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

It seems therefore more natural to suppose that the Sanskrit MSS. are incomplete copies of the original, and that the Chinese version before us is in

INTRODUCTION. XXXill

fact a translation of the entire poem as it came from its author’s hands.

There is little to add, with respect to the history of Asvaghosha, to the few notices I have given elsewhere (Abstract, &c., p. 95 sqq-) One or two allusions to him will be found in the work of Wong pdh (Shing tau ki, §§ 186 and 190). These only confirm the general tradition that he was originally a distinguished Brahman and became a convert to Buddhism!. The Buddhaéarita contains sufficient proof of his acquaintance with and hostility to Brahmanical teaching, and the frequent discussions found therein relative to the non-existence of ‘I’ (an individual self) illustrate the record contained in § 190 of the work (Shing tau) named above, ‘that Vira, a writer of Sastras (Lun sse), a disciple of Asvaghosha Bodhisattva, wrote a treatise in 100 gathas on the subject of “non-individuality” (wou ’ngo lun), which the heretics were unable to gainsay.’ With reference to this doctrine of the non-existence of the individual subject, it is not possible in such a work as this to say much. I shall be glad to place on record, however, my belief that in Buddhism this question is much more than a speculative question of philosophy. It touches the skirt of the highest moral truth. For the individual self in Buddhism is the evil or carnal self, the origin of sorrow. This, the Buddhist says (at least as I read his confession of faith), does not exist; the evil self is not a separate reality, it is the delusion of ‘sense ;’ it is ‘nothing.’ Destroy this idea of self and there will be light. If we regard the question thus, it assumes a form more interesting and vital than that of any philosophical enquiry. As I said above, it touches the skirt of the highest truth ; and in this approach to truth lies the power of the Buddhist doctrine.

THE FAITHFULNESS OF CHINESE TRANSLATIONS.

It is wonderful to look through the large collection of Buddhist books translated into Chinese from the dialects

! Mr. Rockhill has kindly given me an extract from a Tibetan work, Masgusrim@latantra, in which Asvaghosha is identified with Matrigata or M&trigita, conceming whom, see Abstract, &c., p. 141.

[19] c

XXXIV FO-SHO-HING-TSAN-KING,

Mr. Rockhill has kindly given me an extract from a Tibetan work, Masgusrim@latantra, in which Asvaghosha is identified with Matrigata or M&trigita, conceming whom, see Abstract, &c., p. 141.

[19] c

XXXIV FO-SHO-HING-TSAN-KING,

of India, principally by Indian or Indo-Scythian priests. I use this last expression to indicate the nationality of those translators who came to China from Cabul and regions north of the Indus. For 600 years and more a succession of Buddhist teachers and preachers followed one another from India and Central Asia towards China with little interruption. The result is, that the Buddhist Tripitaka (canon) as we have it in that country is a collection of translations without connection of parts, denoting the Buddhism of India and neighbouring countries, in every period of its development. Hence side by side with the early teaching of the faith found in such books as the Dharmapada (Tan poh), we have the gross form of Tantra worship contained in the ‘Dharani of Kanda, Kanda being in fact the same as K4lf or Durga or Gagatmatr?. Nevertheless this collection of translations is a most important one. Its importance has yet to be realised. To the student of Buddhism it is an inexhaustible mine of wealth. And to the student of history some knowledge of it is indispensable.

The question presents itself, therefore, can we rely on the truthfulness of the work done by these men in China? To this question only a qualified answer can be given; we may rely on the work of men of known ability. And in other cases we may test the work done by comparison with the originals. We should have no reluctance, I think, in accepting the translations of men like Kuméragiva, to whom both Chinese and Sanskrit must have been familiar, and whose work may be tested by comparison with Sanskrit texts. And if he may be trusted, so may others also who worked with him or in his time. Amongst these was Dharmaraksha, the translator of the Buddhafarita of this volume. He was a man of Mid-India, and became a disciple at six years of age, and daily recited 10,000 words of Scripture. At first he belonged to the school of the lesser development, and was well acquainted with the discourses of the five Vidy4s. Afterwards he became a follower of the greater development. He arrived in China in the year 412 A.D. and worked at translations till A.D. 454. Now

INTRODUCTION. © XXXV

we can hardly suppose that a man of such natural gifts as Dharmaraksha could have laboured for forty-two years at translations, without being worthy of trust. Moreover we find that Kumaragiva was working at this period in China, and that he translated the work of Asvaghosha called Ta-#wang-yan-king-lun, which appears to be related to the Ta-Awang-yan-king, another name for the Life of Buddha (Lalita Vistara). Is it likely that the two translators were unknown to one another?

Is it likely that the two translators were unknown to one another?

It is true, indeed, that I have not been able to test the translation of Dharmaraksha by comparison with the Sanskrit. As I understand Professor Max Miiller, the Sanskrit text is not always easy to interpret, and differs in many places from the Chinese version. Sometimes it is possible to see how it happened that the Chinese translator misunderstood the text before him. Sometimes it would seem that he omitted intentionally whole passages which would be either unintelligible or uninteresting to Chinese readers. As there is some prospect of the Sanskrit text of Asvaghosha’s work being published, we may hope to arrive in time at something like certainty on the point under consideration.

But with respect to the trustworthiness of Chinese translations in general, it depends, as I said before, on the character of the individual scholar. There is no reason at all why a Brahman should not have become familiar with Chinese, and when we add to this the extraordinary facilities afforded the Buddhist missionaries in China for executing their work, in the way I mean of royal patronage and able coadjutors, there is no reason to suspect the result of their labours. Yet doubtless there are many unreliable versions of sacred texts to be found. Every zealous Upasaka who came to China was not thereby duly qualified for the work of translation; and as a rule we should be cautious in attaching entire credence to the literary labours of such persons.

C2

XXXVI FO-SHO-HING-TSAN-KING.

ASVAGHOSHA’S STYLE.

Every zealous Upasaka who came to China was not thereby duly qualified for the work of translation; and as a rule we should be cautious in attaching entire credence to the literary labours of such persons.

C2

XXXVI FO-SHO-HING-TSAN-KING.

ASVAGHOSHA’S STYLE.

