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

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

Would that this might lead my son (he prayed) to love his child and not forsake his home; the kings of all countries, whose sons have not yet grown up, 183

Have prevented them exercising authority in the empire, in order to give their minds relaxation, and for this purpose have provided them with worldly indulgences, so that they may perpetuate the royal seed; 184

So now the king, having begotten a royal son, indulged him in every sort of pleasure; desiring that he might enjoy these worldly delights, and not wish to wander from his home in search of wisdom; 185

In former times the Bodhisattva kings, although their way (life) has been restrained (severe), have yet enjoyed the pleasures of the world, and when they have begotten a son, then separating themselves from family ties, 186

Have afterwards entered the solitude of the mountains, to prepare themselves in the way of a silent recluse. 187

Varca 8. Discust aT Sorrow *.

Without are pleasant garden glades, flowing fountains, pure refreshing lakes, with every kind of

1 These verses are very obscure, and can only be understood by comparison with the Sanskrit.

2 In this section we have an account of the excursion of the royal prince without the precincts of the palace, and the sights which affected his mind with a desire to leave the world.

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flower, and trees with fruit, arranged in rows, deep shade beneath. 188

There, too, are various kinds of wondrous birds, flying and sporting in the midst, and on the surface of the water the four kinds of flowers, bright colour’d, giving out their floating scent; 189

Minstrel maidens! cause their songs, and chorded music, to invite the prince. He, hearing the sounds of singing, sighs for the pleasures of the garden shades, 190

And cherishing within these happy thoughts’, he dwelt upon the joys of an outside excursion; even as the chained elephant ever longs for the free desert wilds. 191

The royal father, hearing that the prince would enjoy to wander through the gardens, first ordered all his attendant officers to adorn and arrange them, after their several offices: 192

To make level and smooth the king’s highway, to remove from the path all offensive matter, all old persons, diseased or deformed, all those suffering through poverty or great grief, 193

So that his son in his present humour might see nothing likely to afflict his heart. The adornments being duly made, the prince was invited to an audience; 194

The king seeing his son approach, patted his head and looking at the colour of his face, feelings of sorrow and joy intermingled, bound him. His mouth willing to speak, his heart restrained. 195

(Now see) the jewel-fronted gaudy chariot; the four equally-pacing, stately horses; good-tempered

His mouth willing to speak, his heart restrained. 195

(Now see) the jewel-fronted gaudy chariot; the four equally-pacing, stately horses; good-tempered

1 Otherwise, singing-women. 2 Or, thoughts of happiness.

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and well-trained; young and of graceful appearance; 196

Perfectly pure and white, and draped with flowery coverings, In the same chariot stands the (stately) driver ; the streets were scattered over with flowers; precious drapery fixed on either side of the way, 197

With dwarfed trees lining the road, costly vessels employed for decoration, hanging canopies and variegated banners, silken curtains, moved by the rustling breeze, 198

Spectators arranged on either side of the path. With bodies bent and glistening eyes, eagerly gazing, but not rudely staring, as the blue lotus flower (they bent) drooping in the air, 199

Ministers and attendants flocking round him, as stars following the chief of the constellation; all uttering the same suppressed whisper of admiration, at a sight so seldom seen in the world; 200

Rich and poor, humble and exalted, old and young and middle-aged, all paid the greatest respect, and invoked blessings on the occasion: 201

So the country-folk and the town-folk, hearing that the prince was coming forth, the well-to-do not waiting for their servants, those asleep and awake not mutually calling to one another, 202

The six kinds of creatures not gathered together and penned, the money not collected and locked up, the doors and gates not fastened, all went pouring along the way on foot; 203

The towers were filled and the mounds by the trees, the windows and the terraces along the streets ; with bent body fearing to lift their eyes, carefully

1 As stars following the constellation-king.

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seeing that there was nothing about them to offend, 204 "Those seated on high addressing those seated on the ground, those going on the road addressing those passing on high, the mind intent on one object alone ; so that if a heavenly form had flown past, 205

Or a form entitled to highest respect, there would have. been no distraction visible, so intent was the body and so immovable the limbs. And now beautiful as the opening lily, 206

He advances towards the garden glades, wishing to accomplish the words of the holy prophet (Ashi). The prince seeing the ways prepared and watered, and the joyous holiday appearance of the people, 207

(Seeing too) the drapery and the chariot pure, bright, shining, his heart exulted greatly and rejoiced. The people (on their part) gazed at the prince, so beautifully adorned, with all his retinue, 208

Like an assembled company of kings (gathered) to see a heaven-born prince. And now a Deva-raga of the Pure abode, suddenly appears by the side of the road; 209

His form changed into that of an old man, struggling for life, his heart weak and oppressed. The prince seeing the old man, filled with apprehension, asked his charioteer, 210

And now a Deva-raga of the Pure abode, suddenly appears by the side of the road; 209

His form changed into that of an old man, struggling for life, his heart weak and oppressed. The prince seeing the old man, filled with apprehension, asked his charioteer, 210

‘What kind of man is this? his head white and his. shoulders bent, his eyes bleared and his body withered, holding a stick to support him along the way. 211

‘Is his body suddenly dried up by the heat, or has he been born in this way?’ The charioteer, his heart much embarrassed, scarcely dared to answer truly, 212

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Till the pure-born (Deva) added his spiritual power, and caused him to frame a reply in true words: ‘His appearance changed, his vital powers decayed, filled with sorrow, with little pleasure, 213

‘His spirits gone, his members nerveless, these are the indications of what is called “ old age.” This man was once a sucking child, brought up and nourished at his mother’s breast, 214

‘And as a youth full of sportive life, handsome, and in enjoyment of the five pleasures; as years passed on, his frame decaying, he is brought now to the waste of age.’ 215

The prince greatly agitated and moved, asked his charioteer another question and said, ‘Is yonder man the only one afflicted with age, or shall I, and others also, be such as he?’ 216

The charioteer again replied and said, ‘Your highness also inherits this lot, as time goes on, the form itself is changed, and this must doubtless come, beyond all hindrance: 217

‘The youthful form must wear the garb of age, throughout the world, this is the common lot.’ Bodhisattva, who had long prepared the foundation of pure and spotless wisdom, 218

