The Fo-sho-hing-tsan-king: A Life of Buddha — SBE Vol. 19 (trans. Samuel Beal, 1883)
English·1879–1910·trans. Samuel Beal·264 passages
The text · part 7 of 13
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
‘And the great world’s heart is everywhere disturbed; but you alone, your senses all composed, with visage shining as the moon when full, seem to have quaffed the water of the immortals’ stream; 1203
.‘ The marks of beauty yours, as the great man’s (Mah4purusha); the strength of wisdom, as an allsufficient (independent) king’s (samr&g); what you have done must have been wisely done, what then your noble tribe and who your master?’ 1204
Answering he said, ‘I have no master; no honourable tribe; no point of excellence; selftaught in this profoundest doctrine, I have arrived at superhuman wisdom®. 1205
‘That which behoves the world to learn, but through the world no learner found, 1 now myself the demeanour of the mendicant (Bhikshu). This incident is introduced as the first instance of Buddha’s mendicant life and its influence on others.
1 Or, ‘he questioned thus.’
* ‘Nothing that has been conquered.’
® I have attained to that which man has not attained. That is, I have arrived at superhuman wisdom. It appears to me that this point in Buddha’s history is a key to the whole system of his religion. He professes to have grasped absolute truth (the word ‘absolute’ corresponds with ‘ unfettered’); and by letting go the finite, with its limitations and defilements, to have passed into the free, boundless, unattached infinite.
170 FO-SHO-HING-TSAN-KING. Ill, 13.
and by myself! have learned throughout ;’tis rightly called Sambodhi (Aing kioh); 1206
‘That hateful family of griefs the sword of wisdom has destroyed ; this then is what the world has named, and rightly named, the “chiefest victory.” 1207
‘Through all Benares soon will sound the drum of life, no stay is possible—I have no name *—nor do I seek profit or pleasure, 1208
‘But simply to declare the truth; to save men (living things) from pain, and to fulfil my ancient oath, to rescue all not yet delivered. 1209
‘The fruit of this my oath is ripened now, and I will follow out my ancient vow. Wealth, riches, self all given up, unnamed, I still am named “Righteous Master%.” 1210
‘And bringing profit to the world (empire), I also have the name “Great Teacher‘;” facing sorrows, not swallowed up by them, am I not rightly called Courageous Warrior? 1211
‘If not a healer of diseases, what means the name of Good Physician? seeing the wanderer, not showing him the way, why then should I be called “Good Master-guide?” 1212
‘Like as the lamp shines in the dark, without a
p. 1211
‘If not a healer of diseases, what means the name of Good Physician? seeing the wanderer, not showing him the way, why then should I be called “Good Master-guide?” 1212
‘Like as the lamp shines in the dark, without a
1 This assertion is a fundamental one (see Mr. Rhys Davids’ Dhamma-fakka-ppavattana-sutta, Sacred Books of the East, vol. xi, throughout) ; so that Buddha disclaims any revelation in the sense of the result of a higher wisdom than his own. The cloud, in fact, of sin moved away, the indwelling of light, by itself, revealed itself.
3 «T am a voice.’
® (Called by the) not-called name, ‘ Master of righteousness.’
* Here follow a list of names applied to Tathagata in virtue of his office. He gives up his name Gautama, and claims to be known only by his religious titles.
III, 15. TURNING THE LAW-WHEEL. 17!
purpose of its own, self-radiant, so burns the lamp of the Tathagata, without the shadow of a personal feeling. 1213
‘Bore wood in wood, there must be fire; the wind blows of its own free self in space; dig deep and you will come to water; this is the rule of selfcausation. 1214
‘All the Munis who perfect wisdom, must do so at Gaya; and in the K4si country they must first turn the Wheel of Righteousness.’ 1215
The young Brahman Upaka, astonished, breathed the praise of such strange doctrine}, and called to mind like thoughts he had before experienced?; lost in thought at the wonderful occurrence, 1216
At every turning of the road he stopped to think; embarrassed in every step he took. Tathagata proceeding slowly onwards, came to the city of K4si, 1217 °
The land so excellently adorned as the palace of Sakradevendra; the Ganges and Baraz45, two twin rivers flowed amidst; 1218
The woods and flowers and fruits so verdant, the peaceful cattle wandering together, the calm retreats
1 Sighed ‘oh!’ and praised in under tone the strange behaviour of Tathagata.
* Or perhaps the following translation is better : ‘following in mind the circumstances which led to the strange encounter.’
* The account in the text makes the city of Benares to be between the Ganges and the Baramz4 or Varam4; General Cunningham (Archzolog. Report, vol. i, p. 104) says, ‘ The city of Benares is situated on the left bank of the Ganges, between the Barna Nadi on the north-east and the Asi Nala on the south-west. The Barna is a considerable rivulet which rises to the north of Allahabad, and has a course of about roo miles. The Asi is a mere brook of no length.’
172 FO-SHO-HING-TSAN-KING, III, 1g.
free from vulgar noise, such was the place where the old Rishis dwelt. 1219 ;
Tathagata glorious and radiant, redoubled the brightness of the place; the son of the Kauzdinyatribe (Kauvdinya-kulaputra), and next Dasabalakasyapa, 1220
And the third Vashpa, the fourth Asvagit, the fifth called Bhadra, practising austerities as hermits, 1221
1219 ;
Tathagata glorious and radiant, redoubled the brightness of the place; the son of the Kauzdinyatribe (Kauvdinya-kulaputra), and next Dasabalakasyapa, 1220
And the third Vashpa, the fourth Asvagit, the fifth called Bhadra, practising austerities as hermits, 1221
Seeing from far Tathagata approaching, sitting together all engaged in conversation, (said), ‘ This Gautama, defiled by worldly indulgence, leaving the practice of austerities, 1222
‘ Now comes again to find us here, let us be careful not to rise in salutation, nor let us greet him when he comes, nor offer him the customary refreshments; 1223
‘Because he has broken his first vow, he has no claim to hospitality ;’ [for men on seeing an approaching guest by rights prepare things for his present and his after wants, 1224
They arrange a proper resting-couch, and take on themselves care for his comfort.]!~ Having spoken thus and so agreed, each kept his seat, resolved and fixed. 1225
And now Tath4gata slowly approached, when, lo! these men unconsciously, against their vow, rose and invited him to take a seat; offering to take his robe and Patra, 1226
They begged to wash and rub his feet, and asked him what he required more; thus in everything attentive, they honour’d him and offered all to him as teacher. 1227
They did not not cease however to address him
* This [ ] seems to be parenthetical.
