The Fo-sho-hing-tsan-king: A Life of Buddha — SBE Vol. 19 (trans. Samuel Beal, 1883)

p. 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.

p. 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.

p. 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

p. 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

p. 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).

p. 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).

p. 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 2p. 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

p. 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.

p. 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.

p. 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.’

p. 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.’

p. 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

p. 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.

p. 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.’

p. 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.’

p. 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.

p. 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! received 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

p. 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,p. 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 ?’

p. 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

p. 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. } .

p. 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.’

p. 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.’

p. 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.

p. 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

p. 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.

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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

p. 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

p. 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.

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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

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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.

p. 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.

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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.

p. 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.’

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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.

p. 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.

p. 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.

p. 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; butp. 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

p. 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.

p. 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 diligentp. 28 attention in the use of means, practising (the way of) wisdom, (all these) (Arhats) obtained Nirvaza; 2292

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.

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.

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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