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

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

* Delusion is here equivalent to ‘moha.’

‘ This line may be more literally translated ‘each one acting for
himself according to his own purpose.’ The words run thus,
‘opposite purpose, private, of himself.’

H 2

p. 9

‘So by the force of concomitance, relationships are framed, and then, according to each one’s destiny1, there is separation; he who thoroughly investigates this false connection of relationship ought not to cherish in himself grief; 711

‘In this world there is rupture of family love, in another life (world) it is sought for again; brought together for a moment, again rudely divided 2, everywhere the fetters of kindred are formed*! 712

‘Ever being bound, and ever being loosened! who can sufficiently lament such constant separations; born into the world‘, and then gradually changing, constantly separated by death and then born again. 713

‘All things which exist in time must perish &, the forests and mountains all things thus exist*®; in time are born all sensuous things (things possessing the five desires), so is it both with worldly substance? and with time. 714

‘Because, then, death pervades all time, get rid of death 8, and time will disappear. You desire to

* The word for ‘destiny’ is li; it means the ‘reason’ or ‘rule of action.’

? Or, separated in opposite directions.

° In every place (place-place) there is no (place) without relationships.

‘ From the moment of conception (placed in the womb) gradually changing.

® All things (in) time have death.

* The text is very curt, ‘mountains, forests, what (is there) without time.’

7 ‘Seeking wealth (in?) time, even thus;’ or, ‘Seeking wealth and time, are even thus.’

® «Exclude the laws of death (sse f4), there will be no time.’

II, 9- THE MISSION TO SEEK THE PRINCE, IOI

make me king, and it is difficult to resist the offices of love; 715

‘But as a disease (is difficult to bear) without medicine, so neither can I bear (this weight of dignity); in every condition, high or low, we find folly and ignorance, (and men) carelessly following the dictates of lustful passion; 716

‘ At last, we come’ to live in constant fear ; thinking anxiously of the outward form, the spirit droops; following the ways of men®, the mind resists the right®; but, the conduct of the wise is not so. 717 -‘The sumptuously ornamented‘ and_ splendid palace (I look upon) as filled with fire; the hundred dainty dishes (tastes) of the divine kitchen, as mingled with destructive poisons; 718

‘The lily growing on the tranquil lake, in its midst harbours countless noisome insects; and so the towering abode of the rich is the house of calamity ; the wise will not dwell therein. 719

‘In former times illustrious kings, seeing the many crimes of their home and country, affecting as with poison the dwellers therein, in sorrowful disgust sought comfort in seclusion®; 720

p. 719

‘In former times illustrious kings, seeing the many crimes of their home and country, affecting as with poison the dwellers therein, in sorrowful disgust sought comfort in seclusion®; 720

‘We know, therefore, that the troubles of a royal estate are not to be compared with the repose of a religious life ; far better dwell in the wild mountains*, and eat the herbs like the beasts of the field; 721

1 «In the end the body (that is, the person) ever fearful.’

2 Following the multitude.

® The heart opposes religion (f4).

* The seven-jewelled, beautiful palace hall.

5 Became hermits.

* In the mountains. I take ‘lin’ in the expression ‘shan lin’ in this and other passages to be the sign of the plural. It corresponds

p. 9

‘Therefore I dare not dwell in the wide! palace, for the black snake has its dwelling there. I reject the kingly estate and the five desires [desires of the senses], to escape such sorrows I wander thro’ the mountain wilds. 722

‘This, then, would be the consequence of compliance, that I, who, delighting in religion, am gradually getting wisdom?, should now quit these quiet woods, and returning home, partake of sensual pleasures, 723

‘And thus by night and day increase* my store of misery. Surely this is not what should be done! that the great leader of an illustrious tribe, having left his home from love of religion, 724

‘And for ever turned his back upon tribal honour‘, desiring to confirm his purpose as a leader °,—that he,—discarding outward form, clad in religious garb, loving religious meditation, wandering thro’ the wilds,— 725

‘Should now reject his hermit vestment, tread down his sense of proper shame (and give up his aim). This, though I gained heaven's kingly state, cannot be done! how much less to gain an earthly, though distinguished *, home! 726 with ‘vana’ so used in other languages (the Sinhalese, according to Childers).

1 The wide or deep palace seems to refer to the well-guarded and secure condition of a royal abode.

* Am gradually increasing enlightenment.

5 Here the increase of sorrow is contrasted with the increase of wisdom, in the previous verse.

* Or, on his honourable, or renowned, tribe.

5 Here the word leader (4ang fu) refers to a religious leader, in contrast with a leader of a tribe, or family.

§ There seems to be a fine and delicate sarcasm in these words.

p. 103

‘For having spued forth lust, passion, and ignorance, shall I return to feed upon it? as a man might go back to his vomit! such misery, how could I bear? 727

‘Like a man whose .house has caught fire, by some expedient finds a way to escape, will such a man forthwith go back and enter it again? such conduct would disgrace a man?! 728

‘So I, beholding the evils, birth, old age, and death, to escape the misery, have become a hermit; shall I then go back and enter in, and like a fool dwell in their company? 729

such conduct would disgrace a man?! 728

‘So I, beholding the evils, birth, old age, and death, to escape the misery, have become a hermit; shall I then go back and enter in, and like a fool dwell in their company? 729

‘He who enjoys a royal estate and yet seeks rescue ?, cannot dwell thus, this is no place for him; escape (rescue) is born from quietness and rest; to be a king is to add distress and poison; 730

‘To seek for rest and yet aspire to royal condition is but a contradiction, royalty and rescue, motion and rest, like fire and water, having two principles’, cannot be united. 731

‘So one resolved to seek escape cannot abide possessed of kingly dignity! and if you say a man may be a king‘, and at the same time prepare deliverance for himself, 732

‘There is no certainty in this’! to seek certain

1 How would such a man be not accounted insignificant (tim, a dot or spot).

2 I have translated “kiai tuh,’ rescue; it means rescue from sorrow, or deliverance in the sense of salvation.

5 Two, or different, principles (li).

« A man may occupy a kingly estate.