p. 173
still as Gautama, after his family. Then spake the Lord to them and said: ‘Call me not after my private name, 1228
‘For it is a rude and careless way of speaking to one who has obtained Arhatship?; but whether men respect or disrespect me, my mind is undisturbed and wholly quiet; 1229
‘But you *—your way is not so courteous, let go, I pray, and cast away your fault. Buddha can save the world ;. they call him, therefore, Buddha; 1230
‘ Towards all living things, with equal heart he looks as children, to call him then by his familiar name is to despise a father; this is sin‘,’ 1231
Thus Buddha, by exercise of mighty love, in deep compassion spoke to them; but they, from ignorance and pride, despised the only wise® and true one’s words, 1232
They said that first he practised self-denial, but having reached thereby no profit, now giving rein to body, word, and thought ®, how by these means (they asked) has he become a Buddha? 1233
Thus equally entangled by doubts, they would not credit that he had attained the way. Thoroughly versed in highest truth, full of all-embracing wisdom, 1234
1 The address ‘ Bho Gotama’ or ‘Gotama,’ according to Childers (Pali Dict. p. 150), was an appellation of disrespect used by unconverted Brahmins in addressing Buddha. The title Gautama Buddha is rarely met with in Northern translations.
3 The Arhat is the highest grade among the Buddhist saints. See Burnouf, Introd. p. 295.
* Here the appeal is to them as religious persons.
* Or, is the sin of dishonouring a father.
The title Gautama Buddha is rarely met with in Northern translations.
3 The Arhat is the highest grade among the Buddhist saints. See Burnouf, Introd. p. 295.
* Here the appeal is to them as religious persons.
* Or, is the sin of dishonouring a father.
5 The true words of the Only Enlightened ; that is, of the Buddha.
6 Bh for .
p. 15
Tathagata on their account briefly declared to them the one true way; the foolish masters practising austerities, and those who love to gratify their senses, 1235
He pointed out to them these two distinctive classes}, and how both greatly erred. ‘Neither of these (he said) has found the way of highest wisdom, nor are their ways of life productive of true rescue. 1236
‘ The emaciated devotee by suffering produces in himself confused and sickly thoughts, not conducive even to worldly knowledge, how much less to triumph over sense! 1237
‘For he who tries to light a lamp with water, will not succeed in scattering the darkness, (and so the man who tries) with worn-out body to trim the lamp of wisdom shall not succeed, nor yet destroy his ignorance or folly. 1238
‘Who seeks with rotten wood to evoke the fire will waste his labour and get nothing for it; but boring hard wood into hard, the man of skill forthwith gets fire for his use; 1239
‘In seeking wisdom then it is not by these au-_ sterities a man may reach the law of life. But (likewise) to indulge in pleasure is opposed to right, this is the fool’s barrier against wisdom’s light; 1240
‘The sensualist cannot comprehend the Sfittras or the Sastras, how much less the way of overcoming all desire! As some man grievously afflicted eats food not fit to eat, 1241
‘And so in ignorance aggravates his sickness, so
1 The two extremes.
III, 1g. TURNING THE LAW-WHEEL. 175
how can he get rid of lust who pampers lust ? Scatter the fire amid the desert grass, dried by the sun, fanned by the wind, 1242
‘The raging flames who shall extinguish ? Such is the fire of covetousness and lust (or, hankering lust), I, then, reject both these extremes, my heart keeps i in the middle way. 1243
‘All sorrow at an end and finished, I rest at peace, all error put away; my true sight?! greater than the glory of the sun, my equal and unvarying wisdom, vehicle of insight, 1244
‘Right words® as it were a dwelling-place, wandering through the pleasant groves of right conduct‘, making a right life’ my _ recreation, walking along the right road of proper means®, 1245
‘My city of refuge in right recollection’, and my sleeping couch right meditation®; these are the eight even and level roads® by which to avoid the sorrows of birth and death; 1246
‘Those who come forth by these means from the slough, doing thus, have attained the end; such shall fall neither on this side or the other, amidst the sorrow-crowd of the two periods’, 1247
‘ The tangled sorrow-web of the three worlds by this road alone can be destroyed; this is my own way, unheard of before; by the pure eyes of the true law, 1248
® The right roads (orthodox ways). 1 Or rather, of the ‘two ages;’ this age and the next.
p. 15
‘Impartially seeing the way of escape, I, only I, now first make known this way; thus I destroy the hateful company of Tvzshz4’s! host, the sorrows of birth and death, old age, disease, 1249
‘And all the unfruitful aims of men, and other springs of suffering. There are those who warring against desire are still influenced by desire; who whilst possessed of body, act as tho’ they had none; 1250
‘Who put away from themselves all sources of true merit, briefly will I recount their sorrowful lot. Like smothering a raging fire, though carefully put out, yet a spark left, 1251
‘So in their abstraction, still the germ of “1%,” the source’ of great sorrow still surviving, perpetuates the suffering caused by lust (tv¢sh4), and the evil consequences of every kind of deed survive; 1252
‘These are the sources of further pain, but let these go and sorrow dies, even as the seed of corn taken ‘from the earth and deprived of water dies; 1253
‘The concurrent causes not uniting, then the bud and leaf cannot be born; the intricate bonds of every kind of existence, from the Deva down to the evil ways of birth, 1254
‘Ever revolve and never cease; all this is produced from covetous desire; falling from a high estate to lower ones, all is the fault of previous deeds; 1255
‘But destroy the seed of covetousness and the rest, then there will be no intricate binding, but allp. 177 effect of deeds destroyed, the various degrees of sorrow then will end for good; 1256
1 For some account of Trishn4, Pali Tasha, see Rhys Davids (op. cit.), p. 149 note.
* The germ of self; that is, of individual existence.
* Having the nature of great sorrow.