The Chinese priest I-tsing says that the hymns used in the Buddhist church during his visit to India were composed and arranged by Asvaghosha (Nan-hae, § 32). There can be little doubt that he was a musician as well as poet. . He travelled about, we are told, with a body of musicians, and was the means of converting many persons of distinction by his skill (Abstract, &c., p. 97). The work before us gives proof of his poetical talent. In translating his verses, even from the Chinese, an impulse to follow in his poetical vein has been felt. But the requirements of a literal translation forbad any such diversion. Nevertheless the reader will observe many passages that would have easily allowed a more ‘flowery diction. The passage in verse 629 and following verses is very touching—the consuming grief of Yasodhara until ‘her breath grew less and sinking thus, she fell upon the dusty ground.’ The account of Buddha’s enlightenment in verse 1166 and following is also striking: ‘Thus did he complete the end of self, as fire goes out for want of grass; thus he had done what he would have men do; he first had found the way of perfect knowledge. He finished thus the first great lesson ; entering the great Azshi’s house, the darkness disappeared, light burst upon him; perfectly silent and at rest, he reached the last exhaustless source of truth; lustrous with all wisdom the great Rzshi sat, perfect in gifts, whilst one convulsive throe shook the wide earth.’

There are many passages throughout the poem of great beauty; there is much also that is dry and abstruse, yet we cannot doubt that in that day and among these people the ‘great poem’ of Asvaghosha must have had considerable popularity. Hence the translations of it are numerous; it must have tested Dharmaraksha’s powers to have turned it into Chinese. There is also a Tibetan copy of it; and whether it was originally composed in Sanskrit or not, we know that there are now various editions of it in that language. I do not pretend to have

INTRODUCTION. XXXViI

There is also a Tibetan copy of it; and whether it was originally composed in Sanskrit or not, we know that there are now various editions of it in that language. I do not pretend to have

INTRODUCTION. XXXViI

found the author’s meaning in all cases; the Chinese is not easy; but in the main drift of the poem I have followed my text as faithfully and literally as possible. The concluding portion of the last section, as it seems to support the idea of only one Asoka, first fierce and then gentle, or religious, is, to say the least, a curious passage. But we may not attach too much weight to an isolated statement of this sort; there may have been reasons more than we know of why the orthodox tradition of the Dharma-Asoka, the patron of the Theravd4di school, should have been ignored by a friend of Kanishka. But in any case the evidence is too slight to build upon; we can only say that in Asvaghosha’s time it had become usual to put the Council of P&éaliputra out of sight, and to regard the Theravadi school as one opposed to the generally received traditions of the North.

I cannot conclude this Introduction without expressing my thanks to Mr. Bunyiu Nanjio, who kindly suggested emendations of my translation of some passages at the beginning of the work, and also to Professor Max Miller, to whom I am indebted for the restoration of many of the proper names that occur throughout the text.

S. BEAL.
Tue Rectory, Wark,
NoRTHUMBERLAND,
Feb. 4, 1883.

FO-SHO-HING-TSAN-KING.

FO-SHO-HING-TSAN-KING.

A METRICAL VERSION

OF THE

LIFE OF BUDDHA BY MA-MENG-PU-SA.

(ASVAGHOSHA BODHISATTVA.)

ae we wo ye . Unive. 4

KIOUEN I. ( .

Varcal. THE BirtH. .

.(There was) a descendant of the Ikshvaku! (family), an invincible? Sakya monarch, pure in mind (mental gifts) and of unspotted virtue, called therefore ‘ Purerice’ (Suddhodana). 1

Joyously reverenced by all men (or, ‘ beings’), as the new moon (is welcomed by the world), the king indeed (was) like the heaven-ruler Sakra’, his queen like (the divine) Saét. 2

Strong and calm of purpose as the earth, pure in mind as the water-lily, her name, figuratively assumed, May, she was in truth incapable of classcomparison. 3

* The Ikshvaku (sugar-cane) family of Potala. Suddhodana was the father of the Bodhisattva.

* Wou-shing; this is the equivalent for the Agitavati (river). But it here refers to the Sakyas, as a race of Xakravartin monarchs, ® Or, like Sakra, king of Devas, the husband of Sadi.

[19] B b>

2 ‘ FO-SHO-HING-TSAN-KING, I,r.

On her in likeness as the heavenly queen descended the spirit and entered her womb. A mother, but free from grief or pain, (she was) without any false or illusory! mind. 4

Disliking the clamorous ways of the world, (she remembered) the excellent garden of Lumbint, a pleasant spot, a quiet forest retreat, (with its) trickling fountains, and blooming flowers and fruits. 5

A mother, but free from grief or pain, (she was) without any false or illusory! mind. 4

Disliking the clamorous ways of the world, (she remembered) the excellent garden of Lumbint, a pleasant spot, a quiet forest retreat, (with its) trickling fountains, and blooming flowers and fruits. 5

Quiet and peaceful, delighting in meditation, respectfully she asked the king for liberty to roam therein; the king, understanding her earnest desire, was seized with a seldom-felt anxiety (to grant her request). 6

He commanded his kinsfolk, within and without (the palace), to repair with her to that garden shade; and now the queen Maya knew that her time for child-bearing was come. 7

She rested calmly on a beautiful couch, (surrounded by) a hundred thousand female attendants ; (it was) the eighth day of the fourth moon, a season of serene and agreeable character. 8

Whilst she (thus) religiously observed? the rules of a pure discipline, Bodhisattva was born from her right side, (come) to deliver the world, constrained by great pity, without causing his mother pain or anguish. 9

As king Yu-liu® was born from the thigh, as king Pi-t’au* was born from the hand, as king Man-to®

? Here there seems to be a play on the word wan XJ, which is the equivalent for Maya or illusion. The Sanskrit text reads M4y4pagata-iva M4y4, i.e. Maya without deceit.

* Or, (the season for) religiously observing the rules of abstinence.

S Aurva. * Prithu, born from the arm of Vena.

5 Méandhatré.

p. 3

was born from the top of the head, as king Kia-4’Za’ was born from the arm-pit, 10

So also was Bodhisattva on the day of his birth produced from the right side; gradually emerging from the womb, he shed in every direction the rays"

of his glory. 11

As one (born) ‘from recumbent space*, and not through the gates of life, through countless kalpas, practising virtue, self-conscious he came forth to life, without confusion. 12

Calm and collected, not falling headlong (was he born), gloriously manifested, perfectly adorned, sparkling with light he came from the womb, as when the sun first rises (from the East). 13

(Men) indeed regarded‘ his exceeding great glory, yet their sight remained uninjured: he allowed them to gaze, the brightness of his person concealed for the time, as when we look upon the moon in the heavens. 14

His body, nevertheless, was effulgent with light, and like the sun which eclipses the shining of the lamp, so the true gold-like beauty of Bodhisattva shone forth and was diffused everywhere. 15

Upright and firm and unconfused in mind, he deliberately took seven steps®, the soles of his feet

1 Kakshivat. These names are supplied from the Sanskrit text.

* This may also be translated ‘as one who falls from space,’ i.e. miraculously born from space.