5 This is still opposed to certainty; or, this cannot be established.

p. 9

escape is not to risk it thus?; it is through this uncertain frame of mind that once a man gone forth is led to go back home again; 733

‘But I, my mind is not uncertain*; severing the baited hook® of relationship, with straightforward purpose‘, I have left my home. Then tell me, why should I return again?’ 734

The great minister, inwardly reflecting, (thought), ‘The mind of the royal prince, my master‘, is full of wisdom, and agreeable to virtue *, what he says is reasonable and fitly framed”.’ 735

Then he addressed the prince and said : ‘ According to what your highness states, he who seeks religion must seek it rightly; but this is not the fitting time (for you); 736

‘Your royal father, old and of declining years, thinking of you his son, adds grief to grief; you say indeed, “I find my joy in rescue. To go back would be apostacy®.” 737

‘ But yet your joy denotes unwisdom °, and argues want of deep reflection; you do not see, because you seek the fruit, how vain to give up present duty’. 738

1 Certain escape, or certainty in escape, is not thus.

3 But now I have attained to certainty.

* That is, taking the bait off the hook of relationship; the love of kindred is the bait.

* Using a right (or straight) expedient (up4ya).

5 The purpose of the prince, the master (Aang fu).

* Deep in knowledge, virtuously accordant.

7 Or, has reasonable sequence (cause and effect).

* Fi-fa, opposed to religion ; or, a revulsion from religion.

® Although you rejoice, it comes forth from no-wisdom.

10 This is a free rendering; the original is,‘in fa kwan,’ which means ‘present religious consideration.’

p. 105

* Fi-fa, opposed to religion ; or, a revulsion from religion.

® Although you rejoice, it comes forth from no-wisdom.

10 This is a free rendering; the original is,‘in fa kwan,’ which means ‘present religious consideration.’

p. 105

‘There are some who say, There is “hereafter! ;” others there are who say, “ Nothing hereafter.” So whilst this question hangs in suspense, why should a man give up his present pleasure? 739

‘If perchance there is “hereafter,” we ought to bear (patiently) what it brings?; if you say, “ Hereafter is not,” then there is not either rescue (salvation)! 740

‘If you say, “ Hereafter is,” you would not say, “Salvation causes it*.” As earth is hard, or fire is hot, or water moist, or wind is mobile, 741

‘“ Hereafter” is just so. It has its own distinct nature. So when we speak of pure and impure, each comes from its own distinctive nature. 742

‘If you should say, “ By some contrivance this can be removed,” such an opinon argues folly. Every root within the moral world® (world or domain of conduct) has its own nature predetermined; 743

‘Loving remembrance and forgetfulness, these have their nature fixed and positive; so likewise

1 A discussion now begins as to the certainty or otherwise of ‘a hereafter ;’ the words in the text which I have translated ‘hereafter,’ are ‘heou shai,’ i.e. after world. The phrase seems to correspond with the P4li ‘paro loko,’ as in the sentence, ‘N’ ev’ atthi na n’ atthi paro loko’ (see Childers’ Pali Dict., sub voce na).

* We ought to trust it, whatever it is.

5 These two lines may also be translated thus, ‘If you say the after world is nothingness, then nothingness is also rescue (from the present world).’

‘ This seems to mean that if we say there is another world, we cannot mean that escape from the present world is the cause of the future. Literally and word for word, ‘ Not-say-escape-the cause.’

* «The word ‘root’ here means ‘sense.’ The sentence seems to mean ‘every sense united with its object.’

p. 9

age, disease, and death, these sorrows, who can escape by strategy !? (contrivance, up4ya). 744

‘If you say, “ Water can put out fire,” or “ Fire can cause water to boil and pass away,” (then this proves only that) distinctive natures may be mutually destructive; but nature in harmony produces living things; 745

‘So man when first conceived within the womb, his hands, his feet, and all his separate members, his spirit and his understanding, of themselves are perfected; but who is he who does it? 746

‘Who is he that points the prickly thorn? This too is nature, self-controlling?. And take again the different kinds of beasts, these are what they are, without desire (on their part’); 747

‘And so, again, the heaven-born beings, whom the self-existent (Isvara) rules‘, and all the world of his creation; these have no self-possessed power of expedients; 748

And take again the different kinds of beasts, these are what they are, without desire (on their part’); 747

‘And so, again, the heaven-born beings, whom the self-existent (Isvara) rules‘, and all the world of his creation; these have no self-possessed power of expedients; 748

‘For if they had a means of causing birth, there would be also (means) for controlling death, and then what need of self-contrivance, or seeking for deliverance ? 749

‘There are those who say, “15” (the soul) is the cause of birth, and others who affirm, “I” (the soul) is the cause of death. There are some who say,

1 The word translated ‘strategy’ is of very frequent occurrence.
It means contrivance, use of means to an end.

* Tsz’ in, ‘of itself’

5 This line seems to mean that these beasts are made, or come into being, without desire on their part.

‘ I have supposed that the symbol y= in the text is for =: but the first symbol may be retained, and then the passage would mean ‘whom the self-existent made.’

® The word ‘I’ here seems to mean ‘the self,’ or, the soul.

p. 107

“ Birth comes from nothingness, and without any plan of ours we perish'.” 750

‘ Thus one is born a fortunate child, removed from poverty, of noble family, or learned in testamentary lore of Rzshis, or called to offer mighty sacrifices to the gods, 751

‘Born in either state, untouched by poverty, then their famous name becomes to them “ escape,” their virtues handed down by name to us?; yet if these attained their happiness (found deliverance), 752

‘Without contrivance of their own, how vain and fruitless is the toil of those who seek “escape.” And you, desirous of deliverance, purpose to practise some high expedient, 753

‘Whilst your royal father frets and sighs; for a short while you have assayed the road, and leaving home have wandered thro’ the wilds, to return then would not now be wrong; 754

‘Of old, king Ambartsha for a long while dwelt in the grievous forest, leaving his retinue and all his kinsfolk, but afterwards returned and took the royal office; 755

‘And so Rama, son of the king of the country, leaving his country occupied the mountains, but hearing he was acting contrary to usage’, returned‘ and governed righteously. 756

1 T have taken the symbol ‘iu’ here in the sense of ‘ without,’ like the Latin ‘careo.’

2 The sense seems to be that the great name and renown of such persons handed down through successive generations is ‘ salvation’ or ‘deliverance ;’ not the reward of another world, but the immortal character of their good deeds in this, .