‘Having this, then, we must inherit that; destroying this, then that is ended too; no birth, old age, disease, or death; no earth, or water, fire, or wind; 1257
‘No beginning, end, or middle; and no deceptive systems of philosophy ; this is the standpoint of wise men and sages; the certain and exhausted termination, (complete Nirvaza). 1258
‘Such do the eight right ways declare; this one expedient has no remains; that which the world sees not, engrossed by error (I declare), 1259
‘I know the way to sever all these sorrow-sources ; the way to end them is by right reason, meditating on these four highest truths, following and perfecting this highest wisdom. 1260
‘This is what means the “knowing” sorrow; this is to cut off the cause of all remains of being; these destroyed, then all striving, too, has ended, the eight right ways have been assayed. 1261
p. 1260
‘This is what means the “knowing” sorrow; this is to cut off the cause of all remains of being; these destroyed, then all striving, too, has ended, the eight right ways have been assayed. 1261
‘(Thus, too), the four great truths have been acquired, the eyes of the pure law completed. In these four truths, the equal (i.e. true or right) eyes not yet born, 1262
‘There is not mention made of gaining true deliverance, it is not said what must be done is done, nor that all (is finished), nor that the perfect truth has been acquired. 1263
‘But now because the truth is known, then by myself is known “deliverance gained,” by myself is known that “all is done,” by myself is known “the highest wisdom.”’ 1264
And having spoken thus respecting truth, the
(19) N
178 FO-SHO-HING-TSAN-KING. Ill, 15.
member of the Kauzdinya family, and eighty thousand of the Deva host, were thoroughly imbued with saving knowledge; 1265
They put away defilement from themselves, they got the eyes of the pure law; Devas and earthly masters thus were sure, that what was to be done was done. 1266
And now with lion-voice he joyfully enquired, and asked Kauzdinya, ‘Knowest thou yet?’ Kausdinya forthwith answered Buddha, ‘I know the mighty master’s law;’ 1267
And for this reason, knowing it, his name was AgiAta Kaunainya (Agata, known). Amongst all the disciples of Buddha, he was the very first in understanding. 1268
Then as he understood the sounds of the true law, hearing (the words of) the disciple—all the earth spirits together raised a shout triumphant, ‘Well done! deeply seeing (the principles of) the law, 1269
‘Tathagata, on this auspicious day, has set revolving that which never yet revolved, and far and wide, for gods and men, has opened the gates of immortality’, 1270
‘(Of this wheel) the spokes are the rules of pure conduct ; equal contemplation, their uniformity of length; firm wisdom is the tire; modesty and thoughtfulness, the rubbers (sockets in the nave in which the axle is fixed); 1271
‘Right reflection is the nave; the wheel itself the law of perfect truth; the right truth now
} The way or gate of sweet dew.
. IM, 1g. TURNING THE LAW-WHEEL. 179 has gone forth in the world, not to retire before another teacher.’ 1272
Thus the earth spirits shouted, the spirits of the air took up the strain, the Devas all joined in the hymn of praise, up to the highest Brahma heaven. 1273
The Devas of the triple world, now hearing what the great Azshi taught, in intercourse together spoke, ‘The widely-honoured Buddha moves the world! 1274
‘ Wide-spread, for the sake of all that lives, he turns the wheel of the law of complete purity!’ The stormy winds, the clouds, the mists, all disappeared; down from space the heavenly flowers descended; 1275
The Devas revelled in their joys celestial, filled with unutterable gladness. 1276
p. 16
KIOUEN IV.
Varca 16. BimsisAra RAGA BECOMES A DISCIPLE.
p. 1276
p. 16
KIOUEN IV.
Varca 16. BimsisAra RAGA BECOMES A DISCIPLE.
And now those five men, Asvagit, Vashpa, and the others, having heard that he (Kauzdinya) ‘knew’ the law, with humble mien and self-subdued, 1277
Their hands joined, offered their homage, and looked with reverence in the teacher's face. Tathagata, by wise expedient, caused them one by one to embrace the law. 1278
And so from first to last the five Bhikshus obtained reason and subdued their senses, like the five stars which shine in heaven, waiting upon the brightening moon. 1279
At this time in the town of Ku-i? (Kusinard) there was a noble’s son (called) Yasas; lost in night-sleep suddenly he woke, and when he saw his attendants all, 1280 ;
Men and women, with ill-clad bodies, sleeping, his heart was filled with loathing; reflecting on the root of sorrow, (he thought) how madly foolish men were immersed in it; 1281
Clothing himself, and putting on his jewels, he left his home and wandered forth; then on the way he stood and cried aloud, ‘Alas! alas! what endless chain of sorrows.’ 1282
1 The scene of this history of Yasas is generally laid in Benares ; see Romantic Legend, p. 261; Sacred Books of the East, vol. xiii, p. 102.
p. 181
Tathagata, by night, was walking forth, and hearing sounds like these, ‘Alas! what sorrow,’ _ forthwith replied, ‘You are welcome! here, on the other hand, there is a place of rest, 1283
‘The most excellent, refreshing, Nirvama, quiet and unmoved, free from sorrow.’ Yasas hearing Buddha’s exhortation, there rose much joy within his heart, 1284
And in the place of the disgust he felt, the cooling streams of holy wisdom found their way, as when one enters first a cold pellucid lake. Advancing then, he came where Buddha was; 1285
His person decked with common ornaments, his mind already freed from all defects; by power of the good root obtained in other births, he quickly reached the fruit of an Arhat; 1286
The secret light of pure wisdom’s virtue (li) enabled him to understand, on listening to the law; just as a pure silken fabric! with ease is dyed a different colour; 1287
Thus having attained to self-illumination, and done that which was to be done, (he was converted) ; then looking at his person richly ornamented, his heart was filled with shame. 1288
Tathagata knowing his inward thoughts, in gathas spoke the following words: ‘Tho’ ornamented with jewels, the heart may yet have conquered sense; 1289
‘Looking with equal mind on all that lives, (in such a case) the outward form does not affect religion; the body, too, may wear the ascetic’s garb, the heart, meanwhile, be immersed in worldly thoughts; 1290
1 Sacred Books of the East, vol. xiii, p. 105.
p. 16
‘Dwelling in lonely woods, yet covetous of worldly show, such men are after all mere worldlings; the body may have a worldly guise, the heart mount high to things celestial; 1291
xiii, p. 105.
p. 16
‘Dwelling in lonely woods, yet covetous of worldly show, such men are after all mere worldlings; the body may have a worldly guise, the heart mount high to things celestial; 1291
‘The layman and the hermit are the same, when only both have banished thought of “ self,’ but if the heart be twined with carnal bonds, what use the marks of bodily attention ? 1292
‘He who wears martial decorations, does so because by valour he has triumphed o’er an enemy,— so he who wears the hermit’s colour’d robe, does so for having vanquished sorrow as his foe.’ 1293
Then he bade him come, and be a member of his church (a Bhikshu); and at the bidding lo! his garments changed! and he stood wholly attired in hermit’s dress, complete; in heart and outward look, a Sramaza. 1294
Now (Yasas) had in former days some light companions, in number fifty and four ; when these beheld their friend a hermit, they too, one by one, attained true wisdom [entered the true law]; 1295
By virtue of deeds done in former births, these deeds now bore their perfect fruit. Just as when burning ashes are sprinkled by water, the water being dried, the flame bursts forth. 1296
So now, with those above, the Sravakas (disciples) were altogether sixty, all Arhats; entirely obedient and instructed in the law of perfect discipleship?. So perfected he taught them further: 1297
‘Now ye have passed the stream and reached “the other shore,” across the sea of birth and death;
