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

p. 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

At this time O-lo-lam (Arada KA4lAma) hearing the question asked by the prince, briefly from the various Sitras and Sastras, quoted passages in explanation of a way of deliverance. 932

‘But thou (he said) illustrious youth! so highly gifted, and eminent among the wise! hear what I have to say, as I discourse upon the mode of ending birth and death; 933

‘Nature, and change, birth, old age, and death, these five (attributes) belong to all?; “nature” is (in itself)® pure and without fault ; the involution of this with the five elements‘, 934

1 Qr, ‘illustriously admonished me without preference or dislike ;’ or ‘against preference or dislike.’

2 The discourse following is very obscure, being founded on the philosophical speculations of Kapila and others.

? Or, Nature is that which is pure and unsullied (tabula rasa).

* The five ‘great’ (Mahat).

p. 12

‘Causes an awakening and power of perception, which, according to its exercise', is the cause of “change ;” form, sound, order, taste, touch, these are called the five objects of sense (dhatu); 935

‘As the hand and foot are called the “two ways” (methods of moving?) so these are called “the roots” of action (the five skandhas); the eye, the ear, the nose, the tongue, the body, these are named the “roots” (instruments) of understanding. 936

‘The root of “mind” (manas)? is twofold, being both material, and also intelligent; “nature” by its involutions is “the cause,” the knower of the cause s “I” (the soul); 937

‘Kapila the Ashi and his numerous followers,
on this deep principle of “ soul,” practising wisdom
(Buddhi), found deliverance. 938

‘Kapila’ and now V4faspati‘, by the power of “Buddhi” perceiving the character of birth, old age, and death, declare that on this is founded true philosophy®; 939

‘Whilst all opposed to this, they say, is false.
“Ignorance” and “passion,” causing constant “transmigration,” 940

1 That is, as the power of perception is exercised, ‘ change’ is experienced.

* Refer to Colebrooke, on the SAnkhya philosophy.

® Much of this discourse might be illustrated from the Chinese version of ‘the seventy golden Sastra’ (Sankhya K4rik&) of Kapila; but the subject would require distinct treatment.

* This verse is obscure, and the translation doubtful. Literally rendered it runs as follows: ‘ That Kapila (or, that which Kapila said) now (is affirmed respecting) Prag&pati [po-Ae-po-ti; this may be restored to Vakpati, or to Pragdpati; the latter however (as I am told) is the reading found in the Sanskrit original] (by the power of) Buddhi, knowing birth,’ &e.

° This, they say, is called ‘to see.’

p. 135

° This, they say, is called ‘to see.’

p. 135

‘Abiding in the midst of these (they say) is the lot of “all that lives.” Doubting the truth of “soul” is called “ excessive doubt,” and without distinguishing aright, there can be no method of escape. 941

‘Deep speculation as to the limits of perception is but to involve the “soul;” thus unbelief leads to confusion, and ends in differences of thought and conduct. 942

‘Again, the various speculations on “soul” (such as) “I say,” “I know and perceive,” “I come” and “I go” or “I remain fixed,” these are called the intricacies (windings) of “soul?.” 943

‘And then the fancies raised in different natures, some saying “ this is so,” others denying it, and this condition of uncertainty is called the state of “ darkness?,” 944

‘Then there are those who say that outward things (resembling forms) are one with “soul,” who say that the “objective” is the same as “ mind,” who confuse “ intelligence” with “instruments,” who say that “number” is the “soul.” 945

‘Thus not distinguishing aright, these are called “excessive quibbles,” “marks of folly,” “nature changes,” and so on. 946

‘To worship and recite religious books, to slaughter living things in sacrifice, to render pure by fire and water, and thus awake the thought of final rescue, 947

‘All these ways of thinking are called “without right expedient,” the result of ignorance and doubt, by means of word or thought or deed; 948

1 The ‘soul’ is the ‘I’ (ahamk4ra) of the Sankhya system, concerning which see Colebrooke (Essays), p. 153. * Tamas.

p. 12

‘Involving outward relationships, this is called “depending on means ;” making the material world the ground of “soul,” this is called “depending on the senses.” 949

‘By these eight sorts of speculation are we involved in birth and death. The foolish masters of the world make their classifications in these five ways, (viz.) 950

‘Darkness, folly, and great folly, angry passion, with timid fear. Indolent coldness is called “ darkness ;” birth and death are called “folly ;” 951

‘Lustful desire is “great folly;” because of great
men subjected to error’, cherishing angry feelings,
“passion” results; trepidation of the heart is called
“fear.” 952

‘Thus these foolish men dilate upon the five desires; but the root of the great sorrow of birth and death, the life destined to be spent in the five ways, 953

‘The cause of the whirl of life, I clearly perceive, is to be placed in the existence of “I;” because of the influence of this cause, result the consequences of repeated birth and death; 954

‘This cause is without any nature of its own, and its fruits have no nature; rightly considering what has been said, there are four matters which have to do with escape, 955

‘Kindling wisdom—opposed to dark ignorance,— making manifest—opposed to concealment and obscurity,—if these four matters be understood, then we may escape birth, old age, and death. 956

» Literally ‘great men producing error,’ or it may be. ‘ because of the birth-error (delusion) of great men.’

IiI,12, + VISIT TO ARADA AND UDRARAMA. 137

‘Birth, old age, and death being over, then we attain a final place; the Brahmans? all depending on this principle, 957

‘Practising themselves in a pure life, have also
largely dilated on it, for the good of the world.’
The prince hearing these words again enquired of
Arada: 958

‘Tellme what are the expedients you name, and what is the final place to which they lead, and what is the character of that pure (Brahman) life; and again what are the stated periods 959

‘During which such life must be practised, and during which such life is lawful; all these are principles to be enquired into; and on them I pray you discourse for my sake.’ 960

Then that Ar4da, according to the Sdtras and S4stras, spoke, ‘ Yourself using wisdom is the expedient; but I will further dilate on this a little; 961

‘First by removing from the crowd and leading a hermit’s life, depending entirely on alms for food, extensively practising rules of decorum, religiously adhering to right rules of conduct, 962

‘Desiring little and knowing when to abstain, receiving whatever is given (in food), whether pleasant or otherwise, delighting to practise a quiet (ascetic) life, diligently studying all the Sdtras and S4stras, 963

‘Observing the character of covetous longing and fear, without remnant of desire to live in purity, to govern well the organs of life, the mind quieted and silently at rest, 964

‘Removing desire, and hating vice, all the sorrows

+ The Brahmans in the world.

