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 9 of 13
‘Fruit,’ of course, refers to the result of works.
* «Because as we ourselves do, we ourselves receive.’
5 For all living creatures.
* “Why then ought we to do iniquity !’ (fi f%.)
p. 237
‘All the ancient conquering kings, who were as gods! on earth, thought by their strength to overcome decay*; but after a brief life they too disappeared®. 1646
‘The Kalpa-fire will melt Mount Sumeru, the water of the ocean will be dried up, how much less can our human frame, which is as a bubble, expect to endure for long upon the earth! 1647
‘ The fierce wind scatters the thick mists, the sun’s rays encircle (hide) Mount Sumeru, the fierce fire licks up the place of moisture, so things are ever born once more to be destroyed! 1648
‘The body is a thing (vessel) of unreality, kept through the suffering of the long night‘, pampered by wealth, living idly and in carelessness, 1649
‘Death suddenly comes and it is carried away as rotten wood in the stream! The wise man expecting these changes with diligence strives against sloth; 1650
‘The dread of birth and death acts as a spur to keep him from lagging on the road; he frees himself from engagements, he is not occupied with selfpleasing, he is not entangled by any of the cares of life, 1651
‘He holds to no business, seeks no friendships, engages in no learned career, nor yet wholly separates himself from it; for his learning is the wisdom
1 Who were as fsvaradeva.
§ Literally, ‘to conquer emptiness;’ it may mean to ‘surpass the sky ’—to climb to heaven.
* They were ground to dust and disappeared.
‘ The suffering of the ‘long night’ (the period of constant transmigration) keeps and guards it,p. 20 of not-perceiving ! wisdom, but yet perceiving that which tells him of his own impermanence; 1652
‘Having a body, yet keeping aloof from defilement, he learns to regard defilement as the greatest evil. (He knows) that tho’ born in the Ardpa world, there is yet no escape from the changes of time; 1653
‘ His learning, then, is to acquire the changeless body; for where no change is, there is peace. Thus the possession of this changeful body is the foundation of all sorrow. 1654
‘ Therefore, again, all who are wise make this their aim—to seek a bodiless condition; all the various orders of sentient creatures, from the indulgence of lust, derive pain; 1655
‘Therefore all those in this condition ought to conceive a heart, loathing lust; putting away and loathing this condition, then they shall receive no more pain; 1656 ;
‘Though born in a state with or without an external form, the certainty of future change is the root of sorrow; for so long as there is no perfect cessation of personal being, there can be, certainly, no absence of personal desire; 1657
‘ Beholding, in this way, the character of the three worlds, their inconstancy and unreality, the presence of ever-consuming pain, how can the wise man seek enjoyment therein? 1658
can the birds congregate therein? The wise man, who is regarded as an enlightened sage, without this knowledge is ignorant; 1659
‘ Having this knowledge, then true wisdom dawns ; without it, there is no enlightenment. To get this wisdom is the one aim, to neglect it is the mistake of life. 1660.
‘ All the teaching of the schools should be centred here; without it is no true reason. To recount this excellent system is not for those who dwell in family connection; I661 .
‘Nor is it, on that account, not to be said', for religion concerns a man individually [is a private affair] Burned up with sorrow, by entering the cool stream, all may obtain relief and ease; 1662
‘The light of a lamp in a dark room lights up equally objects of all colours, so is it with those who devote themselves to religion,—there is no distinction between the professed disciple and the unlearned (common). 1663 ’ ‘Sometimes the mountain-dweller (i.e. the religious hermit) falls into ruin, sometimes the humble householder mounts up to be a Azshi; the want of faith (doubt) is the engulfing sea, the presence of disorderly belief is the rolling flood, 1664
‘ The tide of lust carries away the world ; involved in its eddies there is no escape ; wisdom is the handy boat, reflection is the hold-fast. 1665
‘The drum-call of religion (expedients), the barrier (dam) of thought, these alone can rescue from
1 This and the preceding line are obscure. The sense of the whole passage seems to point to the adaptation of religion for the life of all persons, laic or cleric.