* He passed from the womb to be born. The idea seems to be that though conceived in the womb, he was born supernaturally from the side.

* Kwan-tsai, weighed and considered.

* This may also be translated ‘as one who falls from space,’ i.e. miraculously born from space.

* He passed from the womb to be born. The idea seems to be that though conceived in the womb, he was born supernaturally from the side.

* Kwan-tsai, weighed and considered.

® These seven steps are frequently figured by seven lotus-marks. I-tsing refers to such marks at Nalanda, where Buddha walked seven steps, forward and backward; they are also figured on the

B2

p. 47

p. 1

resting evenly upon the ground as he went, his footmarks remained bright as seven stars. 16

Moving like the lion, king of beasts, and looking earnestly towards the four quarters, penetrating to the centre the principles of truth, he spake thus with the fullest assurance: 17

‘ This birth is in the condition of a Buddha’; after this I have done with renewed birth; now only am I born this once, for the purpose of saving all the world.’ 18

And now from the midst of heaven there descended two streams of pure water, one warm, the other cold, and baptized his head?, causing refreshment to his body. 19

And now he is placed in the precious palace hall, a jewelled couch for him to sleep upon, and the heavenly kings with their golden flowery hands hold fast the four feet of the bed. 20

Meanwhile the Devas in space, seizing their jewelled canopies, attending, raise in responsive harmony their heavenly songs, to encourage him to accomplish his perfect purpose*®. 21 -

Then the Naga-ragas filled with joy, earnestly desiring to show their reverence for the most excellent law‘, as they had paid honour to the former Buddhas, now went to meet Bodhisattva; 22 cloth held by the attendants at the birth of Bodhisattva. See Tree and Serpent Worship, plate Ixv, figure 2, middle scene.

1 This birth is a Buddha-birth.

* He was thus consecrated to be a king; see Childers, P&li Dict., sub Abhisi#fati; also Eitel, Handbook, sub Mfarddhabhishikta.

* Inviting him to perfect the way of Buddha.

« That is, ‘to advance the cause of true religion.’

It. THE BIRTH. 5

They scattered before him Mandara flowers, rejoicing with heartfelt joy to pay such religious homage; (and so, again,) Tathagata having appeared in the world, the Suddha! angels rejoiced with gladness; 23

With no selfish or partial joy, but for the sake of religion they rejoiced, because creation’, engulfed in the ocean of pain, was now to obtain perfect release. 24

Then the precious Mountain-raga, Sume(ru)’, firmly holding this great earth* when Bodhisattva appeared in the world, was swayed by the wind of his perfected merit. 25

On every hand the world was greatly shaken, as the wind drives the tossing boat; so also the minutest atoms of sandal perfume, and the hidden sweetness of precious lilies, 26

Floated on the air and rose through space and then commingling came back to earth; so again the garments of Devas descending from heaven touching the body, caused delightful thrills of joy; 27

The sun and moon with constant course redoubled the brilliancy of their light, whilst in the world the

! The Suddha-vasas, ‘beings dressed in pure garments.’ A class of heavenly beings, supposed to take peculiar interest in the religious welfare of men.

2 ‘Creation,’ in the sense of ‘all that lives.’

> Sumeru, written also Sumé and Meru. The primeval mountain; the Alborz, Atlas, or Olympus of other tribes. It is explained as ‘the high, or resplendent, mountain.’ On it was the heaven of the gods (the thirty-three gods).

* It would seem from this that the original idea of Sumeru was ‘the mountain of Heaven ;’ the visible heaven, or firmament, which ‘ firmly holds the earth.’

6 FO-SHO-HING-TSAN-KING. Ir.

fire’s gleam of itself prevailed without the use of fuel. 28

Pure water, cool and refreshing from the springs, flowed here and there, self-caused; in the palace all the waiting women were filled with joy at such an unprecedented event. 29

Proceeding all in company, they drink and bathe themselves; in all arose calm and delightful thoughts; countless inferior Devas (bhatas), delighting in religion, like clouds assembled. 30

In the garden of Lumbint, filling the spaces between the trees, rare and special flowers, in great abundance, bloomed out of season. 31

All cruel and malevolent kinds of beings, together conceived a loving heart; all diseases and afflictions among men without a cure applied, of themselves were healed. 32

The various cries and confused sounds of beasts were hushed and silence reigned; the stagnant water of the river-courses flowed apace, whilst the polluted streams became clear and pure. 33

No clouds gathered throughout the heavens, whilst angelic music, self-caused, was heard around; the whole world of sentient creatures enjoyed peace and universal tranquillity. 34

Just as when a country visited by desolation, suddenly obtains an enlightened ruler, so when Bodhisattva was born, he came to remove the sorrows of all living things. 35

Mra’, the heavenly monarch, alone was grieved and rejoiced not. The Royal Father (Suddhodana)

' Mara, the king of the world of desire. According to the Buddhist theogony he is the god of sensual love. He holds thep. 7 beholding his son’, strange and miraculous?, as to his birth, 36

Though self-possessed and assured in his soul, was yet moved with astonishment and his countenance changed, whilst he alternately weighed with himself the meaning (of such an event), now rejoiced and now distressed. 37

The queen-mother beholding her child, born thus contrary to laws of nature, her timorous woman’s heart was doubtful; her mind through fear, swayed between extremes: 38

Not distinguishing the happy from the sad portents, again and again she gave way to grief*; and now the aged women of the world, (of the ‘long night*’) in a confused way supplicating heavenly guidance, 39

Implored the gods to whom their rites were paid, to bless the child; (cause peace to rest upon the royal child.) Now there was at this time in the grove, a certain soothsayer *, a Brahman, 40

Of dignified mien and wide-spread renown, famed for his skill and scholarship: beholding the signs’, his world in sin. He was the enemy of Buddha, and endeavoured in every way to defeat him. He is also described as the king of death. .

1 Beholding his ‘born son,’ or ‘ begotten son.’

* K’i-teh, truly unique (Williams’ Dict.) Mi tsang yau, unseen before, miraculous.

® The text seems to point to alternately recurring hope and grief.

* The text here is difficult. I take KAang-suh to be equal to Khang-yé, which is a frequent expression to denote the ‘long night’ of transmigration or ignorance. If this be not so, then Khangsuh may be simply ‘aged.’