Broadly setting the root of every high quality, with a view to gather large fruit in his present life, _ hearing these words respecting the sorrow of age, was afflicted in mind, and his hair stood upright. 219

Just as the roll of the thunder and the storm alarm and put to flight the cattle; so was Bodhisattva affected by the words; shaking with apprehension, he deeply sighed; 220

Constrained at heart because of the pain of ‘age;’

[r9] Dp. 3 with shaking head and constant gaze, he thought upon this misery of decay; what joy or pleasure can men take (he thought), 221

In that which soon must wither, stricken by the marks of age ; affecting all without exception ; though gifted now with youth and strength, yet not one but soon must change and pine away. 222

The eye beholding such signs as these before it, how can it not be oppressed by a desire to escape! ? Bodhisattva then addressed his charioteer, ‘ Quickly turn your chariot and go back, 223

‘Ever thinking on this subject of old age approaching, what pleasures now can these gardens afford, the years of my life like the fast-flying wind; turn your chariot, and with speedy wheels take me to my palace.’ 224

And so his heart keeping in the same sad tone, (he was) as one who returns to a place of entombment ; unaffected by any engagement or employment, so he found no rest in anything within his home. 225

The king hearing of his son’s sadness urged (his companions) to induce him again to go abroad, and forthwith incited his ministers and attendants to decorate the gardens even more than before. 226

The Deva then caused himself to appear as a sick man; struggling for life, he stood by the wayside, his body swollen and disfigured, sighing with deepdrawn groans, 227

His hands and knees contracted and sore with
disease, his tears flowing as he piteously muttered
(his petition). The prince asked his charioteer,
‘What sort of man, again, is this?’ 228

’ How can a man not (desire) to remove it (i.e. old age) as a hateful thing?

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Replying he said, ‘This is a sick man. The four elements all confused and disordered, worn and feeble, with no remaining strength, bent down with weakness, looking to his fellow-men for help.’ 229

The prince hearing the words thus spoken, immediately became sad and depressed in heart, and asked, ‘Is this the only man afflicted thus, or are others liable to the same (calamity)?’ 230

In reply he said, ‘Through all the world, men are subject to the same condition; those who have bodies must endure affliction, the poor and ignorant, as well as the rich and great.’ 231

The prince, when these words met his ears, was oppressed with anxious thought and grief; his body and his mind were moved throughout, just as the moon upon the ruffled tide. 232

‘Placed thus in the great furnace of affliction, say! what rest or quiet can there be! Alas! that wotldly men, (blinded by) ignorance and oppressed with dark delusion, 233

‘Though the robber sickness may appear at any time, yet live with blithe and joyous hearts!’ On this, turning his chariot back again, he grieved to think upon the pain of sickness. 234

As a man beaten and wounded sore, with body weakened, leans upon his staff, so dwelt he in the seclusion of his palace, lone-seeking, hating worldly pleasures. 235

The king hearing once more of his son’s return, asked anxiously the reason why, and in reply was told—‘he saw the pain of sickness.’ The king in fear like one beside himself, 236

Roundly blamed the keepers of the way; his heart constrained, his lips spoke not; again he

D 2

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increased the crowd of music women, the sounds of merriment twice louder than aforetime, 237

If by these sounds and sights (the prince) might be gratified; and indulging worldly feelings, might not hate his home. Night and day the charm of melody increased, but his heart was still unmoved by it. 238

The king himself then went forth to observe everything successively, and to make the gardens even yet more attractive, selecting with care the attendant women, that they might excel in every ‘ point of personal beauty; 239

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The king himself then went forth to observe everything successively, and to make the gardens even yet more attractive, selecting with care the attendant women, that they might excel in every ‘ point of personal beauty; 239

Quick in wit and able to arrange matters well, fit to ensnare men by their winning looks; he placed additional keepers along the king’s way, he strictly ordered every offensive sight to be removed, 240

And earnestly exhorted the illustrious coachman, to look well and pick out the road as he went. And now that Deva of the pure abode, again caused the appearance of a dead man; 241

Four persons carrying the corpse lifted it on high, and appeared (to be going on) in front of Bodhisattva; the surrounding people saw it not, but only Bodhisattva and the charioteer; 242

(Once more) he asked, ‘ What is this they carry ? with streamers and flowers of every choice description, whilst the followers are overwhelmed with grief, tearing their hair and wailing piteously.’ 243

And now the gods instructing the coachman, he replied and said, ‘This is a “dead man,” all his powers of body destroyed, life departed; his heart without thought, his intellect dispersed; 244

‘His spirit gone, his form withered and decayed ; stretched out as a dead log; family ties broken

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—all his friends who once loved him, clad in white cerements, 245

‘Now no longer delighting to behold him, remove him to lie in some hollow ditch (tomb).’ The prince hearing the name of pEaTH, his heart constrained by painful thoughts, 246

He asked, ‘Is this the only dead man, or does the world contain like instances ?’ Replying thus he said, ‘All, everywhere, the same; he who begins his life must end it likewise; 247

‘The strong and lusty and the middle-aged, having a body, cannot but decay (and die).’ The prince now harassed and perplexed in mind ; his body bent upon the chariot leaning-board, 248

With bated breath and struggling accents, stammered thus, ‘Oh worldly men! how fatally deluded ! beholding everywhere the body brought to dust, yet everywhere the more carelessly living; 249

‘The heart is neither lifeless wood nor stone, and yet it thinks not “all is vanishing!”’ Then turning, he directed his chariot to go back, and no longer waste his time in wandering. 250

How could he, whilst in fear of instant death, go wandering here and there with lightened heart! The charioteer remembering the king’s exhortation feared much nor dared go back; 251

Straightforward then he pressed his panting steeds, passed onward to the gardens, (came to) the groves and babbling streams of crystal water, the pleasant trees, spread out with gaudy verdure, 252

The noble living things and varied beasts so wonderful, the flying creatures and their notes melodious, all charming and delightful to the eye and ear, even as the heavenly Nandavana. 253

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Varca 4. Purttinc away Desire.

p. 253

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Varca 4. Purttinc away Desire.

