From the archive

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

English·1879–1910·trans. Samuel Beal·264 passages

The text · part 4 of 13

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

* Or, thinking his son beloved and in security.

® Tilustrious families or tribes are strong, or able, to wait upon or respect. There seems to be a play here on two words: first, shing, illustrious or distinguished, alluding to the Sakyas as a race of Ginas or conquerors; secondly, neng, able, alluding to the origin of the word Sakya, i.e. able.

“ To obtain ‘distinction;’ still referring to the word shing; also in the next lines. Consult also p. 28, note 2 supra.

p. 65

he should still drive me away, let me .not depart from the feet of my master; 454

‘ My heart is bound to thee, as the heat is (bound up’) in the boiling water; I cannot return without thee to my country; to return and leave the prince thus, in the midst of the solitude of the desert?, 455

‘Then should I be like Sumanta® (Sumantra), who left and forsook Rama; and now if I return alone to the palace, what words can I address to the king ? -456

‘How can I reply to the reproaches of all the dwellers in the palace with suitable words? Therefore let the prince rather tell me, how I may truly‘ describe, 457

‘And with what device, the disfigured body, and the merit-seeking condition of the hermit! I am full of fear and alarm, my tongue can utter no words; 458

‘Tell me then what words to speak; but who is there in the empire will believe me? If 1 say that the moon’s rays are scorching, there are men, perhaps, who may believe me; 459

‘But they will not believe that the prince, in his conduct, will act without piety; (for) the prince’s heart is sincere and refined; always actuated with pity and love to men. 460

‘To be deeply affected with love, and yet to

1 Or, my heart is bound to thee, or cherishes thee, as the fire embraces the vessel set over it.

2 Thave here inverted the order of the lines, to bring out the sense.

* Sumantra, the minister and charioteer of Dasaratha (Raméyana II, 14, 30).

‘ The order of these lines is again inverted, as they are complicated in the original. The word ‘hu,’ which I have translated ‘truly,’ may mean ‘ dumbly,’ or, ‘ unfeelingly.’

[19] Fp. 6 forsake (the object of love), this surely is opposed to a constant mind. O then, for pity’s sake! return to your home, and thus appease my foolish longings.’ 461

The prince having listened to Kandaka, pitying his grief expressed in so many words, with heart resolved and strong in its determination, spoke thus to him once more, and said: 462

‘Why thus on my account do you feel the pain of separation ? you should overcome this sorrowful mood, it is for you to comfort yourself; 463

‘All creatures, each in its way, foolishly arguing that all things are constant, would influence me to-day not to forsake my kin and relatives; 464

‘But when dead and come to be a ghost, how then, let them say, can I be kept? My loving mother when she bore me, with deep affection painfully carried me, 465

My loving mother when she bore me, with deep affection painfully carried me, 465

‘And then when born she died, not permitted to nourish me. One alive, the other dead, gone by different roads, where now shall she be found? 466

‘ Like as in a wilderness on some high tree all the birds living with their mates assemble in the evening and at dawn disperse, so are the separations of the world; 467

‘The floating clouds rise (like) a high mountain, from the four quarters they fill the void, in a moment again they are separated and disappear; so is it with the habitations of men; 468

‘People from the beginning have erred thus, binding themselves in society and by the ties of love, and then, as after a dream, all is dispersed ; do not then recount the names of my relatives; 469

‘For like the wood which is produced in spring,

Il, 6, THE RETURN OF KANDAKA. 67 gradually grows and brings forth its leaves, which again fall in the autumn-chilly-dews—if the different parts of the same body are thus divided— 470

‘How much more men who are united in society! and how shall the ties of relationship escape rending ? Cease therefore your grief and expostulation, obey my commands ‘and return home; 471

‘The thought of your return alone will save me, and perhaps after your return I also may come back. The men of Kapilavastu, hearing that my heart is fixed, 472

‘Will dismiss from their minds all thought of me, but you may make known my words, “when I have escaped from the sad ocean of birth and death, then afterwards I will come back again; 473

‘“But I am resolved, if I obtain not my quest, my body shall perish in the mountain wilds.”’ The white _ horse hearing the prince, as he uttered these true and earnest words, 474

Bent his knee and licked his foot, whilst he sighed deeply and wept. Then the prince with his soft and glossy palm, (fondly) stroking the head of the white horse, 475

(Said), ‘Do not let sorrow rise (within), I grieve indeed at losing you, my gallant steed!—so strong and active, your merit now has gained its end?; 476

‘You shall enjoy for long a respite from an evil birth §, but for the present take as your reward‘

' Or, my gentle horse !

* This merit, or, meritorious deed, is now completed.

* The idea is, that the horse, in consequence of the merit he has acquired by bearing the prince from his home, shall enjoy henceforward a higher state of existence.

“ ‘A superior reward now, for the present,’ or,‘a better reward than that I now bestow,’ viz. the jewels &c.

p. 6

these precious jewels and this glittering sword, and with them follow closely after Kandaka.’ 477

The prince then drawing forth his sword, glancing in the light as the dragon’s eye, (cut off) the knot of hair with its jewelled stud', and forthwith cast it into space; 478

II, 6.

these precious jewels and this glittering sword, and with them follow closely after Kandaka.’ 477

The prince then drawing forth his sword, glancing in the light as the dragon’s eye, (cut off) the knot of hair with its jewelled stud', and forthwith cast it into space; 478

Ascending upwards to the firmament, it floated there as the wings of the phoenix; then all the Devas of the Trayastrimsa® heavens seizing the hair, returned with it to their heavenly abodes; 479

Desiring always to adore the feet (offer religious service), how much rather now possessed of the crowning locks, with unfeigned piety do they increase their adoration, and shall do till the true law has died away. 480

Then the royal prince thought thus, ‘My adornments now are gone for ever, there only now remain these silken garments, which are not in keeping with a hermit’s life.’ 481

Then the Deva of the Pure abode, knowing the heart-ponderings of the prince, transformed himself into a hunter's likeness, holding his bow, his arrows in his girdle, 482

His body girded with a Kashdaya *-colour’d robe, thus he advanced in front of the prince. The prince

1 That is, the ‘20d4 maui,’ or hair ornament. This ornament is represented at Sanchi and Bharhut (plates xxx and xvi respectively {‘ Tree and Serpent Worship’ and ‘The Stipa of Bharhut’). In the former plate the figure on the upper floor with the women is probably Mara seeing Bodhisattva fulfilling his purpose).