p. 12

of life (the world of desire) put away, then there is happiness; and we obtain the enjoyment of the first! dhy4na. 965

‘ Having obtained this first dhyana, then with the illumination thus obtained, by inward meditation is born reliance on thought alone, and the entanglements of folly are put away; 966

‘The mind depending on this, then after death, born in the Brahma heavens, the enlightened are able to know themselves; by the use of means is produced further inward illumination; 967

‘ Diligently persevering, seeking higher advance, accomplishing the second dhy4na, tasting of that great joy, we are born in the Kwong-yin? heaven (Abhdsvara); 968

‘Then by the use of means putting away this delight, practising the third dhy4na, resting in such delight and wishing no further excellence, there is a birth in the Subhakvztsna (hin-tsing) heaven; 969

‘Leaving the thought of such delight, straightway we reach the fourth dhy4na, all joys and sorrows done away, the thought of escape produced, 970

‘We dwell in this fourth dhy4na, and are born in the Vrzhat-phala heaven; because of its long enduring years, it is thus called Vrzhat-phala (extensive-fruit); 971

‘Whilst in that state of abstraction rising (higher), perceiving there is a place beyond any bodily condition, adding still and persevering further in practising wisdom, rejecting this fourth dhyana, 972

1 The dhy4nas are the conditions of ecstasy, enjoyed by the inhabitants of the Brahmaloka heavens.

2 We have here an account of the different heavens of the Brahmalokas, concerning which consult Burnouf, ‘ Introduction to Indian Buddhism.’

p. 139

‘Firmly resolved to persevere in the search, still contriving to put away every desire after form, gradually from every pore of the body there is perceived a feeling of empty release, 973

‘And in the end this extends to every solid part, so that the whole is perfected in an apprehension of emptiness. In brief, perceiving no limits to this emptiness, there is opened to the view boundless knowledge. 974

‘Endowed with inward rest and peace, the idea of “I” departs, and the object of “1:” clearly discriminating the non-existence of matter (bhava), this is the condition of immaterial life. 975

‘As the Muéga (grass) when freed from its horny case, or as the wild bird which escapes from its prison trap, so, getting away from all material limitations, we thus find perfect release. 976

‘Thus ascending above the Brahmans (Brahmalokas ?), deprived of every vestige of bodily existence, we still endure!, Endued with wisdom?! let it be known this is real and true deliverance. 977

‘You ask what are the expedients for obtaining this escape; even as I have before detailed, those who have deep faith will learn. 978

‘The Rishis Gaigtshavya, Ganaka, Vvzddha Pardsara®, and other searchers after truth, 979

‘All by the way I have explained, have reached true deliverance.’ The prince hearing these words, deeply pondering on the outline of these principles, 980

And reaching back to the influences produced by

? Literally, ‘endurance not exhausted.’

* That is, ‘O thou! endued with wisdom,’ or, generally, ‘ those endued with wisdom.’

* These proper names were supplied from the Sanskrit text.

p. 12

our former lives, again asked with further words: ‘1 have heard your very excellent system of wisdom, the principles very subtle and deep-reaching, 981

‘From which I learn’that because of not “letting go” (by knowledge as a cause), we do not reach the end of the religious life; but by understanding nature in its involutions, then, you say, we obtain deliverance ; 982

‘I perceive this law of birth has also concealed in it another law as a germ; you say that the “I” (i.e. “the soul,” of Kapila) being rendered pure’, forthwith there is true deliverance; 983

“the soul,” of Kapila) being rendered pure’, forthwith there is true deliverance; 983

‘But if we encounter a union of cause and effect, then there is a return to the trammels of birth; just as the germ in the seed, when earth, fire, water, and wind 984

‘Seem to have destroyed in it the principle of life, meeting with favourable concomitant circumstances will yet revive, without any evident cause, but because of desire; so those who have gained this supposed release, (likewise) 985

‘Keeping the idea of “I” and “living things,” have in fact gained no final deliverance; in every condition, letting go the “three classes?” and again reaching the three® “excellent qualities,” 986

‘Because of the eternal existence of soul, by the subtle influences of that, (influences resulting from the past,) the heart lets go the idea of expedients, 987

‘And obtains an almost endless duration of years. This, you say, is true release ; you say “letting go the ground on which the idea of soul rests,” that this frees us from “ limited‘ existence,” 988

1 See Colebrooke, |. c. p. 150. 3 Three sorts of pain. * Perception, inference, ‘affirmation. * Bhava.

p. 141

‘And that the mass of people have not yet removed the idea of soul, (and are therefore still in bondage). But what is this letting go “gumas?” (cords fettering the soul); if one is fettered by these “ gunas,” how can there be release? 989

‘For guat (the object) and “gu#a” (the quality) in idea are different, but in substance one; if you say that you can remove the properties of a thing (and leave the thing) by arguing it to the end, this is not so. 990

‘If you remove heat from fire, then there is no such thing as fire, or if you remove surface (front) from body, what body can remain? 991

‘Thus “guvza” is as it were surface, remove this and there can be no “guzt.” So that this deliverance, spoken of before, must leave a body yet in bonds. 992

‘Again, you say that by “clear knowledge” you get rid of body; there is then such a thing as knowledge or the contrary ; if you affirm the existence of clear knowledge, then there should be some one who possesses it (i.e. possesses this knowledge); 993

‘If there be a possessor, how can there be deliverance (from this personal “I”)? If you say there is no “knower,” then who is it that is spoken of as “knowing?” 994

‘If there is knowledge and no person, then the subject of knowledge may be a stone or a log; moreover, to have clear knowledge of these minute causes of contamination and reject them thoroughly, 995

‘These being so rejected, there must be an end, then, of the “doer.” What Ardda has declared cannot satisfy my heart. 996

1 Colebrooke, p. 157.

p. 142

‘This clear knowledge is not “ universal wisdom,” I must go on and seek a better explanation.’ Going on then to the place of Udra’ Azshi, he also expatiated on this question of ‘I.’ 997

p. 996

1 Colebrooke, p. 157.

p. 142

‘This clear knowledge is not “ universal wisdom,” I must go on and seek a better explanation.’ Going on then to the place of Udra’ Azshi, he also expatiated on this question of ‘I.’ 997

(But) although he refined the matter to the utmost, laying down a term of ‘thought’ and ‘no thought’ taking the position of removing ‘thought’ and ‘no thought,’ yet even so he came not out of the mire; 998

For supposing creatures attained that state, still (he said) there is a possibility of returning to the coil, whilst Bodhisattva sought a method of getting out of it. So once more leaving Udra Ashi, 999

He went on in search of a better system, and came at last to Mount Kia-£e? [the forest of mortification], where was a town called Pain-suffering forest (Uravilva?). Here the five Bhikshus had gone before. 1000

When then he beheld these five, virtuously keeping in check their senses (passion-members), holding to the rules of moral conduct, practising mortification, dwelling in that grove of mortification®; 1001

Occupying a spot beside the Nairazgana river, perfectly composed and filled with contentment, Bodhisattva forthwith by them (selecting) one spot, quietly gave himself to thought. 1002

The five Bhikshus knowing him with earnest heart to be seeking escape, offered him their services with devotion, as if reverencing {svara Deva. 1003

1 Yuh-to. * Gay4, or Gay4sfrsha.

* Or is the word fu-hing=the name of a plant, such as the uruvu (betel)?