The prince on entering the garden, the women came around to pay him court; and to arouse in him thoughts frivolous; with ogling ways and deep design, 254

Each one setting herself off to best advantage ; or joining together in harmonious concert, clapping their hands, or moving their feet in unison, or joining close, body to body, limb to limb; 255

Or indulging in smart repartees, and mutual smiles; or assuming a thoughtful saddened countenance, and so by sympathy to please the prince, and provoke in him a heart affected by love. 256

But all the women beheld the prince, clouded in brow, and his godlike body not exhibiting its wonted signs of beauty; fair in bodily appearance, surpassingly lovely’, 257

All looked upwards as they gazed, as when we call upon the moon Deva to come?; but all their subtle devices* were ineffectual to move Bodhisattva’s heart. 258

At last commingling together they join and look astonished and in fear, silent without a word. Then there was a Brahmaputra, whose name was called Udayi* (Yau-to-i). 259

(He) addressing the women, said, ‘ Now all of

1 Surpassingly adorned or magnificent.

? Or, as when the moon Deva (first) comes.

5 In every way practising subtle devices (up 4ya).

‘ There is mention of Udayi in the Fo-pen-hing-tsah-king, chap. XIV. See also note 1, p. 124, Romantic History of Buddha.

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you, so graceful and fair, (see if you cannot) by your combined power hit on some device; for beauty’s power is not for ever. 260

‘Still it holds the world in bondage, by secret ways and lustful arts; but no such loveliness in all the world (as yours), equal to that of heavenly nymphs’; 261

‘The gods beholding it would leave their queens, spirits and Azshis would be misled by it; why not then the prince, the son of an earthly king?? why should not his feelings be aroused? 262

‘This prince indeed, though he restrains his heart and holds it fixed’, pure-minded, with virtue uncontaminated, not to be overcome by power of women; 263

‘(Yet) of old there was Sundart (Su-to-li) able to destroy the great Azshi, and to lead him to indulge in love, and so degrade his boasted eminence‘; 264

‘Undergoing long penance, Gautama fell likewise (by the arts of) a heavenly queen ; Shing-kii, a Azshi putra, practising lustful indulgences according to fancy 5, (was lost). 265

‘The: Brahman Ashi Visvamitra (Pi-she-po), living religiously* for ten thousand years, deeply

1 In appearance equal to Devis.

* Or, what then is man (to do), though son of a king, that his feelings should not be aroused?

5 Holding his will, though firmly fixed.

* And bend his head beneath her feet.

* Or, what then is man (to do), though son of a king, that his feelings should not be aroused?

5 Holding his will, though firmly fixed.

* And bend his head beneath her feet.

5 The phrase which ends this line is obscure. It may be rendered thus, ‘Shing-ki, the Ashi putra, practised lustful ways, beside the flowings of the fountain.’ [See a similar case, Catena of Buddhist Scriptures, p. 259.] The Sanskrit text is as follows: ‘Azshyasringa, the son of a Muni, unlearned with women.’

® Practising religious rules, or, preparing a religious life.

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ensnared by a heavenly queen, in one day was completely shipwreck’d in faith’; 266

‘ Thus those enticing women, by their power, overcame the Brahman ascetics; how much more may ye, by your arts, overpower (the resolves) of the king’s son; 267 —

‘Strive therefore after new devices ?, let not the king fail in a successor to the throne ; women, altho’ naturally weak’, are high and potent in the way of ruling men. 268

‘What may not their arts accomplish in promoting in men a lustful (impure) desire?’ At this time all the attendant women, hearing throughout the words of Udayi, 269

Increasing their powers of pleasing, as the quiet horse when touched by the whip, went into the presence of the royal prince, and each one strove in the practice of every kind of att, 270

(They) joined in music and in smiling conversation, raising their eyebrows, showing their white teeth, with ogling looks, glancing one at the other, their light drapery exhibiting their white bodies, 271

Daintily moving with mincing gait, acting the part of a bride as if coming gradually nearer‘, desiring to promote in him a feeling of love, remembering the words of the great king®, 272

* Completely ruined. The name of the queen was Ghrit4Ai.

• * The Chinese ‘fong pien’ denotes the use of ‘means to an end;’ generally it can be rendered ‘ expedients.’
• * 8 Or, the nature of women although weak.

* So I understand the passage, as if a coy wife gradually approached her husband.

® Who the great king is I do not find, but I take the two lines following to be a quotation. [The great king was probably the father of Buddha. ]

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‘With dissolute form and slightly clad, forgetful of modesty and womanly reserve.’ The prince with resolute heart was silent and still, with unmoved face (he sat); 273

Even as the great elephant-dragon, whilst the entire herd moves round him?; so nothing could disturb or move his heart, dwelling in their midst as in a confined room* 274

_ Like the divine Sakra, around whom all the Devis assemble, so was the prince as he dwelt in the gardens; (the maidens) encircling him thus; 275

Some arranging their dress, others washing their hands or feet, others perfuming their bodies with scent, others twining flowers for decoration, 276

Others making strings for jewelled necklets, others rubbing or striking their bodies, others resting, or lying, one beside the other, others, with head inclined, whispering secret words, 277

Others engaged in common sports, others talking of amorous things, others assuming lustful attitudes, striving thus to move his heart; 278

But Bodhisattva, peaceful and collected, firm as a rock, difficult to move, hearing all these women’s talk, unaffected either to joy or sorrow, 279

Was driven still more to serious thought, sighing to witness such strange conduct, and beginning to understand the women’s design, by these means to disconcert his mind, 280

‘Not knowing that youthful beauty soon falls, destroyed by old age and death, fading and perishing! This is the great distress! What ignors.

• * Or, surrounded by the entire herd.
• * That is, cramped in the midst of the encircling crowd of girls.

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ance and delusion (he reflected) overshadow their minds, 281

‘Surely they ought to consider old age, disease, and death, and day and night stir themselves up to exertion, whilst this sharp double-edged sword hangs over the neck. What room for sport or laughter, 282

‘Beholding those (monsters) old age, disease, and death? A man who is unable to resort to this inward knowledge, what is he but a wooden or a plaster man, what heart-consideration in such a case! 283

‘Like the double tree that appears in the desert, with leaves and fruit all perfect and ripe, the first cut down and destroyed, the other unmoved by apprehension, 284 _ ‘So it is in the case of the mass of men, they have no understanding either!’ At this time Udayi came to the place where the prince was, 285

And observing his silent and thoughtful mien, unmoved by any desire for indulgence (the five desires), he forthwith addressed the prince, and said, ‘The Mah4raga, by his former appointment}, 286

‘Has selected me to act as friend to his son; may I therefore speak some friendly words? an ' enlightened friendship (or, friend) is of three sorts, that which removes things unprofitable, 287

‘Promotes that which is real gain, and stands by a friend in adversity. I claim the name of

! This passage is obscure; literally it is ‘ former—seeing—command.’