5 Khi Siang, a discerner of signs or portents.

* That is, either the signs on the child’s body, or the occurrences attending his birth.

8 FO-SHO-HING-TSAN-KING. Ir.

heart rejoiced, and he exulted at the miraculous event. 41

Knowing the king’s mind to be somewhat perplexed, he addressed him (thus) with truth and earnestness, ‘Men born in the world, chiefly desire to have a son the most renowned!; 42

‘ But now the king, like the moon when full, should feel in himself a perfect joy, having begotten an unequalled * son, (for by this the king) will become illustrious among his race; 43

‘Let then his heart be joyful and glad, banish all anxiety and doubt, the spiritual omens that are everywhere manifested indicate for your house and dominion a course of continued prosperity*. 44

‘ The most excellently endowed child now born will bring deliverance to the entire world‘, none but a heavenly teacher has a body such as this, golden colour’d, gloriously resplendent. 45

‘One endowed with such transcendent marks, must reach the state of “ Samyak*-Sambodhi,” or if he be induced to engage in worldly delights, then he must become a universal monarch’; 46

1 Or, a most victorious son; or, a son most renowned.

3’ K’i-teh, truly unique ; strange or wonderful; (p. 7, n. 2.)

* Increasing or advancing prosperity.

* Must assuredly save the world.

5 A body, such a masterpiece.

* Khing-hsio, perfect illumination, Samyak-Sambuddha; or, as in the text.

7 A wheel-turning monarch. A monarch like the sun ‘that flies as he goes;’ the old conceit of a king of the age of gold; the expectation of peace and prosperity resulting from the universal authority of such a righteous king, is an old, perhaps a primitive, one. The Xakravartin is the eastern form of the myth.

® That is, probably, ‘a golden (wheel) king.’

p. 9

‘Everywhere recognised as the ruler of the great earth, mighty in his righteous government, as a monarch ruling the four empires’, uniting under his sway all other rulers; 47

The Xakravartin is the eastern form of the myth.

® That is, probably, ‘a golden (wheel) king.’

p. 9

‘Everywhere recognised as the ruler of the great earth, mighty in his righteous government, as a monarch ruling the four empires’, uniting under his sway all other rulers; 47

‘As among all lesser lights, the sun’s brightness is by far the most excellent. But if he seek a dwelling among the mountain forests, with single heart searching for deliverance *, 48

‘Having arrived at the perfection of true wisdom, he will become illustrious ® throughout the world; for as mount Sumeru is monarch among all mountains, 49

‘Or, as gold is chief among all precious things, or, as the ocean is supreme among all streams‘, or, as the moon is first among the stars, or, as the sun is brightest of all luminaries, 50

‘So Tath4gata, born in the world, is the most eminent® of men; his eyes clear and expanding °, the lashes both above and below moving with the lid, 51

‘The iris of the eye of a clear blue colour’, in shape like the moon when half full, such characteristics as these, without contradiction, foreshadow the most excellent condition of perfect (wisdom).’ 52.

* The four empires, that is, the four continents or quarters of the world.

? Deliverance, that is, from sin; or sorrow the result of sin (moksha).

* Shine universally; as the light of the sun.

‘ The ocean is always in Buddhist works, as in Homer, associated with ‘flowings.’ The expression in the Chinese, liu-hai, corresponds exactly with ’Qxeavoio péebpa.

® The most worshipful.

* Widening more and more.

7 Of a deep purple or violet colour.

a a

10 FO-SHO-HING-TSAN-KING. I, rt.

At this time the king addressed the twice-born ?, ‘If it be as you say, with respect to these miraculous signs, that they indicate such consequences, 53

‘Then no such case has happened with former kings, nor down to our time has such a thing occurred.’ The Brahman addressed the king thus, ‘Say not so; for it is not right; 54

‘For with regard to renown and wisdom, personal celebrity, and worldly substance, these four things indeed are not to be considered according to precedent or subsequence; 55.

‘But whatever is produced according to nature’, such things are liable to the law of cause and effect : but now whilst I recount some parallels let the king attentively listen; 56

‘Bhvzgu, Angira * (Angiras ?), these two of Azshi family‘, having passed many years apart from men, each begat an excellently-endowed son, 57

‘ Brzhaspati with Sukra, skilful in making royal treatises, not derived from former families (or, tribes) ; 58

‘S4rasvata, the Ashi, whose works® have long disappeared, begat a son, Po-lo-sa*, who compiled illustrious Satras? and Sh4stras; 59

1 That is, the Brahman; wearing the twice-born thread.

2 Or, whatever is born according to the nature of things.

5 I restore these names according to the Sanskrit text, supplied by Professor Max Miller.

and Sh4stras; 59

1 That is, the Brahman; wearing the twice-born thread.

2 Or, whatever is born according to the nature of things.

5 I restore these names according to the Sanskrit text, supplied by Professor Max Miller.

‘ That is, belonging to the Ashi tribe; in other words, ‘these two Rishis.’

5 Or, it may, perhaps more correctly, be rendered ‘separated by a long period from Sftras or Shastras,’ or, when these works had long been lost.

* Is this Parasara, the reputed father of Vydsa? (see Max Miiller’s Ancient Sanskrit Literature, p. 479.)

7 Illustrious Sitras (Ming King) may possibly refer to the Vedas, but the five vidyds are also called by this name (Jul. II, 73).

I, 1. THE BIRTH. TI

‘That which now we know and see, is not therefore dependent on previous connection ; Vydsa, the Rishi, the author of numerous treatises, 60

‘After his death had among his descendants, Poh-mi (V4lmiki), who extensively collected Gatha sections; Atri, the Ashi, not understanding the sectional treatise on medicine, 61

‘Afterwards begat Atreya, who was able to control diseases ; the twice-born Ashi Kusi (Kusika), not occupied with heretical treatises, 62

‘Afterwards (begat) Kia-ti-na raga, who thoroughly understood heretical systems; the sugar-cane monarch}, who began his line, could not restrain the tide of the sea, 63

‘But Sagara-raga, his descendant, who begat a thousand royal sons, he could control the tide of the great sea so that it should come no further. 64

‘Ganaka, the Ashi, without a teacher acquired power of abstraction. All these, who obtained such renown, acquired powers of themselves?; 65

‘Those distinguished before, were afterwards forgotten; those before forgotten, became afterwards distinguished*; kings like these and godlike Azshis have no need of family inheritance, 66

‘And therefore the world need not regard those going before or following. So, mighty king! is it with you, you should experience true joy of heart, 67

‘And because of this joy should banish for ever doubt or anxiety. The king hearing the words

' That is, the first of the Ikshvaku monarchs who reigned at
Potala (Tatta) at the mouth of the Indus.