p. 20
the sea of ignorance.’ At this time the king sincerely attentive to the words of the All-wise!, 1666
Conceived a distaste for the world’s glitter and was dissatisfied with the pleasures of royalty, even as one avoids a drunken elephant, or returns to right reason after a debauch. 1667
Then all the heretical teachers, seeing that the king was well affected to Buddha, besought the king (mah4raga), with one voice, to call on Buddha to exhibit? his miraculous gifts. 1668
Then the king addressed the lord of the world: ‘I pray you, grant their request!’ Then Buddha silently acquiesced*, And now all the different professors of religion, 1669
The doctors who boasted of their spiritual power, came together in a body to where Buddha was; then he manifested before them his power of miracle; ascending up into the air, he remained seated, 1670
Diffusing his glory as the light of the sun he shed abroad the brightness of his presence. The heretical teachers were all abashed, the people all were filled with faith. 1671
The heretical teachers were all abashed, the people all were filled with faith. 1671
Then for the sake of preaching to his mother, he forthwith ascended to the heaven of the thirty-three gods; and for three months dwelt in heavenly mansions‘. There he converted the occupants (Devas) of that abode, 1672
1 The words of him who knew all things.
® To substantiate his claim by exhibiting miraculous power.
5 By his silence showed his acquiescence.
‘ There is an account of Buddha’s ascent to this heaven in the Manual of Buddhism, pp. 298 seq. Also in Fa-hien, cap. xvii. There are pictures (sculptures) of the scene of his descent in Tree and Serpent Worship, plate xvii, and in the account of the Stfpa of Barahut.
p. 241
And having concluded his pious mission to his mother, the time of his sojourn in heaven finished, he forthwith returned, the angels accompanying him on wing’; he travelled down a seven-gemmed ladder, 1673
And again arrived at Gambudvipa. Stepping down he alighted on the spot where all the Buddhas return?, countless hosts of angels accompanied him, conveying with them their palace abodes (as a gift); 1674
The people of Gambudvipa with closed hands looking up with reverence, beheld him. 1675
Varca 21. Escapinc THE DRUNKEN ELEPHANT AND DEVADATTA.
Having instructed his mother in heaven with all the angel host, and once more returned to men, he went about converting those capable of it. 1676
Gutika, Giva(ka)°, Sula, and A‘rma, the noble’s son Anga and the son of the fearless king (Abhaya) 1677
Nyagrodha‘ and the rest; Srtkutaka (or, Sri-
1 It would be curious, if this translation were absolutely certain, to find that Asvaghosha had heard of angels with ‘wings.’ In the sculptures the Devas are represented as ordinary mortals. The Chinese may, however, simply mean ‘accompanying him, as if on wing,’ i.e. following him through the air.
* That is, at Sankisa (Sank4sya), [see the Archeological Survey of India, 1862-1863.]
5 This I suppose is the physician Givaka. The names of many of the persons in the context may be found in Spence Hardy, M. B., passim.
‘ For Nyagrodha, see M.B., p. 39.
[19] Rp. 21 guptaka), Up4li the Nirgrantha}, (all these) were thoroughly converted. 1678
So also the king of Gandh4dra, whose name was Fo-kia-lo (Pudgala?); he, having heard the profound and excellent law, left his country and became a recluse. 1679
So also the demons Himapati and VAtagiri, on the mountain Vibhéra, were subdued and converted; 1680
The Brahma4érin Prayan(tika), on the mountain Vagana (Po-sha-na), by the subtle meaning of half a gatha, he convinced and caused to rejoice in faith; 1681
The village of Danamati (Kh4numat)? had one Katadanta, the head of the twice-born (Brahmans); at this time he was sacrificing countless victims; 1682
had one Katadanta, the head of the twice-born (Brahmans); at this time he was sacrificing countless victims; 1682
Tathagata by means (up4ya, expedients) converted him, and caused him to enter the true path. On Mount Bhatika*(?) a heavenly being of eminent distinction, 1683
Whose name was Pa#fasikha’‘, receiving the law, attained Dhy4na®; in the village of Vainu-
1 For Upéli the Nirgrantha, see M. B., p. 267.
® The village Danamati must be the same as that called Khanumat by Spence Hardy, M. B., p. 271.
