distribution
of his relics after his death. There is at the end a curious
story about Asoka, who reigned 100 years after the Nirvana. He is said to have had a dream which induced him
to assemble the Bhikshus in a convocation. He was told
by them that there was in Ragagrtha a casket on which
there was a record enshrined, or a gold plate, which had
been delivered by Buddha. On opening the casket a prophecy was found stating that in Magadha, in the city of
R4égagriha, there were two householders whose two sons
were called Vigayamitra and Vasudatta ; of these the former,
in consequence of his merit in giving a ball of earth to
Buddha, should be born 100 years after as Asoka raga of
the Maurya family. In consequence of this prophecy Asoka
built 84,000 shrines for the relics of Buddha, obeying in
this the direction of his dream, that he should cause the
satiras of the holy one to be everywhere diffused.
Another life of Buddha is one I have partly translated
in the Romantic History of Buddha. It is called
(12) Fo-pen-hing-tsih-king
Hi AS 4t SRO
and was translated by G#anagupta or G#anakita of the
Tsui dynasty (circ. A.D. 588). It is said to be the same
as the Abhinishkramaza Siatra, but of this there is no
positive evidence. It is in 60 kiouen, and embraces Buddha’s history from the beginning to the time of the conversion of the Kasyapas and others.
XXX FO-SHO-HING-TSAN-KING.
The following is the title of a life of Buddha, translated by Fa-khin of the Sung dynasty (began 960 A.D.),
and named
(13) Fo-shwo-kung-hu-mo-ho-ti-king
Ob Gt SR BF EB ad ie
XXX FO-SHO-HING-TSAN-KING.
The following is the title of a life of Buddha, translated by Fa-khin of the Sung dynasty (began 960 A.D.),
and named
(13) Fo-shwo-kung-hu-mo-ho-ti-king
Ob Gt SR BF EB ad ie
which is, as it appears, a work of the Sammatiya school of
Buddhism, corresponding with the Mahavastu. The phrase
SR af is used in the introductory chapter to denote Sammata, who was ‘chosen by all’ to be the first king; and
i =f rs is the Chinese form of Mah4vastu, ‘the great
(thing). This memoir is in 2 vols. and 13 kiouen; it is
very complete, agreeing in its details with the notices found
in the Manual of Buddhism, and in Bigandet’s Life of
Godama. It was probably in the original a Pali work.
The last version of the Lalita Vistara, known as the
(14) Shin-t’ung-yaou-hi-king,
ih Bt SHE BR aE
has not come under my notice.
ASVAGHOSHA.
The most reliable of the lives of Buddha known in
China is that translated in the present volume, the Buddhakarita-kavya. It was no’ doubt written by the Bodhisattva
Asvaghosha, who was the twelfth Buddhist patriarch, and
a contemporary of Kanishka!. Translators in China attribute both this book and the work which I have called the
‘Sermons of Asvaghosha’ (ta kwang yan king lun) to him,
and there is no reason to question it. Kuméaragiva, who
_ translated the latter work, was too familiar with Indian
subjects to be mistaken in this particular, and Dharmaraksha (we will employ this restoration of his name) was
also a native of Mid-India, and deeply versed in Buddhist
1 There is no absolute certainty about the date of Kanishka; it may probably be referred to the beginning of the latter half of the first century a, D. (see
next page).
INTRODUCTION. XXxi
literature (he became a disciple at six years of age). Both
these translators lived about A.D. 400.
(see
next page).
INTRODUCTION. XXxi
literature (he became a disciple at six years of age). Both
these translators lived about A.D. 400.
I am told, however, by Mr. Rockhill, that TArAndtha,
the Tibetan author, mentions three writers of the name
of Asvaghosha, the ‘great one,’ the younger, and one
who lived in the eighth century A.D. This latter, who
was also called Cura, could not be the Asvaghosha of our
text, as the translation of the work dates from the fifth
century. And as of the other two, one was called ‘the
great’ and the other ‘the younger, it admits of little
question that the Bodhisattva would be the former. But
in the Chinese Catalogues, so far as I have searched, there
is no mention made of more than one writer called by this
name, and he is ever affirmed to have been a contemporary
of Kanishka. In the book Tsah-pao-tsang-king, for instance
(kiouen vi), there are several tales told of the Kandan
‘Kanika’ or ‘Kanishka,’ in one of which (fol. 13) Asvaghosha is distinctly named as his religious adviser, and he
is there called ‘the Bodhisattva ;’ so that, according to evidence derived from Chinese sources, there seems no reason
to doubt that the author of the book I have here translated
was living at and before the time of the Scythian invasion
of Magadha under the Kandan king Kanishka. With
respect to the date of this monarch we have no positive
evidence ; the weight of authority sides with those who
place him at the beginning of the Saka period, i.e. A.D. 78.
It is therefore possible that the emissaries who left China
A.D. 64 and returned A.D. 67 may have brought back with
them some knowledge of the work of Asvaghosha called
Fo-pen-hing, or of the original then circulating in India, on
which Asvaghosha founded his poem. It is singular at
least that the work of Asvaghosha is in five chapters as
well as that translated by Au-fa-lan. In any case we
may conclude that as early as about A.D. 70, if not
before, there was in India a work known as Buddhaéfarita
(Fo-pen-hing).
As to the origin of such a work, it seems likely to have
sprung from an enlargement of the Mahaparinirvaza Sdtra.
We know that the record of the history of Buddha’s last
XXxli FO-SHO-HING-TSAN-KING.
70, if not
before, there was in India a work known as Buddhaéfarita
(Fo-pen-hing).
As to the origin of such a work, it seems likely to have
sprung from an enlargement of the Mahaparinirvaza Sdtra.
We know that the record of the history of Buddha’s last
XXxli FO-SHO-HING-TSAN-KING.
days was extant under this title from early times, and
nothing would be simpler than the gradual enlargement of
such a record, so as to include in it not only his last days,
but his work throughout his life. Each district in which
Buddha taught had probably its own recollections on this
point, and to any zealous writer the task of connecting
these several histories would be an easy one. Such a man
was Asvaghosha. Brought up in Central India, travelling
throughout his life as a preacher and musician, and finally
a follower of Kanishka through his Northern campaigns ;
such a man would naturally be led to put together the
various tales or traditions he had gathered as to the birth
and life of his great master, and connect them with the
already recognised account of his end or last days on earth.
The detailed account of Buddha’s death, recorded in the
Mahdparinirvawa Satra, finds a place at the end of the present work; this account being well known to Asvaghosha,
there can be no difficulty in understanding how he came to
write an entire poem on the subject of the master’s life
and death.
I am told by Professor Max Miiller that the Sanskrit
versions of the Buddhafarita break off at the end of
varga 17, that is, after the account of the conversion
of the great K4syapa. Whether this is accidental, or
whether it indicates the original extent of the poem, I have
no means of judging. One thing is certain, that at the
time when the translation was made by Dharmaraksha (viz.
about A.D. 420), the work was of the size of the present
volume. There is no a priori reason for supposing the
later portion to have been added by a writer subsequent
to Asvaghosha. A poem does not easily admit of ‘a continuation’ by another author; nor can we think that a
distinguished writer like Asvaghosha would omit in his
biography the account of the death of his hero, especially
as the materials were at hand, and the dramatic effect of
the poem would be undoubtedly increased by the addition
of such a popular record. It seems therefore more natural
to suppose that the Sanskrit MSS. are incomplete copies of
the original, and that the Chinese version before us is in
INTRODUCTION. XXXill
fact a translation of the entire poem as it came from its
author’s hands.
It seems therefore more natural
to suppose that the Sanskrit MSS. are incomplete copies of
the original, and that the Chinese version before us is in
INTRODUCTION. XXXill
fact a translation of the entire poem as it came from its
author’s hands.
There is little to add, with respect to the history of
Asvaghosha, to the few notices I have given elsewhere
(Abstract, &c., p. 95 sqq-) One or two allusions to him
will be found in the work of Wong pdh (Shing tau ki, §§ 186
and 190). These only confirm the general tradition that he
was originally a distinguished Brahman and became a convert to Buddhism!. The Buddhaéarita contains sufficient
proof of his acquaintance with and hostility to Brahmanical
teaching, and the frequent discussions found therein relative
to the non-existence of ‘I’ (an individual self) illustrate the
record contained in § 190 of the work (Shing tau) named
above, ‘that Vira, a writer of Sastras (Lun sse), a disciple
of Asvaghosha Bodhisattva, wrote a treatise in 100 gathas
on the subject of “non-individuality” (wou ’ngo lun), which
the heretics were unable to gainsay.’ With reference to
this doctrine of the non-existence of the individual subject,
it is not possible in such a work as this to say much.
I shall be glad to place on record, however, my belief that
in Buddhism this question is much more than a speculative
question of philosophy. It touches the skirt of the highest
moral truth. For the individual self in Buddhism is the
evil or carnal self, the origin of sorrow. This, the Buddhist
says (at least as I read his confession of faith), does not
exist; the evil self is not a separate reality, it is the delusion of ‘sense ;’ it is ‘nothing.’ Destroy this idea of self
and there will be light. If we regard the question thus,
it assumes a form more interesting and vital than that
of any philosophical enquiry. As I said above, it touches
the skirt of the highest truth ; and in this approach to truth
lies the power of the Buddhist doctrine.
THE FAITHFULNESS OF CHINESE TRANSLATIONS.
It is wonderful to look through the large collection of
Buddhist books translated into Chinese from the dialects
! Mr. Rockhill has kindly given me an extract from a Tibetan work, Masgusrim@latantra, in which Asvaghosha is identified with Matrigata or M&trigita,
conceming whom, see Abstract, &c., p. 141.
[19] c
XXXIV FO-SHO-HING-TSAN-KING,
Mr. Rockhill has kindly given me an extract from a Tibetan work, Masgusrim@latantra, in which Asvaghosha is identified with Matrigata or M&trigita,
conceming whom, see Abstract, &c., p. 141.
[19] c
XXXIV FO-SHO-HING-TSAN-KING,
of India, principally by Indian or Indo-Scythian priests.
I use this last expression to indicate the nationality of
those translators who came to China from Cabul and
regions north of the Indus. For 600 years and more a
succession of Buddhist teachers and preachers followed one
another from India and Central Asia towards China with
little interruption. The result is, that the Buddhist Tripitaka (canon) as we have it in that country is a collection
of translations without connection of parts, denoting the
Buddhism of India and neighbouring countries, in every
period of its development. Hence side by side with the
early teaching of the faith found in such books as the Dharmapada (Tan poh), we have the gross form of Tantra
worship contained in the ‘Dharani of Kanda, Kanda being
in fact the same as K4lf or Durga or Gagatmatr?. Nevertheless this collection of translations is a most important
one. Its importance has yet to be realised. To the student of Buddhism it is an inexhaustible mine of wealth.
And to the student of history some knowledge of it is
indispensable.
The question presents itself, therefore, can we rely on
the truthfulness of the work done by these men in China?
To this question only a qualified answer can be given; we
may rely on the work of men of known ability. And in
other cases we may test the work done by comparison with
the originals. We should have no reluctance, I think, in
accepting the translations of men like Kuméragiva, to
whom both Chinese and Sanskrit must have been familiar,
and whose work may be tested by comparison with Sanskrit
texts. And if he may be trusted, so may others also who
worked with him or in his time. Amongst these was Dharmaraksha, the translator of the Buddhafarita of this volume.
He was a man of Mid-India, and became a disciple at six
years of age, and daily recited 10,000 words of Scripture.
At first he belonged to the school of the lesser development, and was well acquainted with the discourses of the
five Vidy4s. Afterwards he became a follower of the
greater development. He arrived in China in the year
412 A.D. and worked at translations till A.D. 454. Now
INTRODUCTION. © XXXV
we can hardly suppose that a man of such natural gifts as
Dharmaraksha could have laboured for forty-two years
at translations, without being worthy of trust. Moreover
we find that Kumaragiva was working at this period in
China, and that he translated the work of Asvaghosha
called Ta-#wang-yan-king-lun, which appears to be related
to the Ta-Awang-yan-king, another name for the Life of
Buddha (Lalita Vistara). Is it likely that the two translators
were unknown to one another?
Is it likely that the two translators
were unknown to one another?
It is true, indeed, that I have not been able to test the
translation of Dharmaraksha by comparison with the Sanskrit. As I understand Professor Max Miiller, the Sanskrit
text is not always easy to interpret, and differs in many
places from the Chinese version. Sometimes it is possible
to see how it happened that the Chinese translator misunderstood the text before him. Sometimes it would seem
that he omitted intentionally whole passages which would
be either unintelligible or uninteresting to Chinese readers.
As there is some prospect of the Sanskrit text of Asvaghosha’s work being published, we may hope to arrive in
time at something like certainty on the point under consideration.
But with respect to the trustworthiness of Chinese translations in general, it depends, as I said before, on the
character of the individual scholar. There is no reason at
all why a Brahman should not have become familiar with
Chinese, and when we add to this the extraordinary facilities afforded the Buddhist missionaries in China for executing their work, in the way I mean of royal patronage
and able coadjutors, there is no reason to suspect the result
of their labours. Yet doubtless there are many unreliable
versions of sacred texts to be found. Every zealous Upasaka who came to China was not thereby duly qualified
for the work of translation; and as a rule we should be
cautious in attaching entire credence to the literary labours
of such persons.
C2
XXXVI FO-SHO-HING-TSAN-KING.
ASVAGHOSHA’S STYLE.
Every zealous Upasaka who came to China was not thereby duly qualified
for the work of translation; and as a rule we should be
cautious in attaching entire credence to the literary labours
of such persons.
C2
XXXVI FO-SHO-HING-TSAN-KING.
ASVAGHOSHA’S STYLE.
The Chinese priest I-tsing says that the hymns used in
the Buddhist church during his visit to India were composed and arranged by Asvaghosha (Nan-hae, § 32). There
can be little doubt that he was a musician as well as poet. .
He travelled about, we are told, with a body of musicians,
and was the means of converting many persons of distinction by his skill (Abstract, &c., p. 97). The work before
us gives proof of his poetical talent. In translating his
verses, even from the Chinese, an impulse to follow in his
poetical vein has been felt. But the requirements of a
literal translation forbad any such diversion. Nevertheless
the reader will observe many passages that would have
easily allowed a more ‘flowery diction. The passage in
verse 629 and following verses is very touching—the consuming grief of Yasodhara until ‘her breath grew less and
sinking thus, she fell upon the dusty ground.’ The account
of Buddha’s enlightenment in verse 1166 and following is
also striking: ‘Thus did he complete the end of self, as
fire goes out for want of grass; thus he had done what he
would have men do; he first had found the way of perfect
knowledge. He finished thus the first great lesson ; entering the great Azshi’s house, the darkness disappeared, light
burst upon him; perfectly silent and at rest, he reached the
last exhaustless source of truth; lustrous with all wisdom
the great Rzshi sat, perfect in gifts, whilst one convulsive
throe shook the wide earth.’
There are many passages throughout the poem of great
beauty; there is much also that is dry and abstruse,
yet we cannot doubt that in that day and among these
people the ‘great poem’ of Asvaghosha must have had
considerable popularity. Hence the translations of it are
numerous; it must have tested Dharmaraksha’s powers
to have turned it into Chinese. There is also a Tibetan
copy of it; and whether it was originally composed in
Sanskrit or not, we know that there are now various editions of it in that language. I do not pretend to have
INTRODUCTION. XXXViI
There is also a Tibetan
copy of it; and whether it was originally composed in
Sanskrit or not, we know that there are now various editions of it in that language. I do not pretend to have
INTRODUCTION. XXXViI
found the author’s meaning in all cases; the Chinese is
not easy; but in the main drift of the poem I have followed my text as faithfully and literally as possible. The
concluding portion of the last section, as it seems to support the idea of only one Asoka, first fierce and then gentle,
or religious, is, to say the least, a curious passage. But we
may not attach too much weight to an isolated statement
of this sort; there may have been reasons more than we
know of why the orthodox tradition of the Dharma-Asoka,
the patron of the Theravd4di school, should have been
ignored by a friend of Kanishka. But in any case the evidence is too slight to build upon; we can only say that in
Asvaghosha’s time it had become usual to put the Council
of P&éaliputra out of sight, and to regard the Theravadi
school as one opposed to the generally received traditions
of the North.
I cannot conclude this Introduction without expressing
my thanks to Mr. Bunyiu Nanjio, who kindly suggested
emendations of my translation of some passages at the
beginning of the work, and also to Professor Max Miller,
to whom I am indebted for the restoration of many of the
proper names that occur throughout the text.
S. BEAL.
Tue Rectory, Wark,
NoRTHUMBERLAND,
Feb. 4, 1883.
Digitized by Google
FO-SHO-HING-TSAN-KING.
Digitized by Google
FO-SHO-HING-TSAN-KING.
A METRICAL VERSION
OF THE
LIFE OF BUDDHA BY MA-MENG-PU-SA.
(ASVAGHOSHA BODHISATTVA.)
ae
we wo ye .
Unive. 4
KIOUEN I. ( .
Varcal. THE BirtH. .
.(There was) a descendant of the Ikshvaku! (family),
an invincible? Sakya monarch, pure in mind (mental
gifts) and of unspotted virtue, called therefore ‘ Purerice’ (Suddhodana). 1
Joyously reverenced by all men (or, ‘ beings’), as
the new moon (is welcomed by the world), the king
indeed (was) like the heaven-ruler Sakra’, his queen
like (the divine) Saét. 2
Strong and calm of purpose as the earth, pure
in mind as the water-lily, her name, figuratively
assumed, May, she was in truth incapable of classcomparison. 3
* The Ikshvaku (sugar-cane) family of Potala. Suddhodana
was the father of the Bodhisattva.
* Wou-shing; this is the equivalent for the Agitavati (river).
But it here refers to the Sakyas, as a race of Xakravartin
monarchs,
® Or, like Sakra, king of Devas, the husband of Sadi.
[19] B
b>
2 ‘ FO-SHO-HING-TSAN-KING, I,r.
On her in likeness as the heavenly queen descended the spirit and entered her womb. A
mother, but free from grief or pain, (she was) without
any false or illusory! mind. 4
Disliking the clamorous ways of the world, (she
remembered) the excellent garden of Lumbint, a
pleasant spot, a quiet forest retreat, (with its) trickling
fountains, and blooming flowers and fruits. 5
A
mother, but free from grief or pain, (she was) without
any false or illusory! mind. 4
Disliking the clamorous ways of the world, (she
remembered) the excellent garden of Lumbint, a
pleasant spot, a quiet forest retreat, (with its) trickling
fountains, and blooming flowers and fruits. 5
Quiet and peaceful, delighting in meditation,
respectfully she asked the king for liberty to roam
therein; the king, understanding her earnest desire,
was seized with a seldom-felt anxiety (to grant her
request). 6
He commanded his kinsfolk, within and without
(the palace), to repair with her to that garden shade;
and now the queen Maya knew that her time for
child-bearing was come. 7
She rested calmly on a beautiful couch, (surrounded by) a hundred thousand female attendants ;
(it was) the eighth day of the fourth moon, a season
of serene and agreeable character. 8
Whilst she (thus) religiously observed? the rules of
a pure discipline, Bodhisattva was born from her
right side, (come) to deliver the world, constrained
by great pity, without causing his mother pain or
anguish. 9
As king Yu-liu® was born from the thigh, as king
Pi-t’au* was born from the hand, as king Man-to®
? Here there seems to be a play on the word wan XJ, which is the
equivalent for Maya or illusion. The Sanskrit text reads M4y4pagata-iva M4y4, i.e. Maya without deceit.
* Or, (the season for) religiously observing the rules of abstinence.
S Aurva. * Prithu, born from the arm of Vena.
5 Méandhatré.
I,1. THE BIRTH. . 3
was born from the top of the head, as king Kia-4’Za’
was born from the arm-pit, 10
So also was Bodhisattva on the day of his birth
produced from the right side; gradually emerging
from the womb, he shed in every direction the rays"
of his glory. 11
As one (born) ‘from recumbent space*, and not
through the gates of life, through countless kalpas,
practising virtue, self-conscious he came forth to life,
without confusion. 12
Calm and collected, not falling headlong (was he
born), gloriously manifested, perfectly adorned, sparkling with light he came from the womb, as when the
sun first rises (from the East). 13
(Men) indeed regarded‘ his exceeding great glory,
yet their sight remained uninjured: he allowed them
to gaze, the brightness of his person concealed for
the time, as when we look upon the moon in the
heavens. 14
His body, nevertheless, was effulgent with light,
and like the sun which eclipses the shining of the
lamp, so the true gold-like beauty of Bodhisattva
shone forth and was diffused everywhere. 15
Upright and firm and unconfused in mind, he deliberately took seven steps®, the soles of his feet
1 Kakshivat. These names are supplied from the Sanskrit text.
* This may also be translated ‘as one who falls from space,’
i.e. miraculously born from space.
* He passed from the womb to be born. The idea seems to
be that though conceived in the womb, he was born supernaturally
from the side.
* Kwan-tsai, weighed and considered.
* This may also be translated ‘as one who falls from space,’
i.e. miraculously born from space.
* He passed from the womb to be born. The idea seems to
be that though conceived in the womb, he was born supernaturally
from the side.
* Kwan-tsai, weighed and considered.
® These seven steps are frequently figured by seven lotus-marks.
I-tsing refers to such marks at Nalanda, where Buddha walked
seven steps, forward and backward; they are also figured on the
B2
47
4 FO-SHO-HING-TSAN-KING. I,1.
resting evenly upon the ground as he went, his footmarks remained bright as seven stars. 16
Moving like the lion, king of beasts, and looking
earnestly towards the four quarters, penetrating to
the centre the principles of truth, he spake thus with
the fullest assurance: 17
‘ This birth is in the condition of a Buddha’; after
this I have done with renewed birth; now only am I
born this once, for the purpose of saving all the
world.’ 18
And now from the midst of heaven there descended two streams of pure water, one warm, the
other cold, and baptized his head?, causing refreshment to his body. 19
And now he is placed in the precious palace hall,
a jewelled couch for him to sleep upon, and the
heavenly kings with their golden flowery hands hold
fast the four feet of the bed. 20
Meanwhile the Devas in space, seizing their
jewelled canopies, attending, raise in responsive harmony their heavenly songs, to encourage him to
accomplish his perfect purpose*®. 21 -
Then the Naga-ragas filled with joy, earnestly desiring to show their reverence for the most excellent law‘,
as they had paid honour to the former Buddhas, now
went to meet Bodhisattva; 22
cloth held by the attendants at the birth of Bodhisattva. See Tree
and Serpent Worship, plate Ixv, figure 2, middle scene.
1 This birth is a Buddha-birth.
* He was thus consecrated to be a king; see Childers, P&li
Dict., sub Abhisi#fati; also Eitel, Handbook, sub Mfarddhabhishikta.
* Inviting him to perfect the way of Buddha.
« That is, ‘to advance the cause of true religion.’
It. THE BIRTH. 5
They scattered before him Mandara flowers, rejoicing with heartfelt joy to pay such religious
homage; (and so, again,) Tathagata having appeared
in the world, the Suddha! angels rejoiced with gladness; 23
With no selfish or partial joy, but for the sake of
religion they rejoiced, because creation’, engulfed
in the ocean of pain, was now to obtain perfect
release. 24
Then the precious Mountain-raga, Sume(ru)’,
firmly holding this great earth* when Bodhisattva
appeared in the world, was swayed by the wind of
his perfected merit. 25
On every hand the world was greatly shaken,
as the wind drives the tossing boat; so also the
minutest atoms of sandal perfume, and the hidden
sweetness of precious lilies, 26
Floated on the air and rose through space and
then commingling came back to earth; so again
the garments of Devas descending from heaven
touching the body, caused delightful thrills of
joy; 27
The sun and moon with constant course redoubled
the brilliancy of their light, whilst in the world the
! The Suddha-vasas, ‘beings dressed in pure garments.’ A
class of heavenly beings, supposed to take peculiar interest in
the religious welfare of men.
2 ‘Creation,’ in the sense of ‘all that lives.’
> Sumeru, written also Sumé and Meru. The primeval mountain; the Alborz, Atlas, or Olympus of other tribes. It is explained
as ‘the high, or resplendent, mountain.’ On it was the heaven of
the gods (the thirty-three gods).
* It would seem from this that the original idea of Sumeru was
‘the mountain of Heaven ;’ the visible heaven, or firmament, which
‘ firmly holds the earth.’
6 FO-SHO-HING-TSAN-KING. Ir.
fire’s gleam of itself prevailed without the use of
fuel. 28
Pure water, cool and refreshing from the springs,
flowed here and there, self-caused; in the palace all
the waiting women were filled with joy at such an
unprecedented event. 29
Proceeding all in company, they drink and bathe
themselves; in all arose calm and delightful thoughts;
countless inferior Devas (bhatas), delighting in religion, like clouds assembled. 30
In the garden of Lumbint, filling the spaces between the trees, rare and special flowers, in great
abundance, bloomed out of season. 31
All cruel and malevolent kinds of beings, together
conceived a loving heart; all diseases and afflictions
among men without a cure applied, of themselves
were healed. 32
The various cries and confused sounds of beasts
were hushed and silence reigned; the stagnant
water of the river-courses flowed apace, whilst the
polluted streams became clear and pure. 33
No clouds gathered throughout the heavens, whilst
angelic music, self-caused, was heard around; the
whole world of sentient creatures enjoyed peace and
universal tranquillity. 34
Just as when a country visited by desolation, suddenly obtains an enlightened ruler, so when Bodhisattva was born, he came to remove the sorrows of
all living things. 35
Mra’, the heavenly monarch, alone was grieved
and rejoiced not. The Royal Father (Suddhodana)
' Mara, the king of the world of desire. According to the
Buddhist theogony he is the god of sensual love. He holds the
I, THE BIRTH. 7
beholding his son’, strange and miraculous?, as to
his birth, 36
Though self-possessed and assured in his soul,
was yet moved with astonishment and his countenance changed, whilst he alternately weighed with
himself the meaning (of such an event), now rejoiced
and now distressed. 37
The queen-mother beholding her child, born thus
contrary to laws of nature, her timorous woman’s
heart was doubtful; her mind through fear, swayed
between extremes: 38
Not distinguishing the happy from the sad portents, again and again she gave way to grief*; and
now the aged women of the world, (of the ‘long
night*’) in a confused way supplicating heavenly
guidance, 39
Implored the gods to whom their rites were paid,
to bless the child; (cause peace to rest upon the
royal child.) Now there was at this time in the
grove, a certain soothsayer *, a Brahman, 40
Of dignified mien and wide-spread renown, famed
for his skill and scholarship: beholding the signs’, his
world in sin. He was the enemy of Buddha, and endeavoured in
every way to defeat him. He is also described as the king of
death. .
1 Beholding his ‘born son,’ or ‘ begotten son.’
* K’i-teh, truly unique (Williams’ Dict.) Mi tsang yau,
unseen before, miraculous.
® The text seems to point to alternately recurring hope and grief.
* The text here is difficult. I take KAang-suh to be equal to
Khang-yé, which is a frequent expression to denote the ‘long night’
of transmigration or ignorance. If this be not so, then Khangsuh may be simply ‘aged.’
5 Khi Siang, a discerner of signs or portents.
* That is, either the signs on the child’s body, or the occurrences
attending his birth.
8 FO-SHO-HING-TSAN-KING. Ir.
heart rejoiced, and he exulted at the miraculous
event. 41
Knowing the king’s mind to be somewhat perplexed, he addressed him (thus) with truth and
earnestness, ‘Men born in the world, chiefly desire
to have a son the most renowned!; 42
‘ But now the king, like the moon when full, should
feel in himself a perfect joy, having begotten an
unequalled * son, (for by this the king) will become
illustrious among his race; 43
‘Let then his heart be joyful and glad, banish all
anxiety and doubt, the spiritual omens that are
everywhere manifested indicate for your house and
dominion a course of continued prosperity*. 44
‘ The most excellently endowed child now born will
bring deliverance to the entire world‘, none but a
heavenly teacher has a body such as this, golden
colour’d, gloriously resplendent. 45
‘One endowed with such transcendent marks, must
reach the state of “ Samyak*-Sambodhi,” or if he be
induced to engage in worldly delights, then he must
become a universal monarch’; 46
1 Or, a most victorious son; or, a son most renowned.
3’ K’i-teh, truly unique ; strange or wonderful; (p. 7, n. 2.)
* Increasing or advancing prosperity.
* Must assuredly save the world.
5 A body, such a masterpiece.
* Khing-hsio, perfect illumination, Samyak-Sambuddha; or,
as in the text.
7 A wheel-turning monarch. A monarch like the sun ‘that flies
as he goes;’ the old conceit of a king of the age of gold; the
expectation of peace and prosperity resulting from the universal
authority of such a righteous king, is an old, perhaps a primitive,
one. The Xakravartin is the eastern form of the myth.
® That is, probably, ‘a golden (wheel) king.’
I, 1. THE BIRTH. 9
‘Everywhere recognised as the ruler of the great
earth, mighty in his righteous government, as a
monarch ruling the four empires’, uniting under his
sway all other rulers; 47
The Xakravartin is the eastern form of the myth.
® That is, probably, ‘a golden (wheel) king.’
I, 1. THE BIRTH. 9
‘Everywhere recognised as the ruler of the great
earth, mighty in his righteous government, as a
monarch ruling the four empires’, uniting under his
sway all other rulers; 47
‘As among all lesser lights, the sun’s brightness
is by far the most excellent. But if he seek a
dwelling among the mountain forests, with single
heart searching for deliverance *, 48
‘Having arrived at the perfection of true wisdom,
he will become illustrious ® throughout the world;
for as mount Sumeru is monarch among all mountains, 49
‘Or, as gold is chief among all precious things,
or, as the ocean is supreme among all streams‘,
or, as the moon is first among the stars, or, as the
sun is brightest of all luminaries, 50
‘So Tath4gata, born in the world, is the most
eminent® of men; his eyes clear and expanding °,
the lashes both above and below moving with the
lid, 51
‘The iris of the eye of a clear blue colour’, in
shape like the moon when half full, such characteristics as these, without contradiction, foreshadow the
most excellent condition of perfect (wisdom).’ 52.
* The four empires, that is, the four continents or quarters of
the world.
? Deliverance, that is, from sin; or sorrow the result of sin
(moksha).
* Shine universally; as the light of the sun.
‘ The ocean is always in Buddhist works, as in Homer, associated with ‘flowings.’ The expression in the Chinese, liu-hai,
corresponds exactly with ’Qxeavoio péebpa.
® The most worshipful.
* Widening more and more.
7 Of a deep purple or violet colour.
a
a
10 FO-SHO-HING-TSAN-KING. I, rt.
At this time the king addressed the twice-born ?,
‘If it be as you say, with respect to these miraculous signs, that they indicate such consequences, 53
‘Then no such case has happened with former
kings, nor down to our time has such a thing
occurred.’ The Brahman addressed the king thus,
‘Say not so; for it is not right; 54
‘For with regard to renown and wisdom, personal
celebrity, and worldly substance, these four things
indeed are not to be considered according to precedent or subsequence; 55.
‘But whatever is produced according to nature’,
such things are liable to the law of cause and effect :
but now whilst I recount some parallels let the king
attentively listen; 56
‘Bhvzgu, Angira * (Angiras ?), these two of Azshi
family‘, having passed many years apart from men,
each begat an excellently-endowed son, 57
‘ Brzhaspati with Sukra, skilful in making royal treatises, not derived from former families (or, tribes) ; 58
‘S4rasvata, the Ashi, whose works® have long
disappeared, begat a son, Po-lo-sa*, who compiled
illustrious Satras? and Sh4stras; 59
1 That is, the Brahman; wearing the twice-born thread.
2 Or, whatever is born according to the nature of things.
5 I restore these names according to the Sanskrit text, supplied
by Professor Max Miller.
and Sh4stras; 59
1 That is, the Brahman; wearing the twice-born thread.
2 Or, whatever is born according to the nature of things.
5 I restore these names according to the Sanskrit text, supplied
by Professor Max Miller.
‘ That is, belonging to the Ashi tribe; in other words, ‘these
two Rishis.’
5 Or, it may, perhaps more correctly, be rendered ‘separated
by a long period from Sftras or Shastras,’ or, when these works
had long been lost.
* Is this Parasara, the reputed father of Vydsa? (see Max Miiller’s
Ancient Sanskrit Literature, p. 479.)
7 Illustrious Sitras (Ming King) may possibly refer to the Vedas,
but the five vidyds are also called by this name (Jul. II, 73).
I, 1. THE BIRTH. TI
‘That which now we know and see, is not therefore dependent on previous connection ; Vydsa, the
Rishi, the author of numerous treatises, 60
‘After his death had among his descendants,
Poh-mi (V4lmiki), who extensively collected Gatha
sections; Atri, the Ashi, not understanding the
sectional treatise on medicine, 61
‘Afterwards begat Atreya, who was able to control
diseases ; the twice-born Ashi Kusi (Kusika), not
occupied with heretical treatises, 62
‘Afterwards (begat) Kia-ti-na raga, who thoroughly
understood heretical systems; the sugar-cane
monarch}, who began his line, could not restrain
the tide of the sea, 63
‘But Sagara-raga, his descendant, who begat a
thousand royal sons, he could control the tide of the
great sea so that it should come no further. 64
‘Ganaka, the Ashi, without a teacher acquired
power of abstraction. All these, who obtained such
renown, acquired powers of themselves?; 65
‘Those distinguished before, were afterwards forgotten; those before forgotten, became afterwards
distinguished*; kings like these and godlike Azshis
have no need of family inheritance, 66
‘And therefore the world need not regard those
going before or following. So, mighty king! is it
with you, you should experience true joy of heart, 67
‘And because of this joy should banish for ever
doubt or anxiety. The king hearing the words
' That is, the first of the Ikshvaku monarchs who reigned at
Potala (Tatta) at the mouth of the Indus.
* Or, were born by their own power.
8 Or, the former were better, the later inferior; the former
inferior, the later better.
12 FO-SHO-HING-TSAN-KING. I,t.
of the seer was glad, and offered him increased
gifts’, 68
‘Now have I begotten a valiant (excellent) son
(he said), who will establish a wheel authority, whilst
I, when old and grey-headed, will go forth to lead a
hermit’s life ?, 69
‘So that my holy king-like son may not give up
the world and wander through mountain forests.’
And now near the spot within the garden, there
was a Kishi, leading the life of an ascetic?; 70
His name was Asita, wonderfully skilful in the
interpretation of signs; he approached the gate of
the palace; the king (beholding him) exclaimed,
‘ This is none other but Brahmadeva, 71
‘Himself enduring penance from love of true
religion, these two characteristics * so plainly visible
as marks of his austerities.’ Then the king was
much rejoiced; 72
And forthwith he invited him within the palace,
and with reverence set before him entertainment,
whilst he, entering the inner palace, rejoiced only
(in prospect of) seeing the royal child. 73
Although surrounded by the crowd of court-ladies,
yet still he was as if in desert solitude; and now
they place a preaching throne and pay him increased
honour and religious reverence, 74
As Antideva raga reverenced the priest Vasish¢ha.
Then the king addressing the Azshi, said, ‘Most
fortunate am I, 75
‘Great Rishi! that you have condescended to
1 Or, extended his religious offerings.
2 Leaving my home will practise a pure (Brahman) life.
* Practising austerities.
* That is, ‘purity’ and ‘penance.’
Ir. THE BIRTH. 13
come here to receive from me becoming gifts and
reverence; I pray you therefore enter on your
exhortation.’ 76
Thus requested and invited the (shi felt unutterable joy, and said, ‘All hail, ever victorious
monarch! possessed of all noble (virtuous) qualities}, 77
‘Loving to meet the desires of those who seek,
nobly generous in honouring the true law, conspicuous as a race for wisdom and humanity, with
humble mind you pay me homage, as you are
bound. 78
‘Because of your righteous deeds in former lives’,
now are manifested these excellent fruits; listen to
me, then, whilst I declare the reason of the present
meeting. 79
‘As I was coming on the sun’s way’, I heard
the Devas in space declare that the king had born
to him (begotten) a royal son, who would arrive at
perfect intelligence‘; 80
‘Moreover I beheld such other portents*, as have
2 The Chinese symbol ‘teh’ properly means ‘virtue,’ as in the
title of Laou Tseu’s work, Tau-teh-king. But in Buddhist books
it generally corresponds with the Sanskrit gua, in the sense of
a ‘quality’ or ‘characteristic.’
2 The expression suh &4ih points to conduct in former conditions
of existence. It properly means ‘a night’s rest’ or ‘a lodging
one night’ (Williams), but in Buddhist books it commonly refers to
abodes or conditions of life, occupied during the night (long night)
of transmigration.
® Following the way of the sun.
“ Complete the way of true wisdom (Sambodhi or Sambuddha).
5 Such miraculous portents going before. It would seem from
Asita’s description that he came from the East following the sun,
and as he came he saw before him miraculous portents.
14 FO-SHO-HING-TSAN-KING. I,1.
constrained me now to seek your presence; desiring to see the Sakya monarch who will erect the
standard of the true law.’ 81
The king hearing the Azshi’s words was fully
assured ; escaping from the net of doubt, he ordered
an attendant to bring the prince, to exhibit him to
the Ashi. 82
I,1.
constrained me now to seek your presence; desiring to see the Sakya monarch who will erect the
standard of the true law.’ 81
The king hearing the Azshi’s words was fully
assured ; escaping from the net of doubt, he ordered
an attendant to bring the prince, to exhibit him to
the Ashi. 82
The Ashi, beholding the prince, the thousandrayed wheel on the soles of his feet, the web-like
filament between his fingers, between his eyebrows
. the white ? wool-like prominence, 83
His privy parts hidden as those of the horse,
his complexion bright and lustrous; seeing these
wonderful birth-portents, the seer wept.and sighed
deeply. 84
The king beholding the tears of the Azshi, thinking of his son, his soul was overcome, and his breath
fast held his swelling heart. Thus alarmed and ill
at ease, 85
Unconsciously he arose from his seat, and bowing
his head at the Azshi’s feet he addressed him in
these words, ‘This son of mine, born thus wonderfully, 86
‘ Beautiful in face, and surpassingly graceful, little
different from the gods in form, giving promise of
superiority in the world, ah! why has he caused
thee grief and pain? 87
‘Forbid it, that my son should die! (should be
short-lived !)—(the thought) creates in me grief and
? Or, his fingers and his toes.
3 That is, the firz4. This white wool-like mark seems to have
been derived in the first instance from the circle of hair on the
forehead of the bull. Moschus describes the bull that carried off
Europa as having this ‘silver white circle’ on his forehead.
I, 1. THE BIRTH. 15
anxiety; that one athirst, within reach of the
eternal draught}, should after all reject and lose
it! sad indeed! 88
‘Forbid it, he should lose his wealth and treasure !
dead to his house! lost to his country! for he who
has? a prosperous son in life, gives pledge that his country’s weal is well secured; 89
‘And then, coming to die, my heart will rest
content, rejoicing in the thought of offspring surviving me; even as a man possessed of two eyes,
one of which keeps watch, while the other
sleeps; 90
' ‘Not like the frost-flower of autumn, which though
it seems to bloom, is not a reality. A man who,
midst his tribe and kindred, deeply loves a spotless
son, 9I
‘At every proper time in recollection of it has
joy; O! that you would cause me to revive *!’
The Ashi, knowing the king-sire to be thus greatly
afflicted at heart, 92
Immediately addressed the Mah4raga: ‘ Let not
the king be for a moment anxious! the words I have
spoken to the king, let him ponder these, and not
permit himself to doubt; 93
‘The portents now are as they were before, cherish
1 The ‘eternal draught’ or ‘sweet dew’ of Ambrosia. This expression is constantly used in Buddhist writings. It corresponds with the
Pali amatam, which Childers explains as the ‘drink of the gods.’
8 Or, ifI have. ~
This expression is constantly used in Buddhist writings. It corresponds with the
Pali amatam, which Childers explains as the ‘drink of the gods.’
8 Or, ifI have. ~
5 This sloka may be translated otherwise thus: ‘A man among
all his kindred loves deeply a spotless son ; at this time, in recollection thereof, speaking, cause me to revive;’ or the latter lines
may still be rendered, ‘in memory of what you said before, cause
me now, by speaking as before, to revive.’
® Wou-kwo-tseu ; either ‘a faultless son’ or ‘nothing beyond his son.’
16 FO-SHO-HING-TSAN-KING. I, 1.
then no other thoughts! But recollecting I myself
am old, on that account I could not hold my
tears; 94
‘For now my end is coming on. But this son
of thine will rule the world, born for the sake of
all that lives!! this is indeed one difficult to meet
with; 95
‘He shall give up his royal estate, escape from
the domain of the five desires 2, with resolution and
with diligence practise austerities, and then awaken-
- ing, grasp the truth. 96
‘Then constantly, for the world’s sake (all living
things), destroying the impediments of ignorance
and darkness, he shall give to all enduring light,
the brightness of the sun of perfect wisdom. 97
‘All flesh submerged in the sea of sorrow; all
diseases collected as the bubbling froth; decay and
age like the wild billows; death like the engulfing
ocean; 98
‘Embarking lightly in the boat of wisdom he will
save the world from all these perils, by wisdom
stemming back the flood. His pure teaching like
to the neighbouring shore, 99
‘The power of meditation, like a cool lake, will
be enough for all the unexpected birds; thus deep
and full and wide is the great river of the true
law; 100
‘All creatures parched by the drought of lust
may freely drink thereof, without stint; those
1 This line may be also rendered ‘ because he has done with
birth, therefore he is born.’ The text is full of such doublemeanings. _
* The five desires, or five appetites of sight, smell, taste, hearing,
and touch.
It. THE BIRTH. ‘17
enchained in the domain of the five desires, those
driven along by many sorrows, 101
_ ‘And deceived amid the wilderness of birth and
death, in ignorance of the way of escape, for these
Bodhisattva has been born in the world, to open
out a way of salvation?. 102
‘The fire of lust and covetousness, burning with
the fuel of the objects of sense, (on the flames) he has
caused the cloud of his mercy to rise, so that the
rain of the law may extinguish them. 103
‘The heavy gates of gloomy unbelief, fast kept
by covetousness and lust, within which are confined
all living things, he opens and gives free deliverance. 104
‘With the tweezers of his diamond wisdom he
plucks out the opposing principles of lustful desire.
In the self-twined meshes of folly and ignorance all
flesh poor and in misery, helplessly (lying), 105
104
‘With the tweezers of his diamond wisdom he
plucks out the opposing principles of lustful desire.
In the self-twined meshes of folly and ignorance all
flesh poor and in misery, helplessly (lying), 105
‘The king of the law has come forth, to rescue
these from bondage. Let not the king in respect
of this his son encourage in himself one thought of
doubt or pain; 106 .
‘But rather let him grieve on account of the
world, led captive by desire, opposed to truth; but
I, indeed, amid the ruins of old age and death, am
far removed from the meritorious condition of the
holy one*, 107
‘Possessed indeed of powers of abstraction, yet
1 The word ‘salvation’ corresponds to the Sanskrit moksha,
deliverance or escape. The garden of Lumbinfis sometimes called
the ‘garden of deliverance,’ because M4y& was there delivered of
her child.
* Or, removed from an opportunity of reaping merit by the
teaching of the holy one.
[19] c
18 FO-SHO-HING-TSAN-KING. Ir.
not within reach of the gain he will give, to be
derived from his teaching as the Bodhisattva; not
permitted to hear his righteous law, 108
‘My body worn out, after death, alas! (destined)
to be born as a Deva! still liable to the three
calamities (old age, decay, and death), (therefore I
weep). The king and all his household attendants,
hearing the words of the Ashi, 109
Knowing the cause of his regretful sorrow,
banished from their minds all further anxiety : ‘And
now (the king said) to have begotten this excellent
son, gives me rest at heart; 110
‘But that he should leave his kingdom and home,
and practise the life of an ascetic, not anxious to
ensure the stability of the kingdom, the thought
of this still brings with it pain.’ 111
At this time the shi, turning to the king with
true words, said, ‘It must be even as the king
anticipates, he will surely arrive at perfect enlightenment.’ 112
Thus having appeased every anxious heart among
the king’s household, (the A7zshi) by his own inherent
‘spiritual power ascended into space and disappeared. 113
At this time Suddhodana raga, seeing the excellent
marks (predictive signs) of his son, and, moreover,
hearing the words of Asita, certifying that which
would surely happen, 114
Was greatly affected with reverence to the child,
he redoubled measures for its protection, and (was
1 The condition of the highest Deva, according to Buddhism,
does not exempt him from re-birth; subject to the calamities incident on such a renewal of life.
I, 1 THE BIRTH. 19
filled) with constant thought; (moreover) he issued
decrees through the empire, to liberate all captives
In prison, 115.
According to the custom when a (royal) son was
born, giving the usual largess, in agreement with
the directions of the Sacred Books, and extending
his gifts to all; (or, all these things he did completely). 116
According to the custom when a (royal) son was
born, giving the usual largess, in agreement with
the directions of the Sacred Books, and extending
his gifts to all; (or, all these things he did completely). 116
The child? when ten days old, (his father’s) mind
being now quite tranquil, he announced a sacrifice
to all the gods, and prepared to give liberal offerings
to all the religious bodies; 117
Sramazas and Brahmamas invoked by their prayers
a blessing from the gods, whilst he bestowed gifts on
the royal kinspeople and the ministers and the poor
within the country; 118
The women who dwelt in the city or the villages,
(all those who needed) cattle or horses or elephants
or money, each, according to his necessities, was
liberally supplied; 119
Then selecting by divination a lucky time, they
took the child back to his own palace, with a
double-feeding white-pure-tooth %, carried in a richlyadorned chariot (cradle), 120
With ornaments of every kind and colour round
his neck; shining with beauty, exceedingly resplendent with unguents. The queen embracing
1 «Shing-tseu,’ the born or begotten child.
* IT am unable to translate this line except literally, ‘two-feeding
white pure ivory (or, tooth), ’rh fan pih tsing ’nga. [I am
informed, however, by Professor Max Miller that it refers to the
‘elephant. The elephant is called dvipa, the twice-drinker,
corresponding to ’rh fan (for ’rh yin), the double-feeder (drinker),
in the Chinese.]
C 2
20 FO-SHO-HING-TSAN-KING. I,r,
him in her arms, going around, worshipped the
heavenly spirits. 121
Afterwards she remounted her precious chariot,
surrounded by her waiting women; the king, with
his ministers and people, and all the crowd of
attendants, leading the way and following, 122
Even as the ruler of heaven, Sakra, is surrounded
by crowds of Devas; as Mahesvara, when suddenly
his six-faced child was born, 123
Arranging every kind of present, gave gifts, and
asked for blessings; so now the king, when his
royal son was born, made all his arrangements in
like manner; 124
So Vaisravana, the heavenly king, when NalakQvara! was born, surrounded by a concourse of
Devas, was filled with joy and much gladness; 125
So the king, now the royal prince was born, in
the kingdom of Kapila, his people and all his
subjects were likewise filled with joy. 126
Varca 2. Livinc IN THE PALACE.
And now in the household of Suddhodana raga,
because of the birth of the royal prince, his clansmen
and younger brethren (namesakes), with his ministers,
were all generously disposed, 127
Whilst elephants, horses and chariots and the
wealth of the country and precious * vessels, daily
increased and abounded, being produced wherever
requisite?; 128
1 Na-lo-kiu-po. Nalak(ivara was the son of Vaisravana.
2 Vessels of the seven precious (substances).
* According to occasion in abundance produced. The expression ‘tsah’ may either refer to variety or number. Thus the
I, 2. LIVING IN THE PALACE. 21
Nalak(ivara was the son of Vaisravana.
2 Vessels of the seven precious (substances).
* According to occasion in abundance produced. The expression ‘tsah’ may either refer to variety or number. Thus the
I, 2. LIVING IN THE PALACE. 21
So too countless hidden treasures came of themselves from the earth. From the midst of the
pure snowy mountains, a wild herd of white elephants, 129
Without noise, of themselves, came; not curbed
by any, self-subdued, every kind of colour’d? horse, in shape and quality surpassingly excellent, 130
With sparkling jewelled manes and flowing tails,
came prancing round, as if with wings; these too,
born in the desert, came at the right time, of themselves. 131
A (herd of) pure-colour’d, well-proportioned cows,
fat and fleshy, and remarkable for beauty, giving
fragrant and pure milk with equal flow, came together in great number? at this propitious time: 132
Enmity and envy gave way to peace; content
and rest prevailed on every side, whilst there was
closer union amongst the true of heart, discord and
variance were entirely appeased; 133
The gentle air distilled a seasonable rain, no
crash of storm or tempest was heard, the springing
seeds, not waiting for their time, grew up apace and
yielded abundant increase; 134
The five cereals grew ripe with scented grain,
soft and glutinous, easy of digestion; all creatures
big with young, possessed their bodies in ease and
their frames well-gathered; 135
All men, even those who had not received the
seeds of instruction derived from the four holy
convocation of the Arhats at Vais4lt is called ‘tsah ;’ a miscellaneous
collection of anecdotes or tales is called by the same name.
* Or, every kind of party-colour’d horse.
® Like the clouds,
22 FO-SHO-HING-TSAN-KING. I, 2.
ones’; all these, throughout the world, born under
the control of selfish appetite, without any thought
for others’ goods, 136
Had no proud, envious longings ; no angry, hateful
thoughts. All men and women? were grave (profound) as the first man of the age (kalpa). 137
All the temples of the gods and sacred shrines,
the gardens, wells, and fountains, all these like things
in heaven, produced of themselves, at the proper
time, (their several adornments). 138
There was no famishing hunger, the soldiers’
weapons were at rest, all diseases disappeared ;
throughout the kingdom all the people were bound
close in family love and friendship; 139
Piously affectioned they indulged in mutual
pleasures, there were no impure or polluting desires, .
they sought their daily gain righteously, no covetous
money-loving spirit prevailed, 140
But with religious purpose they gave liberally ;
there was no thought of any reward (return), but
all practised the four rules of purity; and every
hateful thought was suppressed and destroyed. 141
they sought their daily gain righteously, no covetous
money-loving spirit prevailed, 140
But with religious purpose they gave liberally ;
there was no thought of any reward (return), but
all practised the four rules of purity; and every
hateful thought was suppressed and destroyed. 141
Even as in days gone by, Manu raga begat a child
(called) ‘ Brilliancy of the Sun,’ on which there prevailed through the country great prosperity, and all
wickedness came to an end; 142
* This seems to mean that those who had not received benefit
from the teaching of the four previous Buddhas, that even these
were placable and well-disposed.
2 This is a difficult verse, it may be translated literally thus, ‘All
learned women (or, all the wives of sages) were profoundly grave
as the first man of the kalpa.’ Whether it refers to the docility
of the otherwise quarrelsome women, or to their gravity and learning, it is not easy to say.
I, 2. LIVING IN THE PALACE. 23
So now the king having begotten a royal prince,
these marks of prosperity were seen; and because
of such a concourse of propitious signs, the child
was named Siddhartha’. 143
And now his royal mother, the queen Mayda,
beholding her son born under such circumstances,
beautiful as a child of heaven, adorned with every
excellent distinction, 144
From excessive joy which could not be controlled
died, and was born in heaven*, Then Pragdpatt
Gautamt, beholding the prince, like an angel, 145
With beauty seldom seen on earth, seeing him
thus born and now his mother dead, loved and
nourished him as her own child; and the child
regarded her as his mother. 146
So as the light of the sun or the moon, little by
little increases, the royal child also increased each
day in every mental excellency and beauty of person; 147
(His body exhaled) the perfume of priceless
sandal wood, (decorated with) the famed Gambunada gold (gems); divine medicines (there were) to
preserve him in health, glittering necklaces upon his
person; 148
The members of tributary states, hearing that
1 The description here given of the peace and content prevailing
in the world on the birth of Bodhisattva (and his name given to him
in consequence) resembles the account of the golden age in classic
authors,
3 Maya is generally stated to have died after seven days from the
birth of her child. But here the context seems to require a longer
interval, as he was ten days old when taken to the temple. Maya
was born in the Trayastrimsas Heaven, or the Heaven of the Thirtythree Gods. The legend states that Buddha after his enlightenment
proceeded there to convert her.
24 FO-SHO-HING-TSAN-KING. I, 2.
’ the king had an heir born to him, sent their presents
and gifts of various kinds, oxen, sheep, deer, horses,
and chariots, 149
Precious vessels and elegant ornaments, fit to
delight the heart of the prince; but though presented with such pleasing trifles, the necklaces and
_ other pretty ornaments, 150
The mind (nature) of the prince was unmoved,
his bodily frame small indeed, but his heart established; his mind at rest within its own high
purposes’, was not to be disturbed by glittering
baubles. 151
And now he was brought to learn the useful arts,
when lo! once instructed (at one hearing) he surpassed his teachers. His father, the king, seeing
his exceeding talent, and his deep purpose to have
done with the world and its allurements, 152
Began to enquire as to the names of those in his
tribe who were renowned for elegance and refinement. Elegant and graceful, and a lovely maiden,
was she whom they called Yasodharé; 153
In every way fitting to become a consort for
the prince; and to allure by pleasant wiles his
heart. The prince with a mind so far removed
(from the world), with qualities so distinguished, and
with so charming an appearance, 154
Like the elder son of Brahmadeva, Sanatkum4ra
(She-na Kiu-ma-lo) ; the virtuous damsel, lovely and
refined, gentle and subdued in manner; 155
Majestic like the queen of heaven, constant ever,
1 His mind resting on its high and excellent purpose; so at
least the expression K’ai, domain or precinct, may sometimes be
rendered. It means, ‘within the limits of its own high excellent
(purpose).’
I, 2. LIVING IN THE PALACE. 25
cheerful night and day, establishing the palace in
purity and quiet, full of dignity and exceeding
grace, 156
Like a lofty hill rising up in space?; or as a white
autumn cloud ; warm or cool according to the season ;
choosing a proper dwelling according to the year, 157
Surrounded by a return of singing women, who
join (their voices) in harmonious heavenly concord,
without any jarring or unpleasant sound, exciting (in
the hearers) forgetfulness of worldly cares. 158
As the heavenly Gandharvas? of themselves in
their beauteous palaces (cause) the singing women
to raise heavenly strains, the sounds of which and
their beauty ravish both eyes and heart; 159
(So) Bodhisattva dwelt in his lofty palace, with
music such as this. The king his father, for the
prince’s sake, dwelt purely in his palace, practising
every virtue; 160
Delighting * in the teaching of the true law, he‘
put away from him every evil companion, (that) his
heart might not be polluted by lust; regarding
inordinate desire as poison, 161
Keeping his passion and his body in due control,
destroying and repressing all trivial thoughts, desiring to enjoy virtuous conversation, loving ® instruction (fit) to subdue the hearts of men, 162
? That is, rising from the earth above other hills.
* Gandharvas, heavenly musicians ; muses.
* With nobleness of purpose (gin) loving the transforming power
of the true law. That is, leading a religious life.
‘ That is, as I understand it, the king himself; for his son’s sake,
devoted himself to piety. .
® Or, by means of loving instruction subduing men’s hearts; or, by
love, teaching to subdue men’s hearts.
26 FO-SHO-HING-TSAN-KING. 1,2.
That is, leading a religious life.
‘ That is, as I understand it, the king himself; for his son’s sake,
devoted himself to piety. .
® Or, by means of loving instruction subduing men’s hearts; or, by
love, teaching to subdue men’s hearts.
26 FO-SHO-HING-TSAN-KING. 1,2.
Aiming to accomplish the conversion of unbelievers ; removing all schemes of opposition! (from
whatever source they came), by the enlightening
power of his doctrine, aiming to save the entire
world; (thus he desired) that the body of people
should obtain rest; 163
Even as we desire to give peace to our children,
so did he long to give rest to the world’, He also
attended to his religious duties (sacrificing by fire
to all the spirits), with clasped hands adoring the
moon (drinking the moon’s brightness); 164
Bathing his body in the waters of the Ganges;
cleansing his heart in the waters ‘of religion, performing his duties with no private aim, but regarding
his child and the people at large, 165
Loving righteous conversation ’, righteous words
with loving (aim), loving words with no mixture of
falsehood, true words imbued by love, 166
And yet withal so modest and self-distrustful, unable on that account to speak as confident of truth;
loving to all, and yet not loving the world, with no
thought of selfishness or covetous desire, 167
Aiming to restrain the tongue and in quietness to
find rest from wordy contentions, not seeking in the
* Or, every kind of doctrine (magical art) that opposed religion.
* Or, (he said) like as I desire rest for my child, so &c.
§ This and the whole of the context is obscure; the account
evidently refers to Suddhodana; the line which I have translated
‘loving righteous conversation ’ may be rendered ‘loving conversation (or, converse), opposing a want of truth or righteousness (i),’
or, ‘loving an absence of all unrighteousness in conversation.’ The
next line, which is evidently in contrast with the previous one, may
be translated, ‘Righteous words, opposed to an absence of love.’
The next line is, ‘Loving words, opposed to that which is not true.’
And then follows, ‘Truthful words, opposed to that which is not love.’
I, 2. LIVING IN THE PALACE, 2”
multitude of religious duties to condone for a worldly
principle i in action!; 168
But aiming to benefit the world, by a liberal and
unostentatious charity; the heart without any
contentious thought, but resolved by goodness to
subdue the contentious, 169
Composing the one ?, whilst protecting the seven,
removing the seven, guarding and adjusting the
five, reaching to the three, by having learned the
three, knowing the two, and removing the two; 170
Desiring to mortify the passions, and to destroy
every enemy of virtue, not multiplying coarse or
unseemly words, but exhorting to virtue in the use
of courteous language, 171
Full of sympathy and ready charity, pointing out
and practising the way of mutual dependence, receiving and understanding the wisdom of spirits
and Azshis, crushing and destroying every cruel and
hateful thought; 172
Thus his fame and virtue were widely renowned,
(and yet himself) finally (or, for ever) separate from
the ties of the world, showing the ability of a master
builder, laying a good foundation of virtue, an example for all the earth; 173
So a man’s heart composed and at rest, his limbs
and all his members will also be at ease. And now
? I would rather translate these two lines thus, ‘Not regarding
so much the assemblies convoked for sacrificing to the gods, as
excelling in the merit (happiness) of separation from worldly
things ;’ or the word ‘sse’ may mean ‘sacrifice’ itself (as moo in
Greek), and then it would be ‘ excelling in merit without sacrifice.’
4 These four lines are enigmatical. They perhaps have some
reference to the teaching of the seven Arshis, or the number seven
may refer to the ‘seven passions.’
23 FO-SHO“HING-TSAN-KING: I, 2:
the son of Suddhodana, and his virtuous wife
Yasodharé, 174
As time went on, growing to full estate, their
child R&hula was born; and then Suddhodana raga
considered thus, ‘My son, the prince, having a son
born to him, 175
‘The affairs of the empire will be handed down in
succession, and there will be no end to its righteous
government; the prince having begotten a son,
will love his son as I love him}, 176
‘And no longer think about leaving his home as
an ascetic, but devote himself to the practice of
_ virtue; I now have found complete rest of heart,
like one just born to heavenly joys.’ 177
Like as in the first days of the kalpa, Azshi-kings
by the way in which (they walked), practising pure
and spotless deeds, offered up religious offerings,
without harm to living thing, 178
And illustriously prepared an excellent karma,
so the king excelling in the excellence of purity °,
in family and excellency of wealth, excelling in
strength and every exhibition of prowess, 179
Reflected the glory of his name through the world,
as the sun sheds abroad his thousand rays. But
now, being the king of men (or, a king among men),
he deemed it right to exhibit his son’s (prowess), 180
For the sake of his family and kin, to exhibit him ;
to increase his family’s renown, his glory spread so
high as even to obtain the name of ‘God begotten;’
and having partaken of these heavenly joys, 181
* Or, loving his son, and loving me also.
® We have here a succession of lines in which there is a play on
the word ‘excellency ’ (shing), or ‘ victorious’ (gina).
I, 3. DISGUST AT SORROW. 29
Enjoying the happiness of increased wisdom;
understanding the truth, by his own righteousness
derived from previous hearing of the truth; the
reward of previous acts, widely known!. 182
I, 3. DISGUST AT SORROW. 29
Enjoying the happiness of increased wisdom;
understanding the truth, by his own righteousness
derived from previous hearing of the truth; the
reward of previous acts, widely known!. 182
Would that this might lead my son (he prayed) to
love his child and not forsake his home; the kings of
all countries, whose sons have not yet grown up, 183
Have prevented them exercising authority in the
empire, in order to give their minds relaxation, and
for this purpose have provided them with worldly
indulgences, so that they may perpetuate the royal
seed; 184
So now the king, having begotten a royal son,
indulged him in every sort of pleasure; desiring that
he might enjoy these worldly delights, and not wish
to wander from his home in search of wisdom; 185
In former times the Bodhisattva kings, although
their way (life) has been restrained (severe), have
yet enjoyed the pleasures of the world, and when
they have begotten a son, then separating themselves
from family ties, 186
Have afterwards entered the solitude of the
mountains, to prepare themselves in the way of a
silent recluse. 187
Varca 8. Discust aT Sorrow *.
Without are pleasant garden glades, flowing fountains, pure refreshing lakes, with every kind of
1 These verses are very obscure, and can only be understood by
comparison with the Sanskrit.
2 In this section we have an account of the excursion of the
royal prince without the precincts of the palace, and the sights
which affected his mind with a desire to leave the world.
30 FO-SHO-HING-TSAN-KING. I, 3.
flower, and trees with fruit, arranged in rows, deep
shade beneath. 188
There, too, are various kinds of wondrous birds,
flying and sporting in the midst, and on the surface
of the water the four kinds of flowers, bright colour’d,
giving out their floating scent; 189
Minstrel maidens! cause their songs, and chorded
music, to invite the prince. He, hearing the
sounds of singing, sighs for the pleasures of the
garden shades, 190
And cherishing within these happy thoughts’, he
dwelt upon the joys of an outside excursion; even
as the chained elephant ever longs for the free
desert wilds. 191
The royal father, hearing that the prince would
enjoy to wander through the gardens, first ordered
all his attendant officers to adorn and arrange them,
after their several offices: 192
To make level and smooth the king’s highway,
to remove from the path all offensive matter, all old
persons, diseased or deformed, all those suffering
through poverty or great grief, 193
So that his son in his present humour might see
nothing likely to afflict his heart. The adornments
being duly made, the prince was invited to an
audience; 194
The king seeing his son approach, patted his head
and looking at the colour of his face, feelings of
sorrow and joy intermingled, bound him. His mouth
willing to speak, his heart restrained. 195
(Now see) the jewel-fronted gaudy chariot; the
four equally-pacing, stately horses; good-tempered
His mouth
willing to speak, his heart restrained. 195
(Now see) the jewel-fronted gaudy chariot; the
four equally-pacing, stately horses; good-tempered
1 Otherwise, singing-women. 2 Or, thoughts of happiness.
I, 3. DISGUST AT SORROW. 31
and well-trained; young and of graceful appearance; 196
Perfectly pure and white, and draped with flowery
coverings, In the same chariot stands the (stately)
driver ; the streets were scattered over with flowers;
precious drapery fixed on either side of the way, 197
With dwarfed trees lining the road, costly vessels
employed for decoration, hanging canopies and variegated banners, silken curtains, moved by the rustling
breeze, 198
Spectators arranged on either side of the path.
With bodies bent and glistening eyes, eagerly gazing,
but not rudely staring, as the blue lotus flower (they
bent) drooping in the air, 199
Ministers and attendants flocking round him, as
stars following the chief of the constellation; all
uttering the same suppressed whisper of admiration,
at a sight so seldom seen in the world; 200
Rich and poor, humble and exalted, old and young
and middle-aged, all paid the greatest respect, and
invoked blessings on the occasion: 201
So the country-folk and the town-folk, hearing
that the prince was coming forth, the well-to-do not
waiting for their servants, those asleep and awake
not mutually calling to one another, 202
The six kinds of creatures not gathered together
and penned, the money not collected and locked up,
the doors and gates not fastened, all went pouring
along the way on foot; 203
The towers were filled and the mounds by the
trees, the windows and the terraces along the streets ;
with bent body fearing to lift their eyes, carefully
1 As stars following the constellation-king.
32 FO-SHO-HING-TSAN-KING. I, 3.
seeing that there was nothing about them to
offend, 204
"Those seated on high addressing those seated on
the ground, those going on the road addressing those
passing on high, the mind intent on one object alone ;
so that if a heavenly form had flown past, 205
Or a form entitled to highest respect, there would
have. been no distraction visible, so intent was the
body and so immovable the limbs. And now beautiful
as the opening lily, 206
He advances towards the garden glades, wishing
to accomplish the words of the holy prophet (Ashi).
The prince seeing the ways prepared and watered, and
the joyous holiday appearance of the people, 207
(Seeing too) the drapery and the chariot pure,
bright, shining, his heart exulted greatly and rejoiced.
The people (on their part) gazed at the prince, so
beautifully adorned, with all his retinue, 208
Like an assembled company of kings (gathered)
to see a heaven-born prince. And now a Deva-raga
of the Pure abode, suddenly appears by the side of
the road; 209
His form changed into that of an old man,
struggling for life, his heart weak and oppressed.
The prince seeing the old man, filled with apprehension, asked his charioteer, 210
And now a Deva-raga
of the Pure abode, suddenly appears by the side of
the road; 209
His form changed into that of an old man,
struggling for life, his heart weak and oppressed.
The prince seeing the old man, filled with apprehension, asked his charioteer, 210
‘What kind of man is this? his head white and
his. shoulders bent, his eyes bleared and his body
withered, holding a stick to support him along the
way. 211
‘Is his body suddenly dried up by the heat, or
has he been born in this way?’ The charioteer,
his heart much embarrassed, scarcely dared to
answer truly, 212
I, 3. DISGUST AT SORROW. 33
Till the pure-born (Deva) added his spiritual
power, and caused him to frame a reply in true
words: ‘His appearance changed, his vital powers
decayed, filled with sorrow, with little pleasure, 213
‘His spirits gone, his members nerveless, these
are the indications of what is called “ old age.” This
man was once a sucking child, brought up and
nourished at his mother’s breast, 214
‘And as a youth full of sportive life, handsome,
and in enjoyment of the five pleasures; as years
passed on, his frame decaying, he is brought now to
the waste of age.’ 215
The prince greatly agitated and moved, asked his
charioteer another question and said, ‘Is yonder
man the only one afflicted with age, or shall I, and
others also, be such as he?’ 216
The charioteer again replied and said, ‘Your
highness also inherits this lot, as time goes on, the
form itself is changed, and this must doubtless come,
beyond all hindrance: 217
‘The youthful form must wear the garb of age,
throughout the world, this is the common lot.’
Bodhisattva, who had long prepared the foundation
of pure and spotless wisdom, 218
Broadly setting the root of every high quality,
with a view to gather large fruit in his present life,
_ hearing these words respecting the sorrow of age,
was afflicted in mind, and his hair stood upright. 219
Just as the roll of the thunder and the storm
alarm and put to flight the cattle; so was Bodhisattva affected by the words; shaking with apprehension, he deeply sighed; 220
Constrained at heart because of the pain of ‘age;’
[r9] D
34 FO-SHO-HING-TSAN-KING. I, 3.
with shaking head and constant gaze, he thought
upon this misery of decay; what joy or pleasure
can men take (he thought), 221
In that which soon must wither, stricken by the
marks of age ; affecting all without exception ; though
gifted now with youth and strength, yet not one
but soon must change and pine away. 222
The eye beholding such signs as these before it,
how can it not be oppressed by a desire to escape! ?
Bodhisattva then addressed his charioteer, ‘ Quickly
turn your chariot and go back, 223
‘Ever thinking on this subject of old age approaching, what pleasures now can these gardens afford, the
years of my life like the fast-flying wind; turn your
chariot, and with speedy wheels take me to my
palace.’ 224
And so his heart keeping in the same sad tone, (he
was) as one who returns to a place of entombment ;
unaffected by any engagement or employment, so he
found no rest in anything within his home. 225
The king hearing of his son’s sadness urged (his
companions) to induce him again to go abroad, and
forthwith incited his ministers and attendants to decorate the gardens even more than before. 226
The Deva then caused himself to appear as a sick
man; struggling for life, he stood by the wayside,
his body swollen and disfigured, sighing with deepdrawn groans, 227
His hands and knees contracted and sore with
disease, his tears flowing as he piteously muttered
(his petition). The prince asked his charioteer,
‘What sort of man, again, is this?’ 228
’ How can a man not (desire) to remove it (i.e. old age) as
a hateful thing?
I, 3. DISGUST AT SORROW. 35
Replying he said, ‘This is a sick man. The four
elements all confused and disordered, worn and feeble,
with no remaining strength, bent down with weakness, looking to his fellow-men for help.’ 229
The prince hearing the words thus spoken, immediately became sad and depressed in heart, and
asked, ‘Is this the only man afflicted thus, or are
others liable to the same (calamity)?’ 230
In reply he said, ‘Through all the world, men
are subject to the same condition; those who have
bodies must endure affliction, the poor and ignorant,
as well as the rich and great.’ 231
The prince, when these words met his ears, was
oppressed with anxious thought and grief; his body
and his mind were moved throughout, just as the
moon upon the ruffled tide. 232
‘Placed thus in the great furnace of affliction,
say! what rest or quiet can there be! Alas! that
wotldly men, (blinded by) ignorance and oppressed
with dark delusion, 233
‘Though the robber sickness may appear at any
time, yet live with blithe and joyous hearts!’ On
this, turning his chariot back again, he grieved to
think upon the pain of sickness. 234
As a man beaten and wounded sore, with body
weakened, leans upon his staff, so dwelt he in the
seclusion of his palace, lone-seeking, hating worldly
pleasures. 235
The king hearing once more of his son’s return,
asked anxiously the reason why, and in reply was
told—‘he saw the pain of sickness.’ The king in
fear like one beside himself, 236
Roundly blamed the keepers of the way; his
heart constrained, his lips spoke not; again he
D 2
36 " FO-SHO-HING-TSAN-KING. I, 3
increased the crowd of music women, the sounds
of merriment twice louder than aforetime, 237
If by these sounds and sights (the prince) might
be gratified; and indulging worldly feelings, might
not hate his home. Night and day the charm of
melody increased, but his heart was still unmoved
by it. 238
The king himself then went forth to observe
everything successively, and to make the gardens
even yet more attractive, selecting with care the
attendant women, that they might excel in every
‘ point of personal beauty; 239
238
The king himself then went forth to observe
everything successively, and to make the gardens
even yet more attractive, selecting with care the
attendant women, that they might excel in every
‘ point of personal beauty; 239
Quick in wit and able to arrange matters well,
fit to ensnare men by their winning looks; he placed
additional keepers along the king’s way, he strictly
ordered every offensive sight to be removed, 240
And earnestly exhorted the illustrious coachman,
to look well and pick out the road as he went. And
now that Deva of the pure abode, again caused the
appearance of a dead man; 241
Four persons carrying the corpse lifted it on high,
and appeared (to be going on) in front of Bodhisattva; the surrounding people saw it not, but only
Bodhisattva and the charioteer; 242
(Once more) he asked, ‘ What is this they carry ?
with streamers and flowers of every choice description, whilst the followers are overwhelmed with
grief, tearing their hair and wailing piteously.’ 243
And now the gods instructing the coachman, he
replied and said, ‘This is a “dead man,” all his
powers of body destroyed, life departed; his heart
without thought, his intellect dispersed; 244
‘His spirit gone, his form withered and decayed ;
stretched out as a dead log; family ties broken
I, 3. DISGUST AT SORROW. 37
—all his friends who once loved him, clad in white
cerements, 245
‘Now no longer delighting to behold him, remove
him to lie in some hollow ditch (tomb).’ The prince
hearing the name of pEaTH, his heart constrained
by painful thoughts, 246
He asked, ‘Is this the only dead man, or does the
world contain like instances ?’ Replying thus he said,
‘All, everywhere, the same; he who begins his life
must end it likewise; 247
‘The strong and lusty and the middle-aged,
having a body, cannot but decay (and die).’ The
prince now harassed and perplexed in mind ; his body
bent upon the chariot leaning-board, 248
With bated breath and struggling accents, stammered thus, ‘Oh worldly men! how fatally deluded !
beholding everywhere the body brought to dust,
yet everywhere the more carelessly living; 249
‘The heart is neither lifeless wood nor stone, and
yet it thinks not “all is vanishing!”’ Then turning,
he directed his chariot to go back, and no longer
waste his time in wandering. 250
How could he, whilst in fear of instant death, go
wandering here and there with lightened heart!
The charioteer remembering the king’s exhortation
feared much nor dared go back; 251
Straightforward then he pressed his panting steeds,
passed onward to the gardens, (came to) the groves
and babbling streams of crystal water, the pleasant
trees, spread out with gaudy verdure, 252
The noble living things and varied beasts so
wonderful, the flying creatures and their notes
melodious, all charming and delightful to the eye
and ear, even as the heavenly Nandavana. 253
38 ; FO-SHO-HING-TSAN-KING. 1,4.
Varca 4. Purttinc away Desire.
253
38 ; FO-SHO-HING-TSAN-KING. 1,4.
Varca 4. Purttinc away Desire.
The prince on entering the garden, the women
came around to pay him court; and to arouse
in him thoughts frivolous; with ogling ways and
deep design, 254
Each one setting herself off to best advantage ;
or joining together in harmonious concert, clapping their hands, or moving their feet in unison, or
joining close, body to body, limb to limb; 255
Or indulging in smart repartees, and mutual
smiles; or assuming a thoughtful saddened countenance, and so by sympathy to please the prince, and
provoke in him a heart affected by love. 256
But all the women beheld the prince, clouded in
brow, and his godlike body not exhibiting its wonted
signs of beauty; fair in bodily appearance, surpassingly lovely’, 257
All looked upwards as they gazed, as when we
call upon the moon Deva to come?; but all their
subtle devices* were ineffectual to move Bodhisattva’s heart. 258
At last commingling together they join and look
astonished and in fear, silent without a word. Then
there was a Brahmaputra, whose name was called
Udayi* (Yau-to-i). 259
(He) addressing the women, said, ‘ Now all of
1 Surpassingly adorned or magnificent.
? Or, as when the moon Deva (first) comes.
5 In every way practising subtle devices (up 4ya).
‘ There is mention of Udayi in the Fo-pen-hing-tsah-king,
chap. XIV. See also note 1, p. 124, Romantic History of Buddha.
I, 4. ‘PUTTING AWAY DESIRE, 39
you, so graceful and fair, (see if you cannot) by your
combined power hit on some device; for beauty’s
power is not for ever. 260
‘Still it holds the world in bondage, by secret
ways and lustful arts; but no such loveliness in all
the world (as yours), equal to that of heavenly
nymphs’; 261
‘The gods beholding it would leave their queens,
spirits and Azshis would be misled by it; why not
then the prince, the son of an earthly king?? why
should not his feelings be aroused? 262
‘This prince indeed, though he restrains his heart
and holds it fixed’, pure-minded, with virtue uncontaminated, not to be overcome by power of
women; 263
‘(Yet) of old there was Sundart (Su-to-li) able to
destroy the great Azshi, and to lead him to indulge
in love, and so degrade his boasted eminence‘; 264
‘Undergoing long penance, Gautama fell likewise
(by the arts of) a heavenly queen ; Shing-kii, a Azshi
putra, practising lustful indulgences according to
fancy 5, (was lost). 265
‘The: Brahman Ashi Visvamitra (Pi-she-po),
living religiously* for ten thousand years, deeply
1 In appearance equal to Devis.
* Or, what then is man (to do), though son of a king, that his
feelings should not be aroused?
5 Holding his will, though firmly fixed.
* And bend his head beneath her feet.
* Or, what then is man (to do), though son of a king, that his
feelings should not be aroused?
5 Holding his will, though firmly fixed.
* And bend his head beneath her feet.
5 The phrase which ends this line is obscure. It may be rendered
thus, ‘Shing-ki, the Ashi putra, practised lustful ways, beside the
flowings of the fountain.’ [See a similar case, Catena of Buddhist
Scriptures, p. 259.] The Sanskrit text is as follows: ‘Azshyasringa,
the son of a Muni, unlearned with women.’
® Practising religious rules, or, preparing a religious life.
40 "_- FO-SHO-HING-TSAN-KING. I, 4.
ensnared by a heavenly queen, in one day was completely shipwreck’d in faith’; 266
‘ Thus those enticing women, by their power, overcame the Brahman ascetics; how much more may
ye, by your arts, overpower (the resolves) of the
king’s son; 267 —
‘Strive therefore after new devices ?, let not the
king fail in a successor to the throne ; women, altho’
naturally weak’, are high and potent in the way of
ruling men. 268
‘What may not their arts accomplish in promoting
in men a lustful (impure) desire?’ At this time all
the attendant women, hearing throughout the words
of Udayi, 269
Increasing their powers of pleasing, as the quiet
horse when touched by the whip, went into the
presence of the royal prince, and each one strove
in the practice of every kind of att, 270
(They) joined in music and in smiling conversation, raising their eyebrows, showing their white
teeth, with ogling looks, glancing one at the other,
their light drapery exhibiting their white bodies, 271
Daintily moving with mincing gait, acting the
part of a bride as if coming gradually nearer‘,
desiring to promote in him a feeling of love, remembering the words of the great king®, 272
* Completely ruined. The name of the queen was Ghrit4Ai.
* The Chinese ‘fong pien’ denotes the use of ‘means to an
end;’ generally it can be rendered ‘ expedients.’
* 8 Or, the nature of women although weak.
* So I understand the passage, as if a coy wife gradually approached her husband.
® Who the great king is I do not find, but I take the two lines
following to be a quotation. [The great king was probably the
father of Buddha. ]
I, 4. PUTTING AWAY DESIRE. 41
‘With dissolute form and slightly clad, forgetful
of modesty and womanly reserve.’ The prince with
resolute heart was silent and still, with unmoved
face (he sat); 273
Even as the great elephant-dragon, whilst the
entire herd moves round him?; so nothing could
disturb or move his heart, dwelling in their midst
as in a confined room* 274
_ Like the divine Sakra, around whom all the Devis
assemble, so was the prince as he dwelt in the gardens; (the maidens) encircling him thus; 275
Some arranging their dress, others washing their
hands or feet, others perfuming their bodies with
scent, others twining flowers for decoration, 276
Others making strings for jewelled necklets,
others rubbing or striking their bodies, others
resting, or lying, one beside the other, others, with
head inclined, whispering secret words, 277
Others engaged in common sports, others talking
of amorous things, others assuming lustful attitudes,
striving thus to move his heart; 278
But Bodhisattva, peaceful and collected, firm as
a rock, difficult to move, hearing all these women’s
talk, unaffected either to joy or sorrow, 279
Was driven still more to serious thought, sighing
to witness such strange conduct, and beginning to
understand the women’s design, by these means to
disconcert his mind, 280
‘Not knowing that youthful beauty soon falls,
destroyed by old age and death, fading and perishing! This is the great distress! What ignor-
s.
* Or, surrounded by the entire herd.
* That is, cramped in the midst of the encircling crowd of girls.