1 The law of Arhats.
p. 183
what should be done, ye now have done! and ye may now receive the charity of others. 1298
‘Go then through every country, convert those not yet converted; throughout the world that lies burnt up with sorrow, teach everywhere; (instruct) those lacking right instruction; 1299
‘Go, therefore! each one travelling by himself}; filled with compassion, go! rescue and receive. I too will go alone, back to yonder K ia-4e? mountain; 1300
‘Where there are great Azshis, royal zshis, Brahman X2shis too, these all dwell there, influencing men according to their schools; 1301
‘The Rishi KAsyapa, enduring pain, reverenced by all the country, making converts too of many, him will I visit and convert.’ 1302
Then the sixty Bhikshus respectfully receiving orders to preach, each according to his fore-determined purpose, following his inclination, went thro’ every land; 1303
The honour’d of the world went on alone, till he arrived at the Kia-&e mountain, then entering a retired religious dell, he came to where the Azshi KAasyapa was. 1304
Now this one had a ‘fire grot’ where he offered sacrifice, where an evil Naga dwelt *, who wandered here and there in search of rest, through mountains and wild places of the earth. 1305
1 In after time the disciples were not allowed to travel alone, but two and two.
* Gay4sirsha, or Gaydstsa in the Pali (Sacred Books of the East, vol. xiii, p. 134).
p. 1305
1 In after time the disciples were not allowed to travel alone, but two and two.
* Gay4sirsha, or Gaydstsa in the Pali (Sacred Books of the East, vol. xiii, p. 134).
* The episode here translated is found amongst the Sanchi sculptures. See Tree and Serpent Worship, plate xxiv.
p. 16
The honoured of the world, (wishing) to instruct this hermit and convert him, asked him, on coming, for a place to lodge that night. K4syapa, replying, spake to Buddha thus: ‘I have no resting-place to offer for the night, 1306
‘Only this fire grot where I sacrifice, this is a cool and fit place for the purpose, but an evil dragon dwells there, who is accustomed, as he can, to poison men.’ 1307
Buddha replied, ‘ Permit me only, and for the night I’ll take my dwelling there.’ K4syapa made many difficulties, but the world-honoured one still asked the favour. 1308
Then KAdsyapa addressed Buddha, ‘My mind desires no controversy, only I have my fears and apprehensions, but follow you your own good pleasure.’ 1309
Buddha forthwith stepped within the fiery grot, and took his seat with dignity and deep reflection ; and now the evil Naga seeing Buddha, belched forth in rage his fiery poison, 1310
And filled the place with burning vapour. But this could not affect the form of Buddha. Throughout the abode the fire consumed itself, the honoured of the world still sat composed: 1311
Even as Brahma, in the midst of the kalpa-fire that burns and reaches to the Brahma heavens, still sits unmoved, without a thought of fear or apprehension, 1312
(So Buddha sat); the evil Naga seeing him, his face glowing with peace, and still unchanged, ceased his poisonous blast, his heart appeased; he bent his head and worshipped. 1313
Kasyapa in the night seeing the fire-glow, sighed ;
p. 185
‘Ah! alas! what misery! this most distinguished man is also burnt up by the fiery Naga, 1314
Then K4syapa and his followers at morning light came one and all to look. Now Buddha having subdued the evil Naga, had straightway placed him in his patra, 1315 ,
(Beholding which) and seeing the power of Buddha, KAsyapa conceived within him deep and secret thoughts: ‘This Gotama,’ he thought, ‘is deeply versed (in religion), but still he said, “Iam a master of religion.”’ 1316
Then Buddha, as occasion offered, displayed all kinds of spiritual changes’, influencing his (K4syapa’s) heart-thoughts, changing and subduing them; 1317
Making his mind pliant and yielding, until at length prepared to be a vessel of the true law, he confessed that his poor wisdom could not compare with the complete wisdom of the world-honoured one. 1318
And so, convinced at last, humbly submitting, he accepted right instruction. (Thus) U-pi-lo (Uravilva) K4syapa, and five hundred of his followers 1319
Following their master, virtuously submissive, in turn received the teaching of the law. K4syapa and all his followers were thus entirely converted. 1320
(Thus) U-pi-lo (Uravilva) K4syapa, and five hundred of his followers 1319
Following their master, virtuously submissive, in turn received the teaching of the law. K4syapa and all his followers were thus entirely converted. 1320
The Azshi then, taking his goods and all his sacrificial vessels, threw them together in the river, which floated down upon the surface of the current. 1321
Nadi and Gada, brothers, who dwelt adown the stream, seeing these articles of clothing (and the rest) floating along the stream disorderly, 1322
1 The different wonders wrought by Buddha are detailed in Spence Hardy’s Manual, and in the Romantic Legend of Buddha:
p. 16
Said, ‘Some great change has happened,’ and deeply pained, were restlessly (concerned). The two, each with five hundred followers, going up the stream to seek their brother, 1323
Seeing him now dressed as a hermit, and all his followers with him, having got knowledge of the miraculous law—strange thoughts engaged their minds— 1324
‘Our brother having submitted thus, we too should also follow him (they said).’ Thus the three brothers, with all their band of followers, 1325
Were brought to hear the lord’s discourse on the comparison of a fire sacrifice’: (and in the discourse he taught), ‘How the dark smoke of ignorance arises *, whilst confused thoughts, like wood drilled into wood, create the fire, 1326
‘Lust, anger, delusion, these are as fire produced, and these enflame and burn all living things. Thus the fire of grief and sorrow, once enkindled, ceases not to burn, 1327
‘Ever giving rise to birth and death ; but whilst this fire of sorrow ceases not, yet are there two kinds of fire, one that burns but has no fuel left; 1328
‘So when the heart of man has once conceived distaste for sin, this distaste removing covetous desire, covetous desire extinguished, there is rescue; 1329
‘If once this rescue has been found, then with it is born sight and knowledge, by which distinguishing
1 So I translate i sse fo pi; it may mean, however, ‘in respect of the matter of the fire comparison.’
2 This is the sermon on ‘ The Burning ;’ see Sacred Books of the East, vol. xiii, p. 135.
p. 187
the streams of birth and death, and practising pure conduct, 1330
‘All is done that should be done, and hereafter shall be no more life (bhava). Thus the thousand Bhikshus hearing the world-honoured preach, 1331 - All defects! for ever done away, their minds found perfect and complete deliverance. Then Buddha for the KAsyapas’ sakes, and for the benefit of the thousand Bhikshus, having preached, 1332
And done all that should be done, himself with purity and wisdom and all the concourse of high qualities excellently adorned, he gave them, as in charity, rules for cleansing sense. 1333
The great A7shi, listening to reason, lost all regard for bodily austerities, and, as a man without a guide, was emptied of himself, and learned discipleship. 1334
p. 1333
The great A7shi, listening to reason, lost all regard for bodily austerities, and, as a man without a guide, was emptied of himself, and learned discipleship. 1334
And now the honoured one and all his followers go forward to the royal city? (Ragagrzha), remembering, as he did, the Magadha king, and what he heretofore had promised. 1335.
