The Fo-sho-hing-tsan-king: A Life of Buddha — SBE Vol. 19 (trans. Samuel Beal, 1883)
English·1879–1910·trans. Samuel Beal·264 passages
The text · part 13 of 13
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.
p. 366
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.
p. 367
p. 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.
p. 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,
p. 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
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),
p. 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.
p. 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.
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.
p. 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.
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.’
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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 of Buddhism. Schopenhauer, speaking of the Upanishads, says: ‘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
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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 Yast, and Shayast l4-shfyast. 8vo, cloth, r2s. 6d. The Pahlavi Texts comprise the theological literature of the revival of Zoroaster’s religion, beginning with the Sassanian dynasty. They 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, before he was murdered in Egypt.
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 oldest Vedic schools, the Kathas, but considerably added to tn later time. Of tmporlance for a critical study of the Laws of Manu.
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 The Sutta-Nipata,
Translated from Pali by V. Fauspdti; being Canonical Books
of the Buddhists, Second Edttion. 8vo, cloth, ros. 6d. 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.
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Vou. XI. Buddhist Suttas. Translated from Pali by T. W. Ruys Davips. 1. The Mahaparinibbana Suttanta; 2. The Dhamma-dakka-ppavattana Sutta. 3. The Tevigga Suttanta; 4. The Akankheyya Sutta ; 5. The Xetokhila Sutta; 6. The Mahd-sudassana Suttanta ; 4. The Sabbasava Sutta. 8vo, cloth, ros. 6d.
A collection of the most important religious, moral, and philosophical discourses taken from the sacred canon of the Buddhists.
Vou. XII. The Satapatha-Brahmaza, according to the Text of the Madhyandina School.
Translated by Jurrus Eccetinc. Part I. Books I and II. 8vo, cloth, 12s. 6d.
6d.
A collection of the most important religious, moral, and philosophical discourses taken from the sacred canon of the Buddhists.
Vou. XII. The Satapatha-Brahmaza, according to the Text of the Madhyandina School.
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. Translated from the P4li by T. W. Ruys Davips and Hermann Oxpenserc. Part I. The Patimokkha. The Mahfvagga, I-IV. 8vo, cloth, ros. 6d. The Vinaya Texts give for the Jirst time a translation of the moral code of the Buddhist religion as settled tn the third century B.C. [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 Brihadfranyaka-upanishad, The SvetAsvatara-upanishad, The
Pras#a-upanishad, and The Maitréyana-brahmama-upanishad. Second Edition. 8vo, cloth, ros. 6d.
Vou. XvI. The Sacred Books of China.
The Texts of Confucianism. Translated by James Lecce. Part I]. The Yi King. 8vo, cloth, ros. 6d.
[See also Vols. XXVII, XXVIII]
Vou. XVII. Vinaya Texts. Translated from the Pali by T. W. Ruys Davms and Hermann
OvpenserG. PartII. The Mahavagga, V-X. The Xullavagga, I-III. 8vo, cloth, ros. 6d.
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vou. Xvi. Pahlavi Texts.
Translated by E,W. West. Part II. The D4distan-f Dintk and The Epistles of Manfséthar. 8vo, cloth, ras. 6d.
Vou. XIX. The Fo-sho-hing-tsan-king. A Life of Buddha by Asvaghosha Bodhisattva, translated from Sanskrit into Chinese by Dharmaraksha, a.p. 420, and from Chinese into English by Samurt Beat. 8vo, cloth, ros. 6d. This life of Buddha was translated from Sanskrit into Chinese, A.D. 420. Jt contains many legends, some of which show a certain similarity to the Evangelium infantiae, gc.
Vou. XxX. Vinaya Texts.
Translated from the Pali by T. W. Ruvs Davips and Hermann
Oxpenserc. Part III. The Xullavagga, 1V—XII. 8vo, cloth, Ios. 6a.
Vou, XxXI. The Saddharma-pudartka ; or, The Lotus of the True Law.
Translated by H. Kern. 8vo, cloth, 12s. 6d. ‘ The Lotus of the True Law,’ a canonical book of the Northern
Buddhists, translated from Sanskrit. There ts a Chinese translation of this book which was finished as early as the year 286 A.D.