3 So I translate the expression ‘ fung-tsuh-li,’ usage-separation.

‘ There is a symbol here which may denote the name of the

p. 9

‘And so the king of Sha-lo-po, called Tolo-ma (Druma)?, father and son, both wandered forth as hermits, but in the end came back again together; 757

‘ There is a symbol here which may denote the name of the

p. 9

‘And so the king of Sha-lo-po, called Tolo-ma (Druma)?, father and son, both wandered forth as hermits, but in the end came back again together; 757

‘So Po-’sz-tsau Muni (Vasish¢ha ?), with Ontai-tieh (Atreya ?), in the wild mountains practising as Brahmaé4rins, these too returned to their own country. 758

‘Thus all these worthies of a by-gone age, famous for their advance in true religion, came back home and royally governed, aslamps enlightening theworld. 759

‘Wherefore for you to leave the mountain wilds, religiously to rule, is not a crime.’ The royal prince, listening to the great minister, loving words without excess of speaking, 760

Full of sound argument, clear and unconfused, with no desire to wrangle after the way of the schools, with fixed purpose, deliberately speaking, thus answered the great minister: 761

‘The question of being and not-being is an idle one, only adding to the uncertainty of an unstable mind, and to talk of such matters I have no strong (fixed) inclination?; 762

‘ Purity of life, wisdom, the practice of asceticism’, these are matters to which I earnestly apply myself, the world is full of empty studies (discoveries) which our teachers in their office skilfully involve; 763

‘But they are without any true principle, and I place to which he returned ; ‘wei’ is often used in the composition of proper names, especially those ending in ‘ vastu.’

* Druméksha, king of the SAlvas.

a Jl =upidina.

* Or, purely and wisely to practise self-denial (mortification).

* Or, these are the certainties I for myself know.

II, 9. THE MISSION TO SEEK THE PRINCE. I09

will none of them! The enlightened man distinguishes truth from falsehood; but how can truth? (faith) be born from such as those? 764

‘For they are like the man born blind, leading the blind man as a guide; as in the night, as in thick darkness [both wander on], what recovery is there for them? 765

‘Regarding the question of the pure and impure, the world involved in self-engendered doubt cannot perceive the truth; better to walk along the way of purity, 766

‘Or rather follow the pure law of self-denial, hate the practice of impurity, reflect on what was said of old?, not obstinate in one belief or one tradition, 767

‘With sincere (empty) mind, accepting all true words, and ever banishing sinful sorrow (i.e. sin, the cause of grief). Words which exceed sincerity (simplicity of purpose) are vainly (falsely) spoken ; the wise man uses not such words. 768

‘As to what you say of Rama and the rest, leaving their home, practising a pure life, and then returning to their country, and once more mixing themselves in sensual pleasures, 769

‘Such men as these walk vainly ; those who are wise place no dependence on them. Now, for your sakes, permit me, briefly, to recount this one true principle (i. e. purpose) (of action): 770

Now, for your sakes, permit me, briefly, to recount this one true principle (i. e. purpose) (of action): 770

‘“The sun, the moon may fall to earth, Sumeru and all the snowy mountains overturn, but I will never change my purpose; rather than enter a forbidden place, 771

1 The word ‘sin’ {8 may mean faith or truth. * Consider what has been handed down.

p. 9

‘Let me be cast into the fierce fire; not to accomplish rightly (what I have entered on), and to return once more to my own land, there to enter the fire of the five desires, 772

‘“Let it befall me as my own oath records :”—so spake the prince, his arguments as pointed as the brightness of the perfect sun; then rising up he passed some distance off.’ 773

The Purohita and the minister, their words and discourse prevailing nothing, conversed together, after which, resolving to depart on their return, 774

With great respect they quietly inform! the prince, not daring to intrude their presence on him further ; and yet regarding the king’s commands, not willing to return with unbecoming haste, 775

They loitered quietly along the way, and whomsoever they encountered, selecting those who seemed like wise men, they interchanged such thoughts as move the learned, 776

Hiding their true position, as men of title; then passing on, they speeded on their way.

? They breathe it to the prince.

TII, 10. BIMBASARA RAGA INVITES THE PRINCE. ITI

KIOUEN IIF.

VarcA 10. BimpasARA RAGA INVITES THE Pi:INCE.

The royal prince departing from the court-master (i.e. the Purohita) and the great minister, Saddharma’, keeping along? the stream, then crossing the Ganges, he took the road towards the Vulture Peak’, 777

1 Saddharma may be the name of the minister, or it may be rendered ‘the great minister of the true law,’ i.e. of religion.

* For the symbol = I have substituted wy ‘to go towards.’ The whole line may be translated ‘following the turbulent (streams) he crossed the Ganges,’ in this case =| would be for { . But the sentence is obscure, as ‘lang tsai’ may be a proper name.

of religion.

* For the symbol = I have substituted wy ‘to go towards.’ The whole line may be translated ‘following the turbulent (streams) he crossed the Ganges,’ in this case =| would be for { . But the sentence is obscure, as ‘lang tsai’ may be a proper name.

* The distance from the place of the interview with the ministers to the Vulture Peak would be in a straight line about 150 miles. In the Southern books (Nidana-katha; Buddhist Birth Stories, by Mr. Rhys Davids, pp. 85 and 87 n.) it is said that from Kapilavastu to the River Anom4, near which the interview took place, is thirty yoganas; this is greatly in excess of the real distance, which is about thirty-three miles, or five yoganas. Then again from the Anomé River, or the village of Maneya (Mhaniya), where the Bodhisattva halted (see Romantic Legend of Buddha, p. 140, and compare vol. xii, plate viii, Archaological Survey of India), to Régagriha by way of Vais4li would not be more than 180 miles, so that the whole distance from Kapilavastu (assuming Bhuila to represent this old town) would be about 215 miles, or about thirty yoganas. Hence we assume that the thirty yoganas of the Southern account is intended to represent the entire distance from Kapilavastu, and not from the River Anom&. Mr. Rhys Davids supposes the distance from Kapilavastu to Ragagriha (vid Vaisalt) to be sixty yoganas (loc. cit. Birth Stories). In the Southern account the journey from the Anoma to Ragagriha is described as having been accomplished in one day.