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“enlightened friend,” and would renounce all that is magisterial, 288

‘But yet not speak lightly or with indifference. What then are the three sources of advantage? listen, and I will now utter true words, and prove myself a true and sincere adviser. 289

‘When the years are fresh and ripening, beauty and pleasing qualities in bloom, not to give proper weight to woman’s influence, this is a weak man’s policy (body)’. 290

‘It is right sometimes to be of a crafty mind, submitting to those little subterfuges, which find a place in the heart’s undercurrents, and obeying what those thoughts suggest, 291

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‘It is right sometimes to be of a crafty mind, submitting to those little subterfuges, which find a place in the heart’s undercurrents, and obeying what those thoughts suggest, 291

‘In way of pleasures to be got from dalliance, this is no wrong in woman’s (eye) ! even if now the heart has no desire, yet it is fair to follow such devices; 292

‘Agreement (acquiescence) is the joy of woman's heart, acquiescence is the substance (the full) of true adornment ; but if a man reject these overtures, he’s like a tree deprived of leaves and fruits; 293

‘Why then ought you to yield and acquiesce ? that you may share in all these things. Because in taking, there’s an end of trouble—no light and changeful thoughts then worry us— 294

‘For pleasure is the first and foremost thought of all, the gods themselves cannot dispense with it. Lord Sakra was drawn by it to love the wife of Gautama the Azshi; 295

‘So likewise the Azshi Agastya, through a long

1 «This is the character of non-victorious men.’ Again there is a play on the word ‘Shing’ a Gina. The Sanskrit renders it ‘rudeness.’ The Chinese fi-shing-gin may also mean coarse or unpolished.

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period of discipline’, practising austerities, from hankering after a heavenly queen (Devt), lost all reward of his religious endeavours, 296

‘The Xzshi Brzhaspati, and Kandradeva putra; the Rishi Pardsara, and Kavayigara (Kia-pin-£e-lo)?: 297

‘All these, out of many others, were overcome by woman’s love. How much more then, in your case, should you partake in such pleasant joys; 298

‘Nor refuse, with wilful heart, to participate in the worldly delights, which your present station, possessed of such advantages, offers you, in the presence of these attendants.’ 299

At this time the royal prince, hearing the words of his friend Udayi, so skilfully put, with such fine distinction, cleverly citing worldly instances, 300

Answered thus to Udayi: ‘Thank you for having spoken sincerely to me, let me likewise answer you in the same way, and let your heart suspend its judgment whilst you listen; 301

‘It is not that I am careless about beauty, or am ignorant of (the power of) human joys, but only that I see on all the impress of change; therefore my heart is sad and heavy; 302

‘If these things were sure of lasting, without the ills of age, disease, and death, then would I too take: my fill of love; and to the end find no disgust or sadness; 303

‘If you will undertake to cause these women’s beauty not after-while to change or wither, then, though the joy of love may have its evil, still it might hold the mind in thraldom; 304

(‘To know that other) men grow old, sicken, and

1 ‘Kang-yé,’ the long night. * The Sanskrit text has, ‘ Vasishvha begat Kapifigalada,’

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die, would be enough to rob such joys of satisfaction ; yet how much more in their own case (knowing this) would discontentment fill the mind; 305

* The Sanskrit text has, ‘ Vasishvha begat Kapifigalada,’

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die, would be enough to rob such joys of satisfaction ; yet how much more in their own case (knowing this) would discontentment fill the mind; 305

‘(To know) such pleasures hasten to decay, and their bodies likewise; if, notwithstanding this, men yield to the power of love, their case indeed is like the very beasts. 306

‘And now you cite the names of many Aishis, who practised lustful ways in life; their cases likewise cause me sorrow, for in that they did these things, they perished. 307

‘ Again, you cite the name of that illustrious king, who freely gratified his passions, but he, in like way, perished in the act; know, then, that he was not-a conqueror (Gina); 308

‘With smooth words to conceal an intrigue, and to persuade one’s neighbour to consent, and by con- " senting to defile his mind; how can this be called a just device? 309

‘It is but to seduce one with a hollow lie,—such ways are not for me to practise; or, for those who love the truth and honesty; for they are, forsooth, unrighteous ways, 310

‘And such a disposition is hard to reverence ; shaping one’s conduct after one’s likings, liking this or that, and seeing no harm in it, what method of experience is this! 311

‘A hollow compliance, and a protesting heart, such method is not for me to follow; but this I . know, old age, disease, and death, these are the great afflictions which accumulate, 312

‘And overwhelm me with their presence; on these I find no friend to speak, alas! alas! Udayi! these, after.all, are the great concerns; 313

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‘The pain of birth, old age, disease, and death ; this grief is that we have to fear; the eyes see all things falling to decay, and yet the heart finds joy in following them; 314

‘But I have little strength of purpose, or command; this heart of mine is feeble and distraught, reflecting thus on age, disease, and death. Distracted, as I never was before; 315

‘Sleepless by night and day, how can I then indulge in pleasure? Old age, disease, and death consuming me, their certainty beyond a doubt, 316

‘And still to have no heavy thoughts, in truth my heart would be a log or stone.’ Thus the prince, for Uda’s sake, used every kind of skilful argument, 317

Describing all the pains of pleasure; and not perceiving that the day declined. And now the waiting women all, with music and their various attractions, 318

Seeing that all were useless for the end, with shame began to flock back to the city; the prince beholding all the gardens, bereft of their gaudy ornaments, 319 ,

The women all returning home, the place becoming silent and deserted, felt with twofold strength the thought of impermanence. With saddened mien going back, he entered his palace; 320

The king, his- father, hearing of the prince, his heart estranged from thoughts of pleasure, was greatly overcome with sorrow, and like a sword it pierced his heart. 321

With saddened mien going back, he entered his palace; 320

The king, his- father, hearing of the prince, his heart estranged from thoughts of pleasure, was greatly overcome with sorrow, and like a sword it pierced his heart. 321

Forthwith assembling all his council, he sought of them some means to gain his end; they all replied, ‘These sources of desire are not enough to hold and captivate his heart.’ 322

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Varca 6. LEavine THE City.