* Or, were born by their own power.

8 Or, the former were better, the later inferior; the former inferior, the later better.

12 FO-SHO-HING-TSAN-KING. I,t.

of the seer was glad, and offered him increased gifts’, 68

‘Now have I begotten a valiant (excellent) son (he said), who will establish a wheel authority, whilst I, when old and grey-headed, will go forth to lead a hermit’s life ?, 69

‘So that my holy king-like son may not give up the world and wander through mountain forests.’ And now near the spot within the garden, there was a Kishi, leading the life of an ascetic?; 70

His name was Asita, wonderfully skilful in the interpretation of signs; he approached the gate of the palace; the king (beholding him) exclaimed, ‘ This is none other but Brahmadeva, 71

‘Himself enduring penance from love of true religion, these two characteristics * so plainly visible as marks of his austerities.’ Then the king was much rejoiced; 72

And forthwith he invited him within the palace, and with reverence set before him entertainment, whilst he, entering the inner palace, rejoiced only (in prospect of) seeing the royal child. 73

Although surrounded by the crowd of court-ladies, yet still he was as if in desert solitude; and now they place a preaching throne and pay him increased honour and religious reverence, 74

As Antideva raga reverenced the priest Vasish¢ha.
Then the king addressing the Azshi, said, ‘Most
fortunate am I, 75

‘Great Rishi! that you have condescended to

1 Or, extended his religious offerings.

2 Leaving my home will practise a pure (Brahman) life. * Practising austerities.

* That is, ‘purity’ and ‘penance.’

Ir. THE BIRTH. 13

come here to receive from me becoming gifts and reverence; I pray you therefore enter on your exhortation.’ 76

Thus requested and invited the (shi felt unutterable joy, and said, ‘All hail, ever victorious monarch! possessed of all noble (virtuous) qualities}, 77

‘Loving to meet the desires of those who seek, nobly generous in honouring the true law, conspicuous as a race for wisdom and humanity, with humble mind you pay me homage, as you are bound. 78

‘Because of your righteous deeds in former lives’, now are manifested these excellent fruits; listen to me, then, whilst I declare the reason of the present meeting. 79

‘As I was coming on the sun’s way’, I heard the Devas in space declare that the king had born to him (begotten) a royal son, who would arrive at perfect intelligence‘; 80

‘Moreover I beheld such other portents*, as have

2 The Chinese symbol ‘teh’ properly means ‘virtue,’ as in the title of Laou Tseu’s work, Tau-teh-king. But in Buddhist books it generally corresponds with the Sanskrit gua, in the sense of a ‘quality’ or ‘characteristic.’

2 The expression suh &4ih points to conduct in former conditions of existence. It properly means ‘a night’s rest’ or ‘a lodging one night’ (Williams), but in Buddhist books it commonly refers to abodes or conditions of life, occupied during the night (long night) of transmigration.

® Following the way of the sun.

“ Complete the way of true wisdom (Sambodhi or Sambuddha).

5 Such miraculous portents going before. It would seem from
Asita’s description that he came from the East following the sun,
and as he came he saw before him miraculous portents.

p. 1

constrained me now to seek your presence; desiring to see the Sakya monarch who will erect the standard of the true law.’ 81

The king hearing the Azshi’s words was fully assured ; escaping from the net of doubt, he ordered an attendant to bring the prince, to exhibit him to the Ashi. 82

I,1.

constrained me now to seek your presence; desiring to see the Sakya monarch who will erect the standard of the true law.’ 81

The king hearing the Azshi’s words was fully assured ; escaping from the net of doubt, he ordered an attendant to bring the prince, to exhibit him to the Ashi. 82

The Ashi, beholding the prince, the thousandrayed wheel on the soles of his feet, the web-like filament between his fingers, between his eyebrows . the white ? wool-like prominence, 83

His privy parts hidden as those of the horse, his complexion bright and lustrous; seeing these wonderful birth-portents, the seer wept.and sighed deeply. 84

The king beholding the tears of the Azshi, thinking of his son, his soul was overcome, and his breath fast held his swelling heart. Thus alarmed and ill at ease, 85

Unconsciously he arose from his seat, and bowing his head at the Azshi’s feet he addressed him in these words, ‘This son of mine, born thus wonderfully, 86

‘ Beautiful in face, and surpassingly graceful, little different from the gods in form, giving promise of superiority in the world, ah! why has he caused thee grief and pain? 87

‘Forbid it, that my son should die! (should be short-lived !)—(the thought) creates in me grief and

? Or, his fingers and his toes.

3 That is, the firz4. This white wool-like mark seems to have been derived in the first instance from the circle of hair on the forehead of the bull. Moschus describes the bull that carried off Europa as having this ‘silver white circle’ on his forehead.

p. 15

anxiety; that one athirst, within reach of the eternal draught}, should after all reject and lose it! sad indeed! 88

‘Forbid it, he should lose his wealth and treasure ! dead to his house! lost to his country! for he who has? a prosperous son in life, gives pledge that his country’s weal is well secured; 89

‘And then, coming to die, my heart will rest content, rejoicing in the thought of offspring surviving me; even as a man possessed of two eyes, one of which keeps watch, while the other sleeps; 90

' ‘Not like the frost-flower of autumn, which though it seems to bloom, is not a reality. A man who, midst his tribe and kindred, deeply loves a spotless son, 9I

‘At every proper time in recollection of it has joy; O! that you would cause me to revive *!’ The Ashi, knowing the king-sire to be thus greatly afflicted at heart, 92

Immediately addressed the Mah4raga: ‘ Let not the king be for a moment anxious! the words I have spoken to the king, let him ponder these, and not permit himself to doubt; 93

‘The portents now are as they were before, cherish

1 The ‘eternal draught’ or ‘sweet dew’ of Ambrosia. This expression is constantly used in Buddhist writings. It corresponds with the Pali amatam, which Childers explains as the ‘drink of the gods.’

8 Or, ifI have. ~

This expression is constantly used in Buddhist writings. It corresponds with the Pali amatam, which Childers explains as the ‘drink of the gods.’

8 Or, ifI have. ~

5 This sloka may be translated otherwise thus: ‘A man among all his kindred loves deeply a spotless son ; at this time, in recollection thereof, speaking, cause me to revive;’ or the latter lines may still be rendered, ‘in memory of what you said before, cause me now, by speaking as before, to revive.’