III,1z, | VISIT TO ARADA AND UDRARAMA. 143

‘Having finished their attentions and dutiful services, then going on he took his seat not far off, as one about to enter on a course of religious practice, composing all his members as he desired. 1004

Bodhisattva diligently applied himself to ‘means,’ as one about to cross over old age, disease, and death. With full purpose of heart (he set himself) to endure mortification, to restrain every bodily passion, and give up thought about sustenance, 1005

With purity of heart to observe the fast-rules, which no worldly man (active man) can bear; silent and still, lost in thoughtful meditation; and so for six years he continued, 1006

Each day eating one hemp grain, his bodily form shrunken and attenuated, seeking how to cross (the sea) of birth and death, exercising himself still deeper and advancing further; 1007

Making his way perfect by the disentanglements of true wisdom, not eating, and yet not (looking to that as) a cause (of emancipation), his four members although exceedingly weak, his heart of wisdom increasing yet more and more in light; 1008

His spirit free, his body light and refined, his name spreading far and wide, as ‘highly gifted,’ even as the moon when first produced, or as the Kumuda flower spreading out its sweetness; 1009

Everywhere thro’ the country his excellent fame extended; the daughters of the lord of the place both coming to see him, his mortified body like a withered branch, just completing the period of six years, IOIO

Fearing the sorrow of birth and death, seeking earnestly the method (cause) of true wisdom, he

144 FO-SHO-HING-TSAN-KING. Il, x2.

came to the conviction that these were not the means to extinguish desire and produce ecstatic contemplation; 1011

Nor yet (the means by which) in former time, seated underneath the Gambu tree’, he arrived at that miraculous condition, that surely was the proper way, (he thought), ror2

The way opposed to this of ‘withered body.’ I should therefore rather seek strength of body, by drink and food refresh my members, and with contentment cause my mind to rest. 1013

My mind at rest, I shall enjoy silent composure ; composure is the trap for getting ecstasy (dhydna) ; whilst in ecstasy perceiving the true law (right law, i.e. truth), then the force of truth (the law) obtained, disentanglement will follow. 1014

And thus composed, enjoying perfect quiet, old age and death are put away; and then defilement is escaped by this first means; thus then by equal steps the excellent law results from life restored by food and drink. 1015

Having carefully considered this principle, bathing in the Naira%gana river, he desired afterwards to leave the water (pool), but owing to extreme exhaustion was unable to rise; 1016

Then a heavenly spirit holding out (pressing down) a branch, taking this in his hand he (raised himself and) camé forth. At this time on the opposite side of the grove there was a certain chief herdsman, 1017

Whose eldest daughter was called Nanda. One of the Suddhavdsa Devas addressing her said, ‘ Bodhi-

} See above, p. 48, ver. 335.

p. 145

sattva dwells in the grove, go you then, and present to him a religious offering.’ 1018

Nand& Balada (or Balaga or Baladhya) with joy came to the spot, above her hands (i. e. on her wrists) white chalcedony bracelets, her clothing of a grey (bluish) colour (dye); 1019

The grey and the white together contrasted in the light, as the colours of the rounded river bubble ; with simple heart and quicken’d step she came, and, bowing down at Bodhisattva’s feet, 1020

She reverently offered him perfumed rice milk, begging him of his condescension to accept it!. Bodhisattva taking it, partook of it (at once), whilst she received, even then, the fruits of her religious act. 1021

Having eaten it, all his members refreshed, he became capable of receiving Bodhi; his body and limbs glistening with (renewed strength), and his energies swelling higher still*, 1022

As the hundred streams swell the sea, or the first quarter’d moon daily increases in brightness. The five Bhikshus having witnessed this, perturbed, were filled with suspicious reflection; 1023

The five Bhikshus having witnessed this, perturbed, were filled with suspicious reflection; 1023

They supposed (said) that his religious zeal (heart) was flagging, and that he was leaving and looking for a better abode, as though he had obtained deliverance, the five elements entirely removed *, 1024

' See Tree and Serpent Worship, plate 1.

? This is a free translation; the text is probably defective, ij being a mistake for fff] or for we.

* ‘The five elements,’ in the original ‘the five great;’ the sense seems to be that the Bodhisattva was acting as though he had attained his aim, and overcome the powers of sense. At the same

[19] L

p. 12

Bodhisattva wandered on alone, directing his course to that ‘fortunate!’ tree, beneath whose shade he might accomplish his search after complete enlightenment?. 1025

(Over) the ground wide and level, producing soft and pliant grass, easily he advanced with lion step, pace by pace, (whilst) the earth shook withal ; 1026

And as it shook, K4la ndga aroused, was filled with joy, as his eyes were opened to the light. Forthwith he exclaimed: ‘When formerly I saw the Buddhas of old, there was the sign of an earthquake as now; 1027

‘The virtues of a Muni are so great in majesty, that the great earth cannot endure’ them; as step by step his foot treads upon the ground, so is there heard the sound of the rumbling earth-shaking; 1028

‘A brilliant light now illumes the world, as the shining of the rising sun; five hundred bluish tinted birds (I see), wheeling round to the right, flying through space; 1029

‘A gentle, soft, and cooling breeze blows around in an agreeable way; all these auspicious (miraculous) signs are the same as those of former Buddhas; 1030

‘Wherefore I know that this Bodhisattva will certainly arrive at perfect wisdom. And now, behold! from yonder man, a grass cutter, he obtains some pure and pliant grass, 1031

‘Which spreading out beneath the tree, with upright body, there he takes his seat; his feet placed time it is possible that ‘the five great’ may allude to the five

Bhikshus. But in any case it is better to hold to the literal sense. ) The ‘fortunate tree,’ the tree ‘of good omen,’ the Bodhi tree. * Samyak-Sambodhi. 5 Cannot excel or surpass them.

p. 147

under him, not carelessly arranged (moving to and fro), but like the firmly fixed and compact body of a Naga; 1032

‘Nor shall he rise again from off his seat till he has completed his undertaking.” And so he (the N4ga) uttered these words by way of confirmation. The heavenly Nagas, filled with joy, 1033

(Caused a) cool refreshing breeze to rise; the trees and grass were yet unmoved by it, and all the beasts, quiet and silent, (looked on in wonderment.) 1034

These are the signs that Bodhisattva will certainly attain enlightenment. 1035

Varca 13. Dereats MArRa.

p. 1035

Varca 13. Dereats MArRa.