And so the king increased the means for gratifying the appetite for pleasure; both night and day the joys of music wore out the prince, opposed to pleasure; 323

Disgusted with them, he desired their absence, his mind was weaned from all such thoughts, he only thought of age, disease, and death; as the lion wounded by: an arrow. 324

The king then sent his chief ministers, and the most distinguished of his family, young in years and eminent for beauty, as well as for wisdom and dignity of manners, 325

To accompany, and rest with him, both night and day, in order to influence the prince’s mind. And now within a little interval, the prince again requested the king that he might go abroad. 326

Once more the chariot and the well-paced horses were prepared, adorned with precious substances and every gem; and then with all the nobles, his associates, surrounding him, he left the city gates: 327

Just as the four kinds of flower}, when the sun shines, open out their leaves, so was the prince in all his spiritual splendour; effulgent in the beauty of his youth time; 328

As he proceeded to the gardens from the city, the road was well prepared, smooth, and wide, the trees were bright with flowers and fruit, his heart was joyous, and forgetful of its care. 329

1 It may be a description of some particular flower, ‘four-seed
(kind)-flower.’

48 FO-SHO-HING-TSAN-KING. Ig.

Now by the roadside as he beheld the ploughmen, plodding along the furrows, and the writhing worms, his heart again was moved with piteous feeling, and anguish pierced his soul afresh; 330

To see those labourers at their toil, struggling with painful work, their bodies bent, their hair dishevelled, the dripping sweat upon their faces, their persons fouled with mud and dust; 331

The ploughing oxen, too, bent by the yokes, their lolling tongues and gaping mouths; the nature of the prince, loving, compassionate, his mind conceived most poignant sorrow, 332

And nobly moved to sympathy, he groaned with pain; then stooping down he sat upon the ground, and watched this painful scene of suffering; reflecting on the ways of birth and death! 333

‘ Alas! he cried, for all the world! how dark and ignorant, void of understanding!’ And then to give his followers chance of rest, he bade them each repose where’er they list; 334

Whilst he beneath the shadow of a Gambu tree, gracefully seated, gave himself to thought. He pondered on the fact of life and death, inconstancy, and endless progress to decay. 335 .

He pondered on the fact of life and death, inconstancy, and endless progress to decay. 335 .

His heart thus fixed without confusion, the five desires. (senses) covered and clouded over, lost in possession of enlightenment and insight, he entered on the first pure state of ecstacy. 336

All low desire removed, most perfect peace ensued; and fully now in Samadhi (he saw) the misery and utter sorrow of the world; the ruin wrought by age, disease, and death; 337

The great misery following on the body’s death ; and yet men not awakened to the truth! oppressedp. 49 with others’ suffering (age, disease, and death), this load of sorrow weigh’d his mind; 338

‘I now will seek (he said) a noble law, unlike the worldly methods known to men, I will oppose disease and age and death, and strive against the mischief wrought by these on men.’ 339

Thus lost in tranquil contemplation, (he considered that) youth, vigour, and strength of life, constantly renewing themselves, without long stay, in the end fulfil the rule of ultimate destruction; 340

(Thus he pondered) without excessive joy or grief, without hesitation or confusion of thought, without dreaminess or extreme longing, without aversion or discontent, 341

But perfectly at peace, with no hindrance, radiant with the beams of increased illumination. At this time a Deva of the Pure abode, transforming himself into the shape of a Bhikshu, 342

Came to the place where the prince was seated ; the prince with due consideration rose to meet him, and asked him who he was. In reply he said, ‘I am a Shaman, 343

‘Depressed and sad at thought of age, disease, and death, I have left my home to seek some way of rescue, but everywhere I find old age, disease, and death, all (things) hasten to decay and there is no permanency; 344

‘Therefore I search for the happiness of something that decays not, that never perishes, that never knows beginning, that looks with equal mind on enemy and friend, that heeds not wealth nor beauty, 345

‘The happiness of one who finds repose alone in

(19] Ep. 5 solitude, in some unfrequented dell, free from molestation, all thoughts about the world destroyed, dwelling in some lonely hermitage, 346

‘Untouched by any worldly source of pollution, begging for food sufficient for the body. And forthwith as he stood before the prince, gradually rising up he disappeared in space. 347

The prince with joyful mind, considering, recollected former Buddhas, established thus in perfect dignity of manner; with noble mien and presence, as this visitor. 348

Thus calling things to mind with perfect selfpossession, he reached the thought of righteousness, and by what means it can be gained. Indulging thus for length of time in thoughts of religious solitude, 349

He now suppressed his feelings and controlled his members, and rising turned again towards the city. His followers all flocked after him, calling him to stop and not go far from them, 350

Indulging thus for length of time in thoughts of religious solitude, 349

He now suppressed his feelings and controlled his members, and rising turned again towards the city. His followers all flocked after him, calling him to stop and not go far from them, 350

But in his mind these secret thoughts so held him, devising means by which to escape from the world, that tho’ his body moved along the road, his heart was far away among the mountains; 351

Even as the bound and captive elephant, ever thinks about his desert wilds. The prince now entering the city, there met him men and women, earnest for their several ends; 352

The old besought him for their children, the young sought something for the wife, others sought something for their brethren; all those allied by kinship or by family, 353

Aimed to obtain their several suits, all of them joined in relationship dreading the pain (expectation)

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of separation. And now the prince’s heart was filled with joy, as he suddenly heard those words ‘ separation and association.’ 354

‘These are joyful sounds to me,’ he said, ‘they assure me that my vow shall be accomplished.’ Then deeply pondering the joy of ‘snapped relationship,’ the idea of Nirv4za, deepened and widened in him}, 355

His body as a peak of the Golden Mount, his shoulder like the elephant’s, his voice like the springthunder, his deep-blue eye like that of the king of oxen, 356

His mind full of religious thoughts (aims), his face bright as the full moon, his step like that of the lion king, thus he entered his palace, 357