42 FO-SHO-HING-TSAN-KING. I, 4.
ance and delusion (he reflected) overshadow their
minds, 281
‘Surely they ought to consider old age, disease,
and death, and day and night stir themselves up
to exertion, whilst this sharp double-edged sword
hangs over the neck. What room for sport or
laughter, 282
‘Beholding those (monsters) old age, disease, and
death? A man who is unable to resort to this
inward knowledge, what is he but a wooden or
a plaster man, what heart-consideration in such a
case! 283
‘Like the double tree that appears in the desert,
with leaves and fruit all perfect and ripe, the first
cut down and destroyed, the other unmoved by
apprehension, 284
_ ‘So it is in the case of the mass of men, they
have no understanding either!’ At this time
Udayi came to the place where the prince
was, 285
And observing his silent and thoughtful mien,
unmoved by any desire for indulgence (the five
desires), he forthwith addressed the prince, and
said, ‘The Mah4raga, by his former appointment}, 286
‘Has selected me to act as friend to his son;
may I therefore speak some friendly words? an
' enlightened friendship (or, friend) is of three sorts,
that which removes things unprofitable, 287
‘Promotes that which is real gain, and stands
by a friend in adversity. I claim the name of
! This passage is obscure; literally it is ‘ former—seeing—command.’
I, 4 PUTTING AWAY DESIRE. 43
“enlightened friend,” and would renounce all that
is magisterial, 288
‘But yet not speak lightly or with indifference.
What then are the three sources of advantage?
listen, and I will now utter true words, and prove
myself a true and sincere adviser. 289
‘When the years are fresh and ripening, beauty
and pleasing qualities in bloom, not to give proper
weight to woman’s influence, this is a weak man’s
policy (body)’. 290
‘It is right sometimes to be of a crafty mind,
submitting to those little subterfuges, which find a
place in the heart’s undercurrents, and obeying what
those thoughts suggest, 291
290
‘It is right sometimes to be of a crafty mind,
submitting to those little subterfuges, which find a
place in the heart’s undercurrents, and obeying what
those thoughts suggest, 291
‘In way of pleasures to be got from dalliance, this is
no wrong in woman’s (eye) ! even if now the heart has
no desire, yet it is fair to follow such devices; 292
‘Agreement (acquiescence) is the joy of woman's
heart, acquiescence is the substance (the full) of true
adornment ; but if a man reject these overtures, he’s
like a tree deprived of leaves and fruits; 293
‘Why then ought you to yield and acquiesce ?
that you may share in all these things. Because
in taking, there’s an end of trouble—no light and
changeful thoughts then worry us— 294
‘For pleasure is the first and foremost thought
of all, the gods themselves cannot dispense with
it. Lord Sakra was drawn by it to love the wife
of Gautama the Azshi; 295
‘So likewise the Azshi Agastya, through a long
1 «This is the character of non-victorious men.’ Again there is
a play on the word ‘Shing’ a Gina. The Sanskrit renders it
‘rudeness.’ The Chinese fi-shing-gin may also mean coarse or
unpolished.
44 FQ-SHO-HING-TSAN-KING. 1,4:
period of discipline’, practising austerities, from
hankering after a heavenly queen (Devt), lost all
reward of his religious endeavours, 296
‘The Xzshi Brzhaspati, and Kandradeva putra; the
Rishi Pardsara, and Kavayigara (Kia-pin-£e-lo)?: 297
‘All these, out of many others, were overcome by
woman’s love. How much more then, in your case,
should you partake in such pleasant joys; 298
‘Nor refuse, with wilful heart, to participate in
the worldly delights, which your present station,
possessed of such advantages, offers you, in the
presence of these attendants.’ 299
At this time the royal prince, hearing the words
of his friend Udayi, so skilfully put, with such fine
distinction, cleverly citing worldly instances, 300
Answered thus to Udayi: ‘Thank you for having
spoken sincerely to me, let me likewise answer
you in the same way, and let your heart suspend
its judgment whilst you listen; 301
‘It is not that I am careless about beauty, or am
ignorant of (the power of) human joys, but only that
I see on all the impress of change; therefore my
heart is sad and heavy; 302
‘If these things were sure of lasting, without the
ills of age, disease, and death, then would I too take:
my fill of love; and to the end find no disgust or
sadness; 303
‘If you will undertake to cause these women’s
beauty not after-while to change or wither, then,
though the joy of love may have its evil, still it
might hold the mind in thraldom; 304
(‘To know that other) men grow old, sicken, and
1 ‘Kang-yé,’ the long night.
* The Sanskrit text has, ‘ Vasishvha begat Kapifigalada,’
I, 4. PUTTING AWAY DESIRE. 45
die, would be enough to rob such joys of satisfaction ;
yet how much more in their own case (knowing this)
would discontentment fill the mind; 305
* The Sanskrit text has, ‘ Vasishvha begat Kapifigalada,’
I, 4. PUTTING AWAY DESIRE. 45
die, would be enough to rob such joys of satisfaction ;
yet how much more in their own case (knowing this)
would discontentment fill the mind; 305
‘(To know) such pleasures hasten to decay, and
their bodies likewise; if, notwithstanding this, men
yield to the power of love, their case indeed is like
the very beasts. 306
‘And now you cite the names of many Aishis,
who practised lustful ways in life; their cases likewise cause me sorrow, for in that they did these
things, they perished. 307
‘ Again, you cite the name of that illustrious king,
who freely gratified his passions, but he, in like way,
perished in the act; know, then, that he was not-a
conqueror (Gina); 308
‘With smooth words to conceal an intrigue, and
to persuade one’s neighbour to consent, and by con-
" senting to defile his mind; how can this be called a
just device? 309
‘It is but to seduce one with a hollow lie,—such
ways are not for me to practise; or, for those who
love the truth and honesty; for they are, forsooth,
unrighteous ways, 310
‘And such a disposition is hard to reverence ;
shaping one’s conduct after one’s likings, liking this
or that, and seeing no harm in it, what method of
experience is this! 311
‘A hollow compliance, and a protesting heart,
such method is not for me to follow; but this I .
know, old age, disease, and death, these are the
great afflictions which accumulate, 312
‘And overwhelm me with their presence; on
these I find no friend to speak, alas! alas! Udayi!
these, after.all, are the great concerns; 313
46 FO-SHO-HING-TSAN-KING. I, 5.
‘The pain of birth, old age, disease, and death ;
this grief is that we have to fear; the eyes see all
things falling to decay, and yet the heart finds joy in
following them; 314
‘But I have little strength of purpose, or command; this heart of mine is feeble and distraught,
reflecting thus on age, disease, and death. Distracted, as I never was before; 315
‘Sleepless by night and day, how can I then
indulge in pleasure? Old age, disease, and death
consuming me, their certainty beyond a doubt, 316
‘And still to have no heavy thoughts, in truth my
heart would be a log or stone.’ Thus the prince, for
Uda’s sake, used every kind of skilful argument, 317
Describing all the pains of pleasure; and not
perceiving that the day declined. And now the
waiting women all, with music and their various
attractions, 318
Seeing that all were useless for the end, with
shame began to flock back to the city; the prince
beholding all the gardens, bereft of their gaudy
ornaments, 319 ,
The women all returning home, the place becoming
silent and deserted, felt with twofold strength the
thought of impermanence. With saddened mien
going back, he entered his palace; 320
The king, his- father, hearing of the prince, his
heart estranged from thoughts of pleasure, was
greatly overcome with sorrow, and like a sword it
pierced his heart. 321
With saddened mien
going back, he entered his palace; 320
The king, his- father, hearing of the prince, his
heart estranged from thoughts of pleasure, was
greatly overcome with sorrow, and like a sword it
pierced his heart. 321
Forthwith assembling all his council, he sought
of them some means to gain his end; they all
replied, ‘These sources of desire are not enough
to hold and captivate his heart.’ 322
I, 5. LEAVING THE CITY. 47
Varca 6. LEavine THE City.
And so the king increased the means for gratifying the appetite for pleasure; both night and day
the joys of music wore out the prince, opposed to
pleasure; 323
Disgusted with them, he desired their absence,
his mind was weaned from all such thoughts, he
only thought of age, disease, and death; as the
lion wounded by: an arrow. 324
The king then sent his chief ministers, and the
most distinguished of his family, young in years
and eminent for beauty, as well as for wisdom and
dignity of manners, 325
To accompany, and rest with him, both night
and day, in order to influence the prince’s mind.
And now within a little interval, the prince again
requested the king that he might go abroad. 326
Once more the chariot and the well-paced horses
were prepared, adorned with precious substances and
every gem; and then with all the nobles, his associates, surrounding him, he left the city gates: 327
Just as the four kinds of flower}, when the sun
shines, open out their leaves, so was the prince in
all his spiritual splendour; effulgent in the beauty
of his youth time; 328
As he proceeded to the gardens from the city,
the road was well prepared, smooth, and wide, the
trees were bright with flowers and fruit, his heart
was joyous, and forgetful of its care. 329
1 It may be a description of some particular flower, ‘four-seed
(kind)-flower.’
48 FO-SHO-HING-TSAN-KING. Ig.
Now by the roadside as he beheld the ploughmen,
plodding along the furrows, and the writhing worms,
his heart again was moved with piteous feeling, and
anguish pierced his soul afresh; 330
To see those labourers at their toil, struggling
with painful work, their bodies bent, their hair dishevelled, the dripping sweat upon their faces, their
persons fouled with mud and dust; 331
The ploughing oxen, too, bent by the yokes, their
lolling tongues and gaping mouths; the nature of
the prince, loving, compassionate, his mind conceived most poignant sorrow, 332
And nobly moved to sympathy, he groaned with
pain; then stooping down he sat upon the ground,
and watched this painful scene of suffering; reflecting on the ways of birth and death! 333
‘ Alas! he cried, for all the world! how dark and
ignorant, void of understanding!’ And then to give
his followers chance of rest, he bade them each
repose where’er they list; 334
Whilst he beneath the shadow of a Gambu tree,
gracefully seated, gave himself to thought. He
pondered on the fact of life and death, inconstancy,
and endless progress to decay. 335 .
He
pondered on the fact of life and death, inconstancy,
and endless progress to decay. 335 .
His heart thus fixed without confusion, the five
desires. (senses) covered and clouded over, lost in
possession of enlightenment and insight, he entered
on the first pure state of ecstacy. 336
All low desire removed, most perfect peace
ensued; and fully now in Samadhi (he saw) the
misery and utter sorrow of the world; the ruin
wrought by age, disease, and death; 337
The great misery following on the body’s death ;
and yet men not awakened to the truth! oppressed
I, 5 LEAVING THE CITY. 49
with others’ suffering (age, disease, and death), this
load of sorrow weigh’d his mind; 338
‘I now will seek (he said) a noble law, unlike the
worldly methods known to men, I will oppose disease
and age and death, and strive against the mischief
wrought by these on men.’ 339
Thus lost in tranquil contemplation, (he considered that) youth, vigour, and strength of life,
constantly renewing themselves, without long stay,
in the end fulfil the rule of ultimate destruction; 340
(Thus he pondered) without excessive joy or
grief, without hesitation or confusion of thought,
without dreaminess or extreme longing, without
aversion or discontent, 341
But perfectly at peace, with no hindrance, radiant
with the beams of increased illumination. At this
time a Deva of the Pure abode, transforming himself into the shape of a Bhikshu, 342
Came to the place where the prince was seated ;
the prince with due consideration rose to meet him,
and asked him who he was. In reply he said, ‘I
am a Shaman, 343
‘Depressed and sad at thought of age, disease,
and death, I have left my home to seek some way
of rescue, but everywhere I find old age, disease,
and death, all (things) hasten to decay and there is
no permanency; 344
‘Therefore I search for the happiness of something that decays not, that never perishes, that
never knows beginning, that looks with equal mind
on enemy and friend, that heeds not wealth nor
beauty, 345
‘The happiness of one who finds repose alone in
(19] E
50 FO-SHO-HING-TSAN-KING. I, 5.
solitude, in some unfrequented dell, free from
molestation, all thoughts about the world destroyed,
dwelling in some lonely hermitage, 346
‘Untouched by any worldly source of pollution,
begging for food sufficient for the body. And
forthwith as he stood before the prince, gradually
rising up he disappeared in space. 347
The prince with joyful mind, considering, recollected former Buddhas, established thus in perfect
dignity of manner; with noble mien and presence,
as this visitor. 348
Thus calling things to mind with perfect selfpossession, he reached the thought of righteousness,
and by what means it can be gained. Indulging
thus for length of time in thoughts of religious
solitude, 349
He now suppressed his feelings and controlled
his members, and rising turned again towards the
city. His followers all flocked after him, calling
him to stop and not go far from them, 350
Indulging
thus for length of time in thoughts of religious
solitude, 349
He now suppressed his feelings and controlled
his members, and rising turned again towards the
city. His followers all flocked after him, calling
him to stop and not go far from them, 350
But in his mind these secret thoughts so held
him, devising means by which to escape from the
world, that tho’ his body moved along the road,
his heart was far away among the mountains; 351
Even as the bound and captive elephant, ever
thinks about his desert wilds. The prince now
entering the city, there met him men and women,
earnest for their several ends; 352
The old besought him for their children, the
young sought something for the wife, others sought
something for their brethren; all those allied by
kinship or by family, 353
Aimed to obtain their several suits, all of them
joined in relationship dreading the pain (expectation)
I, 5. LEAVING THE CITY. 51
of separation. And now the prince’s heart was filled
with joy, as he suddenly heard those words ‘ separation and association.’ 354
‘These are joyful sounds to me,’ he said, ‘they
assure me that my vow shall be accomplished.’ Then
deeply pondering the joy of ‘snapped relationship,’
the idea of Nirv4za, deepened and widened in
him}, 355
His body as a peak of the Golden Mount, his
shoulder like the elephant’s, his voice like the springthunder, his deep-blue eye like that of the king of
oxen, 356
His mind full of religious thoughts (aims), his
face bright as the full moon, his step like that of
the lion king, thus he entered his palace, 357
Even as the son of Lord Sakra (or, Sakra-putra)
his mind reverential, his person dignified, he went
straight to his father’s presence, and with head
inclined, enquired, ‘Is the king well?’ 358
Then he explained his dread of age, disease, and
death, and sought respectfully permission to become a hermit. ‘For all things in the world’
(he said), ‘though now united, tend to separation;’ 359
Therefore he prayed to leave the world; desiring
to find ‘true deliverance.’ His royal father hearing
the words ‘leave the world, was forthwith seized
with great heart-trembling, 360
Even as the strong wild elephant shakes with
his weight the boughs of some young sapling ; going
forward, seizing the prince’s hands, with falling
tears, he spake as follows: 361
1 Literally, ‘deeply widened the mind of Nirvaza (Ni-pan).’
E2
52 FO-SHO-HING-TSAN-KING. I, 3.
‘Stop! nor speak such words, the time is not yet
come for “a religious life,” you are young and
strong, your heart beats full, to lead a religious life
frequently involves trouble, 362
‘It is rarely possible to hold the desires in check,
the heart not yet estranged from their enjoyment;
to leave your home and lead a painful ascetic life,
your heart can hardly yet resolve on such a
course; 363
‘To dwell amidst the desert wilds or lonely dells,
this heart of yours would not be perfectly at rest,
for though you love religious matters, you are not
yet like me in years; 364
‘You should undertake the kingdom’s government, and let me first adopt ascetic life; but to
give up your father and your sacred duties, this
is not to act religiously; 365
‘You should suppress this thought of “leaving
home,” and undertake your worldly duties, find your
. delight in getting an illustrious name, and after this
give up your home and family.’ 366
The prince, with proper reverence and respectful
feelings, again besought his royal father; but promised if he could be saved from four calamities,
that he would give up the thought of ‘leaving
home ;’ 367
If he would grant him life without end, no disease,
nor undesirable old age, and no decay of earthly
possessions; then he would obey and give up the
thought of ‘leaving home.’ 368
The royal father then addressed the prince, ‘Speak
not such words as these, for with respect to these
four things, who is there able to prevent them, or
say nay to their approach; 369
I, 5. LEAVING THE CITY. 53
‘Asking such things as these (four things), you
would provoke men’s laughter! But put away this
thought of “leaving home,” and once more take
yourself to pleasure.’ 370
The prince again besought his father, ‘If you may
not grant me these four prayers, then let me go I
pray, and leave my home. O! place no difficulties
in my path; 371
‘Your son is dwelling in a burning house, would
you indeed prevent his leaving it! To ‘solve a
doubt is only reasonable, who could forbid a man
to seek its explanation? 372
‘Or if he were forbidden, then by self-destruction
he might solve the difficulty, in an unrighteous way:
and if he were to do so, who could restrain him after
death ?’ 373
The royal father, seeing his son’s mind so firmly
fixed that it could not be turned, and that it would
be waste of strength to bandy further words or
arguments, 374
Forthwith commanded more attendant women, to
provoke still more his mind to pleasure; day and
night (he ordered them) to keep the roads and
ways, to the end that he might not leave his
palace; 375
(He moreover ordered) all the ministers of the
country to come to the place where dwelt the
prince, to quote and illustrate the rules of filial
piety, hoping to cause him to obey the wishes of
the king. 376
The prince, beholding his royal father bathed
with tears and o’erwhelmed with grief, forthwith
returned to his abode, and sat himself in silence to
consider; 377
54 FO-SHO-HING-TSAN-KING. I, 5.
All the women of the palace, coming towards him,
waited as they circled him, and gazed in silence on
his beauteous form. They gazed upon him not with
furtive glance, 378
But like the deer in autumn brake looks wistfully
at the hunter; around the prince’s straight and
handsome form, (bright) as the mountain of true
gold (Sumeru), 379
They gazed upon him not with
furtive glance, 378
But like the deer in autumn brake looks wistfully
at the hunter; around the prince’s straight and
handsome form, (bright) as the mountain of true
gold (Sumeru), 379
The dancing women gathered doubtingly, waiting
to hear him bid them sound their music; repressing
every feeling of the heart through fear, even as the
deer within the brake; 380
Now gradually the day began to wane, the prince
still sitting in the evening light, his glory streaming
forth in splendour, as the sun lights up Mount
Sumeru; 381
Thus seated on his jewelled couch, surrounded
by the fumes of sandal-wood, the dancing women
took their places round; then sounded forth their
heavenly (Gandharva) music, 382
Even as Vaisaman (Vaisravama) produces every
kind of rare and heavenly sounds. The thoughts
which dwelt within the prince’s mind entirely drove
from him desire for music, 383
And tho’ the sounds filled all the place, they fell
upon his ear unnoticed. At this time the Deva
of the Pure abode, knowing the prince’s time was
come, 384
The destined time for quitting home, suddenly
assumed a form and came to earth, to make the
shapes of all the women unattractive, so that they
might create disgust, 385
And no desire arise from thought of beauty.
Their half-clad forms bent in ungainly attitudes,
1, 5 LEAVING THE CITY. 55
forgetful in their sleep, their bodies crooked or
supine, the instruments of music lying scattered in
disorder; 386
Leaning and facing one another, or with back to
back, or like those beings thrown into the abyss,
their jewelled necklets bound about like chains,
their clothes and undergarments swathed around
their persons; 387
Grasping their instruments, stretched along the
earth, even as those undergoing punishment at the
hands of keepers (eunuchs), their garments in confusion, or like the broken kani flower (poppy?); 388
Or some with bodies leaning in sleep against the
wall, in fashion like a hanging bow or horn, or with
their hands holding to the window-frames, and looking like an outstretched corpse; 389
Their mouths half opened or else gaping wide,
the loathsome dribble trickling forth, their heads
uncovered and in wild disorder, like some unreasoning madman’s; 390
The flower wreaths torn and hanging across their
face, or slipping off the face upon the ground;
others with body raised as if in fearful dread, just
like the lonely desert (?) bird; 391
Or others pillowed on their neighbour's lap, their
hands and feet entwined together, whilst others
smiled or knit their brows in turn, some with eyes
closed and open mouth, 392
Their bodies lying in wild disorder, stretched here
and there, like corpses thrown together. And now
the prince seated, in his beauty, looked with thought
on all the waiting women; 393
Before, they had appeared exceeding lovely, their
laughing words, their hearts so light and gay, their
56 FO-SHO-HING-TSAN-KING, ' Tyg.
And now
the prince seated, in his beauty, looked with thought
on all the waiting women; 393
Before, they had appeared exceeding lovely, their
laughing words, their hearts so light and gay, their
56 FO-SHO-HING-TSAN-KING, ' Tyg.
forms so plump and young, their looks so bright ; but
now, how changed! so uninviting and repulsive. 394
And such is woman's disposition! how can they,
then, be ever dear, or closely trusted; such false
appearances! and unreal pretences; they only madden and delude the minds of men. 395
And now (he said), ‘I have awakened to the truth !
Resolved am I to leave such false society.’ At this
time the Deva of the Pure abode descended and
approached, unfastening the doors. 396
The prince, too, at this time rose and walked
along, amid the prostrate forms of all the women;
with difficulty reaching to the inner hall, he called
to Kandaka, in these words, 397
‘My mind is now athirst and longing for the
draught of the fountain of sweet dew, saddle then
my horse, and quickly bring it here. I wish to
reach the deathless city; 398
‘My heart is fixed beyond all change, resolved
I am and bound by sacred oath ; these women, once
so charming and enticing, now behold I altogether
loathsome; 399
‘The gates, which were before fast-barred and
locked, now stand free and open! these evidences
of something supernatural, point to a climax of
my life.’ 400
Then Xandaka stood reflecting inwardly, whether
to obey or not the prince’s order, without informing
his royal father of it, and so incur the heaviest
punishment. 4o1
The Devas then gave spiritual strength; and
unperceived the horse equipped came round, with
even pace; a gallant steed, with all his jewelled
trappings for a rider; 402
I, 5 LEAVING THE CITY. 57
High-maned, with flowing tail, broad-backed,
short - haired and ear'd, with belly like the deer’s,
head like the king of parrots, wide forehead, round
and claw-shaped nostrils, 403
Breath like the dragon’s, with breast and shoulders
square, true and sufficient marks of his high breed.
The royal prince, stroking the horse’s neck, and
rubbing down his body, said, 404
‘My royal father ever rode on thee, and found
thee brave in fight and fearless of the foe; now
I desire to rely on thee alike! to carry me far off
to the stream (ford) of endless life, 405
‘To fight against and overcome the opposing force
of men, the men who associate in search of pleasure,
the men who engage in the search after wealth, the
crowds who follow and flatter such persons; 406
‘In opposing sorrow, friendly help is difficult (to
find), in seeking religious truth there must be rare
enlightenment, let us then be knit together thus
as friends; then, at last, there will be rest from
sorrow. 407
‘ But now I wish to go abroad, to give deliverance
from pain; now then, for your own sake it is, and
for the sake of all your kind, 408
407
‘ But now I wish to go abroad, to give deliverance
from pain; now then, for your own sake it is, and
for the sake of all your kind, 408
‘That you should exert your strength, with noble
pace, without lagging or weariness. Having thus
exhorted him, he bestrode his horse, and grasping
the reins, proceeded forth; 409
The man like the sun shining forth from his
tabernacle (sun-palace-streams), the horse like the
white floating cloud (the white cloud-pile), exerting
himself but without exciting haste, his breath concealed and without snorting; 410
Four spirits (Devas) accompanying him, held up
ra
58 FO-SHO-HING-TSAN-KING. I, 5.
his feet, heedfully concealing (his advance), silently
and without noise; the heavy gates fastened and
barred (locked), the heavenly spirits of themselves
caused to open; 411
~ Reverencing deeply the virtuous (sinless) father,
loving deeply the unequalled son, equally affected
with love towards all the members of his family
(these Devas took their place). 412
Suppressing his feelings, but not extinguishing his
memory, lightly he advanced and proceeded beyond
the city, pure and spotless as the lily flowers which
spring from the mud; 413
Looking up with earnestness at his father’s palace,
he announced his purpose —unwitnessed and unwritten—‘ If I escape not birth, old age, and death,
for evermore I pass not thus along;’ 414
All the concourse of Devas, the space-filling
Nagas and spirits followed joyfully and exclaimed
Well! well! (sAdhu), in confirmation of the true
words (he spoke); 415
The N4gas and the company of Devas acquired
a condition of heart difficult to obtain, and each with
his own inherent light led on the way shedding
forth their brightness. 416
Thus man and horse both strong of heart went
onwards, lost to sight, like streaming stars, but ere
the eastern quarter flashed with light, they had
advanced three yoganas. 417
II, 6. THE RETURN OF KANDAKA. 59
KIOUEN II.
Varca 6. THe Return or AANDAKA!,
And now the night was in a moment gone, and
sight restored to all created things, (when the royal
prince) looked thro’ the wood, and saw the abode of
Po-ka, the Ashi ; [the hermitage of the Bhargavides,
see Burnouf, Introduction to Ind. Bud. p. 385]; 418
The purling streams so exquisitely pure and
sparkling, and the wild beasts all unalarmed at
man, caused the royal prince’s heart to exult. Tired,
the horse? stopped of his own will, to breathe. 419
‘This, then, he thought, ‘is a good sign and
fortunate, and doubtless indicates divine approval®.’
And now he saw belonging to the Azshi, the various
vessels‘ used for (asking) charity; 420
And (other things) arranged by him in order,
without the slightest trace of negligence. Dismounting then he stroked his horse’s head, and
cried, ‘You now have borne me (well)!’ 421
Dismounting then he stroked his horse’s head, and
cried, ‘You now have borne me (well)!’ 421
1 There was a tower erected on the spot where Bodhisattva
dismissed his coachman. See Fah-hien, p. 92. The distance
given by Asvaghosha, viz. three yoganas, or about twenty miles,
is much more probable than the eight hundred lis, given in later
accounts as the length of Bodhisattva’s journey. Compare Fahhien p. 92, note 2.
The name ‘Kanna’ may perhaps be more properly restored to
‘ Kandaka.’
3 The text here seems to require the alteration of je into 5.
® Mi-tsang-li, not-yet-advantage; or, unheard of, or miraculous,
profit.
* ‘Ying’ is often used for ‘a proper measure vessel,’ i.e. an
alms dish,
60 FO-SHO-HING-TSAN-KING. Il, 6.
With loving eyes he looked at Kandaka, (eyes)
like the pure cool surface of a placid lake (and said),
‘ Swift-footed! like a horse in pace, yea! swift as
any light-winged bird, 422
‘Ever have you followed after me when riding,
and deeply have I felt my debt of thanks, but not
yet had you been tried in other ways; I only knew
you as a man true-hearted, 423
‘My mind now wonders at your active powers of
body; these two I now begin to see (are yours);
a man may have a heart most true and faithful, but
strength of body may not too be his; 424
‘Bodily strength and perfect honesty of heart, I
now have proof enough are yours. (To be content)
to leave! the tinselled world, and with swift foot to
follow me, 425
‘Who would do this but for some profit, if without
profit to his kin®?, who would not shun it? but you,
with no private aim, have followed me, not seeking
any present recompense; 426
‘As we nourish and bring up a child, to bind
together and bring honour to a family; so we also
reverence and obey a father, to gain (obedience and
attention) from a begotten son; 427
‘In this way all think of their own advantage ;
but you have come with me disdaining profit ; with
many words I cannot hold you here, so let me say
in brief to you, 428
‘We have now ended our relationship ; take, then,
my horse and ride back again; for me, during the
* To reject and leave. 48 for 4B.
* It may also be, ‘to himself and kin.’
II, 6. THE RETURN OF KANDAKA. 61
long night past}, that place I sought to reach now I
have obtained.’ 429
Then taking off his precious neck-chain, he handed
it to Kandaka, ‘ Take this,’ he said,‘I give it you,
let it console you in your sorrow;’ 430
The precious? jewel in the tire that bound his
head, bright-shining, lighting up his person, taking
off and placing in his extended palm, like the sun
which lights up Sumeru, 431
He said, ‘O Kandaka! take this gem, and going
back to where my father is, take the jewel and lay
it reverently® before him, to signify my heart's relation to him; 432
‘And then, for me, request the king to stifle every
fickle feeling of affection, and say that I, to escape
from birth and age and death, have entered on the
wild (forest)‘ of painful discipline, 433
‘Not that I may get a heavenly birth, much less
because I have no tenderness of heart, or that I
1 The long night is the dark passage of continued transmigration, or change; the sense is, that Bodhisattva having sought for
the condition of being, or life, he now has reached through a succession of previous births, the relationship or connection with his
charioteer as master and man, is at an end.
* The head-jewel, or Afida-m4nzi. This crest-jewel is figured in
various ways in Buddhist art; as a rule it may be taken to indicate
‘the highest’ (the head), and in this form it is placed on the head
of the figures of Buddha (in Ceylon); and is found at Sanchi and
Amarfvati as an object of reverence ; it symbolises the supreme
authority of Buddha, Dharma, Sangha.
5 Or, holding the jewel, worship reverently at the king’s feet.
4 The ‘forest of mortification,’ i.e. the place where mortification
was to be endured. For an account of Bodhisattva’s penance (six
years’ penance [Shadvarshika-vrata]), see Rajendralala Mitra’s
Buddha Gay, p. 26.
62 FO-SHO-HING-TSAN-KING. II, 6.
cherish any cause of bitterness, but only that I may
escape this weight of sorrow; 434
‘The accumulated long-night! weight of covetous
desire (love), I now desire to ease the load (cause a
break), so that it may be overthrown for ever ; therefore I seek the way (cause) of ultimate escape; 435
‘If I should obtain emancipation, then shall I
never need to put away my kindred?, to leave my
home, to sever ties of love. O! grieve not for your
son! 436
‘The five desires of sense beget the sorrow’;
those held by lust themselves induce the sorrow;
my very ancestors, victorious kings, thinking (their
throne) established and immovable, 437
‘Have handed down to me their kingly wealth ;
I, thinking only on religion, put it all away; the
royal mothers at the end of life their cherished
treasures leave for their sons, 438
‘ Those sons who covet much such worldly profit ;
but I rejoice to have acquired religious wealth; if
you say that I am young and tender, and that the
time for seeking wisdom is not come, 439
‘You ought to know that to seek true religion,
there never is a time not fit; impermanence and
fickleness*, the hate of death, these ever follow
us, 440
‘And therefore I (embrace) the present day, con-
1 The ‘long night’ of previous life.
® As, for instance, in the Vessantara GAtaka (birth), in which
Bodhisattva gave up home, children, and wife, in pursuance of
religious perfection.
3 The five desires are the root of sorrow.
* This line may also be rendered, ‘impermanence, no fixed condition, this!’
11, 6. THE RETURN OF KANDAKA. 63
vinced that now is time to seek religion’. With
such entreaties as the above, you must make matters
plain on my behalf; 441
‘But, pray you, cause my father not to think
longingly after me; let him destroy all recollection of
me?, and cut out from his soul the ties of love; 442
63
vinced that now is time to seek religion’. With
such entreaties as the above, you must make matters
plain on my behalf; 441
‘But, pray you, cause my father not to think
longingly after me; let him destroy all recollection of
me?, and cut out from his soul the ties of love; 442
‘And you, grieve not® because of what I say, but
recollect to give the king my message.’ Aandaka
hearing respectfully the words of exhortation,
blinded and confused through choking sorrow, 443
With hands outstretched did worship; and answering the prince, he spoke, ‘The orders that you
give me, will, I fear, add grief to grief, 444
‘And sorrow thus increased will deepen, as the
elephant who struggles into deeper mire. When the
ties of love are rudely snapped, who, that has any
heart, would not grieve! 445
‘ The golden ore may still by stamping be broken
up, how much more the feelings choked with sorrow‘! the prince has grown up in a palace, with
every care bestowed upon his tender person, 446
‘And now he gives his body to the rough and
thorny forest ; how will he be able to bear a life of
privation®? When first you ordered me to equip
your steed, my mind was indeed sorely troubled, 447
* Convinced (resolved) that this is the time to seek the practice
of the law, i.e. to engage in the work of religion.
* Let him destroy all recollection of me as a form, or, a living
person: this does not forbid him to recollect the office and dignity
of Bodhisattva.
* Or, let not slip my words.
* How much rather, may the heart be broken, choked with
sorrow!
5 Concealed or kept securely in his palace.
* Fu-hing; the practice of austerities, or mortification.
64 FO-SHO-HING-TSAN-KING. IT, 6.
‘But the heavenly powers urged me on, causing
me to hasten the preparation (of the horse!), but
what is the intention that urges the prince, to resolve thus to leave his secure palace? 448
‘The people of Kapilavastu, and all the country
afflicted with grief; your father, now an old man,
mindful of his son, loving him moreover tenderly*; 449
‘Surely this determination to leave your home,
this is not according to duty; it is wrong, surely, to
disregard father and mother,—we cannot speak of
such a thing with propriety! 450
‘Gotamt, too, who has nourished you so long, fed
you with milk when a helpless child, such love as
hers cannot easily be forgotten; it is impossible
surely to turn the back on a benefactor; 451
‘The highly gifted (virtuous) mother of a child, is
ever respected by the most distinguished families? ;
to inherit distinction* and then to turn round, is not
the mark of a distinguished man: 452
‘The illustrious child of Yasodhara&, who has inherited a kingdom, rightly governed, his years now
gradually ripening, should not thus go away from
and forsake his home; 453
‘But though he has gone away from his royal
father, and forsaken his family and his kin, forbid it
? To hasten on the decoration, i.e. the harnessing, of the horse.
To hasten on the decoration, i.e. the harnessing, of the horse.
* Or, thinking his son beloved and in security.
® Tilustrious families or tribes are strong, or able, to wait upon
or respect. There seems to be a play here on two words: first,
shing, illustrious or distinguished, alluding to the Sakyas as a race
of Ginas or conquerors; secondly, neng, able, alluding to the origin
of the word Sakya, i.e. able.
“ To obtain ‘distinction;’ still referring to the word shing;
also in the next lines. Consult also p. 28, note 2 supra.
II, 6. THE RETURN OF KANDAKA. 65
he should still drive me away, let me .not depart
from the feet of my master; 454
‘ My heart is bound to thee, as the heat is (bound
up’) in the boiling water; I cannot return without
thee to my country; to return and leave the prince
thus, in the midst of the solitude of the desert?, 455
‘Then should I be like Sumanta® (Sumantra),
who left and forsook Rama; and now if I return
alone to the palace, what words can I address to the
king ? -456
‘How can I reply to the reproaches of all the
dwellers in the palace with suitable words? Therefore
let the prince rather tell me, how I may truly‘
describe, 457
‘And with what device, the disfigured body, and
the merit-seeking condition of the hermit! I am
full of fear and alarm, my tongue can utter no
words; 458
‘Tell me then what words to speak; but who is
there in the empire will believe me? If 1 say that
the moon’s rays are scorching, there are men,
perhaps, who may believe me; 459
‘But they will not believe that the prince, in his
conduct, will act without piety; (for) the prince’s
heart is sincere and refined; always actuated with
pity and love to men. 460
‘To be deeply affected with love, and yet to
1 Or, my heart is bound to thee, or cherishes thee, as the fire
embraces the vessel set over it.
2 Thave here inverted the order of the lines, to bring out the sense.
* Sumantra, the minister and charioteer of Dasaratha (Raméyana II, 14, 30).
‘ The order of these lines is again inverted, as they are complicated in the original. The word ‘hu,’ which I have translated
‘truly,’ may mean ‘ dumbly,’ or, ‘ unfeelingly.’
[19] F
66 FO-SHO-HING-TSAN-KING. II, 6.
forsake (the object of love), this surely is opposed
to a constant mind. O then, for pity’s sake! return to your home, and thus appease my foolish
longings.’ 461
The prince having listened to Kandaka, pitying
his grief expressed in so many words, with heart resolved and strong in its determination, spoke thus
to him once more, and said: 462
‘Why thus on my account do you feel the pain
of separation ? you should overcome this sorrowful
mood, it is for you to comfort yourself; 463
‘All creatures, each in its way, foolishly arguing
that all things are constant, would influence me to-day
not to forsake my kin and relatives; 464
‘But when dead and come to be a ghost, how
then, let them say, can I be kept? My loving
mother when she bore me, with deep affection
painfully carried me, 465
My loving
mother when she bore me, with deep affection
painfully carried me, 465
‘And then when born she died, not permitted to
nourish me. One alive, the other dead, gone by
different roads, where now shall she be found? 466
‘ Like as in a wilderness on some high tree all the
birds living with their mates assemble in the evening and at dawn disperse, so are the separations of
the world; 467
‘The floating clouds rise (like) a high mountain,
from the four quarters they fill the void, in a moment again they are separated and disappear; so
is it with the habitations of men; 468
‘People from the beginning have erred thus,
binding themselves in society and by the ties of love,
and then, as after a dream, all is dispersed ; do not
then recount the names of my relatives; 469
‘For like the wood which is produced in spring,
Il, 6, THE RETURN OF KANDAKA. 67
gradually grows and brings forth its leaves, which
again fall in the autumn-chilly-dews—if the different
parts of the same body are thus divided— 470
‘How much more men who are united in society!
and how shall the ties of relationship escape rending ? Cease therefore your grief and expostulation,
obey my commands ‘and return home; 471
‘The thought of your return alone will save me,
and perhaps after your return I also may come back.
The men of Kapilavastu, hearing that my heart is
fixed, 472
‘Will dismiss from their minds all thought of
me, but you may make known my words, “when I
have escaped from the sad ocean of birth and death,
then afterwards I will come back again; 473
‘“But I am resolved, if I obtain not my quest, my
body shall perish in the mountain wilds.”’ The white _
horse hearing the prince, as he uttered these true
and earnest words, 474
Bent his knee and licked his foot, whilst he sighed
deeply and wept. Then the prince with his soft and
glossy palm, (fondly) stroking the head of the white
horse, 475
(Said), ‘Do not let sorrow rise (within), I grieve
indeed at losing you, my gallant steed!—so strong
and active, your merit now has gained its end?; 476
‘You shall enjoy for long a respite from an evil
birth §, but for the present take as your reward‘
' Or, my gentle horse !
* This merit, or, meritorious deed, is now completed.
* The idea is, that the horse, in consequence of the merit he has
acquired by bearing the prince from his home, shall enjoy henceforward a higher state of existence.
“ ‘A superior reward now, for the present,’ or,‘a better reward
than that I now bestow,’ viz. the jewels &c.
F2
68 FO-SHO-HING-TSAN-KING. II, 6.
these precious jewels and this glittering sword, and
with them follow closely after Kandaka.’ 477
The prince then drawing forth his sword, glancing
in the light as the dragon’s eye, (cut off) the knot
of hair with its jewelled stud', and forthwith cast
it into space; 478
II, 6.
these precious jewels and this glittering sword, and
with them follow closely after Kandaka.’ 477
The prince then drawing forth his sword, glancing
in the light as the dragon’s eye, (cut off) the knot
of hair with its jewelled stud', and forthwith cast
it into space; 478
Ascending upwards to the firmament, it floated there
as the wings of the phoenix; then all the Devas of
the Trayastrimsa® heavens seizing the hair, returned
with it to their heavenly abodes; 479
Desiring always to adore the feet (offer religious
service), how much rather now possessed of the
crowning locks, with unfeigned piety do they increase
their adoration, and shall do till the true law has
died away. 480
Then the royal prince thought thus, ‘My adornments now are gone for ever, there only now remain
these silken garments, which are not in keeping with
a hermit’s life.’ 481
Then the Deva of the Pure abode, knowing the
heart-ponderings of the prince, transformed himself
into a hunter's likeness, holding his bow, his arrows
in his girdle, 482
His body girded with a Kashdaya *-colour’d robe,
thus he advanced in front of the prince. The prince
1 That is, the ‘20d4 maui,’ or hair ornament. This ornament is
represented at Sanchi and Bharhut (plates xxx and xvi respectively
{‘ Tree and Serpent Worship’ and ‘The Stipa of Bharhut’). In
the former plate the figure on the upper floor with the women is
probably Mara seeing Bodhisattva fulfilling his purpose).
* That is, the heaven of the thirty-three gods supposed to be
on the top of Sumeru.
* Kashaya, the dark colour of the ground, adopted as the colour
for their robes hy the Buddhists.
II, 6. THE RETURN OF KANDAKA. 69
considering this garment of his, the colour of the
ground, 2 fitting pure attire, 483
Becoming to the utmost the person of a Azshi,
not fit for’? a hunter’s dress, forthwith called to the
hunter, as he stood before him, in accents soft, and
thus addressed him: 484
‘That dress of thine belikes me much, as if it
were not foul?, and this my dress I'll give thee in
exchange, so please thee.’ 485
The hunter then addressed the prince, ‘Although
I ill can spare (am not unattached to) this garment,
which I use as a disguise among the deer, that
alluring them within reach I may kill them, 486
‘ Notwithstanding, as it so pleases you, I am now
willing to bestow it in exchange for yours.’ The
hunter having received the sumptuous dress, took
again his heavenly body. 487
The prince and Xandaka, the coachman, seeing
this, thought deeply * thus, ‘This garment is of no
common character, it is not what a worldly man
has worn;’ 488
And in (the prince’s) heart great joy arose, as
he regarded the coat with double reverence, and
forthwith giving all the other things* to Aandaka, ~
he himself was clad in it, of KashAya colour; 489
1 This may also be translated, ‘a suitable colour for one who is
the opposite of, i.e. opposed to the occupation of, a hunter.’
opposed to the occupation of, a hunter.’
* That is, as if it were pure; there is a play on the expression
‘not foul’ or ‘impure,’ meaning that the dress was itself of a dark
or impure colour, and that the occupation of the hunter made it
more so.
® Thought ‘deeply ;’ the expression F F AH means ‘rare,’
or, ‘seldom-felt thought.’
‘ That is, as I understand it, giving the remaining articles of
his dress to Kandaka.
7O FO-SHO-HING-TSAN-KING. Il, 6.
Then like the dark and lowering cloud’, that surrounds the disc of the sun or moon, he for a moment
gazed, scanning his steps (way), then entered on the
hermit’s grot; 490
Kandaka following him with (wistful) eyes, his
body disappeared, nor was it seen again. ‘My lord
and master now has left his father’s house, his kinsfolk and myself (he cried), 491
‘He now has clothed himself in hermit’s garb ?,
and entered the painful® forest ;’ raising his hands
he called on Heaven, o’erpowered with grief he could
not move; 492
Till holding by the white steed’s neck, he tottered
forward on the homeward road, turning again and
often looking back, his steps (body) going on, his
heart back-hastening, 493
Now lost in thought and self-forgetful, now looking
down to earth, then raising up his drooping (eye) to
heaven, falling at times and then rising again, thus
weeping as he went, he pursued his way homewards. 494
Varca 7. ENTERING THE PLace (Woop) oF
AUSTERITIES.
The prince having dismissed Aandaka, as he
entered the Azshis’ abode, his graceful body. brightly
1 Thave supposed that es is for K&. The robe is represented
as the cloud surrounding the bright person of Bodhisattva.
2 He now has put on a dark-colour’d robe.
® The painful forest; that is, the forest or wood where painful
mortification is practised. + 47 +k
TI, 7. ENTERING THE PLACE OF AUSTERITIES. 71
shining, lit up on every side the forest ‘place of
suffering ;’ 495
Himself gifted with every excellence (Siddhartha),
according to his gifts, so were they reflected. As the
lion, the king of beasts, when he enters among the
herd of beasts, 496
Drives from their minds all thoughts of common things!, as now they watch the true form
of their kind?, so those Rzshi masters assembled
there, suddenly perceiving the miraculous _portent®, 497
Were struck with awe and fearful gladness‘, as
they gazed with earnest eyes and hands conjoined.
The men and women too, engaged in various
occupations, beholding him, with unchanged attitudes, 498
Gazed as the gods look on king Sakra, with
constant look and eyes unmoved; so the Aishis,
with their feet fixed fast, looked at him even
thus; 499
Whatever in their hands they held, without releasing it, they stopped and looked ; even as the ox
when yoked to the wain, his body bound, his mind
also restrained; 500
So also the followers of the holy Azshis, each
called the other to behold the miracle. The peacocks
and the other birds with cries commingled flapped
their wings; 501
The peacocks
and the other birds with cries commingled flapped
their wings; 501
1 That is, expels the recollection of all inferior shapes or forms.
2 «The true form of their kind,’ I here take ig to be equal
to the ‘way of birth.’
* <The miracle, 7 =e A .
‘ ‘Fearful gladness,’ ¥* w.
72 FO-SHO-HING-TSAN-KING. Il, 7.
The Brahmaéfrins holding the rules of deer’,
following the deer wandering through mountain
glades, (as the) deer coarse of nature, with flashing
eyes [shen shih], regard (or see) the prince with
fixed gaze; 502
So following the deer, those Brahmaérins
intently gaze likewise, looking at the exceeding
glory of the Ikshvaéku. As the glory of the rising
sun 503
Is able to affect the herds of milch kine, so as to
increase the quantity of their sweet-scented milk,
so those Brahmaéérins, with wondrous joy, thus
spoke one to the other: 504
‘Surely this is one of the eight Vasu Devas ?;’
others, ‘this is one of the two Asvins3;’ others, ‘this
is M4ra‘;’ others, ‘this is one of the’ Brahmak4yikas;’ 505
Others, ‘this is Sdryadeva* or Kandradeva, coming down ; are they not seeking here a sacrifice which
is their due? Come let us haste to offer our religious
services |’ 506
The prince, on his part, with respectful mien addressed to them polite salutation. Then Bodhisattva,
looking with care in every direction on the Brahmakarins occupying the wood, 507
' Is this a name of a sect of Brahman ascetics? holding-deerrules.
7A 3B BX the eight Vasus.
"= Be ae We.
* Literally, ‘the sixth Mara,’ i.e. ‘Mra of the sixth heaven,’ or
Mara who rules over the six heavens of the Kamaloka.
* RS Wn Fe Ke.
* The sun Devaputra, or the moon Devaputra.
TI,¥.. ENTERING THE PLACE OF AUSTERITIES. 73
Each engaged in his religious duties, all desirous
of the delights of heaven, addressed the senior
BrahmaZarin, and asked him as to the path of true
religion .- 508
‘Now having but just come here, I do not yet
know the rules of your religious life. I ask you
therefore for information, and I pray explain to me
what I ask.’ 509
On this that twice-born (Brahman) in reply
explained in succession all the modes of painful discipline, and the fruits expected as their
result. 510
(How some ate) nothing brought from inhabited
places (villages)*, (but) that produced from pure
water, (others) edible roots and tender twigs, (others)
fruits and flowers fit for food, 511
Each according to the rules of his sect, clothing
and food in each case different, some living
amongst bird-kind, and like them capturing and
eating food; 512
‘Others eating as the deer the grass (and herbs);
others living like serpents, inhaling air; others eating nothing pounded in wood or stone; some eating
with two teeth, till a wound be formed; 513
Others, again, begging their food and giving
it in charity, taking only the remnants for themselves; others, again, who let water continually
drip on their heads and those who offer up with
fire; 514
1 Or, ‘an aged Brahmaffrin:’ here we have the expression
‘ Khang suh,’ fe {8 , for ‘aged’ (as before).
® Literally, ‘opposed to village coming out,’ or, ‘that which
comes out of (fff Hf) villages.’
74 FO-SHO-HING-TSAN-KING. II, 7.
Others who practise water-dwelling like fish!; thus
there are (he said) Brahmaé4rins of every sort, who
practise austerities, that they may at the end of life
obtain a birth in heaven, 515
And by their present sufferings afterwards obtain
peaceable fruit. The lord of men’, the excellent
master, hearing all their modes of sorrow-producing
penance, 516
Not perceiving any element of truth in them,
experienced no joyful emotion in his heart; lost in
thought, he regarded the men with pity, and with his
heart in agreement his mouth thus spake: 517
‘ Pitiful indeed are such sufferings! and merely in
quest of a human or heavenly reward ’, ever revolving in the cycle of birth or death, how great your
sufferings, how small the recompence! 518
‘Leaving your friends, giving up honourable position; with a firm purpose to obtain the joys of
heaven, although you may escape little sorrows, yet
in the end involved in great sorrow; 519
‘Promoting the destruction of your outward form,
and undergoing every kind of painful penance, and
yet seeking to obtain another birth; increasing and
prolonging the causes of the five desires, 520.
‘Not considering that herefrom (result repeated)
birth and death, undergoing suffering and, by that,
seeking further suffering; thus it is that the world of
men, though dreading the approach of death, 521
1 That is, as I understand it, Rishis who live in water like fish.
In the former case the ‘air-inhaling snake Rishi’ would be Rishis
who endeavour to live on air like the boa.
2 <The lord of two-footed creatures,’ i.e. of men,
* Gin-tien po; if it had been tien-gin po, it would have
simply meant ‘a heavenly reward.’
II, 7. ENTERING THE PLACE OF AUSTERITIES. 75
‘Yet strive after renewed birth; and being thus
born, they must die again. Altho’ still dreading
(the power of) suffering, yet prolonging their stay
in the sea of pain: 522
‘Disliking from their heart their present kind
of life, yet still striving incessantly after other
life ; enduring affliction that they may partake of
joy; seeking a birth in heaven, to suffer further
trouble; 523
‘Seeking joys, whilst the heart sinks with feebleness. For this is so with those who oppose right
reason; they cannot but be cramped and poor at
heart. But by earnestness and diligence, then we
conquer. 524
‘Walking in the path of true wisdom, letting
go both extremes}, we then reach ultimate perfection; to mortify the body, (if) this is religion,? then to enjoy rest, is something not resulting from
religion. 525
‘To walk religiously and afterwards to receive
happiness, this is to make the fruit of religion something different from religion; but bodily exercise is
but the cause of death, strength results alone from
the mind’s intention; 526
then to enjoy rest, is something not resulting from
religion. 525
‘To walk religiously and afterwards to receive
happiness, this is to make the fruit of religion something different from religion; but bodily exercise is
but the cause of death, strength results alone from
the mind’s intention; 526
' This line, which (with the following ones) is obscure, may be
literally translated, ‘a double letting-go, eternal Nirvana, where
Nirvana is in the original it FR. The two extremes are worldly
life and ascetic life.
+ The word HE, like dharma, is difficult to translate. It may
mean here either ‘religion’ or ‘something formal ;’ but the idea
of the whole verse seems to be this, ‘if suffering pain is a part of
religion, then to enjoy rest is different from religion, therefore to
practise religious austerities with the view of afterwards obtaining
rest, is to make the fruit of religion something different from, or
opposed to, religion itself.’
76 FO-SHO-HING-TSAN-KING. II, 7.
‘If you remove (from conduct) the purpose of the
mind, the bodily act is but as rotten wood; wherefore, regulate the mind, and then the body will
spontaneously go right. 527
‘(You say that) to eat pure things is a cause
of religious merit, but the wild beasts and the
children of poverty ever feed on these fruits and
medicinal herbs; these then ought to gain much
religious merit. 528
‘But if you say that the heart being good then
bodily suffering is the cause of further merit, (then I
ask) why may not those who walk (live) in ease,
also possess a virtuous heart ? 529
‘If joys are opposed to a virtuous heart, a virtuous
heart may also be opposed to bodily suffering; if,
for instance, all those heretics profess purity because
they use water (in various ways), 530
‘Then those who thus use water among men, even
with a wicked mind (karma), yet ought ever to be
pure. But if righteousness is the groundwork of a
&ishi’s purity, then the idea of a sacred spot as his
dwelling, 531
‘Being the cause of his righteousness (is wrong).
What is reverenced, should be known and seen}.
Reverence indeed is due to righteous conduct, but let
it not redound to the place (or, mode of life).’ 532
Thus speaking at large on religious questions,
they went on till the setting sun. He then beheld
their rites in connection with sacrifice to fire, the
drilling (for sparks) and the fanning into flame, 533
1 This is, as it seems, the meaning of the line, or it may be
rendered, ‘What is esteemed of weight ought to be seen in the
world.’
TI, 7. ENTERING THE PLACE OF AUSTERITIES. 77
Also the sprinkling of the butter libations, also
the chanting of the mystic prayers, till the sun
went down. The prince considering these acts, 534
Could not perceive the right reason of them, and
was now desirous to turn and go. Then all those
Brahma4érins came together to him to request him
to stay; 535
The prince considering these acts, 534
Could not perceive the right reason of them, and
was now desirous to turn and go. Then all those
Brahma4érins came together to him to request him
to stay; 535
Regarding with reverence the dignity of Bodhisattva, very desirous, they earnestly besought him:
‘You have come from an irreligious place, to this
wood where true religion flourishes, 536
‘And yet, now, you wish to go away; we beg
you, then, on this account, to stay.’ All the old
Brahmaféarins, with their twisted hair and bark
clothes, 537
Came following after Bodhisattva, asking him as
a god? to stay a little while. Bodhisattva seeing
_ these aged ones following him, their bodies worn
with macerations, 538
Stood still and rested beneath a tree; and soothing them, urged them to return. Then all the
Brahmaéérins, young and old, surrounding him,
made their request with joined hands: 539
‘You who have so unexpectedly arrived here,
amid these garden glades so full? of attraction,
why now are you leaving them and going away,
to seek perfection in the wilderness ? 540
‘As a man loving (long) life, is unwilling to let go
his body, so we are even thus; would that you
would stop awhile. 541
1 The original is Jy 44 jRifl; probably ji is for £f.
* Iam not sure whether I understand the original, or whether
there is not a mistake in the text, which is #p 54 iia
|
78 FO-SHO-HING-TSAN-KING. II, 7.
‘This is a spot where Brahmans and Azshis have
ever dwelt, royal Azshis and heavenly Azshis, these
all have dwelt within these woods. The places on the
borders of the snowy mountains, 542
‘Where men of high birth? undergo their penance,
those places are not to be compared to this. All the
body of learned masters from this place have reached
heaven; 543
‘ All the learned Azshis who have sought religious
merit, have from this place and northwards (found
it), those who have attained a knowledge of the
true law, and gained divine wisdom come not from
southwards; 544
‘If you indeed see us remiss and not earnest
enough, practising rules not pure, and on that
account are not pleased to stay, 545
‘Then we are the ones that ought to go; you can
still remain and dwell here, all these different Brahmaférins ever desire to find companions in their
penances. 546
‘And you, because you are conspicuous for your
religious earnestness, should not so quickly cast
away their society: if you can remain here, they
will honour you as god Sakra, 547
‘Yea! as the Devas pay worship to Brzhaspati *
(or, Virudhakapati).’ Then Bodhisattva answered
the Brahma44rins and told them what his desires
were: 548
‘I am seeking for a true method of escape, I
desire solely to destroy all mundane influences;
but you, with strong hearts, practise your rules as
ascetics, 549
’ Tsang-khang gin, i fe XK
* Pi-lai-ho.
II, 7. ENTERING THE PLACE OF AUSTERITIES. 79
II, 7. ENTERING THE PLACE OF AUSTERITIES. 79
‘And pay respectful attention to such visitors as
may come. My heart indeed is moved with affection
towards you, for pleasant conversation is agreeable
to all, those who listen are affected thereby; 550
‘And so hearing your words, my mind is
strengthened in religious feeling; you indeed have
all paid me much respect, in agreement with the
courtesy of your religious profession; 551
‘But now I am constrained to depart, my heart
grieves thereat exceedingly, first of all, having left
my own kindred, and now about to be separated
from you. 552
‘The pain of separation from associates, this pain
is as great as the other, it is impossible for my mind
not to grieve, as it is not to see others’ faults’. 553
‘But you, by suffering pain, desire earnestly to
obtain the joys of birth in heaven; whilst I desire
to escape from the three worlds, and therefore I
give up what my reason (mind) tells me must be
‘rejected*. 554
‘The law which you practise, you inherit from the
deeds of former teachers, but I, desiring to destroy
all combination (accumulation), seek a law which
admits of no such accident. 555
‘And therefore I cannot in this grove delay for
a longer while in fruitless discussions.’ At this
time all the Brahmaéarins, hearing the words spoken
by Bodhisattva, 556
1 This and the previous line might perhaps be better rendered
thus, ‘A joyless life (absence of joy) is opposed to my disposition,
moreover (it is my disposition) not to observe the faults of others.’
* Literally, the form (body) turning from them even as (fj)
the mind rejects (3fé) ; or may it be rendered, ‘the body giving up,
though the mind is still perverse.’
80 FO-SHO-HING-TSAN-KING, II, 7.
Words full of right reason and truth, very excellent
in the distinction of principles, their hearts rejoiced
and exulted greatly, and deep feelings of reverence
were excited within them. 557
At this time there was one Brahmaéérin, who
always slept in the dust, with tangled hair and
raiment of the bark of trees, his eyes bleared
(yellow), preparing himself in an ascetic practice
(called) ‘high-nose*.’ 558
This one addressed Bodhisattva in the following
words: ‘Strong in will! bright in wisdom! firmly
fixed in resolve to escape (pass beyond) the limits
of birth, knowing that in escape from birth there
alone is rest, 559
‘Not. affected by any desire after heavenly
blessedness, the mind set upon the eternal destruction of the body (bodily form), you are indeed
miraculous in appearance, (as you are) alone in
the possession of such a mind. 560
‘To sacrifice to the gods, and to practise every
kind of austerity, all this is designed to secure a
birth in heaven, but here there is no mortification
of selfish desire, 561
‘ There is still a selfish personal aim; but to bend
the will to seek final escape, this is indeed the work
of a true teacher, this is the aim of an enlightened
master; 562 .
‘This place is no right halting-place for you, you
ought to proceed to Mount Pizda (Pandava), there
dwells a great Muni, whose name is A-lo-lam
(Arada R4ma). 563
‘He only has reached the end (of religious aims),
the most excellent eye (of the law). Go therefore
} Le. raising his nose to look up at the sun.
II, 8. THE GENERAL GRIEF OF THE PALACE, 81
to the place where he dwells, and listen there to
the true exposition of the law. 564
‘This will make your heart rejoice, as you learn
’ to follow the precepts of his system. As for me,
beholding the joy of your resolve, and fearing that
I shall not obtain rest, 565
‘I must once more let go (dismiss) those following
me, and seek other disciples; straighten my head
(nose) and gaze with my full eyes; anoint my lips
and cleanse my teeth, 566
‘Cover my shoulders and make bright my face,
smooth my tongue and make it pliable. Thus, O
excellently marked, sir! fully drinking (at the fountain of) the water you give (glorious water)!, 567
‘I shall escape from the unfathomable depths. In
the world nought is comparable to this, that which
old men and Azshis have not known, that shall (I)?
know and obtain.’ 568
Bodhisattva having listened to these words, left
the company of the A’shis, whilst they all, turning
round him to the right, returned to their place. 569
Varca 8 THe GENERAL GRIEF OF THE PALACE.
Kandaka leading back the horse, opening the way
for his heart’s sorrow, as he went on, lamented and
wept: unable to disburthen his soul. 570
First of all with the royal prince, passing along the
road for one night, but now dismissed and ordered
1 This line and the context, again, is obscure. Perhaps
24 IK is a mistake for H IK which latter expression may
mean the ‘sweet dew’ (amrzta) of Bodhisattva’s doctrine.
3 Or, that (you know) and will obtain.
(19) G
82 FO-SHO-HING-TSAN-KING. II, 8
to return. As the darkness of night closed on
him, 571
Irresolute he wavered in mind. On the eighth
day approaching the city, the noble horse pressed
onwards, exhibiting all his qualities of speed; 572
But yet hesitating as he looked around and
beheld not the form of the royal prince; his four
members bent down with toil, his head and neck
deprived of their glossy look, 573
Whinnying as he went on with grief, he refused
night and day his grass and water, because he had
lost his lord, the deliverer of men. Returning thus
to Kapilavastu, 574
The whole country appeared withered and bare,
as when one comes back to a deserted village; or
as when the sun hidden behind Sumeru causes darkness to spread over the world. 575
The fountains of water sparkled no more, the
flowers and fruits were withered and dead, the men
and women in the streets seemed lost in grief and
dismay. 576
Thus Kandaka with the white horse went on
sadly and with slow advance, silent to those enquiring, wearily progressing as when accompanying
a funeral; 577
576
Thus Kandaka with the white horse went on
sadly and with slow advance, silent to those enquiring, wearily progressing as when accompanying
a funeral; 577
So they went on, whilst all the spectators seeing Kandaka, but not observing the royal Sakya
prince, raised piteous cries of lamentation and
wept; as when the charioteer returned without
Rama. 578
Then one by the side of the road, with his body
bent, called out to Kandaka: ‘The prince, beloved
of the world, the defender of his people, 579
‘The one you have taken away by stealth, where
II, 8 THE GENERAL GRIEF OF THE PALACE, 83
dwells he now?’ Aandaka, then, with sorrowful
heart, replied to the people and said: 580
‘I with loving purpose followed after him whom
I loved; ’tis not I who have deserted the prince,
but by him have I been sent away; (by him) who
now has given up his ordinary adornments, 581
‘And with shaven head and religious garb, has
entered the sorrow-giving grove. Then the men
hearing that he had become an ascetic, were oppressed with thoughts of wondrous boding (unusual
thoughts); 582
They sighed with heaviness and wept, and as
their tears coursed down their cheeks, they spake
thus one to the other: ‘What then shall we do (by
way of expedient)?’ 583
Then they all exclaimed at once, ‘Let us haste
after him in pursuit; for as when a man’s bodily functions fail, his frame dies and his spirit flees, 584
‘So is the prince our life, and he our life gone,
how shall we survive? This city, perfected with
slopes and woods; those woods, that cover the
slopes of the city, 585
‘All deprived of grace, ye lie as Bharata when
killed!’ Then the men and women within the town,
vainly supposing the prince had come back, 586
In haste rushed out to the heads of the way,
and seeing the horse returning alone, not knowing
whether he (the prince) was safe or lost, began to
weep and to raise every piteous sound; 587
(And said, ‘ Behold!) Kandaka advancing slowly
with the horse, comes back with sighs and tears;
surely he grieves because the prince is lost.’ And
thus sorrow is added to sorrow! 588
Then like a captive warrior is drawn before the
G2
84 FO-SHO-HING-TSAN-KING. II, 8.
king his master, so did he enter the gates with tears,
his eyes filled so that he said nought. 589
Then looking up to heaven he loudly groaned;
and the white horse too whined piteously; then all
the varied birds and beasts in the palace court, and
all the horses within the stables, 590
Hearing the sad whinnying of the royal steed,
replied in answer to him, thinking ‘now the prince
has come back.’ But seeing him not, they ceased
their cries! 591
And now the women of the after-palace, (hearing
the cries of the horses, birds, and beasts,) their hair
dishevelled, their faces wan and yellow, their forms
sickly to look at, their mouths and lips parched, 592
591
And now the women of the after-palace, (hearing
the cries of the horses, birds, and beasts,) their hair
dishevelled, their faces wan and yellow, their forms
sickly to look at, their mouths and lips parched, 592
Their garments torn and unwashed, the soil and
heat not cleansed from their bodies, their ornaments
all thrown aside, disconsolate and sad, cheerless in
face, 593
Raised their bodies, without any grace, even as
the feeble (little) morning star (or stars of morning); their garments torn and knotted, soiled like
the appearance of a robber, 594
Seeing Kandaka and the royal horse shedding
tears instead of the hoped-for return, they all, assembled thus, uttered their cry, even as those who
weep for one beloved just dead; 595
Confused and wildly they rushed about, as a herd
of oxen that have lost their way. Mah4pragapati Gétamt, hearing that the prince had not returned, 596
Fell fainting on the ground, her limbs entirely
deprived of strength, even as some mad tornado
wind crushes the golden-colour’d plantain tree; 597
And again, hearing that her son had become a
recluse, deeply sighing and with increased sadness
IT, 8. THE GENERAL GRIEF OF THE PALACE. 85
she thought, ‘Alas! those glossy locks turning to
the right, each hair produced from each orifice, 598
‘Dark and pure, gracefully shining, sweeping the
earth when loose!, or when so determined, bound
together in a heavenly crown, and now shorn and
lying in the grass! 599
‘Those rounded shoulders and that lion step!
Those eyes broad as the ox-king’s, that body
shining bright as yellow gold; that square breast
and Brahma voice; 600
‘That you! possessing all these excellent qualities, should have entered on the sorrow-giving forest ;
what fortune now remains for the world, losing thus
_ the holy king of earth? 601
‘That those delicate and pliant feet, pure as the
lily and of the same colour, should now be torn by
stones and thorns; O how can such feet tread on
such ground! 602
‘Born and nourished in the guarded palace, clad
with garments of the finest texture, washed in
richly-scented water, anointed with the choicest perfumes, 603
‘And now exposed to chilling blasts and dews of
night, O! where during the heat or the chilly morn
can rest be found! Thou flower of all thy race!
Confessed by all the most renowned! 604
‘Thy virtuous qualities everywhere talked of and
exalted, ever reverenced, without self-seeking! why
hast thou unexpectedly brought thyself upon some
morn to beg thy food for life! 605
‘Thou who wert wont to repose upon a soft and
’ 1 This description of the prince’s hair seems to contradict the
head arrangement of the figures of Buddha, unless the curls denote
the shaven head of the recluse.
86 FO-SHO-HING-TSAN-KING. II, 8.
kingly couch, and indulge in every pleasure during
thy waking hours, how canst thou now endure the
mountain and the forest wilds, on the bare grass
to make thyself a resting-place!’ 606
86 FO-SHO-HING-TSAN-KING. II, 8.
kingly couch, and indulge in every pleasure during
thy waking hours, how canst thou now endure the
mountain and the forest wilds, on the bare grass
to make thyself a resting-place!’ 606
Thus thinking of her son—her heart was full of
sorrow, disconsolate she lay upon the earth. The
waiting women raised her up, and dried the tears
from off her face, 607
Whilst all the other courtly ladies, overpowered
with grief, their limbs relaxed, their minds bound
fast with woe, unmoved they sat like picturedfolk. 608
And now Yasodhar4, deeply chiding, spoke thus
to Kandaka : ‘Where now dwells he, who ever dwells
within my mind? 609
‘You two went forth, the horse a third, but now
two only have returned! My heart is utterly o’erborne with grief, filled with anxious thoughts, it
cannot rest. 610
‘And you deceitful man! Untrustworthy and false
associate! evil contriver! plainly revealed a traitor,
a smile lurks underneath thy tears! 611
‘Escorting him in going; returning now with
wails! Not one at heart—but in league against
him—openly constituted a friend and well-wisher,
concealing underneath a treacherous purpose; 612
‘So thou hast caused the sacred prince to go
forth once and not return again! No questioning
the joy you feel! Having done ill you now enjoy
the fruit; 613
‘Better far to dwell with an enemy of wisdom,
than work with one who, while a fool, professes
friendship. Openly professing sweetness and light,
inwardly a scheming and destructive enemy. 614
II, 8 THE GENERAL GRIEF OF THE PALACE. 87
‘And now this royal and kingly house, in one
short morn is crushed and ruined! All these fair
and queen-like women, with grief oerwhelmed,
their beauty marred, 615
‘Their breathing choked with tears and sobs,
their faces soiled with crossing tracks of grief! Even
the queen (M4y4) when in life, resting herself on
him, as the great snowy mountains 616
‘Repose upon the widening earth, through grief
in thought of what would happen, died. How sad
the lot of these—within these open lattices—these
weeping ones, these deeply wailing! 617
‘Born in another state than hers in heaven},
how can their grief be borne!’ Then speaking to
the horse she said, ‘Thou unjust! what dullness
this—to carry off a man, 618
‘As in the darkness some wicked thief bears off
a precious gem. When riding thee in time of battle,
swords, and javelins and arrows, 619
‘None of these alarmed or frighted thee! But
now what fitfulness of temper this’, to carry off by
violence, to rob my soul of one, the choicest jewel
of his tribe. 620
‘O! thou art but a vicious reptile, to do such
wickedness as this! to-day thy woeful lamentation
sounds everywhere within these palace walls, 621
‘But when you stole away my cherished one, why
wert thou dumb and silent then! if then thy voice
620
‘O! thou art but a vicious reptile, to do such
wickedness as this! to-day thy woeful lamentation
sounds everywhere within these palace walls, 621
‘But when you stole away my cherished one, why
wert thou dumb and silent then! if then thy voice
1 This line is obscure; it may be paraphrased thus, ‘If she in
bearing her son brought about her own death, but yet is now born
in heaven, how shall these bear their grief, or shall this grief (of
losing him) be borne by these!’
® Or, ‘how unendurable then your present conduct!’
88 FO-SHO-HING-TSAN-KING, II, 8
had sounded loud, and roused the palace inmates
from their sleep, 622
‘If then they had awoke and slumbered not,
there would not have ensued the present sorrow.’
Kandaka, hearing these sorrowful words, drawing in
his breath and composing himself, 623
Wiping away his tears, with hands clasped together, answered : ‘Listen to me, I pray, in self-justification—be not suspicious of, nor blame the royal?
horse, nor be thou angry with me either. 624
‘For in truth no fault has been committed (by us).
It is the gods who have effected this. For I, indeed,
extremely reverenced the king’s command, it was
the gods who drove him to the solitudes, 625
‘Urgently leading on the horse with him: thus
they went together fleet as with wings, his breathing
hushed! suppressed was every sound?, his feet
scarce touched the earth! 626
‘The city gates wide opening of themselves! all
space self-lighted! this was the work indeed of the
gods; and what was I, or what my strength, compared with theirs?’ 627
Yasodhar4 hearing these words, her heart was lost
in deep consideration®! the deeds accomplished by
the gods could not be laid to others’ charge‘, as
faults; 628
And so she ceased her angry chiding, and allowed
her great, consuming grief to smoulder. Thus prostrate on the ground she muttered out her sad com-
1 The white horse.
® They caused no sound (to be heard).
5’ See above, p. 69, n. 3.
* Or, to their charge, i.e. to the charge of Kandaka or the horse.
11,8 THE GENERAL GRIEF OF THE PALACE. 89
plaints, ‘That the two ringed-birds! (doves) should
be divided! 629
‘Now, she cried, ‘my stay and my support is lost,
between those once agreed in life (religious life),
separation has sprung up! those who were at one
(as to religion) are now divided, (let go their common action)! where shall I seek another mode of
(religious) life? 630
‘In olden days the former conquerors (Ginas ?)
greatly rejoiced to see their kingly retinue; these
with their wives in company, in search of highest
wisdom, roamed through groves and plains. 631
‘And now, that he should have deserted me! and
what is the religious state he seeks! the Brahman
ritual respecting sacrifice, requires the wife to take
part in the offering *, 632
‘And because they both share in the service
they shall both receive a common reward hereafter! but you (O prince!) art niggard in your
religious rites, driving me away, and wandering
forth alone! 633
the Brahman
ritual respecting sacrifice, requires the wife to take
part in the offering *, 632
‘And because they both share in the service
they shall both receive a common reward hereafter! but you (O prince!) art niggard in your
religious rites, driving me away, and wandering
forth alone! 633
‘Is it that you saw me jealous, and so turned
against me! that you now seek some one free from
1 Or, ‘that two birds;’ it may be doves; or perhaps the symbol
eG is an error for BA, meaning the ‘double-headed bird’ This
double-headed bird is often alluded to in Buddhist books, as in
the Fo-pen-hing-tsi-king (Romantic History of Buddha, p. 380).
The origin of the story may be perhaps found in the myth of
Yama and Yanmt.
2 It may be ‘ religious life,’ but it can as well refer to the common
aim of life; as, for example, in the case of the double-headed bird,
both heads having one object, viz. the care of the body.
® Literally, ‘the sacrificial code of the Brahman requires husband
and wife to act together.’
90 FO-SHO-HING-TSAN-KING, II, 8.
jealousy! or did you see some other cause to
hate me, that you now seek to find a heaven-born
nymph'! 634
‘But why should one excelling in every personal
grace seek to practise self-denying austerities!
is it that you despise a common lot with me,
that variance rises in your breast against your
wife! 635
‘Why does not Rahula fondly repose upon? your
knee. Alas! alas! unlucky master! full of grace
without, but hard (diamond) at heart! 636
‘The glory and the pride of all your tribe®, yet
hating those who reverence you! O! can it be, you
have turned your back for good (upon) your little
child, scarce able yet to smile*! 637
‘My heart is gone! and all my strength! my lord
has fled, te wander in the mountains! he cannot
surely thus forget me! he is then but a man of
wood or stone.’ 638
Thus having spoken, her mind was dulled and
darkened, she muttered on, or spoke in wild mad
words, or fancied that she saw strange sights, and
sobbing past the power of self-restraint, 639
Her breath grew less, and sinking thus, she fell
asleep upon the dusty ground! The palace ladies
seeing this, were wrung with heartfelt sorrow, 640
Just as the full-blown lily, struck by the wind and
hail, is broken down and withered. And now the
1 £A Devt of the Pure abode.’ The idea seems to be that, finding
Yasodharé less pure than a Devi, he had gone to seek the company
of one of these.
* Or, below your knee, i.e. sitting or fondling around the knee.
Or, the full-brightness of your illustrious family.
* «Your child not yet a boy.’
II, 8. THE GENERAL GRIEF OF THE PALACE. gt
king, his father, having lost the prince, was filled,
both night and day, with grief; 641
And fasting, sought the gods (for help). He prayed
that they would soon restore him, and having prayed
and finished sacrifice, he went from out the sacred!
gates; 642
THE GENERAL GRIEF OF THE PALACE. gt
king, his father, having lost the prince, was filled,
both night and day, with grief; 641
And fasting, sought the gods (for help). He prayed
that they would soon restore him, and having prayed
and finished sacrifice, he went from out the sacred!
gates; 642
Then hearing all the cries and sounds of mourning, his mind distressed became confused, as when
heaven’s thundering and lightning put to bewildering flight a herd of elephants. 643
Then seeing Kandaka with the royal steed, after
long questioning, finding his son a hermit, fainting
he fell upon the earth, as when the flag of Indra
falls and breaks. 644
Then all the ministers of state, upraising him,
exhort him, as was right?, to calm himself. After a
while, his mind somewhat recovered, speaking to
the royal steed, he said: 645
‘How often have I ridden thee to battle, and
every time have thought upon (commended) your
excellence! but now I hate and loathe thee, more
than ever I have loved or praised thee! 646
‘My son, renowned for noble qualities, thou hast
carried off and taken from me; and left him ’mid
the mountain forests; and now you have come back
alone®; 647
‘Take me, then, quickly hence and go! And going,
never more come back with me! For since you have
not brought him back, my life is worth no more preserving; 648
‘No longer care I about governing! My son about
’ The heaven-sacrificing-gate.
* In agreement with religion.
® Or, ‘now you return from the desert (hung) alone.’
92 FO-SHO-HING-TSAN-KING. TY, 8.
me was my only joy; as the Brahman Gayanta’ met
death for his son’s sake, 649
‘So I, deprived of my religious son, will of myself
deprive myself of life. So Manu, lord of all that
lives, ever lamented for his son; 650
‘How much more I, a mortal man (ever-man),
deprived of mine, must lose all rest! In old time
the king Aga, loving his son*, wandering thro’ the
mountains, 651
‘Lost in thought (or deeply affected), ended life,
and forthwith was born in heaven. And now I.
cannot die! Thro’ the long night fixed in this sad
state, 652
‘With this great palace round me, thinking of my
son, solitary and athirst as any hungry spirit (Preta) ;
as one who, thirsty, holding water in his hand, but
when he tries to drink lets all escape, 653
‘And so remains athirst till death ensues, and after
death becomes a ‘wandering ghost*;—so I, in the
extremity of thirst, through loss, possessed once of
a son‘, but now without a son, 654
‘Still live, and cannot end my days! But come!
tell me at once where is my son! let me not die
athirst (for want of knowing this) and fall among the
Pretas. 655
‘In former days, at least, my will was strong and
firm, difficult to move as the great earth; but now
I've lost my son, my mind is dazed, as in old time
the king “ten chariots®.”’ 656
? The Sanskrit text gives Safigaya as the Brahman’s name.
? Or, the son he loved.
655
‘In former days, at least, my will was strong and
firm, difficult to move as the great earth; but now
I've lost my son, my mind is dazed, as in old time
the king “ten chariots®.”’ 656
? The Sanskrit text gives Safigaya as the Brahman’s name.
? Or, the son he loved.
5 Or, is born in the way (i.e. the class) of famishing ghosts.
‘ Obtaining a son, as (a thirsty man obtains) water.
5 That is, Dasaratha.
II, 8. THE GENERAL GRIEF OF THE PALACE. 93
And now the royal teacher (Purohita), an illustrious
sage}, with the chief minister, famed for wisdom,
with earnest and considerate minds, both exhorted
with remonstrances, the king. 657
‘Pray you (they said) arouse yourself to thought,
and let not grief cramp and hold your mind! in
olden days there were mighty kings, who left their
country, as flowers are scattered?; 658
‘Your son now practises the way of wisdom ; why
then nurse (increase) your grief and misery; you
should recall the prophecy of Asita,.and reasonably
count on what was probable! 659
‘(Think of) the heavenly joys which you, a universal king, have inherited*! But now, so troubled and
constrained in mind, how will it not be said, “The Lord
of earth can change his golden-jewel-heart!” 660
‘Now, therefore, send us forth, and bid us seek
the place he occupies, then by some stratagem
and strong remonstrances, and showing him our
earnestness of purpose, 661
‘We will break down his resolution, and thus
assuage your kingly sorrow.’ The king, with joy,
replied and said: ‘Would that you both would go
in haste, 662 '
‘As swiftly as the Saketa‘ bird flies through the
void for her young’s sake; thinking of nought but
the royal prince, and sad at heart—I shall await
your search!’ 663
The two men having received their orders, the
1 ¢To-wan-sse,’ a celebrated master.
* ‘As falling flowers,’ or ‘scattered blossoms,’ alluding, as it
seems, to the separation of the flower from the tree.
5 Or it may be rendered, ‘A heaven-blessed, universal (wheel)king!’
* She-ku-to bird.
94 FO-SHO-HING-TSAN-KING. II, 9:
king retired among his kinsfolk, his heart somewhat
more tranquillised, and breathing freely through his
throat. 664
Varca 9. THE Mission To SEEK THE PRINCE.
The king now suppressing (regulating) his grief,
urged on his great teacher and chief minister, as
one urges on with whip a ready horse, to hasten
onwards as the rapid stream; 665 .
Whilst they fatigued, yet with unflagging effort,
come to the place of the sorrow-giving grove; then
laying on one side the five outward marks? of dignity
and regulating well their outward gestures, 666
They entered the Brahmans’ quiet hermitage, and
paid reverence to the Aishis. They, on their part,
begged them to be seated, and repeated the law for
their peace and comfort. 667
Then forthwith they addressed the Azshis and
said: ‘We have on our minds a subject on which
we would ask (for advice). There is one who is called
Suddhodana réga, a descendant of the famous
Ikshvaku family, 668
667
Then forthwith they addressed the Azshis and
said: ‘We have on our minds a subject on which
we would ask (for advice). There is one who is called
Suddhodana réga, a descendant of the famous
Ikshvaku family, 668
‘We are his teacher and his minister, who instruct
him in the sacred books as required. The king indeed
is like Indra (for dignity) ; his son, like Ke-yan-to
(Gayanta), 669
‘In order to escape old age, disease, and death, has
become a hermit, and depends on this; on his account
have we come hither, with a view to let your worships know of this.’ 670
Replying, they said: ‘With respect to this youth,
' The five marks of dignity were the distinguishing robes of
their office.
TI, 9. THE MISSION TO SEEK THE PRINCE. 95
has he long arms and the signs of a great man?