The great Azshi, of the royal tribe of Lizshis, beneath the Bodhi tree firmly established, resolved by oath to perfect the way of complete deliverance. 1036

The spirits, Nagas, and the heavenly multitude ', all were filled with joy ; but Mara Devaraga, enemy of religion, alone was grieved, and rejoiced not ; 1037

Lord of the five desires 2, skilled in all the arts of warfare, the foe of those who seek deliverance, therefore his name is rightly given Pisuna®’. 1038 «=

Now this MA4ra raga had three daughters, mincingly beautiful and of a pleasant countenance, in every way fit by artful ways to enflame a man with love, highest in this respect among the Devis. 1039

The first was named Yuh-yen (lust-pollution), the second Neng-yueh-gin (able to delight a man),

, K RB. ‘ 2 Le. king of sensuality. 5 The wicked one.

L 2

p. 13

the third Ngai-loh! (love-joy). These three, at this time, advanced together, 1040

And addressed their father Pisuna and said:
‘May we not know the trouble that afflicts you ?’
The father calming his feelings, addressed his
daughters thus: 1041

‘The world has now a great Muni, he has taken a strong oath as a helmet, he holds a mighty bow in his hand, wisdom is the diamond shaft he uses, 1042

‘His object is to get the mastery in the world, to ruin and destroy my territory (domain); I am myself unequal to him, for all men will believe in him, 1043

‘And all find refuge in the way of his salvation ; then will my land be desert and unoccupied. But as when a man transgresses the laws of morality, his body (or, he himself) is then empty (i. e. unprotected), 1044

‘So now, the eye of wisdom, not yet opened (in this man), whilst my empire still has peace (quiet), I will go and overturn his purpose, and break down and divide the ridge-pole (of his house)*.’ 1045

Seizing then his bow and his five arrows, with all his retinue of male and female attendants, he went to that grove of ‘fortunate rest’ with the vow that the world (all flesh) should not find peace *. 1046

Then seeing the Muni, quiet and still (silent), preparing to cross the sea of the three worlds, in his left hand grasping his bow, with his right hand pointing his arrow, 1047

1 See Childers, sub M4ro, for the name of the daughters. In
Sanskrit, Rati, Priti, and Trishn4.

3 «T will return to the house ...., he findeth it swept and garnished, but empty.’

® Should not find ‘rest.’ There is a play on the word.

p. 149

He addressed Bodhisattva and said: ‘ Kshatriya! rise up quickly! for you may well fear! your death is at hand; you may practise your own religious system!, 1048

‘But let go this effort after the law of deliverance (for others); wage warfare in the field of charity? as a cause of merit, appease the tumultuous world, and so in the end reach your reward in heaven; 1049

your death is at hand; you may practise your own religious system!, 1048

‘But let go this effort after the law of deliverance (for others); wage warfare in the field of charity? as a cause of merit, appease the tumultuous world, and so in the end reach your reward in heaven; 1049

‘This is a way renowned and well established, in which former saints (victors) have walked, Aishis and kings and men of eminence; but this system of penury and alms-begging is unworthy of you. 1050

‘Now then if you rise not, you had best consider with yourself, that if you give not up your vow, and tempt me to let fly an arrrow, 1051

‘How that Aila, grandchild of Soma’, by one of these arrows just touched, as by a fanning of the wind, lost his reason and became a madman; 1052

‘And how the A’shi Vimala, practising austerities, hearing the sound of one of these darts, his heart possessed by great fear, bewildered and darkened he lost his true nature; 1053

‘How much less can you—a late-born one—hope to escape this dart of mine. Quickly arise then! if hardly you may get away! 1054

‘This arrow full of rankling poison, fearfully insidious where it strikes a foe! See now! with all my force, I point it! and are you resting in the face of such calamity? 1055

‘ How is it that you fear not this dread arrow ? say ! why do you not tremble ?’ Mara uttered such fear-inspiring threats, bent on overawing Bodhisattva. 1056

* Or, a system of religion for yourself. ® Religious almsgiving. ® Aida, the grandson of Soma (i.e. Purftravas, the lover of Urvasi?).

p. 13

But Bodhisattva’s heart remained unmoved; no doubt, no fear was present. Then Mara instantly discharged his arrow, whilst the three women came in front; 1057

Bodhisattva regarded not the arrow, nor considered ought the women three. Mara raga now was troubled much with doubt, and muttered thus *twixt heart and mouth : ‘1058

‘Long since the maiden of the snowy mountains, shooting at Mahesvara, constrained him to change his mind; and yet Bodhisattva is unmoved, 1059

‘And heeds not even this dart of mine, nor the three heavenly women! nought prevails to move his heart or raise one spark of love within him. 1060

‘Now must I assemble my army-host, and press him sore by force;’ having thought thus awhile, M4ra’s army suddenly assembled round; 1061

Each (severally) assumed his own peculiar form ; some were holding spears, others grasping swords, others snatching up trees, others wielding diamond maces ; (thus were they) armed with every sort of weapon; 1062

Some had heads like hogs, others like fishes, others like asses, others like horses; some with forms like snakes or like the ox or savage tiger ; lion-headed, dragon-headed, (and like) every other kind of beast; 1063

Some had many heads on one body-trunk, with faces having but a single eye, and then again with many eyes; some with great-bellied mighty bodies, 1064 ;

And others thin and skinny, bellyless; others long-legged, mighty-knee’d; others big-shankedp. 151 and fat-calved; some with long and claw-like nails; 1065

Some were headless, breastless, faceless; some with two feet and many bodies; some with big faces looking every way; some pale and ashycoloured, 1066