* That is, the heaven of the thirty-three gods supposed to be on the top of Sumeru.

* Kashaya, the dark colour of the ground, adopted as the colour for their robes hy the Buddhists.

p. 69

considering this garment of his, the colour of the ground, 2 fitting pure attire, 483

Becoming to the utmost the person of a Azshi, not fit for’? a hunter’s dress, forthwith called to the hunter, as he stood before him, in accents soft, and thus addressed him: 484

‘That dress of thine belikes me much, as if it were not foul?, and this my dress I'll give thee in exchange, so please thee.’ 485

The hunter then addressed the prince, ‘Although I ill can spare (am not unattached to) this garment, which I use as a disguise among the deer, that alluring them within reach I may kill them, 486

‘ Notwithstanding, as it so pleases you, I am now willing to bestow it in exchange for yours.’ The hunter having received the sumptuous dress, took again his heavenly body. 487

The prince and Xandaka, the coachman, seeing this, thought deeply * thus, ‘This garment is of no common character, it is not what a worldly man has worn;’ 488

And in (the prince’s) heart great joy arose, as he regarded the coat with double reverence, and forthwith giving all the other things* to Aandaka, ~ he himself was clad in it, of KashAya colour; 489

1 This may also be translated, ‘a suitable colour for one who is the opposite of, i.e. opposed to the occupation of, a hunter.’

opposed to the occupation of, a hunter.’

* That is, as if it were pure; there is a play on the expression ‘not foul’ or ‘impure,’ meaning that the dress was itself of a dark or impure colour, and that the occupation of the hunter made it more so.

® Thought ‘deeply ;’ the expression F F AH means ‘rare,’ or, ‘seldom-felt thought.’

‘ That is, as I understand it, giving the remaining articles of his dress to Kandaka.

7O FO-SHO-HING-TSAN-KING. Il, 6.

Then like the dark and lowering cloud’, that surrounds the disc of the sun or moon, he for a moment gazed, scanning his steps (way), then entered on the hermit’s grot; 490

Kandaka following him with (wistful) eyes, his body disappeared, nor was it seen again. ‘My lord and master now has left his father’s house, his kinsfolk and myself (he cried), 491

‘He now has clothed himself in hermit’s garb ?, and entered the painful® forest ;’ raising his hands he called on Heaven, o’erpowered with grief he could not move; 492

Till holding by the white steed’s neck, he tottered forward on the homeward road, turning again and often looking back, his steps (body) going on, his heart back-hastening, 493

Now lost in thought and self-forgetful, now looking down to earth, then raising up his drooping (eye) to heaven, falling at times and then rising again, thus weeping as he went, he pursued his way homewards. 494

Varca 7. ENTERING THE PLace (Woop) oF
AUSTERITIES.

The prince having dismissed Aandaka, as he entered the Azshis’ abode, his graceful body. brightly

1 Thave supposed that es is for K&. The robe is represented as the cloud surrounding the bright person of Bodhisattva.

2 He now has put on a dark-colour’d robe.

® The painful forest; that is, the forest or wood where painful mortification is practised. + 47 +kp. 71 shining, lit up on every side the forest ‘place of suffering ;’ 495

Himself gifted with every excellence (Siddhartha), according to his gifts, so were they reflected. As the lion, the king of beasts, when he enters among the herd of beasts, 496

Drives from their minds all thoughts of common things!, as now they watch the true form of their kind?, so those Rzshi masters assembled there, suddenly perceiving the miraculous _portent®, 497

Were struck with awe and fearful gladness‘, as they gazed with earnest eyes and hands conjoined. The men and women too, engaged in various occupations, beholding him, with unchanged attitudes, 498

Gazed as the gods look on king Sakra, with constant look and eyes unmoved; so the Aishis, with their feet fixed fast, looked at him even thus; 499

Whatever in their hands they held, without releasing it, they stopped and looked ; even as the ox when yoked to the wain, his body bound, his mind also restrained; 500

So also the followers of the holy Azshis, each called the other to behold the miracle. The peacocks and the other birds with cries commingled flapped their wings; 501

The peacocks and the other birds with cries commingled flapped their wings; 501

1 That is, expels the recollection of all inferior shapes or forms.
2 «The true form of their kind,’ I here take ig to be equal
to the ‘way of birth.’

* <The miracle, 7 =e A .

‘ ‘Fearful gladness,’ ¥* w.

72 FO-SHO-HING-TSAN-KING. Il, 7.

The Brahmaéfrins holding the rules of deer’, following the deer wandering through mountain glades, (as the) deer coarse of nature, with flashing eyes [shen shih], regard (or see) the prince with fixed gaze; 502

So following the deer, those Brahmaérins intently gaze likewise, looking at the exceeding glory of the Ikshvaéku. As the glory of the rising sun 503

Is able to affect the herds of milch kine, so as to increase the quantity of their sweet-scented milk, so those Brahmaéérins, with wondrous joy, thus spoke one to the other: 504

‘Surely this is one of the eight Vasu Devas ?;’ others, ‘this is one of the two Asvins3;’ others, ‘this is M4ra‘;’ others, ‘this is one of the’ Brahmak4yikas;’ 505

Others, ‘this is Sdryadeva* or Kandradeva, coming down ; are they not seeking here a sacrifice which is their due? Come let us haste to offer our religious services |’ 506

The prince, on his part, with respectful mien addressed to them polite salutation. Then Bodhisattva, looking with care in every direction on the Brahmakarins occupying the wood, 507

' Is this a name of a sect of Brahman ascetics? holding-deerrules.

7A 3B BX the eight Vasus.

"= Be ae We.

* Literally, ‘the sixth Mara,’ i.e. ‘Mra of the sixth heaven,’ or Mara who rules over the six heavens of the Kamaloka.

* RS Wn Fe Ke.