Surely he is the one who, enquiring into our practice, discoursed so freely on the matter of life and
death. 671
‘He has gone to the abode of Ardda, to seek for
a complete mode of escape.’ Having received this
certain information, respectfully considering the
urgent commands of the anxious king, 672
They dared not hesitate in their undertaking, but
straightway took the road and hastened on. Then
seeing the wood in which the royal prince dwelt, and
him, deprived of all outward marks of dignity, 673
His body still glorious with lustrous shining, as
when the sun comes forth from the black cloud?!;
then the religious teacher of the country and the
great minister holding to the true law, 674
Put off from them their courtly dress, and descending from the chariot gradually advanced,
like the royal Po-ma-ti (? Bharata) and the Ashi
Vasishtha, 675
Went through the woods and forests, and seeing
the royal prince Rama, each according to his own
prescribed manner, paid him reverence, as he advanced to salute him; 676
Or as Sukra, in company with Angiras, with
earnest heart paid reverence, and sacrificed to
Indra raga. 677
Then the royal prince in return paid reverence
to the royal teacher and the great minister, as‘
the divine Indra placed at their ease Sukra and
Angiras; 678
* The character which I have translated ‘black’ is &, which ,
also means ‘a crow.’
96 FO-SHO-HING-TSAN-KING, II, 9.
Then, at his command, the two men seated themselves before the prince, as Pou-na (PunarvasQ) and
Pushya, the twin stars attend beside the moon; 679
Then the Purohita and the great minister respectfully explained to the royal prince, even as Pi-lipo-ti (Brzhaspati) spoke to that Gayanta: 680
‘Your royal father, thinking of the prince, is
pierced in heart, as with an iron point; his mind
distracted, raves in solitude; he sleeps upon the
dusty ground; 681
‘By night and day he adds to his sorrowful reflections ; his tears flow down like the incessant rain; and
now to seek you out, he has sent us hither, Would
that you would listen with attentive mind; 682
‘We know that you delight to act religiously; it
is certain, then, without a doubt, this is not the
time for you to be a hermit (to enter the forest
wilds); a feeling of deep pity consumes our
heart! 683
‘You, if you be indeed moved by religion, ought
to feel some pity for our case; let your kindly feelings flow abroad, to comfort us who are worn at
heart; 684
‘Let not the tide of sorrow and of sadness completely overwhelm the outlets of our heart; as the
torrents (which roll down) the grassy mountains; or
the calamities of tempest, fiery heat, and lightning; 685
‘For so the grieving heart has these four sorrows,
turmoil and drought, passion and overthrow. But
come! return to your native place, the time will arrive
when you can go forth again as a recluse. 686
‘But now to disregard your family duties, to turn
against father and mother, how can this be called
II, 9. THE MISSION TO SEEK THE PRINCE. 97
love and affection? that love which overshadows
and embraces all. 687
‘Religion requires not the wild solitudes ; you can
practise a hermit’s duties in your home; studiously
thoughtful, diligent in expedients, this is to lead a
hermit’s life in truth. 688
‘A shaven head, and garments soiled with dirt,—
to wander by yourself through desert wilds,—this
is but to encourage constant fears, and cannot be
rightly called “an awakened hermit’s (life).” 689
‘Would rather we might take you by the hand,
and sprinkle! water on your head, and crown you
with a heavenly diadem, and place you underneath
a flowery canopy, 690
‘That all eyes might gaze with eagerness upon
you; after this, in truth, we would leave our home
with joy. The former kings Teou-lau-ma (Druma ?), A-neou-#e-o-sa (Anugasa or AnudAsa), 691
‘Po-e-lo-po-yau (Vagrabahu), Pi-po-lo-’anti (Vaibhraga), Pi-ti-o-#e-na (Vatdégana ?), Na-losha-po-lo (Narasavara ?), 692
‘All these several kings refused not the royal
crown, the jewels, and the ornaments of person; their
hands and feet were adorned with gems, 693
‘Around them were women to delight and please,
these things they cast not from them, for the sake of
escape; you then may also come back home, and
undertake both necessary duties?; 694
‘Your mind prepare itself in higher law, whilst
for the sake of earth you wield the sceptre; let
there be no more weeping, but comply with what
we say, and let us publish it; 695
1 I have here substituted Ny for PH.
* That is, the duties of religion and also of the state.
(19] H
98 FO-SHO-HING-TSAN-KING. II, 9.
‘And having published it with your authority,
then you may return and receive respectful welcome.
Your father and your mother, for your sake, in grief
shed tears like the great ocean; 696
‘Having no stay and no dependence now—no
source from which the Sakya stem may grow—you
ought, like the captain of the ship, to bring it safely
across to a place of safety. 697
Your father and your mother, for your sake, in grief
shed tears like the great ocean; 696
‘Having no stay and no dependence now—no
source from which the Sakya stem may grow—you
ought, like the captain of the ship, to bring it safely
across to a place of safety. 697
‘The royal prince Pi-san-ma, as also Lo-mepo-ti, they respectfully attended to the command
of their father, you also should do the same! 698
‘Your loving mother who cherished you so kindly,
with no regard for self, through years of care, as
the cow deprived of her calf, weeps and laments,
forgetting to eat or sleep; 699
‘You surely ought to return to her at once, to
protect her life from evil; as a solitary bird, away
from its fellows, or as the lonely elephant, wandering
through the jungle, 700
‘Losing the care of their young, ever think of
protecting and defending them, so you the only
child, young and defenceless, not knowing what you
do, bring trouble and solicitude; 7o1
‘Cause, then, this sorrow to dissipate itself; as
one who. rescues the moon? from being devoured,
so do you reassure the men and women of
the land, and remove from them the consuming
grief, 702
‘(And suppress) the sighs that rise like breath to
heaven, which cause the darkness that obscures
their sight; seeking you, as water, to quench the
fire, the fire quenched, their eyes shall open.’ 703
1 Referring to an eclipse of the moon.
TI, 9. THE MISSION TO SEEK THE PRINCE. 99
Bodhisattva, hearing of his father the king, experienced the greatest distress of mind, and sitting
still, gave himself to reflection; and then, in due
course, replied respectfully: 704
‘I know indeed that my royal father is possessed of
a loving and deeply! considerate mind, but my fear
of birth, old age, disease, and death has led me to
disobey, and disregard his extreme kindness. 705
‘Whoever neglects right consideration about his
present life, and because he hopes to escape in the
end, therefore disregards all precautions (in the
present), on this man comes the inevitable doom
of death. 706
‘It is the knowledge of this, therefore, that weighs
with me, and after long delay has constrained me to a
hermit’s life; hearing of my father, the king, and his
grief, my heart is affected with increased love; 707
‘But yet, all is like the fancy of a dream, quickly
reverting to nothingness. Know then, without fear
of contradiction, that the nature of existing things is
not uniform; 708
‘The cause of sorrow is not necessarily? the
relationship of child with parent, but that which
produces the pain of separation, results from the
influence of delusion®; 709
‘As men going along a road suddenly meet midway with others, and then a moment more are
separated, each one going his own way‘, 710
1 Or, as we should say, ‘of deep consideration.’
? Or, does not necessarily exist either in child or parent.
* Delusion is here equivalent to ‘moha.’
Or, does not necessarily exist either in child or parent.
* Delusion is here equivalent to ‘moha.’
‘ This line may be more literally translated ‘each one acting for
himself according to his own purpose.’ The words run thus,
‘opposite purpose, private, of himself.’
H 2
100 FO-SHO-HING-TSAN-KING. II, 9.
‘So by the force of concomitance, relationships
are framed, and then, according to each one’s
destiny1, there is separation; he who thoroughly
investigates this false connection of relationship
ought not to cherish in himself grief; 711
‘In this world there is rupture of family love, in
another life (world) it is sought for again; brought
together for a moment, again rudely divided 2, everywhere the fetters of kindred are formed*! 712
‘Ever being bound, and ever being loosened!
who can sufficiently lament such constant separations; born into the world‘, and then gradually
changing, constantly separated by death and then
born again. 713
‘All things which exist in time must perish &,
the forests and mountains all things thus exist*®; in
time are born all sensuous things (things possessing
the five desires), so is it both with worldly substance?
and with time. 714
‘Because, then, death pervades all time, get rid
of death 8, and time will disappear. You desire to
* The word for ‘destiny’ is li; it means the ‘reason’ or ‘rule
of action.’
? Or, separated in opposite directions.
° In every place (place-place) there is no (place) without relationships.
‘ From the moment of conception (placed in the womb) gradually changing.
® All things (in) time have death.
* The text is very curt, ‘mountains, forests, what (is there) without time.’
7 ‘Seeking wealth (in?) time, even thus;’ or, ‘Seeking wealth
and time, are even thus.’
® «Exclude the laws of death (sse f4), there will be no time.’
II, 9- THE MISSION TO SEEK THE PRINCE, IOI
make me king, and it is difficult to resist the offices
of love; 715
‘But as a disease (is difficult to bear) without
medicine, so neither can I bear (this weight of
dignity); in every condition, high or low, we find
folly and ignorance, (and men) carelessly following
the dictates of lustful passion; 716
‘ At last, we come’ to live in constant fear ; thinking
anxiously of the outward form, the spirit droops;
following the ways of men®, the mind resists the
right®; but, the conduct of the wise is not so. 717
-‘The sumptuously ornamented‘ and_ splendid
palace (I look upon) as filled with fire; the hundred
dainty dishes (tastes) of the divine kitchen, as
mingled with destructive poisons; 718
‘The lily growing on the tranquil lake, in its
midst harbours countless noisome insects; and so
the towering abode of the rich is the house of
calamity ; the wise will not dwell therein. 719
‘In former times illustrious kings, seeing the
many crimes of their home and country, affecting
as with poison the dwellers therein, in sorrowful
disgust sought comfort in seclusion®; 720
719
‘In former times illustrious kings, seeing the
many crimes of their home and country, affecting
as with poison the dwellers therein, in sorrowful
disgust sought comfort in seclusion®; 720
‘We know, therefore, that the troubles of a royal
estate are not to be compared with the repose of
a religious life ; far better dwell in the wild mountains*, and eat the herbs like the beasts of the
field; 721
1 «In the end the body (that is, the person) ever fearful.’
2 Following the multitude.
® The heart opposes religion (f4).
* The seven-jewelled, beautiful palace hall.
5 Became hermits.
* In the mountains. I take ‘lin’ in the expression ‘shan lin’ in
this and other passages to be the sign of the plural. It corresponds
102 FO-SHO-HING-TSAN-KING. II, 9.
‘Therefore I dare not dwell in the wide! palace,
for the black snake has its dwelling there. I reject
the kingly estate and the five desires [desires of the
senses], to escape such sorrows I wander thro’ the
mountain wilds. 722
‘This, then, would be the consequence of compliance, that I, who, delighting in religion, am
gradually getting wisdom?, should now quit these
quiet woods, and returning home, partake of sensual
pleasures, 723
‘And thus by night and day increase* my store
of misery. Surely this is not what should be done!
that the great leader of an illustrious tribe, having
left his home from love of religion, 724
‘And for ever turned his back upon tribal
honour‘, desiring to confirm his purpose as a
leader °,—that he,—discarding outward form, clad in
religious garb, loving religious meditation, wandering
thro’ the wilds,— 725
‘Should now reject his hermit vestment, tread
down his sense of proper shame (and give up his
aim). This, though I gained heaven's kingly state,
cannot be done! how much less to gain an earthly,
though distinguished *, home! 726
with ‘vana’ so used in other languages (the Sinhalese, according
to Childers).
1 The wide or deep palace seems to refer to the well-guarded
and secure condition of a royal abode.
* Am gradually increasing enlightenment.
5 Here the increase of sorrow is contrasted with the increase of
wisdom, in the previous verse.
* Or, on his honourable, or renowned, tribe.
5 Here the word leader (4ang fu) refers to a religious leader, in
contrast with a leader of a tribe, or family.
§ There seems to be a fine and delicate sarcasm in these words.
II, 9. THE MISSION TO SEEK THE PRINCE. 103
‘For having spued forth lust, passion, and ignorance, shall I return to feed upon it? as a man
might go back to his vomit! such misery, how
could I bear? 727
‘Like a man whose .house has caught fire, by
some expedient finds a way to escape, will such
a man forthwith go back and enter it again? such
conduct would disgrace a man?! 728
‘So I, beholding the evils, birth, old age, and death,
to escape the misery, have become a hermit; shall
I then go back and enter in, and like a fool dwell
in their company? 729
such
conduct would disgrace a man?! 728
‘So I, beholding the evils, birth, old age, and death,
to escape the misery, have become a hermit; shall
I then go back and enter in, and like a fool dwell
in their company? 729
‘He who enjoys a royal estate and yet seeks
rescue ?, cannot dwell thus, this is no place for him;
escape (rescue) is born from quietness and rest; to
be a king is to add distress and poison; 730
‘To seek for rest and yet aspire to royal condition is but a contradiction, royalty and rescue,
motion and rest, like fire and water, having two
principles’, cannot be united. 731
‘So one resolved to seek escape cannot abide
possessed of kingly dignity! and if you say a
man may be a king‘, and at the same time prepare
deliverance for himself, 732
‘There is no certainty in this’! to seek certain
1 How would such a man be not accounted insignificant (tim, a
dot or spot).
2 I have translated “kiai tuh,’ rescue; it means rescue from sorrow, or deliverance in the sense of salvation.
5 Two, or different, principles (li).
« A man may occupy a kingly estate.
5 This is still opposed to certainty; or, this cannot be established.
104 FO-SHO-HING-TSAN-KING. II, 9.
escape is not to risk it thus?; it is through this
uncertain frame of mind that once a man gone
forth is led to go back home again; 733
‘But I, my mind is not uncertain*; severing the
baited hook® of relationship, with straightforward
purpose‘, I have left my home. Then tell me, why
should I return again?’ 734
The great minister, inwardly reflecting, (thought),
‘The mind of the royal prince, my master‘, is full of
wisdom, and agreeable to virtue *, what he says is
reasonable and fitly framed”.’ 735
Then he addressed the prince and said : ‘ According to what your highness states, he who seeks
religion must seek it rightly; but this is not the
fitting time (for you); 736
‘Your royal father, old and of declining years,
thinking of you his son, adds grief to grief; you say
indeed, “I find my joy in rescue. To go back would
be apostacy®.” 737
‘ But yet your joy denotes unwisdom °, and argues
want of deep reflection; you do not see, because
you seek the fruit, how vain to give up present
duty’. 738
1 Certain escape, or certainty in escape, is not thus.
3 But now I have attained to certainty.
* That is, taking the bait off the hook of relationship; the love
of kindred is the bait.
* Using a right (or straight) expedient (up4ya).
5 The purpose of the prince, the master (Aang fu).
* Deep in knowledge, virtuously accordant.
7 Or, has reasonable sequence (cause and effect).
* Fi-fa, opposed to religion ; or, a revulsion from religion.
® Although you rejoice, it comes forth from no-wisdom.
10 This is a free rendering; the original is,‘in fa kwan,’ which
means ‘present religious consideration.’
II, 9. THE MISSION TO SEEK THE PRINCE. 105
* Fi-fa, opposed to religion ; or, a revulsion from religion.
® Although you rejoice, it comes forth from no-wisdom.
10 This is a free rendering; the original is,‘in fa kwan,’ which
means ‘present religious consideration.’
II, 9. THE MISSION TO SEEK THE PRINCE. 105
‘There are some who say, There is “hereafter! ;”
others there are who say, “ Nothing hereafter.” So
whilst this question hangs in suspense, why should
a man give up his present pleasure? 739
‘If perchance there is “hereafter,” we ought to
bear (patiently) what it brings?; if you say, “ Hereafter is not,” then there is not either rescue (salvation)! 740
‘If you say, “ Hereafter is,” you would not say,
“Salvation causes it*.” As earth is hard, or fire is
hot, or water moist, or wind is mobile, 741
‘“ Hereafter” is just so. It has its own distinct
nature. So when we speak of pure and impure,
each comes from its own distinctive nature. 742
‘If you should say, “ By some contrivance this
can be removed,” such an opinon argues folly.
Every root within the moral world® (world or
domain of conduct) has its own nature predetermined; 743
‘Loving remembrance and forgetfulness, these
have their nature fixed and positive; so likewise
1 A discussion now begins as to the certainty or otherwise of ‘a
hereafter ;’ the words in the text which I have translated ‘hereafter,’
are ‘heou shai,’ i.e. after world. The phrase seems to correspond
with the P4li ‘paro loko,’ as in the sentence, ‘N’ ev’ atthi na n’
atthi paro loko’ (see Childers’ Pali Dict., sub voce na).
* We ought to trust it, whatever it is.
5 These two lines may also be translated thus, ‘If you say the
after world is nothingness, then nothingness is also rescue (from
the present world).’
‘ This seems to mean that if we say there is another world, we
cannot mean that escape from the present world is the cause of
the future. Literally and word for word, ‘ Not-say-escape-the
cause.’
* «The word ‘root’ here means ‘sense.’ The sentence seems
to mean ‘every sense united with its object.’
106 FO-SHO-HING-TSAN-KING. IT, 9.
age, disease, and death, these sorrows, who can
escape by strategy !? (contrivance, up4ya). 744
‘If you say, “ Water can put out fire,” or “ Fire
can cause water to boil and pass away,” (then this
proves only that) distinctive natures may be mutually destructive; but nature in harmony produces
living things; 745
‘So man when first conceived within the womb,
his hands, his feet, and all his separate members,
his spirit and his understanding, of themselves are
perfected; but who is he who does it? 746
‘Who is he that points the prickly thorn? This
too is nature, self-controlling?. And take again the
different kinds of beasts, these are what they are,
without desire (on their part’); 747
‘And so, again, the heaven-born beings, whom the
self-existent (Isvara) rules‘, and all the world of his
creation; these have no self-possessed power of
expedients; 748
And take again the
different kinds of beasts, these are what they are,
without desire (on their part’); 747
‘And so, again, the heaven-born beings, whom the
self-existent (Isvara) rules‘, and all the world of his
creation; these have no self-possessed power of
expedients; 748
‘For if they had a means of causing birth,
there would be also (means) for controlling death,
and then what need of self-contrivance, or seeking
for deliverance ? 749
‘There are those who say, “15” (the soul) is the
cause of birth, and others who affirm, “I” (the soul)
is the cause of death. There are some who say,
1 The word translated ‘strategy’ is of very frequent occurrence.
It means contrivance, use of means to an end.
* Tsz’ in, ‘of itself’
5 This line seems to mean that these beasts are made, or come
into being, without desire on their part.
‘ I have supposed that the symbol y= in the text is for =: but
the first symbol may be retained, and then the passage would
mean ‘whom the self-existent made.’
® The word ‘I’ here seems to mean ‘the self,’ or, the soul.
II, 9. THE MISSION TO SEEK THE PRINCE. 107
“ Birth comes from nothingness, and without any
plan of ours we perish'.” 750
‘ Thus one is born a fortunate child, removed from
poverty, of noble family, or learned in testamentary
lore of Rzshis, or called to offer mighty sacrifices to
the gods, 751
‘Born in either state, untouched by poverty, then
their famous name becomes to them “ escape,” their
virtues handed down by name to us?; yet if these
attained their happiness (found deliverance), 752
‘Without contrivance of their own, how vain and
fruitless is the toil of those who seek “escape.”
And you, desirous of deliverance, purpose to practise some high expedient, 753
‘Whilst your royal father frets and sighs; for a
short while you have assayed the road, and leaving
home have wandered thro’ the wilds, to return then
would not now be wrong; 754
‘Of old, king Ambartsha for a long while dwelt in
the grievous forest, leaving his retinue and all his
kinsfolk, but afterwards returned and took the royal
office; 755
‘And so Rama, son of the king of the country,
leaving his country occupied the mountains, but
hearing he was acting contrary to usage’, returned‘
and governed righteously. 756
1 T have taken the symbol ‘iu’ here in the sense of ‘ without,’
like the Latin ‘careo.’
2 The sense seems to be that the great name and renown of
such persons handed down through successive generations is ‘ salvation’ or ‘deliverance ;’ not the reward of another world, but the
immortal character of their good deeds in this, .
3 So I translate the expression ‘ fung-tsuh-li,’ usage-separation.
‘ There is a symbol here which may denote the name of the
108 FO-SHO-HING-TSAN-KING. II, 9.
‘And so the king of Sha-lo-po, called Tolo-ma (Druma)?, father and son, both wandered
forth as hermits, but in the end came back again
together; 757
‘ There is a symbol here which may denote the name of the
108 FO-SHO-HING-TSAN-KING. II, 9.
‘And so the king of Sha-lo-po, called Tolo-ma (Druma)?, father and son, both wandered
forth as hermits, but in the end came back again
together; 757
‘So Po-’sz-tsau Muni (Vasish¢ha ?), with Ontai-tieh (Atreya ?), in the wild mountains practising as Brahmaé4rins, these too returned to their
own country. 758
‘Thus all these worthies of a by-gone age, famous
for their advance in true religion, came back home and
royally governed, aslamps enlightening theworld. 759
‘Wherefore for you to leave the mountain wilds,
religiously to rule, is not a crime.’ The royal prince,
listening to the great minister, loving words without
excess of speaking, 760
Full of sound argument, clear and unconfused,
with no desire to wrangle after the way of the
schools, with fixed purpose, deliberately speaking,
thus answered the great minister: 761
‘The question of being and not-being is an idle
one, only adding to the uncertainty of an unstable
mind, and to talk of such matters I have no strong
(fixed) inclination?; 762
‘ Purity of life, wisdom, the practice of asceticism’,
these are matters to which I earnestly apply myself,
the world is full of empty studies (discoveries) which
our teachers in their office skilfully involve; 763
‘But they are without any true principle, and I
place to which he returned ; ‘wei’ is often used in the composition of proper names, especially those ending in ‘ vastu.’
* Druméksha, king of the SAlvas.
a Jl =upidina.
* Or, purely and wisely to practise self-denial (mortification).
* Or, these are the certainties I for myself know.
II, 9. THE MISSION TO SEEK THE PRINCE. I09
will none of them! The enlightened man distinguishes truth from falsehood; but how can truth?
(faith) be born from such as those? 764
‘For they are like the man born blind, leading
the blind man as a guide; as in the night, as in thick
darkness [both wander on], what recovery is there
for them? 765
‘Regarding the question of the pure and impure,
the world involved in self-engendered doubt cannot
perceive the truth; better to walk along the way of
purity, 766
‘Or rather follow the pure law of self-denial, hate
the practice of impurity, reflect on what was said of
old?, not obstinate in one belief or one tradition, 767
‘With sincere (empty) mind, accepting all true
words, and ever banishing sinful sorrow (i.e. sin,
the cause of grief). Words which exceed sincerity
(simplicity of purpose) are vainly (falsely) spoken ;
the wise man uses not such words. 768
‘As to what you say of Rama and the rest, leaving
their home, practising a pure life, and then returning
to their country, and once more mixing themselves
in sensual pleasures, 769
‘Such men as these walk vainly ; those who are
wise place no dependence on them. Now, for your
sakes, permit me, briefly, to recount this one true
principle (i. e. purpose) (of action): 770
Now, for your
sakes, permit me, briefly, to recount this one true
principle (i. e. purpose) (of action): 770
‘“The sun, the moon may fall to earth, Sumeru
and all the snowy mountains overturn, but I will
never change my purpose; rather than enter a forbidden place, 771
1 The word ‘sin’ {8 may mean faith or truth.
* Consider what has been handed down.
110 FO-SHO-HING-TSAN-KING, TI, 9.
‘Let me be cast into the fierce fire; not to accomplish rightly (what I have entered on), and to return
once more to my own land, there to enter the fire of
the five desires, 772
‘“Let it befall me as my own oath records :”—so
spake the prince, his arguments as pointed as the
brightness of the perfect sun; then rising up he
passed some distance off.’ 773
The Purohita and the minister, their words and discourse prevailing nothing, conversed together, after
which, resolving to depart on their return, 774
With great respect they quietly inform! the prince,
not daring to intrude their presence on him further ;
and yet regarding the king’s commands, not willing
to return with unbecoming haste, 775
They loitered quietly along the way, and whomsoever they encountered, selecting those who seemed
like wise men, they interchanged such thoughts as
move the learned, 776
Hiding their true position, as men of title; then
passing on, they speeded on their way.
? They breathe it to the prince.
TII, 10. BIMBASARA RAGA INVITES THE PRINCE. ITI
KIOUEN IIF.
VarcA 10. BimpasARA RAGA INVITES THE Pi:INCE.
The royal prince departing from the court-master
(i.e. the Purohita) and the great minister, Saddharma’, keeping along? the stream, then crossing
the Ganges, he took the road towards the Vulture
Peak’, 777
1 Saddharma may be the name of the minister, or it may be
rendered ‘the great minister of the true law,’ i.e. of religion.
* For the symbol = I have substituted wy ‘to go towards.’
The whole line may be translated ‘following the turbulent (streams)
he crossed the Ganges,’ in this case =| would be for { . But
the sentence is obscure, as ‘lang tsai’ may be a proper name.
of religion.
* For the symbol = I have substituted wy ‘to go towards.’
The whole line may be translated ‘following the turbulent (streams)
he crossed the Ganges,’ in this case =| would be for { . But
the sentence is obscure, as ‘lang tsai’ may be a proper name.
* The distance from the place of the interview with the
ministers to the Vulture Peak would be in a straight line about
150 miles. In the Southern books (Nidana-katha; Buddhist
Birth Stories, by Mr. Rhys Davids, pp. 85 and 87 n.) it is said
that from Kapilavastu to the River Anom4, near which the
interview took place, is thirty yoganas; this is greatly in excess
of the real distance, which is about thirty-three miles, or five yoganas. Then again from the Anomé River, or the village of
Maneya (Mhaniya), where the Bodhisattva halted (see Romantic
Legend of Buddha, p. 140, and compare vol. xii, plate viii, Archaological Survey of India), to Régagriha by way of Vais4li would
not be more than 180 miles, so that the whole distance from
Kapilavastu (assuming Bhuila to represent this old town) would be
about 215 miles, or about thirty yoganas. Hence we assume that
the thirty yoganas of the Southern account is intended to represent
the entire distance from Kapilavastu, and not from the River
Anom&. Mr. Rhys Davids supposes the distance from Kapilavastu
to Ragagriha (vid Vaisalt) to be sixty yoganas (loc. cit. Birth
Stories). In the Southern account the journey from the Anoma
to Ragagriha is described as having been accomplished in one
day.
112 FO-SHO-HING-TSAN-KING. III, ro.
Hidden among the five mountains}, standing alone
a lovely peak as a roof amid (the others). The
trees and shrubs and flowers in bloom, the flowing
fountains, and the cooling rills, 778
(All these he gazed upon)—then passing on, he
entered the city of the five peaks, calm and peaceful,
as one come down from heaven*, The country folk,
seeing the royal prince, his comeliness and his excessive grace, 779
Though young in years, yet glorious in his person,
incomparable as the appearance of a great master,
seeing him thus, strange thoughts affected them,
as if they gazed upon the banner (curtain) of
Isvara*, 780
They stayed the foot, who passed athwart the
path; those hastened on, who were behind; those
going before, turned back their heads and gazed
with earnest, wistful‘ look. 781
The marks and distinguishing points of his person‘,
on these they fixed their eyes without fatigue, and
then approached with reverent homage, joining both
their hands in salutation: 782
1 The five mountains, viz., which surrounded Ragagriha, see
Fah-hian, p. 112 n. The text seems to imply that the Vulture
Peak towered above the others, but its base was hidden among
the five.
3 As a Deva, outside (heaven).
5 The banner of Isvara (Indra) is frequently represented in Buddhist sculptures. There is a pleasing figure of it in Mrs. Speir’s
Ancient India, p. 230; see also Tree and Serpent Worship, plate
xxxviii and elsewhere.
3 As a Deva, outside (heaven).
5 The banner of Isvara (Indra) is frequently represented in Buddhist sculptures. There is a pleasing figure of it in Mrs. Speir’s
Ancient India, p. 230; see also Tree and Serpent Worship, plate
xxxviii and elsewhere.
* Unsatisfied look, that is, constant or fixed gaze.
5 The marks and distinguishing points are the signs to be found
on the person of one destined to be a Buddha. In the text the
expression ‘on the four limbs’ means ‘on the body.’
III, 10. BIMBASARA RAGA INVITES THE PRINCE. E13
With all there was a sense of wondrous joy, as in
their several ways they offered what they had, looking at his noble and illustrious features; bending
down their bodies! modestly, 783
Correcting every careless or unseemly gesture,
thus they showed their reverence to him silently *;
those who with anxious heart, seeking release, were
moved by love, with feelings composed, bowed down
the more®, 784
Great men and women, in their several engagements ‘, at the same time arrested on their way, paid
to his person and his presence homage: and following him as they gazed, they went not back. 785
For the white circle between his eyebrows® adorning his wide and violet colour’d® eyes, his noble body
bright as gold, his pure and web-joined fingers, 786
All these, though he were but a hermit, were
marks of one who was a holy king; and now the
men and women of R4agagriha, the old and young
alike, were moved, 787
(And cried), ‘This man so noble as a recluse, what
common joy is this for us’!’ At this time Bimbasfra Raga, placed upon a high tower of observation, 788
Seeing all those men and women, in different ways
1 Their different bodies, or forms.
? Silently they added their respectful homage.
* These lines seem to refer to the ease of mind given to the
care-worn by the presence of Bodhisattva.
* Whether engaged on public or private affairs; so at least the
text seems to mean, a x. aK.
5 That is, the urna, or circle of hair, supposed to be on the forehead of every great man.
® The colour is indefinite blue-like ; compare the Greek xvavos,
7 That is, ‘what an occasion for uncommon joy is this !’
[19] I
114. FO-SHO-HING-TSAN-KING. III, 10.
exhibiting one mark of surprise’, calling before him
some man outside, enquired at once the cause
of it; 789
This one bending his knee below the tower, told
fully what he had seen and heard, ‘ That one of the
SAkya race, renowned of old, a prince most excellent
and wonderful, 790
‘ Divinely wise, beyond the way of this world, a
fitting king to rule the eight regions, now without
home, is here, and all men are paying homage
to him.’ 791
The king on hearing this was deeply moved at
heart?, and though his body was restrained, his soul
had gone’. Calling his ministers speedily before
him, and all his nobles and attendants, 792
Calling his ministers speedily before
him, and all his nobles and attendants, 792
He bade them follow secretly the (prince’s) steps, to
observe what charity was given‘, (So in obedience to
the command) they followed and watched him steadfastly, as with even gait and unmoved presence 793
He entered on the town and begged his food,
according to the rule of all great hermits, with joyful
mien and undisturbed mind, not anxious whether
much or little alms were given; 794
Whatever he received, costly or poor, he placed
within his bowl, then turned back to the wood, and
having eaten it and drank of the flowing stream, he
joyous sat upon the immaculate mountain. 795
1 Scared in different ways, assuming one attitude, or unvarying
attitude ; the line simply means they all showed the same indication
of astonishment.
* Rejoiced with fear, or with astonishment.
5 His body held (to the place), his soul (shin) had already
hastened, i.e. to the spot where Bodhisattva was.
* Or, what religious. offering should be made.
* The White Mountain, meaning probably the Royal Mountain.
IiI,10. BIMBASARA RAGA INVITES THE PRINCE. I15
(There he beheld) the green trees fringing with
their shade the crags, the scented flowers growing
between the intervals, whilst the peacocks and
the other birds, joyously flying, mingled their
notes; 796
His sacred garments bright and lustrous, (shone)
as the sun-lit mulberry leaves; the messengers beholding his fixed composure, one by one (returning),
reported what they had seen; 797
The king hearing it, was moved at heart, and
forthwith ordered his royal equipment to be brought,
his god-like crown and his flower-bespangled robes ;
then, as the lion-king, he strided forth, 798
And choosing certain aged persons of consideration, learned men, able calmly and wisely to discriminate, he (with them) led the way followed by a
hundred thousand people, who like a cloud ascended
with the king the royal mountain. 799
And now beholding the dignity of Bodhisattva,
every outward gesture (spring of action) under
government, sitting with ease upon the mountain
crag1, as the moon shining limpid in the pure
heavens, 800
So (was) his matchless beauty and purity of
grace; then as the converting presence of religion? dwelling within the heart makes it reverential’, so (beholding him) he reverently approached, 801
Even as divine SAkara comes to the presence of
1 On the lofty abode of the mountain (peak).
3 This expression is singular, it will bear no other translation
than this, ‘the converting body (or, presence) of the law, i.e.
religion,’
® Or, causes reverence (on the part of the beholder).
12
116 FO-SHO-HING-TSAN-KING. II, 10.
Mo-hi-su-ma!, so with every outward form of
courtesy and reverence? (the king approached) and
asked him respectfully of his welfare. 802
Bodhisattva, answering as he was moved}, in his
turn made similar enquiries. Then the king, the
questioning over, sat down with dignity upon a
clean-faced rock. 803
(the king approached) and
asked him respectfully of his welfare. 802
Bodhisattva, answering as he was moved}, in his
turn made similar enquiries. Then the king, the
questioning over, sat down with dignity upon a
clean-faced rock. 803
And so he steadfastly beheld the divine appearance (of the prince), the sweetness and complacency
of his features* revealing’ what his station was and
high estate, his family renown, received by inheritance, 804
The king who for a time restrained his feelings,
now wishful to get rid of doubts, (enquired) (why
one) descended from the royal family of the sunbrightness having attended to religious sacrifices
thro’ ten thousand generations, 805 ,
Whereof the virtue had descended as his full inheritance, increasing and accumulating until now’,
(why he) so excellent in wisdom, so young in years,
had now become a recluse, 806
Rejecting the position of a Kakravartin’s’ son,
begging his food, despising family fame, his beau-
* Probably the symbol ma is here used for va, in which case the
name would be restored to Mahesvara.
* It is difficult to render such passages as this literally, but it
might be translated thus, ‘With collected air and every mark of
decorum.’ ,
* That is, according to the circumstances of the enquiry.
« The sweet expression blended with a joyfulness of countenance,
5 Or it may be rendered, ‘Correctly hearing his name and high
degree,’ as though one of the king’s attendants had whispered the
name and family of Bodhisattva in his ear.
* Largely possessed (or, collected) in his own person.
7 Son of a holy king.
III, 10. BIMBASARA RAGA INVITES THE PRINCE. 117
teous form, fit for perfumes and anointings, why
clothed with coarse Kas4ya garments; 807
The hand which ought to grasp the reins of
empire, instead thereof, taking its little stint of food;
if‘indeed (the king continued) you were not of royal
descent, and would receive as an offering the transfer of this land, 808
Then would I divide with you my empire’; saying
this, he scarcely hoped to excite his feelings, who
had left his home and family, to be a hermit. Then
forthwith the king proceeded thus: 809
‘Give just weight I pray you to my truthful words,
desire for power is kin to nobleness, and so is just
pride of fame or family or wealth or personal appearance; 810
‘No longer having any wish to subdue the proud,
or to bend (others) down and so get thanks from
men, it were better, then, to give to the strong and
warlike martial arms to wear, for them to follow
war and by their power to get supremacy; 811
‘But when by one’s own power a kingdom falls to
hand, who would not then accept the reins of empire ?
The wise man knows the time to take religion, wealth,
and worldly pleasure. 812
‘But if he obtains not? the three (or, threefold
profit), then in the end he abates his earnest efforts,
and reverencing religion, he lets go material wealth.
Wealth is the one desire® of worldly men; 813
The wise man knows the time to take religion, wealth,
and worldly pleasure. 812
‘But if he obtains not? the three (or, threefold
profit), then in the end he abates his earnest efforts,
and reverencing religion, he lets go material wealth.
Wealth is the one desire® of worldly men; 813
1 The absence of covetousness in Bimbasdra has passed into a
proverb or a typical instance in Buddhist literature. (Compare
Asvaghosha’s Sermons, passim.) :
2 If he desires not to possess the three, that is, wealth, pleasure,
religion.
3 Wealth affects (makes) all men of the world.
118 FO-SHO-HING-TSAN-KING, III, ro,
‘To be rich and lose all desire for religion, this
is to gain but outside wealth. But to be poor and
even thus despise religion, what pleasure can indulgence give in such a case! 814
‘But when possessed of all the three, and when
enjoyed with reason and propriety, then religion,
wealth, and pleasure make what is rightly called a
great master; 815
‘Permit not, then, your perfectly-endowed body
to lay aside (sacrifice) its glory, without reward
(merit); Mandha(ri) the Aakravartin, as a monarch,
ruled the four empires of the world, 816
‘And shared with Sakra his royal throne, but
was unequal to the task of ruling heaven. But you,
with your redoubtable strength, may well grasp both
heavenly and human power; 817
‘I do not rely upon my kingly power!, in my
desire to keep you here by force, but seeing you
change your comeliness of person, and wearing the
hermit’s garb, 818
‘Whilst it makes me reverence you for your virtue,
moves me with pity and regret for you as a man;
you now go begging your food, and I offer you
(desire to offer) the whole land as yours; 819
‘Whilst you are young and lusty enjoy yourself®.
During middle life acquire wealth, and when old
and all your abilities ripened, then is the time for
following the rules of religion; 820
‘When young to encourage religious fervour, is
to destroy the sources of desire; but when old and
That is, I do not command you as a king, but desire you to
share my kingly power.
® Receive the pleasure of the five enjoyments (of sense), i.e. the
indulgence of the five senses,
III, rr. THE REPLY TO BIMBASARA RAGA. 119
the breath (of desire) is less eager, then is the time
to seek religious solitude; 821
‘When old we should avoid, as a shame, desire of
wealth, but get honour in the world by a religious
life; but when young, and the heart light and elastic,
then is the time to partake of pleasure, 822
‘In boon companionship to indulge in gaiety, and
partake to the full of mutual intercourse; but as
years creep on, giving up indulgence, to observe the
ordinances of religion, 823
‘To mortify the five desires, and go on increasing
a joyful and religious heart, is not this the law of the
eminent kings of old, who as a great company paid
worship to heaven, 824
‘And borne on the dragon’s back, received the
joys of celestial abodes? All these divine and
victorious monarchs, glorious in person, richly
adorned, 825
‘Thus having as a company performed their religious offering, in the end-received the reward of
their conduct in heaven.’ Thus Bimbaséra RAga
(used) every kind of winning expedient in argument; 826
The royal prince unmoved and fixed remained
firm as Mount Sumeru.
Varca 11. Tue Repty To BrmpasAra RAGA,
Bimbas4ra RAga having, in a decorous manner,
and with soothing speech, made his request, the
prince on his part respectfully replied, in the following words, deep and heart-stirring: 827
‘Illustrious and world renowned! Your words are
3120 FO-SHO-HING-TSAN-KING. TI, 11.
not opposed to reason, descendant of a distinguished
family—an Aryan'—amongst men? a true friend
indeed, 828
‘Righteous and sincere to the bottom of your
heart, it is proper for religion’s sake to speak thus’
In all the world, in its different sections, there is no
chartered place‘ for solid virtue (right principles), 829
‘For if virtue flags and folly rules, what reverence
ean there be, or honour paid, to a high name or
boast of prowess, inherited from former generations! 830
‘And so there may be in the midst of great distress, large goodness, these are not mutually opposed.
This then is so with the world in the connection of
true worth and friendship, 831
‘A true friend who makes good (free) use of
wealth—is rightly called a fast and firm treasure,
but he who guards and stints the profit he has made,
his wealth will soon be spent and lost; 832
‘The wealth of a country is no constant treasure,
but that which is given in charity is rich in returns,
therefore charity is a true friend, altho’ it scatters,
yet it brings no repentance; 833
‘You indeed are known as liberal and kind, I
make no reply in opposition to you, but simply as
we meet, so with agreeable purpose we talk. 834
1 The symbols are ‘ho-lai;’ the translation may be simply
‘ descendant of a noble (ariya) and renowned family.’
* Or, for men’s sake.
* This line literally translated is, ‘Religion requires (me) thus to
speak,’ or, if the expression ‘gu shi’ refers to what has been said
(as it generally does), then the line will run thus,‘ Religion justifies
you in speaking as you have.’
* We cannot place (i.e. fix the place) where religion (or, virtue
and right principle) must dwell.
III, 11. THE REPLY TO BIMBASARA RAGA. 121
‘I fear birth, old age, disease, and death, and so I
seek to find a sure mode of deliverance; I have put
away thought of relatives and family affection, how
is it possible then for me to return to the world
(five desires) 835
‘And not to fear to revive the poisonous snake,
(and after)! the hail to be burned in the fierce fire;
indeed I fear the objects of these several desires,
this whirling in the stream (oh life) troubles my
heart, 836
the hail to be burned in the fierce fire;
indeed I fear the objects of these several desires,
this whirling in the stream (oh life) troubles my
heart, 836
‘ These five desires, the inconstant thieves *—stealing from men their choicest treasures, making them
unreal, false, and fickle—are like the man called up
as an apparition®; 837
‘For a time the beholders are affected (by it), but
it has no lasting hold upon the mind; so these five
desires are the great obstacles, for ever disarranging
the way of peace; 838
‘If the joys of heaven are not worth having, how
much less the desires common to men, begetting
the thirst of wild love, and then lost in the enjoyment, 839
‘As the fierce wind fans the fire, till the fuel be
spent and the fire expires; of all unrighteous things
in the world, there is nothing worse than the domain
of the five desires; 840
‘For all men maddened by the power of lust,
giving themselves to pleasure, are dead to reason.
The wise man fears these desires, he fears to fall
into the way of unrighteousness ; 841
1 Like frozen hail and fierce burning fire.
* Robbers of impermanency.
5 That is, are as unreal as an apparition.
122 FO-SHO-HING-TSAN-KING. TI, 11.
‘For like a king who rules all within the four seas,
yet still seeks beyond for something more, (so is
lust); like the unbounded ocean, it knows not when
and where to stop. 842
‘Mandha, the Aakravartin, when the heavens
rained yellow gold, and he ruled all within the seas,
yet sighed after the domain of the thirty-three
heavens; 843
‘ Dividing with Sakra his seat, and so thro’ the
power of this lust he died; Nung-Sha (Nydsa ?),
whilst practising austerities, got power to rule the
thirty-three heavenly abodes, 844
‘But from lust he became proud and supercilious,
the Ashi whilst stepping into his chariot, through
carelessness in his gait, fell down into the midst of
the serpent pit. 845
‘Yen-lo (Yama ?) the universal monarch (Kakravartin) wandering abroad thro’ the Trayastrismsas
heaven, took a heavenly woman (Apsara) for a queen,
and unjustly extorted’ the gold of a Rzshi; 846
‘The Ashi, in anger, added a charm, by which
the country was ruined, and his life ended. Po-lo,
and Sakra king of Devas?, Sakra king of Devas,
and Nung-sha (Ny4sa), 847
‘Nung-sha returning (or, restoring) to Sakra;
what certainty (constancy) is there, even for the
lord of heaven? Neither is any country safe, though
kept by the mighty strength of those dwelling in
it. 848
1 The literal translation of this line would be, ‘ Taxing the gold
of Lim the Aishi;’ or,‘of the harvest ingathered by the Rishi’
® These lines refer to the transfer of heavenly power from Sakra
to others, but the myth is not known to me; and there is confusion
in the text, which is probably corrupt.
III, rr. THE REPLY TO BIMBASARA RAGA. 123
‘But when one’s clothing consists of grass, the
berries one’s food, the rivulets one’s drink, with long
hair flowing to the ground, silent as a Muni, seeking
nothing, 849
III, rr. THE REPLY TO BIMBASARA RAGA. 123
‘But when one’s clothing consists of grass, the
berries one’s food, the rivulets one’s drink, with long
hair flowing to the ground, silent as a Muni, seeking
nothing, 849
‘In this way practising austerities, in the end lust
shall be destroyed. Know then, that the province
(indulgence) of the five desires is avowedly an enemy
of the religious man. 850
‘Even the one-thousand-armed invincible king,
strong in his might, finds it hard to conquer this,
The Azshi Rama perished because of lust, 851
‘How much more ought I, the son of a Kshatriya,
to restrain lustful desire ; but indulge in lust a little,
and like the child it grows apace, 852
‘The wise man hates it therefore; who would
take poison for food? every sorrow is increased and
cherished by the offices of lust. 853
‘If there is no lustful desire, the risings of sorrow
are not produced, the wise man seeing the bitterness
of sorrow, stamps out and destroys the risings of
desire; 854
‘That which the world calls virtue, is but another
form of this baneful law!; worldly men enjoying the
pleasure of covetous desire then every form of careless conduct results; 855
‘These careless ways producing hurt, at death,
the subject of them reaps perdition (falls into one of
the evil ways). But by the diligent use of means,
and careful continuance therein, 856
‘The consequences of negligence are avoided, we
should therefore dread the non-use of means; recol-
1 The sense of this passage seems to be that what is called by
men a virtuous life, is but a form of regulated vice.
124 FO-SHO-HING-TSAN-KING. TI, 11.
lecting that all things are illusory, the wise man
covets them not; 857
‘He who desires such things, desires sorrow, and
then goes on again ensnared in love, with no certainty of ultimate freedom; he advances still and
ever adds grief to grief, 858
‘Like one holding a lighted torch burns his hand,
and therefore the wise man enters on no such things.
The foolish man and the one who doubts, still
encouraging the covetous and burning heart, 859
‘In the end receives accumulated sorrow, not to
be remedied by any prospect of rest; covetousness
and anger are as the serpent’s poison; the wise
man casts away 860
‘The approach of sorrow as a rotten bone; he
tastes it not nor touches it, lest it should corrupt his
teeth, that which the wise man will not take, 861
‘The king will go through fire and water to
obtain, the wicked sons! labour for wealth as for
a piece of putrid flesh, o'er which the hungry flocks
of birds contend. 862
‘So should we regard riches; the wise man is ill
pleased at having wealth stored up, the mind wild
with anxious thoughts, 863
‘Guarding himself by night and day, as a man
who fears some powerful enemy, like as a man’s
feelings revolt with disgust at the (sights seen)
beneath the slaughter post of the East Market, 864
‘So the high post which marks the presence of
lust, and anger, and ignorance, the wise man always
avoids; as those who enter the mountains or the
seas have much to contend with and little rest, 865
‘As the fruit which grows on a high tree, and is
2 The foolish world.
II, 11. THE REPLY TO BIMBASARA RAGA. 125
grasped at by the covetous at the risk of life, so
is the region (matter) of covetous desire, tho’ they
see the difficulty of getting it, 866
‘Yet how painfully do men scheme after wealth,
difficult to acquire, easy to dissipate, as that which
is got in a dream, how can the wise man hoard
up (such trash)! 867
‘Like covering over with a false surface a hole
full of fire, slipping thro’ which the body is burnt,
so is the fire of covetous desire. The wise man
meddles not with it. 868
‘Like that Kaurava [Kau-lo-po], or Pih-se-ni
Nanda, or Ni-&’#e-lai Danta, as some 4andala’s
(butcher’s) appearance}, 869
‘Such also is the appearance of lustful desire ;
the wise man will have nothing to do with it, he
would rather throw his body into the water or fire,
or cast himself down over a steep precipice. 870
‘Seeking to obtain heavenly pleasures, what is
this but to remove the place of sorrow, without
profit. Siin-tau, Po-sun-tau (Sundara and Vasundara), brothers of Asura, 871
‘Lived together in great affection, but on account
of lustful desire slew one another, and their name
perished ; all this then comes from lust; 872
‘It is this which makes a man vile, and lashes
and goads him with piercing sorrow; lust debases
a man, robs him of all hope, whilst through the long .
night his body and soul are worn out; 873
‘Like the stag* that covets the power of speech
1 This line may be translated, ‘as the appearance of the shambles.’
2 I do not know to what this refers; the symbol ‘shing’ may
not only mean ‘the power of speech,’ but also ‘musical power’ or
‘music ;’ or it may mean ‘celebrity.’
126 FO-SHO-HING-TSAN-KING. TTI, rx.
and dies, or the winged bird that covets! sensual
pleasure (the net), or the fish that covets the baited
hook, such are the calamities that lust brings; 874
‘Considering what are the requirements of life,
none of these possess permanency; we eat to
appease the pain of hunger, to do away with thirst
we drink, 875
‘We clothe ourselves to keep out the cold and
wind, we lie down to rest to get sleep, to procure
locomotion we seek a carriage, when we would halt
we seek a seat, 876
‘We wash to cleanse ourselves from dirt, all these
things are done to avoid inconvenience; we may
gather therefore that these five desires have no
permanent character; 877
‘For as a man suffering from fever seeks and
asks for some cooling medicine, so covetousness
seeks for something to satisfy its longings; foolish
men regard these things as permanent, 878
‘And as the necessary requirements of life, but, in
sooth, there is no permanent cessation of sorrow;
for by coveting to appease these desires we really
increase them, there is no character of permanency
therefore about them. 879
‘To be filled and clothed are no lasting pleasures,
time passes, and the sorrow recurs; summer is cool
during the moon-tide shining; winter comes and
cold increases; 880
‘And so through all the eightfold laws of the
world they possess no marks of permanence, sorrow
and joy cannot agree together, as a person slavegoverned loses his renown. 881
* Or, ‘that follows after form-covetousness.’
III, 11. THE REPLY TO BIMBASARA RAGA. 127
‘But religion causes all things to be of service,
as a king reigning in his sovereignty; so religion
controls sorrow, as one fits on a burthen according
to power of endurance. 882
‘Whatever our condition in the world, still
sorrows accumulate around us. Even in the condition of a king, how does pain multiply, though
bound to others by love, yet this is a cause of
grief; 883
‘Without friends and living alone, what joy can
there be in this? Though a man rules over the four
kingdoms, yet only one part can be enjoyed; 884
‘To be concerned in ten thousand matters, what
profit is there in this, for we only accumulate anxieties. Put an end to sorrow, then, by appeasing
desire, refrain from busy work, this is rest. 885
‘A king enjoys his sensual pleasures; deprived
of kingship there is the joy of rest; in both cases
there are pleasures (but of different kinds); why
then be a king! 886
‘Make then no plan or crafty expedient, to lead me
back to the five desires; what my heart prays for,
is some quiet place and freedom (a free road); 887
‘But you desire to entangle me in relationships
and duties, and destroy the completion of what I
seek; I am in no fear of a hated house (family
hatred), nor do I seek the joys of heaven; 888
‘My heart hankers after no vulgar profit, so
I have put away my royal diadem; and contrary
to your way of thinking, I prefer, henceforth, no
more to rule. 889
‘A hare rescued from the serpent’s mouth, would
it go back again to be devoured? holding a torch
and burning himself, would not a man let it go? 890
128 FO-SHO-HING-TSAN-KING. III, 1.
‘A man blind and recovering his sight, would he
again seek to be in darkness? the rich, does he
sigh for poverty? the wise, does he long to be
ignorant ? 891
‘Has the world such men as these? then will
I again enjoy my country, (But) I desire to get
rid of birth, old age, and death, with body restrained,
to beg my food; 892
‘With appetites moderated, to keep in my retreat ;
and then to avoid the evil modes of a future life,
this is to find peace in two worlds: now then I pray
you pity me not. 893
‘Pity, rather, those who rule as kings! their
souls ever vacant and athirst, in the present world
no repose, hereafter receiving pain as_ their
meed. 894
893
‘Pity, rather, those who rule as kings! their
souls ever vacant and athirst, in the present world
no repose, hereafter receiving pain as_ their
meed. 894
‘You, who possess a distinguished family name,
and the reverence due to a great master, would
generously share your dignity with me, your worldly
pleasures and amusements; 895
‘I, too, in return, for your sake, beseech you to
share my reward with me; he who indulges in
(practises) the threefold kinds of pleasure, this man
the world calls “ Lord,” 896
‘But this is not according to reason either, because these things cannot be retained, but where
there is no birth, or life, or death, he who exercises
himself in this way, is Lord indeed! 897
‘You say that while young a man should be gay,
and when old then religious (a recluse), but I regard
the feebleness of age as bringing with it loss of
power (to be religious), 898
‘Unlike the firmness and power of youth, the will
determined and the heart established; but death
IT], 11. THE REPLY TO BIMBASARA RAGA. 129
as a robber with a drawn sword follows us all,
desiring to catch his prey; 899
‘How then should we wait for old age, ere we
bring our mind to a religious life? Inconstancy is
the great hunter, age his bow, disease his arrows, 900
‘In the fields of life and death he hunts for living
things as for the deer; when he can get his
opportunity, he takes our life; who then would wait
for age? gor
‘And what the teachers say and do, with reference to matters connected with life and death,
exhorting the young, mature, or middle-aged, all
to contrive by any means, 902
‘To prepare vast meetings for sacrifices, this they
do indeed of their own ignorance; better far to
reverence the true law (religion), and put an end
to sacrifice to appease the gods! 903
‘ Destroying life to gain religious merit, what love
can such a man possess ? even if the reward of such
sacrifices were lasting, even for this, slaughter would
be unseemly; 904
‘How much more, when the reward is transient!
Shall we (in search of this) slay that which lives, in
worship? this is like those who practise wisdom,
and the way of religious abstraction, but neglect the
rules of moral conduct. 905
‘It ill behoves us then to follow with the world,
and attend these sacrificial assemblies, and seek some
present good in killing that which lives; the wise
avoid destroying life! 906
‘Much less do they engage in general sacrifices,
for the purpose of gaining future reward! the fruit
(reward) promised in the three worlds is none of
mine to choose for happiness! 907
[19] K
130 FO-SHO-HING-TSAN-KING. III, 11.
‘All these are governed by transient, fickle laws,
like the wind, or the drop that is blown from the
grass; such things therefore I put away from me,
and I seek for true escape. 908
‘I hear there is one O-lo-lam (Arada Kaldma)
who eloquently (well) discourses on the way of
escape, I must go to the place where he dwells,
that great Azshi and hermit. 909
908
‘I hear there is one O-lo-lam (Arada Kaldma)
who eloquently (well) discourses on the way of
escape, I must go to the place where he dwells,
that great Azshi and hermit. 909
‘But in truth, sorrow must be banished; I regret
indeed leaving you; may your country have repose
and quiet! safely defended (by you) as (by) the
divine Sakra-raga! 910
‘May wisdom be shed abroad as light upon your
empire, like the brightness of the meridian sun! may
you be exceedingly victorious as lord of the great
earth, with a perfect heart ruling over its destiny! 911
‘May you direct and defend its sons! ruling your
empire in righteousness! Water and snow and fire
are opposed to one another, but the fire by its influence causes vapour, 912
‘ The vapour causes the floating clouds, the floating
clouds drop down rain; there are birds in space, who
drink the rain, with rainless bodies'(?) 913
‘Slaughter and peaceful homes are enemies!
those who would have peace hate slaughter, and if
those who slaughter are so hateful, then put an end,
O king, to those who practise it! 914
‘And bid these find release, as those who drink
1 This line literally translated is,‘Who drink rain, not rain-body ;’
there may be a misprint, but I cannot see how to correct the text.
The sense of the text and eontext appears to be this, that as there
are those who drink the rain-clouds and yet are parched with
thirst, so there are those who constantly practise religious duties
and yet are still unblest. Compare Epistle by Jude, ver. 12, ‘Clouds
without water.’
TII,12, | VISIT TO ARADA AND UDRARAMA. 131
and yet are parched with thirst.’ Then the king
clasping together his hands, with greatest reverence
and joyful heart, 915
(Said), ‘That which you now seek, may you obtain
quickly the fruit thereof; having obtained the perfect
fruit, return I pray and graciously receive me!’ 916
Bodhisattva, his heart inwardly acquiescing, purposing to accomplish his prayer, departing, pursued
his road, going to the place where Arada Kalama
dwelt, 917
Whilst the king with all his retinue, their hands
clasped, themselves followed a little space, then
with thoughtful and mindful heart, returned once
more to Ragagvzha! 918
Varca 12, Visit to Ardpa UprarAmal.
The child of the glorious sun of the Ikshvaku race,
going to that quiet peaceful grove, reverently stood
before the Muni, the great Azshi Arada Rama; 919
The dark-clad (?) followers of the Kalam (Sangharama) seeing afar off Bodhisattva approaching,
with loud voice raised a joyful chant, and with
suppressed breath muttered ‘Welcome,’ 920
As with clasped hands they reverenced him.
Approaching one another, they made mutual enquiries; and this being done, with the usual apologies, according to their precedence (in age)? they
sat down; 921
The BrahmaZérins observing the prince, (beheld)
his personal beauty and carefully considered his
Approaching one another, they made mutual enquiries; and this being done, with the usual apologies, according to their precedence (in age)? they
sat down; 921
The BrahmaZérins observing the prince, (beheld)
his personal beauty and carefully considered his
1 The compound in the original probably represents Arata
K4l4ma and Udra(ka) Ramaputra.
® Tsi’ang tsu may mean ‘after invitation.’
K 2
132 FO-SHO-HING-TSAN-KING. TIT, 12.
appearance; respectfully! they satisfied themselves
of his high qualities, like those who, thirsty, drink
the ‘pure dew.’ 922
(Then) with raised hands they addressed the
prince, ‘ Have you® (or, may we know whether you
have) been long an ascetic, divided from your family
and broken from the bonds of love, like the elephant
who has cast off restraint ? 923
‘Full of wisdom (your appearance), completely
enlightened, (you seem) well able to escape the
poisonous fruit (of this world)*. In old time the
monarch Ming Shing‘ (brightly victorious) gave
up his kingly estate to his son, 924
‘As a man who has carried a flowery wreath,
when withered casts it away: but such is not your
case, full of youthful vigour, and yet not enamoured
with the condition of a holy king; 925
‘We see that your will is strong and fixed, capable
of becoming a vessel of the true law, able to embark in the boat of wisdom, and to cross over the
sea of life and death: 926
‘The common class®, enticed to come to learn,
their talents first are tested, then they are taught;
but as I understand your case, your mind is already
fixed and your will firm: 927
1 «High qualities,’ powers of his mind; probably the same as
the taigasa of the Gainas (see Colebrooke, Essays, p. 282). This
line may be literally translated, ‘bathing themselves in a respectful
admiration of his high qualities.’
3 The symbol ‘ 4i’ may possibly mean ‘friend,’ in which case the
line would be, ‘ O friend! have you long been a homeless one?’
5 Or the poisonous fruit of that which is low or base.
“ [have taken ‘Ming Shing’ as a proper name, but it may be
also translated ‘illustrious conquering (kings).’
* «Fan fu,’ the common class of philosophers, or students. The
vulgar herd.
III,12, VISIT TO ARADA AND UDRARAMA. 133
‘And now you have undertaken the purpose of
learning, (1 am persuaded) you will not in the end
shrink from it. The prince hearing this exhortation, with gladness made reply: 928
‘You have with equal intention, ilhustrious’!
cautioned me with impartial mind; with humble
heart I accept the advice, and pray that it may be
so with me, (as you anticipate); 929
‘That I may in my night-journey obtain a torch,
to guide me safely thro’ treacherous places ; a handy
boat to cross over the sea ;—may it be so even now
with me! 930
‘But as I am somewhat in doubt and anxious to
learn, I will venture to make known my doubts, and
ask, with respect to old age, disease, and death, how
are these things to be escaped?’ 931
930
‘But as I am somewhat in doubt and anxious to
learn, I will venture to make known my doubts, and
ask, with respect to old age, disease, and death, how
are these things to be escaped?’ 931
At this time O-lo-lam (Arada KA4lAma) hearing
the question asked by the prince, briefly from the
various Sitras and Sastras, quoted passages in explanation of a way of deliverance. 932
‘But thou (he said) illustrious youth! so highly
gifted, and eminent among the wise! hear what I
have to say, as I discourse upon the mode of ending
birth and death; 933
‘Nature, and change, birth, old age, and death,
these five (attributes) belong to all?; “nature” is (in
itself)® pure and without fault ; the involution of this
with the five elements‘, 934
1 Qr, ‘illustriously admonished me without preference or dislike ;’ or ‘against preference or dislike.’
2 The discourse following is very obscure, being founded on
the philosophical speculations of Kapila and others.
? Or, Nature is that which is pure and unsullied (tabula rasa).
* The five ‘great’ (Mahat).
134 FO-SHO-HING-TSAN-KING. TI, 12.
‘Causes an awakening and power of perception,
which, according to its exercise', is the cause of
“change ;” form, sound, order, taste, touch, these
are called the five objects of sense (dhatu); 935
‘As the hand and foot are called the “two ways”
(methods of moving?) so these are called “the roots”
of action (the five skandhas); the eye, the ear, the
nose, the tongue, the body, these are named the
“roots” (instruments) of understanding. 936
‘The root of “mind” (manas)? is twofold, being
both material, and also intelligent; “nature” by its
involutions is “the cause,” the knower of the cause
s “I” (the soul); 937
‘Kapila the Ashi and his numerous followers,
on this deep principle of “ soul,” practising wisdom
(Buddhi), found deliverance. 938
‘Kapila’ and now V4faspati‘, by the power of
“Buddhi” perceiving the character of birth, old
age, and death, declare that on this is founded
true philosophy®; 939
‘Whilst all opposed to this, they say, is false.
“Ignorance” and “passion,” causing constant “transmigration,” 940
1 That is, as the power of perception is exercised, ‘ change’ is
experienced.
* Refer to Colebrooke, on the SAnkhya philosophy.
® Much of this discourse might be illustrated from the Chinese
version of ‘the seventy golden Sastra’ (Sankhya K4rik&) of Kapila;
but the subject would require distinct treatment.
* This verse is obscure, and the translation doubtful. Literally
rendered it runs as follows: ‘ That Kapila (or, that which Kapila
said) now (is affirmed respecting) Prag&pati [po-Ae-po-ti; this
may be restored to Vakpati, or to Pragdpati; the latter however
(as I am told) is the reading found in the Sanskrit original] (by the
power of) Buddhi, knowing birth,’ &e.
° This, they say, is called ‘to see.’
ITI, 12. VISIT TO ARADA AND UDRARAMA. 135
° This, they say, is called ‘to see.’
ITI, 12. VISIT TO ARADA AND UDRARAMA. 135
‘Abiding in the midst of these (they say) is the lot
of “all that lives.” Doubting the truth of “soul” is
called “ excessive doubt,” and without distinguishing
aright, there can be no method of escape. 941
‘Deep speculation as to the limits of perception is
but to involve the “soul;” thus unbelief leads to
confusion, and ends in differences of thought and
conduct. 942
‘Again, the various speculations on “soul” (such
as) “I say,” “I know and perceive,” “I come” and
“I go” or “I remain fixed,” these are called the
intricacies (windings) of “soul?.” 943
‘And then the fancies raised in different natures,
some saying “ this is so,” others denying it, and this
condition of uncertainty is called the state of “ darkness?,” 944
‘Then there are those who say that outward
things (resembling forms) are one with “soul,” who
say that the “objective” is the same as “ mind,”
who confuse “ intelligence” with “instruments,” who
say that “number” is the “soul.” 945
‘Thus not distinguishing aright, these are called
“excessive quibbles,” “marks of folly,” “nature
changes,” and so on. 946
‘To worship and recite religious books, to slaughter living things in sacrifice, to render pure by fire
and water, and thus awake the thought of final
rescue, 947
‘All these ways of thinking are called “without
right expedient,” the result of ignorance and doubt,
by means of word or thought or deed; 948
1 The ‘soul’ is the ‘I’ (ahamk4ra) of the Sankhya system, concerning which see Colebrooke (Essays), p. 153.
* Tamas.
136 -FO-SHO-HING-TSAN-KING. TEI, 12.
‘Involving outward relationships, this is called
“depending on means ;” making the material world
the ground of “soul,” this is called “depending on
the senses.” 949
‘By these eight sorts of speculation are we involved in birth and death. The foolish masters of
the world make their classifications in these five
ways, (viz.) 950
‘Darkness, folly, and great folly, angry passion,
with timid fear. Indolent coldness is called “ darkness ;” birth and death are called “folly ;” 951
‘Lustful desire is “great folly;” because of great
men subjected to error’, cherishing angry feelings,
“passion” results; trepidation of the heart is called
“fear.” 952
‘Thus these foolish men dilate upon the five
desires; but the root of the great sorrow of birth
and death, the life destined to be spent in the five
ways, 953
‘The cause of the whirl of life, I clearly perceive,
is to be placed in the existence of “I;” because of
the influence of this cause, result the consequences
of repeated birth and death; 954
‘This cause is without any nature of its own, and
its fruits have no nature; rightly considering what
has been said, there are four matters which have to
do with escape, 955
‘Kindling wisdom—opposed to dark ignorance,—
making manifest—opposed to concealment and obscurity,—if these four matters be understood, then
we may escape birth, old age, and death. 956
» Literally ‘great men producing error,’ or it may be. ‘ because
of the birth-error (delusion) of great men.’
IiI,12, + VISIT TO ARADA AND UDRARAMA. 137
‘Birth, old age, and death being over, then we
attain a final place; the Brahmans? all depending
on this principle, 957
‘Practising themselves in a pure life, have also
largely dilated on it, for the good of the world.’
The prince hearing these words again enquired of
Arada: 958
‘Tellme what are the expedients you name, and
what is the final place to which they lead, and what
is the character of that pure (Brahman) life; and
again what are the stated periods 959
‘During which such life must be practised, and
during which such life is lawful; all these are principles to be enquired into; and on them I pray you
discourse for my sake.’ 960
Then that Ar4da, according to the Sdtras and S4stras, spoke, ‘ Yourself using wisdom is the expedient; but I will further dilate on this a little; 961
‘First by removing from the crowd and leading a
hermit’s life, depending entirely on alms for food,
extensively practising rules of decorum, religiously
adhering to right rules of conduct, 962
‘Desiring little and knowing when to abstain,
receiving whatever is given (in food), whether
pleasant or otherwise, delighting to practise a quiet
(ascetic) life, diligently studying all the Sdtras and
S4stras, 963
‘Observing the character of covetous longing and
fear, without remnant of desire to live in purity,
to govern well the organs of life, the mind quieted
and silently at rest, 964
‘Removing desire, and hating vice, all the sorrows
+ The Brahmans in the world.
138 FO-SHO-HING-TSAN-KING. III, 12.
of life (the world of desire) put away, then there is
happiness; and we obtain the enjoyment of the
first! dhy4na. 965
‘ Having obtained this first dhyana, then with the
illumination thus obtained, by inward meditation
is born reliance on thought alone, and the entanglements of folly are put away; 966
‘The mind depending on this, then after death,
born in the Brahma heavens, the enlightened are
able to know themselves; by the use of means is
produced further inward illumination; 967
‘ Diligently persevering, seeking higher advance,
accomplishing the second dhy4na, tasting of that
great joy, we are born in the Kwong-yin? heaven
(Abhdsvara); 968
‘Then by the use of means putting away this
delight, practising the third dhy4na, resting in such
delight and wishing no further excellence, there is a
birth in the Subhakvztsna (hin-tsing) heaven; 969
‘Leaving the thought of such delight, straightway
we reach the fourth dhy4na, all joys and sorrows
done away, the thought of escape produced, 970
‘We dwell in this fourth dhy4na, and are born
in the Vrzhat-phala heaven; because of its long
enduring years, it is thus called Vrzhat-phala (extensive-fruit); 971
‘Whilst in that state of abstraction rising (higher),
perceiving there is a place beyond any bodily condition, adding still and persevering further in practising wisdom, rejecting this fourth dhyana, 972
1 The dhy4nas are the conditions of ecstasy, enjoyed by the
inhabitants of the Brahmaloka heavens.
2 We have here an account of the different heavens of the
Brahmalokas, concerning which consult Burnouf, ‘ Introduction to
Indian Buddhism.’
III, 12. VISIT TO ARADA AND UDRARAMA. 139
‘Firmly resolved to persevere in the search, still
contriving to put away every desire after form,
gradually from every pore of the body there is
perceived a feeling of empty release, 973
‘And in the end this extends to every solid part,
so that the whole is perfected in an apprehension of
emptiness. In brief, perceiving no limits to this
emptiness, there is opened to the view boundless
knowledge. 974
‘Endowed with inward rest and peace, the idea of
“I” departs, and the object of “1:” clearly discriminating the non-existence of matter (bhava), this is
the condition of immaterial life. 975
‘As the Muéga (grass) when freed from its horny
case, or as the wild bird which escapes from its prison
trap, so, getting away from all material limitations,
we thus find perfect release. 976
‘Thus ascending above the Brahmans (Brahmalokas ?), deprived of every vestige of bodily existence,
we still endure!, Endued with wisdom?! let it be
known this is real and true deliverance. 977
‘You ask what are the expedients for obtaining
this escape; even as I have before detailed, those
who have deep faith will learn. 978
‘The Rishis Gaigtshavya, Ganaka, Vvzddha Pardsara®, and other searchers after truth, 979
‘All by the way I have explained, have reached true
deliverance.’ The prince hearing these words, deeply
pondering on the outline of these principles, 980
And reaching back to the influences produced by
? Literally, ‘endurance not exhausted.’
* That is, ‘O thou! endued with wisdom,’ or, generally, ‘ those
endued with wisdom.’
* These proper names were supplied from the Sanskrit text.
140 FO-SHO-HING-TSAN-KING. TI, 12.
our former lives, again asked with further words: ‘1
have heard your very excellent system of wisdom,
the principles very subtle and deep-reaching, 981
‘From which I learn’that because of not “letting
go” (by knowledge as a cause), we do not reach
the end of the religious life; but by understanding
nature in its involutions, then, you say, we obtain
deliverance ; 982
‘I perceive this law of birth has also concealed
in it another law as a germ; you say that the “I”
(i.e. “the soul,” of Kapila) being rendered pure’,
forthwith there is true deliverance; 983
“the soul,” of Kapila) being rendered pure’,
forthwith there is true deliverance; 983
‘But if we encounter a union of cause and effect,
then there is a return to the trammels of birth; just
as the germ in the seed, when earth, fire, water, and
wind 984
‘Seem to have destroyed in it the principle of
life, meeting with favourable concomitant circumstances will yet revive, without any evident cause,
but because of desire; so those who have gained
this supposed release, (likewise) 985
‘Keeping the idea of “I” and “living things,”
have in fact gained no final deliverance; in every
condition, letting go the “three classes?” and again
reaching the three® “excellent qualities,” 986
‘Because of the eternal existence of soul, by the
subtle influences of that, (influences resulting from the
past,) the heart lets go the idea of expedients, 987
‘And obtains an almost endless duration of years.
This, you say, is true release ; you say “letting go the
ground on which the idea of soul rests,” that this frees
us from “ limited‘ existence,” 988
1 See Colebrooke, |. c. p. 150. 3 Three sorts of pain.
* Perception, inference, ‘affirmation. * Bhava.
III,12. VISIT TO ARADA AND UDRARAMA. 141
‘And that the mass of people have not yet removed the idea of soul, (and are therefore still in
bondage). But what is this letting go “gumas?”
(cords fettering the soul); if one is fettered by these
“ gunas,” how can there be release? 989
‘For guat (the object) and “gu#a” (the quality)
in idea are different, but in substance one; if you
say that you can remove the properties of a thing
(and leave the thing) by arguing it to the end, this
is not so. 990
‘If you remove heat from fire, then there is no
such thing as fire, or if you remove surface (front)
from body, what body can remain? 991
‘Thus “guvza” is as it were surface, remove
this and there can be no “guzt.” So that this
deliverance, spoken of before, must leave a body
yet in bonds. 992
‘Again, you say that by “clear knowledge” you
get rid of body; there is then such a thing as knowledge or the contrary ; if you affirm the existence of
clear knowledge, then there should be some one who
possesses it (i.e. possesses this knowledge); 993
‘If there be a possessor, how can there be deliverance (from this personal “I”)? If you say
there is no “knower,” then who is it that is spoken
of as “knowing?” 994
‘If there is knowledge and no person, then the
subject of knowledge may be a stone or a log; moreover, to have clear knowledge of these minute causes
of contamination and reject them thoroughly, 995
‘These being so rejected, there must be an end,
then, of the “doer.” What Ardda has declared cannot satisfy my heart. 996
1 Colebrooke, p. 157.
142 FO-SHO-HING-TSAN-KING. TIT, 12,
‘This clear knowledge is not “ universal wisdom,”
I must go on and seek a better explanation.’ Going
on then to the place of Udra’ Azshi, he also expatiated on this question of ‘I.’ 997
996
1 Colebrooke, p. 157.
142 FO-SHO-HING-TSAN-KING. TIT, 12,
‘This clear knowledge is not “ universal wisdom,”
I must go on and seek a better explanation.’ Going
on then to the place of Udra’ Azshi, he also expatiated on this question of ‘I.’ 997
(But) although he refined the matter to the
utmost, laying down a term of ‘thought’ and ‘no
thought’ taking the position of removing ‘thought’
and ‘no thought,’ yet even so he came not out of
the mire; 998
For supposing creatures attained that state, still
(he said) there is a possibility of returning to the
coil, whilst Bodhisattva sought a method of getting
out of it. So once more leaving Udra Ashi, 999
He went on in search of a better system, and came
at last to Mount Kia-£e? [the forest of mortification], where was a town called Pain-suffering
forest (Uravilva?). Here the five Bhikshus had
gone before. 1000
When then he beheld these five, virtuously keeping
in check their senses (passion-members), holding to
the rules of moral conduct, practising mortification,
dwelling in that grove of mortification®; 1001
Occupying a spot beside the Nairazgana river,
perfectly composed and filled with contentment,
Bodhisattva forthwith by them (selecting) one spot,
quietly gave himself to thought. 1002
The five Bhikshus knowing him with earnest
heart to be seeking escape, offered him their
services with devotion, as if reverencing {svara
Deva. 1003
1 Yuh-to. * Gay4, or Gay4sfrsha.
* Or is the word fu-hing=the name of a plant, such as the
uruvu (betel)?
III,1z, | VISIT TO ARADA AND UDRARAMA. 143
‘Having finished their attentions and dutiful services, then going on he took his seat not far off, as
one about to enter on a course of religious practice,
composing all his members as he desired. 1004
Bodhisattva diligently applied himself to ‘means,’
as one about to cross over old age, disease, and
death. With full purpose of heart (he set himself) to endure mortification, to restrain every
bodily passion, and give up thought about sustenance, 1005
With purity of heart to observe the fast-rules,
which no worldly man (active man) can bear; silent
and still, lost in thoughtful meditation; and so for
six years he continued, 1006
Each day eating one hemp grain, his bodily form
shrunken and attenuated, seeking how to cross (the
sea) of birth and death, exercising himself still
deeper and advancing further; 1007
Making his way perfect by the disentanglements
of true wisdom, not eating, and yet not (looking to
that as) a cause (of emancipation), his four members
although exceedingly weak, his heart of wisdom increasing yet more and more in light; 1008
His spirit free, his body light and refined, his
name spreading far and wide, as ‘highly gifted,’
even as the moon when first produced, or as the
Kumuda flower spreading out its sweetness; 1009
Everywhere thro’ the country his excellent fame
extended; the daughters of the lord of the place
both coming to see him, his mortified body like a
withered branch, just completing the period of six
years, IOIO
Fearing the sorrow of birth and death, seeking
earnestly the method (cause) of true wisdom, he
144 FO-SHO-HING-TSAN-KING. Il, x2.
came to the conviction that these were not the
means to extinguish desire and produce ecstatic
contemplation; 1011
Nor yet (the means by which) in former time,
seated underneath the Gambu tree’, he arrived at
that miraculous condition, that surely was the proper
way, (he thought), ror2
The way opposed to this of ‘withered body.’ I
should therefore rather seek strength of body, by
drink and food refresh my members, and with contentment cause my mind to rest. 1013
My mind at rest, I shall enjoy silent composure ;
composure is the trap for getting ecstasy (dhydna) ;
whilst in ecstasy perceiving the true law (right law,
i.e. truth), then the force of truth (the law) obtained,
disentanglement will follow. 1014
And thus composed, enjoying perfect quiet, old
age and death are put away; and then defilement is
escaped by this first means; thus then by equal
steps the excellent law results from life restored by
food and drink. 1015
Having carefully considered this principle, bathing in the Naira%gana river, he desired afterwards
to leave the water (pool), but owing to extreme
exhaustion was unable to rise; 1016
Then a heavenly spirit holding out (pressing
down) a branch, taking this in his hand he (raised
himself and) camé forth. At this time on the opposite side of the grove there was a certain chief
herdsman, 1017
Whose eldest daughter was called Nanda. One of
the Suddhavdsa Devas addressing her said, ‘ Bodhi-
} See above, p. 48, ver. 335.
TIT, 12. OFFERING OF NANDA. 145
sattva dwells in the grove, go you then, and present
to him a religious offering.’ 1018
Nand& Balada (or Balaga or Baladhya) with
joy came to the spot, above her hands (i. e. on her
wrists) white chalcedony bracelets, her clothing of a
grey (bluish) colour (dye); 1019
The grey and the white together contrasted in the
light, as the colours of the rounded river bubble ;
with simple heart and quicken’d step she came, and,
bowing down at Bodhisattva’s feet, 1020
She reverently offered him perfumed rice milk,
begging him of his condescension to accept it!. Bodhisattva taking it, partook of it (at once), whilst she
received, even then, the fruits of her religious act. 1021
Having eaten it, all his members refreshed, he
became capable of receiving Bodhi; his body and
limbs glistening with (renewed strength), and his
energies swelling higher still*, 1022
As the hundred streams swell the sea, or the first
quarter’d moon daily increases in brightness. The
five Bhikshus having witnessed this, perturbed, were
filled with suspicious reflection; 1023
The
five Bhikshus having witnessed this, perturbed, were
filled with suspicious reflection; 1023
They supposed (said) that his religious zeal
(heart) was flagging, and that he was leaving and
looking for a better abode, as though he had
obtained deliverance, the five elements entirely
removed *, 1024
' See Tree and Serpent Worship, plate 1.
? This is a free translation; the text is probably defective,
ij being a mistake for fff] or for we.
* ‘The five elements,’ in the original ‘the five great;’ the sense
seems to be that the Bodhisattva was acting as though he had
attained his aim, and overcome the powers of sense. At the same
[19] L
146 FO-SHO-HING-TSAN-KING. III, 12.
Bodhisattva wandered on alone, directing his
course to that ‘fortunate!’ tree, beneath whose
shade he might accomplish his search after complete enlightenment?. 1025
(Over) the ground wide and level, producing soft
and pliant grass, easily he advanced with lion step,
pace by pace, (whilst) the earth shook withal ; 1026
And as it shook, K4la ndga aroused, was filled
with joy, as his eyes were opened to the light.
Forthwith he exclaimed: ‘When formerly I saw
the Buddhas of old, there was the sign of an
earthquake as now; 1027
‘The virtues of a Muni are so great in majesty, that
the great earth cannot endure’ them; as step by step
his foot treads upon the ground, so is there heard
the sound of the rumbling earth-shaking; 1028
‘A brilliant light now illumes the world, as the
shining of the rising sun; five hundred bluish tinted
birds (I see), wheeling round to the right, flying
through space; 1029
‘A gentle, soft, and cooling breeze blows around
in an agreeable way; all these auspicious (miraculous) signs are the same as those of former
Buddhas; 1030
‘Wherefore I know that this Bodhisattva will
certainly arrive at perfect wisdom. And now, behold! from yonder man, a grass cutter, he obtains
some pure and pliant grass, 1031
‘Which spreading out beneath the tree, with
upright body, there he takes his seat; his feet placed
time it is possible that ‘the five great’ may allude to the five
Bhikshus. But in any case it is better to hold to the literal sense.