The honoured one when he arrived, remained within the ‘staff grove®;’ Bimbis4ra Raga hearing thereof, with all his company of courtiers, 1336
Lords and ladies all surrounding him, came to where the master was. Then at a distance seeing Buddha seated, with humbled heart and subdued presence, 1337
Putting off his common ornaments, descending from his chariot, forward he stepped; even as
1 The Asravas. 2 So also in the Pali. * The ‘Kang lin,’ called in Sanskrit Yashsivana.
p. 16
Sakra, king of gods, going to where Brahmadevaraga dwells. 1338
Bowing down at Buddha’s feet, he asked him, with respect, about his health of body; Buddha in his turn, having made enquiries, begged him to be seated on one side. 1339
Then the king’s mind reflected silently: ‘This Sakya must have great controlling power, to subject to his will these Kasyapas who now are round him as disciples.’ 1340
Buddha, knowing all thoughts, spoke thus to K4syapa, questioning him: ‘What profit have you found in giving up your fire-adoring law?’ 1341
K4syapa hearing Buddha’s words, rising with dignity before the great assembly, bowed lowly down, and then with clasped hands and a loud voice addressing Buddha, said: 1342
‘The profit I received, adoring the fire spirit, was this,—continuance in the wheel of life, birth and death with all their sorrows growing,—this service I have therefore cast away; 1343
‘Diligently I persevered in fire-worship, seeking to put an end to the five desires, in return I found desires endlessly increasing, therefore have I cast off this service. 1344
‘ Sacrificing thus to fire with many Mantras, I did but miss (i.e. I did not find) escape from birth; receiving birth, with it came all its sorrows, therefore I cast it off and sought for rest. 1345
‘I was versed, indeed, in self-affliction, my mode of worship largely adopted, and counted of all most excellent, and yet I was opposed to highest wisdom. 1346
‘ Therefore have I discarded it, and gone in questp. 189 of the supreme Nirvaza, Removing from me birth, old age, disease, and death, I sought a place of undying rest and calm. 1347
‘And as I gained the knowledge of this truth, then I cast off the law of worshipping the fire (or, by fire). The honoured-of-the-world, hearing K4syapa declaring his experience of truth, 1348
Wishing to move the world throughout to conceive a heart of purity and faith, addressing Kasyapa further, said,‘ Welcome ! great master, welcome! 1349
The honoured-of-the-world, hearing K4syapa declaring his experience of truth, 1348
Wishing to move the world throughout to conceive a heart of purity and faith, addressing Kasyapa further, said,‘ Welcome ! great master, welcome! 1349
‘Rightly have you distinguished law from law, and well obtained the highest wisdom; now before this great assembly, pray you! exhibit your excellent endowments; 1350
‘As any rich and wealthy noble opens for view his costly treasures, causing the poor and sorrowladen multitude to increase their forgetfulness awhile; 1351
‘(So do you now) and honour well your lord’s instruction.’ Forthwith in presence of the assembly, gathering up his body and entering Sam4dhi, calmly he ascended into space, 1352
And there displayed himself, walking, standing, sitting, sleeping, emitting fiery vapour from his body, on his right and left side water and fire, not burning and not moistening him; 1353
Then clouds and rain proceeded from him, thunder with lightning shook the heaven and earth; thus he drew the world to look in adoration, with eyes undazzled as they gazed; 1354
With different mouths, but all in language one, they magnified and praised this wondrous spectacle, then afterwards drawn by spiritual force, they came and worshipped at the master’s feet, 1355
p. 16
(Exclaiming), ‘ Buddha is our great teacher! we are the honoured one’s disciples.’ Thus having magnified his work and finished all he purposed doing, 1356
Drawing the world as universal witness, the assembly was convinced that he, the world-honoured, was truly the ‘Omniscient!’ 1357
Buddha, perceiving that the whole assembly was ready as a vessel to receive the law, spoke thus to Bimbis4éra R4ga: ‘Listen now and understand; 1358
‘The mind, the thoughts, and all the senses are subject to the law of life and death. This fault? of birth and death, once understood, then there is clear and plain perception; 1359
‘Obtaining this clear perception, then there is born knowledge of self, knowing oneself and with this knowledge laws of birth and death, then there is no grasping and no sense-perception. 1360
‘Knowing oneself, and understanding how the senses act, then there is no room for “I,” or ground ‘for framing it; then all the accumulated mass of sorrow, sorrows born from life and death, 1361
‘Being recognised as attributes of body, and as this body is not “I,” nor offers ground for “I,” then comes the great superlative (discovery), the source of peace unending; 1362
‘This thought (view) of “self” gives rise to all these sorrows, binding as with cords? the world, but having found there is no “I” that can be bound, then all these bonds are severed. 1363
‘There are no bonds indeed—they disappear—
? This fault ; that is, this flaw. * As with fetters.
IV, 16. BIMBISARA RAGA BECOMES A DISCIPLE. I9QI
and seeing this there is deliverance. The world holds to this thought of “1,” and so, from this, comes false apprehension. 1364
p. 1363
‘There are no bonds indeed—they disappear—
? This fault ; that is, this flaw. * As with fetters.