* The sun Devaputra, or the moon Devaputra.

p. 73

Each engaged in his religious duties, all desirous of the delights of heaven, addressed the senior BrahmaZarin, and asked him as to the path of true religion .- 508

‘Now having but just come here, I do not yet know the rules of your religious life. I ask you therefore for information, and I pray explain to me what I ask.’ 509

On this that twice-born (Brahman) in reply explained in succession all the modes of painful discipline, and the fruits expected as their result. 510

(How some ate) nothing brought from inhabited places (villages)*, (but) that produced from pure water, (others) edible roots and tender twigs, (others) fruits and flowers fit for food, 511

Each according to the rules of his sect, clothing and food in each case different, some living amongst bird-kind, and like them capturing and eating food; 512

‘Others eating as the deer the grass (and herbs); others living like serpents, inhaling air; others eating nothing pounded in wood or stone; some eating with two teeth, till a wound be formed; 513

Others, again, begging their food and giving it in charity, taking only the remnants for themselves; others, again, who let water continually drip on their heads and those who offer up with fire; 514

1 Or, ‘an aged Brahmaffrin:’ here we have the expression
‘ Khang suh,’ fe {8 , for ‘aged’ (as before).

® Literally, ‘opposed to village coming out,’ or, ‘that which comes out of (fff Hf) villages.’

p. 7

Others who practise water-dwelling like fish!; thus there are (he said) Brahmaé4rins of every sort, who practise austerities, that they may at the end of life obtain a birth in heaven, 515

And by their present sufferings afterwards obtain peaceable fruit. The lord of men’, the excellent master, hearing all their modes of sorrow-producing penance, 516

Not perceiving any element of truth in them, experienced no joyful emotion in his heart; lost in thought, he regarded the men with pity, and with his heart in agreement his mouth thus spake: 517

‘ Pitiful indeed are such sufferings! and merely in quest of a human or heavenly reward ’, ever revolving in the cycle of birth or death, how great your sufferings, how small the recompence! 518

‘Leaving your friends, giving up honourable position; with a firm purpose to obtain the joys of heaven, although you may escape little sorrows, yet in the end involved in great sorrow; 519

‘Promoting the destruction of your outward form, and undergoing every kind of painful penance, and yet seeking to obtain another birth; increasing and prolonging the causes of the five desires, 520.

‘Not considering that herefrom (result repeated) birth and death, undergoing suffering and, by that, seeking further suffering; thus it is that the world of men, though dreading the approach of death, 521

1 That is, as I understand it, Rishis who live in water like fish.
In the former case the ‘air-inhaling snake Rishi’ would be Rishis
who endeavour to live on air like the boa.

2 <The lord of two-footed creatures,’ i.e. of men,

* Gin-tien po; if it had been tien-gin po, it would have simply meant ‘a heavenly reward.’

p. 75

‘Yet strive after renewed birth; and being thus born, they must die again. Altho’ still dreading (the power of) suffering, yet prolonging their stay in the sea of pain: 522

‘Disliking from their heart their present kind of life, yet still striving incessantly after other life ; enduring affliction that they may partake of joy; seeking a birth in heaven, to suffer further trouble; 523

‘Seeking joys, whilst the heart sinks with feebleness. For this is so with those who oppose right reason; they cannot but be cramped and poor at heart. But by earnestness and diligence, then we conquer. 524

‘Walking in the path of true wisdom, letting go both extremes}, we then reach ultimate perfection; to mortify the body, (if) this is religion,? then to enjoy rest, is something not resulting from religion. 525

‘To walk religiously and afterwards to receive happiness, this is to make the fruit of religion something different from religion; but bodily exercise is but the cause of death, strength results alone from the mind’s intention; 526

then to enjoy rest, is something not resulting from religion. 525

' This line, which (with the following ones) is obscure, may be literally translated, ‘a double letting-go, eternal Nirvana, where Nirvana is in the original it FR. The two extremes are worldly life and ascetic life.

+ The word HE, like dharma, is difficult to translate. It may mean here either ‘religion’ or ‘something formal ;’ but the idea of the whole verse seems to be this, ‘if suffering pain is a part of religion, then to enjoy rest is different from religion, therefore to practise religious austerities with the view of afterwards obtaining rest, is to make the fruit of religion something different from, or opposed to, religion itself.’

p. 7

‘If you remove (from conduct) the purpose of the mind, the bodily act is but as rotten wood; wherefore, regulate the mind, and then the body will spontaneously go right. 527

‘(You say that) to eat pure things is a cause of religious merit, but the wild beasts and the children of poverty ever feed on these fruits and medicinal herbs; these then ought to gain much religious merit. 528

‘But if you say that the heart being good then bodily suffering is the cause of further merit, (then I ask) why may not those who walk (live) in ease, also possess a virtuous heart ? 529

‘If joys are opposed to a virtuous heart, a virtuous heart may also be opposed to bodily suffering; if, for instance, all those heretics profess purity because they use water (in various ways), 530

‘Then those who thus use water among men, even with a wicked mind (karma), yet ought ever to be pure. But if righteousness is the groundwork of a &ishi’s purity, then the idea of a sacred spot as his dwelling, 531

‘Being the cause of his righteousness (is wrong).
What is reverenced, should be known and seen}.
Reverence indeed is due to righteous conduct, but let
it not redound to the place (or, mode of life).’ 532

Thus speaking at large on religious questions, they went on till the setting sun. He then beheld their rites in connection with sacrifice to fire, the drilling (for sparks) and the fanning into flame, 533

1 This is, as it seems, the meaning of the line, or it may be rendered, ‘What is esteemed of weight ought to be seen in the world.’

p. 77

Also the sprinkling of the butter libations, also the chanting of the mystic prayers, till the sun went down. The prince considering these acts, 534

Could not perceive the right reason of them, and was now desirous to turn and go. Then all those Brahma4érins came together to him to request him to stay; 535

The prince considering these acts, 534

Could not perceive the right reason of them, and was now desirous to turn and go. Then all those Brahma4érins came together to him to request him to stay; 535

Regarding with reverence the dignity of Bodhisattva, very desirous, they earnestly besought him: ‘You have come from an irreligious place, to this wood where true religion flourishes, 536

‘And yet, now, you wish to go away; we beg you, then, on this account, to stay.’ All the old Brahmaféarins, with their twisted hair and bark clothes, 537

Came following after Bodhisattva, asking him as a god? to stay a little while. Bodhisattva seeing _ these aged ones following him, their bodies worn with macerations, 538

Stood still and rested beneath a tree; and soothing them, urged them to return. Then all the Brahmaéérins, young and old, surrounding him, made their request with joined hands: 539

‘You who have so unexpectedly arrived here, amid these garden glades so full? of attraction, why now are you leaving them and going away, to seek perfection in the wilderness ? 540