) The ‘fortunate tree,’ the tree ‘of good omen,’ the Bodhi tree.
* Samyak-Sambodhi. 5 Cannot excel or surpass them.
III, 13. DEFEATS MARA. 147
under him, not carelessly arranged (moving to and
fro), but like the firmly fixed and compact body of a
Naga; 1032
‘Nor shall he rise again from off his seat till he
has completed his undertaking.” And so he (the
N4ga) uttered these words by way of confirmation.
The heavenly Nagas, filled with joy, 1033
(Caused a) cool refreshing breeze to rise; the
trees and grass were yet unmoved by it, and all
the beasts, quiet and silent, (looked on in wonderment.) 1034
These are the signs that Bodhisattva will certainly
attain enlightenment. 1035
Varca 13. Dereats MArRa.
1035
Varca 13. Dereats MArRa.
The great Azshi, of the royal tribe of Lizshis,
beneath the Bodhi tree firmly established, resolved
by oath to perfect the way of complete deliverance. 1036
The spirits, Nagas, and the heavenly multitude ',
all were filled with joy ; but Mara Devaraga, enemy
of religion, alone was grieved, and rejoiced not ; 1037
Lord of the five desires 2, skilled in all the arts of
warfare, the foe of those who seek deliverance, therefore his name is rightly given Pisuna®’. 1038 «=
Now this MA4ra raga had three daughters, mincingly beautiful and of a pleasant countenance, in
every way fit by artful ways to enflame a man with
love, highest in this respect among the Devis. 1039
The first was named Yuh-yen (lust-pollution),
the second Neng-yueh-gin (able to delight a man),
, K RB. ‘ 2 Le. king of sensuality.
5 The wicked one.
L 2
148 FO-SHO-HING-TSAN-KING. III, 13.
the third Ngai-loh! (love-joy). These three, at
this time, advanced together, 1040
And addressed their father Pisuna and said:
‘May we not know the trouble that afflicts you ?’
The father calming his feelings, addressed his
daughters thus: 1041
‘The world has now a great Muni, he has taken a
strong oath as a helmet, he holds a mighty bow in
his hand, wisdom is the diamond shaft he uses, 1042
‘His object is to get the mastery in the world, to
ruin and destroy my territory (domain); I am myself
unequal to him, for all men will believe in him, 1043
‘And all find refuge in the way of his salvation ;
then will my land be desert and unoccupied. But as
when a man transgresses the laws of morality, his
body (or, he himself) is then empty (i. e. unprotected), 1044
‘So now, the eye of wisdom, not yet opened (in
this man), whilst my empire still has peace (quiet),
I will go and overturn his purpose, and break down
and divide the ridge-pole (of his house)*.’ 1045
Seizing then his bow and his five arrows, with all
his retinue of male and female attendants, he went
to that grove of ‘fortunate rest’ with the vow that
the world (all flesh) should not find peace *. 1046
Then seeing the Muni, quiet and still (silent),
preparing to cross the sea of the three worlds, in
his left hand grasping his bow, with his right hand
pointing his arrow, 1047
1 See Childers, sub M4ro, for the name of the daughters. In
Sanskrit, Rati, Priti, and Trishn4.
3 «T will return to the house ...., he findeth it swept and garnished, but empty.’
® Should not find ‘rest.’ There is a play on the word.
II, 13. DEFEATS MARA. 149
He addressed Bodhisattva and said: ‘ Kshatriya!
rise up quickly! for you may well fear! your death
is at hand; you may practise your own religious
system!, 1048
‘But let go this effort after the law of deliverance (for others); wage warfare in the field of charity?
as a cause of merit, appease the tumultuous world, and
so in the end reach your reward in heaven; 1049
your death
is at hand; you may practise your own religious
system!, 1048
‘But let go this effort after the law of deliverance (for others); wage warfare in the field of charity?
as a cause of merit, appease the tumultuous world, and
so in the end reach your reward in heaven; 1049
‘This is a way renowned and well established, in
which former saints (victors) have walked, Aishis
and kings and men of eminence; but this system of
penury and alms-begging is unworthy of you. 1050
‘Now then if you rise not, you had best consider
with yourself, that if you give not up your vow, and
tempt me to let fly an arrrow, 1051
‘How that Aila, grandchild of Soma’, by one of
these arrows just touched, as by a fanning of the
wind, lost his reason and became a madman; 1052
‘And how the A’shi Vimala, practising austerities, hearing the sound of one of these darts, his
heart possessed by great fear, bewildered and
darkened he lost his true nature; 1053
‘How much less can you—a late-born one—hope
to escape this dart of mine. Quickly arise then!
if hardly you may get away! 1054
‘This arrow full of rankling poison, fearfully insidious where it strikes a foe! See now! with all
my force, I point it! and are you resting in the face
of such calamity? 1055
‘ How is it that you fear not this dread arrow ? say !
why do you not tremble ?’ Mara uttered such fear-inspiring threats, bent on overawing Bodhisattva. 1056
* Or, a system of religion for yourself. ® Religious almsgiving.
® Aida, the grandson of Soma (i.e. Purftravas, the lover of Urvasi?).
150 FO-SHO-HING-TSAN-KING. TIT, 13.
But Bodhisattva’s heart remained unmoved; no
doubt, no fear was present. Then Mara instantly
discharged his arrow, whilst the three women came
in front; 1057
Bodhisattva regarded not the arrow, nor considered ought the women three. Mara raga now
was troubled much with doubt, and muttered thus
*twixt heart and mouth : ‘1058
‘Long since the maiden of the snowy mountains,
shooting at Mahesvara, constrained him to change
his mind; and yet Bodhisattva is unmoved, 1059
‘And heeds not even this dart of mine, nor the
three heavenly women! nought prevails to move
his heart or raise one spark of love within
him. 1060
‘Now must I assemble my army-host, and press
him sore by force;’ having thought thus awhile,
M4ra’s army suddenly assembled round; 1061
Each (severally) assumed his own peculiar form ;
some were holding spears, others grasping swords,
others snatching up trees, others wielding diamond
maces ; (thus were they) armed with every sort of
weapon; 1062
Some had heads like hogs, others like fishes,
others like asses, others like horses; some with
forms like snakes or like the ox or savage tiger ;
lion-headed, dragon-headed, (and like) every other
kind of beast; 1063
Some had many heads on one body-trunk, with
faces having but a single eye, and then again
with many eyes; some with great-bellied mighty
bodies, 1064 ;
And others thin and skinny, bellyless; others
long-legged, mighty-knee’d; others big-shanked
III, 13. , DEFEATS MARA. 151
and fat-calved; some with long and claw-like
nails; 1065
Some were headless, breastless, faceless; some
with two feet and many bodies; some with big
faces looking every way; some pale and ashycoloured, 1066
Others colour’d like the bright star rising,
others steaming fiery vapour, some with ears like
elephants, with humps like mountains, some with
naked forms covered with hair, 1067
Some with leather skins for clothing, their faces
party-coloured, crimson and white; some with tiger
skins as robes, some with snake skins over
them, 1068
Some with tinkling bells around their waists,
others with twisted screw-like hair, others with
hair dishevelled covering the body, some breathsuckers, 1069
Others body-snatchers, some dancing and shrieking
awhile, some jumping onwards with their feet together, some striking one another as they went, 1070
Others waving (wheeling round) in the air, others
flying and leaping between the trees, others howling,
or hooting, or screaming, or whining, with their evil
noises shaking the great earth; 1071
Thus this wicked goblin troop encircled on its
four sides the Bodhi tree; some bent on tearing his
body to pieces, others on devouring it whole; 1072
From the four sides flames belched forth, and
fiery steam ascended up to heaven; tempestuous
winds arose on every side’; the mountain forests
shook and quaked; 1073
» Kik for pien?
152 FO-SHO-HING-TSAN-KING. III, 13.
Wind, fire, and steam, with dust combined, (produced) a pitchy darkness, rendering all invisible.
And now the Devas well affected to the law, and all
the Nagas and the spirits (kwei-shin), 1074
All incensed at this host of Mara, with anger
fired, wept tears of blood; the great company of
Suddhavasa gods, beholding Mara tempting! Bodhisattva, 1075
Free from low-feeling, with hearts undisturbed by
passion, moved by pity towards him and commiseration, came in a body to behold the Bodhisattva, so
calmly seated and so undisturbed, 1076
Surrounded with an uncounted host of devils,
shaking the heaven and earth with sounds illomened. Bodhisattva silent and quiet in the midst
remained, his countenance as bright as heretofore,
unchanged; 1077
Like the great lion-king placed amongst all the
beasts howling and growling round him (so he sat), a
sight unseen before, so strange and wonderful! 1078
The host of M4ra hastening, as arranged, each
one exerting his utmost force, taking each other’s
place in turns, threatening every moment to destroy
him, 1079
Fiercely staring, grinning with their teeth, flying
tumultuously, bounding here and there; but Bodhisattva, silently beholding them, (watched them) as one
would watch the games of children; 1080
And now the demon host waxed fiercer and more
angry, and added force to force, in further conflict;
grasping at stones they could not lift, or lifting them,
they could not let them go; 1081
1 Confusing.
III, 13. DEFEATS MARA. 153
Their flying spears, lances, and javelins, stuck fast
in space, refusing to descend; the angry thunderdrops and mighty hail, with these, were changed into
five-colour’d lotus flowers, 1082
Whilst the foul poison of the dragon snakes was
turned to spicy-breathing air. Thus all these count- —
less sorts of creatures, wishing to destroy the Bodhisattva, 1083
Unable to remove him from the spot, were with
their own weapons wounded. Now Maéra had an
aunt-attendant whose name was Ma-kia-ka-li
(Maha Kalt?), 1084
Who held a skull-dish in her hands, and stood in
front of Bodhisattva, and with every kind of winsome
gesture, tempted to lust the Bodhisattva. 1085
So all these followers of M4ra, possessed of every
demon-body form, united in discordant uproar,
hoping to terrify Bodhisattva; 1086
But not a hair of his was moved, and Ma4ra’s host
was filled with sorrow. Then in the air the crowd
of angels (spirits), their forms invisible, raised their
voices, saying: 1087
‘Behold the great Muni; his mind unmoved by
any feeling of resentment, whilst all that wicked
Mara race, besotted, are vainly bent on his destruction; 1088
‘Let go your foul and murderous thoughts against
that silent Muni, calmly seated! You cannot with a
breath move the Sumeru mountain; 1089
‘Fire may freeze, water may burn, the roughened
earth may grow soft and pliant, but ye cannot hurt
the Bodhisattva! Thro’ ages past disciplined by
suffering, 1090
‘Bodhisattva rightly trained in thought, ever
154 FO-SHO-HING-TSAN-KING. IIT, 13.
advancing in the use of “means,” pure and illustrious
for wisdom, loving and merciful to all, 1091
‘These four conspicuous (excellent) virtues cannot
with him be rent asunder, so as to make it hard or
doubtful whether he gain the highest wisdom. 1092
‘For as the thousand rays of yonder sun must
drown the darkness of the world, or as the boring
wood must kindle fire, or as the earth deep-dug
gives water, 1093
‘So he who perseveres in the “right means,” by
seeking thus, will find. The world without instruction, poisoned by lust and hate and ignorance, 1094
‘ Because he pitied “flesh,” so circumstanced, he
sought on their account the joy of wisdom. Why
then would you molest and hinder one who seeks
to banish sorrow from the world? 1095
‘The ignorance that everywhere prevails is due
to false pernicious books (sdtras), and therefore
Bodhisattva, walking uprightly, would lead and draw
men after him. 1096
‘To obscure and blind the great world-leader, this
undertaking is impossible}, for ’tis as though in the
Great Desert a man would purposely mislead the
merchant-guide; 1097
‘So “all flesh” having fallen into darkness, ignorant
of where they are going, for their sakes he would
light the lamp of wisdom ; say then! why would you
extinguish it? 1098
‘All flesh engulphed and overwhelmed in the great
sea of birth and death, this one prepares the boat of
wisdom ; say then! why destroy and sink it? 1099
why would you
extinguish it? 1098
‘All flesh engulphed and overwhelmed in the great
sea of birth and death, this one prepares the boat of
wisdom ; say then! why destroy and sink it? 1099
‘Patience is the sprouting of religion, firmness
1 In the sense of ‘not commendable.’
III, 13. DEFEATS MARA. 155
its root, good conduct is the flower, the enlightened
heart the boughs and branches, 1100
‘Wisdom supreme the entire tree, the “transcendent law!” the fruit, its shade protects all
living things; say then! why would you cut it
down? II01
‘Lust, hate, and ignorance, (these are) the rack
and bolt, the yoke placed on the shoulder of the
world; through ages long he has practised austerities
to rescue men from these their fetters, 1102
‘He now shall certainly attain his end, sitting
on this right-established throne; (seated) as all
the previous Buddhas, firm and compact like a
diamond; 1103
‘Though all the earth were moved and shaken,
yet would this place be fixed and stable; him, thus
fixed and well assured, think not that you can overturn, 1104
‘Bring down and moderate your mind’s desire,
banish these high and envious thoughts, prepare
yourselves for right reflection, be patient in your
services. I105
Mara hearing these sounds in space, and seeing
Bodhisattva still unmoved, filled with fear and
banishing his high and supercilious thoughts, again
took up his way to heaven above; 1106
Whilst all his host (were scattered), o’erwhelmed
with grief and disappointment, fallen from their
high estate, ’reft of their warrior pride, their warlike
weapons and accoutrements thrown heedlessly and
cast away mid woods and deserts. 1107
Like as when some cruel chieftain slain, the hateful
1 Anuttara-dharma.
I 56 FO-SHO-HING-TSAN-KING. TIT, 13.
band is all dispersed and scattered, so the host of
Mara disconcerted, fled away. The mind of Bodhisattva (now reposed) peaceful and quiet. 1108
The morning sun-beams brighten with the dawn,
the dust-like mist dispersing, disappears; the moon
and stars pale their faint light, the barriers of the
night are all removed, 1109
Whilst from above a fall of heavenly flowers pay
their sweet tribute to the Bodhisattva. 1110.
VarGa 14. O-wEI-SAN-Pou-TI (ABHISAMBODHI)!.
Bodhisattva having subdued Mara, his firmly fixed
mind at rest, thoroughly exhausting the first principle of truth*, he entered into deep and subtle
contemplation, I111
Self-contained. Every kind of Samadhi in order
passed before his eyes. During the first watch he
entered on ‘right perception’, and in recollection all
former births passed before his eyes; 1112
Born in such a place, of such a name, and downwards
to his present birth, so through hundreds, thousands,
myriads, all his births and deaths he knew; 1113
Countless in number were they, of every kind and
sort; then knowing, too, his family relationships,
great pity rose within his heart. 1114
1114
This sense of deep compassion passed, he once
again considered ‘all that lives, and how they
moved within the six‘ portions of life’s revolution,
no final term to birth and death; 1115
? The condition that looks wisdom face to face.
* «Eternally exhausting the highest truth’ (paramartha).
* The word for ‘ perception’ is vedana (sheu).
‘ The six modes of birth (transmigration).
IIT, 14. O-WEI-SAN-POU-TI. 157
Hollow all, and false and transient (unfixed)
as the plantain tree, or as a dream, or phantasy.
Then in the middle watch of night, he reached to
knowledge (eyes) of the pure Devas}, 1116
And beheld before him every creature, as one sees
‘images upon a mirror; all creatures born and born
again to die, noble and mean, the poor and rich, 1117
Reaping the fruit of right or evil doing, and
sharing happiness or misery in consequence. First
he considered and distinguished evil-doers (works),
that such must ever reap an evil birth; 1118
Then he considered those who practise righteous
deeds, that these must gain a place with men or
gods; but those again born in the nether hells, (he
saw) participating in every kind of misery; 1119
Swallowing (drinking) molten brass (metal), the
iron skewers piercing their bodies, confined within
the boiling caldron, driven and made to enter the
fiery oven (dwelling), 1120
Food for hungry, long-toothed dogs, or preyed
upon by brain-devouring birds; dismayed by fire,
then (they wander through) thick woods, with leaves
like razors gashing their limbs, 1121
While knives divide their (writhing) bodies, or
hatchets lop their members, bit by bit; drinking the
bitterest poisons, their fate yet holds them back
from death. 1122
Thus those who found their joy in evil deeds, he
saw receiving now their direst sorrow; a momentary
taste of pleasure here, a dreary length of suffering
there; 1123
A laugh or joke because of others’ pain, a crying
1 Deva sight.
I 58 FO-SHO-HING-TSAN-KING. IIT, 14.
out and weeping now at punishment received. Surely
if living creatures saw the consequence of all their
evils deeds, self-visited, 1124
With hatred would they turn and leave them,
fearing the ruin following—the blood and death.
He saw, moreover, all the fruits of birth as beasts,
each deed entailing its own return, 1125
(And) when death ensues born in some other form
(beast shape), different in kind according to the deeds.
Some doomed to die for the sake of skin or flesh’,
some for their horns or hair or bones or wings, 1126
Others torn or killed in mutual conflict, friend or
relative before, contending thus; (some) burthened
with loads or dragging heavy weights, (others)
pierced and urged on by pricking goads, 1127
Blood flowing down their tortured forms, parched
and hungry—no relief afforded; then, turning round,
(he saw) one with the other struggling, possessed of
no independent strength; 1128
Flying through air or sunk in deep water, yet no
place as a refuge left from death. He saw, moreover, those, misers and covetous, born now as hungry
ghosts, 1129
Vast bodies like the towering mountain, with
mouths as small as any needle-tube, hungry and
thirsty, nought but fire and poison’d flame to enwrap their burning forms within. 1130
Covetous, they would not give to those who
sought, or duped the man who gave in charity, now
born among the famished ghosts, they seek for food,
but cannot find withal. 1131
The refuse of the unclean man they fain would
1 That is, some born as beasts, whose hides are of value, and
for which they are killed.
III, 14. O-WEI-SAN-POU-TI. 159
eat, but this is changed and lost (before it can be
eaten); oh! if a man believes that covetousness is
thus repaid, as in their case, 1132
Would he not give his very flesh in charity
even as Sivi raga did! Then, once more (he saw),
those reborn as men, with bodies like some foul
sewer, 1133
Ever moving 'midst the direst sufferings, born
from the womb to fear and trembling, with body
tender, touching anything its feelings painful, as if
cut with knives; 1134
Whilst born in this condition, no moment free
from chance of death, labour, and sorrow, yet
seeking birth again, and being born again, enduring
pain. 1135
Then (he saw those who) by a higher merit were
enjoying heaven; a thirst for love ever consuming
them, their merit ended with the end of life, the
five signs’ warning them of death (their beauty
fades), 1136
Just as the blossom that decays, withering away,
is robbed of all its shining tints; not all their associates, living still, though grieving, can avail to save
the rest; 1137
The palaces and joyous precincts empty now, the
Devts all alone and desolate, sitting or asleep upon
the dusty earth, weep bitterly in recollection of their
loves; 1138
Those who are born, sad in decay; those who are
dead, belovéd, cause of grief; thus ever struggling
on, preparing future pain, covetous they seek the
joys of heaven, 1139
1 The five signs are the indications of a Deva’s life in heaven
coming to an end.
160 FO-SHO-HING-TSAN-KING. IIT, 14.
Obtaining which, these sorrows come apace; despicable joys! oh, who would covet them! using such
mighty efforts (means) to obtain, and yet unable
thence to banish pain. 1140
Alas, alas! these Devas, too, alike deceived—no
difference is there! thro’ lapse of ages bearing suffering, striving to crush desire and lust, 1141
Now certainly expecting long reprieve, and yet
once more destined to fall! in hell enduring every
kind of pain, as beasts tearing and killing one the
other, 1142
As Pretas parched with direst thirst, as men worn
out, seeking enjoyment; although, they say, when
born in heaven, ‘then we shall escape these greater
ills, 1143
Deceived, alas! no single place exempt, in every
birth incessant pain! Alas! the sea of birth and death
revolving thus—an ever-whirling wheel— 1144
no single place exempt, in every
birth incessant pain! Alas! the sea of birth and death
revolving thus—an ever-whirling wheel— 1144
All flesh immersed within its waves cast here and
there without reliance! thus with his pure Deva
eyes he thoughtfully considered the five domains of
life. 1145
He saw that all was empty and vain alike! with no
dependence! like the plantain or the bubble. Then,
on the third eventful watch, he entered on the deep,
true’ apprehension?; 1146
He meditated on the entire world of creatures,
whirling in life’s tangle, born * to sorrow; the crowds
who live, grow old, and die, innumerable for multitude, 1147
, 4 for
2 That is, the deep apprehension of truth.
® Sorrow self-natured.
III, 14. O-WEI-SAN-POU-TI. 161
Covetous, lustful, ignorant, darkly-fettered, with
no way known for final rescue. Rightly considering,
inwardly he reflected from what source birth and
death proceed; 1148
He was assured that age and death must come
from birth as from a source. For since a man has
born with him a body, that body must inherit pain
(disease). 1149
Then looking further whence comes birth, he saw
it came from life-deeds done elsewhere; then with his
Deva-eyes scanning these deeds, he saw they were
not framed by Isvara; 1150
They were not self-caused, they were not personal
existences, nor were they either uncaused ; then, as
one who breaks the first bamboo joint finds all the
rest easy to separate, 1151
Having discerned the cause of birth and death, he
gradually came to see the truth; deeds come from
up4d4na (cleaving), like as fire which catches hold
of grass; 1152
U padana (tsu) comes from tvzsh4 (ngai), just
as a little fire enflames the mountains; tvzsh#4
comes from vedan4 (shau), (the perception of pain
and pleasure, the desire for rest); 1153
As the starving or the thirsty man seeks food and
drink, so ‘sensation’ (perception) brings ‘desire’
for life; then contact (sparsa) is the cause of all
sensation, producing the three kinds of pain or
pleasure, 1154
Even as by’art of man the rubbing wood produces fire for any use or purpose; sparsa (contact) is born from the six entrances (4yatanas)!,
1 The six organs of sense.
[19] M
162 FO-SHO-HING-TSAN-KING. III, 14.
(a man is blind because he cannot see the
light)?; 1155
The six entrances are caused by name and
thing, just as the germ grows to the stem and
leaf; name and thing are born from knowledge
(vig#ana), as the seed which germinates and brings
forth leaves. 1156
Knowledge, in turn, proceeds from name and
thing, the two are intervolved leaving no remnant;
by some concurrent cause knowledge engenders
name and thing, whilst by some other cause concurrent, name and thing engender knowledge; 1157
Just as a man and ship advance together, the
water and the land mutually involved?; thus knowledge brings forth name and thing; name and
thing produce the roots (4yatanas); 1158
The roots engender contact; contact again brings
forth sensation; sensation brings forth longing
desire; longing desire produces up4d4na; 1159
Up&dana is the cause of deeds; and these again
engender birth; birth again produces age and death ;
so does this one incessant round 1160
Cause the existence of all living things. Rightly
illumined, thoroughly perceiving this, firmly established, thus was he enlightened; destroy birth, old
age and death will cease; 1161
Destroy bhava then will birth cease; destroy
‘cleaving’ (updd4na) then will bhava end; destroy
tvishv4 (desire) then will cleaving end; destroy
sensation then will tyzshz& end; 1162
1 This clause is obscure, it may mean, ‘blind to darkness therefore he sees.’
2 It is difficult to catch the meaning here; literally translated the
passage runs thus: ‘ Water and dry land cause mutual involution.’
III, 14. O-WEI-SAN-POU-TI, 163
Destroy contact then will end sensation; destroy the six entrances, then will contact cease;
the six entrances all destroyed, from this, moreover,
names and things will cease; 1163
Knowledge destroyed, names and things!
will cease; samsk4ra (names and things) destroyed,
then knowledge perishes ; ignorance destroyed, then
the samsk4ra? will die; the great Azshi was thus perfected in wisdom (sambodhi). 1164
Thus perfected, Buddha then devised for the
world’s benefit the eightfold path, right sight,
‘and so on, the only true path for the world to
tread. 1165
Thus did he complete the end (destruction) of
‘self, as fire goes out for want of grass; thus he had
done what he would have men do; he first had
found the way of perfect knowledge; 1166
He finished thus the first great lesson (paramartha); entering the great Azshi’s house’, the
darkness disappeared; light coming on, perfectly
silent, all at rest, 1167
He reached at last the exhaustless source of
truth (dharma); lustrous with all wisdom the great
Rishi sat, perfect in gifts, whilst one convulsive
throe shook the wide earth. 1168
And now the world was calm again and bright,
when Devas, Nagas, spirits, all assembled, amidst
the void raise heavenly music, and make their
offerings as the law‘ directs; 1169
A gentle cooling breeze sprang up around, and
1 Here evidently equivalent to samsk4ra.
3 SamskAra, i.e. the five skandhas, or constituents of individual life.
® Te. attained Nirvana.
‘ “As the law directs ;’ that is, ‘religious offerings’ (dharma d4na).
M 2
164 FO-SHO-HING-TSAN-KING. II, 14.
from the sky a fragrant rain distilled; exquisite
flowers, not seasonable', bloomed ; sweet fruits before
their time were ripened; 1170
Great Mand4ras?, and every sort of heavenly precious flower, from space in rich confusion fell, as
tribute® to the illustrious monk. 1171
Creatures of every different kind were moved
one towards the other lovingly; fear and terror
altogether put away, none entertained a hateful
thought; 1172
1171
Creatures of every different kind were moved
one towards the other lovingly; fear and terror
altogether put away, none entertained a hateful
thought; 1172
And all things living in the world with faultless
men‘ consorted freely; the Devas giving up their
heavenly joys, sought rather to alleviate the sinner’s sufferings; 1173
Pain and distress grew less and less, the moon of
wisdom waxed apace; whilst all the Azshis of the
Ikshvaku clan who had received a heavenly
birth, 1174
Beholding Buddha thus benefitting men, were
filled with joy and satisfaction; and whilst throughout the heavenly mansions religious offerings fell as
raining flowers, 1175
The Devas and the Naga spirits ®, with one voice,
praised the Buddha's virtues; men seeing the religious offerings, hearing, too, the joyous hymn of
praise, 1176
Were all rejoiced in turn; they leapt for unre-
1 ‘Not seasonable;’ that is, out of season ; or, before their season.
* The Mah& Mandara, or Mand4rava; one of the five trees of
the paradise of Indra (Wilson); the Erythrina fulgens. See
Burnouf, Lotus, p. 306.
* As a religious offering to the Muni-lord.
“ Wou lau gin, leakless men. It means that all things living
consorted freely with the good.
* The Devas, Nagas, and heavenly spirits (kwei shin).
IIT, 14. O-WEI-SAN-POU-TI. 165
strained joy; Mara, the Devaraga, only, felt in his
heart great anguish. 1177
Buddha for those seven days, in contemplation lost,
his heart at peace, beheld and pondered on the Bodhi
tree, with gaze unmoved and never wearying: 1178
‘Now resting here, in this condition, I have obtained,’ he said, ‘my ever-shifting! heart’s desire,
and now at rest I stand, escaped from self?’ The
eyes of Buddha? then considered ‘all that lives,’ 1179
And forthwith rose there in him deep compassion; much he desired to bring about their welfare
(purity), but how to gain for them that most excellent
deliverance, 1180
From covetous desire, hatred, ignorance, and false
teaching (this was the question); how to suppress
this sinful heart by right direction; not by anxious
use of outward means, but by resting quietly in
thoughtful silence. 1181
Now looking back and thinking of his mighty
vow, there rose once more within his mind a wish to
preach the law; and looking carefully throughout
the world, he saw how pain and sorrow ripened and
increased everywhere. 1182
Then Brahma-deva knowing his thoughts, and
considering ‘ it right to request him to advance religion for the wider spread of the Brahma-glory, in
the deliverance of all flesh from sorrow, 1183
1 My heart which has experienced constant and differing birthchanges.
* Wou-ngo, in a condition without personal (ngo) limitations.
The sense seems to be, that, by casting away the limitations of the
finite, he had apprehended the idea of the infinite.
® The eye of Buddha; the last of the pafitatakkhus, for which
see Childers, Pali Dict. sub voce.
* The sense may be, ‘thinking that he ought to be requested to
preach.’
The sense seems to be, that, by casting away the limitations of the
finite, he had apprehended the idea of the infinite.
® The eye of Buddha; the last of the pafitatakkhus, for which
see Childers, Pali Dict. sub voce.
* The sense may be, ‘thinking that he ought to be requested to
preach.’
166 FO-SHO-HING-TSAN-KING. III, 14.
Coming, beheld upon the person of the reverend
monk all the distinguishing marks of a great preacher,
visible in an excellent degree; fixed and unmoved (he
sat) in the possession of truth and wisdom, 1184
Free from all evil impediments, with a heart
cleansed from all insincerity or falsehood. Then
with reverent and a joyful heart, (great Brahma
stood and) with hands joined, thus made known his
request: 1185
‘What happiness in all the world so great as
when a loving master meets the unwise; the world
with all its occupants, filled with impurity and dire
confusion?, 1186
‘With heavy grief oppressed, or, in some cases,
lighter sorrows, (waits deliverance); the lord of
men, having escaped by crossing the wide and
mournful sea of birth and death, 1187
‘We now entreat to rescue others—those struggling creatures all engulphed therein; as the just
worldly man, when he gets profit, gives some rebate
withal’, 1188
‘So the lord of men enjoying such religious gain,
should‘ also give somewhat to living-things. The
world indeed is bent on large personal gain, and
hard it is to share one’s own with others; 1189
‘O! let your loving heart be moved with pity
towards the world burthened® with vexing cares.’
.
1 In the sense of ‘the uninstructed.’
® With sense-pollution and distracted heart, oppressed with
heavy grief, or, may be, with lighter and less grievous sorrow.
5 These lines are obscure; the sense, however, is plainly that
given in the text.
« In the way of request, ‘ would that the lord of men,’ &c.
* Oppressed amidst oppressions (calamities).
TIT, 14. O-WEI-SAN-POU-TI, 167
Thus having spoken by way of exhortation, with
‘reverent mien he turned back to the Brahma
heaven., 1190
Buddha regarding the invitation of Brahma-deva
rejoiced at heart, and his design was strengthened ;
greatly was his heart of pity nourished, and purposed
was his mind to preach. 1191
Thinking he ought to beg some food, each of
the four kings offered him a Patra; Tath4gata', in
fealty to religion, received the four and joined
them all in one. 1192
And now some merchant men were passing by, to
whom ‘a virtuous friend ?,’ a heavenly spirit, said :
‘The great Azshi, the venerable monk, is dwelling
in this mountain grove, 1193
‘(Affording) in the world a noble field for merit 8;
go then and offer him a sacrifice!’ Hearing the
summons, joyfully they went, and offered the first
meal religiously. 1194
Having partaken of it, then he deeply pondered,
who first should hear the law‘; he thought at once
of Arada Kalama and Udraka RAmaputra, 1195
1194
Having partaken of it, then he deeply pondered,
who first should hear the law‘; he thought at once
of Arada Kalama and Udraka RAmaputra, 1195
1 Here the Buddha is called Tathagata. It is a point to be
observed that this title is only used after the Bodhisattva’s enlightenment.
* There is a great deal said in Buddhist books about this expression ‘virtuous,’ or, ‘good friend.’ In general it means Bodhi or
wisdom. It is used also in Zend literature to denote the sun
(mithra); see Haug (Parsis), p. 209.
® That is, giving the world a noble opportunity of obtaining
religious merit. The expression ‘field for merit’ is a common one,
as we say, ‘field for work,’ ‘ field for usefulness,’ and so on.
* Who ought to be first instructed in religion; or, who should
hear the first religious instruction (sermon). The first sermon is
that which is sometimes called ‘the foundation of the kingdom of
righteousness.’ It is given further on,
168 FO-SHO-HING-TSAN-KING. III, 14.
As being fit to accept the righteous law; but now
they both were dead. Then'next he thought of
the five men, that they were fit to hear the first
sermon. 1196
Bent then on this design to preach Nirvaza', as
the sun’s glory bursts thro’ the darkness, so went
he on towards Benares, the place where dwelt the
ancient Azshis; 1197
With eyes as gentle as the ox king’s, his pace as
firm and even as the lion’s, because he would convert the world he went on towards the Kasi?
city; 1198
Step by step, like the king of beasts, did he
advance watchfully through the grove of wisdom
(Uruvilva wood). 1199
Varca 15. TurNING THE LAW-WHEEL 3.
Tathagata piously composed and silent, radiant
with glory, shedding light around, with unmatched
dignity advanced alone, as if surrounded by a crowd
of followers. 1200
Beside the way he encountered a young Brahman‘, whose name was Upaka'; struck® with the
1 To preach the law of perfect quietude (quiet extinction ; that
is, quietness or rest, resulting from the extinction of sorrow).
* That is, Benares.
® Concerning this expression, which means ‘establishing the
dominion of truth,’ see Childers, P4li Dict., sub voce pavatteti.
‘ A BrahmaAfrin, a religious student, one who was practising
a life of purity.
5 Called ‘Upagana’ by Burnouf (Introd. p. 389), and in the
Lalita Vistara an Agivaka (hermit), (Foucaux, 378). For some
useful remarks on this person’s character, see Etudes Buddhiques
(Leon Féer), pp. 15, 16, 17.
* So I construe ‘4ih 4i;’ it means ‘ taken by,’ or ‘attracted by’
III, 15. TURNING THE LAW-WHEEL. 169
deportment of the Bhikshu, he stood with reverent
mien on the road side; 1201
Joyously he gazed at such an unprecedented
sight, and then, with closed hands, he spake?
as follows: ‘The erowds who live around are
stained with sin, without a pleasing feature, void
of grace, 1202
169
deportment of the Bhikshu, he stood with reverent
mien on the road side; 1201
Joyously he gazed at such an unprecedented
sight, and then, with closed hands, he spake?
as follows: ‘The erowds who live around are
stained with sin, without a pleasing feature, void
of grace, 1202
‘And the great world’s heart is everywhere disturbed; but you alone, your senses all composed,
with visage shining as the moon when full, seem
to have quaffed the water of the immortals’
stream; 1203
.‘ The marks of beauty yours, as the great man’s
(Mah4purusha); the strength of wisdom, as an allsufficient (independent) king’s (samr&g); what you
have done must have been wisely done, what then
your noble tribe and who your master?’ 1204
Answering he said, ‘I have no master; no
honourable tribe; no point of excellence; selftaught in this profoundest doctrine, I have arrived
at superhuman wisdom®. 1205
‘That which behoves the world to learn, but
through the world no learner found, 1 now myself
the demeanour of the mendicant (Bhikshu). This incident is introduced as the first instance of Buddha’s mendicant life and its
influence on others.
1 Or, ‘he questioned thus.’
* ‘Nothing that has been conquered.’
® I have attained to that which man has not attained. That is,
I have arrived at superhuman wisdom. It appears to me that this
point in Buddha’s history is a key to the whole system of his
religion. He professes to have grasped absolute truth (the word
‘absolute’ corresponds with ‘ unfettered’); and by letting go the
finite, with its limitations and defilements, to have passed into the
free, boundless, unattached infinite.
170 FO-SHO-HING-TSAN-KING. Ill, 13.
and by myself! have learned throughout ;’tis rightly
called Sambodhi (Aing kioh); 1206
‘That hateful family of griefs the sword of wisdom
has destroyed ; this then is what the world has named,
and rightly named, the “chiefest victory.” 1207
‘Through all Benares soon will sound the drum
of life, no stay is possible—I have no name *—nor
do I seek profit or pleasure, 1208
‘But simply to declare the truth; to save men
(living things) from pain, and to fulfil my ancient
oath, to rescue all not yet delivered. 1209
‘The fruit of this my oath is ripened now, and I
will follow out my ancient vow. Wealth, riches,
self all given up, unnamed, I still am named
“Righteous Master%.” 1210
‘And bringing profit to the world (empire), I also
have the name “Great Teacher‘;” facing sorrows, not swallowed up by them, am I not rightly
called Courageous Warrior? 1211
‘If not a healer of diseases, what means the name
of Good Physician? seeing the wanderer, not
showing him the way, why then should I be called
“Good Master-guide?” 1212
‘Like as the lamp shines in the dark, without a
1211
‘If not a healer of diseases, what means the name
of Good Physician? seeing the wanderer, not
showing him the way, why then should I be called
“Good Master-guide?” 1212
‘Like as the lamp shines in the dark, without a
1 This assertion is a fundamental one (see Mr. Rhys Davids’
Dhamma-fakka-ppavattana-sutta, Sacred Books of the East, vol. xi,
throughout) ; so that Buddha disclaims any revelation in the sense
of the result of a higher wisdom than his own. The cloud, in
fact, of sin moved away, the indwelling of light, by itself, revealed
itself.
3 «T am a voice.’
® (Called by the) not-called name, ‘ Master of righteousness.’
* Here follow a list of names applied to Tathagata in virtue
of his office. He gives up his name Gautama, and claims to be
known only by his religious titles.
III, 15. TURNING THE LAW-WHEEL. 17!
purpose of its own, self-radiant, so burns the lamp
of the Tathagata, without the shadow of a personal
feeling. 1213
‘Bore wood in wood, there must be fire; the wind
blows of its own free self in space; dig deep and
you will come to water; this is the rule of selfcausation. 1214
‘All the Munis who perfect wisdom, must do so at
Gaya; and in the K4si country they must first turn
the Wheel of Righteousness.’ 1215
The young Brahman Upaka, astonished, breathed
the praise of such strange doctrine}, and called to
mind like thoughts he had before experienced?; lost
in thought at the wonderful occurrence, 1216
At every turning of the road he stopped to think;
embarrassed in every step he took. Tathagata
proceeding slowly onwards, came to the city of
K4si, 1217 °
The land so excellently adorned as the palace of
Sakradevendra; the Ganges and Baraz45, two twin
rivers flowed amidst; 1218
The woods and flowers and fruits so verdant, the
peaceful cattle wandering together, the calm retreats
1 Sighed ‘oh!’ and praised in under tone the strange behaviour
of Tathagata.
* Or perhaps the following translation is better : ‘following in
mind the circumstances which led to the strange encounter.’
* The account in the text makes the city of Benares to be
between the Ganges and the Baramz4 or Varam4; General Cunningham (Archzolog. Report, vol. i, p. 104) says, ‘ The city of Benares
is situated on the left bank of the Ganges, between the Barna
Nadi on the north-east and the Asi Nala on the south-west. The
Barna is a considerable rivulet which rises to the north of Allahabad, and has a course of about roo miles. The Asi is a mere
brook of no length.’
172 FO-SHO-HING-TSAN-KING, III, 1g.
free from vulgar noise, such was the place where the
old Rishis dwelt. 1219 ;
Tathagata glorious and radiant, redoubled the
brightness of the place; the son of the Kauzdinyatribe (Kauvdinya-kulaputra), and next Dasabalakasyapa, 1220
And the third Vashpa, the fourth Asvagit, the fifth
called Bhadra, practising austerities as hermits, 1221
1219 ;
Tathagata glorious and radiant, redoubled the
brightness of the place; the son of the Kauzdinyatribe (Kauvdinya-kulaputra), and next Dasabalakasyapa, 1220
And the third Vashpa, the fourth Asvagit, the fifth
called Bhadra, practising austerities as hermits, 1221
Seeing from far Tathagata approaching, sitting
together all engaged in conversation, (said), ‘ This
Gautama, defiled by worldly indulgence, leaving the
practice of austerities, 1222
‘ Now comes again to find us here, let us be careful
not to rise in salutation, nor let us greet him when he
comes, nor offer him the customary refreshments; 1223
‘Because he has broken his first vow, he has no
claim to hospitality ;’ [for men on seeing an approaching guest by rights prepare things for his
present and his after wants, 1224
They arrange a proper resting-couch, and take on
themselves care for his comfort.]!~ Having spoken
thus and so agreed, each kept his seat, resolved and
fixed. 1225
And now Tath4gata slowly approached, when, lo!
these men unconsciously, against their vow, rose
and invited him to take a seat; offering to take his
robe and Patra, 1226
They begged to wash and rub his feet, and asked
him what he required more; thus in everything
attentive, they honour’d him and offered all to him
as teacher. 1227
They did not not cease however to address him
* This [ ] seems to be parenthetical.
III, 15. TURNING THE LAW-WHEEL. 173
still as Gautama, after his family. Then spake the
Lord to them and said: ‘Call me not after my
private name, 1228
‘For it is a rude and careless way of speaking to
one who has obtained Arhatship?; but whether
men respect or disrespect me, my mind is undisturbed and wholly quiet; 1229
‘But you *—your way is not so courteous, let go,
I pray, and cast away your fault. Buddha can save
the world ;. they call him, therefore, Buddha; 1230
‘ Towards all living things, with equal heart he
looks as children, to call him then by his familiar
name is to despise a father; this is sin‘,’ 1231
Thus Buddha, by exercise of mighty love, in deep
compassion spoke to them; but they, from ignorance
and pride, despised the only wise® and true one’s
words, 1232
They said that first he practised self-denial, but
having reached thereby no profit, now giving rein to
body, word, and thought ®, how by these means (they
asked) has he become a Buddha? 1233
Thus equally entangled by doubts, they would
not credit that he had attained the way. Thoroughly
versed in highest truth, full of all-embracing wisdom, 1234
1 The address ‘ Bho Gotama’ or ‘Gotama,’ according to Childers
(Pali Dict. p. 150), was an appellation of disrespect used by unconverted Brahmins in addressing Buddha. The title Gautama Buddha
is rarely met with in Northern translations.
3 The Arhat is the highest grade among the Buddhist saints.
See Burnouf, Introd. p. 295.
* Here the appeal is to them as religious persons.
* Or, is the sin of dishonouring a father.
The title Gautama Buddha
is rarely met with in Northern translations.
3 The Arhat is the highest grade among the Buddhist saints.
See Burnouf, Introd. p. 295.
* Here the appeal is to them as religious persons.
* Or, is the sin of dishonouring a father.
5 The true words of the Only Enlightened ; that is, of the Buddha.
6 Bh for .
174 FO-SHO-HING-TSAN-KING, III, 15.
Tathagata on their account briefly declared to
them the one true way; the foolish masters practising austerities, and those who love to gratify their
senses, 1235
He pointed out to them these two distinctive
classes}, and how both greatly erred. ‘Neither of
these (he said) has found the way of highest wisdom, nor are their ways of life productive of true
rescue. 1236
‘ The emaciated devotee by suffering produces in
himself confused and sickly thoughts, not conducive
even to worldly knowledge, how much less to
triumph over sense! 1237
‘For he who tries to light a lamp with water, will
not succeed in scattering the darkness, (and so the
man who tries) with worn-out body to trim the lamp
of wisdom shall not succeed, nor yet destroy his
ignorance or folly. 1238
‘Who seeks with rotten wood to evoke the fire
will waste his labour and get nothing for it; but
boring hard wood into hard, the man of skill
forthwith gets fire for his use; 1239
‘In seeking wisdom then it is not by these au-_
sterities a man may reach the law of life. But
(likewise) to indulge in pleasure is opposed to
right, this is the fool’s barrier against wisdom’s
light; 1240
‘The sensualist cannot comprehend the Sfittras or
the Sastras, how much less the way of overcoming
all desire! As some man grievously afflicted eats
food not fit to eat, 1241
‘And so in ignorance aggravates his sickness, so
1 The two extremes.
III, 1g. TURNING THE LAW-WHEEL. 175
how can he get rid of lust who pampers lust ?
Scatter the fire amid the desert grass, dried by the
sun, fanned by the wind, 1242
‘The raging flames who shall extinguish ? Such
is the fire of covetousness and lust (or, hankering
lust), I, then, reject both these extremes, my
heart keeps i in the middle way. 1243
‘All sorrow at an end and finished, I rest at peace,
all error put away; my true sight?! greater than the
glory of the sun, my equal and unvarying wisdom, vehicle of insight, 1244
‘Right words® as it were a dwelling-place,
wandering through the pleasant groves of right
conduct‘, making a right life’ my _ recreation, walking along the right road of proper
means®, 1245
‘My city of refuge in right recollection’, and
my sleeping couch right meditation®; these are
the eight even and level roads® by which to avoid
the sorrows of birth and death; 1246
‘Those who come forth by these means from the
slough, doing thus, have attained the end; such
shall fall neither on this side or the other, amidst
the sorrow-crowd of the two periods’, 1247
‘ The tangled sorrow-web of the three worlds by
this road alone can be destroyed; this is my own
way, unheard of before; by the pure eyes of the
true law, 1248
1 Samyag drishA. * Samyak samkalpa.
® Samyag vad. * Samyak karma.
® Samyag 4giva. * Samyag vy4y4ma.
7 Samyak smriti. * Samyak samadhi.
® The right roads (orthodox ways).
1 Or rather, of the ‘two ages;’ this age and the next.
176 FO-SHO-HING-TSAN-KING. II, 15.
‘Impartially seeing the way of escape, I, only I,
now first make known this way; thus I destroy the
hateful company of Tvzshz4’s! host, the sorrows of
birth and death, old age, disease, 1249
‘And all the unfruitful aims of men, and other
springs of suffering. There are those who warring
against desire are still influenced by desire; who
whilst possessed of body, act as tho’ they had
none; 1250
‘Who put away from themselves all sources of
true merit, briefly will I recount their sorrowful
lot. Like smothering a raging fire, though carefully
put out, yet a spark left, 1251
‘So in their abstraction, still the germ of “1%,” the
source’ of great sorrow still surviving, perpetuates
the suffering caused by lust (tv¢sh4), and the evil
consequences of every kind of deed survive; 1252
‘These are the sources of further pain, but let these
go and sorrow dies, even as the seed of corn taken
‘from the earth and deprived of water dies; 1253
‘The concurrent causes not uniting, then the bud
and leaf cannot be born; the intricate bonds of every
kind of existence, from the Deva down to the evil
ways of birth, 1254
‘Ever revolve and never cease; all this is produced from covetous desire; falling from a high
estate to lower ones, all is the fault of previous
deeds; 1255
‘But destroy the seed of covetousness and the
rest, then there will be no intricate binding, but all
1 For some account of Trishn4, Pali Tasha, see Rhys Davids
(op. cit.), p. 149 note.
* The germ of self; that is, of individual existence.
* Having the nature of great sorrow.
III, 15. TURNING THE LAW-WHEEL. 177
effect of deeds destroyed, the various degrees of
sorrow then will end for good; 1256
‘Having this, then, we must inherit that; destroying this, then that is ended too; no birth, old
age, disease, or death; no earth, or water, fire, or
wind; 1257
‘No beginning, end, or middle; and no deceptive
systems of philosophy ; this is the standpoint of wise
men and sages; the certain and exhausted termination, (complete Nirvaza). 1258
‘Such do the eight right ways declare; this one
expedient has no remains; that which the world
sees not, engrossed by error (I declare), 1259
‘I know the way to sever all these sorrow-sources ;
the way to end them is by right reason, meditating
on these four highest truths, following and perfecting this highest wisdom. 1260
‘This is what means the “knowing” sorrow; this
is to cut off the cause of all remains of being; these
destroyed, then all striving, too, has ended, the
eight right ways have been assayed. 1261
1260
‘This is what means the “knowing” sorrow; this
is to cut off the cause of all remains of being; these
destroyed, then all striving, too, has ended, the
eight right ways have been assayed. 1261
‘(Thus, too), the four great truths have been
acquired, the eyes of the pure law completed. In
these four truths, the equal (i.e. true or right)
eyes not yet born, 1262
‘There is not mention made of gaining true deliverance, it is not said what must be done is done,
nor that all (is finished), nor that the perfect truth
has been acquired. 1263
‘But now because the truth is known, then by
myself is known “deliverance gained,” by myself is known that “all is done,” by myself is
known “the highest wisdom.”’ 1264
And having spoken thus respecting truth, the
(19) N
178 FO-SHO-HING-TSAN-KING. Ill, 15.
member of the Kauzdinya family, and eighty thousand of the Deva host, were thoroughly imbued
with saving knowledge; 1265
They put away defilement from themselves, they
got the eyes of the pure law; Devas and earthly
masters thus were sure, that what was to be done
was done. 1266
And now with lion-voice he joyfully enquired, and
asked Kauzdinya, ‘Knowest thou yet?’ Kausdinya forthwith answered Buddha, ‘I know the
mighty master’s law;’ 1267
And for this reason, knowing it, his name was
AgiAta Kaunainya (Agata, known). Amongst all
the disciples of Buddha, he was the very first in
understanding. 1268
Then as he understood the sounds of the true
law, hearing (the words of) the disciple—all the
earth spirits together raised a shout triumphant,
‘Well done! deeply seeing (the principles of) the
law, 1269
‘Tathagata, on this auspicious day, has set revolving that which never yet revolved, and far and
wide, for gods and men, has opened the gates of
immortality’, 1270
‘(Of this wheel) the spokes are the rules of pure
conduct ; equal contemplation, their uniformity of
length; firm wisdom is the tire; modesty and
thoughtfulness, the rubbers (sockets in the nave
in which the axle is fixed); 1271
‘Right reflection is the nave; the wheel itself
the law of perfect truth; the right truth now
} The way or gate of sweet dew.
. IM, 1g. TURNING THE LAW-WHEEL. 179
has gone forth in the world, not to retire before
another teacher.’ 1272
Thus the earth spirits shouted, the spirits of the
air took up the strain, the Devas all joined in
the hymn of praise, up to the highest Brahma
heaven. 1273
The Devas of the triple world, now hearing what
the great Azshi taught, in intercourse together
spoke, ‘The widely-honoured Buddha moves the
world! 1274
‘ Wide-spread, for the sake of all that lives, he
turns the wheel of the law of complete purity!’
The stormy winds, the clouds, the mists, all disappeared; down from space the heavenly flowers
descended; 1275
The Devas revelled in their joys celestial, filled
with unutterable gladness. 1276
180 FO-SHO-HING-TSAN-KING. IV, 16.
KIOUEN IV.
Varca 16. BimsisAra RAGA BECOMES A DISCIPLE.
1276
180 FO-SHO-HING-TSAN-KING. IV, 16.
KIOUEN IV.
Varca 16. BimsisAra RAGA BECOMES A DISCIPLE.
And now those five men, Asvagit, Vashpa, and the
others, having heard that he (Kauzdinya) ‘knew’
the law, with humble mien and self-subdued, 1277
Their hands joined, offered their homage, and
looked with reverence in the teacher's face. Tathagata, by wise expedient, caused them one by one to
embrace the law. 1278
And so from first to last the five Bhikshus obtained reason and subdued their senses, like the five
stars which shine in heaven, waiting upon the
brightening moon. 1279
At this time in the town of Ku-i? (Kusinard)
there was a noble’s son (called) Yasas; lost in
night-sleep suddenly he woke, and when he saw
his attendants all, 1280 ;
Men and women, with ill-clad bodies, sleeping,
his heart was filled with loathing; reflecting on the
root of sorrow, (he thought) how madly foolish men
were immersed in it; 1281
Clothing himself, and putting on his jewels, he
left his home and wandered forth; then on the way
he stood and cried aloud, ‘Alas! alas! what endless
chain of sorrows.’ 1282
1 The scene of this history of Yasas is generally laid in Benares ;
see Romantic Legend, p. 261; Sacred Books of the East, vol. xiii,
p. 102.
IV, 16. BIMBISARA RAGA BECOMES A DISCIPLE. 181
Tathagata, by night, was walking forth, and
hearing sounds like these, ‘Alas! what sorrow,’
_ forthwith replied, ‘You are welcome! here, on the
other hand, there is a place of rest, 1283
‘The most excellent, refreshing, Nirvama, quiet
and unmoved, free from sorrow.’ Yasas hearing
Buddha’s exhortation, there rose much joy within
his heart, 1284
And in the place of the disgust he felt, the cooling
streams of holy wisdom found their way, as when
one enters first a cold pellucid lake. Advancing
then, he came where Buddha was; 1285
His person decked with common ornaments, his
mind already freed from all defects; by power of
the good root obtained in other births, he quickly
reached the fruit of an Arhat; 1286
The secret light of pure wisdom’s virtue (li) enabled him to understand, on listening to the law;
just as a pure silken fabric! with ease is dyed a
different colour; 1287
Thus having attained to self-illumination, and
done that which was to be done, (he was converted) ;
then looking at his person richly ornamented, his
heart was filled with shame. 1288
Tathagata knowing his inward thoughts, in gathas
spoke the following words: ‘Tho’ ornamented with
jewels, the heart may yet have conquered sense;
1289
‘Looking with equal mind on all that lives, (in
such a case) the outward form does not affect religion; the body, too, may wear the ascetic’s garb,
the heart, meanwhile, be immersed in worldly
thoughts; 1290
1 Sacred Books of the East, vol. xiii, p. 105.
182 FO-SHO-HING-TSAN-KING, IV, 16.
‘Dwelling in lonely woods, yet covetous of worldly
show, such men are after all mere worldlings; the
body may have a worldly guise, the heart mount
high to things celestial; 1291
xiii, p. 105.
182 FO-SHO-HING-TSAN-KING, IV, 16.
‘Dwelling in lonely woods, yet covetous of worldly
show, such men are after all mere worldlings; the
body may have a worldly guise, the heart mount
high to things celestial; 1291
‘The layman and the hermit are the same, when
only both have banished thought of “ self,’ but if
the heart be twined with carnal bonds, what use the
marks of bodily attention ? 1292
‘He who wears martial decorations, does so because by valour he has triumphed o’er an enemy,—
so he who wears the hermit’s colour’d robe, does so
for having vanquished sorrow as his foe.’ 1293
Then he bade him come, and be a member of
his church (a Bhikshu); and at the bidding lo!
his garments changed! and he stood wholly attired
in hermit’s dress, complete; in heart and outward
look, a Sramaza. 1294
Now (Yasas) had in former days some light companions, in number fifty and four ; when these beheld
their friend a hermit, they too, one by one, attained
true wisdom [entered the true law]; 1295
By virtue of deeds done in former births, these
deeds now bore their perfect fruit. Just as when
burning ashes are sprinkled by water, the water
being dried, the flame bursts forth. 1296
So now, with those above, the Sravakas (disciples) were altogether sixty, all Arhats; entirely
obedient and instructed in the law of perfect discipleship?. So perfected he taught them further:
1297
‘Now ye have passed the stream and reached
“the other shore,” across the sea of birth and death;
1 The law of Arhats.
IV, 16. BIMBISARA RAGA BECOMES A DISCIPLE. 183
what should be done, ye now have done! and ye
may now receive the charity of others. 1298
‘Go then through every country, convert those not
yet converted; throughout the world that lies burnt
up with sorrow, teach everywhere; (instruct) those
lacking right instruction; 1299
‘Go, therefore! each one travelling by himself};
filled with compassion, go! rescue and receive.
I too will go alone, back to yonder K ia-4e? mountain; 1300
‘Where there are great Azshis, royal zshis,
Brahman X2shis too, these all dwell there, influencing
men according to their schools; 1301
‘The Rishi KAsyapa, enduring pain, reverenced
by all the country, making converts too of many,
him will I visit and convert.’ 1302
Then the sixty Bhikshus respectfully receiving
orders to preach, each according to his fore-determined purpose, following his inclination, went thro’
every land; 1303
The honour’d of the world went on alone, till he
arrived at the Kia-&e mountain, then entering a
retired religious dell, he came to where the Azshi
KAasyapa was. 1304
Now this one had a ‘fire grot’ where he offered
sacrifice, where an evil Naga dwelt *, who wandered
here and there in search of rest, through mountains
and wild places of the earth. 1305
1 In after time the disciples were not allowed to travel alone,
but two and two.
* Gay4sirsha, or Gaydstsa in the Pali (Sacred Books of the East,
vol. xiii, p. 134).
1305
1 In after time the disciples were not allowed to travel alone,
but two and two.
* Gay4sirsha, or Gaydstsa in the Pali (Sacred Books of the East,
vol. xiii, p. 134).
* The episode here translated is found amongst the Sanchi
sculptures. See Tree and Serpent Worship, plate xxiv.
184 FO-SHO-HING-TSAN-KING. IV, 16.
The honoured of the world, (wishing) to instruct
this hermit and convert him, asked him, on coming,
for a place to lodge that night. K4syapa, replying,
spake to Buddha thus: ‘I have no resting-place to
offer for the night, 1306
‘Only this fire grot where I sacrifice, this is a
cool and fit place for the purpose, but an evil dragon
dwells there, who is accustomed, as he can, to poison
men.’ 1307
Buddha replied, ‘ Permit me only, and for the
night I’ll take my dwelling there.’ K4syapa made
many difficulties, but the world-honoured one still
asked the favour. 1308
Then KAdsyapa addressed Buddha, ‘My mind
desires no controversy, only I have my fears and
apprehensions, but follow you your own good pleasure.’ 1309
Buddha forthwith stepped within the fiery grot,
and took his seat with dignity and deep reflection ;
and now the evil Naga seeing Buddha, belched
forth in rage his fiery poison, 1310
And filled the place with burning vapour. But
this could not affect the form of Buddha. Throughout the abode the fire consumed itself, the honoured
of the world still sat composed: 1311
Even as Brahma, in the midst of the kalpa-fire
that burns and reaches to the Brahma heavens, still
sits unmoved, without a thought of fear or apprehension, 1312
(So Buddha sat); the evil Naga seeing him, his
face glowing with peace, and still unchanged,
ceased his poisonous blast, his heart appeased; he
bent his head and worshipped. 1313
Kasyapa in the night seeing the fire-glow, sighed ;
IV, 16. BIMBISARA RAGA BECOMES A DISCIPLE. 185
‘Ah! alas! what misery! this most distinguished
man is also burnt up by the fiery Naga, 1314
Then K4syapa and his followers at morning light
came one and all to look. Now Buddha having
subdued the evil Naga, had straightway placed him
in his patra, 1315 ,
(Beholding which) and seeing the power of Buddha, KAsyapa conceived within him deep and secret
thoughts: ‘This Gotama,’ he thought, ‘is deeply
versed (in religion), but still he said, “Iam a master
of religion.”’ 1316
Then Buddha, as occasion offered, displayed all
kinds of spiritual changes’, influencing his (K4syapa’s)
heart-thoughts, changing and subduing them; 1317
Making his mind pliant and yielding, until at
length prepared to be a vessel of the true law, he
confessed that his poor wisdom could not compare
with the complete wisdom of the world-honoured
one. 1318
And so, convinced at last, humbly submitting,
he accepted right instruction. (Thus) U-pi-lo
(Uravilva) K4syapa, and five hundred of his followers 1319
Following their master, virtuously submissive, in
turn received the teaching of the law. K4syapa and
all his followers were thus entirely converted. 1320
(Thus) U-pi-lo
(Uravilva) K4syapa, and five hundred of his followers 1319
Following their master, virtuously submissive, in
turn received the teaching of the law. K4syapa and
all his followers were thus entirely converted. 1320
The Azshi then, taking his goods and all his sacrificial vessels, threw them together in the river, which
floated down upon the surface of the current. 1321
Nadi and Gada, brothers, who dwelt adown the
stream, seeing these articles of clothing (and the
rest) floating along the stream disorderly, 1322
1 The different wonders wrought by Buddha are detailed in
Spence Hardy’s Manual, and in the Romantic Legend of Buddha:
186 FO-SHO-HING-TSAN-KING. IV, 16.
Said, ‘Some great change has happened,’ and
deeply pained, were restlessly (concerned). The two,
each with five hundred followers, going up the
stream to seek their brother, 1323
Seeing him now dressed as a hermit, and all his
followers with him, having got knowledge of the
miraculous law—strange thoughts engaged their
minds— 1324
‘Our brother having submitted thus, we too
should also follow him (they said).’ Thus the three
brothers, with all their band of followers, 1325
Were brought to hear the lord’s discourse on the
comparison of a fire sacrifice’: (and in the discourse he taught), ‘How the dark smoke of ignorance
arises *, whilst confused thoughts, like wood drilled
into wood, create the fire, 1326
‘Lust, anger, delusion, these are as fire produced,
and these enflame and burn all living things. Thus
the fire of grief and sorrow, once enkindled, ceases
not to burn, 1327
‘Ever giving rise to birth and death ; but whilst
this fire of sorrow ceases not, yet are there two
kinds of fire, one that burns but has no fuel
left; 1328
‘So when the heart of man has once conceived
distaste for sin, this distaste removing covetous
desire, covetous desire extinguished, there is
rescue; 1329
‘If once this rescue has been found, then with it
is born sight and knowledge, by which distinguishing
1 So I translate i sse fo pi; it may mean, however, ‘in respect of
the matter of the fire comparison.’
2 This is the sermon on ‘ The Burning ;’ see Sacred Books of the
East, vol. xiii, p. 135.
IV, 16. BIMBISARA RAGA BECOMES A DISCIPLE. 187
the streams of birth and death, and practising pure
conduct, 1330
‘All is done that should be done, and hereafter
shall be no more life (bhava). Thus the thousand
Bhikshus hearing the world-honoured preach, 1331
- All defects! for ever done away, their minds
found perfect and complete deliverance. Then
Buddha for the KAsyapas’ sakes, and for the benefit
of the thousand Bhikshus, having preached, 1332
And done all that should be done, himself with
purity and wisdom and all the concourse of high
qualities excellently adorned, he gave them, as in
charity, rules for cleansing sense. 1333
The great A7shi, listening to reason, lost all regard for bodily austerities, and, as a man without
a guide, was emptied of himself, and learned
discipleship. 1334
1333
The great A7shi, listening to reason, lost all regard for bodily austerities, and, as a man without
a guide, was emptied of himself, and learned
discipleship. 1334
And now the honoured one and all his followers
go forward to the royal city? (Ragagrzha), remembering, as he did, the Magadha king, and what he
heretofore had promised. 1335.
The honoured one when he arrived, remained
within the ‘staff grove®;’ Bimbis4ra Raga hearing
thereof, with all his company of courtiers, 1336
Lords and ladies all surrounding him, came to
where the master was. Then at a distance seeing
Buddha seated, with humbled heart and subdued
presence, 1337
Putting off his common ornaments, descending
from his chariot, forward he stepped; even as
1 The Asravas.
2 So also in the Pali.
* The ‘Kang lin,’ called in Sanskrit Yashsivana.
188 FO-SHO-HING-TSAN-KING. IV, 16.
Sakra, king of gods, going to where Brahmadevaraga dwells. 1338
Bowing down at Buddha’s feet, he asked him,
with respect, about his health of body; Buddha
in his turn, having made enquiries, begged him to
be seated on one side. 1339
Then the king’s mind reflected silently: ‘This
Sakya must have great controlling power, to subject to his will these Kasyapas who now are round
him as disciples.’ 1340
Buddha, knowing all thoughts, spoke thus to
K4syapa, questioning him: ‘What profit have you
found in giving up your fire-adoring law?’ 1341
K4syapa hearing Buddha’s words, rising with
dignity before the great assembly, bowed lowly
down, and then with clasped hands and a loud voice
addressing Buddha, said: 1342
‘The profit I received, adoring the fire spirit, was
this,—continuance in the wheel of life, birth
and death with all their sorrows growing,—this service I have therefore cast away; 1343
‘Diligently I persevered in fire-worship, seeking
to put an end to the five desires, in return I found
desires endlessly increasing, therefore have I cast
off this service. 1344
‘ Sacrificing thus to fire with many Mantras, I did
but miss (i.e. I did not find) escape from birth;
receiving birth, with it came all its sorrows, therefore I cast it off and sought for rest. 1345
‘I was versed, indeed, in self-affliction, my mode
of worship largely adopted, and counted of all most
excellent, and yet I was opposed to highest wisdom. 1346
‘ Therefore have I discarded it, and gone in quest
IV, 16. BIMBISARA RAGA BECOMES A DISCIPLE. 189
of the supreme Nirvaza, Removing from me birth,
old age, disease, and death, I sought a place of
undying rest and calm. 1347
‘And as I gained the knowledge of this truth,
then I cast off the law of worshipping the fire
(or, by fire). The honoured-of-the-world, hearing
K4syapa declaring his experience of truth, 1348
Wishing to move the world throughout to conceive a heart of purity and faith, addressing Kasyapa
further, said,‘ Welcome ! great master, welcome! 1349
The honoured-of-the-world, hearing
K4syapa declaring his experience of truth, 1348
Wishing to move the world throughout to conceive a heart of purity and faith, addressing Kasyapa
further, said,‘ Welcome ! great master, welcome! 1349
‘Rightly have you distinguished law from law, and
well obtained the highest wisdom; now before
this great assembly, pray you! exhibit your excellent
endowments; 1350
‘As any rich and wealthy noble opens for view
his costly treasures, causing the poor and sorrowladen multitude to increase their forgetfulness
awhile; 1351
‘(So do you now) and honour well your lord’s
instruction.’ Forthwith in presence of the assembly,
gathering up his body and entering Sam4dhi, calmly
he ascended into space, 1352
And there displayed himself, walking, standing,
sitting, sleeping, emitting fiery vapour from his
body, on his right and left side water and fire, not
burning and not moistening him; 1353
Then clouds and rain proceeded from him, thunder with lightning shook the heaven and earth;
thus he drew the world to look in adoration, with
eyes undazzled as they gazed; 1354
With different mouths, but all in language one,
they magnified and praised this wondrous spectacle,
then afterwards drawn by spiritual force, they came
and worshipped at the master’s feet, 1355
190 FO-SHO-HING-TSAN-KING. IV, 16.
(Exclaiming), ‘ Buddha is our great teacher! we
are the honoured one’s disciples.’ Thus having
magnified his work and finished all he purposed
doing, 1356
Drawing the world as universal witness, the
assembly was convinced that he, the world-honoured,
was truly the ‘Omniscient!’ 1357
Buddha, perceiving that the whole assembly
was ready as a vessel to receive the law, spoke
thus to Bimbis4éra R4ga: ‘Listen now and understand; 1358
‘The mind, the thoughts, and all the senses are
subject to the law of life and death. This fault?
of birth and death, once understood, then there is
clear and plain perception; 1359
‘Obtaining this clear perception, then there is born
knowledge of self, knowing oneself and with this
knowledge laws of birth and death, then there is
no grasping and no sense-perception. 1360
‘Knowing oneself, and understanding how the
senses act, then there is no room for “I,” or ground
‘for framing it; then all the accumulated mass of sorrow, sorrows born from life and death, 1361
‘Being recognised as attributes of body, and as
this body is not “I,” nor offers ground for “I,” then
comes the great superlative (discovery), the
source of peace unending; 1362
‘This thought (view) of “self” gives rise to all
these sorrows, binding as with cords? the world, but
having found there is no “I” that can be bound,
then all these bonds are severed. 1363
‘There are no bonds indeed—they disappear—
? This fault ; that is, this flaw. * As with fetters.
IV, 16. BIMBISARA RAGA BECOMES A DISCIPLE. I9QI
and seeing this there is deliverance. The world
holds to this thought of “1,” and so, from this,
comes false apprehension. 1364
1363
‘There are no bonds indeed—they disappear—
? This fault ; that is, this flaw. * As with fetters.
IV, 16. BIMBISARA RAGA BECOMES A DISCIPLE. I9QI
and seeing this there is deliverance. The world
holds to this thought of “1,” and so, from this,
comes false apprehension. 1364
‘Of those who maintain the truth of it, some say
the “I” endures, some say it perishes; taking the
two extremes of birth and death, their error is most
grievous! 1365
‘For if they say the “I” (soul) is perishable, the
fruit they strive for, too, will perish; and at some
time there will be no hereafter, this is indeed a
meritless deliverance. 1366
‘But if they say the “1” is not to perish, then in
the midst of all this life and death there is but one
identity (as space), which is not born and does not
die. 1367
‘If this is what they call the “I,” then are all
things living, one—for all have this unchanging
self—not perfected by any deeds, but selfperfect; 1368
‘If so, if such a self it is that acts, let there be
no self-mortifying conduct, the self is lord and
master; what need to do that which is done? 1369
‘For if this “1” is lasting and imperishable, then
reason would teach it never can be changed. But
now we see the marks of joy and sorrow, what room
for constancy then is here? 1370
‘Knowing that birth brings this deliverance then
I put away all thought of sin’s defilement ; the whole
world, everything, endures! what then becomes of
this idea of rescue. 1371
‘We cannot even talk of putting self away,
truth is the same as falsehood, it is not “I” that
do a thing, and who, forsooth, is he that talks
of “1?” 1372
7x AX
192 FO-SHO-HING-TSAN-KING. IV, 16.
‘ But if it is not “I” that do the thing, then there
is no “I” that does it, and in the absence of these
both, there is no “I” at all, in very truth. 1373
‘No doer and no knower, no lord, yet notwithstanding this, there ever lasts this birth and death,
like morn and night ever recurring. But now attend
to me and listen; 1374
‘The senses six and their six objects united cause
the six kinds of knowledge, these three (i. e. senses,
objects, and resulting knowledge) united bring
forth contact, then the intervolved effects of recollection (follow). 1375
‘Then like the burning glass and tinder thro’ the
sun’s power cause fire to appear, so thro’ the knowledge born of sense and object, the lord (of knowledge) (self) (like the fire) is born. 1376
‘The shoot springs from the seed, the seed is not
the shoot, not one and yet not different, such is the
birth of all that lives.’ 1377
The honoured of the world preaching the truth,
the equal and impartial param4artha, thus addressed the king with all his followers. Then king
Bimbisara filled with joy, 1378
Removing from himself defilement, gained religious sight, a hundred thousand spirits also, hearing
the words of the immortal law, shook off and lost
the stain of sin. 1379
Varca 17, Tue Great DISCIPLE BECOMES A
Hermit.
Then king
Bimbisara filled with joy, 1378
Removing from himself defilement, gained religious sight, a hundred thousand spirits also, hearing
the words of the immortal law, shook off and lost
the stain of sin. 1379
Varca 17, Tue Great DISCIPLE BECOMES A
Hermit.
At this time Bimbisdra R4ga, bowing his head,
requested the honoured of the world to change his
IV, 17. THE GREAT DISCIPLE BECOMES A HERMIT. 193
place of abode for the bamboo grove’; graciously
accepting it, Buddha remained silent. 1380
Then the king, having perceived the truth, offered
his adoration and returned to his palace. The
world-honoured, with the great congregation, proceeded on foot, to rest for awhile in the bamboo
garden?, 1381
(There he dwelt) to convert all that breathed 8, to
kindle once for all‘ the lamp of wisdom, to establish
Brahma and the Devas, and to confirm the lives 5 of
Saints and sages. 1382
At this time Asvagit and V4shpa‘*, with heart
composed and every member (sense) subdued, the
time having come for begging food, entered into the
town of Ragagrzha: 1383
Unrivalled in the world were they for grace of
person, and in dignity of carriage excelling all.
The lords and ladies of the city seeing them, were
filled with joy; 1384
Those who were walking stood still, those before
waited, those behind hastened on. Now the Ashi
Kapila amongst all his numerous disciples 1385
1 This garden, called the Karanda Veruvana, was a favourite residence of Buddha. For an account of it, see Spence Hardy, Manual
of Buddhism, p.194. It was situated between the old city of Ragagrtha and the new city, about three hundred yards to the north of
the former (see Fa-hien, chap. xxx, Beal’s translation, p. 117 and
note 2).
® T have translated Ku’an ‘to rest awhile,’ it might be supposed
to refer to the rest of the rainy season. But it is doubtful whether
this ordinance was instituted so early.
* All living things.
“ To establish and settle the brightness of the lamp of wisdom.
5 To establish the settlement of sages and saints.
* He is sometimes called Dasabala KAsyapa (Eitel, Handbook,
p- 158 b).
[19] Oo
194 FO-SHO-HING-TSAN-KING. IV, 17.
Had one of wide-spread fame, whose name was
Sariputra; he, beholding the wonderful grace of
the Bhikshus, their composed mien and subdued
senses, 1386
Their dignified walk and carriage, raising his
hands, enquiring, said: ‘ Young in years, but pure
and graceful in appearance, such as I before have
never seen, 1387
‘What law most excellent (have you obeyed)?
and who your master that has taught you? and
what the doctrine you have learned? Tell me, I
pray you, and relieve my doubts.’ 1388
Then of the Bhikshus, one?, rejoicing at his
question, with pleasing air and gracious words, replied: ‘The omniscient, born of the Ikshv4ku
family, 1389
‘The very first ’midst gods and men, this one is
my great master. I am indeed but young, the sun
of wisdom has but just arisen, 1390
I am indeed but young, the sun
of wisdom has but just arisen, 1390
‘How can I then explain the master’s doctrine ?
Its meaning is deep and very hard to understand,
but now, according to my poor capability (wisdom),
I will recount in brief the master’s doctrine: 1391
‘“Whatever things exist all spring from cause,
the principles (cause) of birth and death (may be)
destroyed, the way is by the means he has declared *.”’ 1392
1 In the Pali account of this incident Asvagit alone is represented
as begging his food; but here Asvagit and Vashpa are joined according
to the later rule (as it would seem) which forbad one mendicant to
proceed alone through a town. (Compare Sacred Books of the East,
vol. xiii, p. 144.)
* For the Southern version of this famous stanza, see Sacred
Books of the East, vol. xiii, p. 146; also Manual of Buddhism,
IV,17- THE GREAT DISCIPLE BECOMES A HERMIT. 195
Then the twice-born Upata (Upatishya), embracing heartily what he had heard, put from him
all sense-pollution, and obtained the pure eyes of
the law. 1393
The former explanations he had trusted, respecting cause and what was not the cause, that
there was nothing that was made, but was made by
{svara, 1394 ;
All this, now that he had heard the rule of true
causation, understanding (penetrating) the wisdom
of the no-self, adding thereto the knowledge of
the minute (dust) troubles?, which can never be
overcome in their completeness (completely destroyed), 1395
But by the teaching of Tathagata, all this he now
for ever put away; leaving no room for thought of
self, the thought of self will disappear?. 1396
‘Who, when the brightness of the sun gives light,
would call for the dimness of the lamp? for, like the
severing of the lotus, the stem once cut, the pods (?)
will also die; 1397
‘So Buddha’s teaching cutting off the stem of
sorrow, no seeds are left to grow or lead to further
increase.” Then bowing at the Bhikshu’s feet, with
grateful mien, he wended homewards. 1398
The Bhikshus after having begged their food,
likewise went back to the bamboo grove. Sari-
p. 196. For a similar account from the Chinese, see Wong
Puh, § 77.
1 The ‘dust troubles’ are the troubles caused by objects of sense,
as numerous as motes in a sunbeam.
* ‘Look upon the world as void, O Moghar4gan, being always
thoughtful ; having destroyed the view of oneself (as really existing),
so one may overcome death; the king of death will not see him
who thus regards the world,’ Sutta Nip4ta, Fausbdll, p. 208.
O02
196 FO-SHO-HING-TSAN-KING. IV, 17.
putra on his arrival home, (rested) with joyful face
and full of peace. 1399
His friend the honoured Mugalin (Maudgalyayana), equally renowned for learning, seeing S4riputra in the distance’, his pleasing air and lightsome
step, 1400
Spoke thus: ‘As I now see thee, there is an
unusual look I notice, your former nature seems
quite changed, the signs of happiness I now observe, 1401
‘All indicate the possession of eternal truth, these
marks are not uncaused.’ Answering he said: ‘The
words of the Tathagata are such as never yet were
spoken ;’ 1402
And then, requested, he declared (what he had
heard). Hearing the words and understanding them,
he too put off the world’s defilement, and gained the
eyes of true religion, 1403
The reward of a long-planted virtuous cause ;
and, as one sees by a lamp that comes to hand, so
he obtained an unmoved faith in Buddha; and now
they both set out for Buddha’s presence, 1404
With a large crowd of followers, two hundred men
and fifty. Buddha seeing the two worthies? coming,
spoke thus to his disciples: 1405
‘These two men who come shall be my two most
eminent followers, one unsurpassed for wisdom, the
other for powers miraculous ;’ 1406
And then with Brahma’s voice’, profound and
1 «Then the paribbagaka Sdriputta went to the place where the
paribbagaka Moggallana was,’ Sacred Books of the East, vol. xiii,
Pp. 147.
2 The two ‘bhadras,’ i. e. ‘sages,’ or ‘ virtuous ones.’
* Or, with ‘Brahma-voice’(Brahmaghosha), for which, see Childers
sub voce.
IV, 17. THE GREAT DISCIPLE BECOMES A HERMIT. I9Q7
sweet, he forthwith bade them ‘Welcome!’ Here
is the pure and peaceful law (he said); here the end
of all discipleship! 1407
Their hands grasping the triple-staff’, their twisted
hair holding the water-vessel?, hearing the words of
Buddha’s welcome, they forthwith changed into complete Sramazas*; 1408
The leaders two and all their followers, assuming
the complete appearance of Bhikshus, with prostrate
forms fell down at Buddha’s feet, then rising, sat
beside him‘: 1409
And with obedient heart listening to the word,
they all became Rahats. At this time there was a
twice-(born) sage®, Kasyapa Shi-ming-teng (Eggidatta) (Agnidatta), 1410
Celebrated and perfect in person, rich in possessions, and his wife most virtuous. But all this he
1 This triple (three-wonderful) staff is, I suppose, a mark of a
Brahman student.
* Twisted hair holding the pitcher; this may also refer to some
custom among the Brahmans. Or the line may be rendered, ‘their
hair twisted and holding their pitchers.’
5 This sudden transformation from the garb and appearance of
laymen into shorn and vested Bhikshus, is one often recounted in
Buddhist stories.
‘ Or, sat on one side (ekamantam).
Or the line may be rendered, ‘their
hair twisted and holding their pitchers.’
5 This sudden transformation from the garb and appearance of
laymen into shorn and vested Bhikshus, is one often recounted in
Buddhist stories.
‘ Or, sat on one side (ekamantam).
5 This expression, which might also be rendered ‘two religious
leaders’ (’rh sse), may also, by supplying the word ‘sing,’ be translated a ‘twice-born sage,’ i.e.a Brahman; and this appears more
apposite with what follows, and therefore I have adopted it. The
Brahman alluded to would then be called Kasyapa Agnidatta. The
story of Eggidatta is given by Bigandet (Legend, p. 180, first
edition), but there is nothing said about his name K4syapa. LEitel
(Handbook, sub voce Mahakasyapa) gives an explanation of the
name K4syapa, ‘he who swallowed light;’ but the literal translation
of the words in our text is, ‘K4syapa giving in charity a bright
lamp.’
198 FO-SHO-HING-TSAN-KING. TV, 17.
had left and become a hermit, seeking the way of
salvation. 1411
And now in the way by the To-tseu! tower he
suddenly encountered Sakya Muni, remarkable for
his dignified and illustrious appearance, as the embroidered flag of a Deva (temple); 1412
Respectfully and reverently approaching, with
_ head bowed down, he worshipped his feet, whilst he
said: ‘Truly, honoured one, you are my teacher, and
I am your follower, 1413
‘Much and long time have I been harassed with
doubts, oh! would that you would light the lamp?
(of knowledge). Buddha knowing that this twice-
(born) sage was heartily desirous of finding the best
mode of escape®, 1414
With soft and pliant voice, he bade him come and
welcome. Hearing his bidding and his heart complying, losing all listlessness of body or spirit, 1415
His soul embraced the terms of this most excellent salvation’. Quiet and calm, putting away
defilement, the great merciful, as he alone knew
how, briefly explained the mode of this deliverance, 1416 ‘
Exhibiting the secrets of his law, ending with
1 This ‘many children’ tower is perhaps the one at Vaisalf alluded
to by Fa-hien, chap. xxv.