IV, 16. BIMBISARA RAGA BECOMES A DISCIPLE. I9QI
and seeing this there is deliverance. The world holds to this thought of “1,” and so, from this, comes false apprehension. 1364
‘Of those who maintain the truth of it, some say the “I” endures, some say it perishes; taking the two extremes of birth and death, their error is most grievous! 1365
‘For if they say the “I” (soul) is perishable, the fruit they strive for, too, will perish; and at some time there will be no hereafter, this is indeed a meritless deliverance. 1366
‘But if they say the “1” is not to perish, then in the midst of all this life and death there is but one identity (as space), which is not born and does not die. 1367
‘If this is what they call the “I,” then are all things living, one—for all have this unchanging self—not perfected by any deeds, but selfperfect; 1368
‘If so, if such a self it is that acts, let there be no self-mortifying conduct, the self is lord and master; what need to do that which is done? 1369
‘For if this “1” is lasting and imperishable, then reason would teach it never can be changed. But now we see the marks of joy and sorrow, what room for constancy then is here? 1370
‘Knowing that birth brings this deliverance then I put away all thought of sin’s defilement ; the whole world, everything, endures! what then becomes of this idea of rescue. 1371
‘We cannot even talk of putting self away, truth is the same as falsehood, it is not “I” that do a thing, and who, forsooth, is he that talks of “1?” 1372
7x AX
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‘ But if it is not “I” that do the thing, then there is no “I” that does it, and in the absence of these both, there is no “I” at all, in very truth. 1373
‘No doer and no knower, no lord, yet notwithstanding this, there ever lasts this birth and death, like morn and night ever recurring. But now attend to me and listen; 1374
‘The senses six and their six objects united cause the six kinds of knowledge, these three (i. e. senses, objects, and resulting knowledge) united bring forth contact, then the intervolved effects of recollection (follow). 1375
‘Then like the burning glass and tinder thro’ the sun’s power cause fire to appear, so thro’ the knowledge born of sense and object, the lord (of knowledge) (self) (like the fire) is born. 1376
‘The shoot springs from the seed, the seed is not the shoot, not one and yet not different, such is the birth of all that lives.’ 1377
The honoured of the world preaching the truth, the equal and impartial param4artha, thus addressed the king with all his followers. Then king Bimbisara filled with joy, 1378
Removing from himself defilement, gained religious sight, a hundred thousand spirits also, hearing the words of the immortal law, shook off and lost the stain of sin. 1379
Varca 17, Tue Great DISCIPLE BECOMES A Hermit.
Then king Bimbisara filled with joy, 1378
Removing from himself defilement, gained religious sight, a hundred thousand spirits also, hearing the words of the immortal law, shook off and lost the stain of sin. 1379
Varca 17, Tue Great DISCIPLE BECOMES A Hermit.
At this time Bimbisdra R4ga, bowing his head, requested the honoured of the world to change hisp. 193 place of abode for the bamboo grove’; graciously accepting it, Buddha remained silent. 1380
Then the king, having perceived the truth, offered his adoration and returned to his palace. The world-honoured, with the great congregation, proceeded on foot, to rest for awhile in the bamboo garden?, 1381
(There he dwelt) to convert all that breathed 8, to kindle once for all‘ the lamp of wisdom, to establish Brahma and the Devas, and to confirm the lives 5 of Saints and sages. 1382
At this time Asvagit and V4shpa‘*, with heart composed and every member (sense) subdued, the time having come for begging food, entered into the town of Ragagrzha: 1383
Unrivalled in the world were they for grace of person, and in dignity of carriage excelling all. The lords and ladies of the city seeing them, were filled with joy; 1384
Those who were walking stood still, those before waited, those behind hastened on. Now the Ashi Kapila amongst all his numerous disciples 1385
1 This garden, called the Karanda Veruvana, was a favourite residence of Buddha. For an account of it, see Spence Hardy, Manual of Buddhism, p.194. It was situated between the old city of Ragagrtha and the new city, about three hundred yards to the north of the former (see Fa-hien, chap. xxx, Beal’s translation, p. 117 and note 2).
® T have translated Ku’an ‘to rest awhile,’ it might be supposed to refer to the rest of the rainy season. But it is doubtful whether this ordinance was instituted so early.
* All living things.
“ To establish and settle the brightness of the lamp of wisdom.
5 To establish the settlement of sages and saints.
* He is sometimes called Dasabala KAsyapa (Eitel, Handbook, p- 158 b).
[19] Oo
p. 17
Had one of wide-spread fame, whose name was Sariputra; he, beholding the wonderful grace of the Bhikshus, their composed mien and subdued senses, 1386
Their dignified walk and carriage, raising his hands, enquiring, said: ‘ Young in years, but pure and graceful in appearance, such as I before have never seen, 1387
‘What law most excellent (have you obeyed)? and who your master that has taught you? and what the doctrine you have learned? Tell me, I pray you, and relieve my doubts.’ 1388
Then of the Bhikshus, one?, rejoicing at his question, with pleasing air and gracious words, replied: ‘The omniscient, born of the Ikshv4ku family, 1389
‘The very first ’midst gods and men, this one is my great master. I am indeed but young, the sun of wisdom has but just arisen, 1390
I am indeed but young, the sun of wisdom has but just arisen, 1390
‘How can I then explain the master’s doctrine ? Its meaning is deep and very hard to understand, but now, according to my poor capability (wisdom), I will recount in brief the master’s doctrine: 1391
‘“Whatever things exist all spring from cause, the principles (cause) of birth and death (may be) destroyed, the way is by the means he has declared *.”’ 1392
1 In the Pali account of this incident Asvagit alone is represented as begging his food; but here Asvagit and Vashpa are joined according to the later rule (as it would seem) which forbad one mendicant to proceed alone through a town. (Compare Sacred Books of the East, vol. xiii, p. 144.)
* For the Southern version of this famous stanza, see Sacred Books of the East, vol. xiii, p. 146; also Manual of Buddhism,
p. 195
Then the twice-born Upata (Upatishya), embracing heartily what he had heard, put from him all sense-pollution, and obtained the pure eyes of the law. 1393
The former explanations he had trusted, respecting cause and what was not the cause, that there was nothing that was made, but was made by {svara, 1394 ;
All this, now that he had heard the rule of true causation, understanding (penetrating) the wisdom of the no-self, adding thereto the knowledge of the minute (dust) troubles?, which can never be overcome in their completeness (completely destroyed), 1395
But by the teaching of Tathagata, all this he now for ever put away; leaving no room for thought of self, the thought of self will disappear?. 1396
‘Who, when the brightness of the sun gives light, would call for the dimness of the lamp? for, like the severing of the lotus, the stem once cut, the pods (?) will also die; 1397
‘So Buddha’s teaching cutting off the stem of sorrow, no seeds are left to grow or lead to further increase.” Then bowing at the Bhikshu’s feet, with grateful mien, he wended homewards. 1398
The Bhikshus after having begged their food, likewise went back to the bamboo grove. Sarip. 196. For a similar account from the Chinese, see Wong Puh, § 77.
1 The ‘dust troubles’ are the troubles caused by objects of sense, as numerous as motes in a sunbeam.
* ‘Look upon the world as void, O Moghar4gan, being always thoughtful ; having destroyed the view of oneself (as really existing), so one may overcome death; the king of death will not see him who thus regards the world,’ Sutta Nip4ta, Fausbdll, p. 208.