Others colour’d like the bright star rising, others steaming fiery vapour, some with ears like elephants, with humps like mountains, some with naked forms covered with hair, 1067

Some with leather skins for clothing, their faces party-coloured, crimson and white; some with tiger skins as robes, some with snake skins over them, 1068

Some with tinkling bells around their waists, others with twisted screw-like hair, others with hair dishevelled covering the body, some breathsuckers, 1069

Others body-snatchers, some dancing and shrieking awhile, some jumping onwards with their feet together, some striking one another as they went, 1070

Others waving (wheeling round) in the air, others flying and leaping between the trees, others howling, or hooting, or screaming, or whining, with their evil noises shaking the great earth; 1071

Thus this wicked goblin troop encircled on its four sides the Bodhi tree; some bent on tearing his body to pieces, others on devouring it whole; 1072

From the four sides flames belched forth, and fiery steam ascended up to heaven; tempestuous winds arose on every side’; the mountain forests shook and quaked; 1073

» Kik for pien?

p. 13

Wind, fire, and steam, with dust combined, (produced) a pitchy darkness, rendering all invisible. And now the Devas well affected to the law, and all the Nagas and the spirits (kwei-shin), 1074

All incensed at this host of Mara, with anger fired, wept tears of blood; the great company of Suddhavasa gods, beholding Mara tempting! Bodhisattva, 1075

Free from low-feeling, with hearts undisturbed by passion, moved by pity towards him and commiseration, came in a body to behold the Bodhisattva, so calmly seated and so undisturbed, 1076

Surrounded with an uncounted host of devils, shaking the heaven and earth with sounds illomened. Bodhisattva silent and quiet in the midst remained, his countenance as bright as heretofore, unchanged; 1077

Like the great lion-king placed amongst all the beasts howling and growling round him (so he sat), a sight unseen before, so strange and wonderful! 1078

The host of M4ra hastening, as arranged, each one exerting his utmost force, taking each other’s place in turns, threatening every moment to destroy him, 1079

Fiercely staring, grinning with their teeth, flying tumultuously, bounding here and there; but Bodhisattva, silently beholding them, (watched them) as one would watch the games of children; 1080

And now the demon host waxed fiercer and more angry, and added force to force, in further conflict; grasping at stones they could not lift, or lifting them, they could not let them go; 1081

1 Confusing.

p. 153

Their flying spears, lances, and javelins, stuck fast in space, refusing to descend; the angry thunderdrops and mighty hail, with these, were changed into five-colour’d lotus flowers, 1082

Whilst the foul poison of the dragon snakes was turned to spicy-breathing air. Thus all these count- — less sorts of creatures, wishing to destroy the Bodhisattva, 1083

Unable to remove him from the spot, were with their own weapons wounded. Now Maéra had an aunt-attendant whose name was Ma-kia-ka-li (Maha Kalt?), 1084

Who held a skull-dish in her hands, and stood in front of Bodhisattva, and with every kind of winsome gesture, tempted to lust the Bodhisattva. 1085

So all these followers of M4ra, possessed of every demon-body form, united in discordant uproar, hoping to terrify Bodhisattva; 1086

But not a hair of his was moved, and Ma4ra’s host was filled with sorrow. Then in the air the crowd of angels (spirits), their forms invisible, raised their voices, saying: 1087

‘Behold the great Muni; his mind unmoved by any feeling of resentment, whilst all that wicked Mara race, besotted, are vainly bent on his destruction; 1088

‘Let go your foul and murderous thoughts against that silent Muni, calmly seated! You cannot with a breath move the Sumeru mountain; 1089

‘Fire may freeze, water may burn, the roughened earth may grow soft and pliant, but ye cannot hurt the Bodhisattva! Thro’ ages past disciplined by suffering, 1090

‘Bodhisattva rightly trained in thought, everp. 13 advancing in the use of “means,” pure and illustrious for wisdom, loving and merciful to all, 1091

‘These four conspicuous (excellent) virtues cannot with him be rent asunder, so as to make it hard or doubtful whether he gain the highest wisdom. 1092

‘For as the thousand rays of yonder sun must drown the darkness of the world, or as the boring wood must kindle fire, or as the earth deep-dug gives water, 1093

‘So he who perseveres in the “right means,” by seeking thus, will find. The world without instruction, poisoned by lust and hate and ignorance, 1094

‘ Because he pitied “flesh,” so circumstanced, he sought on their account the joy of wisdom. Why then would you molest and hinder one who seeks to banish sorrow from the world? 1095

‘The ignorance that everywhere prevails is due to false pernicious books (sdtras), and therefore Bodhisattva, walking uprightly, would lead and draw men after him. 1096

‘To obscure and blind the great world-leader, this undertaking is impossible}, for ’tis as though in the Great Desert a man would purposely mislead the merchant-guide; 1097

‘So “all flesh” having fallen into darkness, ignorant of where they are going, for their sakes he would light the lamp of wisdom ; say then! why would you extinguish it? 1098

‘All flesh engulphed and overwhelmed in the great sea of birth and death, this one prepares the boat of wisdom ; say then! why destroy and sink it? 1099

why would you extinguish it? 1098

‘All flesh engulphed and overwhelmed in the great sea of birth and death, this one prepares the boat of wisdom ; say then! why destroy and sink it? 1099

‘Patience is the sprouting of religion, firmness

1 In the sense of ‘not commendable.’

p. 155

its root, good conduct is the flower, the enlightened heart the boughs and branches, 1100

‘Wisdom supreme the entire tree, the “transcendent law!” the fruit, its shade protects all living things; say then! why would you cut it down? II01

‘Lust, hate, and ignorance, (these are) the rack and bolt, the yoke placed on the shoulder of the world; through ages long he has practised austerities to rescue men from these their fetters, 1102

‘He now shall certainly attain his end, sitting on this right-established throne; (seated) as all the previous Buddhas, firm and compact like a diamond; 1103

‘Though all the earth were moved and shaken, yet would this place be fixed and stable; him, thus fixed and well assured, think not that you can overturn, 1104

‘Bring down and moderate your mind’s desire, banish these high and envious thoughts, prepare yourselves for right reflection, be patient in your services. I105

Mara hearing these sounds in space, and seeing Bodhisattva still unmoved, filled with fear and banishing his high and supercilious thoughts, again took up his way to heaven above; 1106

Whilst all his host (were scattered), o’erwhelmed with grief and disappointment, fallen from their high estate, ’reft of their warrior pride, their warlike weapons and accoutrements thrown heedlessly and cast away mid woods and deserts. 1107

Like as when some cruel chieftain slain, the hateful

1 Anuttara-dharma.

p. 13

band is all dispersed and scattered, so the host of Mara disconcerted, fled away. The mind of Bodhisattva (now reposed) peaceful and quiet. 1108

The morning sun-beams brighten with the dawn, the dust-like mist dispersing, disappears; the moon and stars pale their faint light, the barriers of the night are all removed, 1109

Whilst from above a fall of heavenly flowers pay their sweet tribute to the Bodhisattva. 1110.