112 FO-SHO-HING-TSAN-KING. III, ro.

Hidden among the five mountains}, standing alone a lovely peak as a roof amid (the others). The trees and shrubs and flowers in bloom, the flowing fountains, and the cooling rills, 778

(All these he gazed upon)—then passing on, he entered the city of the five peaks, calm and peaceful, as one come down from heaven*, The country folk, seeing the royal prince, his comeliness and his excessive grace, 779

Though young in years, yet glorious in his person, incomparable as the appearance of a great master, seeing him thus, strange thoughts affected them, as if they gazed upon the banner (curtain) of Isvara*, 780

They stayed the foot, who passed athwart the path; those hastened on, who were behind; those going before, turned back their heads and gazed with earnest, wistful‘ look. 781

The marks and distinguishing points of his person‘, on these they fixed their eyes without fatigue, and then approached with reverent homage, joining both their hands in salutation: 782

1 The five mountains, viz., which surrounded Ragagriha, see Fah-hian, p. 112 n. The text seems to imply that the Vulture Peak towered above the others, but its base was hidden among the five.

3 As a Deva, outside (heaven).

5 The banner of Isvara (Indra) is frequently represented in Buddhist sculptures. There is a pleasing figure of it in Mrs. Speir’s Ancient India, p. 230; see also Tree and Serpent Worship, plate xxxviii and elsewhere.

3 As a Deva, outside (heaven).

5 The banner of Isvara (Indra) is frequently represented in Buddhist sculptures. There is a pleasing figure of it in Mrs. Speir’s Ancient India, p. 230; see also Tree and Serpent Worship, plate xxxviii and elsewhere.

* Unsatisfied look, that is, constant or fixed gaze.

5 The marks and distinguishing points are the signs to be found on the person of one destined to be a Buddha. In the text the expression ‘on the four limbs’ means ‘on the body.’

III, 10. BIMBASARA RAGA INVITES THE PRINCE. E13

With all there was a sense of wondrous joy, as in their several ways they offered what they had, looking at his noble and illustrious features; bending down their bodies! modestly, 783

Correcting every careless or unseemly gesture, thus they showed their reverence to him silently *; those who with anxious heart, seeking release, were moved by love, with feelings composed, bowed down the more®, 784

Great men and women, in their several engagements ‘, at the same time arrested on their way, paid to his person and his presence homage: and following him as they gazed, they went not back. 785

For the white circle between his eyebrows® adorning his wide and violet colour’d® eyes, his noble body bright as gold, his pure and web-joined fingers, 786

All these, though he were but a hermit, were marks of one who was a holy king; and now the men and women of R4agagriha, the old and young alike, were moved, 787

(And cried), ‘This man so noble as a recluse, what common joy is this for us’!’ At this time Bimbasfra Raga, placed upon a high tower of observation, 788

Seeing all those men and women, in different ways

1 Their different bodies, or forms.

? Silently they added their respectful homage.

* These lines seem to refer to the ease of mind given to the care-worn by the presence of Bodhisattva.

* Whether engaged on public or private affairs; so at least the text seems to mean, a x. aK.

5 That is, the urna, or circle of hair, supposed to be on the forehead of every great man.

® The colour is indefinite blue-like ; compare the Greek xvavos,

7 That is, ‘what an occasion for uncommon joy is this !’

[19] Ip. 10 exhibiting one mark of surprise’, calling before him some man outside, enquired at once the cause of it; 789

This one bending his knee below the tower, told fully what he had seen and heard, ‘ That one of the SAkya race, renowned of old, a prince most excellent and wonderful, 790

‘ Divinely wise, beyond the way of this world, a fitting king to rule the eight regions, now without home, is here, and all men are paying homage to him.’ 791

The king on hearing this was deeply moved at heart?, and though his body was restrained, his soul had gone’. Calling his ministers speedily before him, and all his nobles and attendants, 792

Calling his ministers speedily before him, and all his nobles and attendants, 792

He bade them follow secretly the (prince’s) steps, to observe what charity was given‘, (So in obedience to the command) they followed and watched him steadfastly, as with even gait and unmoved presence 793

He entered on the town and begged his food, according to the rule of all great hermits, with joyful mien and undisturbed mind, not anxious whether much or little alms were given; 794

Whatever he received, costly or poor, he placed within his bowl, then turned back to the wood, and having eaten it and drank of the flowing stream, he joyous sat upon the immaculate mountain. 795

1 Scared in different ways, assuming one attitude, or unvarying attitude ; the line simply means they all showed the same indication of astonishment.

* Rejoiced with fear, or with astonishment.

5 His body held (to the place), his soul (shin) had already hastened, i.e. to the spot where Bodhisattva was.

* Or, what religious. offering should be made.

* The White Mountain, meaning probably the Royal Mountain.

IiI,10. BIMBASARA RAGA INVITES THE PRINCE. I15

(There he beheld) the green trees fringing with their shade the crags, the scented flowers growing between the intervals, whilst the peacocks and the other birds, joyously flying, mingled their notes; 796

His sacred garments bright and lustrous, (shone) as the sun-lit mulberry leaves; the messengers beholding his fixed composure, one by one (returning), reported what they had seen; 797

The king hearing it, was moved at heart, and forthwith ordered his royal equipment to be brought, his god-like crown and his flower-bespangled robes ; then, as the lion-king, he strided forth, 798

And choosing certain aged persons of consideration, learned men, able calmly and wisely to discriminate, he (with them) led the way followed by a hundred thousand people, who like a cloud ascended with the king the royal mountain. 799

And now beholding the dignity of Bodhisattva, every outward gesture (spring of action) under government, sitting with ease upon the mountain crag1, as the moon shining limpid in the pure heavens, 800

So (was) his matchless beauty and purity of grace; then as the converting presence of religion? dwelling within the heart makes it reverential’, so (beholding him) he reverently approached, 801

Even as divine SAkara comes to the presence of

1 On the lofty abode of the mountain (peak).

3 This expression is singular, it will bear no other translation than this, ‘the converting body (or, presence) of the law, i.e. religion,’

® Or, causes reverence (on the part of the beholder).

p. 12

p. 10

Mo-hi-su-ma!, so with every outward form of courtesy and reverence? (the king approached) and asked him respectfully of his welfare. 802

Bodhisattva, answering as he was moved}, in his turn made similar enquiries. Then the king, the questioning over, sat down with dignity upon a clean-faced rock. 803

(the king approached) and asked him respectfully of his welfare. 802

Bodhisattva, answering as he was moved}, in his turn made similar enquiries. Then the king, the questioning over, sat down with dignity upon a clean-faced rock. 803

And so he steadfastly beheld the divine appearance (of the prince), the sweetness and complacency of his features* revealing’ what his station was and high estate, his family renown, received by inheritance, 804

The king who for a time restrained his feelings, now wishful to get rid of doubts, (enquired) (why one) descended from the royal family of the sunbrightness having attended to religious sacrifices thro’ ten thousand generations, 805 ,

Whereof the virtue had descended as his full inheritance, increasing and accumulating until now’, (why he) so excellent in wisdom, so young in years, had now become a recluse, 806

Rejecting the position of a Kakravartin’s’ son, begging his food, despising family fame, his beau-

* Probably the symbol ma is here used for va, in which case the name would be restored to Mahesvara.