‘As a man loving (long) life, is unwilling to let go his body, so we are even thus; would that you would stop awhile. 541

1 The original is Jy 44 jRifl; probably ji is for £f.

* Iam not sure whether I understand the original, or whether there is not a mistake in the text, which is #p 54 iia

p. 7

‘This is a spot where Brahmans and Azshis have ever dwelt, royal Azshis and heavenly Azshis, these all have dwelt within these woods. The places on the borders of the snowy mountains, 542

‘Where men of high birth? undergo their penance, those places are not to be compared to this. All the body of learned masters from this place have reached heaven; 543

‘ All the learned Azshis who have sought religious merit, have from this place and northwards (found it), those who have attained a knowledge of the true law, and gained divine wisdom come not from southwards; 544

‘If you indeed see us remiss and not earnest enough, practising rules not pure, and on that account are not pleased to stay, 545

‘Then we are the ones that ought to go; you can still remain and dwell here, all these different Brahmaférins ever desire to find companions in their penances. 546

‘And you, because you are conspicuous for your religious earnestness, should not so quickly cast away their society: if you can remain here, they will honour you as god Sakra, 547

‘Yea! as the Devas pay worship to Brzhaspati * (or, Virudhakapati).’ Then Bodhisattva answered the Brahma44rins and told them what his desires were: 548

‘I am seeking for a true method of escape, I desire solely to destroy all mundane influences; but you, with strong hearts, practise your rules as ascetics, 549

’ Tsang-khang gin, i fe XK

* Pi-lai-ho.

p. 79

‘And pay respectful attention to such visitors as may come. My heart indeed is moved with affection towards you, for pleasant conversation is agreeable to all, those who listen are affected thereby; 550

‘And so hearing your words, my mind is strengthened in religious feeling; you indeed have all paid me much respect, in agreement with the courtesy of your religious profession; 551

‘But now I am constrained to depart, my heart grieves thereat exceedingly, first of all, having left my own kindred, and now about to be separated from you. 552

‘The pain of separation from associates, this pain is as great as the other, it is impossible for my mind not to grieve, as it is not to see others’ faults’. 553

‘But you, by suffering pain, desire earnestly to obtain the joys of birth in heaven; whilst I desire to escape from the three worlds, and therefore I give up what my reason (mind) tells me must be ‘rejected*. 554

‘The law which you practise, you inherit from the deeds of former teachers, but I, desiring to destroy all combination (accumulation), seek a law which admits of no such accident. 555

‘And therefore I cannot in this grove delay for a longer while in fruitless discussions.’ At this time all the Brahmaéarins, hearing the words spoken by Bodhisattva, 556

1 This and the previous line might perhaps be better rendered thus, ‘A joyless life (absence of joy) is opposed to my disposition, moreover (it is my disposition) not to observe the faults of others.’

* Literally, the form (body) turning from them even as (fj) the mind rejects (3fé) ; or may it be rendered, ‘the body giving up, though the mind is still perverse.’

p. 7

Words full of right reason and truth, very excellent in the distinction of principles, their hearts rejoiced and exulted greatly, and deep feelings of reverence were excited within them. 557

At this time there was one Brahmaéérin, who always slept in the dust, with tangled hair and raiment of the bark of trees, his eyes bleared (yellow), preparing himself in an ascetic practice (called) ‘high-nose*.’ 558

This one addressed Bodhisattva in the following words: ‘Strong in will! bright in wisdom! firmly fixed in resolve to escape (pass beyond) the limits of birth, knowing that in escape from birth there alone is rest, 559

‘Not. affected by any desire after heavenly blessedness, the mind set upon the eternal destruction of the body (bodily form), you are indeed miraculous in appearance, (as you are) alone in the possession of such a mind. 560

‘To sacrifice to the gods, and to practise every kind of austerity, all this is designed to secure a birth in heaven, but here there is no mortification of selfish desire, 561

‘ There is still a selfish personal aim; but to bend the will to seek final escape, this is indeed the work of a true teacher, this is the aim of an enlightened master; 562 .

‘This place is no right halting-place for you, you ought to proceed to Mount Pizda (Pandava), there dwells a great Muni, whose name is A-lo-lam (Arada R4ma). 563

‘He only has reached the end (of religious aims), the most excellent eye (of the law). Go therefore

} Le. raising his nose to look up at the sun.

p. 81

to the place where he dwells, and listen there to the true exposition of the law. 564

‘This will make your heart rejoice, as you learn ’ to follow the precepts of his system. As for me, beholding the joy of your resolve, and fearing that I shall not obtain rest, 565

‘I must once more let go (dismiss) those following me, and seek other disciples; straighten my head (nose) and gaze with my full eyes; anoint my lips and cleanse my teeth, 566

‘Cover my shoulders and make bright my face, smooth my tongue and make it pliable. Thus, O excellently marked, sir! fully drinking (at the fountain of) the water you give (glorious water)!, 567

‘I shall escape from the unfathomable depths. In the world nought is comparable to this, that which old men and Azshis have not known, that shall (I)? know and obtain.’ 568

Bodhisattva having listened to these words, left the company of the A’shis, whilst they all, turning round him to the right, returned to their place. 569

Varca 8 THe GENERAL GRIEF OF THE PALACE.

Kandaka leading back the horse, opening the way for his heart’s sorrow, as he went on, lamented and wept: unable to disburthen his soul. 570

First of all with the royal prince, passing along the road for one night, but now dismissed and ordered

1 This line and the context, again, is obscure. Perhaps

24 IK is a mistake for H IK which latter expression may mean the ‘sweet dew’ (amrzta) of Bodhisattva’s doctrine.

3 Or, that (you know) and will obtain.
(19) G

p. 8

to return. As the darkness of night closed on him, 571

Irresolute he wavered in mind. On the eighth day approaching the city, the noble horse pressed onwards, exhibiting all his qualities of speed; 572

But yet hesitating as he looked around and beheld not the form of the royal prince; his four members bent down with toil, his head and neck deprived of their glossy look, 573

Whinnying as he went on with grief, he refused night and day his grass and water, because he had lost his lord, the deliverer of men. Returning thus to Kapilavastu, 574

The whole country appeared withered and bare, as when one comes back to a deserted village; or as when the sun hidden behind Sumeru causes darkness to spread over the world. 575