* Here the phrase ‘teng ming,’ light of the lamp, seems to be a
play on the name ‘ ming teng,’ bright lamp. The method and way
in which a disciple (saddhiviharika) chooses a master (upagghaya)
is explained, Sacred Books of the East, vol. xiii, p. 154.
* Literally, ‘(had) a heart rejoicing in the most complete method
of salvation (moksha).’
“ Or, ‘the mode of salvation explained by the most excellent
(Buddha).’
eo
nm
IV,17. THE GREAT DISCIPLE BECOMES A HERMIT. 199
the four indestructible acquirements'. The great
sage, everywhere celebrated, was called Mahé Ké4-
Ssyapa, 1417
His original faith was that ‘body and soul are
different, but he had also held that they are the same,
that there was both ‘I’ and a place? for 1; but now
he for ever cast away his former faith, 1418
The great
sage, everywhere celebrated, was called Mahé Ké4-
Ssyapa, 1417
His original faith was that ‘body and soul are
different, but he had also held that they are the same,
that there was both ‘I’ and a place? for 1; but now
he for ever cast away his former faith, 1418
And considered only (the truth) that ‘ sorrow’ is
ever accumulating; so (he argued) by removing
sorrow there will be ‘no remains’ (i.e. no subject
for suffering); obedience to the precepts and the
practice of discipline, though not themselves the
cause, yet he considered these the necessary mode
by which to find deliverance. 1419
With equal and impartial mind, he considered the
nature of sorrow, for evermore freed from a cleaving
heart. Whether we think ‘this is, or ‘this is not’
(he thought), both tend to produce a listless (idle)
mode of life; 1420
But when with equal mind we see the truth, then
certainty is produced and no more doubt. If we rely
for support on wealth or form, then wild confusion
and concupiscence result, 1421
Inconstant and impure. But lust and covetous
desire removed, the heart of love and equal thoughts
produced, there can be then no enemies or friends
(variance), 1422
But the heart is pitiful and kindly disposed to all,
and thus is destroyed the power of anger and of
hate. Trusting to outward things and their relationships, then crowding thoughts of every kind
are gendered; 1423
1 Katuh-samyak-pradhana? a Ar ‘the place of.’
200 FO-SHO-HING-TSAN-KING. IV, 17.
Reflecting well, and crushing out confusing
thought, then lust for pleasure is destroyed. Though
born in the Arfipa world (he saw) that there would
be a remnant of life still left; 1424
Unacquainted with the four right truths, he had
felt an eager longing for this deliverance, for the
quiet resulting from the absence of all thought.
And now putting away for ever covetous desire
for such a formless state of being, 1425
His restless heart was agitated still, as the stream
is excited by the rude wind. Then entering on
deep reflection in quiet he subdued his troubled
mind, 1426
And realised the truth of there being no ‘self,’
and that therefore birth and death are no realities ;
but beyond this point he rose not, his thought of
‘self’ destroyed, all else was lost. 1427
But now the lamp of wisdom lit, the gloom of
every doubt dispersed, he saw an end to that which
seemed without an end; ignorance finally dispelled, 1428
He considered the ten points of excellence; the
ten seeds of sorrow destroyed, he came once
more to life, and what he ought to do, he did.
And now regarding with reverence the face of his
lord, 1429
He put away the three! and gained the three?,
so were there three disciples* in addition to the
1 The three poisons, lust, hatred, ignorance.
2 The three treasures (triratna), Buddha, the law, the community.
* The three disciples, as it seems, were Sariputra, Maudgalydyana,
and Agnidatta (K4syapa).
IV, 18 CONVERSION OF THE SUPPORTER ETC. 201
2 The three treasures (triratna), Buddha, the law, the community.
* The three disciples, as it seems, were Sariputra, Maudgalydyana,
and Agnidatta (K4syapa).
IV, 18 CONVERSION OF THE SUPPORTER ETC. 201
three’; and as the three stars range around the
Trayastrimsas heaven, 1430
Waiting upon the three and five*, so the three
wait on Buddha. 1431
VarGa 18, CoNnvERSION OF? THE ‘SUPPORTER OF THE
Orpuans AND DestiTuTE*’ (ANATHAPINDADA).
At this time there was a great householder® whose
name was ‘Friend of the Orphan and Destitute;’ he
was very rich and of unbounded means, and widely
charitable in helping the poor and needy. 1432
Now this man coming far away from the north,
even from the country of Kosala*, stopped at the
house of a friend whose name was Sheu-lo? (in
Ragagriha). 1433
Hearing that Buddha was in the world and dwell-
? In addition to the three brothers (the Kasyapas).
* The allusion here is obscure; there may be a misprint in the
text.
® Literally, ‘he converts,’ &c.
‘ This is the Chinese explanation of the name of An&thapindada
(or Anathapindika), ‘the protector or supporter of the destitute.’
He is otherwise called Sudatta (see Jul. II, 294).
* The Chinese is simply ‘ta fang 46,’ but this is evidently the
equivalent of ‘ Maha-se//Ai,’ a term applied emphatically to Anathapindada (see Rhys Davids, Sacred Books of the East, vol. xiii,
p- 102, note 2). Where I have translated it ‘nobleman,’ the word
‘treasurer’ might be substituted; the term ‘elder’ cannot be
allowed. Yasa the son of a se/fhi is called by Rh. D. a ‘noble
youth ’ (op. cit., p. ro2, § 7).
* That is, Uttara Kosala (Northern Kosala), the capital of which
was Sravastt.
™ Rhys Davids gives the name of one of the rich merchant’s
daughters, Afila-Subhadda (Birth Stories, p. 131); perhaps his
friend at Ragagrzha was called Sfila or Xfla (see also Manual of
Buddhism, p. 219).
202 FO-SHO-HING-TSAN-KING. IV, 18.
ing in the bamboo grove near at hand, understanding
moreover his renown and illustrious qualities, he set
out that very night? for the grove. 1434
Tathagata, well aware of his character, and that
he was prepared to bring forth purity and faith ?,
according to the case, called him by his true?
(name), and for his sake addressed him in words of
religion :» 1435
‘Having rejoiced in the true law‘, and being
humbly * desirous for a pure and believing heart,
thou hast overcome desire for sleep, and art here to
pay me reverence; 1436
‘Now then will I for your sake discharge fully the
duties of a first meetmg®. In your former births
the root of virtue planted firm in pure and rare
expectancy’, 1437
‘Hearing now the name of Buddha, you rejoiced
because you are a vessel fit for righteousness, humble
In your former births
the root of virtue planted firm in pure and rare
expectancy’, 1437
‘Hearing now the name of Buddha, you rejoiced
because you are a vessel fit for righteousness, humble
1 The statements that he came ‘by night,’ and that Buddha
called him by his name—or, as the Chinese might be translated,
called him ‘true’ (? guileless)—appear as though borrowed from the
Gospel narrative. Nicodemus was rich, and Nathaniel (Bartholomew) preached in India (Euseb. Lib. v. cap. 10). He is said to
have carried the Gospel of St. Matthew there, where it was discovered by Pantaenus. .
* That is, that he was ripe for conversion.
5 The name by which he was called, according to Spence
Hardy (Manual of Buddhism, p. 217), was Sudatta.
‘ That is, ‘because’ you have rejoiced. The ‘true law’ is the
same as ‘ religious truth.’
® Literally, ‘pure and truthful of heart, with meekness thirsting
(after knowledge).’
* The meaning is, as we have now met for the first time, I will
explain my doctrine (preach) in a formal (polite) way.
7 That is, your merit in former births has caused you to reap
a reward in your present condition.
IV, 18. CONVERSION OF THE SUPPORTER ETC. 203
in mind, but large in gracious deeds, abundant in
your charity to the poor and helpless— 1438
‘The name you possess wide spread and famous,
(this is) the just reward (fruit) of former merit. The
deeds you now perform are done of charity, done
with the fullest purpose and of single heart. 1439
‘Now, therefore, take from me! the charity of
perfect rest (Nirvaza), and for this end accept my
rules of purity. My rules? are full of grace, able to
rescue from destruction (evil ways of birth), 1440
‘And cause a man to ascend to heaven and share
in all its pleasures. But yet to seek for these
(pleasures) is a great evil, for lustful longing in its
increase brings much sorrow. 1441
‘Practise then the art of “giving up*®” all
search, for “giving up” desire is the joy of perfect rest (Nirvaza)*. Know® then! that age, dis-
1 The construction here is difficult. There seems to be a play
on the word ‘shi,’ religious charity; the sense is, that as Anathapindada was remarkable for his liberality now, he should be liberally
rewarded by gaining a knowledge of salvation (Nirvana).
.? Instead of ‘my rules,’ it would be better to understand the
word in an indefinite sense as ‘rules of morality’ (sfla).
* ¢Giving up,’ that is, putting away all desire and giving up
‘self,’ even in relation to future reward; compare the hymn of
S. Francis Xavier,
‘O Deus, ego amo Te
Nec amo Te ut salves me,’ etc.
And again,
‘Non ut in coelo salves me
Nec praemii ullius spe.’
‘ This definition of Nirviza, as a condition of perfect rest resulting from ‘giving up’ desire, is in agreement with the remarks of
Mr. Rhys Davids and others, who describe Nirvaza as resulting
from the absence of a ‘ grasping’ disposition.
5 It would seem, from the context, that the word ‘4i’ (know), in
this line, is a mistake for ‘sing,’ birth.
Rhys Davids and others, who describe Nirvaza as resulting
from the absence of a ‘ grasping’ disposition.
5 It would seem, from the context, that the word ‘4i’ (know), in
this line, is a mistake for ‘sing,’ birth.
204 FO-SHO-HING-TSAN-KING. TV, 18,
ease, and death, these are the great sorrows of the
world. 1442
‘Rightly considering the world, we put away birth
and old age, disease and death; (but now) because
we see that men at large inherit sorrow caused by
age, disease, and death, 1443
‘(We gather that) when born in heaven, the case
is also thus; for there is no continuance there for
any, and where there is no continuance there is
sorrow, and having sorrow there is no “true
self.” 1444
‘And if the state of “no continuance” and of
sorrow is opposed to “self,” what room is there for
such idea or ground for “self!?” Know then! that
“sorrow” is this very sorrow (viz. of knowledge),
and its repetition is “accumulation?;” 1445
‘ Destroy ° this sorrow and there is joy, the way‘ is
in the calm and quiet place. The restless busy nature
of the world, this I declare is at the root of pain. 1446
‘Stop then the end by choking up the source’.
1 The argument is, that there can be no personal self, in other
words, no ‘soul,’ where there is no continuance, or power of independent existence. This is one of the principles of Buddhism,
viz. that what has had a beginning must come to an end; the
‘soul,’ therefore, as it began with the birth of the individual, must
die (and as the Buddhists said) with the individual. If we put this
into modern phraseology, it will be something like this, ‘the very
nature of phenomena demonstrates that they must have had a beginning, and that they must have an end’ (Huxley, Lay Sermons,
P. 17).
* The sorrow of ‘accumulation’ is the second of the ‘four
truths’ (according to Northern accounts).
5 «Destruction’ is the third great truth.
4 The ‘way’ is the fourth truth.
5 The sentiment here enunciated is repeated, under various
forms, in Dhammapada; the first paragraph in the Sfitra of Fortytwo Sections, also, exhibits the same truth.
IV, 18. CONVERSION OF THE SUPPORTER ETC. 205
Desire not either life (bhava) or its opposite; the
raging fire of birth, old age, and death burns up the
world on every side. 1447
‘Seeing the constant toil (unrest) of birth and
death we ought to strive to attain a passive state
(no-thought), the final goal of Sammata}, the place
of immortality * and rest. 1448
‘All is empty! neither “ self,” nor place for “ self,”
but all the world is like a phantasy; this is the way
to regard ourselves, as but a heap of composite
qualities (samsk4ra).’ 1449
The nobleman hearing the spoken law forthwith
attained the first * degree of holiness, he emptied,
as it were, the sea of birth and death, one drop*
alone remaining. 1450
By practising, apart from men, the banishment
of all desire he soon attained the one impersonal
1450
By practising, apart from men, the banishment
of all desire he soon attained the one impersonal
1 Sammata or Sammati seems to be the same as Samatha in
P4li (concerning which, see Childers, P&li Dict. sub voce). The
Chinese expression ‘yih sin’ (one heart) is generally equivalent
to ‘sammata,’ ecstatic union. It cannot here be rendered by
sam&dhi.
® The place of ‘ sweet dew’ (amrita).
* That is, of a Srotépanna. Spence Hardy, in his Manual of
Buddhism, p. 218, also says that An&thapindada entered the first
path after hearing the sermon; but in his account the sermon consisted of two stanzas only, ‘He who is free from evil desire attains
the highest estate and is always in prosperity. He who cuts off
demerit, who subdues the mind and attains a state of perfect equanimity, secures Nirvana; this is his prosperity.’ In this account
the idea of ‘ prosperity’ is the same as the ‘ charity of Nirvana’ in
our version.
‘ This appears to allude to the circumstance that at the dedication of the Vihara An&thapindada arrived at the third degree of
holiness, after which there was but one birth (drop) more to experience before reaching Nirvaza (Manual of Buddhism, p. 220).
206 FO-SHO-HING-TSAN-KING, IV, 18.
condition, not! as common folk do now-a-day who
speculate upon the mode of true deliverance; 1451
For he who does not banish sorrow-causing
samskaras does but involve himself in every kind
of question ; and though he reaches to the highest
form of being, yet grasps not the one and only
truth; 1452
Erroneous thoughts as to the joy of heaven are
still entwined by the fast cords of lust?. The nobleman attending to the spoken law the cloud of darkness opened before the shining splendour; 1453
Thus he attained true sight, erroneous views for
ever dissipated ; even as the furious winds of autumn
sway to and fro and scatter all the heaped-up
clouds. 1454
He argued ® not that fsvara was cause, nor did he
advocate some cause heretical, nor yet again did he
affirm there was no cause for the beginning of the
world. 1455
‘If the world was made by fsvara deva ‘4, there
should be neither young nor old, first nor after, nor
the five ways of birth (transmigration); and when
once born there should be no destruction. 1456
‘Nor should there be such thing as sorrow or
calamity, nor doing wrong nor doing right; for all,
1 These lines appear to be by way of reflection.
* ‘Lust’ in the sense of ‘appetite.’
® Here follows a long dissertation on the subject of the ‘maker’
of the world. The theories refuted are (1) that Isvara is maker,
(2) that self-nature is the cause, (3) that time is the maker, (4) that
self (in the sense of ‘ universal self’) is the cause, (5) that there is
no cause.
‘ Here I begin with inverted commas, as if the discourse were
either spoken by Buddha or interpolated by Asvaghosha.
IV, 18. CONVERSION OF THE SUPPORTER ETC. 207
both pure and impure deeds, these must come from
fsvara deva. 1457
‘ Here I begin with inverted commas, as if the discourse were
either spoken by Buddha or interpolated by Asvaghosha.
IV, 18. CONVERSION OF THE SUPPORTER ETC. 207
both pure and impure deeds, these must come from
fsvara deva. 1457
‘Again, if fsvara deva made the world there
should be never question (doubt) about the fact,
even as a son born of his father ever confesses him
and pays him reverence. 1458
‘Men when pressed by sore calamity ought not
(if fsvara be creator) to rebel against him, but rather
reverence him completely, as the self-existent. Nor
ought they to adore more gods than one (other
Spirits). 1459
‘ Again, if fsvara be the maker he should not be
called the self-existent1, because in that he is the
maker now he always should have been the maker
(ever making). 1460
‘But if ever making, then ever self-remembering °,
and therefore not the self-existent one. And if he
made without a mind (purpose) then is he like the
sucking child; 1461
‘But if he made having an (ever prompting) purpose, then is he not, with such a purpose, selfexistent. Sorrow and joy spring up in all that lives,
these at least are not the works of Isvara; 1462
‘For if he causes grief* and joy, he must himself
1 In the sense of ‘existing in himself’ or independently. How
entirely Northern Buddhism changed its character shortly after
Asvaghosha’s time, is evident from the fact that Avalokitesvara,
‘the god who looks down’ (in the sense of protector), became an
object of almost universal worship, and was afterwards regarded
as the creating god.
* That is, ever ‘ purposing’ to make, and so not complete in
himself.
% «This question, “unde malum et quare,”’ was the question
that of old met the thoughtful at every turn. And it has always
208 FO-SHO-HING-TSAN-KING. IV, 18.
have love (preference) and hate; but if he loves
unduly, or has hatred, he cannot properly be named
the self-existent. 1463
‘Again, if Isvara be the maker, all living things
should silently submit, patient beneath the maker's
power, and then what use to practise virtue? 1464
“Twere equal, then, the doing right or wrong,
there should be no reward of works; the works
themselves being his making, then all things are the
same with him, the maker. 1465
‘But if all things are one with him, then our
deeds, and we who do them, are also self-existent.
But if fsvara be uncreated, then all things (being
one with him) are uncreated. 1466
‘But if you say there is another cause beside him
as creator, then Isvara is not the “end of all” ({svara,
who ought to be inexhaustible, is not so), and therefore all that lives may after all be uncreated (without
a maker). 1467
‘Thus, you see, the thought of {svara is overthrown in this discussion (s4stra); and all such
contradictory assertions should be exposed; if not,
the blame is ours’. 1468
‘Again, if it be said self-nature? is the maker, this
done so. Many of the arguments used in the text may be found
in works treating on the subject of ‘evil’ and its origin.
1468
‘Again, if it be said self-nature? is the maker, this
done so. Many of the arguments used in the text may be found
in works treating on the subject of ‘evil’ and its origin.
1 So the passage must be translated ; but if so, it would appear,
as before stated, that this discourse on the ‘maker’ is introduced
here parenthetically by Asvaghosha, not as spoken by Buddha.
No doubt the theories and their confutations were such as prevailed in his day.
* By self-nature, or, original nature, is evidently meant ‘svabhava.’ The theory of such a cause had evidently gained ground
at this time in the North, although it seems unknown amongst
IV, 18. CONVERSION OF THE SUPPORTER ETC. 209
is as faulty as the first assertion; nor has either of
the Hetuvidy4! sdstras asserted such a thing as this,
till now. 1469
‘ That which depends on nothing cannot as a cause
make that which is; but all things round us come
from a cause, as the plant comes from the seed; 1470
‘We cannot therefore say that all things are produced by self-nature. Again, all things which exist
(are made) spring not from one (nature) as a
cause; 1471
‘And yet you say self-nature is but one, it cannot
then be cause of all. If you say that that self-nature
pervades and fills all places, 1472
‘If it pervades and fills all things, then certainly it
cannot make them too; for there would be nothing,
then, to make, and therefore this cannot be the
cause. 1473
‘If, again, it fills all places and yet makes all
things that exist, then it should throughout “all
time” have made for ever that which is. 1474
‘But if you say it made things thus, then there is
nothing to be made “in time?;” know then for certain self-nature cannot be the cause of all. 1475
‘ Again, they say that that self-nature excludes all
Southern Buddhists, N&gasena wrote a SAstra (‘of one sloka’) to
disprove it.
‘ The usual Chinese expression for ‘hetuvidya’ is ‘in ming ;’
here the phrase is ‘ming in;’ but I suppose this to be either an
error, or equivalent with the other. The Hetuvidy4 sastra is a
treatise on the ‘ explanation of causes.’
* The argument seems to be that self-nature must have made
all things from the first as they are; there is no room therefore for
further creation, but things are still made, therefore self-nature
cannot be the cause.
[19] P
210 FO-SHO-HING-TSAN-KING, IV, 18.
guzas! (modifications), therefore all things made by
it ought likewise to be free from guvas. 1476
‘ But we see, in fact, that all things in the world
are fettered throughout by gumas, therefore, again,
we say that self-nature cannot be the cause of
all. 1477
‘If, again, you say that that self-nature is different from such qualities (guzas), (we answer),
since self-nature must have ever caused, it cannot
differ in its nature (from itself); 1478
1477
‘If, again, you say that that self-nature is different from such qualities (guzas), (we answer),
since self-nature must have ever caused, it cannot
differ in its nature (from itself); 1478
‘But if the world (all living things) be different
from these qualities (gumas), then self-nature cannot
be the cause. Again, if self-nature be unchangeable,
so things should also be without decay; 1479
‘If we regard self-nature as the cause, then cause
and consequence of reason should be one; but because we see decay in all things, we know that they
at least are caused. 1480
‘Again, if self-nature be the cause, why should we
seek to find “escape?” for we ourselves possess this
nature; patient then should we endure both birth
and death. 1481
‘For let us take the case that one may find “escape,” self-nature still will re-construct the evil of
birth. If self-nature in itself be blind, yet ’tis the
maker of the world that sees. 1482
‘On this account again it cannot be the maker,
because, in this case, cause and effect would differ in
their character, but in all the world around us, cause
and effect go hand in hand. 1483
‘Again, if self-nature have no purpose? (aim), it
1 That is, that it is nirguza, devoid of qualities.
3 “No purpose’—no heart; if we take the two powers of soul
IV, 18. CONVERSION OF THE SUPPORTER ETC. 2iIr
cannot cause that which has such purpose. We know
on seeing smoke there must be fire, and cause and
result are ever classed together thus. 1484
‘We are forbidden, then, to say an unthinking
cause can make a thing that has intelligence. The
gold of which the cup is made is gold throughout
from first to last. 1485
‘Self-nature then that makes these things from
first to last must permeate all it makes. Once more,
if “time” is maker of the world, ’twere needless then
to seek “escape,” 1486
‘For “time” is constant and unchangeable, let us
in patience bear the “intervals” of time. The world
in its successions has no limits, the “intervals” of
time are boundless also. 1487
‘Those then who practise a religious life need
not rely on “ methods” or “ expedients.” The To-lopiu Kiu-na! (Tripuna gua sdstra?), the one strange
SAstra in the world, 1488
‘Although it has so many theories (utterings), yet
still, be it known, it is opposed to any single cause.
But if, again, you say that “self?” is maker, then
surely self should make things pleasingly, 1489
‘But now things are not pleasing for oneself, how
then is it said that self is maker? But if he did not
wish to make things so, then he who wishes for
things pleasing, is opposed to self, the maker. 1490
(according to the scholastic method) to be a ‘vis cognitiva’ and
a ‘vis effectiva,’ the expression in the text appears to correspond
with the latter. .
1 I do not know any other way of restoring these symbols than
the one I have used. But what is the Tripuna guaa sastra?
* ‘Self’ in the sense of a ‘universal cause’ co-extensive with the
things made.
P 2
.
1 I do not know any other way of restoring these symbols than
the one I have used. But what is the Tripuna guaa sastra?
* ‘Self’ in the sense of a ‘universal cause’ co-extensive with the
things made.
P 2
212 FO-SHO-HING-TSAN-KING. IV, 18.
‘Sorrow and joy are not self-existing, how can
these be made by “self?” But if we allow that self
was maker, there should not be, at least, an evil
karman!; 1491
‘But yet our deeds produce results both good and
evil, know then that “self” cannot be maker. But
perhaps you say “self” is the maker according to
occasion ® (time), and then the occasion ought to be
for good alone; 1492
‘But as good and evil both result from “cause,”
it cannot be that “self” has made it so. But if you
adopt the argument—there is no maker—then it is
useless practising expedients*; 1493
‘All things are fixed and certain of themselves,
what good to try to make them otherwise? Deeds of
every kind, done in the world, do, notwithstanding,
bring forth every kind of fruit; 1494
‘ Therefore we argue all things that exist are not
without some cause or other. There is both “mind”
and “want of mind,” all things come from fixed
causation ; 1495
‘The world and all therein is not the result of
“nothing” as a cause.’ The nobleman‘ (householder), his heart receiving light, perceived throughout the most excellent system of truth, 1496
Simple, and of wisdom born; thus firmly settled
1 There should not be works producing birth in one of the evil
ways. .
* J do not understand the point here; literally the passage is ‘saying self according to time makes’—the Chinese ‘ts’ui shi’ means
“whenever convenient,’ or ‘at a good time ;’ so that the passage
may mean ‘but if you say that self creates only when so prompted
by itself.’ ,
* That is, using means for salvation or escape from sorrow.
‘ Here the narrative seems to take up the thread dropped atv. 1451.
IV, 18. CONVERSION OF THE SUPPORTER ETC. 213
in the true doctrine he lowly bent in worship at the
feet of Buddha and with closed hands made his
request: 1497
‘I dwell indeed at SrAvastt (SAvatthi)!, a land rich
in produce, and enjoying peace; Prasenagit (Pasenit)?
is the great king thereof, the offspring of the “lion”
family; 1498
‘His high renown and fame spread everywhere,
reverenced by all both far and near. Now am I
wishful there to found a Vihara, I pray you of your
tenderness accept it from me. 1499
‘I know the heart of Buddha has no preferences,
nor does he seek a resting-place from labour, but on
behalf of all that lives refuse not my request.’ 1500
Buddha, knowing the householder’s heart, that his
great charity was now the moving cause, untainted
and unselfish charity, nobly considerate of the heart
of all that lives 1501
(He said), ‘ Now you have seen the true doctrine,
your guileless heart loves to exercise its charity, for
wealth and money are inconstant treasures, twere
better quickly to bestow such things on others. 1502
1502
‘For when a treasury has been burnt, whatever
precious things may have escaped the fire, the wise
1 She-po-ti; evidently a P4li or Prakrit form of the Sanskrit
Sravasti. The Chinese explanation of this name is (as found in
the next line) a ‘country of abundance.’ It has been identified by
General Cunningham with Sdhet M4het.
* Po-sze-nih, i.e. Prasenagit (victorious army). With respect to
this king, we know from Hiouen Thsang (Jul. II, 317) that he did
not belong to the Sdkya race, but he became a convert to Buddhism. His son Virfidsaka massacred a number of the Sakyas,
‘and the ground was covered with their dead bodies as with pieces
of straw’ (Jul. II, 317). The king is here described as belonging
to the Simha race; probably he was a Scyth, of the same family as
the Vaggis, one tribe of whom was called the ‘lion’ tribe.
214 FO-SHO-HING-TSAN-KING. IV, 18.
man, knowing their inconstancy, gives freely, doing
acts of kindness with his saved possessions. 1503
‘But the niggard guards them carefully, fearing to
lose them, worn by anxiety, but never fearing (worst
of all!) “inconstancy},” and that accumulated sorrow,
when he loses all! 1504
‘There is a proper time and a proper mode in
charity, just as the vigorous warrior goes to battle,
so is the man “able to give,” he also is an able
warrior; a champion strong and wise in action. 1505
‘The charitable man is loved by all, well-known
and far-renowned! his friendship prized by the gentle
and the good, in death his heart at rest and full of
joy! 1506
‘He suffers no repentance, no tormenting fear,
nor is he born a wretched ghost or demon! this is
the opening flower of his reward, the fruit that
follows—hard to conjecture?! 1507
‘In all the six conditions born there is no sweet
companion like pure charity; if born a Deva ora
man, then charity brings worship and renown on
every hand; 1508
‘If born among the lower creatures (beasts), the
result of charity will follow in- contentment got;
wisdom leads the way to fixed composure without
dependence and without number®. 1509
‘And if we even reach the immortal path, still by
continuous acts of charity we fulfil ourselves in
1 “Inconstancy,’ or ‘ death.’
* This is a singular expression, implying that the character of a
good man’s final condition is difficult to describe: ‘it has not
entered the heart.’
* These two lines appear to be irrelevant; nor do I understand
the last phrase ‘ without number,’ in its connection with the context.
IV, 18. CONVERSION OF THE SUPPORTER ETC. 215
consequence of kindly charity done elsewhere.
Training ourselves in the eightfold! path of recollection, 1510
‘In every thought the heart is filled with joy, firm
fixed in holy contemplation (sam4dhi), by meditation
still we add to wisdom, able to see aright (the cause
of) birth and death; 1511
Training ourselves in the eightfold! path of recollection, 1510
‘In every thought the heart is filled with joy, firm
fixed in holy contemplation (sam4dhi), by meditation
still we add to wisdom, able to see aright (the cause
of) birth and death; 1511
‘Having beheld aright the cause of these, then
follows in due order perfect deliverance. The charitable man discarding earthly wealth, nobly excludes
the power of covetous desire; 1512
‘Loving and compassionate now, he gives with
reverence and banishes all hatred, envy, anger. So
plainly may we see the fruit of charity, putting away
all covetous and unbelieving ways, 1513
‘The bands of sorrow all destroyed, this is the
fruit of kindly charity. Know then! the charitable
man has found the cause of final rescue; 1514
‘Even as the man who plants the sapling, thereby
secures the shade, the flowers, the fruit (of the tree
full grown); the result of charity is even so, its
reward is joy and the great Nirvamza. 1515
‘The charity which unstores? wealth leads to
returns of well-stored fruit. Giving away our food
we get more strength, giving away our clothes we
get more beauty, 1516
‘ Founding religious rest-places * (pure abodes) we
1 The eight recollections (nim); doubtless these are the eight
‘samApattis’ (attainments or endowments), concerning which we
may consult Childers’ Pali Dict., sub ‘sam4patti.’
* That is, which does not store up wealth, but unstores it to give
away. There seems to be here a tacit allusion to Sudatta’s wealth,
which he unstored and gave in charity by purchasing the garden of
Geta.
> That is, Viharas,
216 FO-SHO-HING-TSAN-KING. IV, 18
reap the perfect fruit of the best charity. There is
a wayiof giving, seeking pleasure by it; there is a
way of giving, coveting to get more; 1517
‘Some also give away to get a name for charity,
others to get the happiness of heaven, others to
avoid the pain of being poor (hereafter), but yours,
O friend! is a charity without such thoughts, 1518
‘The highest and the best degree of charity without self-interest or thought of getting more. What
your heart inclines you now to do, let it be quickly
done and well completed! 1519
‘The uncertain and the lustful heart goes wandering here and there, but the pure eyes (of virtue)
opening, the heart comes back and rests?!’ The
nobleman accepting Buddha's teaching, his kindly
heart receiving yet more light, 1520
He invited Upatishya’, his excellent friend, to
accompany him on his return to Kosala; and then
going round to select a pleasant site, 1521
He saw the garden of the heir-apparent, Geta, the
groves and limpid streams most pure. Proceeding
where the prince was dwelling, he asked for leave to
buy the ground; 1522
The prince, because he valued it so much, at first
was not inclined to sell, but said at last: ‘If you can
cover it with gold then, but not else, you may
possess it®.’ 1523
Proceeding
where the prince was dwelling, he asked for leave to
buy the ground; 1522
The prince, because he valued it so much, at first
was not inclined to sell, but said at last: ‘If you can
cover it with gold then, but not else, you may
possess it®.’ 1523
* These two lines are probably proverbial, something of this
kind, ‘the uncertain, amorous mind is profligate (wandering), the
enlightened man comes to himself.’
2 Upatissa is the same as S4riputra. Hiouen Thsang (Jul. II,
296) says that Buddha sent Sériputra with Sudatta, to advise and
counsel him.
* The famous contract between Sudatta and Geta, the heir-apparent, is well known, and may be read in all the translations of the
IV, 18. CONVERSION OF THE SUPPORTER ETC. 217
The nobleman, his heart rejoicing, forthwith began
to spread his gold. Then Geta said: ‘I will not give,
why then spread you your gold?’ 1524
The nobleman replied, ‘ Not give; why then said
you, “ Fill it with yellow gold?”’ And thus they
differed and contended both, till they resorted to the
magistrate. 1525 .
_ Meanwhile the people whispered much about his
unwonted! (charity), and Geta too, knowing the man’s
sincerity, asked more about the matter: what his
reasons were. On his reply, ‘1 wish to found a
Vihara, 1526
‘And offer it to the Tathagata and all his Bhikshu
followers,’ the prince, hearing the name of Buddha,
received at once illumination, 1527
And only took one half the gold, desiring to share
in the foundation: ‘ Yours is the land (he said), but
mine the trees; these will I give to Buddha as my
share in the offering.’ 1528
Then the noble took the land, Geta the trees, and
settled both in trust on S4riputra. Then they began
to build the hall, labouring night and day to finish
it; 1529
Lofty it rose and choicely decorated, as one of the
four kings’ palaces, in just proportions, following the
lives of Buddha. There is a representation of the proceeding in
plate lvii (Bharhut Stipa). I may observe here that the figure
immediately in front (by the side of Geta, the prince, who is
apparently giving away the trees, whilst Sudatta below him is giving
the land), whistling with thumb and forefinger, and waving the
robe, is typical of a number of others in these sculptures similarly
engaged (see e.g. plate xiii [outer face]).
1 Or, the unwonted circumstance; or, the ‘unusual’ character
of Sudatta.
218 FO-SHO-HING-TSAN-KING. TV, 18.
directions whith Buddha had declared the right
ones; 1530
Never yet so great a miracle as this! the priests
shone in the streets of Sravastt! Tathagata, seeing
the divine shelter, with all his holy ones resorted
to the place to rest?; 1531
No followers there to bow in prostrate service,
his followers rich in wisdom only. The nobleman
reaping his reward, at the end of life ascended up
to heaven, 1532
Leaving to sons and grandsons a good foundation, through successive generations, to plough the
field of merit. 1533
Varca 19. INTERVIEW BETWEEN FATHER AND SON.
The nobleman
reaping his reward, at the end of life ascended up
to heaven, 1532
Leaving to sons and grandsons a good foundation, through successive generations, to plough the
field of merit. 1533
Varca 19. INTERVIEW BETWEEN FATHER AND SON.
’ Buddha in the Magadha country (employing himself in) converting all kinds of unbelievers? (heretics),
entirely changed them by the one and self-same? law
he preached, even as the sun drowns with its brightness all the stars. 1534
Then leaving the city of the five mountains‘ with
the company of his thousand disciples, and with a
? The expression ‘to rest’ may also mean ‘to observe the rainy
season rest,’ if the ordinance of Wass had been enacted at this
time.
* ‘T tau,’ different persuasions. It was during Buddha’s stay
near Régagrzha that different rules for the direction of the ‘Order’
were framed. See Romantic Legend, p. 340 seq. There is no
reference in our text to the stately march of Buddha to Kapilavastu, or of the different messages sent to him, as related by
Bigandet, p. 160, and in Hardy’s Manual of Buddhism, pp. 198,
199, also Romantic Legend, p. 349.
3 Yih-mi-fa, ‘ one-taste law,’
* That is, Ragagrzha; the city surrounded by five mountains.
IV, 19. INTERVIEW BETWEEN FATHER AND SON. 219
great multitude who went before and came after him,
he advanced towards the Ni-kin! mountain, 1535
Near Kapilavastu; and there he conceived in
himself a generous purpose to prepare an offering
according to his religious doctrine? to present to
his father, the king. 1536
And now in anticipation of his coming the royal
teacher (purohita) and the chief minister had sent
forth certain officers and their attendants to observe
on the right hand and the left (what was taking
place); and they soon espied him (Buddha) as he
advanced or halted on the way. 1537
Knowing that Buddha was now returning to his
country they hastened back * and quickly announced
the tidings, ‘The prince who wandered forth afar to
obtain enlightenment, having fulfilled his aim, is now
coming back.’ 1538
The king hearing the news was greatly rejoiced,
and forthwith went out with his gaudy equipage to
meet (his son); and the whole body of gentry (sse)
belonging to the country, went forth with him in his
company. 1539
Gradually advancing he beheld Buddha from afar,
his marks of beauty sparkling with splendour two-
1 This may be the Nyagrodhba garden alluded'to by Spence Hardy,
Manual of Buddhism, p. 200, and also in the Romantic Legend,
p. 350. The symbols ni-kin, however, seem to have some other
equivalent, such as Nigantha. .
* This of course means ‘a religious offering,’ or ‘service of
religion,’ i.e. agreeable to religion.
® There is no reference here to their conversion as in the
Southern accounts. The account in the Manual of Buddhism,
p. 200, of the king’s preparation to meet his son, bears the appearance of a late date, and in exaggeration surpasses all we find in
the Northern books,
220 FO-SHO-HING-TSAN-KING. IV, 19.
The account in the Manual of Buddhism,
p. 200, of the king’s preparation to meet his son, bears the appearance of a late date, and in exaggeration surpasses all we find in
the Northern books,
220 FO-SHO-HING-TSAN-KING. IV, 19.
fold greater than of yore; placed in the middle of
the great congregation he seemed to be even as
Brahma raga. 1540
Descending from his chariot and advancing with
dignity, (the king) was anxious lest there should be
any religious! difficulty (in the way of instant
recognition); and now beholding his beauty he
inwardly rejoiced, but his mouth found no words to
utter. 1541
He reflected, too, how that he was still dwelling
among the unconverted throng, whilst his son had
advanced and become a saint (Ashi); and although
he was his son, yet as he now occupied the position
of a religious lord?, he knew not by what name to
address him. 1542
Furthermore he thought with himself how he had
long ago desired earnestly (this interview), which
now had happened unawares? (without arrangement).
Meantime his son in silence took a seat, perfectly
composed and with unchanged countenance. 1543
Thus for some time sitting opposite each other,
with no expression of feeling (the king reflected
thus)*, ‘How desolate and sad does he now make
my heart, as that of a man, who, fainting, longs for
water, upon the road espies a fountain pure and
cold; 1544
‘With haste he speeds towards it and longs to
1 That is, whether religion required a greeting first from him,
the father.
3 An Arhat or distinguished saint.
* Without any summons.
‘I supply this (as in many other cases); in the text we are
without direction when and where to bring in these explanatory
phrases.
IV, 19. INTERVIEW BETWEEN FATHER AND SON. 221
drink, when suddenly the spring dries up and disappears. Thus, now I see my son, his well-known
features as of old; 1545
‘But how estranged his heart! and how his manner high and lifted up! There are no grateful
outflowings of soul, his feelings seem unwilling to
express themselves ; cold and vacant (there he sits);
and like a thirsty man before a dried-up fountain (so
am I).’ 1546
Still distant thus (they sat), with crowding thoughts
rushing through the mind, their eyes full met,
but no responding joy; each looking at the other,
seemed as one who thinking of a distant friend,
gazes by accident upon his pictured form’. 1547
‘That you’ (the king reflected) ‘who of right
might rule the world, even as that MAndhatzz raga,
should now go begging here and there your food!
what joy or charm has such a life as this? 1548
‘Composed and firm as Sumeru *, with marks of
beauty bright as the sunlight, with dignity of step
like the ox king, fearless as any lion, 1549
‘And yet receiving not the tribute of the world,
but begging food sufficient for your body’s nourishment!’ Buddha, knowing his father’s mind, still
kept to his own filial purpose. 1550
And then to open out his* mind, and moved with
1550
And then to open out his* mind, and moved with
1 This translation is doubtful; there is some question as to the
correct reading.
® Buddha is often called ‘the golden mountain,’ and in this particular, as in many others, there is in Buddhism a marked resemblance with traditions known among primitive races; Bel, for
example, is called ‘the great mountain.’
’ That is, as I understand it, to move his father’s mind. It may
be understood, however, in the sense of carrying out his own
purpose.
222 FO-SHO-HING-TSAN-KING. IV, 19.
pity for the multitude of people, by his miraculous
power he rose in mid-air, and with his hands
(appeared) to grasp the sun and moon, 1551
Then he walked to and fro in space, and underwent all kinds of transformation, dividing his body
into many parts, then joining all in one again. 1552
Treading firm on water as on dry land, entering
the earth as in the water, passing through walls of
stone without impediment, from the right side and
the left water and fire produced?! 1553
The king, his father, filled with joy, now dismissed
all thought of son and father*; then upon a lotus
throne, seated in space, he (Buddha) for his father’s
sake declared the law. 1554
‘I know that the king’s heart (is full of) love and
recollection, and that for his son’s: sake he adds
grief to grief; but now let the bands of love that
bind him, thinking of his son, be instantly unloosed
and utterly destroyed. 1555
‘Ceasing from thoughts of love, let your calmed
mind receive from me, your son, religious nourishment; such as no son has offered yet to father, such
do I present to you the king, my father. 1556
‘And what no father yet has from a son received,
now from your son you may accept, a gift miraculous for any mortal king to enjoy, and seldom had
by any heavenly king! 1557
‘The way superlative of life immortal‘ (sweet
1 Here we have an account of the grotesque miracles that distinguish this part of the narrative in all Northern Buddhist books;
see Romantic Legend, p. 352.
® This is probably the twin-miracle (yamaka-p4sihariya) referred
to by Mr. Rhys Davids, Birth Stories, p. 105 n.
8 That is, of the relative duties of father and son.
‘ This phrase, ‘the way of sweet dew,’ I can only restore to ‘the
IV, 19. INTERVIEW BETWEEN FATHER AND SON. 223
dew) I offer now the Mahdaraga; from accumulated
deeds comes birth, and as the result of deeds comes
recompense; 1558
‘Knowing then that deeds bring fruit, how diligent should you be to rid yourself of worldly deeds!
how careful that in the world your deeds should be
only good and gentle! 1559
‘Fondly affected by relationship or firmly bound
by mutual ties of love, at end of life the soul (spirit)
goes forth alone,—then, only our good deeds befriend us— 1560
‘Whirled in the five ways of the wheel of life,
three kinds of deeds produce three kinds of birth},
and these are caused by lustful hankering, each kind
different in its character. 1561
1561
‘Deprive these of their power by the practice now
of (proper) deeds of body and of word ; by such right
preparation day and night strive to get rid of all
confusion of the mind and practise silent (contemplation); 1562
‘Only this brings profit in the end, besides this
there is no reality; for be sure! the three worlds
are but as the froth and bubble of the sea. 1563
‘Would you have pleasure, or would you practise
that which brings it near ? then prepare yourself by
way of immortality ;’ of course it means ‘immortality’ (amritam)
according to Buddhist ideas, that is, Nirvaza. Childers tells us
that ‘ Buddhaghosa says that Nirvaua is called amata, because not
being born it does not decay or die’ (P4li Dict., sub amatam).
This definition of Nirvana is the usual one found in Chinese books,
that state which admits ‘neither of birth nor death.’
1 Referring to the three inferior kinds of birth, as a beast, a
preta, or in hell.
224 -FO-SHO-HING=TSAN-KING. IV, 19.
deeds that bring the fourth birth?: but (still) the
five ways in the wheel of birth and death are like
the uncertain wanderings of the stars; 1564
‘For heavenly beings too must suffer change:
how shall we find with men (a hope of) constancy;
Nirvaza! that is the chief rest; composure! that
the best of all enjoyments! 1565
‘The five indulgences (pleasures) enjoyed by
mortal kings are fraught with danger and distress,
like dwelling with a poisonous snake; what pleasure,
for a moment, can there be in such a case ? 1566
‘The wise man sees the world as compassed
round with burning flames; he fears always, nor
can he rest till he has banished, once for all, birth,
age, and death. 1567
‘Infinitely quiet is the place where the wise man
finds his abode; no need of arms (instruments) or
weapons there! no elephants or horses, chariots or
soldiers there! 1568
‘Subdued the power of covetous desire and angry
thoughts and ignorance, there’s nothing left in the
wide world to conquer! Knowing what sorrow is,
he cuts away the cause of sorrow; 1569
‘This destroyed, by practising right means, rightly
enlightened in the four true principles *, he casts off
fear and escapes the evil ways of birth.’ The king
when first he saw his wondrous spiritual power (of
miracle) rejoiced in heart; 1570
But now his feelings deeply affected by the joy
of (hearing) truth, he became a perfect vessel for
receiving true religion, and with clasped hands he
1 The ‘fourth birth’ would be as ‘a man ;’ but it may refer here
to birth as ‘a Deva.’
8 That is, in the ‘four truths,’
IV, 19. INTERVIEW BETWEEN FATHER AND SON, 225
breathed forth his praise: ‘Wonderful indeed! the
fruit of your resolve (oath)! completed thus! 1571
‘Wonderful indeed! the overwhelming sorrow
passed away! Wonderful indeed, this gain to me!
At first my sorrowing heart was heavy, but now my
sorrow has brought forth only profit! 1572
the
fruit of your resolve (oath)! completed thus! 1571
‘Wonderful indeed! the overwhelming sorrow
passed away! Wonderful indeed, this gain to me!
At first my sorrowing heart was heavy, but now my
sorrow has brought forth only profit! 1572
‘Wonderful indeed! for now, to-day, I reap the
full fruit of a begotten son. It was right he should
reject the choice pleasures of a monarch (conqueror);
it was right he should so earnestly and with diligence
practise penance; 1573
‘It was right he should cast off his family and kin;
it was right he should cut off every feeling of love
and affection. The old Azshi kings boasting of their
penance gained no merit; 1574
‘But you, living in a peaceful, quiet place, have
done all and completed all; yourself at rest now you
give rest to others, moved by your mighty sympathy
(compassion) for all that lives! 1575
‘If you had kept your first estate with men, and
as a Kakravartin monarch ruled the world, possessing then no self-depending power of miracle,
how could my soul have then received deliverance? 1576
‘Then there would have been no excellent law
declared, causing me such joy to-day; no! had you
been a universal sovereign, the bonds of birth and
death would still have been unsevered; 1577
‘But now you have escaped from birth and death;
the great pain of transmigration overcome, you are
able, for the sake of every creature, widely to preach
the law of life immortal (sweet dew), 1578
! That is, the oath to become enlightened and a deliverer.
[19] Q
226 FO-SHO-HING-TSAN-KING. IV, 19.
‘And to exhibit thus your power miraculous, and
(show) the deep and wide power of wisdom; the
grief of birth and death eternally destroyed, you now
have risen far above both gods and men. 1579
‘You might have kept the holy state of a Kakravartin monarch; but no such good as this would
have resulted. Thus his words of praise concluded, filled with increased reverence and religious
love, 1580
He who occupied the honoured place of a royal
father, bowed down respectfully and did obeisance.
Then all the people of the kingdom, beholding
Buddha's miraculous power, 1581
And having heard the deep and excellent law,
seeing, moreover, the king’s grave reverence, with
clasped hands howed down and worshipped. Possessed with deep portentous thoughts, 1582
Satiated with sorrows attached to lay-life, they all
conceived a wish to leave their homes!. The princes,
too, of the Sakya tribe, their minds enlightened to
perceive the perfect fruit of righteousness, 1583
Entirely satiated with the glittering joys of the
world, forsaking home, rejoiced to join his company
(become hermits). Ananda, Nanda, Kin-pi (Kimbila)?, Anuruddha, 1584
Nandupananda, with Auzdadana , all these principal nobles and others of the Sakya family, 1585
* That is, to become mendicants, or religious followers of
Buddha.
Ananda, Nanda, Kin-pi (Kimbila)?, Anuruddha, 1584
Nandupananda, with Auzdadana , all these principal nobles and others of the Sakya family, 1585
* That is, to become mendicants, or religious followers of
Buddha.
* The conversion of Nanda &c. is referred to in Spence Hardy’s
Manual of Buddhism, p. 227. I have restored Kin-pi to Kimbila
from this authority, p. 228. Perhaps also in the Romantic Legend,
p- 386, it ought to have been so restored.
§ Kun-fa-to-na. I do not remember having met with this name
before. It may be meant for Khandaka, see Schiefner, ‘ Lebensbeschreibung Sakyamuni’s,’ p. 266.
IV,19. INTERVIEW BETWEEN FATHER AND SON. 227
From the teaching of Buddha became disciples
and accepted the law. The sons of the great
minister of state, Uddyin being the chief, 1586
With all the royal princes following in order
became recluses. Moreover, the son of Atalt, whose
name was Upéli, 1587
Seeing all these princes and the sons of the chief
minister becoming hermits, his mind opening for
conversion, he, too, received the law of renunciation. 1588
The royal father seeing his son possessing the
great qualities of Azddhi, himself entered on the
calm flowings (of thought), the gate of the true law
of eternal life. 1589
Leaving his kingly estate and country, lost in
meditation, he drank sweet dew. Practising (his religious duties) in solitude, silent and contemplative
he dwelt in his palace, a royal Rishi. 1590
Tath4gata following a peaceable? life, recognised
fully by his tribe, repeating the joyful news of
religion,. gladdened the hearts of all his kinsmen
hearing him. 1591
And now, it being the right time for begging
food, he entered the Kapila country (Kapilavastu) ;
in the city all the lords and ladies, in admiration,
raised this chant of praise: 1592
‘Siddhartha! fully enlightened! has come back
again!’ The news flying quickly in and out of
doors, the great and small came forth to see
him; 1593
Every door and every window crowded, climbing
on shoulders?, bending down the eyes, they gazed
1 Or, living in peaceful prosecution of his work.
§ Or it may be ‘shoulder to shoulder.’
Q2
228 FO-SHO-HING-TSAN-KING, IV, 19.
upon the marks of beauty on his person, shining
and glorious! 1594
Wearing his Kashaya garment outside, the glory
of his person from within shone forth, like the sun’s
perfect wheel ; within, without, he seemed one mass
of splendour’. 1595
Those who beheld were filled with sympathising *
joy; their hands conjoined, they wept (for gladness) ®;
and so they watched him as he paced with dignity
the road, his form collected, all his organs wellcontrolled! 1596
His lovely body exhibiting the perfection ‘ of religious beauty, his dignified compassion adding to their
regretful joy! his shaven head, his personal beauty
sacrificed! his body clad in dark and sombre vestment, 1597
1596
His lovely body exhibiting the perfection ‘ of religious beauty, his dignified compassion adding to their
regretful joy! his shaven head, his personal beauty
sacrificed! his body clad in dark and sombre vestment, 1597
His manner natural and plain, his unadorned
appearance; his circumspection as he looked upon
the earth in walking! ‘He who ought to have
had held over him the feather-shade’ (they said),
‘whose hands should grasp “the reigns of the
flying® dragon,” 1598
‘See how he walks in daylight on the dusty road!
holding his alms-dish, going to beg! Gifted enough
to tread down every enemy, lovely enough to
gladden woman’s heart, 1599
* The glory of his person within and without, together, like
a mass of light.
* Compassion and joy.
* That is, they wept for pity and for joy.
* Manifesting religious uprightness or rectitude.
® This appears to be a Chinese phrase, adapted perhaps from
some expression in the Sanskrit original signifying ‘supreme
power.’
IV, 19. INTERVIEW BETWEEN FATHER AND SON. 229
‘With glittering vesture and with godlike crown
reverenced he might have been by servile crowds!
But now, his manly beauty hidden, with heart restrained, and outward form subdued, 1600
‘Rejecting the much-coveted and glorious apparel,
his shining body clad with garments grey, what
aim, what object, now! Hating the five delights
that move the world, 1601
‘Forsaking virtuous wife and: tender child, loving
the solitude, he wanders friendless; hard, indeed,
for virtuous wife through the long night}, cherishing
her grief; 1602
‘And now to hear he is a hermit! She enquires
not now (so lost to life) of the royal Suddhodana if
he has seen his son or not! 1603
‘But as she views his beauteous person, (to think)
his altered form is now a hermit’s! hating his home,
still full of love; his father, too, what rest for him
(they say)! 1604
‘And then his loving child R4hula, weeping with
constant sorrowful desire! And now to see no
change, or heart-relenting ; and this the end of such
enlightenment! 1605
‘All these attractive marks, the proofs of a religious calling, whereas, when born, all said, these are
marks of a “great man,” who ought to receive
tribute from the four seas! 1606
‘And now to see what he has come to! all these
predictive words vain and illusive. Thus they
talked together, the gossiping multitude, with confused accents. 1607
Tathagata, his heart unaffected, felt no joy and
1 Le. her life of widowhood.
230 FO-SHO-HING-TSAN-KING. IV, 19.
no regret. But he was moved by equal love to all
the world, his one desire that men should escape the
grief of lust; 1608
To cause the root of virtue to increase, and for
the sake of coming ages, to leave the marks of
self-denial! behind him, to dissipate the clouds and
mists of sensual desire, 1609
But he was moved by equal love to all
the world, his one desire that men should escape the
grief of lust; 1608
To cause the root of virtue to increase, and for
the sake of coming ages, to leave the marks of
self-denial! behind him, to dissipate the clouds and
mists of sensual desire, 1609
He entered, thus intentioned, on the town to beg.
He accepted food both good or bad, whatever came,
from rich or poor, without distinction ; having filled
his alms-dish, he then returned back to the solitude. 1610
Varca 20. RECEIVING THE GETAVANA VIHARA.
The lord of the world, having converted? the
people of Kapilavastu according to (their several)
circumstances *, his work being done, he went with
the great body of his followers, 1611
And directed his way to the country of Kosala,
where dwelt king Prasenagit (Po-se-nih). The
Getavana was now fully adorned, and its halls and
courts carefully prepared; 1612
The fountains and streams flowed through the
garden which glittered with flowers and fruit; rare
birds sat by the pools (water side), and on the land
1 Little desire.
3 The expression in the original is ‘having opened for conversion.’
® It is not necessarily ‘according to their circumstances,’ but
it may also be rendered ‘according to circumstances,’ or ‘as the
occasion required.’
IV, 20. RECEIVING THE GETAVANA VIHARA. 231
they sang in sweet concord, according to their
kind; 1613
Beautiful in every way as the palace of Mount Kilas
(Kaildsa)!, (such was the Getavana.) Then the noble
friend of the orphans, surrounded by his attendants,
who met him on the way, 1614
Scattering flowers and burning incense, invited the
lord to enter the Getavana. In his hand he carried
a golden dragon-pitcher ?, and bending low upon his
knees he poured the flowing water 1615
As a sign of the gift of the Getavana Vih4ra for
the use of the priesthood throughout the world *.
The lord then received it, with the prayer‘ that
‘overruling all evil influences it might give the kingdom permanent rest, 1616
‘And that the happiness of Anathapizdada might
flow out in countless streams.’ Then the king
Prasenagit, hearing that the lord had come, 1617
With his royal equipage went to the Getavana to
worship at the lord’s feet®. (Having arrived) and
1 Mount Kail4sa, the fabulous residence of Kuvera ; the paradise
of Siva.
2 In the Barahut sculpture there is a figure carrying a pitcher in
the act of pouring out the water ; but the figure is not kneeling.
5 «The four quarters,’ that is, ‘the world.’
‘<The prayer,’ the ‘devout incantation;’ it has often been
questioned whether ‘prayer’ is possible with Buddhists; the expression in the Chinese is the same as that used for prayer in other
books; but it may of course denote sincere or earnest desire,
coming from the heart.
5 There are various representations of Prasenagit going to the
Getavana in the Barahut sculptures. In plate xiii (Cunningham’s
Barahut) the Vih4ra is represented, the wheel denoting the sermon
which Buddha preached; the waving of garments and whistling
with fingers denoting the joy of the hearers.
232 FO-SHO-HING-TSAN-KING. TV, 20.
taken a seat on one side, with clasped hands he
spake to Buddha thus: 1618
‘O that my unworthy and obscure kingdom
should thus suddenly have met such fortune! For
how can misfortunes or frequent calamities possibly
affect it, (in the presence of) so great a man? 1619
_ ‘And now that I have seen your sacred features,
I may perhaps partake of the converting streams of
your teaching. A town although it is composed of
many sections’, yet both ignoble and holy persons
may enter the surpassing® stream; 1620
‘And so the wind which fans the perfumed grove
causes the scents to unite and form one pleasant
breeze; and as the birds which collect on Mount
Sumeru (are many), and the various shades that
blend in shining gold, 1621
‘So an assembly may consist of persons of different capacities, Mdividually insignificant, but a
glorious body. The desert master by nourishing
the Ashi, procured a birth as the san-tsuh (three
leg or foot) star®; 1622
‘Worldly profit is fleeting and perishable, religious
(holy) profit is eternal and inexhaustible; a man
though a king is full of trouble, a common man, who
is holy, has everlasting rest.’ 1623
1 I cannot be sure of this translation ; yet I can suggest no other.
The line is if He B Ju rin:
* «The victorious stream;’ this may refer to the Rapti, on the
banks of which SrAvasti was situated. The object of the allusion
is that as both rich and poor, noble and ignoble may enter the
stream of the river, so all may seek the benefit of the stream of
religious doctrine,
* I am unable to explain the reference here; nor do I know
what the ‘three-footed star’ can be.
IV,20. | RECEIVING THE GETAVANA VIHARA. 233
Buddha knowing the state of the king’s heart,—
that he rejoiced in religion as Sakraraga !,—considered the two obstacles that weighted him, viz.
too great love of money, and of external pleasures?; 1624
Then seizing the opportunity, and knowing the
tendencies of his heart, he began, for the king’s sake,
to preach: ‘Even those who, by evil karman, have
been born in low degree, when they see a person of
virtuous character, feel reverence for him; 1625
‘How much rather ought an independent‘ king,
who by his previous conditions of life has acquired
much merit, when he encounters Buddha, to conceive even more reverence. Nor is it difficult to
understand, 1626
‘That a country should enjoy more rest and
peace, by the presence of Buddha, than if he were
not to dwell therein’. And now, as I briefly declare
my law, let the Mahéraga listen and weigh my
words, 1627
‘And hold fast that which I deliver! See now
the end of my perfected merit®, my life is done,
And now, as I briefly declare
my law, let the Mahéraga listen and weigh my
words, 1627
‘And hold fast that which I deliver! See now
the end of my perfected merit®, my life is done,
1 General Cunningham (Barahut Stfipa, plate xiii) has remarked that the Preaching Hall visited by Prasenagit resembles
in detail the Palace of Sakraraga; the reference in the text seems
to allude to this.
* Reference is often made in Buddhist books to the self-indulgence of king Prasenagit. Compare section xxix of the Chinese
Dhammapada.
® That is, in consequence of evil deeds.
‘ This expression ‘tsze tsai,’ which I render ‘independent,’
means ‘self-sufficient,’ or ‘self-existing ;’ the reference is probably
to a lord paramount (samrég).
5 This exordium appears intended to take down the pride of
the king.
* Buddha points to himself as having gained the end of all his
234 FO-SHO-HING-TSAN-KING. IV, 20.
there is for me no further body or spirit, but freedom
from all ties of kith or kin! 1628
‘The good or evil deeds we do from first to last
(beginning to end) follow us as shadows; most
exalted then the deeds (karman) of the king of
the law?. The prince* (son) who cherishes his
people, 1629
‘In the present life gains renown, and hereafter
ascends to heaven; but by disobedience and neglect of duty, present distress is felt and future
misery! 1630
‘As in old times Lui-’ma (lean horse)® raga, by
obeying the precepts, was born in heaven, whilst
Kin-pu (gold step) raga, doing wickedly, at the end
of life was born in misery. 1631
‘ Now then, for the sake of the great king, I will
briefly relate the good and evil law (the law of good
and evil). The great requirement‘ is a loving heart!
to regard the people as we do an only son, 1632
‘Not to oppress, not to destroy; to keep in due
check every member of the body, to forsake unrighteous doctrine and walk in the straight path;
not to exalt oneself by treading down others (or
inferiors), 1633
‘But to comfort and befriend those in suffer-
previous meritorious conduct, in the attainment of his present
condition.
1 Dharmar4ga, an epithet of every Buddha (Eitel).
* The symbol here stands for ‘son;’ it may mean ‘prince’ in
the sense of ‘son of the king of the law’ (f& wang tseu), which
is a common one in Buddhist books, and is often rendered by
‘Kumara bhita.’
3 Lui-’ma may be a phonetic equivalent of the name of the
king, or a translation of the name, viz. Krisfsva. So also in the
next line Hiranyakasipu may be meant.
‘ The ‘great deficiency,’ or ‘the great need.’
IV,20. RECEIVING THE GETAVANA VIHARA. 235
ing; not to exercise oneself in false theories?
(treatises), nor to ponder much on kingly dignity
(strength), nor to listen to the smooth words of
false teachers; 1634
‘Not to vex oneself by austerities, not to exceed
(or transgress) the right rules of kingly conduct,
but to meditate on Buddha and weigh his righteous
law, and to put down and adjust all that is contrary
to religion; 1635
‘To exhibit true superiority by virtuous conduct
and the highest exercise of reason, to meditate
deeply on the vanity of earthly things, to realise
the fickleness of life by constant recollection; 1636
‘To exalt the mind to the highest point of reflection, to seek sincere faith (truth) with firm purpose ;
to retain an inward sense of happiness resulting from
oneself’, (and to look forward to) increased happiness
hereafter; 1637
‘To lay up a good name for distant ages, this
will secure the favour of Tathagata®, as men now
loving sweet fruit will hereafter be praised by their
descendants‘. 1638
‘ There is a way of darkness out of light’, there is
a way of light out of darkness; there is darkness
which follows after the gloom (signs of gloom),
1 In false theories and ‘ vidy4s’ (ming).
3 Self-dependent happiness.
® Whether the phrase ‘gu-lai’ ought to be here translated Tath4gata, or whether it refers simply to ‘future generations,’ is a
question.
‘ This again is an uncertain translation, although the meaning
is plain, that those who here love ‘sweet fruit,’ will not set their
children’s teeth on edge hereafter.
5 In this and the following lines the reference is apparently to
the possibility of growing worse or better by our deeds.
236 FO-SHO-HING-TSAN-KING. IV, 30.
there is a light which causes the brightening of
light. 1639
‘The wise man leaving first principles’, should go
on to get more light?; evil words will be repeated
far and wide by the multitude, but there are few to
follow good direction; 1640
‘It is impossible however to avoid result of works,
the doer cannot escape; if there had been no first
works, there had been in the end no result of
doing, 1641
‘— No reward for good, no hereafter joy —; but
because works are done, there is no escape. Let us
then practise good works; 1642
‘(Let us) inspect our thoughts that we do no evil,
because as we sow so we reap*. As when enclosed in
a four-stone [stone or rock-encircled] mountain, there
is no escape or place of refuge for any one, 1643
‘So within this mountain-wall of old age, birth,
disease, and death, there is no escape for the world’.
Only by considering and practising the true law can
we escape from this sorrow-piled mountain. 1644
‘There is, indeed, no constancy in the world, the
end of the pleasures of sense is as the lightning
flash, whilst old age and death are as the piercing
bolts; what profit, then, in doing (practising) iniquity®! 1645
1 San p’hin, the ‘three sections.’
* «Qught to learn from first to last, illumination.’ Does it refer
to books or vidy4s (ming) of instruction?
® There is not such a thing as ‘not making fruit,’ or the fruit of
‘not making ;’ but the former is the more likely. ‘Fruit,’ of course,
refers to the result of works.
* «Because as we ourselves do, we ourselves receive.’
5 For all living creatures.
* “Why then ought we to do iniquity !’ (fi f%.)
IV, 20. RECEIVING THE GETAVANA VIHARA. 237
‘Fruit,’ of course,
refers to the result of works.
* «Because as we ourselves do, we ourselves receive.’
5 For all living creatures.
* “Why then ought we to do iniquity !’ (fi f%.)
IV, 20. RECEIVING THE GETAVANA VIHARA. 237
‘All the ancient conquering kings, who were as
gods! on earth, thought by their strength to overcome decay*; but after a brief life they too disappeared®. 1646
‘The Kalpa-fire will melt Mount Sumeru, the water
of the ocean will be dried up, how much less can our
human frame, which is as a bubble, expect to endure
for long upon the earth! 1647
‘ The fierce wind scatters the thick mists, the sun’s
rays encircle (hide) Mount Sumeru, the fierce fire
licks up the place of moisture, so things are ever
born once more to be destroyed! 1648
‘The body is a thing (vessel) of unreality, kept
through the suffering of the long night‘, pampered
by wealth, living idly and in carelessness, 1649
‘Death suddenly comes and it is carried away as
rotten wood in the stream! The wise man expecting these changes with diligence strives against
sloth; 1650
‘The dread of birth and death acts as a spur to
keep him from lagging on the road; he frees himself
from engagements, he is not occupied with selfpleasing, he is not entangled by any of the cares
of life, 1651
‘He holds to no business, seeks no friendships,
engages in no learned career, nor yet wholly separates himself from it; for his learning is the wisdom
1 Who were as fsvaradeva.
§ Literally, ‘to conquer emptiness;’ it may mean to ‘surpass
the sky ’—to climb to heaven.
* They were ground to dust and disappeared.
‘ The suffering of the ‘long night’ (the period of constant
transmigration) keeps and guards it,
238 FO-SHO-HING-TSAN-KING. IV, 20.
of not-perceiving ! wisdom, but yet perceiving that
which tells him of his own impermanence; 1652
‘Having a body, yet keeping aloof from defilement, he learns to regard defilement as the greatest evil. (He knows) that tho’ born in the Ardpa
world, there is yet no escape from the changes of
time; 1653
‘ His learning, then, is to acquire the changeless
body; for where no change is, there is peace.
Thus the possession of this changeful body is the
foundation of all sorrow. 1654
‘ Therefore, again, all who are wise make this their
aim—to seek a bodiless condition; all the various
orders of sentient creatures, from the indulgence of
lust, derive pain; 1655
‘Therefore all those in this condition ought to
conceive a heart, loathing lust; putting away and
loathing this condition, then they shall receive no
more pain; 1656 ;
‘Though born in a state with or without an external form, the certainty of future change is the
root of sorrow; for so long as there is no perfect
cessation of personal being, there can be, certainly,
no absence of personal desire; 1657
‘ Beholding, in this way, the character of the three
worlds, their inconstancy and unreality, the presence
of ever-consuming pain, how can the wise man seek
enjoyment therein? 1658
1658
‘When a tree is burning with fierce flames how
1 ©The wisdom of not perceiving ;’ the symbol ‘sheu’ corresponds with ‘ vedan4,’ perception, or sensation. The meaning therefore is that true wisdom depends not on the power of sense; but
yet he perceives by his senses that he (his body) is impermanent.
TV, 20. RECEIVING THE GETAVANA VIHARA. 239
can the birds congregate therein? The wise man,
who is regarded as an enlightened sage, without this
knowledge is ignorant; 1659
‘ Having this knowledge, then true wisdom dawns ;
without it, there is no enlightenment. To get this
wisdom is the one aim, to neglect it is the mistake
of life. 1660.
‘ All the teaching of the schools should be centred
here; without it is no true reason. To recount this
excellent system is not for those who dwell in family
connection; I661 .
‘Nor is it, on that account, not to be said', for
religion concerns a man individually [is a private
affair] Burned up with sorrow, by entering the
cool stream, all may obtain relief and ease; 1662
‘The light of a lamp in a dark room lights up
equally objects of all colours, so is it with those
who devote themselves to religion,—there is no
distinction between the professed disciple and the
unlearned (common). 1663
’ ‘Sometimes the mountain-dweller (i.e. the religious hermit) falls into ruin, sometimes the humble
householder mounts up to be a Azshi; the want of
faith (doubt) is the engulfing sea, the presence of
disorderly belief is the rolling flood, 1664
‘ The tide of lust carries away the world ; involved
in its eddies there is no escape ; wisdom is the handy
boat, reflection is the hold-fast. 1665
‘The drum-call of religion (expedients), the barrier (dam) of thought, these alone can rescue from
1 This and the preceding line are obscure. The sense of the
whole passage seems to point to the adaptation of religion for
the life of all persons, laic or cleric.
240 FO-SHO-HING-TSAN-KING. IV, 20.
the sea of ignorance.’ At this time the king sincerely
attentive to the words of the All-wise!, 1666
Conceived a distaste for the world’s glitter and
was dissatisfied with the pleasures of royalty, even
as one avoids a drunken elephant, or returns to
right reason after a debauch. 1667
Then all the heretical teachers, seeing that the
king was well affected to Buddha, besought the king
(mah4raga), with one voice, to call on Buddha to
exhibit? his miraculous gifts. 1668
Then the king addressed the lord of the world:
‘I pray you, grant their request!’ Then Buddha
silently acquiesced*, And now all the different
professors of religion, 1669
The doctors who boasted of their spiritual power,
came together in a body to where Buddha was; then
he manifested before them his power of miracle;
ascending up into the air, he remained seated, 1670
Diffusing his glory as the light of the sun he
shed abroad the brightness of his presence. The
heretical teachers were all abashed, the people all
were filled with faith. 1671
The
heretical teachers were all abashed, the people all
were filled with faith. 1671
Then for the sake of preaching to his mother, he
forthwith ascended to the heaven of the thirty-three
gods; and for three months dwelt in heavenly mansions‘. There he converted the occupants (Devas)
of that abode, 1672
1 The words of him who knew all things.
® To substantiate his claim by exhibiting miraculous power.
5 By his silence showed his acquiescence.
‘ There is an account of Buddha’s ascent to this heaven in the
Manual of Buddhism, pp. 298 seq. Also in Fa-hien, cap. xvii.
There are pictures (sculptures) of the scene of his descent in
Tree and Serpent Worship, plate xvii, and in the account of the
Stfpa of Barahut.
IV, 21. WORK OF CONVERSION. 241
And having concluded his pious mission to his
mother, the time of his sojourn in heaven finished,
he forthwith returned, the angels accompanying
him on wing’; he travelled down a seven-gemmed
ladder, 1673
And again arrived at Gambudvipa. Stepping
down he alighted on the spot where all the Buddhas
return?, countless hosts of angels accompanied him,
conveying with them their palace abodes (as a
gift); 1674
The people of Gambudvipa with closed hands
looking up with reverence, beheld him. 1675
Varca 21. Escapinc THE DRUNKEN ELEPHANT
AND DEVADATTA.
Having instructed his mother in heaven with all
the angel host, and once more returned to men, he
went about converting those capable of it. 1676
Gutika, Giva(ka)°, Sula, and A‘rma, the noble’s
son Anga and the son of the fearless king
(Abhaya) 1677
Nyagrodha‘ and the rest; Srtkutaka (or, Sri-
1 It would be curious, if this translation were absolutely certain,
to find that Asvaghosha had heard of angels with ‘wings.’ In the
sculptures the Devas are represented as ordinary mortals. The
Chinese may, however, simply mean ‘accompanying him, as if on
wing,’ i.e. following him through the air.
* That is, at Sankisa (Sank4sya), [see the Archeological Survey
of India, 1862-1863.]
5 This I suppose is the physician Givaka. The names of many
of the persons in the context may be found in Spence Hardy,
M. B., passim.
‘ For Nyagrodha, see M.B., p. 39.
[19] R
242 FO-SHO-HING-TSAN-KING. IV, 21.
guptaka), Up4li the Nirgrantha}, (all these) were
thoroughly converted. 1678
So also the king of Gandh4dra, whose name
was Fo-kia-lo (Pudgala?); he, having heard the profound and excellent law, left his country and became
a recluse. 1679
So also the demons Himapati and VAtagiri,
on the mountain Vibhéra, were subdued and converted; 1680
The Brahma4érin Prayan(tika), on the mountain
Vagana (Po-sha-na), by the subtle meaning of half
a gatha, he convinced and caused to rejoice in
faith; 1681
The village of Danamati (Kh4numat)? had one
Katadanta, the head of the twice-born (Brahmans); at this time he was sacrificing countless
victims; 1682
had one
Katadanta, the head of the twice-born (Brahmans); at this time he was sacrificing countless
victims; 1682
Tathagata by means (up4ya, expedients) converted him, and caused him to enter the true path.
On Mount Bhatika*(?) a heavenly being of eminent
distinction, 1683
Whose name was Pa#fasikha’‘, receiving the
law, attained Dhy4na®; in the village of Vainu-
1 For Upéli the Nirgrantha, see M. B., p. 267.
® The village Danamati must be the same as that called Khanumat by Spence Hardy, M. B., p. 271.
* For this event, see Spence Hardy’s M. B., p. 288. He calls the
mountain or rock by the name of Wédi.
‘ For Paviasikha and his conversion, see M. B., p. 289; also
Fa-hien, cap. xxviii. [I may here correct my translation of the
passage in my ‘ Buddhist Pilgrims’ (p. 110), instead of ‘each one
possessing a five-stringed lute,’ it should be ‘attended by the divine
musician Paftéasikha.’] For Pagikasikha, see Childers’ Pali Dict.,
sub voce Pagicasikho ; also Eitel’s Handbook.
5 Or attained rest, or a fixed mind. bd
IV, a1. WORK OF CONVERSION. 243
sh¢Za, he converted the mother of the celebrated
Nanda!; 1684
In the town of A#£avari (Agra/avt), he subdued
the powerful (mah4bdla) spirit; Bhanabhadra (patala), Sronadanta; 1685
The malevolent and powerful Nagas, the king
of the country and his harem, received together
the true law, as he opened to them the gate of
immortality (sweet dew). 1686
In the celebrated Viggi village (or in the village
Paviggi) Kina and Sila, earnestly seeking to be
born in heaven, he converted and made to enter the
right path; 1687
The Angulim4la®’, in that village of Sumu,
through the exhibition of his divine power, he converted and subdued; 1688
There was that nobles son, Purigtvana,
rich in wealth and stores as Punavati (punyavatt ?), 1689
Directly he was brought to Buddha (Tath4gata)
accepting the doctrine, he became vastly liberal. So
in that village of Padatti he converted the celebrated Patali (or, Potali), 1690
And also Patala, brothers, and both demons. In
Bhidhavali (Pi-ti-ho-fu-li) there were two Brahmans, 1691
One called Great-age (Mahdyus?), the other
Brahma-age (Brahmayus?). These by the power
of a discourse he subdued, and caused them to
attain knowledge of the true law; 1692
1 The mother of Nanda was Prag&patt; for her conversion, see
M.B., p. 307. She was the foster-mother of Buddha.
* For the history of the conversion of the Angulimla, see
M. B., p. 249.
R2
244 FO-SHO-HING-TSAN-KING. IV, 21.
When he came to VaisAlt, he converted all the
Raksha demons, and the lion (Simha) of the Liékhavis, and all the Lif#fhavis, 1693
Saka! the Nirgrantha, all these he caused to
attain the true law. Hama kinkhava hada demon
Potala, 1694
And another Potalaka (in) Potalagama [these
he converted]. Again he came to Mount Ala, to
convert the demon Alava, 1695
And a second called Kumara, and a third Asidaka; then going back to Mount Gaga (Gayd4sirsha)
he converted the demon Ka#gana, 1696
Hama kinkhava hada demon
Potala, 1694
And another Potalaka (in) Potalagama [these
he converted]. Again he came to Mount Ala, to
convert the demon Alava, 1695
And a second called Kumara, and a third Asidaka; then going back to Mount Gaga (Gayd4sirsha)
he converted the demon Ka#gana, 1696
And Kamo (kin-mau) the Yaksha, with the sister
and son. Then coming to Benares, he converted the
celebrated Katy4yana?; 1697
Then afterwards going, by his miraculous power,
to Sruvala (Sou-lu-po-lo), he converted the merchants Davakin and Nikin(?), 1698
And received their sandal-wood hall, exhaling its
fragrant odours till now. Going then to Mahivatt,
he converted the Ashi Kapila, 1699
And the Muni remained with him; his foot stepi ping on the stone, the thousand-spoked twin-wheels
appeared, which never could be erased. 1700
Then he came to the place Po-lo-na (Prdza),
where he converted the demon Po-lo-na; coming
to the country of MathurA, he converted the demon
Godama (Khadama ?); 1701
In the Thurakusati (?neighbourhood of Mathuré)
1 For Saga the Nirgrantha, see M. B., p. 255 ; also Dhammapada
from the Chinese, p. 126.
* That is, Mah&katy4yana, There was another KAty4yana, mentioned by Hiouen Thsang, who lived 300 years after the Nirvana.
IV, 21. WORK OF CONVERSION. 245
he also converted Pizdap4la (or, vara); coming
to the village of Vaira#ga, he converted the
Brahman; 1702
In the village of Kalamasa (or Kramasa), he
converted Savasasin, and also that celebrated
Agirivasa. 1703
Once more returning to the SrAvastt country,
he converted the Gautamas GAtisruna and
DakAtili; 1704
Returning to the Kosala country, he converted the
leaders of the heretics Vakrapali (or, Vikravari)
and all the Brahmaérins, 1705
Coming to Satavaka, in the forest retreat,
he converted the heretical Azshis, and constrained them to enter the path of the Buddha
Rishi. 1706
Coming to the country of Ayodhy4, he converted the Demon Nagas; coming to the
country of Kimbila, he converted the two Nagaragas; 1707
One called Kimbila, the other called KAlaka.
Again coming to the Vaggi country, he converted
the Yaksha demon, 1708
Whose name was Pisha}, the father and mother
of Nagara, and the great noble also, he caused to
believe gladly in the true law. 1709
Coming to the Kausd4mbt country, he converted
Goshira?®,and the two Upastkds, VaguttarA 1710
And her companion Uvart; and besides these,
many others, one after the other. Coming to the
' Pi-sha, i.e. Vaisravana, the Regent of the North: converted
by Buddha.
* For Goshira, see Jul. II, 285; Fa-hien cap. xxxiv.
246 FO-SHO-HING-TSAN-KING. IV, a1.
country of Gandh4dra he converted the Naga
Apaléla!; 1711
Thus in due order all these air-going, waterloving natures he completely converted and saved,
as the sun when he shines upon some dark and
sombre cave. 1712 .
At this time Devadatta?, seeing the remarkable
excellences of Buddha, conceived in his heart a
jealous hatred; losing all power of thoughtful abstraction, 1713
1712 .
At this time Devadatta?, seeing the remarkable
excellences of Buddha, conceived in his heart a
jealous hatred; losing all power of thoughtful abstraction, 1713
He ever plotted wicked schemes, to put a stop to
the spread of the true law; ascending the Grvzdhrakita (Ghiggaki¢a) mount he rolled down a stone to
hit Buddha’; 1714
The stone divided into two parts, each part
passing on either side of him. Again, on the royal
highway he loosed a drunken, vicious elephant‘; 1715
With his raised trunk trumpeting as thunder (he
ran), his maddened breath raising a cloud around
him, his wild pace like the rushing wind;to be
avoided more than the fierce tempest; 1716
His trunk and tusks and tail and feet, when
touched only, brought instant death. (Thus he ran)
through the streets and ways of Ragagriha, madly
wounding and killing men; 1717
Their corpses lay across the road, their brains
! For the conversion of Apalala, see Jul. II, 135.
8 Devadatta, the envious ; he was the son of Suprabuddha, the
father-in-law of Buddha, M. B., p. 61.
* This event is related by Fa-hien, cap. xxix, p. 115 (Buddhist Pilgrims). Fa-hien says, ‘The stone is still there,’ but he
does not say that it was divided. See also M. B., p. 383, where the
account somewhat differs.
* This story of the drunken elephant is related in nearly all the
‘lives of Buddha.’ The sculptures at Amar4vatf and Barahut also
include this episode. See also Fa-hien, p. 113.
IV, 21. ESCAPING THE DRUNKEN ELEPHANT. 247 .
and blood scattered afar. Then all the men and
women filled with fear, remained indoors; 1718
Throughout the city there was universal terror,
only piteous shrieks and cries were heard; beyond
the city men were running fast, hiding themselves
in holes and dens. 1719
Tathagata, with five hundred followers, at this
time came towards the city; from tops of gates and
every window, men, fearing for Buddha, begged him
not to advance; 1720
Tathagata, his heart composed and quiet, with
perfect self-possession, thinking only on the sorrow
caused by hate, his loving heart desiring to appease
it, 1721 ,
Followed by guardian angel-nagas, slowly approached the maddened elephant. The Bhikshus
all deserted him?, Ananda only remained by his
side; 1722
Joined by every tie of duty, his steadfast nature
did not shake or quail. The drunken elephant,
savage and spiteful, beholding Buddha, came to himself at once, 1723
And bending, worshipped at his feet? just as a
mighty mountain falls to earth. With lotus hand
the master pats his head, even as the moon lights
up a flying cloud. 1724
And now, as he lay crouched before the master’s
feet, on his account he speaks some sacred words:
‘ The elephant cannot hurt the mighty dragon 8, hard
it is to fight with such a one; 1725
1 It is said, in the later accounts, that ‘they rose into the air.’
* See Tree and Serpent Worship, plate lviii; also Burgess’
Western Caves, plate xvii.