VarGa 14. O-wEI-SAN-Pou-TI (ABHISAMBODHI)!.

Bodhisattva having subdued Mara, his firmly fixed mind at rest, thoroughly exhausting the first principle of truth*, he entered into deep and subtle contemplation, I111

Self-contained. Every kind of Samadhi in order passed before his eyes. During the first watch he entered on ‘right perception’, and in recollection all former births passed before his eyes; 1112

Born in such a place, of such a name, and downwards to his present birth, so through hundreds, thousands, myriads, all his births and deaths he knew; 1113

Countless in number were they, of every kind and sort; then knowing, too, his family relationships, great pity rose within his heart. 1114

p. 1114

This sense of deep compassion passed, he once again considered ‘all that lives, and how they moved within the six‘ portions of life’s revolution, no final term to birth and death; 1115

? The condition that looks wisdom face to face.

• * «Eternally exhausting the highest truth’ (paramartha).
• * The word for ‘ perception’ is vedana (sheu).

‘ The six modes of birth (transmigration).

p. 157

Hollow all, and false and transient (unfixed) as the plantain tree, or as a dream, or phantasy. Then in the middle watch of night, he reached to knowledge (eyes) of the pure Devas}, 1116

And beheld before him every creature, as one sees ‘images upon a mirror; all creatures born and born again to die, noble and mean, the poor and rich, 1117

Reaping the fruit of right or evil doing, and sharing happiness or misery in consequence. First he considered and distinguished evil-doers (works), that such must ever reap an evil birth; 1118

Then he considered those who practise righteous deeds, that these must gain a place with men or gods; but those again born in the nether hells, (he saw) participating in every kind of misery; 1119

Swallowing (drinking) molten brass (metal), the iron skewers piercing their bodies, confined within the boiling caldron, driven and made to enter the fiery oven (dwelling), 1120

Food for hungry, long-toothed dogs, or preyed upon by brain-devouring birds; dismayed by fire, then (they wander through) thick woods, with leaves like razors gashing their limbs, 1121

While knives divide their (writhing) bodies, or hatchets lop their members, bit by bit; drinking the bitterest poisons, their fate yet holds them back from death. 1122

Thus those who found their joy in evil deeds, he saw receiving now their direst sorrow; a momentary taste of pleasure here, a dreary length of suffering there; 1123

A laugh or joke because of others’ pain, a crying

1 Deva sight.

p. 14

out and weeping now at punishment received. Surely if living creatures saw the consequence of all their evils deeds, self-visited, 1124

With hatred would they turn and leave them, fearing the ruin following—the blood and death. He saw, moreover, all the fruits of birth as beasts, each deed entailing its own return, 1125

(And) when death ensues born in some other form
(beast shape), different in kind according to the deeds.
Some doomed to die for the sake of skin or flesh’,
some for their horns or hair or bones or wings, 1126

Others torn or killed in mutual conflict, friend or relative before, contending thus; (some) burthened with loads or dragging heavy weights, (others) pierced and urged on by pricking goads, 1127

Blood flowing down their tortured forms, parched and hungry—no relief afforded; then, turning round, (he saw) one with the other struggling, possessed of no independent strength; 1128

Flying through air or sunk in deep water, yet no place as a refuge left from death. He saw, moreover, those, misers and covetous, born now as hungry ghosts, 1129

Vast bodies like the towering mountain, with mouths as small as any needle-tube, hungry and thirsty, nought but fire and poison’d flame to enwrap their burning forms within. 1130

Covetous, they would not give to those who sought, or duped the man who gave in charity, now born among the famished ghosts, they seek for food, but cannot find withal. 1131

The refuse of the unclean man they fain would

1 That is, some born as beasts, whose hides are of value, and for which they are killed.

p. 159

eat, but this is changed and lost (before it can be eaten); oh! if a man believes that covetousness is thus repaid, as in their case, 1132

Would he not give his very flesh in charity even as Sivi raga did! Then, once more (he saw), those reborn as men, with bodies like some foul sewer, 1133

Ever moving 'midst the direst sufferings, born from the womb to fear and trembling, with body tender, touching anything its feelings painful, as if cut with knives; 1134

Whilst born in this condition, no moment free from chance of death, labour, and sorrow, yet seeking birth again, and being born again, enduring pain. 1135

Then (he saw those who) by a higher merit were enjoying heaven; a thirst for love ever consuming them, their merit ended with the end of life, the five signs’ warning them of death (their beauty fades), 1136

Just as the blossom that decays, withering away, is robbed of all its shining tints; not all their associates, living still, though grieving, can avail to save the rest; 1137

The palaces and joyous precincts empty now, the Devts all alone and desolate, sitting or asleep upon the dusty earth, weep bitterly in recollection of their loves; 1138

Those who are born, sad in decay; those who are dead, belovéd, cause of grief; thus ever struggling on, preparing future pain, covetous they seek the joys of heaven, 1139

1 The five signs are the indications of a Deva’s life in heaven coming to an end.

p. 14

Obtaining which, these sorrows come apace; despicable joys! oh, who would covet them! using such mighty efforts (means) to obtain, and yet unable thence to banish pain. 1140

Alas, alas! these Devas, too, alike deceived—no difference is there! thro’ lapse of ages bearing suffering, striving to crush desire and lust, 1141

Now certainly expecting long reprieve, and yet once more destined to fall! in hell enduring every kind of pain, as beasts tearing and killing one the other, 1142

As Pretas parched with direst thirst, as men worn out, seeking enjoyment; although, they say, when born in heaven, ‘then we shall escape these greater ills, 1143

Deceived, alas! no single place exempt, in every birth incessant pain! Alas! the sea of birth and death revolving thus—an ever-whirling wheel— 1144

no single place exempt, in every birth incessant pain! Alas! the sea of birth and death revolving thus—an ever-whirling wheel— 1144

All flesh immersed within its waves cast here and there without reliance! thus with his pure Deva eyes he thoughtfully considered the five domains of life. 1145