The fountains of water sparkled no more, the flowers and fruits were withered and dead, the men and women in the streets seemed lost in grief and dismay. 576

Thus Kandaka with the white horse went on sadly and with slow advance, silent to those enquiring, wearily progressing as when accompanying a funeral; 577

p. 576

Thus Kandaka with the white horse went on sadly and with slow advance, silent to those enquiring, wearily progressing as when accompanying a funeral; 577

So they went on, whilst all the spectators seeing Kandaka, but not observing the royal Sakya prince, raised piteous cries of lamentation and wept; as when the charioteer returned without Rama. 578

Then one by the side of the road, with his body bent, called out to Kandaka: ‘The prince, beloved of the world, the defender of his people, 579

‘The one you have taken away by stealth, wherep. 83 dwells he now?’ Aandaka, then, with sorrowful heart, replied to the people and said: 580

‘I with loving purpose followed after him whom I loved; ’tis not I who have deserted the prince, but by him have I been sent away; (by him) who now has given up his ordinary adornments, 581

‘And with shaven head and religious garb, has entered the sorrow-giving grove. Then the men hearing that he had become an ascetic, were oppressed with thoughts of wondrous boding (unusual thoughts); 582

They sighed with heaviness and wept, and as their tears coursed down their cheeks, they spake thus one to the other: ‘What then shall we do (by way of expedient)?’ 583

Then they all exclaimed at once, ‘Let us haste after him in pursuit; for as when a man’s bodily functions fail, his frame dies and his spirit flees, 584

‘So is the prince our life, and he our life gone, how shall we survive? This city, perfected with slopes and woods; those woods, that cover the slopes of the city, 585

‘All deprived of grace, ye lie as Bharata when killed!’ Then the men and women within the town, vainly supposing the prince had come back, 586

In haste rushed out to the heads of the way, and seeing the horse returning alone, not knowing whether he (the prince) was safe or lost, began to weep and to raise every piteous sound; 587

(And said, ‘ Behold!) Kandaka advancing slowly with the horse, comes back with sighs and tears; surely he grieves because the prince is lost.’ And thus sorrow is added to sorrow! 588

Then like a captive warrior is drawn before the

p. 8

king his master, so did he enter the gates with tears, his eyes filled so that he said nought. 589

Then looking up to heaven he loudly groaned; and the white horse too whined piteously; then all the varied birds and beasts in the palace court, and all the horses within the stables, 590

Hearing the sad whinnying of the royal steed, replied in answer to him, thinking ‘now the prince has come back.’ But seeing him not, they ceased their cries! 591

And now the women of the after-palace, (hearing the cries of the horses, birds, and beasts,) their hair dishevelled, their faces wan and yellow, their forms sickly to look at, their mouths and lips parched, 592

p. 591

Their garments torn and unwashed, the soil and heat not cleansed from their bodies, their ornaments all thrown aside, disconsolate and sad, cheerless in face, 593

Raised their bodies, without any grace, even as the feeble (little) morning star (or stars of morning); their garments torn and knotted, soiled like the appearance of a robber, 594

Seeing Kandaka and the royal horse shedding tears instead of the hoped-for return, they all, assembled thus, uttered their cry, even as those who weep for one beloved just dead; 595

Confused and wildly they rushed about, as a herd of oxen that have lost their way. Mah4pragapati Gétamt, hearing that the prince had not returned, 596

Fell fainting on the ground, her limbs entirely deprived of strength, even as some mad tornado wind crushes the golden-colour’d plantain tree; 597

And again, hearing that her son had become a recluse, deeply sighing and with increased sadnessp. 85 she thought, ‘Alas! those glossy locks turning to the right, each hair produced from each orifice, 598

‘Dark and pure, gracefully shining, sweeping the earth when loose!, or when so determined, bound together in a heavenly crown, and now shorn and lying in the grass! 599

‘Those rounded shoulders and that lion step! Those eyes broad as the ox-king’s, that body shining bright as yellow gold; that square breast and Brahma voice; 600

‘That you! possessing all these excellent qualities, should have entered on the sorrow-giving forest ; what fortune now remains for the world, losing thus _ the holy king of earth? 601

‘That those delicate and pliant feet, pure as the lily and of the same colour, should now be torn by stones and thorns; O how can such feet tread on such ground! 602

‘Born and nourished in the guarded palace, clad with garments of the finest texture, washed in richly-scented water, anointed with the choicest perfumes, 603

‘And now exposed to chilling blasts and dews of night, O! where during the heat or the chilly morn can rest be found! Thou flower of all thy race! Confessed by all the most renowned! 604

‘Thy virtuous qualities everywhere talked of and exalted, ever reverenced, without self-seeking! why hast thou unexpectedly brought thyself upon some morn to beg thy food for life! 605

‘Thou who wert wont to repose upon a soft and

’ 1 This description of the prince’s hair seems to contradict the head arrangement of the figures of Buddha, unless the curls denote the shaven head of the recluse.

p. 8

kingly couch, and indulge in every pleasure during thy waking hours, how canst thou now endure the mountain and the forest wilds, on the bare grass to make thyself a resting-place!’ 606

p. 8

kingly couch, and indulge in every pleasure during thy waking hours, how canst thou now endure the mountain and the forest wilds, on the bare grass to make thyself a resting-place!’ 606

Thus thinking of her son—her heart was full of sorrow, disconsolate she lay upon the earth. The waiting women raised her up, and dried the tears from off her face, 607

Whilst all the other courtly ladies, overpowered with grief, their limbs relaxed, their minds bound fast with woe, unmoved they sat like picturedfolk. 608

And now Yasodhar4, deeply chiding, spoke thus to Kandaka : ‘Where now dwells he, who ever dwells within my mind? 609

‘You two went forth, the horse a third, but now two only have returned! My heart is utterly o’erborne with grief, filled with anxious thoughts, it cannot rest. 610

‘And you deceitful man! Untrustworthy and false associate! evil contriver! plainly revealed a traitor, a smile lurks underneath thy tears! 611

‘Escorting him in going; returning now with wails! Not one at heart—but in league against him—openly constituted a friend and well-wisher, concealing underneath a treacherous purpose; 612

‘So thou hast caused the sacred prince to go forth once and not return again! No questioning the joy you feel! Having done ill you now enjoy the fruit; 613