* Buddha was also called the great Naga or dragon.
* Buddha was also called the great Naga or dragon.
248 FO-SHO-HING-TSAN-KING. IV, 21.
‘The elephant desiring so to do will in the end
obtain no happy state of birth; deceived by lust,
anger, and delusion, which are hard to conquer, but
which Buddha has conquered. 1726
‘Now, then, this very day, give up this lust, this
anger and delusion! You! swallowed up in sorrow’s
mud! if not now given up, they will increase yet
more and grow.’ 1727
The elephant, hearing Buddha’s words, escaped
from drunkenness, rejoiced in heart; his mind and
body both found rest, as one athirst (finds joy) who
drinks of heavenly dew. 1628
The elephant being thus converted, the people
around were filled with joy; they all raised a cry of
wonder at the miracle, and brought their offerings of
every kind. 1729
The scarcely-good arrived at middle-virtue, the
middling-good passed to a higher grade, the unbelieving now became believers, those who believed
were strengthened in their faith. 1730
Agatasatru, mighty king, seeing how Buddha
conquered the drunken elephant, was moved at
heart by thoughts profound; then, filled with joy, he
found a twofold growth of piety. 1731
Tath4gata, by exercise of virtue, exhibited all
kinds of spiritual powers; thus he subdued and
harmonised the minds of all, and caused them in
due order to attain religious truth; 1732
And through the kingdom virtuous seeds were
sown, as at the first when men began to live
(i.e. were first created). But Devadatta, mad
with rage, because he was ensnared by his own
wickedness, 1733
IV, 22. THE LADY AMRA SEES BUDDHA. 249
At first by power miraculous able to fly, now
fallen, dwells in lowest hell?. 1734
Varca 22, Tue Lavy Amra? (AmrarAtt) sEEs
Buppua.
The lord of the world having finished his wide
work of conversion conceived in himself a desire
(heart) for Nirvaza. Accordingly proceeding from
the city of Ragagrzha, he went on towards the town
of Pa-lin-fo (PA¢aliputra)®, 1735
Having arrived there, he dwelt in the famous
Pasali Zetiya*. Now this (town of P&/aliputra) is
1 For a full account of the deeds and punishment of Devadatta,
see M. B., pp. 328, 329. We are told that Suprabuddha, the father
of Devadatta, also went to hell, M. B., p. 339 seq.
3 This lady is called Ambap§lf, the courtezan, in the southern
records,
Now this (town of P&/aliputra) is
1 For a full account of the deeds and punishment of Devadatta,
see M. B., pp. 328, 329. We are told that Suprabuddha, the father
of Devadatta, also went to hell, M. B., p. 339 seq.
3 This lady is called Ambap§lf, the courtezan, in the southern
records,
® P&saliputra, so called, as it seems, from a flower, p&/li (Bignonia suaveolens). It was otherwise called Kusumapura, ‘the city
of flowers.’ The Palimbothra of the Greeks, Arrian, Hist. Ind.
p. 324 (ed. Gronovii) ; supposed to be the modern Patna. The
story found in the text, viz. that the place was an unfortified village
or frontier station of Magadha when Buddha was seventy-nine years
old, compared with the statement that in the time of Megasthenes
it was one of the largest and most prosperous towns of India
(Arrian, as above), seems to show that some considerable time had
elapsed between the Nirvana and the period of the Greek conquest. It is singular however (as I stated in Buddhist Pilgrims,
p. Ixiv) that Fa-hien in his account of this town (cap. xxvii)
makes no allusion to the Buddhist council said to have been held
there under Dharm4soka. (For further notice of P4/aliputra,
compare Sacred Books of the East, vol. xi, pp. 16, 17; also
Bigandet, p. 257, and Spence Hardy, passim.)
‘ There is no mention of the Pa/ali Aetiya (unless the rest-house
is the same as the Xetiya hall) in the Mah&-parinibbana-Sutta,
but in Bigandet, p. 257, it is stated that the people prepared the
‘dzeat,’ or hall, for his use. This ‘dzeat’ had been erected by
250 FO-SHO-HING-TSAN-KING, TV, 22.
the frontier town of Magadha, defending the outskirts of the country. 1736
Ruling the country was a Brahman! of wide
renown and great learning in the scriptures (sftras);
and (there was also) an overseer of the country, to
take the omens of the land with respect to rest or
calamity. 1737
At this time the king of Magadha sent to that
officer of inspection (overseer) a messenger to warn
and command him to raise fortifications in the
neighbourhood (round) of the town for its security
and protection. 1738
And now the lord of the world, as they were
raising the fortifications, predicted that in consequence of the Devas and spirits who protected and
kept (the land), the place should continue strong
and free from calamity (destruction), 1739
king AgAtasatru for receiving the Lif&havi princes of Vaisalf, who
had come to a conference at this place to settle their affairs with
the king. This hall is probably represented at Aganta, Cave xvi
(see Burgess’ Report, vol. i, plate xiii, fig. 2; also Mrs. Speirs’
Ancient India, p. 197); at least it would seem so from the exact
account left us of the position Buddha took on this occasion, ‘he
entered the hall and took his seat against the central pillar of the
hall’ (Rhys Davids and Bigandet in loc.) Does this hall, built
by king Ag4tasatru, and called in our text a ‘ Xetiya hall,’ bear
any resemblance to a Basilica?
* Rhys Davids (Sacred Books of the East, vol. xi, p. 18)
tells us that ‘the chief magistrates of Magadha Suntdha and
Vassakéra were building a fortress at P4saligama to repel the
Vaggians;’ I have therefore in my translation supposed the ‘ éu
kwG’ and the ‘yang kwan’ to be the two officers referred to. It
would seem that these titles ‘ruling the country’ and ‘overseer’
were recognised at the time. The text, however, would bear
another translation, making the Brahman ruler the same as the
omen-taking overseer.
IV, 22. THE LADY AMRA SEES BUDDHA. 251
On this the heart of the overseer greatly rejoiced’,
and he made religious offerings to Buddha, the law,
and the church. Buddha now leaving the city gate
went on towards the river Ganges. 1740
The overseer from his deep reverence for Buddha
named the gate (through which the lord had passed)
the ‘Gautama gate*.’ Meanwhile the people all by
the side of the river Ganges went forth to pay
reverence to the lord of the world. 1741
They prepared for him every kind of religious
offering, and each one with his gaudy boat (decorated boat)® invited him to cross over. The lord
of the world, considering the number of the boats,
feared lest by an appearance of partiality in accepting one, he might hurt the minds of all the
rest. 1742
Therefore in a moment by his spiritual power
he transported himself and the great congregation
(across the river), leaving this shore he passed at
once to that, 1743
Signifying thereby the passage in the boat of
wisdom ‘ (from this world to Nirvama), a boat large
enough to transport all that lives (to save the world),
even as without a boat he crossed without hindrance
the river (Ganges). 1744
' The account here given is less exact than that of the Mahaparinibb4na-Sutta, and it would seem as if it were borrowed from
a popular form of that work.
* This is in agreement with the Southern account (see Rhys
Davids, Sacred Books of the East, vol. xi, p. 21).
® There is no mention here made of the river being ‘brimful
and overflowing’ as in the Southern books, nor of the search for
rafts of wood or basket-work.
* Compare the account giveneby Rhys Davids (Sacred Books
of the East, vol. xi, p. 21) and the verse or song there preserved.
252 FO-SHO-HING-TSAN-KING. IV, 22.
Then all the people on the bank of the river,
with one voice, raised a rapturous shout’, and all
declared this ford should be called the Gautama
ford. 1745
As the city gate is called the Gautama gate,
so this Gautama ford is so known through ages;
and shall be so called through generations to
come®, 1746
Then Tathagata, going forward still, came to that
celebrated Kuli® village, where he preached and
converted many; again he went on to the Nadi‘
village, 1747
Where many deaths had occurred among the
people. The friends of the dead then came (to the
lord) and asked, ‘Where have our friends and relatives deceased, now gone to be born, after this life
ended 5?’ 1748
The friends of the dead then came (to the
lord) and asked, ‘Where have our friends and relatives deceased, now gone to be born, after this life
ended 5?’ 1748
Buddha, knowing well the sequence of deeds,
answered each according to his several case. Then
going forward to Vaisalt®, he located himself in the
Amra grove’. 1749
The celebrated Lady Amr, well affected to Buddha, went to that garden followed by her waiting
1 Or rather ‘shouted out, “ miraculous !”’
? Is there any name corresponding to the ‘Gautama’ ford
known near Patna?
5 No doubt the same as Kofigéma (op. cit., p. 23) called Kantikama by Bigandet, p. 259.
* «Come, Ananda, let us go to the villages of NAdika,’ Rhys
Davids, p. 24.
° The names of the dead are given in the P4li; the account here
is evidently an abstract only.
* «Come, Ananda, let us go on to Vesali,’ Rh. D., p. 28.
7 ¢And there at Ves4li the Blessed One stayed at Ambapilt’s
grove,’ Rh. D., p. 28.
IV, 22. THE LADY AMRA SEES BUDDHA. 253
women, whilst the children from the schools! paid
her respect. 1750
Thus with circumspection and self-restraint, her
person lightly and plainly clothed, putting away all
her ornamented robes and all adornments of scent
and flowers, 1751
As a prudent and virtuous woman goes forth to
perform her religious duties, so she went on, beautiful to look upon, like any Devi in appearance. 1752
Buddha seeing the lady in the distance approaching, spake thus to all the Bhikshus?: ‘This woman
is indeed exceedingly beautiful, able to fascinate the
minds (feelings) of the religious; 1753
‘Now then, keep your recollection straight! let
wisdom keep your mind in subjection! Better fall
into the fierce tigers mouth, or under the sharp
knife of the executioner, 1754
‘Than to dwell with a woman and excite in yourselves lustful thoughts. A woman is anxious to
exhibit her form and shape*, whether walking,
Standing, sitting, or sleeping. 1755
‘Even when represented as a picture, she desires
most of all to set off the blandishments of her
beauty, and thus to rob men of their steadfast
heart! How then ought you to guard yourselves? 1756
‘By regarding her tears and her smiles as enemies, her stooping form, her hanging arms, and all
her disentangled hair as toils designed to entrap
man’s heart. 1757
1 So I translate ts’iang tsin; it may mean grown-up scholars,
however, or ‘students.’
» This sermon against ‘ woman’s wiles’ is not found in the Pali.
® Tz’ t’ai, her bewitching movements or airs.
254 FO-SHO-HING-TSAN-KING. IV, 22.
‘Then how much more (should you suspect) her
studied, amorous beauty! when she displays her
dainty outline, her richly ornamented form, and
chatters gaily with the foolish man! 1758
‘Ah, then! what perturbation and what evil
thoughts, not seeing underneath the horrid, tainted
shape, the sorrows of impermanence, the impurity,
the unreality! 1759
when she displays her
dainty outline, her richly ornamented form, and
chatters gaily with the foolish man! 1758
‘Ah, then! what perturbation and what evil
thoughts, not seeing underneath the horrid, tainted
shape, the sorrows of impermanence, the impurity,
the unreality! 1759
‘Considering these as the reality, all lustful
thoughts die out; rightly considering these, within
their several limits, not even an Apsaras would give
you joy. 1760
‘But yet the power of lust is great with men,
and is to be feared withal; take then the bow of
earnest perseverance, and the sharp arrow points of
wisdom, 1761
‘Cover your head with the helmet of rightthought, and fight with fixed resolve against the
five desires. Better far with red-hot iron pins bore
out both your eyes, 1762
‘Than encourage in yourselves lustful thoughts,
or look upon a woman’s form with such desires.
Lust beclouding a man’s heart, confused with
woman's beauty, 1763
‘The mind is dazed, and at the end of life that
man must fall into an “evil way.” Fear then the
sorrow of that “evil way!” and harbour not the
deceits of women. 1764
‘The senses not confined within due limits, and
the objects of sense not limited as they ought to
be, lustful and covetous thoughts grow up between
the two, because the senses and their objects are
unequally yoked. 1765
‘Just as when two ploughing oxen are yoked
IV, 22. THE LADY AMRA SEES BUDDHA. 255
together to one halter and cross-bar, but not together pulling as they go, so is it when the senses
and their objects are unequally matched. 1766
‘Therefore, I say, restrain the heart, give it no
unbridled license.’ Thus Buddha, for the Bhikshus’
sake, explained the law in various ways. 1767
And now that Amra lady gradually approached
the presence of the lord; seeing Buddha seated
beneath a tree, lost in thought and wholly absorbed
by it, 1768
She recollected that he had a great compassionate
heart, and therefore she believed he would in pity
receive her garden grove. With steadfast heart and
joyful mien and rightly governed feelings, 1769
Her outward form restrained, her heart composed,
bowing her head at Buddha's feet, she took her
place as the lord bade her, whilst he in sequence
right declared the law: 1770
‘Your heart (O lady!) seems composed and
quieted, your form without external ornaments;
young in years and rich, you seem well-talented as
you are beautiful. 1771
‘That one, so gifted, should by faith be able to
receive the law of righteousness is, indeed, a rare
thing in the world! The wisdom of a master’,
derived from former births, enables him to accept
the law with joy, this is not rare; 1772
‘But that a woman, weak of will, scant in wisdom,
deeply immersed in love, should yet be able to delight in piety, this, indeed, is very rare. 1773
‘A man born in the world, by proper thought
comes to delight in goodness, he recognises the
1 That is, of a man,
2 56 FO-SHO-HING-TSAN-KING. IV, 22.
1773
‘A man born in the world, by proper thought
comes to delight in goodness, he recognises the
1 That is, of a man,
2 56 FO-SHO-HING-TSAN-KING. IV, 22.
impermanence of wealth and beauty, and looks upon
religion as his best ornament. 1774
‘He feels that this alone can remedy the ills of
life and change the fate of young and old; the evil
destiny that cramps another's life cannot affect him,
living righteously; 1775
‘Always removing that which excites desire, he
is strong in the absence of desire; seeking to find,
not what vain thoughts suggest, but that to which
religion points him. 1776
‘Relying on external help, he has sorrow; selfreliant, there is strength and joy. But in the case
of woman, from another comes the labour, and
the nurture of another’s child. 1777
‘Thus then should every one consider well, and
loath and put away the form of woman. AmrA
the lady, hearing the law, rejoiced. 1778
Her wisdom strengthened, and still more enlightened, she was enabled to cast off desire, and of
herself dissatisfied with woman’s form, was freed
from all polluting thoughts. 1779
Though still constrained to woman’s form, filled
with religious joy, she bowed at Buddha’s feet and
spoke: ‘Oh! may the lord, in deep compassion, receive from me, though ignorant, 1780
‘This offering, and so fulfil my earnest vow.’
Then Buddha knowing her sincerity, and for the
good of all that lives, 1781
Silently accepted her request, and caused in her
full joy, in consequence ; whilst all her friends attentive, grew in knowledge, and, after adoration, went
back home. 1782
V, 23. BY SPIRITUAL POWER FIXING HIS YEARS. 257
KIOUEN V.
Varca 23. By Sprriruat Power FIXING HIS
(TERM oF) YEARS}.
At this time the great men among the Li#éfavis ?,
hearing that the lord of the world had entered their
country and was located in the Amra garden, 1783
(Went thither) riding in their. gaudy chariots with
silken canopies and clothed in gorgeous robes, both
blue and red and yellow and white, each one with
his own cognizance. 1784
Accompanied by their body guard surrounding
them, they went; others prepared the road in front ;
and with their heavenly crowns and flower-bespangled robes (they rode), richly dight with every kind
of costly ornament. 1785
Their noble forms resplendent increased the glory
of that garden grove; now taking off the five dis-
1 This title may also be rendered, ‘By spiritual power stopping
his years of life.” It probably refers to the incident related by
Mr. Rhys Davids (Sacred Books of the East, vol. xi, p. 35), ‘Let
me now, by a strong effort of the will, bend this sickness down and
keep my hold on life till the allotted time be come.’ There is no
mention, however, in the text of Buddha's sickness, which caused
the determination here referred to. The sickness is mentioned in
the Chinese copy of the Parinirvaza Sfitra, which in the main
agrees with the Pali.
The sickness is mentioned in
the Chinese copy of the Parinirvaza Sfitra, which in the main
agrees with the Pali.
* The Likshavis were residents of Vaisali. I have shown elsewhere (Journal of the R.A. S., Jan. 1882) that they were probably
of Scythic origin, The account given in the text of their gorgeous
chariots, cognizances, &c. is quite in keeping with the customs of
the Northern nations. The account given in the Maha-parinibbana-
Sutta is in agreement with the text (Sacred Books of the East,
vol. xi, p. 31).
(19] s
25 8 FO-SHO-HING-TSAN-KING. V, 23.
tinctive ornaments’, alighting from their chariots,
they advanced afoot. 1786
Slowly thus with bated breath, their bodies reverent (they advanced). Then they bowed down and
worshipped Buddha's foot?, and, a great multitude,
they gathered round the lord, shining as the sun’s
disc, full of radiance. 1787
(There was) the lion Li#ésavi*, among the Liékhavis the senior, his noble form (bold) as the
lion’s, standing there with lion eyes, 1788
But without the lion’s pride, taught by the Sakya
lion‘ (who thus began): ‘Great and illustrious personages, famed as a tribe for grace and comeliness! 1789
‘Put aside, I pray, the world’s high thoughts, and
now accept the abounding lustre® of religious
teaching. Wealth and beauty, scented flowers and
ornaments like these, are not to be compared for
grace with moral rectitude! 1790
1 These five distinctive ornaments were, probably, crowns,
earrings, necklets, armlets, and sandals.
® The worship of the foot of Buddha is exemplified in many of
the plates of the Sanchi and Amar4vatf sculptures, where we see
worshippers adoring the impression of his foot on the stool before
the throne (plates Iviii, Ixxi, &c.)
* This and following lines are somewhat obscure, as it is not
plain whether the reference is to one, or all the Likkhavis. I have
preferred to refer it to one of them, the chief or leader; for so we
read in Spence Hardy’s Manual, p. 282: ‘A number of the Lichawi
princes then went to the king (i. e. the chief of their tribe), whosé
name was Maha-li.” It would seem as if ‘li’ were a component part
of the name Li&éhavi, and meant ‘a lion,’ —the chief would then be
‘the great lion.” Compare the root ‘ur’ in the Assyrian urmakh,
‘great lion;’ and the Hebrew layish, ‘a great or strong lion.’
4 The Sakya lion was Buddha, the lion of the Sakyas(Sakyasimha).
® The ‘ abounding lustre,’ that is, the additional glory or lustre
of religion. The sermon appears to be addressed principally
against pride of person, and anger.
V, 23. #BY SPIRITUAL POWER FIXING HIS YEARS. 259
‘Your land productive and in peaceful quiet—this
is your great renown; but true gracefulness of body
and a happy people depend upon the heart wellgoverned. 1791
‘Add but to this a reverent (joyful) feeling for
religion, then (a people’s) fame is at its height! a
fertile land and all the dwellers in it, as a united
body, virtuous"! 1792
1791
‘Add but to this a reverent (joyful) feeling for
religion, then (a people’s) fame is at its height! a
fertile land and all the dwellers in it, as a united
body, virtuous"! 1792
‘To-day then learn this virtue’, cherish with carefulness the people, lead them as a body in the right
way of rectitude *, even as the ox-king leads the way
across the river-ford. 1793
‘If a man with earnest recollection ponder on
things of this world and the next, he will consider
how by right behaviour ‘ (right morals) he prepares,
as the result of merit, rest in either world. 1794
‘For all in this world will exceedingly revere him,
his fame will spread abroad through every part, the
virtuous will rejoice to call him friend, and the outflowings of his goodness will know no bounds for
ever. 1795
‘The precious gems found in the desert wilds are
all from earth engendered ; moral conduct, likewise,
as the earth, is the great source of all that is
good®. 1796
1 Much of this discourse seems to refer to the fertility of the
land occupied by these Likffavis in the valley of the Ganges, and
to their good rules of government. The character of their government is alluded to in pp. 3, 4, Sacred Books of the East, vol. xi.
* The symbol ‘tih,’ which I have translated by ‘virtue,’ means
‘quality ’ (guma) or ‘lustre’ (tegas).
* The literal rendering of this line is ‘lead the body of them all
in the clear and right (path).’ ,
“ Right behaviour, right morality, here refer to the Buddhist
rules of right conduct (sila).
® All that is illustrious (shen).
8S 2
260 FO-SHO-HING-TSAN-KING. V, 23
‘By this, without the use of wings, we fly through
space, we cross the river needing not a handy boat ;
but without this a man will find it hard indeed to
cross (the stream of) sorrow (or, stay the rush of
sorrow). 1797
“As when a tree with lovely flowers and fruit,
pierced by some sharp instrument, is hard to climb,
so is it with the much-renowned for strength and
beauty, who break through the laws of moral rectitude! 1798
‘Sitting upright in the royal palace (the palace of
the conqueror) the heart of the king was grave and
majestic!; with a view to gain the merit of a pure
and moral life, he became a convert of a great
Rishi. 1799
‘With garments dyed and clad with hair, shaved,
save one spiral knot? (he led a hermit’s life), but, as
he did not rule himself with strict morality, he was
immersed in suffering and sorrow. 1800
‘Each morn and eve he used the three ablutions,
sacrificed to fire and practised strict austerity, let his
body be in filth as the brute beast, passed through fire
and water, dwelt amidst the craggy rocks, 1801
‘Inhaled the wind, drank from the Ganges’ stream,
controlled himself with bitter fasts—but all! far
short of moral rectitude. 1802
* This line is difficult ; I was prepared to regard 4 Masa
proper name. Dr. Legge, however, has kindly suggested the
translation in the text. But who is the king referred to?
far
short of moral rectitude. 1802
* This line is difficult ; I was prepared to regard 4 Masa
proper name. Dr. Legge, however, has kindly suggested the
translation in the text. But who is the king referred to?
* The spiral knot of hair may be seen in many of the sculptures
(e. g. plate Ixx, Tree and Serpent Worship).
* This is a free rendering ; I have supposed that the description
throughout refers to the ‘king’ alluded to above; this line may
mean, ‘(he did all this) having put aside right morals,’
V, 23. BY SPIRITUAL POWER FIXING HIS YEARS, 261
‘For though a man inure himself to live as any
brute, he is not on that account a vessel of the
righteous law!; whilst he who breaks the laws of
right behaviour invites detraction, and is one no
virtuous man can love; 1803
‘His heart is ever filled (ever cherishes) with
boding fear, his evil name pursues him as a shadow.
Having neither profit nor advantage in this world,
how can he in the next world reap content
(rest)? 1804
‘Therefore the wise man ought to practise pure
behaviour (morals); passing through the wilderness
of birth and death, pure conduct is to him a virtuous
guide. 1805
‘From pure behaviour comes self-power, which
frees a man from (many) dangers; pure conduct, like
a ladder, enables us to climb to heaven. 1806
‘Those who found themselves on right behaviour,
cut off the source of pain and grief; but they who
by transgression destroy this mind, may mourn the
loss of every virtuous principle. 1807
‘(To gain this end)? first banish every ground of
1 A vessel of righteousness.
3 I have supplied this, although the sentence would make complete sense without it. In the context ‘every ground of self’
(’‘ngo sho) seems to refer to the aim after selfish ends. The
sermon from this point refers to ‘ pride of self,’ and its evil consequences ; in the latter portion he joins hatred or anger with pride ;
the whole reminds us of Milton’s description :
‘Round he throws his baleful eyes
That witnessed huge affliction and dismay
Mixed with obdurate pride and steadfast hate.’
Paradise Lost, I, 57, 58.
Whilst the war of Devas and Asuras is just Milton’s idea when
he says,
262 FO-SHO-HING-TSAN-KING. V, 23.
“self;” this thought of “self” shades every lofty
(good) aim, even as the ashes that conceal the fire,
treading on which the foot is burned. 1808
‘ Pride and indifference shroud this heart, too, as
the sun is obscured by the piled-up clouds; supercilious thoughts root out all modesty of mind, and
sorrow saps the strongest will. 1809 ;
‘(As) age and disease waste youthful beauty, (so)
pride of self destroys all virtue; the Devas and
Asuras, thus from jealousy and envy, raised mutual
strife. 1810
‘The loss of virtue and of merit which we
mourn proceeds from “pride of self,” throughout ;
and as I am a conqueror (Gina) amid conquerors’,
so he who (they who) conquers self, is one with
me. 1811
1810
‘The loss of virtue and of merit which we
mourn proceeds from “pride of self,” throughout ;
and as I am a conqueror (Gina) amid conquerors’,
so he who (they who) conquers self, is one with
me. 1811
‘He who little cares to conquer self, is but a
foolish master; beauty (or, earthly things), family
renown (and such things), all are utterly inconstant,
and what is changeable can give no rest of interval?, 1812
‘Storming fury rose
And clamour, such as heard in heaven till now
Was never.’ Ibid. VI, 207-209.
1 Here there is allusion to Buddha’s name ‘Deva among Devas.’
The construction of these sentences is obscure on account of the
varied use of the word ‘I’ (’ngo); this symbol is used sometimes,
as in the line under present consideration, as a pronoun, but
in the next line it means the evil principle of ‘self.’ I have
found it difficult to avoid comparing this use of the word ‘I,’
meaning the ‘evil self,’ with the phrase the ‘carnal mind.’ The
question, in fact, is an open one, whether the Buddhist teaching
respecting the non-existence of ‘I,’ i.e. a personal self or soul,
may not justly bé explained as consisting in the denial of the
reality of the ‘carnal self.’
* I should like to translate it no ‘interval of rest,’ but it seems to
V, 23. BY SPIRITUAL POWER FIXING HIS YEARS. 263
‘If in the end the law of entire destruction (is
exacted) what use is there in indolence and pride ?
Covetous desire (lust) is the greatest (source of)
sorrow, appearing as a friend in secret ‘tis our
enemy. 1813
‘Asa fierce fire excited from within (a house), so
is the fire of covetous desire: the burning flame of
covetous desire is fiercer far than fire which burns
the world (world-fire). 1814
‘For fire may be put out by water in excess, but
what can overpower the fire of lust? The fire which
fiercely burns the desert grass (dies out), and then
the grass will grow again; 1815
‘But when the fire of lust burns up the heart,
then how hard for true religion there to dwell! for
lust seeks worldly pleasures, these pleasures add to
an impure karman!; 1816
‘By this evil karman a man falls into perdition (evil
way), and so there is no greater enemy to man than
lust. Lusting, man gives way to amorous indulgence (lit. “lust, then it brings forth love”), by this
he is led to practise (indulge in) every kind of
lustful longing; 1817
‘Indulging thus, he gathers frequent sorrow (all
sorrow, or accumulated sorrow, referring to the
second of the “ four truths”). No greater evil (excessive evil) is there than lust. Lust is a dire disease,
and the foolish master stops (i.e. neglects) the medicine of wisdom. 1818
‘(The study of) heretical books not leading to
mean the only rest given is momentary, no rest from interval,
i.e. constant change.
1 The impure karman is, of course, the power of evil (in the
character) to bring about suffering by an evil birth.
264 FO-SHO-HING-TSAN-KING. V, 23.
1818
‘(The study of) heretical books not leading to
mean the only rest given is momentary, no rest from interval,
i.e. constant change.
1 The impure karman is, of course, the power of evil (in the
character) to bring about suffering by an evil birth.
264 FO-SHO-HING-TSAN-KING. V, 23.
right thought, causes the lustful heart to increase
and grow, for these books are not correct (pure) on
the points of impermanency, the non-existence of
self, and any object (ground) for “self?.” 1819
‘But a true and right apprehension through the
power of wisdom, is effectual to destroy that false
desire (heretical longing), and therefore our object
(aim or purpose) should be to practise this true
apprehension. 1820
‘Right apprehension (views) once produced then
there is deliverance from covetous desire, for a
false estimate of excellency produces a covetous
desire to excel, whilst a false view of demerit produces anger (and regret); 1821
‘But the idea of excelling and also of inferiority
(in the sense of demerit) both destroyed, the desire
to excel and also anger (on account of inferiority)
are destroyed. Anger! how it changes the comely
face, how it destroys the loveliness of beauty! 1822
‘Anger dulls (clouds) the brightness of the eye (or,
the bright eye), chokes all desire to hear the principles of truth, cuts and divides the principle of
family affection, impoverishes and weakens every
worldly aim*% 1823
* The meaning is, that heretical books, i.e. books of the
Brahmans and so on, teach no sound doctrine as to the unreality
of the world, the non-existence of a ‘personal self,’ and the impropriety of any personal selfish aim, and therefore not teaching
these, men who follow them are taken up with the idea that there
is reality in worldly pleasures, that there is a personal self capable
of enjoying them, and that the aim after such enjoyment is a right
aim. All this Buddha and his doctrine exclude.
* I am not sure whether this is a right translation, it appears
rather to contradict Buddha’s teaching about the unreality of the
world; literally the line is this, ‘it makes the world what is light and
poor.’
V, 23. BY SPIRITUAL POWER FIXING HIS YEARS. 265
‘Therefore let anger be subdued, yield not (a
moment) to the angry impulse (heart); he who can
hold his wild and angry heart is well entitled “ illustrious charioteer.” 1824
‘For men call such a one“ illustrious team-breaker’”
(who can) with bands restrain the unbroken steed ;
so anger not subdued, its fire unquenched, the
sorrow of repentance burns like fire. 1825
‘A man who allows wild passion to arise within,
himself first burns his heart, then after burning adds
the wind? thereto which ignites the fire again, or not
(as the case may be)*, 1826
‘The pain of birth, old age, disease, and death
press heavily upon the world, but adding “passion” to
the score, what is this but to increase our foes when
pressed by foes? 1827
thereto which ignites the fire again, or not
(as the case may be)*, 1826
‘The pain of birth, old age, disease, and death
press heavily upon the world, but adding “passion” to
the score, what is this but to increase our foes when
pressed by foes? 1827
‘But rather, seeing how the world is pressed by
throngs of grief, we ought to encourage in us love*
(a loving heart), and as the world (all flesh) produces
grief on grief, so should we add as antidotes unnumbered remedies.’ 1828 ,
Tathagata, illustrious in expedients, according to
1 This expression and that in the verse preceding is allied
to the Pali purisadammasérathi, ‘ trainer or breaker-in of the human
steer,’ the unconverted man being (as Childers says, Dict. sub voce
puriso) like to a refractory bullock. In the Northern books the
comparison generally refers to a ‘breaker-in of horses,’ derived
doubtless from the associations of the Northern people (converts
to Buddhism), who excelled in chariot racing.
* The wind of repentance, the frequent ‘sighs’ and moans of
penitence.
* It seems to mean that the wind may sometimes revive the fire,
but sometimes not. ;
‘ This remedy of ‘love’ is a singular feature in the Buddhist
doctrine.
266 FO-SHO-HING-TSAN-KING. V, 23:
the disease, thus briefly spoke; even as a good
physician in the world, according to the disease,
prescribes his medicine. 1829
And now the Lik&favis, hearing the sermon
preached by Buddha, arose forthwith and bowed
at Buddha’s feet, and joyfully they placed them on
their heads?. 1830
Then they asked both Buddha and the congregation on the morrow to accept their poor religious
offerings. But Buddha told them that already Amr
(the lady) had invited him. 1831
On this the Li#&favis, harbouring thoughts of
pride and disappointment?, (said): ‘Why should
that one take away our profit?’ But, knowing
Buddha's heart to be impartial and fair, they once
again regained their cheerfulness. 1832
Tathagata, moreover, nobly (virtuously or illustriously) seizing the occasion (or, following the right
plan), appeasing them, produced within a joyful
heart; and so subdued, their grandeur of appearance came again, as when a snake subdued by
charms glistens with shining skin. 1833
And now, the night being passed, the signs of
dawn appearing, Buddha and the great assembly
go to the abode of AmrA, and having received her
entertainment, 1834
They went on to the village of Pi-nau® (Beluva),
* Placing the foot on the head is a symbol of submission—the
custom of putting relic-caskets on the head is illustrated in Tree
and Serpent Worship, plate xxxviii.
* «We are outdone by this mango girl,’ Sacred Books of the
East, vol. xi, p. 31.
* “Now when the Blessed One had remained as long as he
wished at Ambapi4ili’s grove, he addressed Ananda, and said, “Come,
V,23. BY SPIRITUAL POWER FIXING HIS YEARS. 267
and there he rested during the rainy season; the
three months’ rest being ended, again he returned
to Vaisali, 1835
31.
* “Now when the Blessed One had remained as long as he
wished at Ambapi4ili’s grove, he addressed Ananda, and said, “Come,
V,23. BY SPIRITUAL POWER FIXING HIS YEARS. 267
and there he rested during the rainy season; the
three months’ rest being ended, again he returned
to Vaisali, 1835
And dwelt beside the Monkey! Tank; sitting
there in a shady grove, he shed a flood of glory from
his person ; aroused thereby, Mara Pisuna 1836
Came to the place where Buddha was, and with
closed palms? exhorted him thus: ‘ Formerly, beside
the Naira#gan4 river, when you had accomplished
your true and steadfast aim, 1837
‘(You said), “ When I have done all I have to do,
then will I pass at once to Nirvdza;” and now you
have done all you have to do, you should, as then
you said, pass to Nirvama.’ 1838
Then Buddha spake to Pisuna®: ‘The time of
my complete deliverance is at hand, but let three
months elapse, and I shall reach Nirvama.’ 1839
Then Mara, knowing that Tathagata had fixed
the time for his emancipation, his earnest wish
being thus fulfilled, joyous returned to his abode
in heaven‘. 1840
Ananda, let us go on to Beluva,”’ Sacred Books of the East,
vol. xi, p. 34. ‘
? The Marka/ahrada.
* Here the description of MAra, ‘with closed palms,’ leaves no
doubt that the figure in Tree and Serpent Worship (plate xxvi,
fig. 1, 1st ed.) represents M4ra in this scene, ‘ requesting Buddha to
depart.’ It is satisfactory to know that the Buddhist idea of the
appearance of ‘the Wicked One’ (Pisuna) was not in agreement
with our modern conception of the form of Satan. He is here
represented as a Deva, ‘lord of the world of desires’ (k&maloka).
* Compare this account of Mara’s appeal with Rhys Davids
(P4li Suttas, p. 53).
‘ His abode in heaven. He is represented in Tree and Serpent
Worship (plate xxx, fig.1) as standing on the platform above the
268 . FO-SHO-HING-TSAN-KING. V, 23.
Tathagata, seated beneath a tree, straightway was
lost in ecstasy, and willingly rejected his allotted
years, and by his spiritual power fixed the remnant
of his life. 1841
On this, Tathdgata thus giving up his years,
the great earth shook and quaked through all the
limits of the universe; great flames of fire were
seen around, 1842
The tops of Sumeru were shaken (fell), from
heaven there rained showers of flying stones, a
whirling tempest rose on every side, the trees were
rooted up and fell, 1843
Heavenly music rose with plaintive notes, whilst
angels for a time were joyless. Buddha rising from
out his ecstasy, announced to all the world: 1844
‘Now have I given up my term of years; I live
henceforth by power of Sam4Adhi? (faith); my body
like a broken chariot stands, no further cause of
“coming” or of “going ;” 1845
_ ‘Completely freed from the three worlds, I go
enfranchised, as a chicken from its egg. 1846
Varca 24. Tue DIFFERENCES OF THE LIKKHAVIS.
(faith); my body
like a broken chariot stands, no further cause of
“coming” or of “going ;” 1845
_ ‘Completely freed from the three worlds, I go
enfranchised, as a chicken from its egg. 1846
Varca 24. Tue DIFFERENCES OF THE LIKKHAVIS.
The venerable Ananda, seeing the earth shaking on every side, his heart was fearful and
his hair erect; he asked the cause thereof of
Buddha. 1847
Trayastrimsas heaven (where the Devas are worshipping the
tiara),—this is his right place as lord of the world of desires.
’ Rhys Davids says sam4dhi corresponds to the Christian faith, »
Buddhist Suttas, p. 145.
V, 24. THE DIFFERENCES OF THE LIEKKHAVIS. 269
Buddha replied: ‘Ananda! I have fixed three
months to end my life, the rest of life I utterly
give up; this is the reason why the earth is greatly
shaken.’ 1848
Ananda, hearing the instruction of Buddha, was
moved with pity and the tears flowed down his face,
even as when an elephant of mighty strength shakes
(with a blow) the sandal-wood tree. 1849
Thus was (Ananda) shaken and his mind perturbed, whilst down (his cheeks) the tears, like drops
of perfume, flowed; so much he loved the lord his
master, so full of kindness (was he), and, as yet, not
freed from earthly thoughts (desire)?. 1850
Thinking then on these four things? alone, he
gave his grief full liberty, nor could he master it,
(but said), ‘ Now I hear the lord declare that he has
fixed for good his time to die (Nirvaza), 1851
' *My body fails, my strength is gone, my mind is
dazed, my soul is all discordant, and all the words of
truth forgotten ; a wild deserted waste seems heaven
and earth, 1852
‘Have pity! save me, master (lord of the world) !
perish not so soon®! Perished with bitter cold‘,
I chanced upon a fire—forthwith it disappeared. 1853
1 ‘Freedom from desire’ (vitaréga) was the distinction of an
Arhat; Ananda had not yet arrived at this condition.
4 ‘These four things,’ or, the things of the world; ‘the four’
denoting the ‘ four quarters,’ that is, ‘ the world.
* This and the previous line may otherwise be translated, ‘ Have
pity ! save the world, O lord! from this so unexpected an end (of
your life)’
* These and the succeeding comparisons represent the condition
of Ananda in prospect of Buddha’s death.
270 FO-SHO-HING-TSAN-KING. V, 24.
‘Wandering amid the wilds of grief and pain, deceived, confused, I lost my way—suddenly a wise
and prudent guide encountered me, but hardly
saved from my bewilderment, he once more
vanished. 1854
‘Like some poor man treading through endless
mud, weary and parched with thirst, longs for the
water, suddenly he lights upon a cool refreshing lake,
he hastens to it—lo! it dries before him. 1855
‘The deep blue, bright, refulgent eye’, piercing
through all the worlds, with wisdom brightens the
dark gloom, the darkness (but) for a moment is
dispelled *, 1856
it dries before him. 1855
‘The deep blue, bright, refulgent eye’, piercing
through all the worlds, with wisdom brightens the
dark gloom, the darkness (but) for a moment is
dispelled *, 1856
‘As when the blade shoots through the yielding
earth, the clouds collect and we await the welcome
shower, then a fierce wind drives the big clouds
away, and so with disappointed hope we watch the
dried-up field! 1857
‘Deep darkness reigned for want of wisdom, the
world of sentient creatures groped for light, Tath4gata lit up the lamp of wisdom, then suddenly extinguished it—ere he had brought it out®.’ 1858
Buddha, hearing Ananda speaking thus, grieved
at his words, and pitying his distress, with soothing
accents and with gentle presence spake with purpose
to declare the one true‘ law: 1859
1 That is, the eye of Buddha, about which so much is said in
the books.
* Such appears to be the meaning of the passage, implying
that the disappearance of darkness is but for a moment.
® Or, alas! why bring it out!
« The expression here, as in other cases, is a strong affirmative,
‘the true law of truth,’ ‘the only true law;’ the word ‘law’ means
religious system.
V, 24. THE DIFFERENCES OF THE LIKKHAVIS. 271
‘If men but knew their own! nature, they would
not dwell (indulge) in sorrow; everything that lives,
whate’er it be’, all this is subject to destruction’s
law; 1860
‘I have already told you plainly, the law (nature)
of things “joined®” is to “separate ;” the principle
of kindness and of love‘ is not abiding, ’tis better
then to reject this pitiful and doting heart. 1861
‘All things around us bear the stamp of instant
change ; born, they perish ; no self-sufficiency® ; those
who would wish to keep them long, find in the end
no room for doing so. 1862
‘If things around us could be kept for aye,
and were not liable to change or separation, then
this would be salvation*®! where then can this be
sought? 1863
‘You, and all that lives, can seek in me this
great deliverance! That which you may all attain
1 «(The character of) self-nature,’ or as in the text.
* ‘All things that have a personal or individual existence.’ It would
be well to compare the spirit of this sermon with the old belief
of the Veda, respecting the birth of the ‘one nature’ from which
the visible world took shape (History of Ancient Sanskrit Literature
by Max Miller, p. 561). It seems that the effort of Buddha was
to transcend the time of the birth of this nature, and thus arrive at
the condition of the original first cause, which ‘breathed breathless;’
in other words, this. is the condition of Nirvama. .
® As in the concluding verse of the Vagrak&Aedika Sftra, ‘térak4 timiram,’ &c. Analecta Oxoniensia, Aryan Series, vol. I, part i,
p. 46.
* ‘Love’ in the sense of parental love; or the love which
produced the world.
is the condition of Nirvama. .
® As in the concluding verse of the Vagrak&Aedika Sftra, ‘térak4 timiram,’ &c. Analecta Oxoniensia, Aryan Series, vol. I, part i,
p. 46.
* ‘Love’ in the sense of parental love; or the love which
produced the world.
5 In the Rig-veda (according to Dr. Muir) the gods though
spoken of as immortal are not regarded as unbeginning or selfexistent ; see Journal of the Royal Asiatic Society, 1864, p. 62.
* That is, there would be no need to seek salvation, for it would
be already possessed.
272 FO-SHO-HING-TSAN-KING. V, 24.
I have already told you, (and tell you) to the
end. 1864
‘Why then should I preserve this body? The
body of the excellent law! shall long endure! I am
resolved; I look for rest! This is the one thing
needful?, 1865
‘So do I now instruct all creatures, and as a
guide, not seen before, I lead them; prepare yourselves to cast off consciousness®, fix yourselves well
in your own island‘. 1866
‘Those who are thus fixed (mid-stream), with
single aim and earnestness striving in the use of
means, preparing quietly a quiet place, not moved
by others’ way of thinking, 1867
‘Know well, such men are safe on the law’s island,
Fixed in contemplation, lighted by the lamp of wisdom, they have thus finally destroyed ignorance and
gloom. Consider well the world’s four bounds, 1868
‘And dare to seek for true religion only; forget
“yourself,” and every “ground of self,” the bones,
the nerves, the skin, the flesh, the mucus, the blood
that flows through every little vein; 1869
1 The ‘body of the law’ represents the teaching of the word of
Buddha, which teaching is supposed to be accompanied with or
attended by a living power, ever dwelling with the congregation
of the faithful.
§ «That which is wanting only resides in this.’
® The Chinese ‘siang’ is equivalent to Sanskrit safigf4, the third
skandha (constituents of personal being), It is the receptive
(subjective) power, in distinction to the perceptive power (vedan4).
Buddha denied the necessity of personal consciousness (i.e. of
self-consciousness, or consciousness of self) as an element of life,
i.e. life in the abstract.
* This idea of ‘an island’ (dvipa), fixed amid the running
stream of life, is found in Dhammapada, verse 25.
V, 24. THE DIFFERENCES OF THE LIKKHAVIS. 273
‘Behold these things as constantly impure, what
joy then can there be in such a body ? every sensation born from cause, like the bubble floating on the
water. 1870
‘The sorrow coming from (the consciousness of)
birth and death and inconstancy, removes all
thought of joy—the mind acquainted with the law
of production’, stability, and destruction, (recognises)
how again and once again things follow or (succeed
one another) with no endurance. 1871
‘But thinking well about Nirv4za?, the thought
of endurance is for ever dismissed, (we see how)
the samsk4ras*® from causes have arisen, and how
these aggregates will again dissolve, all of them
impermanent. 1872
1871
‘But thinking well about Nirv4za?, the thought
of endurance is for ever dismissed, (we see how)
the samsk4ras*® from causes have arisen, and how
these aggregates will again dissolve, all of them
impermanent. 1872
‘The foolish man conceives the idea of “ self,” the
wise man sees there is no ground on which to build
the idea of “self,” thus through the world he rightly
looks and well concludes, 1873
‘All, therefore, is but evil (one perverse way)—
the aggregate amassed by sorrow must perish (in
the end)! if once confirmed in this conviction, that
man perceives the truth. 1874
1 The law of production, stability, and destruction; this refers
to the Buddhist theory of the successive stages in the development
of the world. The world is produced from chaos, established for
a period, and then destroyed; and this law is a perpetual one,
extending through all space (the infinite systems of worlds) and
through all time.
2 Nirvana, quietness and extinction.
5 The samskéras, the elements of being, i. e. individual being (for
a full account of this term, see Childers’ Pali Dict. sub voce). With
regard to the use of the Chinese ‘hing’ for samsk4ra, see Eitel,
Handbook, sub samsk4ra; also consult Colebrooke, Hindu Philosophy, p. 254, and Burnouf (Introduction, pp. 504, 505, note 2).
[19] T
274 FO-SHO-HING-TSAN-KING. V, 24.
‘This body, too, of Buddha now existing (soon
will) perish, the law is one and constant, and without
exception.’ Buddha having delivered this excellent’
sermon, appeased the heart of Ananda. 1875
Then all the Li#é/avis, hearing the report}, with
fear and apprehension assembled in a body; devoid
of their usual ornaments, they hastened to the place
where Buddha was. 1876
Having saluted him according to custom, they
stood on one side, wishing to ask him a question, but
not being able to find words. Buddha, knowing
well their heart, by way of remedy, in the right use
of means?, spake thus: 1877
‘Now I perfectly understand that you have in
your minds unusual thoughts, not referring to
worldly matters, but wholly connected with subjects
of religion; 1878
* ‘And now you wish to hear from me, what may
be known respecting the report about my resolve
to terminate my life, and my purpose to put an end
to the repetition of birth. 1879
‘Impermanence is the nature of all that exists’,
constant change and restlessness its conditions ;
unfixed, unprofitable, without the marks of long
endurance. 1880
‘In ancient days the Ashi kings, Vasishtha Reshi,
1 «Hearing it,’ in the original, i.e. hearing the report of Buddha’s
approaching death.
* ‘The right use of means’ is the rendering of the Chinese —
‘fang pien,’ the Sanskrit upAya; this term may mean ‘by artifice,’
or, ‘by way of expedient;’ but generally it refers to the use of
means to an end, where the ‘means’ are evanescent and illusory ;
the end attained, lasting and real.
* Here we have the well-known P4li formula ‘sabbe samkh&r&
anikka,’
V, 24. THE DIFFERENCES OF THE LIXKHAVIS. 275
* Here we have the well-known P4li formula ‘sabbe samkh&r&
anikka,’
V, 24. THE DIFFERENCES OF THE LIXKHAVIS. 275
Mandhats7, the Kakravartin monarchs, and the rest,
these and all others like them, 1881
‘The former conquerors (Ginas), who lived with
strength like fsvara, these all have long ago perished, not one remains till now; 1882
‘The sun and moon, Sakra himself, and the great
multitude of his attendants, will all, without exception, perish!; there is not one that can for long
‘endure; 1883
‘All the Buddhas of the past ages, numerous
as the sands of the Ganges, by their wisdom enlightening the world, have all gone out as a
lamp*; 1884
‘All the Buddhas yet to come will also perish in
the same way ; why then should I alone be different?
I too will pass into Nirvaza; 1885
‘But as they prepared others for salvation, so
now should you press forward in the path; Vaisalt
may be glad indeed, if you should find the way of
rest! 1886
‘The world, in truth, is void of help, the “three
worlds” not enough for joy—stay then the course
of sorrow, by engendering a heart without de-
Sire. 1887
‘Give up for good the long and straggling (way of
life), press onward on the northern track, step by
1 That the gods were considered to be mortal appears, as Wilson
says (Rig-veda, vol. i, p. 7 n), from the title (nara) given to them.
Compare also Coxe, Mythol. II, p. 13, and Muir, Journal of the
Royal Asiatic Society, 1864, p. 62.
® This idea of a lamp-going out is a fundamental one as a
definition of Nirvaza (paggotassa nibbanam). Its meaning has
been discussed by Professor Max Miller in his Introduction to
Buddhaghosha’s Parables (by Captain Rogers).
5 That is, the northern track of the sun.
T2
276 FO-SHO-HING-TSAN-KING. V, 24.
step advance along the upward road, as the sun skirts
along (approaches) the western’ mountains.’ 1888
At this time the LiééZavis, with saddened hearts,
went back along the way; lifting their hands to
heaven and sighing bitterly: ‘Alas! what sorrow
this! 1889
‘ His body like the pure gold mountain®, the marks
upon his person so majestic, ere long and like a
towering crag he falls; not to live, then why not,
“not to love®?” 1890
‘The powers of birth and death, weakened awhile,
the lord Tathagata, himself the fount (mother) of
wisdom (appeared), and now to give it up and
disappear! without a saviour now, what check to
sorrow. 1891
‘The world long time endured in darkness, and
men were led by a false light along the way—when
lo! the sun of wisdom rose; and now, again, it fades
and dies—no warning given. 1892
‘Behold the whirling waves of ignorance engulfing
all the world! (Why is) the bridge or raft of wisdom
in a moment cut away? 1893
‘The loving and the great physician king (came)
with remedies of wisdom, beyond all price, to heal
the hurts and pains of men—why suddenly goes he
away? 1894
‘The excellent and heavenly flag of love adorned
with wisdom’s blazonry, embroidered with the dia-
1893
‘The loving and the great physician king (came)
with remedies of wisdom, beyond all price, to heal
the hurts and pains of men—why suddenly goes he
away? 1894
‘The excellent and heavenly flag of love adorned
with wisdom’s blazonry, embroidered with the dia-
1 The idea appears to be, that as the sun advances in his course,
he approaches the western mauntains as his true setting place,
i.e. he approaches the equinoctial point.
* This comparison of Buddha’s body to the golden mountain
(sumeru) is a very frequent one, and is probably allied in its origin
with the idea of Bel, ‘the great mountain’ (sadu rabu).
5 The sense is, ‘if he dies, where is the proof of his love?’
V, 25. PARINIRVANA. 277
mond heart, the world not satisfied with gazing on
it, 1895
‘ The glorious flag of heavenly worship?! Why in
a moment is it snapped? Why such misfortune for
the world, when from the tide of constant revolutions 1896
‘A way of escape was opened—but now shut
again! and there is no escape from weary sorrow!’
Tathagata, possessed of fond and loving heart, now
steels himself and goes away; 1897
He holds his heart* so patient and so loving, and,
like the Wai-ka-ni (Vakkani ?) flower, with thoughts
cast down (irresolute) and tardy, he goes depressed
along the road; 1898
Or like a man fresh from a loved one’s grave, the
funeral past and the last farewell taken, comes back
(with anxious look). 1899
VarcGa 25. PaRINIRVANA.
When Buddha went towards the place of his
Nirvama, the city of VaisAli was (as if) deserted, as
when upon a dark and cloudy night the moon and
stars withdraw their shining. 1900
The land that heretofore had peace, was now
afflicted and distressed; as when a loving father
dies, the orphan daughter yields to constant
grief. 1901
Her personal grace unheeded, her clever skill but
lightly thought of, with stammering lips she finds
expression for her thoughts; how poor her brilliant
wit and wisdom now! 1902
1 Religious sacrifices.
* That is, he restrains himself.
278 ¥O-SHO-HING-TSAN-KING. V, 25.
Her spiritual powers (spirits?) ill regulated (without attractiveness’), her loving heart? faint (poor) and
fickle (false), exalted high* but without strength, and
all her native grace neglected (without rule)*; 1903
Such was the case at Vaisalt; all outward show *
now fallen (sorry-looking), like autumn verdure in
the fields bereft of water, withered up and dry; 1904
Or like the smoke of a half-smouldering’ fire, or
like those who having food before them yet forget
to eat, so these forgot their common household®
duties, and nought prepared they for the day’s
emergencies. 1905
Thinking thus on Buddha, lost in deep reflection, silent they sat nor spoke a word. And now
the lion- Li#é/avis®, manfully enduring their great
sorrow, 1906
1 Shin-tung generally means ‘spiritual (miraculous) powers,’ but
here it refers to the ‘spirits’ or ‘ good spirits,’ i.e. the bearing or
cheerful tone of mind.
2 Without dignity.
And now
the lion- Li#é/avis®, manfully enduring their great
sorrow, 1906
1 Shin-tung generally means ‘spiritual (miraculous) powers,’ but
here it refers to the ‘spirits’ or ‘ good spirits,’ i.e. the bearing or
cheerful tone of mind.
2 Without dignity.
5 That is, her heart capable of love now poor and estranged,
i.e. incapable of earnest attachment.
* The symbol ‘shing’ denotes not only ‘power’ generally, and
hence used for the Sanskrit ‘gina,’ but also ‘a head-dress worn by
females.’ It thus corresponds with the Greek éfovoca (1 Cor. xi. 10).
The phrase in the text may therefore mean ‘her horn (head-dress)
exalted, but bereft of power,’ where there is a play on the second
word ‘lih’ (power).
5 ‘ Dignified and yet no ruler.’
* Outward glory.
7 Like the smoking (ashes) of a fire put out.
* Kung sz’ may mean ‘public and private,’ or as in the text.
° The difficulty here, as before, is to know whether one Likshavi
is referred to, or the whole clan. We may observe that there is
an Accadian root ‘lig’ or ‘lik,’ meaning ‘lion.’ Sayce, Assyrian
Grammar.
V, 25, PARINIRVANA. 279
With flowing tears and doleful sighs, signifying
thereby their love of kindred, destroyed for ever all
their books of heresy, to show their firm adherence
to the true law. 1907
Having put down all heresy (or heretics), they left
it once for all? (never to return); severed from
the world and the world’s doctrines, convinced that
non-continuance (impermanence) was the great disease (evil). 1908
(Moreover thus they thought) : ‘The lord of men
now enters the great quiet place (Nirv4za), (and we
are left) without support and with no saviour; the
highest lord of “means” (means of saving men) is
now about to extinguish all his glory in the final ®
place (of death). 1909
‘Now we indeed have lost our steadfast will, as
fire deprived of fuel; greatly to be pitied is the
world, now that the lord gives up his world-protecting (office), 1910
‘Even as a man bereft of spiritual power (right
reason) throughout the world is greatly pitied. Oppressed by heat we seek the cooling lake, nipped by
the cold we use the fire; 1911
‘But in a moment all is lost‘, the world is left
without resource’; the excellent law (superlative
1 Khing-fa=saddharma.
* The passage may possibly mean that they sent away all
heretics from their city; but the whole verse is obscure.
® The ‘final’ or ‘highest’ place.
‘ This is a doubtful translation; the original is sih kwoh in,
‘all openly or widely (gone).’
§ Without a place of refuge, or a lodging-place. The line literally
translated is, ‘ All things that live, what refuge have they ?’
280 FO-SHO-HING-TSAN-KING. V, 25.
law), indeed, is left, to frame the world anew, as a
metal-caster frames anew his work!. 1912
‘The world has lost its master-guide, and, men
bereaved of him, the way is lost; old age, disease,
and death, self-sufficient?, now that the road is missed,
pervade the world without a way. 1913
V, 25.
law), indeed, is left, to frame the world anew, as a
metal-caster frames anew his work!. 1912
‘The world has lost its master-guide, and, men
bereaved of him, the way is lost; old age, disease,
and death, self-sufficient?, now that the road is missed,
pervade the world without a way. 1913
‘What is there now throughout the world equal
to overcome the springs of these great sorrows ?
The great cloud’s rain alone can make the raging
and excessive fire, that burns the world, go out. 1914
‘So only he can make the raging fire of covetous
desire go out; and now he, the skilful maker of
comparisons °, has firmly fixed his mind to leave the
world! 1915
‘And why, again, is the sword of wisdom, ever
ready to be used for an uninvited friend (i.e. on
behalf of the friendless), only like the draught of
wine given to him about to undergo the torture and
to die*? 1916
‘Deluded by false knowledge the mass of living
things are only born to die again; as the sharp knife
divides the wood, so constant change divides the
world. 1917
‘The gloom of ignorance like the deep water,
lust like the rolling billow, sorrow like the float-
? This is the idea, as it seems, of the original, implying that the
law of Buddha alone was left to take the place of the teacher.
2 Tsz’-tsai, independent, without control.
5 ¢ Powerful in making comparisons,’ one of Buddha’s characteristic names. The construction of these lines is unlike Chinese,
and is evidently adapted from the Sanskrit original.
‘ The sense seems to be that the sword of Buddha’s wisdom,
instead of rescuing the friendless, has only been used, as the
executioner’s draught, to lull the pain of death.
V, 25. PARINIRVANA, 281
ing bubbles, false views (heresy) like the Makara?
fish, 1918
‘(Amidst all these) the ship of wisdom only
can carry us across the mighty sea. The mass
of ills (diseases) are like the flowers of the (sorrow) tree, old age and all its griefs, the tangled
boughs; 1919
‘Death the tree’s tap-root, deeds done in life the
buds, the diamond sword of wisdom only strong
enough to cut down the mundane tree! 1920
‘Ignorance (is like) the burning fire-glass, covetous
desire the scorching rays, the objects of the five
desires the (dry) grass, wisdom alone the water to
put out the fire. 1921
‘The perfect law, surpassing every law, having
destroyed the gloom of ignorance, we see the
straight road leading to quietness and rest, the end
of every grief and sorrow. 1922
‘And now the loving (one), converting men, impartial in his thoughts to friend or foe, the allknowing, perfectly instructed, even he is going to
leave the world! 1923
‘He with his soft and finely modulated voice, his
compact body and broad shoulders, he, the great
Rishi*, ends his life! Who then can claim exemption? 1924
‘Enlightened, now he quickly passes hence! let
2 A mythical sea monster (see for a probable representation of
it, Bharhut Stipa, plate xxxiv, fig. 2).
Who then can claim exemption? 1924
‘Enlightened, now he quickly passes hence! let
2 A mythical sea monster (see for a probable representation of
it, Bharhut Stipa, plate xxxiv, fig. 2).
2 The great Rishi (Mahesi), even he has come to die, who then
can claim exemption? It would seem, from this episode, that the
Lik&savis were now convinced of the law of impermanence, and
this was the lesson they most needed to learn, being of a proud
and haughty disposition.
282 FO-SHO-HING-TSAN-KING. - V,a8.
us therefore seek with earnestness the truth, even
as a man meets with the stream beside the road,
then drinks and passes on. 1925
‘Inconstancy, this is the dreaded enemy—the
universal destroyer—sparing neither rich nor poor;
rightly perceiving this and keeping it in mind,
this man, though sleeping, yet is the only everwakeful.’ 1926
Thus the LiféZavi lions, ever mindful of the
Buddha’s wisdom, disquieted with (the pain of) birth
and death, sighed forth their fond remembrance of
the man-lion’. 1927
Retaining in their minds no love of worldly
things, aiming to rise above the power of every
lustful quality’, subduing in their hearts the thought
of light or trivial matters, training their thoughts
(hearts) (to seek) the quiet, peaceful place; 1928
_ Diligently practising (the rules) of unselfish, charitable conduct; putting away all listlessness, they
found their joy in quietness and seclusion, meditating
only on religious truth. 1929
And now the all-wise (omniscient), turning his
body round with a lion-turn *, once more gazed upon
Vaisall, and uttered this farewell verse: 1930
1 That is, of Buddha, the lion of the Sakya tribe (Sakyasimha).
There is here, of course, reference to the Litsfavi lion, as contrasted with the Sakya lion. It will be well to bear in mind that
the beautiful pillar described by Stephenson, Cunningham, and
others, found near the site of Vais&lf, was surmounted by a ‘lion.’
* Tih, corresponding to guaa.
* In the text it is yuen shin, ‘his round or perfect body;’ in
Fa4-hien the symbol is hwui, ‘ turning’ (cap. xxv). The passage in
F4-hien may be translated ‘turning his body with a right-turn-look.’
Here the passage is ‘turning (yuen for hwui) his body with a lionturn ;’ in the P4li (Sacred Books of the East, vol. xi, p. 64) it is ‘he
V, 25. PARINIRVANA. 283
‘Now this, the last time this, I leave (wander
forth from) Vaisélt—the land where heroes? live and
flourish! Now am I going to die.’ 1931
Then gradually advancing, stage by stage* he
came to Bhoga-nagara (Po-ki’a-shing), and there he
rested in the Sdla® grove, where he instructed all
his followers (Bhikshus) in the precepts: 1932
‘Now having gone on high (ascended into
heaven)‘ I shall enter on Nirvé#a: ye must rely
upon the law (religious truth)—this is your highest,
strongest, vantage ground’. 1933
‘What is not found (what enters not) in Stra, or
what disagrees with rules of Vinaya, opposing the
one true system (of my doctrine), this must not be
held by you®. 1934
1933
‘What is not found (what enters not) in Stra, or
what disagrees with rules of Vinaya, opposing the
one true system (of my doctrine), this must not be
held by you®. 1934
‘What opposes Dharma, what opposes Vinaya, or
gazed at Vesali with an elephant look’ (nfgapalokitam), on which
word Mr. Rhys Davids has an interesting note. The lion appears
to be the favourite with Northern Buddhists, the elephant (naga)
with the Southern.
1 Lih sse, generally translated ‘ Mallas;’ in Fa-hien ‘Kin kang
lih sse’ has been translated by Vagrap4zi (cap. xxiv), but this is not
correct; it is singular that ‘lih sse’—in old Chinese ‘lik sse’—
should be applied as another term for Lik&havis. As stated above,
lik is an Accadian root for ‘lion’—is the Chinese symbol ‘lik,’
strong, allied to this ?
3 The stages according to the Pali (Sacred Books of the East,
vol. xi, p. 66) were from Ves&li to Bhanda-g4ma, from Bhandagama to Hatthi-gama, from Hatthi-gama to Amba-géma, from
Amba-géma to Gambu-g4ma, and thence to Bhoga-nagara.
® At the Ananda Xetiya (in the P4li, as above).
‘ This is a singular phrase, ‘having ascended into heaven I shall
enter Nirvaza’—it may refer to the process hereafter named through
which the mind of Buddha passed (entering the dhyAnas &c.) ere
he died ; but anyhow, it is a curious phrase.
5 This then is the noble, conquering place.
* It will be well to compare this sermon with that in the Pali
(op. cit. pp. 67, 68).
284 FO-SHO-HING-TSAN-KING. V, 25.
what is contrary to my words, this is the result
(speech) of ignorance, ye must not hold such
doctrine, but with haste reject it. 1935
‘Receiving that which has been said aright (in the
light)!, this is not subversive of true doctrine, this
is what I have said?, as the Dharma and Vinaya
say. 1936
‘Accepting that which I, the law, and the Vinaya
declare, this is (the truth) to be believed. But words
which neither I, the law, nor the Vinaya declare, these
are not to be believed. 1937
‘Not gathering (explaining) the true and hidden
meaning, but closely holding to the letter *, this is
the way of foolish teachers, but contrary to my doctrine (religion) and a false way of teaching. 1938
‘Not separating the true from false, accepting in
the dark without discrimination, is like a shop where
gold and its alloys are sold together, justly con-
.demned by all the world. 1939
‘The foolish masters, practising (the ways of)
superficial wisdom, grasp not the meaning of the
truth ; but to receive the law (religious doctrine) as
it explains itself, this is to accept the highest mode
of exposition (this is to accept the true law). 1940
' This dictum has been often quoted as illustrating the breadth
of Buddha’s teaching, ‘keep and receive the right (vidya) spoken
(words),’ or ‘whatever is according to right reason’ (see Wassiljew,
Buddhismus, pp. 18, 68).
1940
' This dictum has been often quoted as illustrating the breadth
of Buddha’s teaching, ‘keep and receive the right (vidya) spoken
(words),’ or ‘whatever is according to right reason’ (see Wassiljew,
Buddhismus, pp. 18, 68).
® The distinction between Dharma Vinaya and ‘what I have
said,’ seems to point to the numerous discourses which are called
‘Fo shwo’ (in Chinese, i.e. spoken by Buddha, Compare with this
phrase the Pali‘ Tath4gatena vutto,’ see Leon Féer, Etudes, p. 192;
Childers, P4li Dict. sub vutti),
* This ‘holding to the letter’ is also alluded to in the Pali (see
Childers, sub voce vyafiganam).
V, 25. PARINIRVANA. 285
‘Ye ought therefore thus to investigate true principles, to consider well the true law and the Vinaya,
even as the goldsmith does who melts and strikes
and then selects the true (metal). 1941
‘Not to know the Sfttras and the SAstras, this is
to be devoid of wisdom; not saying properly that
which is proper, is like doing that which is not fit
to see. 1942
‘Let all be done (accepted) in right and proper
order, according as the meaning of the sentence
guides, for he who grasps a sword unskilfully, does
but inflict a wound upon his hand. 1943
‘Not skilfully to handle words and sentences, the
meaning then is hard to know; as in the night time
travelling and seeking for a house, if all be dark
within, how difficult to find. 1944
‘Losing the meaning, then the law (dharma) is
disregarded, disregarding the law the mind becomes
confused ; therefore every wise and prudent master
neglects not to discover the true and faithful
meaning.’ 1945
Having spoken these words respecting the precepts of religion, he advanced to the town of Pava?;
where all the Mallas (lih sse) prepared for him
religious offerings of every kind. 1946
At this time a certain householder’s son *, whose
* Sacred Books of the East, vol. xi, p. 70. It would seem from
the people of Pava being called Mallas that they were allied with
the Likkhavis.
® There is nothing said in the text about Kunda being a worker
in metals, or about the character of his offering, or its consequences
on Buddha’s health. The expression ‘ householder’s son’ may be
also translated a ‘householder,’ the symbol ‘tseu’ (son) being often
used, as Wassiljew (Buddhismus, p. 168) has observed, as an
honorific expletive.
286 FO-SHO-HING-TSAN-KING. V, 25.
name was Aunda, invited Buddha to his house, and
there he gave him, as an offering, his very last
repast. 1947
Having partaken of it and declared the law
(preached), he onward went to the town of Kusi
(Kusinagara), crossing the river Tsae-kieuh (Tsaku)
and the Hirazyavatt (Hi-lan)'. 1948
Then in that Sala grove, a place of quiet and
seclusion (hermit-rest), he took his seat: entering
the golden river (Hirazyavatt) he bathed his body,
in appearance like a golden mountain. 1949
1948
Then in that Sala grove, a place of quiet and
seclusion (hermit-rest), he took his seat: entering
the golden river (Hirazyavatt) he bathed his body,
in appearance like a golden mountain. 1949
Then he spake his bidding thus to Ananda; ‘Between those twin Sala trees, sweeping and watering,
make a clean space, and then arrange my sittingmat (couch), 1950
‘At midnight coming, I shall die’ (enter NirvAza).
Ananda hearing the bidding of his master (Buddha),
his breath was choked with heart-sadness; 1951
But going and weeping he obeyed the instruction,
and spreading out the mat he came forthwith back
to his master and acquainted him. Tathagata having
lain down with his head towards the north and on
his right side, slept thus. 1952
Resting upon his hand as on a pillow with his feet
crossed *, even as a lion-king; all grief is passed,
his last-born body from this one sleep shall never
rise. 1953
His followers (disciples) round him, in a circle
1 Kusinagara is the present Kasia. I do not find any reference in
General Cunningham’s account of this city (Archeological Survey
of India, I, 76 seq.) to the river Tsaku, but the Hirazyavatt is still
known as the Hirana,
2 “With one leg resting on the other,’ Sacred Books of the East,
vol, xi, p. 86.
V, 25. PARINIRVANA. 287
gathered, sigh dolefully: ‘The eye of the (great)
world is now put out!’ The wind is hushed, the
forest streams are silent, no voice is heard of bird or
beast. 1954
The trees sweat out large flowing drops, flowers
and leaves out of season singly fall, whilst men and
Devas, not yet free from desire, are filled with overwhelming fear. 1955
(Thus were they) like men wandering through the
arid desert, the road full dangerous, who fail to reach
the longed-for hamlet; full of fear they go on still,
dreading they may not find it, their heart borne
down with fear they faint and droop. 1956
And now Tath4gata, aroused from sleep, addressed
Ananda thus: ‘Go! tell the Mallas, the time of my
decease (Nirv4za) is come; 1957
‘They, if they see me not, will ever grieve and
suffer deep regret.’ Ananda listening to the bidding
of his master (Buddha), weeping went along the
road. 1958
And then he told those Mallas all— The lord is
near to death.’ The Mallas hearing it, were filled
with great, excessive grief (fear). 1959
The men and women hurrying forth, bewailing as
they went, came to the spot where Buddha was;
with garments torn and hair dishevelled, covered
with dust and sweat they came. 1960
With piteous cries they reached the grove, as
when a Deva’s day of merit (heavenly merit or
enjoyment) comes to an end!, so did they bow
1 The time when a Deva’s sojourn in heaven is approaching
its end is indicated by certain signs (fading of the head-garland,
restlessness on his couch, &c.), on observing which there is general
grief among the Devis and others, his companions.
288 FO-SHO-HING-TSAN-KING. V, 25.
288 FO-SHO-HING-TSAN-KING. V, 25.
weeping and adoring at the feet of Buddha, grieving
(to behold) his failing strength. 1961
Tathagata, composed and quiet, spake: ‘Grieve
not! the time is one for joy; no call for sorrow or
for anguish here; 1962
‘That which for ages I have aimed at, now am I
just about to obtain; delivered now from the narrow
bounds of sense, I go to the place of never-ending
rest and peace (purity). 1963
‘I leave these things, earth, water, fire, and air, to
rest secure where neither birth nor death can come.
Eternally delivered there from grief, oh! tell me!
why should I be sorrowful? 1964
‘Of yore on Strsha’s' mount, I longed to rid me of
this body, but to fulfil my destiny I have remained
till now with men (in the world); 1965
‘I have kept (till now) this sickly, crumbling body,
as dwelling with a poisonous snake ; but now I am
come to the great resting-place, all springs of sorrow
now for ever stopped. 1966
‘No more shall I receive a body, all future sorrow
now for ever done away; it is not meet for you, on
my account, for evermore, to encourage any anxious
fear.’ 1967
The Mallas hearing Buddha’s words, that he was
now about to die (enter the great, peaceful, quiet
state), their minds confused, their eyes bedimmed, as
if they saw before them nought but blackness, 1968
With hands conjoined, spake thus to Buddha:
‘Buddha is leaving now the pain of birth and
death, and entering on the eternal joy of rest
(peaceful extinction); doubtless we ought to rejoice
thereat. 1969
1 Near Gayé.
V, 25. PARINIRVANA. 289
‘Even as when a house is burnt a man rejoices if
his friends are saved from out the flames; the gods!
perhaps they rejoice—then how much more should
men! 1970
‘ But—when Tathagata has gone and living things
no more may see him, eternally cut off from safety
and deliverance—in thought of this we grievé and
sorrow. 1971
‘ Like as a band of merchants crossing with careful
steps a desert, with only a single guide, suddenly
he dies! 1972
‘Those merchants now without a protector, how
can they but lament! The present age, coming to
know their true case!, has found the ofhniscient, and
looked to him, 1973
‘But yet has not obtained the final conquest ;—
how will the world deride! Even as it would laugh
at one who, walking o’er a mountain full of treasure, yet ignorant thereof, hugs still the pain of
poverty. 1974
So spake the Mallas, and with tearful words excuse
themselves to Buddha, even as an only child pleads
piteously before a loving father. 1975
Buddha then, with speech most excellent, exhibited and declared the highest principle (of truth),
and thus addressed the Mallas: ‘In truth, ’tis as you
say; 1976
‘Seeking the way, you must exert yourselves and
strive with diligence—it is not enough to have seen
me! Walk, as I have commanded you; get rid of
all the tangled net of sorrow; 1977
1 Men now living having learned their case, or condition, from
the teaching of Buddha.
('9] U
Walk, as I have commanded you; get rid of
all the tangled net of sorrow; 1977
1 Men now living having learned their case, or condition, from
the teaching of Buddha.
('9] U
290 FO-SHO-HING-TSAN-KING. V, 2g.
‘Walk in the way with steadfast aim; ’tis not from
seeing me this comes,— even as a sick man depending on the healing power of medicine, 1978
‘Gets rid of all his ailments easily without beholding the physician. He who does not do what I command sees me in vain, this brings no profit; 1979
‘Whilst he who lives far off from where I am, and
yet walks righteously, is ever near me! A man may
dwell beside me, and yet, being disobedient, be far
away from me. 1980
‘Keep your heart carefully—give not place to
listlessness! earnestly practise every good work.
Man born in this world is pressed by all the sorrows
of the long career (night) [of suffering], 1981
‘Ceaselessly troubled—without a moment’s rest,
as any lamp blown by the wind!’ The Mallas all,
hearing Buddha’s loving instruction, 1982
Inwardly composed, restrained their tears, and,
firmly self-possessed, returned. 1983
Varca 26, MAHAPARINIRVANA.
At this time there was a Brahmaéérin whose
name was Su-po-to-lo! (Subhadra); he was well
known for his virtuous qualities (bhadra), leading a
pure life according to the rules of morality, and
protecting all living things. 1984 _
When young? he had adopted heretical views
and become a recluse among unbelievers—this one,
wishing to see the lord, spake to Ananda thus: 198 5
‘I hear that the system of Tathagata is of a
1 Called Subhadda in the Southern accounts.
* This may also be translated ‘of small endowments.’
V, 26. MAHAPARINIRVANA. 291
singular character and very profound (difficult to
fathom), and that he (has reached) the highest
wisdom (anuttar4(sam)bodhi) in the world, the first
of all horse-tamers!. 1986
‘(I hear moreover) that he is now about to die
(reach Nirvdza), it will be difficult? indeed to meet
with him again, and difficult to see those who have
seen him with difficulty, even as it is to catch in a
mirror the reflection of the moon. 1987
‘I now desire respectfully to see him the greatest
and most virtuous guide (of men), because I seek to
escape this mass of sorrow (accumulated sorrow) and
reach the other shore of birth and death. 1988
‘The sun of Buddha now about to quench its
rays, O! let me for a moment gaze upon him.’
The feelings of Ananda now were much affected,
thinking that this request was made with a view to
controversy, 1989
Or that he (i.e. Subhadra) felt an inward joy because the lord was on the eve of death. He was
not willing therefore to permit the interview with
Buddha (the Buddha-sight). Buddha, knowing the
man’s (that one’s) earnest desire and that he was a
vessel fit for true religion (right doctrine), 1990
Therefore addressed Ananda thus: ‘ Permit that
heretic to advance; I was born to save mankind 3,
make no hindrance therefore or excuse!’ 1991
Buddha, knowing the
man’s (that one’s) earnest desire and that he was a
vessel fit for true religion (right doctrine), 1990
Therefore addressed Ananda thus: ‘ Permit that
heretic to advance; I was born to save mankind 3,
make no hindrance therefore or excuse!’ 1991
1 Compare ‘Purisa-damma-séarathi,’ as before. We observe,
again, how the reference here is to taming of ‘horses,’ in the
Southern accounts to the taming of the ‘steer,’ showing the associations of the people using the figure.
3 ‘Sometimes and full seldom do Tathagatas appear in the
world,’ Sacred Books of the East, vol. xi, p. 104.
* Here again the construction is inverted and un-Chinese, but
U 2
292 FO-8HO-HING-TSAN-KING. V, 26.
Subhadra, hearing this, was overjoyed at heart,
and his religious feelings (his feelings of joy in religion) were much enlarged, as with increased reverence he advanced to Buddha’s presence. 1992
Then, as the occasion required’, he spoke becoming words and with politeness made his salutation’, his features pleasing and with hands conjoined
(he said): ‘Now I desire to ask somewhat from
thee; 1993 .
‘ The world has many teachers of religion * (those
who know the law) as I am myself; but I hear that
Buddha has attained a way which is the end of
all, complete emancipation. 1994
‘O that you would, on my account, briefly explain (your method), moisten my empty, thirsty soul
(heart)! not with a view to controversy or from a
desire to gain the mastery (but with sincerity I ask
you so to do).’ 1995
Then Buddha, for the Brahmaf4rin’s sake, in brief
recounted the eight ‘right ways’ (noble paths)—on
hearing which, his empty soul (meek heart) accepted it, as one deceived accepts direction in the
right road. 1996
the sense appears plain, ngo wei to gin sing, ‘I, to save men am
born.’ The idea of Buddha as a saviour of men seems to be a
development of his character as ‘teacher’ or ‘sage.’ It expanded
afterwards in Northern Buddhism into the idea of a universal
saviour, and was afterwards merged in the character of Avalokitesvara, a being ‘engaged by an eternal oath (covenant) to save all
living things.’ The presence of Western modes of thought cannot
be doubted here.
1 According to the occasion; or, as it was customary on such
an occasion.
* Compare the P&li sarfsiyam vitisfretv4 ; ‘wen sun,’ however,
in the Chinese, appears to correspond with the Pali abhivAdeti.
* These teachers are named in the Pali.
.
V, 26. MAHAPARINIRVANA. 293
Perceiving now, he knew that what he had before
perceived was not the final way (of salvation), but
now he felt he had attained what he had not before
attained, and so he gave up and forsook his books
of heresy. 1997
Moreover, now he rejected (turned his back) on
the gloomy hindrances of doubt (moha), reflecting
how by his former practices, mixed up with anger,
hate, and ignorance, he had long cherished no real
(good) joy’. 1998
1997
Moreover, now he rejected (turned his back) on
the gloomy hindrances of doubt (moha), reflecting
how by his former practices, mixed up with anger,
hate, and ignorance, he had long cherished no real
(good) joy’. 1998
For if (he argued) the ways of lust and hate and
ignorance are able to produce a virtuous karman
(good works), then ‘hearing much’ and ‘persevering
wisdom’ (or, wisdom and perseverance (virya)) these,
too, are born from lust, (which cannot be.) 1999
But if a man is able to cut down hate and ignorance, then also he puts off all consequences of
works (karman), and these being finally destroyed,
this is complete emancipation. 2000
Those thus freed from works are likewise freed
from subtle questionings (investigation of subtle
principles), (such as) what the world says ‘that all
things, everywhere, possess a self-nature?.’ 2001 |
But if this be the case and therefore lust, hate,
and ignorance possess a self-implanted nature, then
this nature must inhere in them; what then means
the word ‘deliverance ?’ 2002
For even if we rightly cause® the overthrow
1 T think Be is for x, in which case the line would be, ‘ he had
long cherished works (karman) not good’ (#8).
3 This theory of a ‘self-nature’ (svabh4va) appears to have prevailed widely about the time of Asvaghosha, the Svabh4vika sect of
Buddhists perhaps had their origin about this time.
’ That is, ‘by the use of right means.’