He saw that all was empty and vain alike! with no dependence! like the plantain or the bubble. Then, on the third eventful watch, he entered on the deep, true’ apprehension?; 1146

He meditated on the entire world of creatures, whirling in life’s tangle, born * to sorrow; the crowds who live, grow old, and die, innumerable for multitude, 1147

, 4 for 2 That is, the deep apprehension of truth. ® Sorrow self-natured.

p. 161

Covetous, lustful, ignorant, darkly-fettered, with no way known for final rescue. Rightly considering, inwardly he reflected from what source birth and death proceed; 1148

He was assured that age and death must come from birth as from a source. For since a man has born with him a body, that body must inherit pain (disease). 1149

Then looking further whence comes birth, he saw it came from life-deeds done elsewhere; then with his Deva-eyes scanning these deeds, he saw they were not framed by Isvara; 1150

They were not self-caused, they were not personal existences, nor were they either uncaused ; then, as one who breaks the first bamboo joint finds all the rest easy to separate, 1151

Having discerned the cause of birth and death, he gradually came to see the truth; deeds come from up4d4na (cleaving), like as fire which catches hold of grass; 1152

U padana (tsu) comes from tvzsh4 (ngai), just as a little fire enflames the mountains; tvzsh#4 comes from vedan4 (shau), (the perception of pain and pleasure, the desire for rest); 1153

As the starving or the thirsty man seeks food and drink, so ‘sensation’ (perception) brings ‘desire’ for life; then contact (sparsa) is the cause of all sensation, producing the three kinds of pain or pleasure, 1154

Even as by’art of man the rubbing wood produces fire for any use or purpose; sparsa (contact) is born from the six entrances (4yatanas)!,

1 The six organs of sense.
[19] M

p. 14

(a man is blind because he cannot see the light)?; 1155

The six entrances are caused by name and thing, just as the germ grows to the stem and leaf; name and thing are born from knowledge (vig#ana), as the seed which germinates and brings forth leaves. 1156

Knowledge, in turn, proceeds from name and thing, the two are intervolved leaving no remnant; by some concurrent cause knowledge engenders name and thing, whilst by some other cause concurrent, name and thing engender knowledge; 1157

Just as a man and ship advance together, the water and the land mutually involved?; thus knowledge brings forth name and thing; name and thing produce the roots (4yatanas); 1158

The roots engender contact; contact again brings forth sensation; sensation brings forth longing desire; longing desire produces up4d4na; 1159

Up&dana is the cause of deeds; and these again engender birth; birth again produces age and death ; so does this one incessant round 1160

Cause the existence of all living things. Rightly illumined, thoroughly perceiving this, firmly established, thus was he enlightened; destroy birth, old age and death will cease; 1161

Destroy bhava then will birth cease; destroy ‘cleaving’ (updd4na) then will bhava end; destroy tvishv4 (desire) then will cleaving end; destroy sensation then will tyzshz& end; 1162

1 This clause is obscure, it may mean, ‘blind to darkness therefore he sees.’

2 It is difficult to catch the meaning here; literally translated the passage runs thus: ‘ Water and dry land cause mutual involution.’

p. 163

Destroy contact then will end sensation; destroy the six entrances, then will contact cease; the six entrances all destroyed, from this, moreover, names and things will cease; 1163

Knowledge destroyed, names and things! will cease; samsk4ra (names and things) destroyed, then knowledge perishes ; ignorance destroyed, then the samsk4ra? will die; the great Azshi was thus perfected in wisdom (sambodhi). 1164

Thus perfected, Buddha then devised for the world’s benefit the eightfold path, right sight, ‘and so on, the only true path for the world to tread. 1165

Thus did he complete the end (destruction) of ‘self, as fire goes out for want of grass; thus he had done what he would have men do; he first had found the way of perfect knowledge; 1166

He finished thus the first great lesson (paramartha); entering the great Azshi’s house’, the darkness disappeared; light coming on, perfectly silent, all at rest, 1167

He reached at last the exhaustless source of truth (dharma); lustrous with all wisdom the great Rishi sat, perfect in gifts, whilst one convulsive throe shook the wide earth. 1168

And now the world was calm again and bright, when Devas, Nagas, spirits, all assembled, amidst the void raise heavenly music, and make their offerings as the law‘ directs; 1169

A gentle cooling breeze sprang up around, and

1 Here evidently equivalent to samsk4ra.

3 SamskAra, i.e. the five skandhas, or constituents of individual life.

® Te. attained Nirvana.

‘ “As the law directs ;’ that is, ‘religious offerings’ (dharma d4na).
M 2

p. 14

from the sky a fragrant rain distilled; exquisite flowers, not seasonable', bloomed ; sweet fruits before their time were ripened; 1170

Great Mand4ras?, and every sort of heavenly precious flower, from space in rich confusion fell, as tribute® to the illustrious monk. 1171

Creatures of every different kind were moved one towards the other lovingly; fear and terror altogether put away, none entertained a hateful thought; 1172

p. 1171

Creatures of every different kind were moved one towards the other lovingly; fear and terror altogether put away, none entertained a hateful thought; 1172

And all things living in the world with faultless men‘ consorted freely; the Devas giving up their heavenly joys, sought rather to alleviate the sinner’s sufferings; 1173

Pain and distress grew less and less, the moon of wisdom waxed apace; whilst all the Azshis of the Ikshvaku clan who had received a heavenly birth, 1174

Beholding Buddha thus benefitting men, were filled with joy and satisfaction; and whilst throughout the heavenly mansions religious offerings fell as raining flowers, 1175

The Devas and the Naga spirits ®, with one voice, praised the Buddha's virtues; men seeing the religious offerings, hearing, too, the joyous hymn of praise, 1176

Were all rejoiced in turn; they leapt for unre-

1 ‘Not seasonable;’ that is, out of season ; or, before their season.

* The Mah& Mandara, or Mand4rava; one of the five trees of the paradise of Indra (Wilson); the Erythrina fulgens. See Burnouf, Lotus, p. 306.

* As a religious offering to the Muni-lord.

“ Wou lau gin, leakless men. It means that all things living consorted freely with the good.