® Wou-kwo-tseu ; either ‘a faultless son’ or ‘nothing beyond his son.’

p. 1

then no other thoughts! But recollecting I myself am old, on that account I could not hold my tears; 94

‘For now my end is coming on. But this son of thine will rule the world, born for the sake of all that lives!! this is indeed one difficult to meet with; 95

‘He shall give up his royal estate, escape from the domain of the five desires 2, with resolution and with diligence practise austerities, and then awaken- - ing, grasp the truth. 96

‘Then constantly, for the world’s sake (all living things), destroying the impediments of ignorance and darkness, he shall give to all enduring light, the brightness of the sun of perfect wisdom. 97

‘All flesh submerged in the sea of sorrow; all diseases collected as the bubbling froth; decay and age like the wild billows; death like the engulfing ocean; 98

‘Embarking lightly in the boat of wisdom he will save the world from all these perils, by wisdom stemming back the flood. His pure teaching like to the neighbouring shore, 99

‘The power of meditation, like a cool lake, will be enough for all the unexpected birds; thus deep and full and wide is the great river of the true law; 100

‘All creatures parched by the drought of lust may freely drink thereof, without stint; those

1 This line may be also rendered ‘ because he has done with birth, therefore he is born.’ The text is full of such doublemeanings. _

* The five desires, or five appetites of sight, smell, taste, hearing, and touch.

It. THE BIRTH. ‘17

enchained in the domain of the five desires, those driven along by many sorrows, 101

_ ‘And deceived amid the wilderness of birth and death, in ignorance of the way of escape, for these Bodhisattva has been born in the world, to open out a way of salvation?. 102

‘The fire of lust and covetousness, burning with the fuel of the objects of sense, (on the flames) he has caused the cloud of his mercy to rise, so that the rain of the law may extinguish them. 103

‘The heavy gates of gloomy unbelief, fast kept by covetousness and lust, within which are confined all living things, he opens and gives free deliverance. 104

‘With the tweezers of his diamond wisdom he plucks out the opposing principles of lustful desire. In the self-twined meshes of folly and ignorance all flesh poor and in misery, helplessly (lying), 105

p. 104

‘With the tweezers of his diamond wisdom he plucks out the opposing principles of lustful desire. In the self-twined meshes of folly and ignorance all flesh poor and in misery, helplessly (lying), 105

‘The king of the law has come forth, to rescue these from bondage. Let not the king in respect of this his son encourage in himself one thought of doubt or pain; 106 .

‘But rather let him grieve on account of the world, led captive by desire, opposed to truth; but I, indeed, amid the ruins of old age and death, am far removed from the meritorious condition of the holy one*, 107

‘Possessed indeed of powers of abstraction, yet

1 The word ‘salvation’ corresponds to the Sanskrit moksha, deliverance or escape. The garden of Lumbinfis sometimes called the ‘garden of deliverance,’ because M4y& was there delivered of her child.

* Or, removed from an opportunity of reaping merit by the teaching of the holy one.

[19] c

18 FO-SHO-HING-TSAN-KING. Ir.

not within reach of the gain he will give, to be derived from his teaching as the Bodhisattva; not permitted to hear his righteous law, 108

‘My body worn out, after death, alas! (destined) to be born as a Deva! still liable to the three calamities (old age, decay, and death), (therefore I weep). The king and all his household attendants, hearing the words of the Ashi, 109

Knowing the cause of his regretful sorrow, banished from their minds all further anxiety : ‘And now (the king said) to have begotten this excellent son, gives me rest at heart; 110

‘But that he should leave his kingdom and home, and practise the life of an ascetic, not anxious to ensure the stability of the kingdom, the thought of this still brings with it pain.’ 111

At this time the shi, turning to the king with true words, said, ‘It must be even as the king anticipates, he will surely arrive at perfect enlightenment.’ 112

Thus having appeased every anxious heart among the king’s household, (the A7zshi) by his own inherent ‘spiritual power ascended into space and disappeared. 113

At this time Suddhodana raga, seeing the excellent marks (predictive signs) of his son, and, moreover, hearing the words of Asita, certifying that which would surely happen, 114

Was greatly affected with reverence to the child, he redoubled measures for its protection, and (was

1 The condition of the highest Deva, according to Buddhism, does not exempt him from re-birth; subject to the calamities incident on such a renewal of life.

p. 19

filled) with constant thought; (moreover) he issued decrees through the empire, to liberate all captives In prison, 115.

According to the custom when a (royal) son was born, giving the usual largess, in agreement with the directions of the Sacred Books, and extending his gifts to all; (or, all these things he did completely). 116

According to the custom when a (royal) son was born, giving the usual largess, in agreement with the directions of the Sacred Books, and extending his gifts to all; (or, all these things he did completely). 116

The child? when ten days old, (his father’s) mind being now quite tranquil, he announced a sacrifice to all the gods, and prepared to give liberal offerings to all the religious bodies; 117

Sramazas and Brahmamas invoked by their prayers a blessing from the gods, whilst he bestowed gifts on the royal kinspeople and the ministers and the poor within the country; 118

The women who dwelt in the city or the villages, (all those who needed) cattle or horses or elephants or money, each, according to his necessities, was liberally supplied; 119

Then selecting by divination a lucky time, they took the child back to his own palace, with a double-feeding white-pure-tooth %, carried in a richlyadorned chariot (cradle), 120

With ornaments of every kind and colour round his neck; shining with beauty, exceedingly resplendent with unguents. The queen embracing

1 «Shing-tseu,’ the born or begotten child.

* IT am unable to translate this line except literally, ‘two-feeding white pure ivory (or, tooth), ’rh fan pih tsing ’nga. [I am informed, however, by Professor Max Miller that it refers to the ‘elephant. The elephant is called dvipa, the twice-drinker, corresponding to ’rh fan (for ’rh yin), the double-feeder (drinker), in the Chinese.]

C 2

20 FO-SHO-HING-TSAN-KING. I,r, him in her arms, going around, worshipped the heavenly spirits. 121

Afterwards she remounted her precious chariot, surrounded by her waiting women; the king, with his ministers and people, and all the crowd of attendants, leading the way and following, 122

Even as the ruler of heaven, Sakra, is surrounded by crowds of Devas; as Mahesvara, when suddenly his six-faced child was born, 123

Arranging every kind of present, gave gifts, and asked for blessings; so now the king, when his royal son was born, made all his arrangements in like manner; 124

So Vaisravana, the heavenly king, when NalakQvara! was born, surrounded by a concourse of Devas, was filled with joy and much gladness; 125

So the king, now the royal prince was born, in the kingdom of Kapila, his people and all his subjects were likewise filled with joy. 126

Varca 2. Livinc IN THE PALACE.