294 FO-SHO-HING-TSAN-KING. V, 26.
(destruction) of hate and ignorance, yet if lust
(love) remains, then there is a return of birth;
even as water, cold in its nature, may by fire be
heated, 2003
But when the fire goes out then it becomes cold
again, because this is its constant nature; so (we
may) ever know that the nature which lust has is
permanent [or, ‘endurance, we may know, is the
nature of lust’), and neither hearing, wisdom, or
perseverance can alter it. 2004
Neither capable of increase or diminution, how
can there be deliverance? I held aforetime (thus
he thought) that (those things capable of) birth
and death resulted thus, from their own innate
nature; 2005
But now I see that such a belief excludes deliverance; for what is (born) by nature must endure
so, what end can such things have? 2006
Just as a burning lamp cannot but give its light;
the way (doctrine) of Buddha is the only true one,
that lust, as the root-cause, brings forth the things
that live (the world); 2007
Destroy this lust (love) then there is Nirvaa (quiet
extinction); the cause destroyed then the fruit is not
produced. I formerly maintained that ‘I’ (self) was
a distinct entity (body), not seeing that it has no
maker. 2008
But now I hear the right doctrine preached by
Buddha, there is no ‘self’ (personal self) in all the
world, for all things are produced by cause, and
therefore there is no creator ({svara). 2009
If then sorrow is produced by cause (or, if then
cause producing things, there is sorrow), the cause
may likewise be destroyed; for if the world is cause-
2009
If then sorrow is produced by cause (or, if then
cause producing things, there is sorrow), the cause
may likewise be destroyed; for if the world is cause-
V, 26. MAHAPARINIRVANA. 2958
produced, then is the view correct, that by destruction of the cause, there is an end. 2010
The cause destroyed, the world brought to an
end, there is no room for such a thought as permanence, and therefore all my former views (he
said) are ‘done away,’ and so he deeply ‘saw’ the
true doctrine taught by Buddha. 2011
Because of seeds well sown in former times, he
was enabled thus to understand the law on hearing
it; thus he reached the good and perfect state of
quietness, the peaceful, never-ending place (of
rest). 2012
His heart expanding to receive the truth, he
gazed with earnest look on Buddha as he slept, nor
could he bear to see Tathagata depart and die
(leave the world and attain Nirvdza); 2013
‘Ere yet,’ he said,‘ Buddha shall reach the term
(of life) I will myself first leave the world (become
extinct);’ and then with hands close joined, retiring
from the holy form (face or features), he took his
seat apart, and sat composed and firm}. 2014
Then giving up his life (years), he reached Nirvana, as when the rain puts out a little fire. Then
Buddha spake to all his followers (Bhikshus): ‘ This
my very last disciple 2015
‘Has now attained Nirv4ma, cherish him (his
remains) properly. Then Buddha the first night
(watch) passed, the moon bright shining and all
the stars clear in their lustre, 2016
The quiet grove without a sound, moved by his
great compassionate heart, declared to his disciples
1 Compare this account with the Pali (Sacred Books of the East,
vol. xi, p. 110, and note).
296 FO-SHO-HING-TSAN-KING. V, 26.
this his bequeathed precepts? (his testamentary
rules). ‘After my Nirvaza, 2017
‘Ye ought to reverence and obey the Pratimoksha,
(receive it) as your master, a shining lamp in the
dark night, 2018
‘Or as a great jewel (treasured by) a poor man.
The injunctions I have ever given, these you ought
to obey and follow carefully, and treat in no way
different from myself. 2019
‘Keep pure your body, words, and conduct, put
from you all concerns of daily life (business), lands,
houses, cattle, storing wealth or hoarding grain. 2020
‘All these should be avoided as we avoid a fiery
pit; (so also) sowing the land, cutting down shrubs,
healing of wounds or the practice of medicine, 2021
‘Star-gazing and astrology, forecasting lucky or
unfortunate events by signs (palm signs), prognosticating good or evil, all these are things forbidden. 2022
‘ Keeping the body temperate, eat at proper times;
receive no mission as a go-between ; compound no
philteries ; abhor dissimulation; 2023
‘Follow right doctrine, and be kind to all that
lives; receive in moderation what is given; receive
but hoard not up; these are, in brief, my spoken
precepts. 2024
‘These form the groundwork of my rules, these
_ also are the ground of full emancipation?, Enabled
2024
‘These form the groundwork of my rules, these
_ also are the ground of full emancipation?, Enabled
1 These ‘bequeathed precepts’ form a separate tract in the Chinese
Buddhist Canon; it is generally bound up with the ‘ Sfttra of 42
Sections.’ I have translated it in my first Report on the Chinese
Buddhist Books in the Library of the India Office. [This Sftra in
Chinese is called ‘an epitome of the Vinaya.’ Is it the ‘substance
of the Vinaya’ referred to in the Bairat Edict of Asoka?]
* Full emancipation seems here to be a synonym of ‘Prati-
V, 26. MAHAPARINIRVANA. 297
thus to live (relying on this law, able to live) this is
rightly to receive all (other things). 2025
‘This is true wisdom which embraces all, this is
the way (cause) to attain the end; this code of rules,
therefore, ye should hold and keep, and never let it
slip or be destroyed. 2026
‘For when pure rules of conduct are observed
(not broken), then there is true religion; without
these, virtue languishes; found yourselves therefore
well on these my precepts (moral rules); 2027
‘Grounded thus in rules of purity, the springs of
feeling (animal feeling) will be well controlled, even
as the well-instructed cowherd guides well his cattle
(permits them neither to loiter nor hurry on). 2028
‘Ill-governed feelings (senses), like the horse, run
wild through all the six domains of sense, bringing
upon us in the present world unhappiness, and in
the next, birth in an evil way. 2029
‘So, like the horse ill-broken, these land us in the
ditch ; therefore the wise and prudent man will not
allow his senses licence. 2030
‘For these senses (organs of sense) are, indeed, our
greatest foes, causes of misery; for men enamoured
thus by sensuous things cause all their miseries to
recur. 2031
‘Destructive as a poisonous snake, or like a
savage tiger, or like a raging fire, the greatest
evil in the world, he who is wise, is freed from
fear of these. 2032
‘But what he fears is only this—a light and trivial
heart, which drags a man to future misery (evil way
moksha,’ The rules of the Pratimoksha (250 rules) were probably
later in their origin than the rules here given.
298 FO-SHO-HING-TSAN-KING. V, 26.
of birth)—just for a little sip of pleasure not looking
at the yawning gulf (before us); 2033
‘ Like the wild elephant freed from the iron curb
(ankusa), or like the ape that has regained the forest
trees, such is the light and trivial heart ;—the wise
man should restrain and hold it therefore. 2034
‘Letting the heart go logse without restraint, that
man shall not attain Nirvasa; therefore we ought to
hold the heart in check, and go apart from men and
seek a quiet resting-place (hermit’s abode). 2035
‘Know when to eat and the right measure; and
so with reference to the rules of clothing and of
medicine; take care you do not by the food you
take, encourage in yourselves a covetous or an angry
mind. 2036
2035
‘Know when to eat and the right measure; and
so with reference to the rules of clothing and of
medicine; take care you do not by the food you
take, encourage in yourselves a covetous or an angry
mind. 2036
‘Eat your food to satisfy your hunger and (drink
to satisfy) your thirst, as we repair an old or broken
chariot, or like the butterfly that sips the flower destroying not its fragrance or its texture. 2037
‘The Bhikshu, in begging food, should beware of
injuring the faithful mind of another’; if a man opens
his heart in charity, think not about his capabilities
(i. e. to overtax him), 2038
‘For ’tis not well to calculate too closely the
strength of the ox, lest by loading him (beyond his
strength) you cause him injury. At morning, noon,
and night, successively, store up good works. 2039
‘During the first and after watch at night be not
overpowered by sleep, but in the middle watch, with
heart composed, take sleep (and rest)—be thoughtful
towards the dawn of day. 2040
1 This seems to refer to the offence given by a Bhikshu in
asking food, either seeking much or of different quality to that
offered.
V, 26. MAHAPARINIRVANA. 299
‘Sleep not the whole night through, making the
body and the life relaxed and feeble; think! when
the fire shall burn the body always, what length of
sleep will then be possible ? 2041
‘For when the hateful brood of sorrow rising
through space, with all its attendant horrors, meeting
the mind o’erwhelmed by sleep and death, shall
seize its prey, who then shall waken it? 2042
‘The poisonous snake dwelling within a house
can be enticed away by proper charms, so the black
toad that dwells within his heart, the early waker
disenchants and banishes. 2043
‘He who sleeps on heedlessly (without plan),
this man has no modesty; but modesty is like a
beauteous robe, or like the curb that guides the
elephant. 2044
‘Modest behaviour keeps the heart composed,
without it every virtuous root will die. Who has
this modesty, the world applauds (calls him excellent); without it, he is but as any beast. 2045
‘If a man with a sharp sword should cut the
(another’s) body bit by bit (limb by limb), let not an
angry thought, or of resentment, rise, and let the
mouth speak no ill word. 2046
‘Your evil thoughts and evil words but hurt yourself and not another; nothing so full of victory as
patience, though your body suffer the pain of mutilation. 2047
‘For recollect that he who has this patience
cannot be overcome, his strength being so firm;
therefore give not way to anger or evil words towards
men in power’. 2048
1 So I translate the symbol ‘kia.’
300 FO-SHO-HING-TSAN-KING. V, 26.
‘ Anger and hate destroy the true law; and they
destroy dignity and beauty of body; as when one
dies we lose our name for beauty, so the fire of
anger itself burns up the heart. 2049
‘Anger is foe to all religious merit, he who loves
virtue let him not be passionate; the layman who
is angry when oppressed by many sorrows is not
wondered at, 2050
2049
‘Anger is foe to all religious merit, he who loves
virtue let him not be passionate; the layman who
is angry when oppressed by many sorrows is not
wondered at, 2050
‘ But he who has “ left his home?” indulging anger,
this is indeed opposed to principle, as if in frozen
water there were found the heat of fire. 2051
‘If indolence (an indolent mind) arises in your
heart, then with your own hand smooth down your
head?, shave off your hair, and clad in sombre
(dyed or stained) garments, in your hand holding the
begging-pot, go ask for food; 2052
‘On every side the living perish, what room
for indolence? the worldly man, relying on his
substance or his family, indulging in indolence, is
wrong; 2053
‘How much more the religious man, whose purpose is to seek the way of rescue, who encourages
within an indolent mind; this surely is impossible! 2054
‘Crookedness and truth (straightness) are in their
nature opposite and cannot dwell together more than
frost and fire; for one who has become religious,
and practises the way of straight behaviour, a false
and crooked way of speech is not becoming. 2055
‘False and flattering speech is like the magician’s
1 That is, the hermit, or professed disciple.
* Does this refer to smoothing the hair previous to shaving it
off? But the sense in any case is obscure, for how could a person
admit himself to the ‘ order?’
V, 26. MAHAPARINIRVANA. 301
art; but he who ponders on religion cannot speak
falsely (wildly). To “covet much,” brings sorrow;
desiring little, there is rest and peace. 2056
‘To procure rest (peace of mind), there must be
small desire—much more in case of those who seek
deliverance (salvation). The niggard dreads the
much-seeking man lest he should filch away his
property (wealth and jewels), 2057
‘But he who loves to give has also fear, lest he
should not possess enough to give; therefore we
ought to encourage small desire, that we may have
to give to him who wants, without such fear. 2058
‘From this desiring-little-mind we find the way of
true deliverance ; desiring true deliverance (seeking
salvation) we ought to practise knowing-enough
(contentment). 2059
‘A contented mind is always joyful, but joy like
this is but religion’; the rich and poor alike, having
contentment, enjoy perpetual rest. 2060
‘The ill-contented man though he be born to
heavenly joys, because he is not contented would
ever have a mind burned up by the fire of sorrow. 2061
‘The rich, without contentment, endures the pain
of poverty; though poor, if yet he be contented,
then he is rich indeed! 2062
‘That ill-contented man, the bounds of the five
desires extending further still, (becomes) insatiable
in his requirements, (and so) through the long night
(of life) gathers increasing sorrow. 2063
‘Without cessation thus he cherishes his careful
(anxious) plans, whilst he who lives contented, freed
1 So the line plainly means fun hi tsih shi f8, ‘joy, like this, is
but religion.’
302 FO-SHO-HING-TSAN-KING. V, 26.
2063
‘Without cessation thus he cherishes his careful
(anxious) plans, whilst he who lives contented, freed
1 So the line plainly means fun hi tsih shi f8, ‘joy, like this, is
but religion.’
302 FO-SHO-HING-TSAN-KING. V, 26.
from anxious thoughts about relationships (family
concerns), his heart is ever peaceful and at rest. 2064
‘And so because he rests and is at peace within,
the gods and men revere and do him service. Therefore we ought to put away all cares about relationship (the encumbrance of close or distant relationships). 2065
‘For like a solitary desert tree in which the birds
and monkeys gather, so is it when we are cumbered
much with family associations; through the long
night we gather many sorrows. 2066
‘Many dependents (relationships) are like the
many bands (that bind us), or like the old elephant
that struggles in the mud. By diligent perseverance
a man may get much profit; 2067
‘Therefore night and day men ought with ceaseless effort to exert themselves ; the tiny streams that
trickle down the mountain slopes (valleys) by always
flowing eat away the rock. 2068
‘If we use not earnest diligence in drilling wood
in wood for fire, we shall not obtain the spark, so
ought we to be diligent and persevere, as the skilful
master drills the wood for fire. 2069
‘A “virtuous friend?” though he be gentle is not
to be compared with right reflection (thought)—
right thought kept well in the mind, no evil thing
can ever enter there. 2070
‘Wherefore those who practise (a religious life)
should always think about “the body” (their true
condition—themselves); if thought upon oneself be
' This ‘virtuous friend’ is here, probably, to be taken in its
literal sense. The ‘right reflection’ is samyak smriti, And so the
others that follow are the eight portions of the holy path.
V, 26. MAHAPARINIRVANA. 303
absent, then all virtue (virtuous intentions or purposes) dies. 2071
‘For as the champion warrior relies for victory
upon his armour’s strength, so “right thought” is
like a strong cuirass able to withstand the six senserobbers (the robber-objects of the six senses). 2072
‘Right faith! (sam4dhi) enwraps? the enlightened
heart, (so that a man) perceives the world throughout
(is liable to) birth and death ; therefore the religious
man should practise “samadhi.” 2073
‘Having found peace (quietness and peace) in
samadhi, we put an end to all the mass of sorrows,
wisdom then can enlighten us, and so we put away
the rules by which we acquire (knowledge by the
senses). 2074
‘By inward thought and right consideration following with gladness the directions of the “true
law,” this is the way in which both lay (men of the
world) and men who have left their homes (religious
men) should walk. 2075
‘Across the sea of birth and death, “ wisdom” is
the handy bark; “wisdom” is the shining lamp that
lightens up the dark and gloomy (world). 2076
2075
‘Across the sea of birth and death, “ wisdom” is
the handy bark; “wisdom” is the shining lamp that
lightens up the dark and gloomy (world). 2076
‘“ Wisdom” is the grateful medicine for all the
defiling ills [of life] (Asravas); “wisdom” is the axe
wherewith to level all the tangled (prickly) forest
trees of sorrow. 2077
‘“Wisdom” is the bridge that spans the rushing
stream of ignorance and lust—therefore, in every
1 Mr. Rhys Davids (Sacred Books of the East, vol. xi, p. 145)
is of opinion that sam4dhi in Buddhism corresponds to ‘ faith’ in
Christianity. There is much to bear out this opinion.
® The dupa (in a gnostic sense) of the awakened heart; the
atmosphere in which the enlightened heart lives.
304 FO-SHO-HING-TSAN-KING. V, 26.
way, by thought and right attention (listening), a
man should diligently inure himself to engender
“wisdom.” 2078
‘Having acquired the threefold! wisdom, then,
though blind, the eye of wisdom sees throughout ;
but without wisdom the mind is poor and insincere
(false); such things cannot suit (agree with) the man
who has left his home. 2079
‘Wherefore let the enlightened man lay well to
heart that false and fruitless (vain) things become
him not, and let him strive with single mind for that
pure (refined and excellent) joy which can be found
alone in perfect rest and quietude (the place of rest
and peace, i.e. Nirvaza). 2080
‘Above all things be not careless, for carelessness
is the chief foe of virtue ; if a man avoid this fault he
may be born where Sakra-raga dwells. 2081
‘He who gives way to carelessness of mind
must have his lot where the Asuras dwell. Thus
have I done my task, my fitting task, (in setting
forth the way of) quietude, the proof (work) of
love*, 2082
‘On your parts be diligent® (earnest)! with virtuous
purpose practise well these rules (works), in quiet
solitude of desert hermitage nourish and cherish a
still and peaceful heart. 2083
1 Is this the wisdom of Buddha, dharma and sangha ? or does it
refer to the trividy4s, the knowledge-of impermanence, sorrow, and
unreality? See Childers, P&li Dict. sub vijja; also Mr. Rhys Davids’
Tevigga Sutta, Introduction, Sacred Books of the Fast, vol. xi.
* I have finished my task of love in setting forth to you the way
of rest.
‘Behold now, brethren, I exhort you, saying, “ Decay is inherent
in all component things! Work out your salvation with diligence!”
Sacred Books of the East, vol. xi, p. 114.
V, 26. MAHAPARINIRVANA. 305
‘Exert yourselves to the utmost, give no place to
remissness, for as in worldly matters when the considerate physician prescribes fit medicine for the
disease he has detected, 2084
‘Should the sick man neglect to use it, this cannot
be the physician’s fault, so I have told you (now) the
truth, and set before you this the one and level road
(the road of plain duty). 2085
2085
‘Hearing my words and not with care obeying
them, this is not the fault of him who speaks; if
there be anything not clearly understood in the principles of the “four truths,” 2086
‘You now may ask me, freely; let not your inward
thoughts be longer hid.’ The lord in mercy thus
instructing them, the whole assembly remained
silent. 2087
Then Anuruddha, observing that the great congregation continued silent and expressed no doubt,
with closed hands thus spake to Buddha: 2088
‘The moon may be warm, the sun’s rays be cool,
the air be still’, the earth’s nature mobile; these
four things, though yet unheard of in the world,
(may happen); 2089
‘But this assembly never can have doubt about
the principles of sorrow, accumulation, destruction,
and the way (the four truths)—the incontrovertible
truths, as declared by the lord. 2090
‘But because the lord is going to die, we all
have sorrow (are deeply affected); and we cannot
raise our thoughts to the high theme of the lord’s
preaching. 2091
‘Perhaps some fresh disciple, whose feelings are
1 In the sense of ‘ fixed’ or ‘solid.’
[19] x
306 FO-SHO-HING-TSAN-KING. V, 26.
yet not entirely freed (from other influences) [might
doubt]; but we, who now have heard this tender,
sorrowful discourse, have altogether freed ourselves
from doubt. 2092
‘Passed the sea of birth and death, without
desire, with nought to seek, we only know how
much we love, and, grieving, ask, why Buddha dies
so quickly?’ 2093
Buddha regarding Anuruddha, perceiving how his
words were full of bitterness (sorrow-laden), again
with loving heart, appeasing him, replied: 2094
‘In the beginning? things were fixed, in the end
again they separate; different combinations cause
other substances, for there is no uniform and constant principle (in nature). 2095
‘But when all mutual purposes be answered (what
is for oneself and for another, be done), what then
shall chaos and creation do! the gods and men alike
that should be saved, shall all have been completely
saved! 2096
‘Ye then! my followers, who know so well the
perfect law, remember! the end must come (complete destruction of the universe must come); give
not way again to sorrow! 2097
‘Use diligently the appointed means; aim to
reach the home where separation cannot come; I
have lit the lamp of wisdom, its rays alone can drive
away the gloom that shrouds the world. 2098 _
‘The world is not for ever fixed! Ye should
1 This is a very singular passage; it refers to the Buddhist
theory that the world (universe) is continually renewed and destroyed,
but here we have the novel addition that in ‘the end? all this will
cease, and there will be no chaos (‘ void,’ hung) and no renovation
(re-creation).
V, 26. MAHAPARINIRVANA. 307
rejoice therefore! as when a friend, afflicted grievously, his sickness healed, escapes from pain. 2099
all this will
cease, and there will be no chaos (‘ void,’ hung) and no renovation
(re-creation).
V, 26. MAHAPARINIRVANA. 307
rejoice therefore! as when a friend, afflicted grievously, his sickness healed, escapes from pain. 2099
‘For I have put away this painful vessel (my
painful body), I have stemmed the flowing sea (sea
current) of birth and death, free for ever now, from
pain (the mass of sorrow)! for this you should exult
with joy! 2100
‘Now guard yourselves aright, let there be no
remissness! that which exists will all return to
nothingness! and now I die. 2101
‘From this time forth my words are done, this
is my very last instruction.’ Then entering the
SamAdhi of the first Dhy4na, he went successively
through all the nine in a direct order; 2102
Then inversely he returned throughout and entered on the first, and then from the first he raised
himself and entered on the fourth. 2103
Leaving the state of Sam4dhi, his soul without
a resting-place (a house to lodge in), forthwith he
reached Nirva#za. And then, as Buddha died, the
great earth quaked throughout. 2104
In space, on every hand, was fire like rain (it rained
fire) [or, possibly, ‘there was rain and fire’], no fuel,
self-consuming'. And so from out the earth great
flames arose on every side (the eight points of the
earth), 2105
Thus up to the heavenly mansions flames burst
forth; the crash of thunder shook the heavens and
earth, rolling along the mountains andthevalleys, 2106
Even as when the Devas and Asuras fight with
sound of drums and mutual conflict. A wind tempestuous from the four bounds of earth arose—
1 That is, the fire was self-originated, and was supported witiout fuel. ;
xX 2
308 FO-SHO-HING-TSAN-KING. V, 26.
whilst from the crags and hills, dust and ashes fell
like rain. 2107
The sun and moon withdrew their shining; the
peaceful streams on every’side were torrent-swollen ;
the sturdy forests shook like aspen leaves, whilst
flowers and leaves untimely fell around, like scattered
rain. 2108
The flying dragons, carried on pitchy clouds, wept
down their tears! (five-headed tears); the four kings
and their associates, moved by pity, forgot their
works of charity. 2109
The pure Devas came to earth from heaven, halting mid-air they looked upon the changeful scene (or,
the death scene), not sorrowing, not rejoicing. 2110
But yet they sighed to think of the world, heedless of its sacred teacher, hastening to destruction.
The eightfold heavenly spirits*, on every side filled
space, 2111
Cast down at heart and grieving, they scattered
flowers as offerings. Only M4ra-raga rejoiced, and
struck up sounds of music in his exultation. 2112
Whilst Gambudvtpa‘, shorn of its glory, (seemed
to grieve) as when the mountain tops fall down to
earth, or like the great elephant robbed of its tusks,
or like the ox-king spoiled of his horns; 2113
Or heaven without the sun and moon, or as the
lily beaten by the hail; thus was the world bereaved
when Buddha died! 2114
2114
1 This passage is obscure, it may mean the dragons wept tears
from their five heads, but it is doubtful.
® Here again is an error in the text, the symbol & being
clearly a misprint.
* That is, Nagas, Kinnaras, and the rest.
* That is, ‘the world,’ as Buddhists count it.
V, 27. PRAISING NIRVANA. 309
Varca 27, Praismisc NirvAwa.
At this time there was a Devaputra, riding on (or
in) his thousand! white-swan palace? in the midst of
space, who beheld the Parinirvasa of Buddha. 2115
This one, for the universal benefit of the Deva
assembly, sounded forth at large these verses .
(gathas) on impermanence: ‘Impermanency is the
nature of all (things), quickly born, they quickly
die. 2116
‘With birth there comes the rush® of sorrows,
only in Nirvana‘ is there joy. The accumulated
fuel heaped up by the power of karman‘ (deeds),
this the fire of wisdom alone can consume. 2117
‘Though the fame (of our deeds*) reach up to
heaven as smoke, yet in time the rains which descend will extinguish all, as the fire that rages at the
kalpa’s end is put out by the judgment’ (calamity)
of water.’ 2118
1 The symbol for ‘thousand’ is probably an error for the preposition ‘u’ upon.
* The hamsa is the vehicle of Brahm&. The white hamsa is
probably the same.
8 The accumulation, or crowd of sorrows.
‘ Ts’ie mih, quiet extinction, or the destruction ending in
quietness.
5 The collection of the pile of fuel of the deeds (or beams) of
conduct (samsk4ras).
* Or, simply, ‘though our fame;’ or it may refer to the renown
of Buddha.
7 Referring to the Buddhist account of the destruction and renovation of the universe; the last ‘calamity’ or ‘judgment’ was the
destruction by water.
310 FO-SHO-HING-TSAN-KING. V, 27.
Again there was a Brahma-?shi-deva, like a most
exalted Azshi (a highest-principle Ashi"), dwelling
in heaven, possessed of superior happiness, with no
taint in his bliss (heavenly inheritance), 2119
Who thus sighed forth his. praises of Tath4gata’s
Nirv4za, with his mind fixed in abstraction as he
spoke: ‘Looking through all the conditions of life
(of the three worlds), from first to last nought is free
from destruction. 2120
‘But the incomparable seer dwelling in the world,
thoroughly acquainted with the highest truth’,
whose wisdom grasps that which is beyond the
(world’s) ken’, he it is who can save the worldlydwellers*. 2121
‘He it is who can provide lasting escape (preservation) from the destructive power of impermanence. But, alas! through the wide world, all that
lives is sunk in unbelief (heretical teaching).’ 2122
At this time Anuruddha, ‘not stopped’ (ruddha)§5
by the world, ‘not stopped’ from being delivered
1 This may refer to one of the highest Rishis, or Prag4pati
Rishis, belonging to the Vedic literature.
® Here is the same phrase, ‘ti yih i,’ the first, or highest, truth,
or principle of truth (paramartha).
5 Whose wisdom sees that which (4é) is above, or superior, (to
man.)
® Here is the same phrase, ‘ti yih i,’ the first, or highest, truth,
or principle of truth (paramartha).
5 Whose wisdom sees that which (4é) is above, or superior, (to
man.)
‘ The difficulty is to find a word in English corresponding to
the Buddhist phrase ‘all in the world;’ it is not only ‘mankind’
(Sacred Books of the East, vol. xi, p. 133) that are invited to trust
in Buddha, but all things that have life. The Chinese phrase is
‘kung sing,’ all that lives.
5 Not ‘liu to,’ where ‘liu to’ is equivalent to ‘ruddha’ in the
proper name Anuruddha. I take the word, therefore, in the sense
of ‘stopped’—it is used, of course, as a figure of speech; so also
in the next phrase. Anuruddha is here taken as A-niruddha,
V, 27. PRAISING NIRVANA. ait
(delivered and not stopped), the stream of birth and
death for ever ‘stopped?’ (niruddha), 2123
Sighed forth the praises of Tathd4gata’s Nirvaza :
‘All living things completely blind and dark?! the
mass of deeds (samsk4ra) all perishing (inconstant),
even as the fleeting cloud-pile?! 2124
‘Quickly arising and as quickly perishing! the
wise man holds not to such a refuge, for the diamond mace of inconstancy can (even) overturn the
mountain of the Azshi hermit‘ (muni). 2125
‘How despicable and how weak the world!
doomed to destruction, without strength! Impermanence, like the fierce lion, can even spoil the
Naga-elephant-great-Rzshi®>. 2126
‘Only the diamond curtain of Tath4gata can
overwhelm® inconstancy! How much more should
those not yet delivered from desire (passion), fear
and dread its power. 2127
‘From the six seeds there grows one sprout’,
one kind of water from the rain, the origin of the
1 Ni-liu-to, equal to ‘ niruddha.’
* FT for Fe.
® The Chinese ‘feou’ means a ‘ floating’ pile or mass, whether
of clouds or fanciful worlds. Hence its use in the later Buddhist
development to mean a ‘series of worlds’ (as in the successive
stages of the pagoda).
* Or, the Rishi-hermit-mountain, referring probably to Buddha.
® Referring again to Buddha.
* The literal translation would be, ‘only makes impermanence,
destruction.’ There may be an error in the text, but this sense is
sufficiently plain. The meaning of the word ‘curtain,’ or, perhaps,
‘standard,’ is not quite so evident in this connection, it is evidently
used in opposition to the ‘diamond mace,’ in the preceding clause.
7 This and the following lines are obscure; the reference must
be gathered from Sanskrit rather than Chinese. The line before
us, rendered literally, is ‘six seeds, one bud.’
312 FO-SHO-HING-TSAN-KING. V, 27.
four points! is far removed, five kinds of fruit from
the two “koo?;” 2128
‘The three periods (past, present, future) are but
one in substance; the Muni-great-elephant plucks up
the great tree of sorrow, and yet he (even he) cannot avoid the power of impermanence. 2129
V, 27.
four points! is far removed, five kinds of fruit from
the two “koo?;” 2128
‘The three periods (past, present, future) are but
one in substance; the Muni-great-elephant plucks up
the great tree of sorrow, and yet he (even he) cannot avoid the power of impermanence. 2129
‘For like the crested ? (sikhin) bird delights (within)
the pool (water) to seize the poisonous snake, but
when from sudden drought he is left in the dry pool,
he dies; 2130
‘Or as the prancing steed advances fearlessly to
. battle, but when the fight has passed goes back
subdued and quiet; or as the raging fire burns with
the fuel, but when the fuel is done, expires; 2131
‘So is it with Tathagata, his task accomplished he
returns‘ to (find his refuge in) Nirvaza: just as the
shining of the radiant moon sheds everywhere its
light and drives away the gloom, 2132.
‘All creatures grateful for its light, (then suddenly) it disappears concealed by Sumeru; such is
the case with Tath4gata, the brightness of his
wisdom lit up the gloomy darkness, 2133
‘And for the good of all that lives drove it away,
when suddenly it disappears behind the mountain of
Nirvaza. The splendour of his fame throughout
the world diffused, 2134
* The four ‘yin’ may be the four points of the compass. But
the text is without note or comment.
* The Chinese symbol ‘koo’ means a ‘libation cup.’
* The symbols ‘shi-hi’ correspond with Sanskrit sikhin ; I have
therefore taken it in the sense of ‘crested.’ There may be a bird,
however, called Sikhin.
“ The expression ‘he returns to Nirvaga’ is unusual; I have
therefore used the alternative meaning which the symbol ‘kwei’
sometimes has, ‘ finding refuge in.’
V, 27. PRAISING NIRVANA. 313
‘Had banished all obscurity, but like the stream
that ever flows, it rests not with us; the illustrious
charioteer with his seven prancing steeds! flies
through the host (and disappears); 2135
‘The bright-rayed* Sfrya-deva, entering the
Yen-tsz’ * cave, was, with the moon, surrounded with
fivefold barriers ; “all things that live,” deprived of
light, 2136
‘ Present their offerings to heaven; but from their
sacrifice nought but the blacken’d smoke ascends $;
thus is it with Tathagata, his glory hidden, the
world has lost its light. 2137
‘Rare was the expectancy of grateful love® that
filled the heart of all that lives; that love, reached
its full limit, then was left to perish! 2138
‘The cords of sorrow all removed, we found the
true and only way; but now he leaves the tangled
mesh of life, and enters on the quiet place! 2139
‘His spirit (or, by spiritual power) mounting
through space, he leaves the sorrow-bearing vessel
of his body! the gloom of doubt and the great
2138
‘The cords of sorrow all removed, we found the
true and only way; but now he leaves the tangled
mesh of life, and enters on the quiet place! 2139
‘His spirit (or, by spiritual power) mounting
through space, he leaves the sorrow-bearing vessel
of his body! the gloom of doubt and the great
1 This passage is a difficult one; if the construction is closely
followed, the rendering would be this,‘ The illustrious charioteer
(with) his seven swift steeds, the army host quickly (or, the wings
of the army host) following him about.’ Possibly it must be connected with the lines which follow, and refers to the saptésvavahana of SArya.
? Kwong-kwong, well-rayed.
5 The Yen-tsz’ cave is the fabulous hiding-place of the sun.
The fable is a common one, particularly in Japanese mythology.
I do not know whether it is found in Sanskrit literature.
* The reference in this and the preceding lines is to the disappearance of the sun and moon, and the darkness of the world,
compared to the Nirvana of Tathagata.
5 This is a free translation; I have taken ‘tsiueh’ as an intensitive particle.
314 FO-SHO-HING-TSAN-KING. V, 27.
(heaped-up) darkness all dispelled, by the bright
rays of wisdom! 2140
‘The earthy soil of sorrow’s dust his wisdom’s
water purifies! no more, no more, returns he here!
for ever gone to the place of rest! 2141
‘(The power of) birth and death destroyed, the
world (all things) instructed in the highest doctrine!
he bids the world rejoice in (knowledge of) his law,
and gives to all the benefit of wisdom! 2142
‘Giving complete rest to the world, the virtuous
streams! flow forth! his fame known (spread)
throughout the world, shines still with increased
splendour! 2143
‘ How great his pity and his love to those who
opposed his claims, neither rejoicing in their defeat
nor exulting in his own success*. 2144
‘Illustriously controlling his feelings, all his senses
completely enlightened, his heart impartially observing events, unpolluted by the six objects (or,
fields) of sense! 2145
‘Reaching to that unreached before! obtaining
that which man had not obtained! with the water
which he provided filling every thirsty soul! 2146
‘Bestowing that which never yet was given, and
providing a reward not hoped for! his peaceful,
well-marked person, perfectly knowing the thoughts*®
(prayers) of all. 2147
1 The streams of his virtuous qualities.
* This verse again is doubtful. The entire section (a hymn of
praise in honour of the departed Buddha) is couched in obscure,
figurative language.
* His well-composed and illustrious person, knowing perfectly
all the reflections of men. ‘Nim’ is sometimes used to signify
‘ prayers’ or ‘ aspirations.’
V, 27. PRAISING NIRVANA. 315
‘Not greatly moved either by loving or disliking!
overcoming all enemies by the force (of his love)!
the welcome physician for all diseases, the one destroyer of impermanency! 2148
‘Nim’ is sometimes used to signify
‘ prayers’ or ‘ aspirations.’
V, 27. PRAISING NIRVANA. 315
‘Not greatly moved either by loving or disliking!
overcoming all enemies by the force (of his love)!
the welcome physician for all diseases, the one destroyer of impermanency! 2148
‘All living things rejoicing in religion, fully satisfied!! obtaining all they need (seek), their every
wish. (vow) fulfilled! 2149
‘The great master of holy wisdom once gone
returns no more! even as the fire gone out for want
of fuel! 2150
‘(Declaring) the eight rules (noble truths ?) without taint?; overcoming the five® (senses), difficult to
compose! with the three‘ (powers of sight) seeing
the three (precious ones); removing the three (robbers, i.e. lust, anger, ignorance) ; perfecting the three
(the three grades of a holy life). 2151
‘Concealing® the one (himself) and obtaining the
one (saintship)—leaping over the seven (bodhyangas ?) and (obtaining) the long sleep; the end of
all, the quiet, peaceful way; the highest prize of
sages and of saints! 2152
1 Each one satisfied; the sense seems to be that through him,
i.e. Buddha, all things obtained the completion of their religious
desires.
2 Or it may be by way of exclamation, ‘those eight rules which
admit of no pollution!’ referring perhaps to the name ‘the noble
tules.’
* I suppose ‘the five’ are the five senses, The expression
‘ difficult to compose’ might be also rendered ‘ the difficult to compose group.’
* Using (i) ‘the three,’ and yet seeing the ‘three.’ The next
line is, ‘removing the three,’ and yet perfecting ‘the three.’
® Or it may be ‘treasuring the one,’ where ‘the one’ may be the
one duty of a religious life; but it is difficult to interpret these
paradoxes.
316 FO-SHO-HING-TSAN-KING. V, 27.
‘Having himself severed the barriers of sorrow,
now he is able to save his followers, and to provide
the draught of immortality (sweet dew) for all who
are parched with thirst! 2153
‘Armed with the heavy cuirass of patience, he
has overcome all enemies! (now) by the subtle
principles of his excellent law (able to) satisfy every
heart. 2154
‘Planting a sacred seed (seed of holiness) in the
hearts of those practising virtue (worldly virtue?) ;
impartially directing and not casting off those who
are right or not right (in their views)! 2155
_ ‘Turning the wheel of the superlative law! re-
ceived with gladness through the world by those
(the elect) who have in former conditions implanted
in themselves a love for religion, these all saved
by his preaching! 2156
‘Going forth? among men converting those not
yet converted; those who had not seen (learned) the
truth, causing them to see the truth! 2157
‘ All those practising a false method (heretical) of
religion, delivering to them deep principles (of his
religion)! preaching the doctrines of birth and death
and impermanency; (declaring that) without a master®
(teacher) there can be no happiness! 2158
2157
‘ All those practising a false method (heretical) of
religion, delivering to them deep principles (of his
religion)! preaching the doctrines of birth and death
and impermanency; (declaring that) without a master®
(teacher) there can be no happiness! 2158
‘Erecting the standard of his great renown, overcoming and destroying the armies of Mara (all the
Maras)! advancing to the point of indifference to
' The sense seems to be, that in the case of those leading a virtuous life, i.e. a moral life, the seeds of holiness take root.
* All these verses might be introduced with some such exclamation as this, ‘See! how he went forth!’ &c.
® Perhaps the word ‘fu’ might be rendered ‘a ruling principle,’
viz. of religion,
V, 2. PRAISING NIRVANA. 317
pleasure or pain, caring not for life, desiring only
rest (Nirvaza)! 2159.
‘Causing those not yet converted to obtain conversion! those not yet saved to be saved! those not
yet at rest to find rest! those not yet enlightened to
be enlightened! 2160
‘(Thus) the Muni (taught) the way of rest for the
direction of all living things! alas! that any transgressing the way of holiness should practise impure
(not right) works. 2161
‘Even as at the end of the great kalpa, those
holding the law who die (or, are dead’), (when) the
rolling sound of the mysterious thunder-cloud severs
the forests, upon these there shall fall the rain of
sweet dew (immortality). 2162
‘The little elephant breaks down the prickly
forest, and by cherishing it we know that it can
profit men?; but the cloud that removes the sorrow
of the elephant old-age’, this none can bear®, 2163
‘He by destroying systems of religion (sights,
i.e. modes of seeing, darsanas) has perfected his
1 The literal translation of this passage is curious: ‘Even
as at the end of the great kalpa, those holding the law, asleep ;
the mysterious cloud rolling forth its cracking (thunder), riving the
forests, there descends as rain sweet dew.’ The end of the great
kalpa is the consummation of all things: ‘the religious who sleep’
would mean the good who are dead ; ‘the cracking thunder and
riven forests’ would point to a general overthrow ; ‘ the rain of sweet
dew’ seems to refer to the good who sleep, receiving immortality,
or perfection of life.
2 ‘The litde elephant’ may mean ‘the young elephant’ in its
literal sense ; or it may refer to ‘the young disciple.’ ‘ By cherishing it we know’ may also be rendered ‘ knowledge-cherishing ’ is
able, &c.
* ‘The cloud removing the elephant old and sorrowful ;’ but
what is ‘the cloud’ and who ‘the elephant ?’
318 FO-SHO-HING-TSAN-KING. V, 97.
system, in saving the world and yet saving! he has
destroyed the teaching of heresy, in order to reach
his independent (self-sufficient) mode (way) [of doctrine]. 2164
‘And now he enters the great quiet (place)! no
longer has the world a protector or saviour! the
great army host of M4ra-raga, rousing their warrior
(spirits), shaking the great earth, 2165
2164
‘And now he enters the great quiet (place)! no
longer has the world a protector or saviour! the
great army host of M4ra-raga, rousing their warrior
(spirits), shaking the great earth, 2165
‘Desired to injure the honour'd Muni! but they
could not move him, whom in a moment now the
Mara “inconstancy” destroys. 2166
‘The heavenly occupants (Devas) everywhere
assemble as a cloud! they fill the space of heaven,
fearing the endless (mastery of) birth and death!
their hearts are full of (give birth to) grief and
dread! 2167
‘ His Deva eyes clearly behold, without the limitations of near or distant, the fruits of works discerned throughout, as an image perceived in a
mirror! 2168
‘His Deva ears perfect and discriminating
throughout, hear all, though far away (not near),
mounting through space he teaches all the Devas,
surpassing his method (limit) of converting
men! 2169
‘ He divides his body still one in substance, crosses
the water as if it were not weak (to bear)'! remembers all his former births, through countless kalpas
none forgotten! 2170
1 This sentence may perhaps be rendered thus, ‘dividing his
body yet one in substance, wading through water and yet not
weak,’ but the allusion is obscure. [It refers, probably, to Buddha's
miraculous powers. } .
V, 27. PRAISING NIRVANA. 319
‘His senses (roots) wandering through the fields
of sense (limits)!, all these distinctly remembered ;
knowing the wisdom learned in every (state of) mind,
all this perfectly understood! 2171
‘By spiritual discernment and pure mysterious
wisdom equally (impartially) surveying all (things) !
every vestige of imperfection (leak) removed! thus
he has accomplished all (he had to do). 2172
‘By wisdom rejecting other spheres of life, his
wisdom now completely perfected, lo! he dies!
let the world, hard and unyielding, still, beholding it, relent! 2173
‘All living things though blunt in sense, beholding him, receive the enlightenment of wisdom! their
endless evil deeds long past, as they behold, are
cancelled and completely cleansed! 2174
‘In a moment gone! who shall again exhibit
qualities like his? no saviour now in all the world—
our hope cut off, our very breath (life) is stopped
and gone! 2175
‘Who now shall give us life again with the cool
water (of his doctrine) ? his own great work accomplished, his great compassion now has ceased to
work for long (has long ceased or stopped)! 2176
‘The world ensnared in the toils of folly, who
shall destroy the net? who shall, by his teaching,
cause the stream of birth and death to turn
again? 2177
‘Who shall declare the way of rest (to instruct)
1 The meaning is, all his births, in which his senses or material
body took every kind of shape; all these he knew. The figurative
style of this ‘hymn’ may be gathered from this one instance, where
instead of saying ‘all his previous births’ it is said ‘his senses
wandering through the field (limits or boundaries) of sense.’
320 FO-SHO-HING-TSAN-KING. V, 27.
The figurative
style of this ‘hymn’ may be gathered from this one instance, where
instead of saying ‘all his previous births’ it is said ‘his senses
wandering through the field (limits or boundaries) of sense.’
320 FO-SHO-HING-TSAN-KING. V, 27.
the heart of all that lives, deceived by ignorance ?
Who will point out the quiet place, or who make
known the one true doctrine (system of doctrine)? 2178
‘All flesh suffering (receiving) great sorrow, who
shall deliver, like a loving father? Like the horse
changing his master loses all gracefulness, as he forgets his many words of guidance (so are we)! 2179
‘As aking without a kingdom, such is the world
without a Buddha! as a disciple (a Sravaka, a
“much hearer”) with no power of dialectic (distinguishing powers) left, or like a physician without
wisdom, 2180
‘As men whose king has lost the marks of
royalty (bright or glorious marks), so, Buddha dead,
the world has lost its glory! the gentle horses left
without a charioteer, the boat without a pilot
left! 2181 .
‘The three divisions! of an army left without a
general! the merchantmen without a guide! the
suffering and diseased without a physician! a holy
king (£akravartin) without his seven insignia (jewels,
ratnani)! 2182
‘The stars without the moon! the loving years
(the planet Jupiter?) without the power of life !—
such is the world now that Buddha, the great teacher,
dies!’ 2183
Thus (spake) the Arhat?, all done that should be
done, all imperfections quite removed, knowing the
meed of gratitude, he was grateful therefore (spake
gratefully of his master); 2184
Thus thinking of his master’s love he spake!
1 Infantry, cavalry, and chariots.
2 That is, as it seems, Anuruddha.
V, 27. PRAISING NIRVANA. 321
setting forth the world’s great sorrow; whilst those,
not yet freed from the power of passion, wept with
many tears, unable to control themselves. 2185
Yet even those who had put away all faults,
sighed as they thought of the pain of birth and
death. And now the Malla host? hearing that
Buddha had attained Nirvaza, 2186
With cries confused, wept piteously, greatly
moved, as when a flight of herons meet a hawk
(kite). In a body now they reach the twin (S4la)
trees, and as they gaze upon Tath4gata dead (entered on his long sleep), 2187
Those features never again to awake to consciousness, they smote their breasts and sighed to
heaven; as when a lion seizing on a calf, the whole
herd rushes on with mingled sounds. 2188
In the midst there was one Malla, his mind
enamoured of the righteous law, who gazed with
steadfastness upon the holy ? law-king, now entered
on the mighty calm, 2189
And said: ‘The world was everywhere asleep,
when Buddha setting forth his law caused it to
awake; but now he has entered on the mighty calm,
and all is finished in an unending sleep. 2190
law-king, now entered
on the mighty calm, 2189
And said: ‘The world was everywhere asleep,
when Buddha setting forth his law caused it to
awake; but now he has entered on the mighty calm,
and all is finished in an unending sleep. 2190
‘For man’s sake he had raised the standard of
his law, and now, in a moment, it has fallen; the
sun of Tathdgata’s wisdom spreading abroad the
lustre of its “ great awakening %,” 2191
* The Mallas (wrestlers) are termed ‘lih-sse,’ strong-masters, in
Chinese. They dwelt at Kusinagara and Pava. The Likkhavis
are also called lih-sse.
3 The holy law-king, dharmarfga.
® The ‘great awakening’ refers, of course, to Buddha as ‘the
awakened.’
(19) Y
322 FO-SHO-HING-TSAN-KING. V, 27.
‘Increasing ever more and more in glory, spreading abroad the thousand rays of highest knowledge, scattering and destroying all the gloom (of
earth), why has the darkness great come back
again? 2192
‘His unequalled wisdom lightening the three
worlds, giving eyes that all the world might see,
now ‘suddenly (the world is) blind again, bewildered,
ignorant of the way; 2193
‘In a moment fallen the bridge of truth (that
spanned) the rolling stream of birth and death, the
swelling flood of lust and rage and doubt, and all
flesh overwhelmed therein, for ever lost.’ 2194
Thus all that Malla host wept piteously and
lamented; whilst some concealed their grief nor
spoke a word; others sank prostrate on the
earth; 2195
Others stood silent, lost in meditation; others,
with sorrowful heart, groaned deeply. Then on a
gold and silver gem-decked couch’, richly adorned
with flowers and scents, 2196
They placed the body of Tathagata; a jewelled
canopy they raised above, and round it flags and
streamers and embroidered banners; then using
every kind of dance and music?, 2197
The lords and ladies of the Mallas followed
1 The ‘ gem-decked couch’ or palanquin is probably represented
in plate Ixiv, fig. 1 (Tree and Serpent Worship, first edition). This
is the procession of the couch through Kusinagara. The curlyhaired men bearing it would indicate that the Mallas and Liké/avis
of Vaisali were the same race.
* The use of ‘dance and music’ at funerals is an old and well-.
understood custom. Compare Sacred Books of the East, vol. xi,
pp. 122, 123.
V, 27. PRAISING NIRVANA. 323
along the road presenting offerings, whilst all the
Devas scattered scents and flowers, and raised the
sound of drums and music in the heavens. 2198
Thus men and Devas shared one common sorrow, their cries united as they grieved together.
Entering the city, there the men and women, old
and young, completed their religious offerings. 2199
Leaving the city, then, and passing through the
Lung-tsiang gate', and crossing over the Hiramyavat! siver, they repaired to where the former
Buddhas having died, had Kaityas raised to
them *. 2200
2199
Leaving the city, then, and passing through the
Lung-tsiang gate', and crossing over the Hiramyavat! siver, they repaired to where the former
Buddhas having died, had Kaityas raised to
them *. 2200
There collecting ox-head sandal wood and every
famous scented wood, they placed the whole above
the Buddha’s body, pouring various scented oils upon
the pyre; 2201
Then placing fire beneath to kindle it, three times
they walked around; but yet it burned not. At this
time the great KAsyapa had taken his abode at R4gagrtha’, 2202
And knowing Buddha was about to die was
coming thence with all his followers; his pure
mind, deeply moved, desired to see the body of
the lord; 2203
And so, because of that his sincere wish, the
fire went out and would not kindle. Then Kéasyapa and his followers coming, with piteous sighs
looked on the sight 2204 ~
1 The N&ga or N&ga-Flephant gate.
* Had their Nirvana-Aaityas erected. The account in the text
does not agree with the Southern account ; but the popular Chinese
record of the Nirvana is the same as the Pali.
’ He was between P4v4 and Kusinagara, according to the
common account. :
y2
324 FO-SHO-HING-TSAN-KING, V, 27.
And reverenced at the master’s feet; and then,
forthwith, the fire burst out. Quenched the fire of
grief within; without, the fire has little power to
burn. 2205
Or though it burn the outside skin and flesh,
the diamond true-bone still remains. The scented
oil consumed, the fire declines, the bones they place
within a golden pitcher; 2206
For as the mystic world! (dharma-dhatu) is not
destroyed, neither can these, the bones (of Buddha),
‘perish ; the consequence (fruit) of diamond? wisdom,
difficult to move as Sumeru. 2207
The relics which the mighty golden-pinioned bird
cannot remove or change, they place within the
precious vase; to remain until the world shall pass
away; 2208
And wonderful! the power of men (the world)
can thus fulfil Nirvdza’s laws, the illustrious name
of one far spread, is sounded thus throughout the
universe; 2209
And as the ages roll, the long Nirvaza, by these,
the sacred relics (bones), sheds through the world
its glorious light, and brightens up the abodes of
life. 2210
He perished (quenched his splendour) in a moment! but these relics, placed within the vase, the
imperishable signs of wisdom, can overturn the mount
of sorrow; 2211
* The dharma-dhatu (f& kai) is the mystic or ideal world of the
Northern Buddhists. Literally it is the ‘limit (pos) of dharma;’
dharma being the universal essence. This bears a striking resemblance to the gnostic (Valentinian) theory of limitation of the
Divine essence.
? Diamond wisdom, indestructible wisdom.
V, 28. DIVISION OF THE SAR{RAS. 325
The body of accumulated griefs! this imperishable
mind (4i) can cause to rest, and banish once for
ever all the miseries of life. 2212
Thus the diamond substance (body) was dealt
with at the place of burning. And now those valiant
Mallas, unrivalled in the world for strength, 2213
325
The body of accumulated griefs! this imperishable
mind (4i) can cause to rest, and banish once for
ever all the miseries of life. 2212
Thus the diamond substance (body) was dealt
with at the place of burning. And now those valiant
Mallas, unrivalled in the world for strength, 2213
Subduing all private animosities, sought escape
from sorrow in the true refuge. Finding sweet
comfort in united love, they resolved to banish every
complaining thought. 2214
Beholding thus the death of Tath4gata, they controlled their grieving hearts, and with full strength of
manly virtue dismissing every listless thought, they
submitted to the course (laws) of nature. 2215
Oppressed by thoughts of grievous sorrow, they
entered the city as a deserted wild, holding the
relics thus they entered, whilst from every street
were offered gifts. 2216
They placed the relics then upon a tower?, for men
and Devas to adore. 2217
Varca 28. Division oF THE SarfRAS.
Thus those Mallas offered religious reverence to
the relics, and used the most costly flowers and
scents for their supreme act of worship. 2218
Then the kings of the seven countries *, having
heard that Buddha was dead, sent messengers to
1 That is, the body subject to accumulation of sorrow.
2 Tn their council hall with a lattice work of spears, and with
a rampart of bows,’ Sacred Books of the East, vol. xi, p. 131.
® The seven ‘kings’ were, the king of Magadha, the Likshavis
of Vais4li, the SAkyas of Kapilavastu, the Bulis of Allakappa, the
Koliyas of Ramagrama, the Brahman of Veshadipa, and the Mallas
of Pav&; Sacred Books of the East, vol. xi, pp. 131, 132.
326 FO-SHO-HING-TSAN-KING. V, 28.
the Mallas asking to share the sacred relics (of
Buddha). 2219
. Then the Mallas reverencing the body of Tathagata, trusting to their martial renown, conceived
a haughty mind: 2220
‘They would rather part with life itself (they
said), than with the relics of the Buddha ;’ so those
messengers returned from the futile embassage.
Then the seven kings, highly indignant, 2221
With an army, numerous as the rain clouds,
advanced on Kusinagara; the people who went from
the city filled with terror soon returned 2222
And told the Mallas all, that the soldiers and the
cavalry of the neighbouring countries were coming,
with elephants and chariots, to surround the Kusi-
Nagara city. 2223
The gardens, lying without the town, the fountains, lakes, flower and fruit trees were now destroyed by the advancing host, and all the pleasant
resting-places lay in ruins. 2224
The Mallas, mounting on the city towers, beheld
the great supports of life! destroyed; they then
prepared their warlike engines to crush the foe
without; 2225
Balistas? and catapults and ‘flying torches®’ to
1 The supports of life, as I take it, are the fields and fountains.
2 It may be rendered ‘bow catapults’ and ‘ balista-stone-carriages,’ or bows, catapults, balistas, and stone carriages (carrying
machines ?).
and catapults and ‘flying torches®’ to
1 The supports of life, as I take it, are the fields and fountains.
2 It may be rendered ‘bow catapults’ and ‘ balista-stone-carriages,’ or bows, catapults, balistas, and stone carriages (carrying
machines ?).
* These flying torches and other instruments were used by the
Northern nations from remote antiquity. There is no indication
of them, however, in the plate (xxxviii) in Tree and Serpent
Worship, which, I take it, represents this scene. Asvaghosha
was familiar with Kanishka and his military appliances, and these
doubtless included the instruments here referred to.
V, 28. DIVISION OF THE SAR{RAS. 327
hurl against the advancing host. Then the seven
kings entrenched themselves around the city, each
army host filled with increasing courage; 2226
Their wings of battle shining in array as the
sun’s seven beams of glory shine ; the heavy drums!
rolling as the thunder, the warlike breath (rising) as
the full cloud mist. 2227
The Mallas, greatly incensed, opening the gates
command the fray to begin; the aged men and
women whose hearts had trust in Buddha's
law, 2228
With deep concern breathed forth their vow, ‘Oh!
may the victory be a bloodless one?!’ Those
who had friends used mutual exhortations not to
encourage in themselves a desire for strife. 2229
And now the warriors, clad in armour, grasping
their spears and brandishing their swords ’midst the
confused noise and heavy drums? (advanced). But
ere the contest had begun, 2230
There was a certain Brahman whose name was
Droma (tuh-lau-na), celebrated for penetration,
honour'd for modesty and lowliness, 2231
Whose loving heart took pleasure in religion.
- This one addressed those kings and said: ‘ Regarding the unequalled strength of yonder city, one man
alone would be enough (for its defence); 2232
‘How much less when with determined heart
(they are united), can you subdue it! In the beginning® mutual strife produced destruction, how now
can it result in glory or renown? 2233
‘ Is $e for GH? If so, it would be cymbals and drums.
* May they subdue those without loss or hurt to themselves.
* Or, from the beginning.
328 FO-SHO-HING-TSAN-KING. V, 28.
‘The clash of swords and bloody onset done, ’tis
certain one must perish! and therefore whilst you
aim to vanquish those, both sides will suffer in the
fray. 2234
‘Then there are many chances, too, of battle, ’tis
hard to measure strength by appearances; the
strong, indeed, may overcome the weak, the weak
may also overcome the strong; 2235
‘The powerful champion may despise the snake,
but how will he escape a wounded body? there are
men whose natures bland and soft, seem suited for
the company of women or of children, 2236
‘But when enlisted in the ranks, make perfect
soldiers. As fire when it is fed with oil, though
reckoned weak, is not extinguished easily; so when
you say that they (your enemies) are weak, 2237
there are
men whose natures bland and soft, seem suited for
the company of women or of children, 2236
‘But when enlisted in the ranks, make perfect
soldiers. As fire when it is fed with oil, though
reckoned weak, is not extinguished easily; so when
you say that they (your enemies) are weak, 2237
‘Beware of leaning overmuch on strength of body;
nought can compare with strength of right (religion).
There was in ancient times a Gina’ king, whose
name was K 4randhama (Avikshit), 2238
‘His graceful (upright) presence caused such love
(in others) that he could overcome all animosity ;
but though he ruled the world and was high renowned, and rich and prosperous, 2239
‘Yet in the end he went back? and all was lost!
So when the ox has drunk enough, he too returns.
Use then the principles of righteousness, use the
expedients of good will and love. 2240
‘Conquer your foe by force, you increase his
1 A Gina king, or a conquering king. Kérandhama was a
‘name of Avikshit.
* Whether it means he went back ‘to death,’ or he lost his possessions by warfare, is not plain from the text. The phrase ‘all
was lost,’ may also be rendered, ‘he gave up all.’
V, 28, DIVISION OF THE SAR{RAS. 329
enmity ; conquer by love, and you will reap no aftersorrow. The present strife is but a thirst for blood,
this thing cannot be endured! 2241
‘If you desire to honour Buddha, follow the example of his patience and long-suffering!!’ Thus this
Brahman with confidence declared the truth; 2242
Imbued with highest principles of peace, he
spake with boldness and unflinchingly. And now the
kings addressed the Brahman thus: 2243
‘You have chosen a fitting time for giving increase
to the seed of wisdom, the essence of true friendship is (leads to) the utterance of truth. The
greatest force (of reason) lies in righteous judgment. 2244
‘But now in turn hear what we say: The rules
of kings are framed to avoid the use of force when
hatred has arisen from low desires (question of the
five pleasures); 2245 .
‘Or else to avoid the sudden use of violence in
trifling questions (where some trifling matter is at
stake). But we for the sake of law (religion) are
about to fight. What wonder is it! 2246
‘Swollen pride is a principle to be opposed, for it
leads to the overthrow of society; no wonder then
that Buddha preached against it, teaching men to
practise lowliness and humility. 2247
‘Then why should we be forbidden to pay our
reverence to his body-relics? In ancient days a
1 ‘ Hear, reverend sirs, one single word from me.
Forbearance was our Buddha wont to teach.’
Sacred Books of the East, vol. xi, p. 133.
But it is not plain how Droaa could address the Mallas as ‘ reverend
sirs,’ unless indeed the brethren were going to fight, which is
beyond probability.
330 FO-SHO-HING-TSAN-KING, V, 28.
lord of the great earth, Pih-shih-tsung! Nanda [or
two lords, viz. Pih-shih-tsung and Nanda], 2248
133.
But it is not plain how Droaa could address the Mallas as ‘ reverend
sirs,’ unless indeed the brethren were going to fight, which is
beyond probability.
330 FO-SHO-HING-TSAN-KING, V, 28.
lord of the great earth, Pih-shih-tsung! Nanda [or
two lords, viz. Pih-shih-tsung and Nanda], 2248
‘For the sake of a beautiful woman fought and
destroyed each other; how much more now, for
the sake of religious reverence to our master, freed
from passion, gone to Nirvaza, 2249
‘Without regard to self, or careful of our lives,
should we contend and assert our rights! A former
king Kaurava (or belonging to the Kauravas) fought
with a Pamdava (king), 2250
‘And the more they increased in strength the
more they struggled, all for some temporary gain ;
how much more for our not-coveting? master
(should we contend), coveting to get his living
(relics)? 2251
‘The son of RAma, too, the Azshi (or RAmavishiputra), angry with king Dasaratha, destroyed
his country, slew the people, because of the rage he
felt; 2252
‘ How much less for our master, freed from anger,
should we be niggard of our lives! Rama, for Sita’s
sake, killed all the demon-spirits; 2253
‘How much more for our lord, heaven?®- received,
should we not sacrifice our lives! The two demons
A-lai (Alaka) and Po-ku were ever drawn into contention; 2254 .
‘In the first place, because of their folly and
ignorance, causing wide ruin among men; how
1 The character ‘tsung’ in this name is uncertain, I have not
therefore attempted to restore it.
2 Not-covetous; here there is a double-entendre, contrasting
the absence of covetousness in Buddha with the presence of it in the
PAndavas and Kauravas.
i fas BP heaven-taken-up-received.
V, 28. DIVISION OF THE SAR{RAS, 331
much less for our all-wise master should we begrudge our lives! 2255
‘Wherefore if from these examples we find others
ready to die for no real principle, how shall we for
our teacher of gods (Devas) and men, reverenced
by the universe, 2256
‘Spare our bodies or begrudge our lives, and not
be earnest in desire to make our offerings! Now
then, if you desire to stay the strife, go, and for us
demand within the city 2257
‘That they open wide (distribute) the relics, and
so cause our prayer to be fulfilled. But because
your words are right ones, we hold our anger for a
while; 2258
‘Even as the great, angry snake, by the power of
charms is quieted.’ And now the Brahman!, having
received the king’s instruction, 2259
Entering the city, went to the Mallas, and saluting
them, spoke these true words: ‘Without the city
those who are kings among men? grasp with their
hands their martial weapons, 2260
‘And with their bodies clad in weighty armour
wait eagerly (to fight); glorious as the sun’s rays;
bristling with rage as the roused lion. These united
are, to overthrow this city. 2261
‘But whilst they wage this religious war, they fear
lest they may act irreligiously, and so they have sent
me here to say what they require. 2262
These united
are, to overthrow this city. 2261
‘But whilst they wage this religious war, they fear
lest they may act irreligiously, and so they have sent
me here to say what they require. 2262
‘“ We? have come, not for the sake of territory,
' There is nothing like this in the Southern account.
2 «Kings among men,’ dvaxres dvdpay.
5 This is the only way to take the translation, although the
pronoun ’ngo standing alone would signify ‘I’ have come; but
332 FO-SHO-HING-TSAN-KING,. V, 28.
much less for money’s sake, nor on account of
any insolent feeling, nor yet from any thought of
hatred; 2263
‘“ But because we venerate the great Azshi, we
have come on this account. You, noble sirs! know
well our mind! Why should there be such sorrowful
contention! 2264
‘“You honour what we honour, both alike, then
we are brothers as concerns religion. We both with
equal heart revere the bequeathed spiritual relics of
the lord. 2265
‘“To be miserly in (hoarding) wealth, this is an
unreasonable fault; how much more to grudge
religion, of which there is so little knowledge in the
world! 2266
‘“ The exclusive and the selfishly-inclined, should
practise laws of hospitality (civility)!; but if ye have
not rules of honour? such as these, then shut your
gates and guard yourselves.” 2267
‘This is the tenor of the words, be they good or
bad, spoken by them. But now for myself and my
own feelings, let me add these true and sincere
words. 2268
‘Let there be no contention either way; reason
ought to minister for peace, the lord when
dwelling in the world ever employed the force of
patience. 2269
‘Not to obey his holy teaching, and yet to offer
gifts to him, is contradiction. Men of the world
perhaps the singular implies that Drona used the words of the chief
of the kings.
1 Should practise ‘ waiting for guest laws,’ civil conduct. I have
given here the sense of the passage.
* Kshatriya rules, rules or laws of chivalry.
V, 28. DIVISION OF THE SARfRAS. 333
for some indulgence, some wealth or land, contend
and fight, 2270
‘But those who believe the righteous law, should
obediently conform their lives to it; to believe and
yet to harbour enmity, this is to oppose “ religious
principle” to “conduct.” 2271
‘Buddha himself at rest, and full of love, desired
to bestow the rest he enjoyed, on all. To adore
with worship the great merciful, and yet to gender
wide destruction, 2272
‘(How is this possible ?) Divide the relics, then,
that all may worship them alike; obeying thus the
law, the fame thereof wide-spread, then righteous
principles will be diffused; 2273
‘But if others walk not righteously, we ought by
righteous dealing to appease them, in this way
showing the advantage (pleasure) of religion, we
cause religion everywhere to take deep hold and
abide. 2274
‘Buddha has told us that of all charity “religious
charity” is the highest; men easily bestow their
wealth in charity, but hard is the charity that works
for righteousness.’ 2275
2274
‘Buddha has told us that of all charity “religious
charity” is the highest; men easily bestow their
wealth in charity, but hard is the charity that works
for righteousness.’ 2275
The Mallas hearing the Brahman’s words with
inward shame gazed at one another; and answered
the Brahma#4rin thus: ‘We thank you much for
purposing to come to us, 2276
‘And for your friendly and religious counsel—
speaking so well, and reasonably. Yours are words
which a Brahman ought to use, in keeping with his
holy character!; 2277
‘Words full of reconciliation, pointing out the
1 . oe .
F/] fila merit, or religious merit.
334 FO-SHO-HING-TSAN-KING. V, 28.
proper road; like one recovering a wandering
horse brings him back by the path which he had
lost. 2278
‘We then ought to adopt the plan of reconciliation such as you have shown us; to hear the
truth and not obey it brings afterwards regretful
sorrow.’ 2279
Then they opened out the master’s relics and
in eight parts equally divided them. Themselves
paid reverence to one part, the other seven they
handed to the Brahman; 2280 ;
The seven kings having accepted these, rejoiced
and placed them on their heads!; and thus with
them returned to their own country, and erected
Dagobas for worship over them. 2281
The Brahmaéérin then besought the Mallas to
bestow on him the relic-pitcher as his portion, and
from the seven kings he requested a fragment of
their relics, as an eighth share. 2282
Taking this, he returned and raised a aitya,
which still is named ‘the Golden Pitcher Dagoba.’
Then the men of Kusinagara collecting all the ashes
of the burning, 2283
Raised over them a aitya, and called it ‘the
Ashes Dagoba.’ The eight Stipas of the eight
kings, ‘the Golden Pitcher’ and ‘the Ashes
Stdpa’,’ 2284
Thus throughout Gambudvipa there first were
raised ten DAgobas. Then all the lords and ladies
1 Placing relics on the head was a token of reverence. Compare plate xxxviii (Tree and Serpent Worship).
® In reference to these Kaityas or towers, compare the account
given in the Pali (Sacred Books of the East, vol. xi, p. 135), and
also Fa-hien, cap. xxiii.
V, 28. DIVISION OF THE SARfRAS. 335
of the country holding gem-embroidered canopies, 2285
Paid their offerings at the various shrines, adorning them as any golden mountain’. And so with
music and with dancing through the day and night
they made merry, and sang. 2286
And now the Arhats numbering five hundred,
having for ever lost their master’s presence, reflecting there was now no ground of certainty, returned
to Gridhrakiéa mount; 2287
Assembling in king Sakra’s cavern?, they collected
there the Sfitra Pifaka; all the assembly agreeing
that the venerable Ananda 2288
Should say (recite), for the sake of the congregation, the sermons of Tathd4gata from first to last,
‘Great and small, whatever you have heard from
the mouth of the deceased Muni.’ 2289
Then Ananda in the great assembly ascending
the lion throne, declared in order what the lord
had preached, uttering the words ‘Thus have I
heard.’ 2290
The whole assembly, bathed in tears, were deeply
moved as he pronounced the words ‘I heard;’ and
so he announced the law as to the time, as to the
place, as to the person; 2291
As he spoke, so was it written down from first
to last, the complete Siitra Pizaka*’. By diligent
1 Or, as the Golden Mountain, i.e. Sumeru.
* Indra silagrzha.
5 Here we have a short account of the first Buddhist Council,
called the Council of the 500. It forms no part of the Mah4-parinibbana-Sutta, although it is found in the Vinaya Pisaka. Compare Oldenberg, Vinaya Pi/akam, Introduction.
336 FO-SHO-HING-TSAN-KING. V, 28.
attention in the use of means, practising (the way of)
wisdom, (all these) (Arhats) obtained Nirvaza; 2292
Those now able so to do, or hereafter able, shall
attain Nirvaza, in the same way. King Asoka?
born in the world when strong, caused much sorrow; 2293
When feeble ?, then he banished sorrow; as the
Asoka-flower tree, ruling over Gambudvipa, his
heart for ever put an end to sorrow, 2294
When brought to entire faith in the true law;
therefore he was called ‘the King who frees from
sorrow. A descendant of the Maydra family, receiving from heaven a righteous disposition, 2295
He ruled equally over the world; he raised
everywhere towers and shrines, his private name
the ‘violent Asoka,’ now called the ‘righteous
Asoka.’ 2296
Opening the Dagobas raised by those seven kings
to take the Sartras thence, he spread them everywhere, and raised in one day eighty-four thousand
towers *; 2297
Only with regard to the eighth pagoda in Ramagrama, which the Nga spirit protected‘, the king
was unable to obtain those relics; 2298
1 This episode about Asoka is a curious one. It would seem
from it that Asvaghosha knew only of one king of that name, called
first ‘the fierce,’ afterwards ‘the righteous.’
* There are one or two Avadanas to be met with in Chinese
Buddhist literature, relating to Asoka’s sickness, and how he then
desired to redeem his character by making offerings to Buddha.
But the accounts are too uncertain to be admitted as conclusive
evidence in the question of his conversion.
5 This is a story everywhere received in Northern books. These
eighty-four thousand towers are supposed to represent the number
of sections, or perhaps letters, in the Pisakas.
* See Fa-hien’s account, cap. xxiii.
V, 28. DIVISION OF THE SAR{RAS. 337
But though he obtained them not, knowing they
were spiritually bequeathed relics of Buddha which
the Naga worshipped and adored, his faith was increased and his reverent disposition. 2299
Although the king was ruler of the world, yet was
he able to obtain the first holy fruit!; and thus induced the entire empire to honour and revere the
shrines of Tathagata. 2300
2299
Although the king was ruler of the world, yet was
he able to obtain the first holy fruit!; and thus induced the entire empire to honour and revere the
shrines of Tathagata. 2300
In the past and present, thus there has been deliverance for all. Tath4gata, when in the world; and
now his relics—after his Nirvaza; 2301
Those who worship and revere these, gain equal
merit ; so also those who raise themselves by wisdom,
and reverence the virtues of the Tathagata, 2302
Cherishing religion, fostering a spirit of almsgiving, they gain great merit also. The noble and
superlative law of Buddha ought to receive the
adoration of the world. 2303
Gone to that undying place (Amr‘ta), those
who believe (his law) shall follow him there; therefore let all the Devas and men, without exception,
worship and adore 2304
The one great loving and compassionate, who
mastered thoroughly the highest truth, in order to
deliver all that lives. Who that hears of him, but
yearns with love! 2305
The pains of birth, old age, disease, and death,
the endless sorrows of the world, the countless
miseries of ‘hereafter,’ dreaded by all the Devas, 2306
He has removed all these accumulated sorrows;
1 That is, the first step in the Buddhist profession of sanctity
(Srotaépanna).
[19] Zz
338 FO-SHO-HING-TSAN-KING. V, 28.
say, who would not revere him? to escape the joys
of after life, this is the world’s chief joy! 2307
To add the pain of other births, this is the world’s
worst sorrow! Buddha, escaped from pain of birth,
shall have no joy of the ‘hereafter!!’ 2308
And having shown the way to all the world, who
would not reverence and adore him? To sing the
praises of the lordly monk, and (declare) his acts
from first to last, 2309
Without self-seeking or self-honour, without desire
for personal renown, but following what the scriptures say, to benefit the world, (has been my
aim.) 2310
1 The joy of the ‘hereafter,’ is the joy, as men count it, of future
sentient happiness. This, according to the text, it is the happiness
of Buddha to have escaped.
NOTES.
I, COMPARATIVE LIST OF 17 CHAPTERS OF THE SANS-
KRIT AND CHINESE COPIES OF THE BUDDHA-
KARITA.
II. EXAMPLE OF THE STYLE OF THE EXPANDED
SOTRAS, AS TRANSLATED INTO CHINESE.
III. THE SAME TITLE GIVEN TO DIFFERENT WORKS.
Z2
NOTE I,
List oF THE TITLES oF 17 CHAPTERS OF
THE SANSKRIT TEXT OF THE BUDDHAKARITA-KAVYA,
1
2
10
BY AsvVAGHOSHA,
N aft MIqGEThR Bera
waa fratra WT: BA:
Birth of the Bhagavat.
wagefaerct ara fara: wt: ui
Life in the Palace.
datrafedra afta: wt a
Beginning of Inward Trouble.
Afra ATA ATA: HA:
Separation from his Wife, &c.
BaaeRAN ATA UTA: HA:
Departure.
e eg ¢@
ATA Fe: Bt:
Return of WAandaka.
e
AQAAMAN ATA ANA: VA:
Entering the Forest of Penance.
BAAS ATATEA: WA:
Lamentation in the Palace.
aA Ada: Wt: 1]
Search after the Crown Prince.
WIN AUTH TAA ATA CTA: A:
The arrival of Sremi.
NOTE I.
CHINESE TRANSLATION BY DHARMARAKSHA.
10
Ob Br 47 RR
Lit. ‘ Buddha’s practice-praise-s(tra.’
e
AQAAMAN ATA ANA: VA:
Entering the Forest of Penance.
BAAS ATATEA: WA:
Lamentation in the Palace.
aA Ada: Wt: 1]
Search after the Crown Prince.
WIN AUTH TAA ATA CTA: A:
The arrival of Sremi.
NOTE I.
CHINESE TRANSLATION BY DHARMARAKSHA.
10
Ob Br 47 RR
Lit. ‘ Buddha’s practice-praise-s(tra.’
4A ih 5 —
Birth.
ne oe
Living in the Palace.
RWB un 4 =
Disgust at Sorrow.
ae K ih oe DY
Gives up a Life of Pleasure.
tod oF He
Leaves the City.
Hi i GE Oh 4 A
Return of Xhandaka.
AE Ft Oh ih
Enters the Forest of Penance.
a BB ab uh A
The general Grief of the Palace.
HE OR OK Fh 5 1
Mission despatched to search for the Royal Prince.
ub XE a oh +
Bimbisaéra Raga goes to visit the Royal Prince.
342 NOTE I.
11 Waa Bawa AAT: at:
Renouncing Pleasure.
12 BTANAHASUSeA ATA BTS: BA:
Interview with Ardda.
13 WAAaRR ALATA ATA WATE: VPA:
Conquest of Mara.
14 PUR HA S HATTA ATA ATA GEM: A
Praise of Enlightenment.
15 WRATH TATRA AT AT AT TST: AT: A
Request to turn the Wheel of the Law.
16 WAIAGA VATA ATA TST: VAT:
Turning the Wheel of the Law.
17 BANA Sraatarsitech (ATH ?) ATA AR-
Going to Lumbinf, &c. ° at:
aU BE Il
NOTE I. 343
11
12
13
14
15
16
17
it wb E ib
The Prince’s Reply to Bimbiséra.
hae HE ES ih OK
Interview with Arfda and Udraréma.
RR ih r=
Defeats M4ra.
ae = Fe ih e+
Abhisambodhi.
mi Ba in
Turns the Wheel of the Law.
i i ET oh HK
Bimbisfra Raga becomes a Disciple.
AMF UHRA
The Great Disciple quits his Home.
NOTE II.
EXAMPLE OF THE STYLE OF THE ExpANDED SOTRAS,
AS TRANSLATED INTO CHINESE.
PHU YAU KING.
Kioven II, § 1.
On the thirty-two miraculous signs which appeared
on the eve of the Birth of Bodhisattva.
AMF UHRA
The Great Disciple quits his Home.
NOTE II.
EXAMPLE OF THE STYLE OF THE ExpANDED SOTRAS,
AS TRANSLATED INTO CHINESE.
PHU YAU KING.
Kioven II, § 1.
On the thirty-two miraculous signs which appeared
on the eve of the Birth of Bodhisattva.
Buddha addressed all the Bhikshus and said: Ten
months having been fulfilled, Bodhisattva being on the
point of birth, at this time there were manifested thirtytwo miraculous signs. The first was this: (1) In the aftergarden all the trees spontaneously bore fruit. (2) The solid
earth produced blue lotus flowers as large as a chariotwheel. (3) All the decayed trees of the earth produced
flowers and leaves. (4) The heavenly spirits drawing the
chariots adorned with curtains of seven gems, arrived at
the spot. (5) In the middle of the earth (or, in the earth)
20,000 treasures of precious substances appeared of themselves. (6) On every side, far and near, was perceived the
agreeable fragrance of celebrated perfumes (ming hiang
x #5). (7) From the snowy mountains there came forth
500 white lions, and arranging themselves in front by the
gates of the city, stood there without doing harm to any
one. (8) Five hundred white elephants, arranging themselves in front of the palace, stood there. (9) The Devas
caused a soft and perfumed rain to fall on every hand (the
four quarters, i.e. through the world). (10) There appeared
in the palace of the king spontaneously a water fountain
possessed of the hundred qualities of taste, fit to satisfy
the wants of all who were athirst. (11) The Naga women
appearing in the air with half their body visible, remained
thus. (12) Ten thousand Devis, holding in their hands
EXAMPLE OF THE STYLE OF EXPANDED SOTRAS. 345
(11) The Naga women
appearing in the air with half their body visible, remained
thus. (12) Ten thousand Devis, holding in their hands
EXAMPLE OF THE STYLE OF EXPANDED SOTRAS. 345
peacock-feather fans, remained thus above the palace-walls.
(13) All the Devis, holding in their hands 10,000 golden
pitchers full of sweet-dew (nectar), remained fixed in space.
(14) Ten thousand Devis, holding in their hands 10,000
vases full of scented water, proceeded and stopped in the
air [FH I suppose to be omitted]. (15) Ten thousand Devis,
holding in their hands standards and parasols, stood at
attention. (16) All the Devis arranging themselves in
order stood still, whilst every kind of responsive music
sounded spontaneously through space. (17) The four great
river-drains (the four rivers flowing from the Anavatapta
Lake?) remaining at rest, ceased to flow. (18) The sun and
moon (the palaces of the sun and moon Devas) ceased to
move. (19) The constellation Pushya descending, waited
in the rear of all the other stars (or, star-concourse). (20)
A net-like precious canopy entirely covered the palace
of the king. (21) The divine pearl of the bright moon
hanging over the palace hall, shed abroad a brilliant
effulgence. (22) The lamps and fires of the palace were
(by the superior light without) no longer visible. (23)
Baskets and articles of dress appeared placed on their
stands. (24) Articles of jewelry and treasures of every
kind of precious stone appeared of themselves. (25) The
five kinds of poisonous insects suddenly disappeared, whilst
the fortunate bird (or bird of good omen) soaring aloft
poured forth pleasant songs. (26) The pains inflicted in
the different hells were allayed. (27) The earth through
a great movement became perfectly level and smooth. (28)
The four great highways and the narrower streets appeared
perfectly smooth and ornamented with flowers. (29) All
valleys and cavernous places were raised and became
even. (30) The cruel designs of those who fished in the
waters or hunted on the land gave way in a moment to
a loving and merciful heart. (31) All the diseases to
which children newly born, such as blindness, deafness, &c.,
are liable, were averted. (32) The tree-Devas, with half
their bodies visible, appeared to all beholders, their heads
reverently inclined. Such were the thirty-two miraculous
signs which appeared on every side of the (palace) enclosures, sufficient to cause wonder and admiration (in
346 NOTE II.
(32) The tree-Devas, with half
their bodies visible, appeared to all beholders, their heads
reverently inclined. Such were the thirty-two miraculous
signs which appeared on every side of the (palace) enclosures, sufficient to cause wonder and admiration (in
346 NOTE II.
those who beheld them), as indications of the approaching
period. At this time the queen being about to give birth (to
Bodhisattva), he, i.e. Bodhisattva, by exciting the thought
in her mind by his own spiritual energy, caused her to
arise at the first watch of the night, and having robed
herself to go with her attendants to the place where the
king was—(when she addressed him as follows) :—‘ Listen
to my words! for a long time have I thought of entering
the garden for the purpose of religious meditation—supposing in every case,O Mahdraga! the idea is not displeasing or troublesome to you; in which case I would at
once resort thither to reflect silently on the words of the
sacred books.’ The king thereupon answered, ‘ Willingly
do I consent, saintly lady, that you should go forth to
contemplate the flowers of the trees now in full bloom—for
at this season, around the palace and its lovely dwellings, are
countless kinds of trees, whose fruit and fragrant blossoms
cannot but afford unmixed delight (to all beholders).’ The
queen, hearing these words, was filled with joy. Then the
king commanded the precious chariot known as the ‘cloudmother’ to be prepared and decorated; followed by a
retinue of servants, and surrounded by attendant! women,
thus the queen went forth to behold the trees in the
Lumbini? garden. The conductors of the inferior chariots
were all similar in appearance and colour, distinguished for
their splendour as they rode, dazzling the eyes of men.