O02
p. 17
putra on his arrival home, (rested) with joyful face and full of peace. 1399
His friend the honoured Mugalin (Maudgalyayana), equally renowned for learning, seeing S4riputra in the distance’, his pleasing air and lightsome step, 1400
Spoke thus: ‘As I now see thee, there is an unusual look I notice, your former nature seems quite changed, the signs of happiness I now observe, 1401
‘All indicate the possession of eternal truth, these marks are not uncaused.’ Answering he said: ‘The words of the Tathagata are such as never yet were spoken ;’ 1402
And then, requested, he declared (what he had heard). Hearing the words and understanding them, he too put off the world’s defilement, and gained the eyes of true religion, 1403
The reward of a long-planted virtuous cause ; and, as one sees by a lamp that comes to hand, so he obtained an unmoved faith in Buddha; and now they both set out for Buddha’s presence, 1404
With a large crowd of followers, two hundred men and fifty. Buddha seeing the two worthies? coming, spoke thus to his disciples: 1405
‘These two men who come shall be my two most eminent followers, one unsurpassed for wisdom, the other for powers miraculous ;’ 1406
And then with Brahma’s voice’, profound and
1 «Then the paribbagaka Sdriputta went to the place where the paribbagaka Moggallana was,’ Sacred Books of the East, vol. xiii, Pp. 147.
2 The two ‘bhadras,’ i. e. ‘sages,’ or ‘ virtuous ones.’
* Or, with ‘Brahma-voice’(Brahmaghosha), for which, see Childers sub voce.
IV, 17. THE GREAT DISCIPLE BECOMES A HERMIT. I9Q7
sweet, he forthwith bade them ‘Welcome!’ Here is the pure and peaceful law (he said); here the end of all discipleship! 1407
Their hands grasping the triple-staff’, their twisted hair holding the water-vessel?, hearing the words of Buddha’s welcome, they forthwith changed into complete Sramazas*; 1408
The leaders two and all their followers, assuming the complete appearance of Bhikshus, with prostrate forms fell down at Buddha’s feet, then rising, sat beside him‘: 1409
And with obedient heart listening to the word, they all became Rahats. At this time there was a twice-(born) sage®, Kasyapa Shi-ming-teng (Eggidatta) (Agnidatta), 1410
Celebrated and perfect in person, rich in possessions, and his wife most virtuous. But all this he
1 This triple (three-wonderful) staff is, I suppose, a mark of a Brahman student.
* Twisted hair holding the pitcher; this may also refer to some custom among the Brahmans. Or the line may be rendered, ‘their hair twisted and holding their pitchers.’
5 This sudden transformation from the garb and appearance of laymen into shorn and vested Bhikshus, is one often recounted in Buddhist stories.
‘ Or, sat on one side (ekamantam).
Or the line may be rendered, ‘their hair twisted and holding their pitchers.’
5 This sudden transformation from the garb and appearance of laymen into shorn and vested Bhikshus, is one often recounted in Buddhist stories.
‘ Or, sat on one side (ekamantam).
5 This expression, which might also be rendered ‘two religious leaders’ (’rh sse), may also, by supplying the word ‘sing,’ be translated a ‘twice-born sage,’ i.e.a Brahman; and this appears more apposite with what follows, and therefore I have adopted it. The Brahman alluded to would then be called Kasyapa Agnidatta. The story of Eggidatta is given by Bigandet (Legend, p. 180, first edition), but there is nothing said about his name K4syapa. LEitel (Handbook, sub voce Mahakasyapa) gives an explanation of the name K4syapa, ‘he who swallowed light;’ but the literal translation of the words in our text is, ‘K4syapa giving in charity a bright lamp.’
p. 17
had left and become a hermit, seeking the way of salvation. 1411
And now in the way by the To-tseu! tower he suddenly encountered Sakya Muni, remarkable for his dignified and illustrious appearance, as the embroidered flag of a Deva (temple); 1412
Respectfully and reverently approaching, with _ head bowed down, he worshipped his feet, whilst he said: ‘Truly, honoured one, you are my teacher, and I am your follower, 1413
‘Much and long time have I been harassed with doubts, oh! would that you would light the lamp? (of knowledge). Buddha knowing that this twice- (born) sage was heartily desirous of finding the best mode of escape®, 1414
With soft and pliant voice, he bade him come and welcome. Hearing his bidding and his heart complying, losing all listlessness of body or spirit, 1415
His soul embraced the terms of this most excellent salvation’. Quiet and calm, putting away defilement, the great merciful, as he alone knew how, briefly explained the mode of this deliverance, 1416 ‘
Exhibiting the secrets of his law, ending with
1 This ‘many children’ tower is perhaps the one at Vaisalf alluded to by Fa-hien, chap. xxv.
* Here the phrase ‘teng ming,’ light of the lamp, seems to be a play on the name ‘ ming teng,’ bright lamp. The method and way in which a disciple (saddhiviharika) chooses a master (upagghaya) is explained, Sacred Books of the East, vol. xiii, p. 154.
* Literally, ‘(had) a heart rejoicing in the most complete method of salvation (moksha).’
“ Or, ‘the mode of salvation explained by the most excellent (Buddha).’
eo nmp. 199 the four indestructible acquirements'. The great sage, everywhere celebrated, was called Mahé Ké4- Ssyapa, 1417
His original faith was that ‘body and soul are different, but he had also held that they are the same, that there was both ‘I’ and a place? for 1; but now he for ever cast away his former faith, 1418
The great sage, everywhere celebrated, was called Mahé Ké4- Ssyapa, 1417
His original faith was that ‘body and soul are different, but he had also held that they are the same, that there was both ‘I’ and a place? for 1; but now he for ever cast away his former faith, 1418
And considered only (the truth) that ‘ sorrow’ is ever accumulating; so (he argued) by removing sorrow there will be ‘no remains’ (i.e. no subject for suffering); obedience to the precepts and the practice of discipline, though not themselves the cause, yet he considered these the necessary mode by which to find deliverance. 1419
With equal and impartial mind, he considered the nature of sorrow, for evermore freed from a cleaving heart. Whether we think ‘this is, or ‘this is not’ (he thought), both tend to produce a listless (idle) mode of life; 1420
But when with equal mind we see the truth, then certainty is produced and no more doubt. If we rely for support on wealth or form, then wild confusion and concupiscence result, 1421
Inconstant and impure. But lust and covetous desire removed, the heart of love and equal thoughts produced, there can be then no enemies or friends (variance), 1422
But the heart is pitiful and kindly disposed to all, and thus is destroyed the power of anger and of hate. Trusting to outward things and their relationships, then crowding thoughts of every kind are gendered; 1423
1 Katuh-samyak-pradhana? a Ar ‘the place of.’
p. 17
Reflecting well, and crushing out confusing thought, then lust for pleasure is destroyed. Though born in the Arfipa world (he saw) that there would be a remnant of life still left; 1424
Unacquainted with the four right truths, he had felt an eager longing for this deliverance, for the quiet resulting from the absence of all thought. And now putting away for ever covetous desire for such a formless state of being, 1425
His restless heart was agitated still, as the stream is excited by the rude wind. Then entering on deep reflection in quiet he subdued his troubled mind, 1426
And realised the truth of there being no ‘self,’ and that therefore birth and death are no realities ; but beyond this point he rose not, his thought of ‘self’ destroyed, all else was lost. 1427
But now the lamp of wisdom lit, the gloom of every doubt dispersed, he saw an end to that which seemed without an end; ignorance finally dispelled, 1428
He considered the ten points of excellence; the ten seeds of sorrow destroyed, he came once more to life, and what he ought to do, he did. And now regarding with reverence the face of his lord, 1429
He put away the three! and gained the three?, so were there three disciples* in addition to the