And now in the household of Suddhodana raga, because of the birth of the royal prince, his clansmen and younger brethren (namesakes), with his ministers, were all generously disposed, 127

Whilst elephants, horses and chariots and the wealth of the country and precious * vessels, daily increased and abounded, being produced wherever requisite?; 128

1 Na-lo-kiu-po. Nalak(ivara was the son of Vaisravana.

2 Vessels of the seven precious (substances).

* According to occasion in abundance produced. The expression ‘tsah’ may either refer to variety or number. Thus the

p. 21

Nalak(ivara was the son of Vaisravana.

2 Vessels of the seven precious (substances).

* According to occasion in abundance produced. The expression ‘tsah’ may either refer to variety or number. Thus the

p. 21

So too countless hidden treasures came of themselves from the earth. From the midst of the pure snowy mountains, a wild herd of white elephants, 129

Without noise, of themselves, came; not curbed by any, self-subdued, every kind of colour’d? horse, in shape and quality surpassingly excellent, 130

With sparkling jewelled manes and flowing tails, came prancing round, as if with wings; these too, born in the desert, came at the right time, of themselves. 131

A (herd of) pure-colour’d, well-proportioned cows, fat and fleshy, and remarkable for beauty, giving fragrant and pure milk with equal flow, came together in great number? at this propitious time: 132

Enmity and envy gave way to peace; content and rest prevailed on every side, whilst there was closer union amongst the true of heart, discord and variance were entirely appeased; 133

The gentle air distilled a seasonable rain, no crash of storm or tempest was heard, the springing seeds, not waiting for their time, grew up apace and yielded abundant increase; 134

The five cereals grew ripe with scented grain, soft and glutinous, easy of digestion; all creatures big with young, possessed their bodies in ease and their frames well-gathered; 135

All men, even those who had not received the seeds of instruction derived from the four holy convocation of the Arhats at Vais4lt is called ‘tsah ;’ a miscellaneous collection of anecdotes or tales is called by the same name.

* Or, every kind of party-colour’d horse.

® Like the clouds,p. 2 ones’; all these, throughout the world, born under the control of selfish appetite, without any thought for others’ goods, 136

Had no proud, envious longings ; no angry, hateful thoughts. All men and women? were grave (profound) as the first man of the age (kalpa). 137

All the temples of the gods and sacred shrines, the gardens, wells, and fountains, all these like things in heaven, produced of themselves, at the proper time, (their several adornments). 138

There was no famishing hunger, the soldiers’ weapons were at rest, all diseases disappeared ; throughout the kingdom all the people were bound close in family love and friendship; 139

Piously affectioned they indulged in mutual pleasures, there were no impure or polluting desires, . they sought their daily gain righteously, no covetous money-loving spirit prevailed, 140

But with religious purpose they gave liberally ; there was no thought of any reward (return), but all practised the four rules of purity; and every hateful thought was suppressed and destroyed. 141

they sought their daily gain righteously, no covetous money-loving spirit prevailed, 140

But with religious purpose they gave liberally ; there was no thought of any reward (return), but all practised the four rules of purity; and every hateful thought was suppressed and destroyed. 141

Even as in days gone by, Manu raga begat a child (called) ‘ Brilliancy of the Sun,’ on which there prevailed through the country great prosperity, and all wickedness came to an end; 142

* This seems to mean that those who had not received benefit from the teaching of the four previous Buddhas, that even these were placable and well-disposed.

2 This is a difficult verse, it may be translated literally thus, ‘All learned women (or, all the wives of sages) were profoundly grave as the first man of the kalpa.’ Whether it refers to the docility of the otherwise quarrelsome women, or to their gravity and learning, it is not easy to say.

p. 23

So now the king having begotten a royal prince, these marks of prosperity were seen; and because of such a concourse of propitious signs, the child was named Siddhartha’. 143

And now his royal mother, the queen Mayda, beholding her son born under such circumstances, beautiful as a child of heaven, adorned with every excellent distinction, 144

From excessive joy which could not be controlled died, and was born in heaven*, Then Pragdpatt Gautamt, beholding the prince, like an angel, 145

With beauty seldom seen on earth, seeing him thus born and now his mother dead, loved and nourished him as her own child; and the child regarded her as his mother. 146

So as the light of the sun or the moon, little by little increases, the royal child also increased each day in every mental excellency and beauty of person; 147

(His body exhaled) the perfume of priceless sandal wood, (decorated with) the famed Gambunada gold (gems); divine medicines (there were) to preserve him in health, glittering necklaces upon his person; 148

The members of tributary states, hearing that

1 The description here given of the peace and content prevailing in the world on the birth of Bodhisattva (and his name given to him in consequence) resembles the account of the golden age in classic authors,

3 Maya is generally stated to have died after seven days from the birth of her child. But here the context seems to require a longer interval, as he was ten days old when taken to the temple. Maya was born in the Trayastrimsas Heaven, or the Heaven of the Thirtythree Gods. The legend states that Buddha after his enlightenment proceeded there to convert her.

p. 2

’ the king had an heir born to him, sent their presents and gifts of various kinds, oxen, sheep, deer, horses, and chariots, 149

Precious vessels and elegant ornaments, fit to delight the heart of the prince; but though presented with such pleasing trifles, the necklaces and _ other pretty ornaments, 150

The mind (nature) of the prince was unmoved, his bodily frame small indeed, but his heart established; his mind at rest within its own high purposes’, was not to be disturbed by glittering baubles. 151

And now he was brought to learn the useful arts, when lo! once instructed (at one hearing) he surpassed his teachers. His father, the king, seeing his exceeding talent, and his deep purpose to have done with the world and its allurements, 152

Began to enquire as to the names of those in his tribe who were renowned for elegance and refinement. Elegant and graceful, and a lovely maiden, was she whom they called Yasodharé; 153

In every way fitting to become a consort for the prince; and to allure by pleasant wiles his heart. The prince with a mind so far removed (from the world), with qualities so distinguished, and with so charming an appearance, 154

Like the elder son of Brahmadeva, Sanatkum4ra (She-na Kiu-ma-lo) ; the virtuous damsel, lovely and refined, gentle and subdued in manner; 155