Even as the son of Lord Sakra (or, Sakra-putra) his mind reverential, his person dignified, he went straight to his father’s presence, and with head inclined, enquired, ‘Is the king well?’ 358

Then he explained his dread of age, disease, and death, and sought respectfully permission to become a hermit. ‘For all things in the world’ (he said), ‘though now united, tend to separation;’ 359

Therefore he prayed to leave the world; desiring to find ‘true deliverance.’ His royal father hearing the words ‘leave the world, was forthwith seized with great heart-trembling, 360

Even as the strong wild elephant shakes with his weight the boughs of some young sapling ; going forward, seizing the prince’s hands, with falling tears, he spake as follows: 361

1 Literally, ‘deeply widened the mind of Nirvaza (Ni-pan).’
E2

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‘Stop! nor speak such words, the time is not yet come for “a religious life,” you are young and strong, your heart beats full, to lead a religious life frequently involves trouble, 362

‘It is rarely possible to hold the desires in check, the heart not yet estranged from their enjoyment; to leave your home and lead a painful ascetic life, your heart can hardly yet resolve on such a course; 363

‘To dwell amidst the desert wilds or lonely dells, this heart of yours would not be perfectly at rest, for though you love religious matters, you are not yet like me in years; 364

‘You should undertake the kingdom’s government, and let me first adopt ascetic life; but to give up your father and your sacred duties, this is not to act religiously; 365

‘You should suppress this thought of “leaving home,” and undertake your worldly duties, find your . delight in getting an illustrious name, and after this give up your home and family.’ 366

The prince, with proper reverence and respectful feelings, again besought his royal father; but promised if he could be saved from four calamities, that he would give up the thought of ‘leaving home ;’ 367

If he would grant him life without end, no disease, nor undesirable old age, and no decay of earthly possessions; then he would obey and give up the thought of ‘leaving home.’ 368

The royal father then addressed the prince, ‘Speak not such words as these, for with respect to these four things, who is there able to prevent them, or say nay to their approach; 369

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‘Asking such things as these (four things), you would provoke men’s laughter! But put away this thought of “leaving home,” and once more take yourself to pleasure.’ 370

The prince again besought his father, ‘If you may not grant me these four prayers, then let me go I pray, and leave my home. O! place no difficulties in my path; 371

‘Your son is dwelling in a burning house, would you indeed prevent his leaving it! To ‘solve a doubt is only reasonable, who could forbid a man to seek its explanation? 372

‘Or if he were forbidden, then by self-destruction he might solve the difficulty, in an unrighteous way: and if he were to do so, who could restrain him after death ?’ 373

The royal father, seeing his son’s mind so firmly fixed that it could not be turned, and that it would be waste of strength to bandy further words or arguments, 374

Forthwith commanded more attendant women, to provoke still more his mind to pleasure; day and night (he ordered them) to keep the roads and ways, to the end that he might not leave his palace; 375

(He moreover ordered) all the ministers of the country to come to the place where dwelt the prince, to quote and illustrate the rules of filial piety, hoping to cause him to obey the wishes of the king. 376

The prince, beholding his royal father bathed with tears and o’erwhelmed with grief, forthwith returned to his abode, and sat himself in silence to consider; 377

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All the women of the palace, coming towards him, waited as they circled him, and gazed in silence on his beauteous form. They gazed upon him not with furtive glance, 378

But like the deer in autumn brake looks wistfully at the hunter; around the prince’s straight and handsome form, (bright) as the mountain of true gold (Sumeru), 379

They gazed upon him not with furtive glance, 378

But like the deer in autumn brake looks wistfully at the hunter; around the prince’s straight and handsome form, (bright) as the mountain of true gold (Sumeru), 379

The dancing women gathered doubtingly, waiting to hear him bid them sound their music; repressing every feeling of the heart through fear, even as the deer within the brake; 380

Now gradually the day began to wane, the prince still sitting in the evening light, his glory streaming forth in splendour, as the sun lights up Mount Sumeru; 381

Thus seated on his jewelled couch, surrounded by the fumes of sandal-wood, the dancing women took their places round; then sounded forth their heavenly (Gandharva) music, 382

Even as Vaisaman (Vaisravama) produces every kind of rare and heavenly sounds. The thoughts which dwelt within the prince’s mind entirely drove from him desire for music, 383

And tho’ the sounds filled all the place, they fell upon his ear unnoticed. At this time the Deva of the Pure abode, knowing the prince’s time was come, 384

The destined time for quitting home, suddenly assumed a form and came to earth, to make the shapes of all the women unattractive, so that they might create disgust, 385

And no desire arise from thought of beauty.
Their half-clad forms bent in ungainly attitudes,

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forgetful in their sleep, their bodies crooked or supine, the instruments of music lying scattered in disorder; 386

Leaning and facing one another, or with back to back, or like those beings thrown into the abyss, their jewelled necklets bound about like chains, their clothes and undergarments swathed around their persons; 387

Grasping their instruments, stretched along the earth, even as those undergoing punishment at the hands of keepers (eunuchs), their garments in confusion, or like the broken kani flower (poppy?); 388

Or some with bodies leaning in sleep against the wall, in fashion like a hanging bow or horn, or with their hands holding to the window-frames, and looking like an outstretched corpse; 389

Their mouths half opened or else gaping wide, the loathsome dribble trickling forth, their heads uncovered and in wild disorder, like some unreasoning madman’s; 390

The flower wreaths torn and hanging across their face, or slipping off the face upon the ground; others with body raised as if in fearful dread, just like the lonely desert (?) bird; 391

Or others pillowed on their neighbour's lap, their hands and feet entwined together, whilst others smiled or knit their brows in turn, some with eyes closed and open mouth, 392

Their bodies lying in wild disorder, stretched here and there, like corpses thrown together. And now the prince seated, in his beauty, looked with thought on all the waiting women; 393

Before, they had appeared exceeding lovely, their laughing words, their hearts so light and gay, their

56 FO-SHO-HING-TSAN-KING, ' Tyg.

And now the prince seated, in his beauty, looked with thought on all the waiting women; 393

Before, they had appeared exceeding lovely, their laughing words, their hearts so light and gay, their

56 FO-SHO-HING-TSAN-KING, ' Tyg.

forms so plump and young, their looks so bright ; but now, how changed! so uninviting and repulsive. 394