‘Better far to dwell with an enemy of wisdom, than work with one who, while a fool, professes friendship. Openly professing sweetness and light, inwardly a scheming and destructive enemy. 614

p. 87

‘And now this royal and kingly house, in one short morn is crushed and ruined! All these fair and queen-like women, with grief oerwhelmed, their beauty marred, 615

‘Their breathing choked with tears and sobs, their faces soiled with crossing tracks of grief! Even the queen (M4y4) when in life, resting herself on him, as the great snowy mountains 616

‘Repose upon the widening earth, through grief in thought of what would happen, died. How sad the lot of these—within these open lattices—these weeping ones, these deeply wailing! 617

‘Born in another state than hers in heaven}, how can their grief be borne!’ Then speaking to the horse she said, ‘Thou unjust! what dullness this—to carry off a man, 618

‘As in the darkness some wicked thief bears off a precious gem. When riding thee in time of battle, swords, and javelins and arrows, 619

‘None of these alarmed or frighted thee! But now what fitfulness of temper this’, to carry off by violence, to rob my soul of one, the choicest jewel of his tribe. 620

‘O! thou art but a vicious reptile, to do such wickedness as this! to-day thy woeful lamentation sounds everywhere within these palace walls, 621

‘But when you stole away my cherished one, why wert thou dumb and silent then! if then thy voice

p. 620

‘O! thou art but a vicious reptile, to do such wickedness as this! to-day thy woeful lamentation sounds everywhere within these palace walls, 621

‘But when you stole away my cherished one, why wert thou dumb and silent then! if then thy voice

1 This line is obscure; it may be paraphrased thus, ‘If she in bearing her son brought about her own death, but yet is now born in heaven, how shall these bear their grief, or shall this grief (of losing him) be borne by these!’

® Or, ‘how unendurable then your present conduct!’

p. 8

had sounded loud, and roused the palace inmates from their sleep, 622

‘If then they had awoke and slumbered not, there would not have ensued the present sorrow.’ Kandaka, hearing these sorrowful words, drawing in his breath and composing himself, 623

Wiping away his tears, with hands clasped together, answered : ‘Listen to me, I pray, in self-justification—be not suspicious of, nor blame the royal? horse, nor be thou angry with me either. 624

‘For in truth no fault has been committed (by us). It is the gods who have effected this. For I, indeed, extremely reverenced the king’s command, it was the gods who drove him to the solitudes, 625

‘Urgently leading on the horse with him: thus they went together fleet as with wings, his breathing hushed! suppressed was every sound?, his feet scarce touched the earth! 626

‘The city gates wide opening of themselves! all space self-lighted! this was the work indeed of the gods; and what was I, or what my strength, compared with theirs?’ 627

Yasodhar4 hearing these words, her heart was lost in deep consideration®! the deeds accomplished by the gods could not be laid to others’ charge‘, as faults; 628

And so she ceased her angry chiding, and allowed her great, consuming grief to smoulder. Thus prostrate on the ground she muttered out her sad com-

1 The white horse.

® They caused no sound (to be heard).

5’ See above, p. 69, n. 3.

* Or, to their charge, i.e. to the charge of Kandaka or the horse.

p. 89

plaints, ‘That the two ringed-birds! (doves) should be divided! 629

‘Now, she cried, ‘my stay and my support is lost, between those once agreed in life (religious life), separation has sprung up! those who were at one (as to religion) are now divided, (let go their common action)! where shall I seek another mode of (religious) life? 630

‘In olden days the former conquerors (Ginas ?) greatly rejoiced to see their kingly retinue; these with their wives in company, in search of highest wisdom, roamed through groves and plains. 631

‘And now, that he should have deserted me! and what is the religious state he seeks! the Brahman ritual respecting sacrifice, requires the wife to take part in the offering *, 632

‘And because they both share in the service they shall both receive a common reward hereafter! but you (O prince!) art niggard in your religious rites, driving me away, and wandering forth alone! 633

the Brahman ritual respecting sacrifice, requires the wife to take part in the offering *, 632

‘Is it that you saw me jealous, and so turned against me! that you now seek some one free from

1 Or, ‘that two birds;’ it may be doves; or perhaps the symbol eG is an error for BA, meaning the ‘double-headed bird’ This double-headed bird is often alluded to in Buddhist books, as in the Fo-pen-hing-tsi-king (Romantic History of Buddha, p. 380). The origin of the story may be perhaps found in the myth of Yama and Yanmt.

2 It may be ‘ religious life,’ but it can as well refer to the common aim of life; as, for example, in the case of the double-headed bird, both heads having one object, viz. the care of the body.

® Literally, ‘the sacrificial code of the Brahman requires husband and wife to act together.’

p. 8

jealousy! or did you see some other cause to hate me, that you now seek to find a heaven-born nymph'! 634

‘But why should one excelling in every personal grace seek to practise self-denying austerities! is it that you despise a common lot with me, that variance rises in your breast against your wife! 635

‘Why does not Rahula fondly repose upon? your knee. Alas! alas! unlucky master! full of grace without, but hard (diamond) at heart! 636

‘The glory and the pride of all your tribe®, yet hating those who reverence you! O! can it be, you have turned your back for good (upon) your little child, scarce able yet to smile*! 637

‘My heart is gone! and all my strength! my lord has fled, te wander in the mountains! he cannot surely thus forget me! he is then but a man of wood or stone.’ 638

Thus having spoken, her mind was dulled and darkened, she muttered on, or spoke in wild mad words, or fancied that she saw strange sights, and sobbing past the power of self-restraint, 639

Her breath grew less, and sinking thus, she fell asleep upon the dusty ground! The palace ladies seeing this, were wrung with heartfelt sorrow, 640

Just as the full-blown lily, struck by the wind and hail, is broken down and withered. And now the

1 £A Devt of the Pure abode.’ The idea seems to be that, finding Yasodharé less pure than a Devi, he had gone to seek the company of one of these.

* Or, below your knee, i.e. sitting or fondling around the knee.

Or, the full-brightness of your illustrious family.

* «Your child not yet a boy.’