* It is difficult to render such passages as this literally, but it might be translated thus, ‘With collected air and every mark of decorum.’ ,

* That is, according to the circumstances of the enquiry.

« The sweet expression blended with a joyfulness of countenance,p. 117 teous form, fit for perfumes and anointings, why clothed with coarse Kas4ya garments; 807

5 Or it may be rendered, ‘Correctly hearing his name and high degree,’ as though one of the king’s attendants had whispered the name and family of Bodhisattva in his ear.

* Largely possessed (or, collected) in his own person.

7 Son of a holy king.

The hand which ought to grasp the reins of empire, instead thereof, taking its little stint of food; if‘indeed (the king continued) you were not of royal descent, and would receive as an offering the transfer of this land, 808

Then would I divide with you my empire’; saying this, he scarcely hoped to excite his feelings, who had left his home and family, to be a hermit. Then forthwith the king proceeded thus: 809

‘Give just weight I pray you to my truthful words, desire for power is kin to nobleness, and so is just pride of fame or family or wealth or personal appearance; 810

‘No longer having any wish to subdue the proud, or to bend (others) down and so get thanks from men, it were better, then, to give to the strong and warlike martial arms to wear, for them to follow war and by their power to get supremacy; 811

‘But when by one’s own power a kingdom falls to hand, who would not then accept the reins of empire ? The wise man knows the time to take religion, wealth, and worldly pleasure. 812

‘But if he obtains not? the three (or, threefold profit), then in the end he abates his earnest efforts, and reverencing religion, he lets go material wealth. Wealth is the one desire® of worldly men; 813

The wise man knows the time to take religion, wealth, and worldly pleasure. 812

‘But if he obtains not? the three (or, threefold profit), then in the end he abates his earnest efforts, and reverencing religion, he lets go material wealth. Wealth is the one desire® of worldly men; 813

1 The absence of covetousness in Bimbasdra has passed into a proverb or a typical instance in Buddhist literature. (Compare Asvaghosha’s Sermons, passim.) :

2 If he desires not to possess the three, that is, wealth, pleasure, religion.

3 Wealth affects (makes) all men of the world.

118 FO-SHO-HING-TSAN-KING, III, ro,

‘To be rich and lose all desire for religion, this is to gain but outside wealth. But to be poor and even thus despise religion, what pleasure can indulgence give in such a case! 814

‘But when possessed of all the three, and when enjoyed with reason and propriety, then religion, wealth, and pleasure make what is rightly called a great master; 815

‘Permit not, then, your perfectly-endowed body to lay aside (sacrifice) its glory, without reward (merit); Mandha(ri) the Aakravartin, as a monarch, ruled the four empires of the world, 816

‘And shared with Sakra his royal throne, but was unequal to the task of ruling heaven. But you, with your redoubtable strength, may well grasp both heavenly and human power; 817

‘I do not rely upon my kingly power!, in my desire to keep you here by force, but seeing you change your comeliness of person, and wearing the hermit’s garb, 818

‘Whilst it makes me reverence you for your virtue, moves me with pity and regret for you as a man; you now go begging your food, and I offer you (desire to offer) the whole land as yours; 819

‘Whilst you are young and lusty enjoy yourself®. During middle life acquire wealth, and when old and all your abilities ripened, then is the time for following the rules of religion; 820

‘When young to encourage religious fervour, is to destroy the sources of desire; but when old and

That is, I do not command you as a king, but desire you to share my kingly power.

® Receive the pleasure of the five enjoyments (of sense), i.e. the indulgence of the five senses,

III, rr. THE REPLY TO BIMBASARA RAGA. 119 the breath (of desire) is less eager, then is the time to seek religious solitude; 821

‘When old we should avoid, as a shame, desire of wealth, but get honour in the world by a religious life; but when young, and the heart light and elastic, then is the time to partake of pleasure, 822

‘In boon companionship to indulge in gaiety, and partake to the full of mutual intercourse; but as years creep on, giving up indulgence, to observe the ordinances of religion, 823

‘To mortify the five desires, and go on increasing a joyful and religious heart, is not this the law of the eminent kings of old, who as a great company paid worship to heaven, 824

‘And borne on the dragon’s back, received the joys of celestial abodes? All these divine and victorious monarchs, glorious in person, richly adorned, 825

‘Thus having as a company performed their religious offering, in the end-received the reward of their conduct in heaven.’ Thus Bimbaséra RAga (used) every kind of winning expedient in argument; 826

The royal prince unmoved and fixed remained firm as Mount Sumeru.

Varca 11. Tue Repty To BrmpasAra RAGA,

Bimbas4ra RAga having, in a decorous manner, and with soothing speech, made his request, the prince on his part respectfully replied, in the following words, deep and heart-stirring: 827

‘Illustrious and world renowned! Your words arep. 11 not opposed to reason, descendant of a distinguished family—an Aryan'—amongst men? a true friend indeed, 828

‘Righteous and sincere to the bottom of your heart, it is proper for religion’s sake to speak thus’ In all the world, in its different sections, there is no chartered place‘ for solid virtue (right principles), 829

‘For if virtue flags and folly rules, what reverence ean there be, or honour paid, to a high name or boast of prowess, inherited from former generations! 830

‘And so there may be in the midst of great distress, large goodness, these are not mutually opposed. This then is so with the world in the connection of true worth and friendship, 831

‘A true friend who makes good (free) use of wealth—is rightly called a fast and firm treasure, but he who guards and stints the profit he has made, his wealth will soon be spent and lost; 832

‘The wealth of a country is no constant treasure, but that which is given in charity is rich in returns, therefore charity is a true friend, altho’ it scatters, yet it brings no repentance; 833

‘You indeed are known as liberal and kind, I make no reply in opposition to you, but simply as we meet, so with agreeable purpose we talk. 834

1 The symbols are ‘ho-lai;’ the translation may be simply
‘ descendant of a noble (ariya) and renowned family.’

* Or, for men’s sake.