Majestic like the queen of heaven, constant ever,

1 His mind resting on its high and excellent purpose; so at least the expression K’ai, domain or precinct, may sometimes be rendered. It means, ‘within the limits of its own high excellent (purpose).’

p. 25

cheerful night and day, establishing the palace in purity and quiet, full of dignity and exceeding grace, 156

Like a lofty hill rising up in space?; or as a white autumn cloud ; warm or cool according to the season ; choosing a proper dwelling according to the year, 157

Surrounded by a return of singing women, who join (their voices) in harmonious heavenly concord, without any jarring or unpleasant sound, exciting (in the hearers) forgetfulness of worldly cares. 158

As the heavenly Gandharvas? of themselves in their beauteous palaces (cause) the singing women to raise heavenly strains, the sounds of which and their beauty ravish both eyes and heart; 159

(So) Bodhisattva dwelt in his lofty palace, with music such as this. The king his father, for the prince’s sake, dwelt purely in his palace, practising every virtue; 160

Delighting * in the teaching of the true law, he‘ put away from him every evil companion, (that) his heart might not be polluted by lust; regarding inordinate desire as poison, 161

Keeping his passion and his body in due control, destroying and repressing all trivial thoughts, desiring to enjoy virtuous conversation, loving ® instruction (fit) to subdue the hearts of men, 162

? That is, rising from the earth above other hills.

* Gandharvas, heavenly musicians ; muses.

* With nobleness of purpose (gin) loving the transforming power of the true law. That is, leading a religious life.

‘ That is, as I understand it, the king himself; for his son’s sake, devoted himself to piety. .

® Or, by means of loving instruction subduing men’s hearts; or, by love, teaching to subdue men’s hearts.

p. 2

That is, leading a religious life.

‘ That is, as I understand it, the king himself; for his son’s sake, devoted himself to piety. .

® Or, by means of loving instruction subduing men’s hearts; or, by love, teaching to subdue men’s hearts.

p. 2

Aiming to accomplish the conversion of unbelievers ; removing all schemes of opposition! (from whatever source they came), by the enlightening power of his doctrine, aiming to save the entire world; (thus he desired) that the body of people should obtain rest; 163

Even as we desire to give peace to our children, so did he long to give rest to the world’, He also attended to his religious duties (sacrificing by fire to all the spirits), with clasped hands adoring the moon (drinking the moon’s brightness); 164

Bathing his body in the waters of the Ganges; cleansing his heart in the waters ‘of religion, performing his duties with no private aim, but regarding his child and the people at large, 165

Loving righteous conversation ’, righteous words with loving (aim), loving words with no mixture of falsehood, true words imbued by love, 166

And yet withal so modest and self-distrustful, unable on that account to speak as confident of truth; loving to all, and yet not loving the world, with no thought of selfishness or covetous desire, 167

Aiming to restrain the tongue and in quietness to find rest from wordy contentions, not seeking in the

* Or, every kind of doctrine (magical art) that opposed religion.

* Or, (he said) like as I desire rest for my child, so &c.

§ This and the whole of the context is obscure; the account evidently refers to Suddhodana; the line which I have translated ‘loving righteous conversation ’ may be rendered ‘loving conversation (or, converse), opposing a want of truth or righteousness (i),’ or, ‘loving an absence of all unrighteousness in conversation.’ The next line, which is evidently in contrast with the previous one, may be translated, ‘Righteous words, opposed to an absence of love.’ The next line is, ‘Loving words, opposed to that which is not true.’ And then follows, ‘Truthful words, opposed to that which is not love.’

I, 2. LIVING IN THE PALACE, 2”

multitude of religious duties to condone for a worldly principle i in action!; 168

But aiming to benefit the world, by a liberal and unostentatious charity; the heart without any contentious thought, but resolved by goodness to subdue the contentious, 169

Composing the one ?, whilst protecting the seven, removing the seven, guarding and adjusting the five, reaching to the three, by having learned the three, knowing the two, and removing the two; 170

Desiring to mortify the passions, and to destroy every enemy of virtue, not multiplying coarse or unseemly words, but exhorting to virtue in the use of courteous language, 171

Full of sympathy and ready charity, pointing out and practising the way of mutual dependence, receiving and understanding the wisdom of spirits and Azshis, crushing and destroying every cruel and hateful thought; 172

Thus his fame and virtue were widely renowned, (and yet himself) finally (or, for ever) separate from the ties of the world, showing the ability of a master builder, laying a good foundation of virtue, an example for all the earth; 173

So a man’s heart composed and at rest, his limbs and all his members will also be at ease. And now

? I would rather translate these two lines thus, ‘Not regarding so much the assemblies convoked for sacrificing to the gods, as excelling in the merit (happiness) of separation from worldly things ;’ or the word ‘sse’ may mean ‘sacrifice’ itself (as moo in Greek), and then it would be ‘ excelling in merit without sacrifice.’

4 These four lines are enigmatical. They perhaps have some reference to the teaching of the seven Arshis, or the number seven may refer to the ‘seven passions.’

p. 23

the son of Suddhodana, and his virtuous wife Yasodharé, 174

As time went on, growing to full estate, their child R&hula was born; and then Suddhodana raga considered thus, ‘My son, the prince, having a son born to him, 175

‘The affairs of the empire will be handed down in succession, and there will be no end to its righteous government; the prince having begotten a son, will love his son as I love him}, 176

‘And no longer think about leaving his home as an ascetic, but devote himself to the practice of _ virtue; I now have found complete rest of heart, like one just born to heavenly joys.’ 177

Like as in the first days of the kalpa, Azshi-kings by the way in which (they walked), practising pure and spotless deeds, offered up religious offerings, without harm to living thing, 178

And illustriously prepared an excellent karma, so the king excelling in the excellence of purity °, in family and excellency of wealth, excelling in strength and every exhibition of prowess, 179

Reflected the glory of his name through the world, as the sun sheds abroad his thousand rays. But now, being the king of men (or, a king among men), he deemed it right to exhibit his son’s (prowess), 180

For the sake of his family and kin, to exhibit him ; to increase his family’s renown, his glory spread so high as even to obtain the name of ‘God begotten;’ and having partaken of these heavenly joys, 181

* Or, loving his son, and loving me also. ® We have here a succession of lines in which there is a play on the word ‘excellency ’ (shing), or ‘ victorious’ (gina).

p. 29

Enjoying the happiness of increased wisdom; understanding the truth, by his own righteousness derived from previous hearing of the truth; the reward of previous acts, widely known!. 182