Vou, XXII. Gaina-Sitras. Translated from Prakrit by Hermann Jacosr. Part I. The Akaréhga-Stitra and The Kalpa-Sfttra. 8vo, cloth, 10s. 6d.
The religion of the Gainas was founded by a contemporary of Buddha. Tt still counts numerous adherents in India, while there are no Buddhists left in India proper.
[See Vol. XLV.]
Vou. xx11I. The Zend-Avesta.
Part I. The Akaréhga-Stitra and The Kalpa-Sfttra. 8vo, cloth, 10s. 6d.
The religion of the Gainas was founded by a contemporary of Buddha. Tt still counts numerous adherents in India, while there are no Buddhists left in India proper.
[See Vol. XLV.]
Vou. xx11I. The Zend-Avesta.
Translated by James DarmesteTeR. Part II. The Strézahs, Yasts, and Ny&yis. 8vo, cloth, ros. 6d.
Vou. XxIv. Pahlavi Texts.
Translated by E. W. West. Part III. Dina-t Mainédg-
Khirad, Sikand-gQmantk Vigér, and Sad Dar. 8vo, cloth, 10s. 6d.
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SECOND SERIES..
Vou. xxv. Manu. Translated by Grorc BUHLER. 8vo, cloth, ars. This translation ts founded on that of Sir William Jones, which has been carefully revised and corrected with the help of seven native Commentaries. An Appendtx contains all the quotations from Manu which are found in the Hindu Law-books, translated for the use of the Law Courts in India. Another Appendix gives a synopsis of parallel passages from the six Dharma-sttras, the other Smritts, the Upanishads, the Mahdbhdrata, &c.
Vou. XXVI. The Satapatha-Brahmama.
Translated by Jutius Eccrtinc. Part II. Books III and IV. 8vo, cloth, 12s. 6d.
Vous. XXVII any XXVIII. The Sacred Books of China. The Texts of Confucianism. Translated by James Lecce. Parts IIland1V. The Li 7, or Collection of Treatises on the Rules of Propriety, or Ceremonial Usages. 8vo, cloth, 255.
Vou. xxIx. The Gvzhya-Sitras, Rules of Vedic
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vou. xxx. The Gvrzhya-Sitras, Rules of Vedic
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Vou. XxxI. The Zend-Avesta.
Part III. The Yasna, Visparad, Afrfnagan, G4hs, and Miscellaneous Fragments. ‘Translated by L. H. Mitis. 8vo, cloth, 12s. 6d.
Vou. XxxII. Vedic Hymns.
Translated by F. Max Mirer. PartI. 8vo, cloth, 18s. 6d. [See also Vol. XLVI]
Vou. XXx1II. The Minor Law-books.
Translated by Junius Jotry. Part I. N&rada, Bréhaspati. 8vo, cloth, ros. 6d.
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Vou. XXXIV. The Ved4nta-Sitras, with the Commentary by Sankaradarya. Part I. Translated by G. Tuisaut. 8vo, cloth, 12s. 6d. [See also Vol. XXXVIIT.] Vous. XXXV anp XXXVI. The Questions of King Milinda. Translated from the Pali by T. W. Ruys Davis. Part I. 8vo, cloth, ros. 6d. Part II. 8vo, cloth, r2s. 6d. Vou. XXXVII. Pahlavi Texts. Translated by E. W. West. Part IV. The Contents of the Nasks, as stated in the Eighth and Ninth Books of the Dinkard. 15s. VoL. XXXVIII. The Ved4anta-Sitras. Part II. 8vo, cloth, with full Index to both Parts, 12s. 6d.
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Vou. XLII. Hymns of the Atharva-veda. Translated by M. BLoomriEtp. 8vo, cloth, 21s.
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Anecdota O@Oxroniensia. ARYAN SERIES. ; Buddhist Texts from Fapan, 1. Vagrakkhedika; The
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Small 4to, 75. 6d. . The editio princeps of the Sacred Book of one of the largest and most influential sects of Buddhism, numbering more than ten millions of followers in Japan alone. ;
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