* This line literally translated is, ‘Religion requires (me) thus to speak,’ or, if the expression ‘gu shi’ refers to what has been said (as it generally does), then the line will run thus,‘ Religion justifies you in speaking as you have.’

* We cannot place (i.e. fix the place) where religion (or, virtue and right principle) must dwell.

p. 121

‘I fear birth, old age, disease, and death, and so I seek to find a sure mode of deliverance; I have put away thought of relatives and family affection, how is it possible then for me to return to the world (five desires) 835

‘And not to fear to revive the poisonous snake, (and after)! the hail to be burned in the fierce fire; indeed I fear the objects of these several desires, this whirling in the stream (oh life) troubles my heart, 836

the hail to be burned in the fierce fire; indeed I fear the objects of these several desires, this whirling in the stream (oh life) troubles my heart, 836

‘ These five desires, the inconstant thieves *—stealing from men their choicest treasures, making them unreal, false, and fickle—are like the man called up as an apparition®; 837

‘For a time the beholders are affected (by it), but it has no lasting hold upon the mind; so these five desires are the great obstacles, for ever disarranging the way of peace; 838

‘If the joys of heaven are not worth having, how much less the desires common to men, begetting the thirst of wild love, and then lost in the enjoyment, 839

‘As the fierce wind fans the fire, till the fuel be spent and the fire expires; of all unrighteous things in the world, there is nothing worse than the domain of the five desires; 840

‘For all men maddened by the power of lust, giving themselves to pleasure, are dead to reason. The wise man fears these desires, he fears to fall into the way of unrighteousness ; 841

1 Like frozen hail and fierce burning fire.
* Robbers of impermanency.
5 That is, are as unreal as an apparition.

p. 11

‘For like a king who rules all within the four seas, yet still seeks beyond for something more, (so is lust); like the unbounded ocean, it knows not when and where to stop. 842

‘Mandha, the Aakravartin, when the heavens rained yellow gold, and he ruled all within the seas, yet sighed after the domain of the thirty-three heavens; 843

‘ Dividing with Sakra his seat, and so thro’ the power of this lust he died; Nung-Sha (Nydsa ?), whilst practising austerities, got power to rule the thirty-three heavenly abodes, 844

‘But from lust he became proud and supercilious, the Ashi whilst stepping into his chariot, through carelessness in his gait, fell down into the midst of the serpent pit. 845

‘Yen-lo (Yama ?) the universal monarch (Kakravartin) wandering abroad thro’ the Trayastrismsas heaven, took a heavenly woman (Apsara) for a queen, and unjustly extorted’ the gold of a Rzshi; 846

‘The Ashi, in anger, added a charm, by which the country was ruined, and his life ended. Po-lo, and Sakra king of Devas?, Sakra king of Devas, and Nung-sha (Ny4sa), 847

‘Nung-sha returning (or, restoring) to Sakra; what certainty (constancy) is there, even for the lord of heaven? Neither is any country safe, though kept by the mighty strength of those dwelling in it. 848

1 The literal translation of this line would be, ‘ Taxing the gold of Lim the Aishi;’ or,‘of the harvest ingathered by the Rishi’

® These lines refer to the transfer of heavenly power from Sakra to others, but the myth is not known to me; and there is confusion in the text, which is probably corrupt.

III, rr. THE REPLY TO BIMBASARA RAGA. 123

‘But when one’s clothing consists of grass, the berries one’s food, the rivulets one’s drink, with long hair flowing to the ground, silent as a Muni, seeking nothing, 849

III, rr. THE REPLY TO BIMBASARA RAGA. 123

‘But when one’s clothing consists of grass, the berries one’s food, the rivulets one’s drink, with long hair flowing to the ground, silent as a Muni, seeking nothing, 849

‘In this way practising austerities, in the end lust shall be destroyed. Know then, that the province (indulgence) of the five desires is avowedly an enemy of the religious man. 850

‘Even the one-thousand-armed invincible king,
strong in his might, finds it hard to conquer this,
The Azshi Rama perished because of lust, 851

‘How much more ought I, the son of a Kshatriya, to restrain lustful desire ; but indulge in lust a little, and like the child it grows apace, 852

‘The wise man hates it therefore; who would take poison for food? every sorrow is increased and cherished by the offices of lust. 853

‘If there is no lustful desire, the risings of sorrow are not produced, the wise man seeing the bitterness of sorrow, stamps out and destroys the risings of desire; 854

‘That which the world calls virtue, is but another form of this baneful law!; worldly men enjoying the pleasure of covetous desire then every form of careless conduct results; 855

‘These careless ways producing hurt, at death, the subject of them reaps perdition (falls into one of the evil ways). But by the diligent use of means, and careful continuance therein, 856

‘The consequences of negligence are avoided, we should therefore dread the non-use of means; recol-

1 The sense of this passage seems to be that what is called by men a virtuous life, is but a form of regulated vice.

p. 11

lecting that all things are illusory, the wise man covets them not; 857

‘He who desires such things, desires sorrow, and then goes on again ensnared in love, with no certainty of ultimate freedom; he advances still and ever adds grief to grief, 858

‘Like one holding a lighted torch burns his hand, and therefore the wise man enters on no such things. The foolish man and the one who doubts, still encouraging the covetous and burning heart, 859

‘In the end receives accumulated sorrow, not to be remedied by any prospect of rest; covetousness and anger are as the serpent’s poison; the wise man casts away 860

‘The approach of sorrow as a rotten bone; he tastes it not nor touches it, lest it should corrupt his teeth, that which the wise man will not take, 861

‘The king will go through fire and water to obtain, the wicked sons! labour for wealth as for a piece of putrid flesh, o'er which the hungry flocks of birds contend. 862

‘So should we regard riches; the wise man is ill pleased at having wealth stored up, the mind wild with anxious thoughts, 863

‘Guarding himself by night and day, as a man who fears some powerful enemy, like as a man’s feelings revolt with disgust at the (sights seen) beneath the slaughter post of the East Market, 864