II, 8. THE GENERAL GRIEF OF THE PALACE. gt king, his father, having lost the prince, was filled, both night and day, with grief; 641

And fasting, sought the gods (for help). He prayed that they would soon restore him, and having prayed and finished sacrifice, he went from out the sacred! gates; 642

THE GENERAL GRIEF OF THE PALACE. gt king, his father, having lost the prince, was filled, both night and day, with grief; 641

And fasting, sought the gods (for help). He prayed that they would soon restore him, and having prayed and finished sacrifice, he went from out the sacred! gates; 642

Then hearing all the cries and sounds of mourning, his mind distressed became confused, as when heaven’s thundering and lightning put to bewildering flight a herd of elephants. 643

Then seeing Kandaka with the royal steed, after long questioning, finding his son a hermit, fainting he fell upon the earth, as when the flag of Indra falls and breaks. 644

Then all the ministers of state, upraising him, exhort him, as was right?, to calm himself. After a while, his mind somewhat recovered, speaking to the royal steed, he said: 645

‘How often have I ridden thee to battle, and every time have thought upon (commended) your excellence! but now I hate and loathe thee, more than ever I have loved or praised thee! 646

‘My son, renowned for noble qualities, thou hast carried off and taken from me; and left him ’mid the mountain forests; and now you have come back alone®; 647

‘Take me, then, quickly hence and go! And going, never more come back with me! For since you have not brought him back, my life is worth no more preserving; 648

‘No longer care I about governing! My son about

’ The heaven-sacrificing-gate. * In agreement with religion. ® Or, ‘now you return from the desert (hung) alone.’

p. 8

me was my only joy; as the Brahman Gayanta’ met death for his son’s sake, 649

‘So I, deprived of my religious son, will of myself deprive myself of life. So Manu, lord of all that lives, ever lamented for his son; 650

‘How much more I, a mortal man (ever-man), deprived of mine, must lose all rest! In old time the king Aga, loving his son*, wandering thro’ the mountains, 651

‘Lost in thought (or deeply affected), ended life, and forthwith was born in heaven. And now I. cannot die! Thro’ the long night fixed in this sad state, 652

‘With this great palace round me, thinking of my son, solitary and athirst as any hungry spirit (Preta) ; as one who, thirsty, holding water in his hand, but when he tries to drink lets all escape, 653

‘And so remains athirst till death ensues, and after death becomes a ‘wandering ghost*;—so I, in the extremity of thirst, through loss, possessed once of a son‘, but now without a son, 654

‘Still live, and cannot end my days! But come! tell me at once where is my son! let me not die athirst (for want of knowing this) and fall among the Pretas. 655

‘In former days, at least, my will was strong and firm, difficult to move as the great earth; but now I've lost my son, my mind is dazed, as in old time the king “ten chariots®.”’ 656

? The Sanskrit text gives Safigaya as the Brahman’s name. ? Or, the son he loved.

p. 655

‘In former days, at least, my will was strong and firm, difficult to move as the great earth; but now I've lost my son, my mind is dazed, as in old time the king “ten chariots®.”’ 656

? The Sanskrit text gives Safigaya as the Brahman’s name. ? Or, the son he loved.

5 Or, is born in the way (i.e. the class) of famishing ghosts.
‘ Obtaining a son, as (a thirsty man obtains) water.

5 That is, Dasaratha.

p. 93

And now the royal teacher (Purohita), an illustrious sage}, with the chief minister, famed for wisdom, with earnest and considerate minds, both exhorted with remonstrances, the king. 657

‘Pray you (they said) arouse yourself to thought, and let not grief cramp and hold your mind! in olden days there were mighty kings, who left their country, as flowers are scattered?; 658

‘Your son now practises the way of wisdom ; why then nurse (increase) your grief and misery; you should recall the prophecy of Asita,.and reasonably count on what was probable! 659

‘(Think of) the heavenly joys which you, a universal king, have inherited*! But now, so troubled and constrained in mind, how will it not be said, “The Lord of earth can change his golden-jewel-heart!” 660

‘Now, therefore, send us forth, and bid us seek the place he occupies, then by some stratagem and strong remonstrances, and showing him our earnestness of purpose, 661

‘We will break down his resolution, and thus assuage your kingly sorrow.’ The king, with joy, replied and said: ‘Would that you both would go in haste, 662 '

‘As swiftly as the Saketa‘ bird flies through the void for her young’s sake; thinking of nought but the royal prince, and sad at heart—I shall await your search!’ 663

The two men having received their orders, the king retired among his kinsfolk, his heart somewhat more tranquillised, and breathing freely through his throat. 664

1 ¢To-wan-sse,’ a celebrated master.

* ‘As falling flowers,’ or ‘scattered blossoms,’ alluding, as it seems, to the separation of the flower from the tree.

5 Or it may be rendered, ‘A heaven-blessed, universal (wheel)king!’

* She-ku-to bird.

94 FO-SHO-HING-TSAN-KING. II, 9:

Varca 9. THE Mission To SEEK THE PRINCE.

The king now suppressing (regulating) his grief, urged on his great teacher and chief minister, as one urges on with whip a ready horse, to hasten onwards as the rapid stream; 665 .

Whilst they fatigued, yet with unflagging effort, come to the place of the sorrow-giving grove; then laying on one side the five outward marks? of dignity and regulating well their outward gestures, 666

They entered the Brahmans’ quiet hermitage, and paid reverence to the Aishis. They, on their part, begged them to be seated, and repeated the law for their peace and comfort. 667

Then forthwith they addressed the Azshis and said: ‘We have on our minds a subject on which we would ask (for advice). There is one who is called Suddhodana réga, a descendant of the famous Ikshvaku family, 668

p. 667

‘We are his teacher and his minister, who instruct him in the sacred books as required. The king indeed is like Indra (for dignity) ; his son, like Ke-yan-to (Gayanta), 669

‘In order to escape old age, disease, and death, has become a hermit, and depends on this; on his account have we come hither, with a view to let your worships know of this.’ 670

Replying, they said: ‘With respect to this youth,

' The five marks of dignity were the distinguishing robes of their office.

p. 95

has he long arms and the signs of a great man? Surely he is the one who, enquiring into our practice, discoursed so freely on the matter of life and death. 671

‘He has gone to the abode of Ardda, to seek for a complete mode of escape.’ Having received this certain information, respectfully considering the urgent commands of the anxious king, 672

They dared not hesitate in their undertaking, but straightway took the road and hastened on. Then seeing the wood in which the royal prince dwelt, and him, deprived of all outward marks of dignity, 673