1 The three poisons, lust, hatred, ignorance.
2 The three treasures (triratna), Buddha, the law, the community.
* The three disciples, as it seems, were Sariputra, Maudgalydyana, and Agnidatta (K4syapa).
p. 201
2 The three treasures (triratna), Buddha, the law, the community.
* The three disciples, as it seems, were Sariputra, Maudgalydyana, and Agnidatta (K4syapa).
p. 201
three’; and as the three stars range around the Trayastrimsas heaven, 1430
Waiting upon the three and five*, so the three wait on Buddha. 1431
VarGa 18, CoNnvERSION OF? THE ‘SUPPORTER OF THE Orpuans AND DestiTuTE*’ (ANATHAPINDADA).
At this time there was a great householder® whose name was ‘Friend of the Orphan and Destitute;’ he was very rich and of unbounded means, and widely charitable in helping the poor and needy. 1432
Now this man coming far away from the north, even from the country of Kosala*, stopped at the house of a friend whose name was Sheu-lo? (in
Ragagriha). 1433 Hearing that Buddha was in the world and dwell-
? In addition to the three brothers (the Kasyapas).
* The allusion here is obscure; there may be a misprint in the text.
® Literally, ‘he converts,’ &c.
‘ This is the Chinese explanation of the name of An&thapindada (or Anathapindika), ‘the protector or supporter of the destitute.’ He is otherwise called Sudatta (see Jul. II, 294).
* The Chinese is simply ‘ta fang 46,’ but this is evidently the equivalent of ‘ Maha-se//Ai,’ a term applied emphatically to Anathapindada (see Rhys Davids, Sacred Books of the East, vol. xiii, p- 102, note 2). Where I have translated it ‘nobleman,’ the word ‘treasurer’ might be substituted; the term ‘elder’ cannot be allowed. Yasa the son of a se/fhi is called by Rh. D. a ‘noble youth ’ (op. cit., p. ro2, § 7).
* That is, Uttara Kosala (Northern Kosala), the capital of which was Sravastt.
™ Rhys Davids gives the name of one of the rich merchant’s daughters, Afila-Subhadda (Birth Stories, p. 131); perhaps his friend at Ragagrzha was called Sfila or Xfla (see also Manual of Buddhism, p. 219).
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ing in the bamboo grove near at hand, understanding moreover his renown and illustrious qualities, he set out that very night? for the grove. 1434
Tathagata, well aware of his character, and that he was prepared to bring forth purity and faith ?, according to the case, called him by his true? (name), and for his sake addressed him in words of religion :» 1435
‘Having rejoiced in the true law‘, and being humbly * desirous for a pure and believing heart, thou hast overcome desire for sleep, and art here to pay me reverence; 1436
‘Now then will I for your sake discharge fully the duties of a first meetmg®. In your former births the root of virtue planted firm in pure and rare expectancy’, 1437
‘Hearing now the name of Buddha, you rejoiced because you are a vessel fit for righteousness, humble
In your former births the root of virtue planted firm in pure and rare expectancy’, 1437
‘Hearing now the name of Buddha, you rejoiced because you are a vessel fit for righteousness, humble
1 The statements that he came ‘by night,’ and that Buddha called him by his name—or, as the Chinese might be translated, called him ‘true’ (? guileless)—appear as though borrowed from the Gospel narrative. Nicodemus was rich, and Nathaniel (Bartholomew) preached in India (Euseb. Lib. v. cap. 10). He is said to have carried the Gospel of St. Matthew there, where it was discovered by Pantaenus. .
* That is, that he was ripe for conversion.
5 The name by which he was called, according to Spence Hardy (Manual of Buddhism, p. 217), was Sudatta.
‘ That is, ‘because’ you have rejoiced. The ‘true law’ is the same as ‘ religious truth.’
® Literally, ‘pure and truthful of heart, with meekness thirsting (after knowledge).’
* The meaning is, as we have now met for the first time, I will explain my doctrine (preach) in a formal (polite) way.
7 That is, your merit in former births has caused you to reap a reward in your present condition.
p. 203
in mind, but large in gracious deeds, abundant in your charity to the poor and helpless— 1438
‘The name you possess wide spread and famous, (this is) the just reward (fruit) of former merit. The deeds you now perform are done of charity, done with the fullest purpose and of single heart. 1439
‘Now, therefore, take from me! the charity of perfect rest (Nirvaza), and for this end accept my rules of purity. My rules? are full of grace, able to rescue from destruction (evil ways of birth), 1440
‘And cause a man to ascend to heaven and share in all its pleasures. But yet to seek for these (pleasures) is a great evil, for lustful longing in its increase brings much sorrow. 1441
‘Practise then the art of “giving up*®” all search, for “giving up” desire is the joy of perfect rest (Nirvaza)*. Know® then! that age, dis-
1 The construction here is difficult. There seems to be a play on the word ‘shi,’ religious charity; the sense is, that as Anathapindada was remarkable for his liberality now, he should be liberally rewarded by gaining a knowledge of salvation (Nirvana).
.? Instead of ‘my rules,’ it would be better to understand the word in an indefinite sense as ‘rules of morality’ (sfla).
* ¢Giving up,’ that is, putting away all desire and giving up ‘self,’ even in relation to future reward; compare the hymn of S. Francis Xavier,
‘O Deus, ego amo Te Nec amo Te ut salves me,’ etc. And again, ‘Non ut in coelo salves me Nec praemii ullius spe.’
‘ This definition of Nirviza, as a condition of perfect rest resulting from ‘giving up’ desire, is in agreement with the remarks of Mr. Rhys Davids and others, who describe Nirvaza as resulting from the absence of a ‘ grasping’ disposition.
5 It would seem, from the context, that the word ‘4i’ (know), in this line, is a mistake for ‘sing,’ birth.