‘So the high post which marks the presence of lust, and anger, and ignorance, the wise man always avoids; as those who enter the mountains or the seas have much to contend with and little rest, 865

‘As the fruit which grows on a high tree, and is

2 The foolish world.

p. 125

grasped at by the covetous at the risk of life, so is the region (matter) of covetous desire, tho’ they see the difficulty of getting it, 866

‘Yet how painfully do men scheme after wealth, difficult to acquire, easy to dissipate, as that which is got in a dream, how can the wise man hoard up (such trash)! 867

‘Like covering over with a false surface a hole full of fire, slipping thro’ which the body is burnt, so is the fire of covetous desire. The wise man meddles not with it. 868

‘Like that Kaurava [Kau-lo-po], or Pih-se-ni Nanda, or Ni-&’#e-lai Danta, as some 4andala’s (butcher’s) appearance}, 869

‘Such also is the appearance of lustful desire ; the wise man will have nothing to do with it, he would rather throw his body into the water or fire, or cast himself down over a steep precipice. 870

‘Seeking to obtain heavenly pleasures, what is this but to remove the place of sorrow, without profit. Siin-tau, Po-sun-tau (Sundara and Vasundara), brothers of Asura, 871

‘Lived together in great affection, but on account of lustful desire slew one another, and their name perished ; all this then comes from lust; 872

‘It is this which makes a man vile, and lashes and goads him with piercing sorrow; lust debases a man, robs him of all hope, whilst through the long . night his body and soul are worn out; 873

‘Like the stag* that covets the power of speech

1 This line may be translated, ‘as the appearance of the shambles.’

2 I do not know to what this refers; the symbol ‘shing’ may not only mean ‘the power of speech,’ but also ‘musical power’ or ‘music ;’ or it may mean ‘celebrity.’

126 FO-SHO-HING-TSAN-KING. TTI, rx.

and dies, or the winged bird that covets! sensual pleasure (the net), or the fish that covets the baited hook, such are the calamities that lust brings; 874

‘Considering what are the requirements of life, none of these possess permanency; we eat to appease the pain of hunger, to do away with thirst we drink, 875

‘We clothe ourselves to keep out the cold and wind, we lie down to rest to get sleep, to procure locomotion we seek a carriage, when we would halt we seek a seat, 876

‘We wash to cleanse ourselves from dirt, all these things are done to avoid inconvenience; we may gather therefore that these five desires have no permanent character; 877

‘For as a man suffering from fever seeks and asks for some cooling medicine, so covetousness seeks for something to satisfy its longings; foolish men regard these things as permanent, 878

‘And as the necessary requirements of life, but, in sooth, there is no permanent cessation of sorrow; for by coveting to appease these desires we really increase them, there is no character of permanency therefore about them. 879

‘To be filled and clothed are no lasting pleasures, time passes, and the sorrow recurs; summer is cool during the moon-tide shining; winter comes and cold increases; 880

‘And so through all the eightfold laws of the world they possess no marks of permanence, sorrow and joy cannot agree together, as a person slavegoverned loses his renown. 881

* Or, ‘that follows after form-covetousness.’

p. 127

‘But religion causes all things to be of service, as a king reigning in his sovereignty; so religion controls sorrow, as one fits on a burthen according to power of endurance. 882

‘Whatever our condition in the world, still sorrows accumulate around us. Even in the condition of a king, how does pain multiply, though bound to others by love, yet this is a cause of grief; 883

‘Without friends and living alone, what joy can there be in this? Though a man rules over the four kingdoms, yet only one part can be enjoyed; 884

‘To be concerned in ten thousand matters, what profit is there in this, for we only accumulate anxieties. Put an end to sorrow, then, by appeasing desire, refrain from busy work, this is rest. 885

‘A king enjoys his sensual pleasures; deprived of kingship there is the joy of rest; in both cases there are pleasures (but of different kinds); why then be a king! 886

‘Make then no plan or crafty expedient, to lead me back to the five desires; what my heart prays for, is some quiet place and freedom (a free road); 887

‘But you desire to entangle me in relationships and duties, and destroy the completion of what I seek; I am in no fear of a hated house (family hatred), nor do I seek the joys of heaven; 888

‘My heart hankers after no vulgar profit, so I have put away my royal diadem; and contrary to your way of thinking, I prefer, henceforth, no more to rule. 889

‘A hare rescued from the serpent’s mouth, would it go back again to be devoured? holding a torch and burning himself, would not a man let it go? 890

p. 1

‘A man blind and recovering his sight, would he again seek to be in darkness? the rich, does he sigh for poverty? the wise, does he long to be ignorant ? 891

‘Has the world such men as these? then will I again enjoy my country, (But) I desire to get rid of birth, old age, and death, with body restrained, to beg my food; 892

‘With appetites moderated, to keep in my retreat ; and then to avoid the evil modes of a future life, this is to find peace in two worlds: now then I pray you pity me not. 893

‘Pity, rather, those who rule as kings! their souls ever vacant and athirst, in the present world no repose, hereafter receiving pain as_ their meed. 894

p. 893

‘Pity, rather, those who rule as kings! their souls ever vacant and athirst, in the present world no repose, hereafter receiving pain as_ their meed. 894

‘You, who possess a distinguished family name, and the reverence due to a great master, would generously share your dignity with me, your worldly pleasures and amusements; 895

‘I, too, in return, for your sake, beseech you to share my reward with me; he who indulges in (practises) the threefold kinds of pleasure, this man the world calls “ Lord,” 896

‘But this is not according to reason either, because these things cannot be retained, but where there is no birth, or life, or death, he who exercises himself in this way, is Lord indeed! 897

‘You say that while young a man should be gay, and when old then religious (a recluse), but I regard the feebleness of age as bringing with it loss of power (to be religious), 898

‘Unlike the firmness and power of youth, the will determined and the heart established; but deathp. 129 as a robber with a drawn sword follows us all, desiring to catch his prey; 899

‘How then should we wait for old age, ere we bring our mind to a religious life? Inconstancy is the great hunter, age his bow, disease his arrows, 900

‘In the fields of life and death he hunts for living things as for the deer; when he can get his opportunity, he takes our life; who then would wait for age? gor

‘And what the teachers say and do, with reference to matters connected with life and death, exhorting the young, mature, or middle-aged, all to contrive by any means, 902