And such is woman's disposition! how can they, then, be ever dear, or closely trusted; such false appearances! and unreal pretences; they only madden and delude the minds of men. 395

And now (he said), ‘I have awakened to the truth ! Resolved am I to leave such false society.’ At this time the Deva of the Pure abode descended and approached, unfastening the doors. 396

The prince, too, at this time rose and walked along, amid the prostrate forms of all the women; with difficulty reaching to the inner hall, he called to Kandaka, in these words, 397

‘My mind is now athirst and longing for the draught of the fountain of sweet dew, saddle then my horse, and quickly bring it here. I wish to reach the deathless city; 398

‘My heart is fixed beyond all change, resolved I am and bound by sacred oath ; these women, once so charming and enticing, now behold I altogether loathsome; 399

‘The gates, which were before fast-barred and locked, now stand free and open! these evidences of something supernatural, point to a climax of my life.’ 400

Then Xandaka stood reflecting inwardly, whether to obey or not the prince’s order, without informing his royal father of it, and so incur the heaviest punishment. 4o1

The Devas then gave spiritual strength; and unperceived the horse equipped came round, with even pace; a gallant steed, with all his jewelled trappings for a rider; 402

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High-maned, with flowing tail, broad-backed, short - haired and ear'd, with belly like the deer’s, head like the king of parrots, wide forehead, round and claw-shaped nostrils, 403

Breath like the dragon’s, with breast and shoulders square, true and sufficient marks of his high breed. The royal prince, stroking the horse’s neck, and rubbing down his body, said, 404

‘My royal father ever rode on thee, and found thee brave in fight and fearless of the foe; now I desire to rely on thee alike! to carry me far off to the stream (ford) of endless life, 405

‘To fight against and overcome the opposing force of men, the men who associate in search of pleasure, the men who engage in the search after wealth, the crowds who follow and flatter such persons; 406

‘In opposing sorrow, friendly help is difficult (to find), in seeking religious truth there must be rare enlightenment, let us then be knit together thus as friends; then, at last, there will be rest from sorrow. 407

‘ But now I wish to go abroad, to give deliverance from pain; now then, for your own sake it is, and for the sake of all your kind, 408

p. 407

‘ But now I wish to go abroad, to give deliverance from pain; now then, for your own sake it is, and for the sake of all your kind, 408

‘That you should exert your strength, with noble pace, without lagging or weariness. Having thus exhorted him, he bestrode his horse, and grasping the reins, proceeded forth; 409

The man like the sun shining forth from his tabernacle (sun-palace-streams), the horse like the white floating cloud (the white cloud-pile), exerting himself but without exciting haste, his breath concealed and without snorting; 410

Four spirits (Devas) accompanying him, held up rap. 5 his feet, heedfully concealing (his advance), silently and without noise; the heavy gates fastened and barred (locked), the heavenly spirits of themselves caused to open; 411 ~ Reverencing deeply the virtuous (sinless) father, loving deeply the unequalled son, equally affected with love towards all the members of his family (these Devas took their place). 412

Suppressing his feelings, but not extinguishing his memory, lightly he advanced and proceeded beyond the city, pure and spotless as the lily flowers which spring from the mud; 413

Looking up with earnestness at his father’s palace, he announced his purpose —unwitnessed and unwritten—‘ If I escape not birth, old age, and death, for evermore I pass not thus along;’ 414

All the concourse of Devas, the space-filling Nagas and spirits followed joyfully and exclaimed Well! well! (sAdhu), in confirmation of the true words (he spoke); 415

The N4gas and the company of Devas acquired a condition of heart difficult to obtain, and each with his own inherent light led on the way shedding forth their brightness. 416

Thus man and horse both strong of heart went onwards, lost to sight, like streaming stars, but ere the eastern quarter flashed with light, they had advanced three yoganas. 417

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KIOUEN II.

Varca 6. THe Return or AANDAKA!,

And now the night was in a moment gone, and sight restored to all created things, (when the royal prince) looked thro’ the wood, and saw the abode of Po-ka, the Ashi ; [the hermitage of the Bhargavides, see Burnouf, Introduction to Ind. Bud. p. 385]; 418

The purling streams so exquisitely pure and sparkling, and the wild beasts all unalarmed at man, caused the royal prince’s heart to exult. Tired, the horse? stopped of his own will, to breathe. 419

‘This, then, he thought, ‘is a good sign and fortunate, and doubtless indicates divine approval®.’ And now he saw belonging to the Azshi, the various vessels‘ used for (asking) charity; 420

And (other things) arranged by him in order, without the slightest trace of negligence. Dismounting then he stroked his horse’s head, and cried, ‘You now have borne me (well)!’ 421

Dismounting then he stroked his horse’s head, and cried, ‘You now have borne me (well)!’ 421

1 There was a tower erected on the spot where Bodhisattva dismissed his coachman. See Fah-hien, p. 92. The distance given by Asvaghosha, viz. three yoganas, or about twenty miles, is much more probable than the eight hundred lis, given in later accounts as the length of Bodhisattva’s journey. Compare Fahhien p. 92, note 2.

The name ‘Kanna’ may perhaps be more properly restored to
‘ Kandaka.’

3 The text here seems to require the alteration of je into 5.

® Mi-tsang-li, not-yet-advantage; or, unheard of, or miraculous, profit.

* ‘Ying’ is often used for ‘a proper measure vessel,’ i.e. an alms dish,

60 FO-SHO-HING-TSAN-KING. Il, 6.

With loving eyes he looked at Kandaka, (eyes) like the pure cool surface of a placid lake (and said), ‘ Swift-footed! like a horse in pace, yea! swift as any light-winged bird, 422

‘Ever have you followed after me when riding, and deeply have I felt my debt of thanks, but not yet had you been tried in other ways; I only knew you as a man true-hearted, 423

‘My mind now wonders at your active powers of body; these two I now begin to see (are yours); a man may have a heart most true and faithful, but strength of body may not too be his; 424

‘Bodily strength and perfect honesty of heart, I now have proof enough are yours. (To be content) to leave! the tinselled world, and with swift foot to follow me, 425

‘Who would do this but for some profit, if without profit to his kin®?, who would not shun it? but you, with no private aim, have followed me, not seeking any present recompense; 426

‘As we nourish and bring up a child, to bind together and bring honour to a family; so we also reverence and obey a father, to gain (obedience and attention) from a begotten son; 427

‘In this way all think of their own advantage ; but you have come with me disdaining profit ; with many words I cannot hold you here, so let me say in brief to you, 428

‘We have now ended our relationship ; take, then, my horse and ride back again; for me, during the

• * To reject and leave. 48 for 4B.
• * It may also be, ‘to himself and kin.’