* The Devas, Nagas, and heavenly spirits (kwei shin).

p. 165

strained joy; Mara, the Devaraga, only, felt in his heart great anguish. 1177

Buddha for those seven days, in contemplation lost, his heart at peace, beheld and pondered on the Bodhi tree, with gaze unmoved and never wearying: 1178

‘Now resting here, in this condition, I have obtained,’ he said, ‘my ever-shifting! heart’s desire, and now at rest I stand, escaped from self?’ The eyes of Buddha? then considered ‘all that lives,’ 1179

And forthwith rose there in him deep compassion; much he desired to bring about their welfare (purity), but how to gain for them that most excellent deliverance, 1180

From covetous desire, hatred, ignorance, and false teaching (this was the question); how to suppress this sinful heart by right direction; not by anxious use of outward means, but by resting quietly in thoughtful silence. 1181

Now looking back and thinking of his mighty vow, there rose once more within his mind a wish to preach the law; and looking carefully throughout the world, he saw how pain and sorrow ripened and increased everywhere. 1182

Then Brahma-deva knowing his thoughts, and considering ‘ it right to request him to advance religion for the wider spread of the Brahma-glory, in the deliverance of all flesh from sorrow, 1183

1 My heart which has experienced constant and differing birthchanges.

* Wou-ngo, in a condition without personal (ngo) limitations. The sense seems to be, that, by casting away the limitations of the finite, he had apprehended the idea of the infinite.

® The eye of Buddha; the last of the pafitatakkhus, for which see Childers, Pali Dict. sub voce.

* The sense may be, ‘thinking that he ought to be requested to preach.’

The sense seems to be, that, by casting away the limitations of the finite, he had apprehended the idea of the infinite.

® The eye of Buddha; the last of the pafitatakkhus, for which see Childers, Pali Dict. sub voce.

* The sense may be, ‘thinking that he ought to be requested to preach.’

p. 14

Coming, beheld upon the person of the reverend monk all the distinguishing marks of a great preacher, visible in an excellent degree; fixed and unmoved (he sat) in the possession of truth and wisdom, 1184

Free from all evil impediments, with a heart cleansed from all insincerity or falsehood. Then with reverent and a joyful heart, (great Brahma stood and) with hands joined, thus made known his request: 1185

‘What happiness in all the world so great as when a loving master meets the unwise; the world with all its occupants, filled with impurity and dire confusion?, 1186

‘With heavy grief oppressed, or, in some cases, lighter sorrows, (waits deliverance); the lord of men, having escaped by crossing the wide and mournful sea of birth and death, 1187

‘We now entreat to rescue others—those struggling creatures all engulphed therein; as the just worldly man, when he gets profit, gives some rebate withal’, 1188

‘So the lord of men enjoying such religious gain, should‘ also give somewhat to living-things. The world indeed is bent on large personal gain, and hard it is to share one’s own with others; 1189

‘O! let your loving heart be moved with pity towards the world burthened® with vexing cares.’

.

1 In the sense of ‘the uninstructed.’

® With sense-pollution and distracted heart, oppressed with heavy grief, or, may be, with lighter and less grievous sorrow.

5 These lines are obscure; the sense, however, is plainly that given in the text.

« In the way of request, ‘ would that the lord of men,’ &c.

* Oppressed amidst oppressions (calamities).

p. 167

Thus having spoken by way of exhortation, with ‘reverent mien he turned back to the Brahma heaven., 1190

Buddha regarding the invitation of Brahma-deva rejoiced at heart, and his design was strengthened ; greatly was his heart of pity nourished, and purposed was his mind to preach. 1191

Thinking he ought to beg some food, each of the four kings offered him a Patra; Tath4gata', in fealty to religion, received the four and joined them all in one. 1192

And now some merchant men were passing by, to whom ‘a virtuous friend ?,’ a heavenly spirit, said : ‘The great Azshi, the venerable monk, is dwelling in this mountain grove, 1193

‘(Affording) in the world a noble field for merit 8; go then and offer him a sacrifice!’ Hearing the summons, joyfully they went, and offered the first meal religiously. 1194

Having partaken of it, then he deeply pondered, who first should hear the law‘; he thought at once of Arada Kalama and Udraka RAmaputra, 1195

p. 1194

Having partaken of it, then he deeply pondered, who first should hear the law‘; he thought at once of Arada Kalama and Udraka RAmaputra, 1195

1 Here the Buddha is called Tathagata. It is a point to be observed that this title is only used after the Bodhisattva’s enlightenment.

* There is a great deal said in Buddhist books about this expression ‘virtuous,’ or, ‘good friend.’ In general it means Bodhi or wisdom. It is used also in Zend literature to denote the sun (mithra); see Haug (Parsis), p. 209.

® That is, giving the world a noble opportunity of obtaining religious merit. The expression ‘field for merit’ is a common one, as we say, ‘field for work,’ ‘ field for usefulness,’ and so on.

* Who ought to be first instructed in religion; or, who should hear the first religious instruction (sermon). The first sermon is that which is sometimes called ‘the foundation of the kingdom of righteousness.’ It is given further on,

p. 14

As being fit to accept the righteous law; but now they both were dead. Then'next he thought of the five men, that they were fit to hear the first sermon. 1196

Bent then on this design to preach Nirvaza', as the sun’s glory bursts thro’ the darkness, so went he on towards Benares, the place where dwelt the ancient Azshis; 1197

With eyes as gentle as the ox king’s, his pace as firm and even as the lion’s, because he would convert the world he went on towards the Kasi? city; 1198

Step by step, like the king of beasts, did he advance watchfully through the grove of wisdom (Uruvilva wood). 1199

Varca 15. TurNING THE LAW-WHEEL 3.

Tathagata piously composed and silent, radiant with glory, shedding light around, with unmatched dignity advanced alone, as if surrounded by a crowd of followers. 1200

Beside the way he encountered a young Brahman‘, whose name was Upaka'; struck® with the

1 To preach the law of perfect quietude (quiet extinction ; that is, quietness or rest, resulting from the extinction of sorrow).

* That is, Benares.

® Concerning this expression, which means ‘establishing the dominion of truth,’ see Childers, P4li Dict., sub voce pavatteti.

‘ A BrahmaAfrin, a religious student, one who was practising a life of purity.

5 Called ‘Upagana’ by Burnouf (Introd. p. 389), and in the Lalita Vistara an Agivaka (hermit), (Foucaux, 378). For some useful remarks on this person’s character, see Etudes Buddhiques (Leon Féer), pp. 15, 16, 17.

* So I construe ‘4ih 4i;’ it means ‘ taken by,’ or ‘attracted by’

p. 169

deportment of the Bhikshu, he stood with reverent mien on the road side; 1201

Joyously he gazed at such an unprecedented sight, and then, with closed hands, he spake? as follows: ‘The erowds who live around are stained with sin, without a pleasing feature, void of grace, 1202