‘To prepare vast meetings for sacrifices, this they do indeed of their own ignorance; better far to reverence the true law (religion), and put an end to sacrifice to appease the gods! 903

‘ Destroying life to gain religious merit, what love can such a man possess ? even if the reward of such sacrifices were lasting, even for this, slaughter would be unseemly; 904

‘How much more, when the reward is transient! Shall we (in search of this) slay that which lives, in worship? this is like those who practise wisdom, and the way of religious abstraction, but neglect the rules of moral conduct. 905

‘It ill behoves us then to follow with the world, and attend these sacrificial assemblies, and seek some present good in killing that which lives; the wise avoid destroying life! 906

‘Much less do they engage in general sacrifices, for the purpose of gaining future reward! the fruit (reward) promised in the three worlds is none of mine to choose for happiness! 907

[19] K

p. 11

‘All these are governed by transient, fickle laws, like the wind, or the drop that is blown from the grass; such things therefore I put away from me, and I seek for true escape. 908

‘I hear there is one O-lo-lam (Arada Kaldma) who eloquently (well) discourses on the way of escape, I must go to the place where he dwells, that great Azshi and hermit. 909

p. 908

‘I hear there is one O-lo-lam (Arada Kaldma) who eloquently (well) discourses on the way of escape, I must go to the place where he dwells, that great Azshi and hermit. 909

‘But in truth, sorrow must be banished; I regret indeed leaving you; may your country have repose and quiet! safely defended (by you) as (by) the divine Sakra-raga! 910

‘May wisdom be shed abroad as light upon your empire, like the brightness of the meridian sun! may you be exceedingly victorious as lord of the great earth, with a perfect heart ruling over its destiny! 911

‘May you direct and defend its sons! ruling your empire in righteousness! Water and snow and fire are opposed to one another, but the fire by its influence causes vapour, 912

‘ The vapour causes the floating clouds, the floating clouds drop down rain; there are birds in space, who drink the rain, with rainless bodies'(?) 913

‘Slaughter and peaceful homes are enemies! those who would have peace hate slaughter, and if those who slaughter are so hateful, then put an end, O king, to those who practise it! 914

‘And bid these find release, as those who drink

1 This line literally translated is,‘Who drink rain, not rain-body ;’ there may be a misprint, but I cannot see how to correct the text. The sense of the text and eontext appears to be this, that as there are those who drink the rain-clouds and yet are parched with thirst, so there are those who constantly practise religious duties and yet are still unblest. Compare Epistle by Jude, ver. 12, ‘Clouds without water.’

p. 131

and yet are parched with thirst.’ Then the king clasping together his hands, with greatest reverence and joyful heart, 915

(Said), ‘That which you now seek, may you obtain quickly the fruit thereof; having obtained the perfect fruit, return I pray and graciously receive me!’ 916

Bodhisattva, his heart inwardly acquiescing, purposing to accomplish his prayer, departing, pursued his road, going to the place where Arada Kalama dwelt, 917

Whilst the king with all his retinue, their hands clasped, themselves followed a little space, then with thoughtful and mindful heart, returned once more to Ragagvzha! 918

Varca 12, Visit to Ardpa UprarAmal.

The child of the glorious sun of the Ikshvaku race, going to that quiet peaceful grove, reverently stood before the Muni, the great Azshi Arada Rama; 919

The dark-clad (?) followers of the Kalam (Sangharama) seeing afar off Bodhisattva approaching, with loud voice raised a joyful chant, and with suppressed breath muttered ‘Welcome,’ 920

As with clasped hands they reverenced him. Approaching one another, they made mutual enquiries; and this being done, with the usual apologies, according to their precedence (in age)? they sat down; 921

The BrahmaZérins observing the prince, (beheld) his personal beauty and carefully considered his

Approaching one another, they made mutual enquiries; and this being done, with the usual apologies, according to their precedence (in age)? they sat down; 921

The BrahmaZérins observing the prince, (beheld) his personal beauty and carefully considered his

1 The compound in the original probably represents Arata
K4l4ma and Udra(ka) Ramaputra.
® Tsi’ang tsu may mean ‘after invitation.’
K 2

p. 12

appearance; respectfully! they satisfied themselves of his high qualities, like those who, thirsty, drink the ‘pure dew.’ 922

(Then) with raised hands they addressed the prince, ‘ Have you® (or, may we know whether you have) been long an ascetic, divided from your family and broken from the bonds of love, like the elephant who has cast off restraint ? 923

‘Full of wisdom (your appearance), completely enlightened, (you seem) well able to escape the poisonous fruit (of this world)*. In old time the monarch Ming Shing‘ (brightly victorious) gave up his kingly estate to his son, 924

‘As a man who has carried a flowery wreath, when withered casts it away: but such is not your case, full of youthful vigour, and yet not enamoured with the condition of a holy king; 925

‘We see that your will is strong and fixed, capable of becoming a vessel of the true law, able to embark in the boat of wisdom, and to cross over the sea of life and death: 926

‘The common class®, enticed to come to learn, their talents first are tested, then they are taught; but as I understand your case, your mind is already fixed and your will firm: 927

1 «High qualities,’ powers of his mind; probably the same as the taigasa of the Gainas (see Colebrooke, Essays, p. 282). This line may be literally translated, ‘bathing themselves in a respectful admiration of his high qualities.’

3 The symbol ‘ 4i’ may possibly mean ‘friend,’ in which case the line would be, ‘ O friend! have you long been a homeless one?’

5 Or the poisonous fruit of that which is low or base.

“ [have taken ‘Ming Shing’ as a proper name, but it may be also translated ‘illustrious conquering (kings).’

* «Fan fu,’ the common class of philosophers, or students. The vulgar herd.

p. 133

‘And now you have undertaken the purpose of learning, (1 am persuaded) you will not in the end shrink from it. The prince hearing this exhortation, with gladness made reply: 928

‘You have with equal intention, ilhustrious’! cautioned me with impartial mind; with humble heart I accept the advice, and pray that it may be so with me, (as you anticipate); 929

‘That I may in my night-journey obtain a torch, to guide me safely thro’ treacherous places ; a handy boat to cross over the sea ;—may it be so even now with me! 930

‘But as I am somewhat in doubt and anxious to learn, I will venture to make known my doubts, and ask, with respect to old age, disease, and death, how are these things to be escaped?’ 931