Two hundred white elephants followed and preceded the
cortége, all decorated with gems and pearls. The elephants
were furnished with six tusks. The king of the elephants,
in the midst, was covered with a golden network, to which
bells were attached that sounded melodiously® as the wind
blew them one against the other; in other respects also
they were fully caparisoned and armed. At this time
there was concord and goodwill in the world, an absence of
a contentious spirit. Thus surrounded, the queen wandered
1 The expression is ‘tsae’ k
* The Chinese is ‘ Lin-ping’ for ‘ Lumbin? ;’ in the glossary the sound ‘ ping’
is given as equal to p(ing)-(m)i, i.e. ‘ pi.’
* The sounds produced by gems striking one another. See glossary.
EXAMPLE OF THE STYLE OF EXPANDED SOTRAS. 347
;’ in the glossary the sound ‘ ping’
is given as equal to p(ing)-(m)i, i.e. ‘ pi.’
* The sounds produced by gems striking one another. See glossary.
EXAMPLE OF THE STYLE OF EXPANDED SOTRAS. 347
forth and reposed beneath the trees of the Lumbint garden.
Then Sakra-deva and Brahma-raga and the four heavenly
kings descending (flying) from their respective abodes,
and scattering flowers, hastily proceeded to the palace to
ascertain the state of the case, and entering the different
apartments, caused the servants and attendants to receive
instructions (i.e. put the thought into their minds) to
sweep and prepare the way for the approach of the king
on the queen’s departure. This being done and reported,
the king was filled with joy, and entering the palace
of the female attendants, he spoke thus: ‘You who desire
to give me satisfaction, and to impart joy, will do as I
request; let there be no differences among you, but let
each one be ready to sit quietly and reflect (on what I
say). Decorate yourselves in your most dazzling attire ; and
anoint yourselves (or, your garments) with the choicest perfumes, pure and sweet; let your bodies be covered with
countless ornaments and gems whose sound is delightful to
the ear and joy-giving to the beholder, prepare for yourselves every kind of musical instrument, cymbals and pipes
and lutes and drums, of every sort, which may accord in
producing sweet music, so that the Devis themselves hearing
it may have joy. Thus provided, attend the queen as she
mounts the lovely chariot ; let male and female attendants
alike, and the elephants composing the cortége, be decorated in one way, and let no ill sound or discordant note
be heard to discompose the mind of the queen.’ And now
the elephants and horses and the military attendants of
every kind, decorated as aforesaid, stood by the gate, and
as the queen passed through on her departure there was
heard the sound as it were of a great ocean, and the shouts
of those who desired her ten thousand years, whilst the
ornaments which decorated the chariot, as it moved along,
gave forth propitious music. The lion throne, like that of the
gods, was composed of (the wood of) the four precious (gem)
trees, covered with (carved?) leaves and flowers of every
possible description so as to perfect it. And now the ducks
and geese and the peacocks raised their piteous notes in
unison, whilst banners and flags decorated with the seven
precious substances were placed as a canopy over the chariot.
348 NOTE Il.
And now the ducks
and geese and the peacocks raised their piteous notes in
unison, whilst banners and flags decorated with the seven
precious substances were placed as a canopy over the chariot.
348 NOTE Il.
Then the Devas who dwell in space, surrounding the chariot
as it advanced, likewise sang together in melodious strains.
As soon as the queen sat down upon the lion throne the
great universe (chiliocosm) was six times (or in six manners)
shaken, and all the Devas scattered flowers (as they cried) :
‘The holy one to-day is about to be born even here
beneath a tree of the Lumbini (garden), it is he who is
a god among gods.’ The four heavenly kings conduct
the chariot, the divine Sakra purifies and prepares the
way, whilst Brahma Devardga leads on before, attended
by a hundred thousand Devas, who ever turn towards the
chariot and adore (the queen) with heads inclined.
And now the king, the father, seeing all this, was filled
with joy in his heart, and reflecting with himself he exclaimed: ‘This (child) must be in truth the king of gods
and men, whom all the Devas, the four heavenly kings,
Sakra and Brahma, attending, agree to honour; he must
indeed be one who shall attain to the condition of Buddha;
for never yet in the three worlds has one received such
adoration, whether Deva or N4ga or divine Sakra or
Brahma, and yet escaped with life (unsplit head). Sucha
one then receiving these honours must of necessity in the
end prove himself a holy person (divine).’ Thus the queen
(advanced), escorted by 84,000 chariots drawn by horses,
the same number drawn by elephants, and by the same
number of chariot drivers, fully adorned, and surrounded
by soldiers, spearmen and halbard bearers of approved
courage and strength on the right hand and on the
left, and by others in front and rear, whilst before and
behind was a surrounding concourse of 60,000 attendant
women accompanied by 40,000 nobles all of the family
of king Suddhodana, whilst others, the attendants of
64,000 kings, took part in the cortége that surrounded
the mother of Bodhisattva. Moreover, there were 84,000
female attendants of the Devas, the Nagas, the Gandharvas,
the Kinnaras, Mahoragas, Asuras, all sumptuously decorated with jewels and ornaments, provided with drums and
musical instruments, producing harmonious sounds although
differing in character, whilst with their voices they sang
of the perfections (virtues) of Bodhisattva’s mother. Thus
EXAMPLE OF THE STYLE OF EXPANDED SOTRAS. 349
Thus
EXAMPLE OF THE STYLE OF EXPANDED SOTRAS. 349
surrounded and attended they approach the Lumbini grove,
the road prepared carefully and the ground perfumed with
scented water and covered with divine flowers, whilst the
trees themselves budded forth and blossomed and the
scented oil of choicest sandal-wood was produced on every
side. This, indeed, was by the express interference of the
gods. And now the queen having arrived, descended! from
her precious chariot, and accompanied by Devas and Devis
she proceeded onwards through the garden, whilst the trees
in honour of her presence shed abroad their brilliant hues
and their fragrant scent. The queen now observed one
tree of conspicuous beauty, made perfect by every kind
of pearl and precious ornament. The stalks and twigs, the
branches and leaves of this tree were all in truth full of
fragrance, whilst its lovely verdure spread around on every
side drooped to the ground, pliant and pure as silky grass,
Like a vestment of some heavenly being it covered the
earth—even as had been the case from old time with
respect to the laws (relating to the birth) of all the
Buddhas. And now all the Devas and men, at once, strike
their drums, and from innumerable instruments the followers of the queen join in the strain, as she goes forward
and arrives beneath the tree. By the influence of Bodhisattva the spirit inhabiting the tree bending down a branch
of its own accord rendered assistance to the queen. All
the Devas who inhabit space bending down their heads
did obeisance, the sun and moon shed abroad a pure unsullied light, whilst the Devas and their female attendants,
filled with admiration, gathered round to render meritorious
service (to the queen as she stood) beneath the tree.
Meantime the tree Deva was filled with joy in considering
the reason of the presence of all this vast multitude, and
reasoned thus: ‘ Now may we all well endure to bear these
bodies of ours, whilst we employ them in rendering service
and obedience, for from the lowest hell? to the highest
heavens of the Trayastrimsas all sorrow must cease, all
darkness disappear, whilst now the holy one is about to be
1 T have substituted Tp for E in the text.
2 T have been obliged here to substitute i] for x.
350 NOTE II.
to the highest
heavens of the Trayastrimsas all sorrow must cease, all
darkness disappear, whilst now the holy one is about to be
1 T have substituted Tp for E in the text.
2 T have been obliged here to substitute i] for x.
350 NOTE II.
born. So it is the trees are covered with flowers and foliage,
whilst innumerable Devas gathered around do homage, and
the great earth is shaken in six ways. The sun and moon
shed abroad a pure and serene light, and music from innumerable instruments is heard around; yea, moreover, all
impure desire is put away, and all the Devas are filled with
joy; for to-day the holy one is to show his pity for all
creatures, and therefore Brahma and Sakra and all the
gods rejoice and worship; this is the honourable one
among men, whose merits surpass the sun and moon. It
is he, now dwelling in the womb, who shines forth like gold
with a brightness eclipsing the light of heaven; all the
Devas, Brahma, Sakra and the rest, and all the denizens
of the countless worlds of space, putting away evil ways
and thoughts, are now at peace, without remnant of sorrow
or grief; and therefore the Devas, countless in number,
offer the sacrifice of scattered flowers and music, and by
their indomitable might cause the very ground to produce
of itself flowers composed of the seven precious substances.’
And now as Bodhisattva was born from the right side of
his mother, suddenly there appeared a precious lotus flower
on which he stood, and then taking seven steps he declared
in words of the Fan language (or, with the voice of
Brahma ;—Brahmaghosha) the character of impermanency
in accordance with his (subsequent) teaching (and added) :
‘I am now about to save and deliver all those in heaven
and earth (above the heaven and below the heaven), as the
lord of Devas and men to deliver (detach) them from the
misery of (repeated) birth and death, as the highest in the
universe (the three worlds) to cause all creatures to arrive
at the condition of non-individuality (wu-wei) and thus
obtain enduring rest.’ Then Sakra-ra4ga and Brahma
caused every kind of scented water to descend suddenly
for the purpose of washing (the person of) Bodhisattva,
whilst the nine dragons who dwelt in space above, caused
other scented streams to descend for the purification of
the holy master. The washing being finished (he stood)
perfectly pure in body and soul (heart), raised far above
the position which for the present he occupied as wayfarer, born of a noble parentage, like a perfect and true gem
EXAMPLE OF THE STYLE OF EXPANDED SOTRAS. 35!
The washing being finished (he stood)
perfectly pure in body and soul (heart), raised far above
the position which for the present he occupied as wayfarer, born of a noble parentage, like a perfect and true gem
EXAMPLE OF THE STYLE OF EXPANDED SOTRAS. 35!
uniting in itself every rare quality and excellency: about
to turn the wheel of the law, or as a wheel king (Kakravartin) (if he continue in the world (the three worlds))
to bring all the quarters (the ten regions) under one overshadowing government. And there arose in the heart
of Suddhodana-r4ga a rapturous exultation. At this time
there were born children of 5000 attendants (blue-clad),
who were presented to the king to become his personal
guards (lih-sse, the words used generally for vriggi);
800 young nurses also were delivered of sons; 100,000
elephants likewise produced their young; (as many) white
mares produced their foals, their colour white as snow, their
coats glossy and smooth; (as many) yellow sheep produced their lambs. At the same time there appeared two
myriads of curtained precious chariots! for the holy one’s
use, (whilst those who brought them), bending their heads,
desired to know whither he would go; and beyond all this
the Devas caused innumerable apparitional forms to present themselves, to offer various services, and caused a
glorious radiance to fill the place: 5000 Apsarases, their
persons breathing fragrance, each holding a jar of scented
unguents, came to the place where stood the mother of
Bodhisattva, 5000 others came to escort her to the city;
having flowers and heavenly garments, whilst many youths
and others came with jewels and ornaments for her person. Bodhisattva arriving at the condition ‘free from fear’
must complete the way of Buddha®. Then Buddha addressed the Bhikshus: ‘ At the time of Bodhisattva’s birth,
his mother was perfectly at ease, no disagreeable malady
or accompanying inconvenience disturbed her; but she was
in the condition which most became her. At the same
time, both in front and behind her, were 5000 female
attendants providing divine incense and holding scented
oil as an offering to the mother of Bodhisattva, whilst
without intermission they paid her lowest reverence: there
were, moreover, 5000 female attendants who offered her
divine medicaments, 5000 others who presented her with
1 Before the word for ‘precious,’ the text has an expression kiau-lu, which
is said to mean curtain.
* This clause comes in without any apparent connection with the context.
352 . NOTE II.
jewels and necklets (or, precious necklaces), 5000 others
who offered her divine robes for her person, 5000 others
who offered her (or, attended her with) divine music, all
these paid to her constant and reverent attention.’
352 . NOTE II.
jewels and necklets (or, precious necklaces), 5000 others
who offered her divine robes for her person, 5000 others
who offered her (or, attended her with) divine music, all
these paid to her constant and reverent attention.’
And now it came to pass that there were five Réishis with
supernatural powers passing over this country through the
air who suddenly appeared in the presence of Suddhodanaraga', Buddha, moreover, addressed the Bhikshus and
said : ‘At the time of Bodhisattva’s birth, during seven days
from morning till evening, there was continual music, whilst
all the assembly offered a hundred different sorts of food
beneath the Lumbinf tree, presenting to the mother of
Bodhisattva the fruits of merit resulting from the exercise
of the paramitaés of charity, morality, patience, and perseverance. At this time 32,000 Brahmaéarins from day to
day, without intermission, offered their gifts without stint,
whatever (the mother of Bodhisattva) desired ; Sakra-deva
and Brahma, assuming the appearance of young Brahmans
(students), having taken conspicuous places amongst the
assembled BrahmaZArins, repeated these Gathds:
‘‘Having put an end to all evil ways of birth (in himself)
He has now sent universal peace among men;
All creatures enjoying concord and rest
Are free from sorrow everywhere.
As the brightness of the sun scatters darkness,
So the glory of all the Devas withers,
His glorious merit scatters all their brightness,
And causes it to decay and disappear.
(We do) not (now) consider the time when he shall have exhausted
karman (i.e. be born as a Buddha),
Nor shall we hear again of such a time,
For now the ‘glory of Buddha has appeared,
And he has become the great saint of the world ;
No more for him of labour or the ills of sense (dust),
His loving heart compassionates all living creatures,
And so innumerable Devas of the Brahma heaven (or, innumerable
Brahma devas) .
Have come to offer him boundless sacrifice.
And therefore also the trees covered with flowers
Rest in quiet upon the peaceful (or level) earth,
(In proof that) all the world will come to him for refuge (salvation),
And that all will fully rely on him.
These parenthetical clauses appear to have crept into the text, and remained
there without any immediate connection.
EXAMPLE OF THE STYLE OF EXPANDED S(TRAS. 353
Just as in this lower world
The lotus springs from the midst of the mire,
Thus is Prabhapéla' now born in the world,
About to nourish and govern all that lives.
For like as a pliant delicate robe
Is redolent with heavenly perfume,
So if there be a man diseased or sick
He will for his sake become ‘the chief physician.’
And as by his presence he has caused an absence of all lustful desire,
And peace and goodwill dwell in the world of form,
(And as) with hands clasped (all these) render him worship,
He is surely worthy to be called the ‘protector of all,’
And as the Devas, and their followers,
All with compliant hearts
Mix freely with men in their common worship,
He will be in truth the ‘great master of all.’
And as the pure unsullied water (rain)
Is universally diffused and causes luxuriant vegetation,
So by the right apprehension (samyakdrish/i) of the truth of this one’s
doctrine,
There shall ever be both rest and quiet.”’
Buddha, moreover, addressed the Bhikshus and said:
‘Seven days after the birth of Bodhisattva his mother died.’
On this the thought occurred to the Bhikshus, it must have
been on account of some fault on the part of Bodhisattva
that such an event occurred ; on which Buddha resumed:
Let not such a thought present itself; and why? Because
her destiny was even so, that the birth of Bodhisattva should
be the term of her life; and hence at her birth, when she
came down for the purpose of bearing Bodhisattva in her
womb, all the Devas attended her and provided her with
heavenly clothing and food. And it has ever been thus.
The mothers of all the Buddhas have always died seven
days after their birth; and so because at the time of
Bodhisattva’s birth the bodily functions of his mother were
all in perfect condition, she was born as the result of her previous merit in the Tr4yastrissas heaven. And before this,
Bodhisattva not yet born, she had gone up thither, on which
occasion all the Devas attending her offered her a palace
to dwell in, and awaiting her in the great preaching hall
they offered the queen 5000 pitchers containing the rarest
scented waters; 5000 Apsarases presented her with thrones
1 In Chinese ‘hu-ming:’ this was the name of Bodhisattva whilst resident
in the Tusita heaven,
[19] Aa
354 NOTE IL.
to sit on; 5000 others, holding caps of state in their hands,
sprinkled before her on the ground perfumed water; 50,000
Brahma devas, holding golden pitchers, saluted her with
expressions that she might live 10,000 years; 20,000 Nagas
with necklaced bodies, 20,000 white elephants with pearlcovered bodies, 20,000 chariots with flags and jewelled canopies surrounded her, and behind these 40,000 armed attendants, heroes of marked courage, and Bodhisattva himself in
the rear. Moreover, on this occasion there were countless
thousand Devas, who caused to appear in space ina moment
yellow golden parapets, along which they offered worship to
the mother of Bodhisattva. On that night Bodhisattva was
conceived in the womb, on which occasion 20,000 damsels
attendants on Mara, proceeding from the great and superblyadorned palace of the Kamaloka heavens, and holding in
their hands precious silken tissues, came to the place to
wait on the mother of Bodhisattva; and so likewise 20,000
men (male Devas?) with highly decorated bodies, to do
honour to the occasion. On that night between every two
attendant women was one Apsaras!; the attendant women
beholding the beauty of her face felt the risings of desire.
And now by the power of the divine merit of Bodhisattva
in the midst of this great city of Kapilavastu, 500 nobles, all
of the Sakya race, each laid the foundation of a palace for
residence, 500 in all, so that when he entered the gates of the
city, they addressed him as they paid him reverence and said,
‘Oh! would that Sarvarthasiddha would condescend to enter
this divine abode (place), this perfectly pure abode. Oh!
thou whose eye beholds all things (samantazakshus), thou
hast come down into this world (yeou= bhava), (condescend
to enter) this great palace called “ Hu-tsing-fa” (defendpure-flower), a fitting residence for Bodhisattva.’
Then the great Brahmaférins and the principle princes of
1 T take this from the French translation of the Lalita Vistara; the Chinese
expression is At kk.
* Ku-tien-sii; the French translation from the Tibetan renders this ‘God
above gods,’ and so in the next phrase, tsing-tsing-ii, ‘ perfectly pure abode
or place,’ the Tibetan refers this also to Bodhisattva, and translates it, ‘Oh!
thou pure being.’ I do not see how to bring the Chinese text into harmony
with the Tibetan in this passage.
EXAMPLE OF THE STYLE OF EXPANDED SOTRAS. 355
thou pure being.’ I do not see how to bring the Chinese text into harmony
with the Tibetan in this passage.
EXAMPLE OF THE STYLE OF EXPANDED SOTRAS. 355
the SAkya tribe addressing Suddhodana said, ‘ It would be
perhaps convenient if the prince would condescend to agree
to enter these abodes and remain in them (use them).’
Bodhisattva therefore entered the 500 abodes. (Moreover
they said, ‘Who is there’) of conspicuous merit, and of complacent disposition, who can protect and order (Bodhisattva)
aright?’ Then 500 Khandakas’, each one said, ‘We can
nourish and cherish the prince.’ But others replied, ‘It is
a difficult task to train aright and lead into obedience
one possessed of such saintlike wisdom as the prince, especially such as are in the prime of their beauty and youth,
for when he begins to grow up who then will be able to
attend on him and direct him aright?’ Then they all
agreed that Mahapragdpati alone was able to nourish (the
child), and with loving heart to protect him from the heats
and damps of his abode, and to feed him with child’s food
(pap) by which he might grow to maturity. Mahapragapati, the prince’s maternal aunt, pure and faultless, she,
they said, is the one to protect and cherish, and ever be
near the person of the prince. Then Suddhodana-raga
and the Sakya princes, being all agreed on this point, went
together to the abode of Mah4pragapati and expressed
their wishes on the point: ‘The prince’s mother being
dead, we beg you, his maternal aunt, to take charge of
him and bring him up, that he may grow up (to manhood).
So Mahapragdpati undertook the office.
The king now called an assembly of the Sakyas, wishing to
find out, by enquiring of them, whether the prince was to be
the lord of the kingdom, or if he was to become a recluse ;
desiring to solve this doubt (he called them together). Then
the Sakyas all replied and said, ‘ We have heard that in the
snowy mountains there is a Rishi, a Brahmafarin, called
Asita (A-i-to), of advanced age, and possessed of much
wisdom, and thoroughly understanding all qualities and
substances 3 (i.e. the nature of all things).’
* T have been obliged to supply this, the text being evidently corrupt.
* Ku-nih. This is the transcription for Kkandaka, the coachman of Bodhisattva. It is possible it may here represent ‘a personal attendant’ only, whether
male or female. Inthe Lalita Vistara we read Sakyabadh(, the wives of the Sakyas.
5 I take siang here in its usual (Buddhist) sense as equal to ‘lakshana,’
and f& as equal to ‘dharma’ in the sense of ‘substance.’
Aa2
356 NOTE II.
Inthe Lalita Vistara we read Sakyabadh(, the wives of the Sakyas.
5 I take siang here in its usual (Buddhist) sense as equal to ‘lakshana,’
and f& as equal to ‘dharma’ in the sense of ‘substance.’
Aa2
356 NOTE II.
The king on hearing this was filled with joy, and caused
a white elephant to be sumptuously equipped for the purpose of bringing to the place this learned man1. Then all
the Devas and Nagas and spirits assembled in countless
numbers and in various shapes accompanied the cortége as
it left the city. Then Asita, seeing the transformed appearances of the Devas, knew that Suddhodana-raga had a holy
son, whose spiritual (divine) glory outshone that of all the
Devas and men, and so his heart was rejoiced, and he desired
to go to behold him. On this the world-honoured one (i.e.
Buddha) again, for the sake of the assembly, repeated these
Gathds :
‘The Brahman Rishi Asita
Beholding the Devas flying thro’ space,
Their forms beautiful and of golden colour,
Seeing them, was filled with joy.
Devas, Asuras, and Garudas (golden-wings) |
Chanting? their praises in honour of Buddha,
Hearing these verses, how great his joy.
Then looking by his divine sight thro’ the world,
And considering the various examples of men of renown,
Whose excellences were as the mountain tops,
Or like the well-set and glossy flowers of the tree,
Wherever dwelt the lord of the three worlds,
There the wide-spreading earth would be level as the palm of the hand,
There would be heavenly and unmixed joy,
There would be abundance as the treasures of the sea king.
Regarding thus the declarations (‘ reason,” or “ way”) of the law,
That one should come who would destroy evil and put an end to
sorrow,
Whilst he saw the Devas flying thro’ space,
And listened to their melodious songs (sounds),
Regarding these fortunate and rare occurrences,
Asita looked through the world,
And narrowly scanning (the territory of) Kapila (and the family of)
Suddhodana-raga °,
He saw that a child had there been bom with fortunate signs.
1 Taou gin, this is another instance of the use of this expression not for a
Buddhist, but for a religious man generally.
® Kun-to, which I can only restore to Khandas, in the sense of a verse or
singing a verse.
* The sentence is elliptical and difficult; literally rendered it would be
‘scanning Ka-i-pih-wang,’ where I take Ka-i to be a form for Kapi(la) (just as
the expression Kiu-i, so commonly met with as the name of Bodhisattva’s
wife, may be restored to Gopf) and pih-wang (the white king) to be a
contracted form of Suddh(odana)-réga,
EXAMPLE OF THE STYLE OF EXPANDED SOTRAS. 357
Seeing this, rejoicing he set out,
And (arriving) stood at the king’s palace gate;
He beheld there an innumerable concourse of people,
When spying out a servant (grey-clothes), he asked and said:
“All haill where dwells the king?
I desire to have an audience with the lord of the kingdom ;
The servant seeing the Rishi venerable for age,
I desire to have an audience with the lord of the kingdom ;
The servant seeing the Rishi venerable for age,
With joy elated, entered the palace and delivered the message.
The king then ordered him to cause the Rishi to appear before him,
And spreading a seat he went forthwith to meet him.
Asita, hearing (the message), was glad at heart,
And filled with a yearning desire},
He asked where dwelt the lord, the holy one,
For he was failing now in years and had but few to live.
The king, commanding him to be seated,
Asked him wherefore he had come??
Because (he said) of the many signs he had seen, he had come,
Hearing of the excellency (superiority) of the son he had,
The thirty-two signs on his body,
He wished to behold him and inspect the fortunate indications,
Therefore (he said again) have I come.
“Welcome! (said the king) I rejoice (to see you) (or, I rejoice (to
hear it)].
Now for a moment the child sleeps ‘in peaceful rest,
But wait for a little while until he wakes,
And you shall see him beautiful as the moon at ‘full.”’
On this the mind of Asita being much perplexed, he
replied to the king in the following Gathas and said :
‘From endless Kalpas
With perseverance* accumulating meritorious conduct,
From time long past inspired with wisdom,
How is it possible that such a one can again take his rest in sleep?
Thro’ ages past exercising the virtue of charity,
Feeling deep compassion for the poor,
Grudging nothing which he possessed,
How can such a one again seek rest in sleep?
Reverencing the rules of pure conduct (sfla),
Observing the moral law without transgression,
Desiring to relieve and save all that lives,
How can such a one still find rest in sleep?
Always practising patience and equanimity,
His mind harbouring no resentment,
Controlling his heart (firm) like the solid earth,
How can such a one still repose in sleep?
Persevering steadily, as the moon from its first appearance,
' Literally, ‘in his heart harbouring-hungry-void.’
3 Why himself invited, or condescended to come.
§ Virya.
358 NOTE II.
His eye ever looking onward without a moment’s hesitation,
Regarding the example of the Buddhas of the ten regions (the universe),
How can such a one again repose in sleep?
With equal mind! ever lost in contemplation (dhy4na),
Without at any time disturbance or confusion,
The mind fixed as a great mountain,
How can such a one again repose in sleep?
Possessed of wisdom (pragA#4) without limit,
With divine penetration like the sun’s brightness,
Able to open out and explain every subject of enquiry,
How can such a one again repose in sleep?
Always cherishing the fourfold qualities ?,
Practising love and pity, joy and equanimity
Ceaselessly and without neglect as Brahma® himself,
How can such a one again repose in sleep?
Reverently practising the four gracious acts ‘—
Benevolence, charity, humanity, and love—
Doing all for the good of men and that they again may profit others,
Reverently practising the four gracious acts ‘—
Benevolence, charity, humanity, and love—
Doing all for the good of men and that they again may profit others,
How can such a one again repose in sleep?
Reverently performing the thirty-seven divisions 5,
How can such a one again repose in sleep?
Always exercising the cross-method of indirect means (upaya),
Taking advantage of the occasion to open out and convert (explain and
so convert),
Aiming in every turn to save the whole creation,
How can such a one again repose in sleep?
His heart always at perfect rest,
His mind fixed with no approach to indifference,
Entering thus on the deep and impenetrable samAdhi,
How can such a one again repose in sleep?
Seeing clearly the beginning and ending (of the history) of that and
this (i.e. of all),
Beholding as though present all the Buddhas,
Explaining that they (i.e. the Buddhas) are essentially without beginning,
How can such a one again repose in sleep?
Ever practising (or using) the three gates of salvation,
(Viz.) (the gate of) perfect void, without qualities, incessant effort
(prayer or vow),
(Teaching) that the ideas of real existence (bhava),
And the absence of such existence, are without solid foundation,
How can such a one again repose in sleep?
Great in love, of unfailing compassion,
1 Yih-sin generally corresponds to the Sanskrit samyak ; it denotes the condition enjoyed during samAdhi.
3 Viz. the four qualities of heart named in the next line.
> Fan.
* Yan-hing, these four are named in the line following.
5 The thirty-seven perfections necessary to the attainment of Bodhi. I have
not thought it necessary to name these in the text, :
EXAMPLE OF THE STYLE OF EXPANDED SOTRAS. 359
As a boat of the law (vessel of religion) passing through the three worlds,
To save and deliver the living and the dead,
How can such a one again repose in sleep?
His religious merit (virtue) vast as space,
Himself born in this lower world for the sake of all creatures,
Under a vow to deliver these by means of the three vehicles’,
How can such a one again repose in sleep?
Able to pass thro’ the vastness of space,
Knowing the hidden depths of the wide sea,
Able to count the number of every tree and shrub,
How can such a one again repose in sleep?
Let the king hear my words,
The virtues (excellences) of his son are without compare,
His wisdom infinite (beyond the number of the dust),
How can such a one again repose in sleep?
Descending as a god into his mother’s womb,
So as to save countless beings,
Not omitting even the least in his intention,
How can such a one again repose in sleep?’
Descending as a god into his mother’s womb,
So as to save countless beings,
Not omitting even the least in his intention,
How can such a one again repose in sleep?’
And now Bodhisattva having awoke from his sleep and
arisen, Mahaprag4pati, enfolding him in a white and silk-like
robe, came with him to the place where the king was.
The king then offered to the Réshi (man of reason) a purse
of gold and one of silver (yellow gold, white silver), which
he declined to receive. Then unfolding the robe in which
he was wrapped, (Asita) proceeded to observe the distinctive marks on the person of the prince. Of these he
perceived thirty-two, viz. his entire body of a golden
colour, on the summit of his head a fleshy excrescence,
his hair of a purplish dark colour?; between the eyebrows
a white soft hairy circle, from the top of his head a bright
light like that of the sun, the iris of the eye of a deep
blue, moving the eyes up and down with ease, forty teeth
in the mouth, the teeth white and even and square, the jawbones wide and long, the tongue long and full, his breast
and shoulder broad and square like a lion’s, his fingers
long, his heels full and round, the fingers and toes connected
by a thin filament, the wheel with a thousand spokes
under the feet, that which ought to be hidden? concealed,
1 That is, the three degrees of Sravaka, Pratyeka Buddha, and Bodhisattva.
3 This colour seems to correspond with the Greek «vavos; compare xvavoxalrns as applied to Poseidon.
5 Concealed, as in the horse ; but the whole of this part of the text is involved.
This refers to the thirteenth lakshaza, Koshopagatavastiguhyata.
360 NOTE II,
3 This colour seems to correspond with the Greek «vavos; compare xvavoxalrns as applied to Poseidon.
5 Concealed, as in the horse ; but the whole of this part of the text is involved.
This refers to the thirteenth lakshaza, Koshopagatavastiguhyata.
360 NOTE II,
"his leg (calf of leg) like the stag’s', the hair of the head
curling to the right, every hair with a distinct opening,
the hair or the skin soft and pliant, free from perspiration”,
on his breast the figure rv. Asita beholding these signs
was overcome with emotion, the tears fell from his eyes, and
he was unable to speak. On this, the king and Mahapragapati were moved at heart, and with reverence (closed hands)
addressed him thus: ‘Is there then something unlucky?
oh! tell us then its purport.’ With closed hands, and raised
in reverence, he replied: ‘Fortunate and without the least
ill omen. Let me-venture to felicitate the king on the
birth of this divine being (spiritual man). Undoubtedly
it was on this account that the heavens and earth were
greatly shaken on the evening of yesterday; and now as
I understand the meaning of these signs, I will tell the
king. The child possesses the thirty-two marks of a great
man; if he remains in the world (i.e.a secular man) he
will be a holy wheel-king (4akravartin) to whom the seven
precious things will of themselves arrive, and his thousand
sons will rule the world in righteousness ; but if he leaves the
world (i.e. becomes a recluse) he will of himself become
a Buddha (perfectly enlightened), and be the saviour of all
living things. And now because I am old, I shall assuredly
not in after days behold the Buddha, nor hear his sacred
instructions (s(tras), and therefore I give way to grief.’
Then the king, perfectly understanding his ability in interpreting signs, caused a palace to be erected with three
halls fit for the three seasons—each in a different place—one
for the cool season, and this he called the Autumn Hall;
one for the warm season, and this was the Cool Hall; one
for the winter season, and this was the Warm Hall: and
then he selected 500 dancing women of rare beauty, neither
too stout nor too thin, neither too tall nor too short, neither
too fair nor too dark, skilful in all feminine arts and blandishments, all of them provided with pearl and other famous
1 There is a phrase here used 4] | hook-lock, which may possibly refer
to the hooked form of the leg of the stag, though this would hardly be a sign
of beauty in a human being. [It is explained in the glossary as denoting
the bones well knit together.]
* Dust-water.
EXAMPLE OF THE STYLE OF EXPANDED SOTRAS. 361
[It is explained in the glossary as denoting
the bones well knit together.]
* Dust-water.
EXAMPLE OF THE STYLE OF EXPANDED SOTRAS. 361
jewelled necklaces for their persons. A hundred men, each
in turn, guarded the place by night. Before the several
palaces were every kind of sweet fruit trees, and between
the trees tanks of water, in which were every kind of
aquatic flower, whilst an innumerable number (or a large
number)! of birds with shining plumage and of different
species (sounded their joyful notes on every side). The
king hoped thus to amuse and please the prince, so as
to prevent the rising of any desire to awaken réason (to
become Buddha). The palace windows were all well
secured, and the gates on opening and shutting could be
heard at a distance of forty lis.
And now Buddha addressed the Bhikshus: ‘When Bodhisattva was born, the great-spirit illustrious Deva (i.e.
Mahesvara) addressed all the pure-abode (Devas) [i.e. the
Suddhavasakayikas] (and said), “Bodhisattva Mahdasattva
(ta-sse) through countless ages having heaped up merit
and acquired (tied as in a string) virtuous conduct, by his
purity which has been to him a sacred enclosure’, by
his charity which has been everywhere celebrated, by his
moral conduct (sila) purifying himself throughout, diligently
practising right conduct, his great love and pity leading
him willingly to undertake the protection of all creatures
and to lay a foundation of great rest (peace) in the world,
Bodhisattva thus persevering with unflagging determination
to fulfil the great vow he made in ages gone by before
the Buddha then living (i.e. Dipankara) to plant the root
of all virtues in himself, to be distinguished by possessing
the glorious and holy substance of a hundred (sources) of
merit, by which to cause peace and agreement amongst
all creatures, and to cause them to rise above perverse
thoughts (disagreements), and by perfect purity and rejection of all that is vile, in this way to lay the foundation
, - =e which is a phrase often used for ‘a great number;’ see Notices
on Chinese Grammar [part i, by Philo-Sinensis, Batavia, 1842], p. 70; and compare Fi-hien, p.161 (English edition), where M. Stanislas Julien has suggested
another reading.
2 Taou-kang, reason enclosure; this is the usual phrase for the Bodhi
mandala, or enclosure round the Bodhi tree; it is difficult to translate in the
text.
362 NOTE IL.
70; and compare Fi-hien, p.161 (English edition), where M. Stanislas Julien has suggested
another reading.
2 Taou-kang, reason enclosure; this is the usual phrase for the Bodhi
mandala, or enclosure round the Bodhi tree; it is difficult to translate in the
text.
362 NOTE IL.
in himself for arriving at perfect wisdom, and (unfurl) the
infinitely high standard of religion for the rescue of those
who profess only natural powers (for their salvation), of
himself to subdue (the evil powers that govern) the great
universe, to become the leader and guide of gods and men,
to perform fully that great sacrifice which directs men
in the way from ignorance, and leads them to accumulate
the excellent qualities of wisdom, to cut off the very source
of repeattd birth and death, to put in motion and make
manifest the great vehicle—this one has just been born
on the lower earth, and dwells in the king’s palace—; oh
then ! let all living things—putting aside all private feelings
(or intentions), those who have arrived at wisdom and
those not yet arrived—go straightway and adore with
bowed heads, let them admire his merit and virtue, let
them offer their sacrifice and bestow their gifts; and as
for the rest, those Devas who are not subject to religion,
but are puffed up in their own estimation, not knowing
that the chief true one is manifested to point out the great
way, whose destiny is of infinite worth, surpassing that of
Bodhisattvas unknown in number,—let all these too come
and adore, let them behold this land of the king of the
country of Sravasti}, let? them acquire merit by declaring
the wisdom and majesty of Sarvarthasiddha, who has been
born there, let them examine his true wisdom, and thus
attain to the highest method of salvation;” and then
they chanted thus:
“The merits (virtues) of Siddhartha’ are as the sea (for extent),
And so declares Mahesvara with propriety,
Through ages too numerous to mention,
Preparing to be accepted as the hononrable among men.
And now the countless host of the Devas of the pure abodes,
With glorious bodies resplendent as gems,
Are come with dignity and decorum in a body,
' Tsang-yeh, increase and augment. Used for Sravasti. Perhaps it should
be Kapilavastu.
? In the original it is ‘let them &c. of born-time.’ I take born-time to be
a form of Bodhisattva’s name, ‘ Sarvarthasiddha,’ because when this name was
given him, the king said, ‘At the time of his birth all was prosperous.’
But it is obscure.
> Sing-shi.
EXAMPLE OF THE STYLE OF EXPANDED SOTRAS. 363
To offer to the most honourable one, in person, their respectful worship.
These Devas, secure from the sufferings of the long night ',
Fixed (or safe) in the pure gate? of all virtue,
Glorious with (or like) precious jewels,
Beautiful in appearance as the full moon,
Shining with radiance, but not equal to the holy one,
In reputation not to be compared with him,
They dare not pass over the royal precinct,
of all virtue,
Glorious with (or like) precious jewels,
Beautiful in appearance as the full moon,
Shining with radiance, but not equal to the holy one,
In reputation not to be compared with him,
They dare not pass over the royal precinct,
(Denizens of) the three worlds are unable to take so great responsibility,
Though from their persons issued such pure effulgence,
Though their words were harmonious (sweet) beyond rivalry,
Though richly (deeply) endowed with moral excellence
Beyond all other Devas,
Yet they could but offer to him their incomparable perfumes,
(They could but) reverence and adore
The Prince, unequalled for dignity,
And sacrifice to him as a god among gods.
Asita now informed (sent to) Suddhodana
(This message), ‘The sign-interpreter desires to be admitted to see
The incomparably-beautiful divine holy one.’
The king, hearing the message, rejoiced exceedingly ;
The gate-keeper respectfully announces, ‘the king (desires you) to enter.’
The (sage), honoured by men, hearing this,
His hand holding a flower, was glad,
And like a divine person entered the holy abode.
And now the king beholding him enter,
Immediately rose with hands clasped together,
And arranged for him a gilded jewelled couch,
With the request that his excellency would sit on this (prepared) couch ;
Immediately sitting, he examined carefully the four (quarters).
The king then desired to know wherefore he had come.
The child just born, his body replete with excellent tokens,
His conduct true, this one I am come to see;
Provided with marks and signs (indicating) his holy intelligence,
Not knowing any cause to return quickly,
Therefore do I wait here on the chair,
Expecting to be permitted to behold the glorious marks and signs.
And® now this attendant company (of Devas) arriving,
Quietly and joyfully they took their places above the Royal Prince,
And with reverence they behold him;
Lost in wonder, they reported to those without his unequalled (beauty)
And now, at length, (when) the exceedingly excellent lord and master,
Resplendent as gold, awaking, holy and graceful,
Raised himself, and showed his countenance,
1 Kang-ye, viz. the long night of pain.
® The expression ‘ gate,’ e. g. ‘ gate of the law,’ means generally a ‘mode’ or
‘method’ (of salvation); hence the Devas are here said to be safe in the ‘ pure
mode’ or ‘method,’ i.e. to be SuddhAvasikas.
3 Here the arrival of the Devas is again referred to.
364 NOTE II.
They bowed their heads to hide their eclipsed glory.
The old man (Asita), beholding him, rejoiced,
His incalculable (top unseen) excellences and endowments,
The white hair, unknown! among the Devas,
(A sign) that he would reach the condition of a Buddha and conquer
all the hosts of Mara,—
(Seeing these) he sighed in astonishment at the very perfect (true) excellences (virtues, adornments),
Which were a sign that he would bring down and destroy the enticements of the senses,
And that the renowned (precious) Lion had come into the world,
Who would destroy (curse) the pollutions of birth and death.
Throughout the three worlds the fire of the three impurities (rages),
From the act of thought springs up the pollution of the poisons,
The rain of the law falling on the chiliocosm,
As the water of life (amrita), destroys the fire of the senses ;
Armed with the cuirass of love, beholding
(These sorrows) the workings (aroma) of pity (arises),
And with his pliant, sweet voice of Brahma,
He instructs fully the three thousand worlds;
His mouth resounds the news of the great law as a drum;
It is he who is able to destroy the teaching (sfitras) of the heretical
schools,
And the complications (bands) of all evil practices,
His teaching, not being heard without avail,
Shall mightily prevail for the reformation of the age,
Like the shadow of a mighty tree,
His powerful teaching shall overshadow the world;
His wisdom able to survey the condition of all men,
His knowledge by its brightness able to scatter all darkness,
The only illustrious benefactor of Devas,
The only source of purity and truth,
Able to empty (the way of) wickedness and profit the way of heaven,
The faultless treasure found amongst men.
Then the assembled Devas, showering down flowers,
Worshipped and tured round him to the right,
After which, felicitating Buddha and the land of his birth,
Ascending into the air, they returned to heaven.”’
Enp or Kioven II.
3 BF a character of uncertain signification.
NOTE IIL.
THE SAME TITLE GIVEN TO DIFFERENT WorkKS.
The Chinese translators in making new translations of
foreign texts, often give as their reason for doing so that
the former translation or translators could not be understood or relied on. But in explanation of this we must
remember that the originals themselves in the hands of
successive translators, though bearing the same name, were
not always copies of the same works. For instance, in the
case of the work Fo-pan-ni-pan-king, that is, the Parinirvaza
Sdtra, translated into Chinese by Pih-fa-tsu, between 290
and 306 A.D. We cannot doubt that the text used by this
translator was another form of the Mah4-parinibbana-Sutta
embodied in the Southern Canon'.
But how widely another work bearing the same title,
viz. Mahaparinirvavza Sdtra, and translated into Chinese by
Dharmaraksha, the same priest who turned the Buddha-
Aarita into that language, differs from the simple Sdtra just
named, the following brief extract will show. We will select
the incident of Kunda’s offering, which is thus expanded in
the last work :
MAHAPARINIRVAWA SOTRA,
TRANSLATED BY DHARMARAKSHA.
Kioven II, § 1.
We will select
the incident of Kunda’s offering, which is thus expanded in
the last work :
MAHAPARINIRVAWA SOTRA,
TRANSLATED BY DHARMARAKSHA.
Kioven II, § 1.
‘At this time, in the midst of the congregation, there was
a certain Up4saka (lay-disciple) of the city of Kusinagara,
the son of a blacksmith, whose name was Kunda ; this
man, with his whole family, fifteen persons in all, had
devoted himself to a religious life. At this juncture then
it was that Kunda, rising from his seat, addressed Buddha
1 See some remarks on this point in the eleventh volume of the Sacred Books
of the East, p. xxxvi.
366 NOTE III.
in the orthodox way and said : “ Oh that the world-honoured
(Tathagata) and the members of this great assembly would
receive our poor offering, the very last to be presented, for
the sake of bringing the benefit thereof to innumerable
creatures! World-honoured one! from this time we are
without a master, without a friend, with no means of advance, no helper, no refuge. Oh that Tathagata would of
his great compassion deign to receive this offering of ours
before he enters Nirvaza. World-honoured ! it is as though
a Kshatriya, or a Brahman, or a Vaisya, or SQdra were to
be reduced by poverty so far as to be compelled to go to
another land, and there by industry prepare a piece of
ground for cultivation. He procures a serviceable ox for
the plough, and carefully roots up all the noxious weeds,
and removes all stones and broken vessels from the ground,
and then only awaits the grateful rain from heaven to crown
his endeavours—so it is with me, the ox yoked to the plough
is this body of mine, the cleared land (is the work of) supreme wisdom, the impediments and weeds removed are
all the sources of sorrow which I have put away, and now
we only await the rain of the sweet dew of the law! Look
upon us, we are poor and perishing from want, without
a friend, no help, no refuge; oh that Tathagata would pity
us even as he had compassion on his son Rahula!”
‘ Then Tathagata replied : “ Well said! well said! Aunda.
For your sake I will relieve the poverty of the world, and
cause the rain of the insurpassable law to descend upon the
field, and bring forth abundant fruit. Whatever your request,
it shall be granted and I receive your offering. For as I
accepted the gift of the shepherd girls before arriving at
supreme wisdom, so now will I accept your corresponding
gift before entering Nirvaza, and thus enable you to accomplish fully the Paramita of charity.’ Munda replied: “Let
not Tathagata say that the merit of these two gifts is the
same, for surely when the shepherd girls offered their food,
the world-honoured one had not entirely got rid of all the
sources of sorrow, or completed every growth of the seeds
of wisdom ; nor was he able at that time to cause others to
complete the Paramita of charity by accepting their gifts ;
but this last offering is like a God in the midst of gods.
THE SAME TITLE GIVEN TO DIFFERENT WORKS. 367
THE SAME TITLE GIVEN TO DIFFERENT WORKS. 367
The first offering was made for the support of the body of
Tathagata still suffering from human wants: this last offering is made to Tathagata possessing an eternal, sorrowless,
and unchangeable (vagra) body, the body of the law;
everlasting, boundless. In these (and other) respects, then,
it seems to me the two offerings differ in character and in
merit.” Tathagata answered: “Illustrious youth! for ages
innumerable (countless asankhyeyas of kalpas) Tathagata
has possessed no such body as that you named, as suffering
from human wants or necessities—nor is there such an afterbody as that you describe as eternal, illimitable, indestructible. To those who as yet have no knowledge of the nature
of Buddha, to these the body of Tathagata seems capable
of suffering, liable to want (but to others it is not so). At
the time when Bodhisattva received the offering of food and
drink at the hands of the shepherd girls, he entered into
the Sam4dhi known as vagra, and beheld the nature of
Buddha, and so obtained the highest and most complete
enlightenment (and thus was supposed to have eaten the
food) ; so now as he receives your offering he enters the
same condition; in this (and other respects) the offerings
differ not in character. But principally for this reason,
that as he then began to declare his law and preach it for
the good of men, but did not completely exhaust the
twelve portions of it, so now, having received your offering,
he will preach the law in its entire form (i.e. including the
Vaipulya, or last section) for the good of the assembly.
But still, as in the former case, he ate not, so neither does
he now eat.”
‘At this time the congregation having heard that the
world-honoured would preach the law in its fulness after
receiving the offering of Kunda, rejoiced with exceeding
joy, and opened their mouths with one accord in these
words of praise: “ Well done! well done! exceedingly fortunate Kunda! Thy name is now established (in meaning),
well art thou called Aunda, for thou hast established a
most excellent method of deliverance, and, therefore, thou
art well named. Now shall your name be much honoured
among men. Well done, Kunda! it is indeed seldom that
a Buddha appears in the world, and to be born when he is
368 NOTE IIt.
born is exceedingly difficult ; to believe in him and listen
to his law is difficult; but how much more so to have the
privilege of offering to him the last gift before he enters
Nirvaza. Glory to Kunda! Glory to Kunda! Like the
autumn moon on the 15th day of the month, your merit is
full, and as all men look up to the cloudless moon with
admiration and reverence, so do we reverence thee. Glory
to Kunda! Now then Buddha has received from you his
very last offering! thus have you completed the Paramita
of charity! Glory to Kunda!” &c. Then the assembly
uttered these verses :
Glory
to Kunda! Now then Buddha has received from you his
very last offering! thus have you completed the Paramita
of charity! Glory to Kunda!” &c. Then the assembly
uttered these verses :
* Although born in the réle of men,
Already hast thou overleapt the six heavens,
And therefore this united congregation
With supreme reverence make this request (of thee) ;
The most adorable amongst men
Is now about to enter Nirvana!
You then, we pray, to pity us,
And respectfully entreat Buddha (on our behalf)
For a longer period to remain in the world,
To bring profit and advantage to countless assemblies ;
And to declare fully the treasures of wisdom,
The sweet dew of the most exalted law.
If you consent not to make this request,
Our destiny will be yet incomplete;
We therefore, on this account, and with this view,
Respectfully entreat thee as our leader.”
‘ At this time Xunda, overjoyed as a man whose father or
mother, after having been conveyed to the tomb, suddenly
re-appears alive, again prostrated himself before Buddha
and repeated the following verses :
“‘Oh! fortunate one that I am—to have gained such distinction,
To have been born thus happily as a man!
To have cast away covetousness and folly,
To have got rid for ever of the three evil ways of life,—
Ob! fortunate one that I am, to have gained this!
To have found such a treasure of gold and gems,
To have met with such a distinguished teacher,
To have rescued myself from birth as a beast’.
The appearance of Buddha in the world is like that of the Udumbara
flower ;
It is difficult to have faith in him when born,
1 That is, in any inferior position in the animal creation.
THE SAME TITLE GIVEN TO DIFFERENT WORKS. 369
And having met with him, to sow the seeds of virtue,
Whereby for ever to escape the sorrows of hell (Pretas),
And to destroy and put to rout
The combined power of all the Asuras (this also is difficult).
Truly to attain this when Buddha is born
Is as difficult as to cast a mustard seed on the point of a spear.
But now having completed (the Paramita) of charity,
It is my happy privilege to deliver both Devas and men from life an
death,
The law of Buddha is an uncontaminated law,
Like the pure flower on the surface of the water,
Able to deliver to the utmost (those highest in existence),
Able to rescue eternally from the waters of birth and death.
It is difficult when born to be born as a man,
To meet with Buddha in the world is difficult,
Even as it is hard for a blind turtle
To find the hole in a piece of wood floating on the great ocean.
And now on the ground of this offering of food,
I aspire to attain the highest recompense,
Deliverance from the whole concourse of sorrows,
To destroy them and be held by them no more.
I desire not as my aim in this
To be born as a man or a Deva,
Like others who look only for this recompense:
And when obtained find no real delight.
But now Tathagata, by receiving my offering,
Has inspired me with true and lasting joy,
I desire not as my aim in this
To be born as a man or a Deva,
Like others who look only for this recompense:
And when obtained find no real delight.
But now Tathagata, by receiving my offering,
Has inspired me with true and lasting joy,
Even as the Hiranya (golden?) flower
Placed on (or in a setting of) scented sandal-wood,—
So my body, like that flower,
Is now filled with joy in consequence of Tathagata ;
Like that sandal-wood (setting), having received my gift,
Such is the delight that now fills my soul.
And my present reward is equally great,
Beyond any other in point of excellence,
For Sakra, and Brahma, and all the gods
Here present, adore and reverence (bring their offerings to) me.
But alas! all the world
Is filled with unutterable sorrow,
In the knowledge that the world-honoured Buddha
Is about to enter Nirvana.
And the cry is heard on every hand,
‘The world is left without a ruler.’
But it is not well thus to leave mankind,
They should rather be looked on as an only son,
And Tathagata dwelling in their midst
Should completely expound the supreme law—
That law, grand as the precious Sumeru,
Planted firmly in the midst of the great sea.
The wisdom of Buddha is able completely to dissipate
The dark gloom of our ignorance,
[19] Bb
370 NOTE Ill.
Even as when in the midst of space
A rising cloud is suddenly dispersed.
Tathagata is able to destroy for ever
The entire concourse of sorrows,
Even as the sun, when he bursts forth,
Disperses with his brightness the blackness of the cloud.
So it is that now the entire world
Laments and weeps with affliction
On account of the torrents of suffering
Which fall heavily upon all in their passage thro’ birth and death.
On this account, therefore, the world-honoured
Ought to strengthen and increase the faith of men,
That they may escape these sorrows,
And to remain a longer while in the world.”
‘Then Buddha replied to Kunda: “Even so! even so!
it is as you say—the birth of a Buddha in the world is
rare as the appearance of the Udumbara flower, and to be
able to believe in him is also a matter of extreme difficulty ;
but infinitely more difficult is it to be selected as the one
to present a last offering to him before he enters Nirvama.
What room, then, O Kunda, is there for sorrowful thoughts?
your heart should rather dance for joy! for you are the
one thus selected to offer the last offering, and so complete
your work of charity. Make not, then, such a request that
Buddha should remain longer in the world, for you should
now be able to realise (kwan‘) even the highest truth [the
province or domain (keng kiai) of all the Buddhas], the
impermanency of all things, that all systems of religion (or,
elements of being)—(hing®) both as to their nature and
attributes—are also impermanent. And then for the sake
of Kunda he repeated these Gathds:
And then for the sake
of Kunda he repeated these Gathds:
“All things in the present world
Being produced, must return to destruction;
Although the term of life were immeasurably long,
Yet it must in the end come to a close,
Prosperity gives place to adversity,
Plenty is succeeded by want,
Youth before long yields to decay,
The ruddy colour of health is paled by disease,
Life, also, is followed by death,
There is no such thing as permanency,
The most absolute monarchs,
Whose might none can dispute,
These also come to naught and change,
The years of their life are just the same,
THE SAME TITLE GIVEN TO DIFFERENT WORKS. 371
Involved in the wheel of transmigration.
The rolling stream of life goes on,
And there is no continuing place for any.
There is no real joy to be found in the world,
For the mark set upon all these things
Is that they are all empty and unreal,
Liable to destruction and change,
Ever accompanied by sorrow,
Tinctured with fears and regrets,
And the bitterness of old age, disease, and death,
Even as an insect born in filth.
What wise man would desire .
To continue in the midst of such things as these (or find his joy therein) ?
So the sorrows to which the body is joined,
Are even like this impure substance.
Surrounded, as it were, with these, man lives
Without any reasonable hope of escape.
And so even the bodies of the Devas
Are likewise perishable and impure ;
All things liable to desire are unreal,
And, therefore, I have cast off this cloak of covetousness,
I have discarded the very thought of desire,
And so I have arrived at the only trath,
And passed beyond the boundary of Being.
To-day I shall reach Nirvasa—
To-day I shall cross to that shore ;
I have for ever got rid of sorrow,
And therefore it is to-day
I shall be (or am) ravished with unutterable joy.
In this way and by these means it is
I have arrived at the one reality:
For ever free from the bonds of grief,
To-day I shall reach Nirvana.
No more disease, old age, or death,
The days of my life interminable, inexhaustible.
Now shall I enter Nirvana!
Just as a great fire which is extinguished.
Kunda! you ought not therefore
To think of measuring the trath of Tathagata,
You should rather contemplate his true nature.
As the great Mount Sumern,
So am I resting on Nirvana,
Receiving and keeping in me the only joy.
This is the law of all the Buddhas.
Weep, then, and lament no more!”’
Bb2
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INDEX.
Abhisambodhi, the condition that
stands face to face with wisdom, page 156.
Aga, king, 92.
Agastya, a Rishi, 43.
Agitavati, name of a river, meaning
invincible, 1.
Agfata kaundinya, he who knows,
name of a disciple, 178.
Agnidatta Kasyapa, same as Eggidatta, description of, 197.
Aila, grandchild of Soma, 149.
Ala, mount, 244.
Alava, a demon, 244.
Ambrosia, ‘sweet dew,’ 15.
Amra, garden of, 257.
Anathapindada, friend of the orphan,
conversion of, 2or.
Ahgiras, name of a Rishi, 95.
Aztkavari, town of, 243.
Agnidatta Kasyapa, same as Eggidatta, description of, 197.
Aila, grandchild of Soma, 149.
Ala, mount, 244.
Alava, a demon, 244.
Ambrosia, ‘sweet dew,’ 15.
Amra, garden of, 257.
Anathapindada, friend of the orphan,
conversion of, 2or.
Ahgiras, name of a Rishi, 95.
Aztkavari, town of, 243.
Anom§, a river, 111.
Antideva raga, an old king, 12.
Arada, abode of, 137.
Arada Kalama, name of Rishi, 130.
Arada Rama, a Rishi, 131.
Arada Udrarama, 131.
Asidaka, a demon, 244.
Asita, a Reshi, 12.
Asokaraga, temple of, xiii.
Asravas, extinction of the, 187 n.
Atri, an old king, r11.
Avalokitesvara, the god who looks
down, 207.
Ayodhy§, country of, 245.
Barahut, Cunningham’s, 231.
Baraai, river in India, 171.
Bhargavides, hermitage of, 59.
Bhrigu, Rishi, ro.
Bigandet, story of Eggidatta (Legend, p. 180), 197.
Bimbisara raga, becomes a disciple,
180.
— prince’s reply to, 119.
— visits the prince, 111.
Bird, double-headed, 89.
Bodhi, capable of receiving, 145.
— tree, 146.
Bodhisattva, addressed as ‘ Kshatriya’ by Mra, r49.
— birth of, 2.
Bournouf’s Introduction to Indian
Buddhism, 138.
Brahma, voice of. See Childers,
sub voce, 196,
Brahmadeva, an ascetic, 12.
Brahmaloka heavens, 138.
Brahman, a soothsayer, 7, 137.
Brihaspati, Devas pay worship to,
78.
Buddha, ascended to the heavens of
the thirty-three gods, 240.
— birth of, 4.
— death of, 307.
— first instance of mendicant life
of, 169.
— Romantic History of, 72.
—the eye of. See Childers’ Pali
Dict., sub voce, 165.
— the Lady Amra sees, 249.
— wonders wrought by, See Spence
Hardy’s Manual and Beal’s Romantic Legend, 185.
Buddha’s foot worshipped, 258.
Buddhaghosha’s Parables, by Captain Rogers, 275.
Buddhiques, Etudes (Leon Féer),
68
168,
Buddhism, Manual of (Spence
Hardy), 193.
Buddhist Birth Stories, 111.
— literature, 117.
— sculptures, 112.
Buddhists’ denial of ‘soul’ (by
Northern Buddhists), 204.
Burgess, Western Caves, 247.
Catena of Buddhist Scriptures, 39.
Childers’ P4li Dict., 4.
Colebrooke, Essays, 132.
374
FO-SHO-HING-TSAN-KING.
Conversion of supporter of orphans,
201.
Cunningham, General,
gical Report, 171.
Archeolo-
Davids, Dr. Rhys, xxxvi, 170, 176,
201, 203.
Death, the prince hearing the name
Of, 37.
Desire, putting away, 38.
Devadatta, son of Suprabuddha,246n.
Devaputra, the sun or the moon, 72.
Deva-raga, of the pure abode, 32.
Dharmaraksha,an I ndian priest, i,xxv.
Dhy§4nas, first state, condition of
ecstasy, 138.
— second state, tasting of great joy,
138.
— third state, wishing no ‘further
excellence, 138.
— fourth state, all joys and sorrow
done away, 138.
Dipavamsa, statement made in, xii.
Disgust at sorrow, 29.
East Market, slaughter post of the,
124.
Eitel, Handbook, sub Mfirddhabhishikta, 4.
Elephant-dragon, 41.
Elephant, escaping the drunken, 241.
Erythrina fulgens (see Bournouf’s
Lotus, p. 306), 164.
Fa-hien, 58, 132, 193, 198.
Fan-fu, philosophers or students,
132.
Disgust at sorrow, 29.
East Market, slaughter post of the,
124.
Eitel, Handbook, sub Mfirddhabhishikta, 4.
Elephant-dragon, 41.
Elephant, escaping the drunken, 241.
Erythrina fulgens (see Bournouf’s
Lotus, p. 306), 164.
Fa-hien, 58, 132, 193, 198.
Fan-fu, philosophers or students,
132.
Fang - kwang - tai- - Awang- yan-king,
Life of Buddha, xxviii.
Five outward marks of dignity, 94.
Fo-pen-hing, Life of Buddha, xxviii.
Fo-pen-hing-king, xvi.
Fo-pen-hing-tsih-king, Life of Buddha, xxix.
Fo-shwo-éung-hu-mo-ho-ti-king,
Life of Buddha, xxx.
Gaga mount, 244.
Gandhira, king of, 242.
Gandharvas, heavenly musicians, 25.
Ganges, river, 111, 171.
Gautama, fall of, 39.
— ford, near Patna, 252.
— gate of, 252.
Gautamas’ Gitisruna and Dakatili,
245
Godama, a demon, 244.
Golden mount, 51.
Great-age, a Brahman, 245.
Gridhrakisa mount, 246.
Gaigishavya, a Rishi, 139.
Gambu tree, 48.
Gambudvipa, continent of, 241.
Gambunada gold, 23.
Ganaka, a Rishi, 11.
Ganta, description of, xxvii.
Gayanta, a Brahman, 92.
Geta, the heir-apparent, 216.
Getavana, the monastery at SrAvasti,
230.
Getavana Vihara, receiving of, 230.
Hama kinkhava, 244.
Haug, Parsis, 167 n.
Heaven of the thirty-three gods, 23.
Hermit, the great disciple becomes
a, 192.
Hetuvidya sAstra, 209,
Hin-tsing, heaven, 138.
Hiranyavati, golden river, 286.
‘T,’ the soul, rg1.
{kshvaku, family of, 1, 72.
fsvara, banner of, 112.
Kalamasa, village of, 245.
Kalpa-fire, 237.
Kamo, the Yaksha, 244.
Ka&gana, a demon, 244.
Kapila, a Rishi, 244.
Kapilavastu, the people of, 64.
Karandhama, a Gina king, 328.
Kashaya, coloured robe, 68.
K4syapa, a hermit, 183.
— Shi-ming-teng, a sage, 197.
Kausdinya, tribe of, 172.
Kausambi, country of, 245.
Kavaggara, a Rishi, 44.
Kia-4’4a, a king, 3.
Kilas (Kailisa), palace of mount,
231.
Kimbila, country of, 245.
Kin-pu raga, 234.
Kondinya (see Kaundinya), family of,
178.
Kosala, country of, 230, 245.
Ku’, town of, 180,
Kusi, a Rishi, r,
Kusi, town of, 286.
Kusinagara, a city of, 326.
Kwong-yin heaven, 138.
INDEX.
ios)
a i
A
Kaitya, tower, 334.
Kandradevaputra, a Rishi, 44.
Kéandaka, return of, 59.
Kundadana, of the Sakya family, 226.
Kung-pen-k’i-king, Life of Buddha,
xxiv.
Lay Sermons, Huxley, 204.
Leaving the city, 47.
Likkdavi lions, 282.
Likghavis, residents of Vaisali, 250.
Lo-me-po-ti, royal prince, 98.
Lord Sakra, 51.
Lumbini, garden of, 2, 6, 17.
Lung-tsiang, gate of, 323 n.
Magadha, ring of, 250.
— town of, 250.
Maha Kas yapa, a great sage, 199.
Mahfpragapati Gotamf, foster-mother of Bodhisattva, 84.
Mahavati, country of, 244.
Makara fish, 281.
Ma-kia-ka-li, aunt attendant on
Mara, 153.
Mand§ra flowers, 5.
Manto, king, 2.
Mara, the heavenly king, 6.
Mara Devaraga, enemy of religion,
147.
Max Miller, Professor, 10, 19, 275.
MaAy4, mother of Buddha, 1, 23, 87.
Mi-tsang-yau, miraculous, 7.
Monkey tank, 267.
Mudga grass, 139.
Muni, virtues of a, 146.
Mand§ra flowers, 5.
Manto, king, 2.
Mara, the heavenly king, 6.
Mara Devaraga, enemy of religion,
147.
Max Miller, Professor, 10, 19, 275.
MaAy4, mother of Buddha, 1, 23, 87.
Mi-tsang-yau, miraculous, 7.
Monkey tank, 267.
Mudga grass, 139.
Muni, virtues of a, 146.
Naira#gana, river, 142, 144, 267.
NalakGvara, the son of Vaisravana,
Na-lo-sha-po-lo, a king, 97.
Neng:yuehgin, daughter of Mara
raga, 1
Ngai-loh, daughter of Mara raga,
148,
Nirvana, idea of, 51.
Nung-sha, 122,
On-tai-tieh, a Brahman, 108.
O-wei-san-pou-li, 156.
Padatti, village of, 243.
Pa-lin-fo, town of, 249.
Pagidasikha, a heavenly being, 242.
Pao-yun, companion of _Fa-hien,
xxvii.
|
Parasara, a Rishi, 44.
Patali, 243.
Pataligrama, town of, 250.
Pisaliputra, town of, 249.
Paviggi, village of, 243.
PhG-yau-king, Life of Buddha, xxv.
Pindapala, a demon, 245.
Pi-po-lo-’an-ti, king, 97.
Pi-sha, Regent of the North, 245.
Pisuna, name of Mara, 267.
Pi-ti-ho-fu-li, town of, 243.
Pi-ti-o-4e-na, king, 97.
Po-ke-lo-po-yau, king, 97.
Po-lo-na, a demon 244.
Po-lo-sa, son of Sarasvata, 10.
Po-sha-na, a mountain, 242.
Po-sun-tau, brother of Asura, 125.
Potala, a demon, 243.
Potalagama, a demon, 244.
Potalaka, a demon, 244.
Pou-na, a star, 96.
Pushya, a star, 96.
Ragagriha, town of, 131.
Rishyasringa, son of a Muni, 39.
Saddharma, minister of religion, 111.
Saketa bird, 93.
Samadhi, condition of religious
ecstasy, 48.
Sammata, condition of ecstasy,
205 n,
Samskara, i.e. the five skandhas,
163.
Samyak-Sambodhi, state of, 8.
Sanatkumiara, son of Brahma deva,
24.
Sing - kia-lo-c’ha-sho-tsih-fo-hingking, Life of Buddha, xxviii.
Satavaka, name of place, 245.
Savasasin, a convert, 245.
Savatthi, country of, 245.
Shin-t’ung-yaou-hi-king, last version
of the Lalita Vistara, xxx.
Siau-pen-k’i-king, Life of Buddha,
xxiii.
Siddhartha, name for Bodhisattva,
23.
Siu-hing-pen-k’i-king, a work translated into Chinese by two Sramazas from India, xvii.
Study of hc retical books, 263.
Sumeru, mount, 9.
Sfiryadeva, the sun deva, 72.
Stra Pisaka, 335.
376
FO-SHO-HING-TSAN-KING,
Sakradevendra, palace of, 171.
Sakra-putra, 51.
Sakya lion, 258.
— Muni, 198.
— tribe, 226.
Sariputra, disciple of Kapila, 194.
Subhakritsna heaven, 138.
Ta-tseu-sui-ying-pen-k’i-king, Life
of Buddha, xxiii.
Teou-lau-ma, king, 97.
Topes of the eight kings, 334.
To-tsin, tower, 198.
Trayastrimsas, name of the thirtythree heavens, 68.
Triple staff, 197.
Udayi, a Brahmaputra, 38.
Udra, a Rishi, 142.
Udraka Ramaputra, 167.
Upadana, cleaving to existence, 161.-
Upaka, a young Brahman, 168.
Upili, son of Atalt, 227.
Upatissa, twice-born, 195.
U-pi-lo Kasyapa, 185.
Uvari, companion to Goshira, 245.
Vaggi, country of, 245.
Vaisalf, a town, 244.
Vaisravana, the heavenly king, 20.
Vashpa, a disciple, 180.
Vasishtha, priest, 12.
Vasu Devas, one of the eight, 72.
Vessels of the seven precious substances, 20.
Vimala, a Réshi, 149.
Vinaya Pitaka, xxvi.
Visvamitra, a Rishi, 39.
Vaggi, country of, 245.
Vaisalf, a town, 244.
Vaisravana, the heavenly king, 20.
Vashpa, a disciple, 180.
Vasishtha, priest, 12.
Vasu Devas, one of the eight, 72.
Vessels of the seven precious substances, 20.
Vimala, a Réshi, 149.
Vinaya Pitaka, xxvi.
Visvamitra, a Rishi, 39.
Vriddha Parasara, a Rishi, 139.
Vrihatphala heaven, 138.
Vulture Peak, 111.
Yasa, a noble’s son, 180.
Yasodhar4, a lovely maiden, 24, 86.
Yen-tsz’ cave, fabulous hiding-place
of the sun, 313.
Yuh-yen, daughter of Mara raga,
147e
CORRECTIONS.
Page 228, verse 1598, for ‘reigns’ read ‘reins.’
In the spelling of Chinese words, the Canton form has sometimes
been used inadvertently, as in ‘ Fo-sho’ for ‘ Fo-so.’
[19]
“
TRANSLITERATION OF ORIENTAL ALPHABETS ADOPTED FOR THE TRANSLATIONS
OF THE SACRED Books oF THE East.
CONSONANTS. -
MISSIONARY ALPHABET.
T Class.
II Class.
ITT Class.
Zend,
Pehlevi.
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TRANSLITERATION OF ORIENTAL ALPHABETS,
377
MISSIONARY ALPHABRT.
CONSONANTS - . keri Zend. Pehlevi. | Persian, | Arabic, | Hebrew.
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26 Media ....2...22-2-] Gd few efeoee] F _4 re)
27 ~«,, «aspiratas......./ dh |...J---.] ¥ g
28 ,, assibilata......./]-ee/+-+-+| DH |...
29 Nasalis........ see n |..efe---| @
30 Semivocalis ........- 1 |. . rc)
31 » mollis].....]-.. I we ee] BH foc ee fovelecsfece]ecve
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32 » mollis2.....]+e¢0]* 0% L .
33 Spiritus asperr]......./] 8 |e eeleees
34g, asper2 ee... ede ele | BVP) Jee] sees [eee
35 4, lenis ...-.-2.-2] 2 fee efoveedeus S S
36 » asperrimus]....]-.-|>--| 2(§) |--efeeee]eee
37 » «- BBperrimus2....}e eeje ee] SY) fered eoeee deve
ie)
~
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%%
378
TRANSLITERATION OF ORIENTAL ALPILABETS
Dentales modificatae
(linguales, &c.)
38 Tenuis......... 0006
39 ,, »«aspirats .......
40 Media ............
41, aspirata........
42 Nasalis............
43 Semivocalis .........
44 ”
45 » diacritica . .
46 Spiritus asper ........
47 ww
lenis. 2... 2 eee
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39 ,, »«aspirats .......
40 Media ............
41, aspirata........
42 Nasalis............
43 Semivocalis .........
44 ”
45 » diacritica . .
46 Spiritus asper ........
47 ww
lenis. 2... 2 eee
Labialos.
48 Tenuis ...
49 ,, aspirata .......
50 Media ..........6.
51 ,, aspirata .......
52 Tenuissima..........
53 Nasalis.......-.-.4..
54 Semivocalis .........
55 » aspirata.....
56 Spiritus asperr ........
57 » lenis.........
58 Anusvira. .....0020.
59 Visarga. ... 2.2 eeee
Cr er?
sh |...
ah j{...
Br BS
ce ee
ce ee
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FOR THE SACRED BOOKS OF THE EAST.
379
VOWELS.
MISSIONARY ALPHABET.
I Class.
IT Class.
III Class.
Pehlevi.
Persian,
Arabic.
“ BELSE
e.
Ur. aa
Ce
<
Or
i
Tue
lis s
1 Neutralis...........
2 Laryngo-palatalis ......
3 » labialis .......
4 Gutturalis brevis... ....
fi) » longa .......
6 Palatalis brevis. .......
7 » longa... .....
8 Dentalis brevis. .......
9 » longa........
10 Lingualis brevis .......
11 ” longa ...... .
12 Labialis brevis ........
13 » longa .......-
14 Gutturo-palatalis brevis . . .
15 » longa ...
16 Diphthongus gutturo-palatalis
17 ” ”
18 ” 2”
19 Gutturo-labialis brevis...»
20 ” longa....
21 Diphthongus gutturo-labialis
22 ” ”
23 ” ”
24 Gutturalis fracta.......
25 Palatalis fractta........
26 Labialis fracta .....- +>
27 Gutturo-labialis fracta. .-
ee ee
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BB wore er hr 6. we
380
TRANSLITERATION OF ORIENTAL ALPHABETS,
SACRED BOOKS OF THE EAST
TRANSLATED BY VARIOUS ORIENTAL SCHOLARS
AND EDITED BY
THE RIGHT HQN.
F. MAX MULLER.
et, This Series ts published with the sanction and co-operation of the Sec: etary of
State for India in Council.
REPORT presented to the ACADEMIE DES INSCRIPTIONS, May 11,
1883, by M. ERNEST RENAN.
‘M. Renan présente trois nouveaux
volumes de la grande collection des
‘* Livres sacrés de l’Orient” (Sacred
Books of the East), que dirige 4 Oxford,
avec une si vaste érudition et une critique
si s(ire, le savant associé de l’Académie
des Inscriptions, M. Max Miiller.... La
premiére série de ce beau recueil, compe sée de 24 volumes, est presque achevée.
. Max Miller se propose d’en publier
une seconde, dont l’intérét historique et
religieux ne sera pas moindre. M. Max
Miiller a su se procurer la collaboration
des savans les plus éminens d’Europe et
d’Asie. L’Université d’Oxford, que cette
grande publication honore au plus haut
degré, doit tenir 4 continuer dans les plus
larges proportions une ceuvre aussi philosophiquement congue que savamment
exécutée.’
BXTRAOCT from the QUARTERLY REVIEW.
‘We rejoice to notice that a second
series of these translations has been announced and has actually begun to appear.
The stones, at least, out of which a stately
edifice may hereafter arise, are here being
brought together. Prof. Max Miiller has
deserved well of scientific history. Not
a few minds owe to his enticing words
their first attraction to this branch of
study. But no work of his, not even the
The stones, at least, out of which a stately
edifice may hereafter arise, are here being
brought together. Prof. Max Miiller has
deserved well of scientific history. Not
a few minds owe to his enticing words
their first attraction to this branch of
study. But no work of his, not even the
great edition of the Rig-Veda, can compare in importance or in usefulness with
this English translation of the Sacred
Books of the East, which has been devised
by his foresight, successfully brought so
far by his persuasive and organising
power, and will, we trust, by the assistance of the distinguished scholars he has
gathered round him, be carried in due
time to a happy completion.’
Professor BE. RABDY, Inaugural Lecture in the University of Freiburg, 1887.
‘Die allgemeine vergleichende Religionswissenschaft datirt von jenem grossartigen, in seiner Art einzig dastehenden
Unternehmen, zu welchem auf Anregung
Max Millers im Jahre 1874 auf dem
internationalen Orientalistencongress in
London der Grundstein gelegt worden
war, die Ubersetzung der heiligen Biicher
des Ostens’ (the Sacred Books of the
East).
The Kon. ALBERT 8S. G. CANNING, ‘Words on Existing Religions.’
* The recent publication of the ‘“ Sacred
Books of the East” in English is surely
cs ——
a great event in the annals of theological
literature.’
OXFORD
AT THE CLARENDON PRESS
LONDON: HENRY FROWDE
- OXFORD UNIVERSITY PRESS WAREHOUSE, AMEN CORNER, E.C.
o
>»
2 SACRED BOOKS OF THE EAST:
FIRST SERIES.
vou. 1. The Upanishads.
Translated by F. Max Miitrer. Part I. The X/AAndogyaupanishad, The Talavak4ra-upanishad, The Aitareya-Aranyaka,
The Kaushitaki-brahmaza-upanishad, and The Vagasaneyisamhit4-upanishad. Second Edttion. 8vo, cloth, tos. 6d.
The Upanishads contain the philosophy of the Veda. They have
become the foundation of the later Vedénta doctrines, and indirectly
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‘In the whole world there ts no study so beneficial and so elevating
as that of the Upanishads. It has been the solace of my life, tt will
be the solace of my death’
[See also Vol. XV.]
Von. 11. The Sacred Laws of the Aryas,
As taught in the Schools of Apastamba, Gautama, VAsish/fa,
and Baudhfyana. Translated by Georc BUnrer. Part I.
Apastamba and Gautama. Second Edtf1on. 8vo, cloth, ros. 6d.
The Sacred Laws of the Aryas contain the original treatises on
which the Laws of Manu and other lawgivers were founded,
[See also Vol. XIV.
vou. 111. The Sacred Books of China.
The Texts of Confucianism. Translated by James Lecce.
Part I. The Sh King, The Religious Portions of the Shih
King, and The Hsiao King. Second Edition. 8vo, cloth, 125. 6d.
Confucius was a collector of ancient traditions, not the founder of
a new religion. As he lived in the sixth and fifth centuries B.C.
his works are of unique interest for the study of Ethology.
[See also Vols. XVI, XXVII, XXVIII, XXXIX, and XL]
Second Edition. 8vo, cloth, 125. 6d.
Confucius was a collector of ancient traditions, not the founder of
a new religion. As he lived in the sixth and fifth centuries B.C.
his works are of unique interest for the study of Ethology.
[See also Vols. XVI, XXVII, XXVIII, XXXIX, and XL]
vou. Iv. The Zend-Avesta.
Translated by James DarMesTETER. Part I. The Vendidad.
Second Edition, 8vo, cloth, 145.
The Zend-Avesta contains the relics of what was the religion of
Cyrus, Darius, and Xerxes, and, but for the battle of Marathon,
Pa
EDITED BY F. MAX MULLER. 3
might have become the religion of Europe. It forms to the present
day the sacred book of the Parsts, the so-called fire-worshippers.
[See also Vols. XXIII and XXXI.]
vou. Vv. Pahlavi Texts.
Translated by E. W. West. Part I. The Bundahis, Bahman
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The Pahlavi Texts comprise the theological literature of the revival
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are important for a study of Gnosticism.
[See also Vols. XVIII, XXIV, XXXVI, and XLVIL]
Vous. VI anp IX. The Qur'’dn.
PartsI and II. Translated by E.H. Parmer. Second Edition.
8vo, cloth, 21s.
This translation, carried out according to his own peculiar views
of the origin of the Qur’dn, was the last greal work of E. H. Palmer,
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Vou. vi. The Institutes ‘of Vishzu.
Translated by Jutius Jotty. 8vo, cloth, ros. 6d.
A collection of legal aphorisms, closely connected with one of the
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Vou. vir. The Bhagavadgita, with The Sanatsugattya,
and The Anugita.
Translated by KAsninAtH Trimpak TELanc. Second Edition.
8vo, cloth, ros. 6d.
The earliest philosophical and religious poem of India. It has been
paraphrased in Arnold's ‘Song Celestial.
vou. Xx. The Dhammapada,
Translated from Pali by F. Max Mucrer; and
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Translated from Pali by V. Fauspdti; being Canonical Books
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The Dhammapada contains the quintessence of Buddhist morality.
The Sutta-Nipdia gives the authentic teaching of Buddha on some
Of the fundamental principles of religion.
4 SACRED BOOKS OF THE EAST:
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Translated from Pali by T. W. Ruys Davips. 1. The Mahaparinibbana Suttanta; 2. The Dhamma-dakka-ppavattana
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6d.
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Translated by Jurrus Eccetinc. Part I. Books I and II.
8vo, cloth, 12s. 6d.
A minute account of the sacrificial ceremontes of the Vedic age.
It contains the earliest account of the Deluge in India.
(See also Vols. XX VI, XLI, XLIII, and XLIV.]
Vou. XIII. Vinaya Texts.
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Oxpenserc. Part I. The Patimokkha. The Mahfvagga, I-IV.
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[See also Vols. XVII and XX.]
vou. xIv. The Sacred Laws of the Ary as,
As taught in the Schools of Apastamba, Gaulma VAsishsha,
and Baudhayana. ‘Translated by Georc Bijnter. Part II.
Vasish/ha and Baudhayana. 8vo, cloth, ros. 6d.
vou. XV. The Upanishads.
Translated by F. Max Mutter. Part II. The Ka/ha-upanishad,
The Muzdaka-upanishad, The Taittirtyaka-upanishad, The
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