His body still glorious with lustrous shining, as when the sun comes forth from the black cloud?!; then the religious teacher of the country and the great minister holding to the true law, 674

Put off from them their courtly dress, and descending from the chariot gradually advanced, like the royal Po-ma-ti (? Bharata) and the Ashi Vasishtha, 675

Went through the woods and forests, and seeing the royal prince Rama, each according to his own prescribed manner, paid him reverence, as he advanced to salute him; 676

Or as Sukra, in company with Angiras, with earnest heart paid reverence, and sacrificed to Indra raga. 677

Then the royal prince in return paid reverence to the royal teacher and the great minister, as‘ the divine Indra placed at their ease Sukra and Angiras; 678

* The character which I have translated ‘black’ is &, which , also means ‘a crow.’

p. 9

Then, at his command, the two men seated themselves before the prince, as Pou-na (PunarvasQ) and Pushya, the twin stars attend beside the moon; 679

Then the Purohita and the great minister respectfully explained to the royal prince, even as Pi-lipo-ti (Brzhaspati) spoke to that Gayanta: 680

‘Your royal father, thinking of the prince, is pierced in heart, as with an iron point; his mind distracted, raves in solitude; he sleeps upon the dusty ground; 681

‘By night and day he adds to his sorrowful reflections ; his tears flow down like the incessant rain; and now to seek you out, he has sent us hither, Would that you would listen with attentive mind; 682

‘We know that you delight to act religiously; it is certain, then, without a doubt, this is not the time for you to be a hermit (to enter the forest wilds); a feeling of deep pity consumes our heart! 683

‘You, if you be indeed moved by religion, ought to feel some pity for our case; let your kindly feelings flow abroad, to comfort us who are worn at heart; 684

‘Let not the tide of sorrow and of sadness completely overwhelm the outlets of our heart; as the torrents (which roll down) the grassy mountains; or the calamities of tempest, fiery heat, and lightning; 685

‘For so the grieving heart has these four sorrows, turmoil and drought, passion and overthrow. But come! return to your native place, the time will arrive when you can go forth again as a recluse. 686

‘But now to disregard your family duties, to turn against father and mother, how can this be calledp. 97 love and affection? that love which overshadows and embraces all. 687

‘Religion requires not the wild solitudes ; you can practise a hermit’s duties in your home; studiously thoughtful, diligent in expedients, this is to lead a hermit’s life in truth. 688

‘A shaven head, and garments soiled with dirt,— to wander by yourself through desert wilds,—this is but to encourage constant fears, and cannot be rightly called “an awakened hermit’s (life).” 689

‘Would rather we might take you by the hand, and sprinkle! water on your head, and crown you with a heavenly diadem, and place you underneath a flowery canopy, 690

‘That all eyes might gaze with eagerness upon you; after this, in truth, we would leave our home with joy. The former kings Teou-lau-ma (Druma ?), A-neou-#e-o-sa (Anugasa or AnudAsa), 691

‘Po-e-lo-po-yau (Vagrabahu), Pi-po-lo-’anti (Vaibhraga), Pi-ti-o-#e-na (Vatdégana ?), Na-losha-po-lo (Narasavara ?), 692

‘All these several kings refused not the royal crown, the jewels, and the ornaments of person; their hands and feet were adorned with gems, 693

‘Around them were women to delight and please, these things they cast not from them, for the sake of escape; you then may also come back home, and undertake both necessary duties?; 694

‘Your mind prepare itself in higher law, whilst for the sake of earth you wield the sceptre; let there be no more weeping, but comply with what we say, and let us publish it; 695

1 I have here substituted Ny for PH.
* That is, the duties of religion and also of the state.
(19] H

p. 9

‘And having published it with your authority, then you may return and receive respectful welcome. Your father and your mother, for your sake, in grief shed tears like the great ocean; 696

‘Having no stay and no dependence now—no source from which the Sakya stem may grow—you ought, like the captain of the ship, to bring it safely across to a place of safety. 697

Your father and your mother, for your sake, in grief shed tears like the great ocean; 696

‘Having no stay and no dependence now—no source from which the Sakya stem may grow—you ought, like the captain of the ship, to bring it safely across to a place of safety. 697

‘The royal prince Pi-san-ma, as also Lo-mepo-ti, they respectfully attended to the command of their father, you also should do the same! 698

‘Your loving mother who cherished you so kindly, with no regard for self, through years of care, as the cow deprived of her calf, weeps and laments, forgetting to eat or sleep; 699

‘You surely ought to return to her at once, to protect her life from evil; as a solitary bird, away from its fellows, or as the lonely elephant, wandering through the jungle, 700

‘Losing the care of their young, ever think of protecting and defending them, so you the only child, young and defenceless, not knowing what you do, bring trouble and solicitude; 7o1

‘Cause, then, this sorrow to dissipate itself; as one who. rescues the moon? from being devoured, so do you reassure the men and women of the land, and remove from them the consuming grief, 702

‘(And suppress) the sighs that rise like breath to heaven, which cause the darkness that obscures their sight; seeking you, as water, to quench the fire, the fire quenched, their eyes shall open.’ 703

1 Referring to an eclipse of the moon.

p. 99

Bodhisattva, hearing of his father the king, experienced the greatest distress of mind, and sitting still, gave himself to reflection; and then, in due course, replied respectfully: 704

‘I know indeed that my royal father is possessed of a loving and deeply! considerate mind, but my fear of birth, old age, disease, and death has led me to disobey, and disregard his extreme kindness. 705

‘Whoever neglects right consideration about his present life, and because he hopes to escape in the end, therefore disregards all precautions (in the present), on this man comes the inevitable doom of death. 706

‘It is the knowledge of this, therefore, that weighs with me, and after long delay has constrained me to a hermit’s life; hearing of my father, the king, and his grief, my heart is affected with increased love; 707

‘But yet, all is like the fancy of a dream, quickly reverting to nothingness. Know then, without fear of contradiction, that the nature of existing things is not uniform; 708

‘The cause of sorrow is not necessarily? the relationship of child with parent, but that which produces the pain of separation, results from the influence of delusion®; 709

‘As men going along a road suddenly meet midway with others, and then a moment more are separated, each one going his own way‘, 710

1 Or, as we should say, ‘of deep consideration.’

? Or, does not necessarily exist either in child or parent.

* Delusion is here equivalent to ‘moha.’