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long night past}, that place I sought to reach now I have obtained.’ 429

Then taking off his precious neck-chain, he handed it to Kandaka, ‘ Take this,’ he said,‘I give it you, let it console you in your sorrow;’ 430

The precious? jewel in the tire that bound his head, bright-shining, lighting up his person, taking off and placing in his extended palm, like the sun which lights up Sumeru, 431

He said, ‘O Kandaka! take this gem, and going back to where my father is, take the jewel and lay it reverently® before him, to signify my heart's relation to him; 432

‘And then, for me, request the king to stifle every fickle feeling of affection, and say that I, to escape from birth and age and death, have entered on the wild (forest)‘ of painful discipline, 433

‘Not that I may get a heavenly birth, much less because I have no tenderness of heart, or that I

1 The long night is the dark passage of continued transmigration, or change; the sense is, that Bodhisattva having sought for the condition of being, or life, he now has reached through a succession of previous births, the relationship or connection with his charioteer as master and man, is at an end.

* The head-jewel, or Afida-m4nzi. This crest-jewel is figured in various ways in Buddhist art; as a rule it may be taken to indicate ‘the highest’ (the head), and in this form it is placed on the head of the figures of Buddha (in Ceylon); and is found at Sanchi and Amarfvati as an object of reverence ; it symbolises the supreme authority of Buddha, Dharma, Sangha.

5 Or, holding the jewel, worship reverently at the king’s feet.

4 The ‘forest of mortification,’ i.e. the place where mortification was to be endured. For an account of Bodhisattva’s penance (six years’ penance [Shadvarshika-vrata]), see Rajendralala Mitra’s Buddha Gay, p. 26.

p. 6

cherish any cause of bitterness, but only that I may escape this weight of sorrow; 434

‘The accumulated long-night! weight of covetous desire (love), I now desire to ease the load (cause a break), so that it may be overthrown for ever ; therefore I seek the way (cause) of ultimate escape; 435

‘If I should obtain emancipation, then shall I never need to put away my kindred?, to leave my home, to sever ties of love. O! grieve not for your son! 436

‘The five desires of sense beget the sorrow’; those held by lust themselves induce the sorrow; my very ancestors, victorious kings, thinking (their throne) established and immovable, 437

‘Have handed down to me their kingly wealth ; I, thinking only on religion, put it all away; the royal mothers at the end of life their cherished treasures leave for their sons, 438

‘ Those sons who covet much such worldly profit ; but I rejoice to have acquired religious wealth; if you say that I am young and tender, and that the time for seeking wisdom is not come, 439

‘You ought to know that to seek true religion, there never is a time not fit; impermanence and fickleness*, the hate of death, these ever follow us, 440 ‘And therefore I (embrace) the present day, con-

1 The ‘long night’ of previous life.

® As, for instance, in the Vessantara GAtaka (birth), in which Bodhisattva gave up home, children, and wife, in pursuance of religious perfection.

3 The five desires are the root of sorrow.

* This line may also be rendered, ‘impermanence, no fixed condition, this!’

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vinced that now is time to seek religion’. With such entreaties as the above, you must make matters plain on my behalf; 441

‘But, pray you, cause my father not to think longingly after me; let him destroy all recollection of me?, and cut out from his soul the ties of love; 442

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vinced that now is time to seek religion’. With such entreaties as the above, you must make matters plain on my behalf; 441

‘But, pray you, cause my father not to think longingly after me; let him destroy all recollection of me?, and cut out from his soul the ties of love; 442

‘And you, grieve not® because of what I say, but recollect to give the king my message.’ Aandaka hearing respectfully the words of exhortation, blinded and confused through choking sorrow, 443

With hands outstretched did worship; and answering the prince, he spoke, ‘The orders that you give me, will, I fear, add grief to grief, 444

‘And sorrow thus increased will deepen, as the elephant who struggles into deeper mire. When the ties of love are rudely snapped, who, that has any heart, would not grieve! 445

‘ The golden ore may still by stamping be broken up, how much more the feelings choked with sorrow‘! the prince has grown up in a palace, with every care bestowed upon his tender person, 446

‘And now he gives his body to the rough and thorny forest ; how will he be able to bear a life of privation®? When first you ordered me to equip your steed, my mind was indeed sorely troubled, 447

* Convinced (resolved) that this is the time to seek the practice of the law, i.e. to engage in the work of religion.

* Let him destroy all recollection of me as a form, or, a living person: this does not forbid him to recollect the office and dignity of Bodhisattva.

* Or, let not slip my words.

* How much rather, may the heart be broken, choked with sorrow!

5 Concealed or kept securely in his palace. * Fu-hing; the practice of austerities, or mortification.

p. 6

‘But the heavenly powers urged me on, causing me to hasten the preparation (of the horse!), but what is the intention that urges the prince, to resolve thus to leave his secure palace? 448

‘The people of Kapilavastu, and all the country afflicted with grief; your father, now an old man, mindful of his son, loving him moreover tenderly*; 449

‘Surely this determination to leave your home, this is not according to duty; it is wrong, surely, to disregard father and mother,—we cannot speak of such a thing with propriety! 450

‘Gotamt, too, who has nourished you so long, fed you with milk when a helpless child, such love as hers cannot easily be forgotten; it is impossible surely to turn the back on a benefactor; 451

‘The highly gifted (virtuous) mother of a child, is ever respected by the most distinguished families? ; to inherit distinction* and then to turn round, is not the mark of a distinguished man: 452

‘The illustrious child of Yasodhara&, who has inherited a kingdom, rightly governed, his years now gradually ripening, should not thus go away from and forsake his home; 453

‘But though he has gone away from his royal father, and forsaken his family and his kin, forbid it

? To hasten on the decoration, i.e. the harnessing, of the horse.