* For this event, see Spence Hardy’s M. B., p. 288. He calls the mountain or rock by the name of Wédi.
‘ For Paviasikha and his conversion, see M. B., p. 289; also Fa-hien, cap. xxviii. [I may here correct my translation of the passage in my ‘ Buddhist Pilgrims’ (p. 110), instead of ‘each one possessing a five-stringed lute,’ it should be ‘attended by the divine musician Paftéasikha.’] For Pagikasikha, see Childers’ Pali Dict., sub voce Pagicasikho ; also Eitel’s Handbook.
5 Or attained rest, or a fixed mind. bd
IV, a1. WORK OF CONVERSION. 243
sh¢Za, he converted the mother of the celebrated Nanda!; 1684
In the town of A#£avari (Agra/avt), he subdued the powerful (mah4bdla) spirit; Bhanabhadra (patala), Sronadanta; 1685
The malevolent and powerful Nagas, the king of the country and his harem, received together the true law, as he opened to them the gate of immortality (sweet dew). 1686
In the celebrated Viggi village (or in the village Paviggi) Kina and Sila, earnestly seeking to be born in heaven, he converted and made to enter the right path; 1687
The Angulim4la®’, in that village of Sumu, through the exhibition of his divine power, he converted and subdued; 1688
There was that nobles son, Purigtvana, rich in wealth and stores as Punavati (punyavatt ?), 1689
Directly he was brought to Buddha (Tath4gata) accepting the doctrine, he became vastly liberal. So in that village of Padatti he converted the celebrated Patali (or, Potali), 1690
And also Patala, brothers, and both demons. In Bhidhavali (Pi-ti-ho-fu-li) there were two Brahmans, 1691
One called Great-age (Mahdyus?), the other Brahma-age (Brahmayus?). These by the power of a discourse he subdued, and caused them to attain knowledge of the true law; 1692
1 The mother of Nanda was Prag&patt; for her conversion, see M.B., p. 307. She was the foster-mother of Buddha.
* For the history of the conversion of the Angulimla, see
M. B., p. 249.
R2
p. 21
When he came to VaisAlt, he converted all the Raksha demons, and the lion (Simha) of the Liékhavis, and all the Lif#fhavis, 1693
Saka! the Nirgrantha, all these he caused to attain the true law. Hama kinkhava hada demon Potala, 1694
And another Potalaka (in) Potalagama [these he converted]. Again he came to Mount Ala, to convert the demon Alava, 1695
And a second called Kumara, and a third Asidaka; then going back to Mount Gaga (Gayd4sirsha) he converted the demon Ka#gana, 1696
Hama kinkhava hada demon Potala, 1694
And another Potalaka (in) Potalagama [these he converted]. Again he came to Mount Ala, to convert the demon Alava, 1695
And a second called Kumara, and a third Asidaka; then going back to Mount Gaga (Gayd4sirsha) he converted the demon Ka#gana, 1696
And Kamo (kin-mau) the Yaksha, with the sister and son. Then coming to Benares, he converted the celebrated Katy4yana?; 1697
Then afterwards going, by his miraculous power, to Sruvala (Sou-lu-po-lo), he converted the merchants Davakin and Nikin(?), 1698
And received their sandal-wood hall, exhaling its fragrant odours till now. Going then to Mahivatt, he converted the Ashi Kapila, 1699
And the Muni remained with him; his foot stepi ping on the stone, the thousand-spoked twin-wheels appeared, which never could be erased. 1700
Then he came to the place Po-lo-na (Prdza), where he converted the demon Po-lo-na; coming to the country of MathurA, he converted the demon Godama (Khadama ?); 1701
In the Thurakusati (?neighbourhood of Mathuré)
1 For Saga the Nirgrantha, see M. B., p. 255 ; also Dhammapada from the Chinese, p. 126.
* That is, Mah&katy4yana, There was another KAty4yana, mentioned by Hiouen Thsang, who lived 300 years after the Nirvana.
p. 245
he also converted Pizdap4la (or, vara); coming to the village of Vaira#ga, he converted the Brahman; 1702
In the village of Kalamasa (or Kramasa), he converted Savasasin, and also that celebrated Agirivasa. 1703
Once more returning to the SrAvastt country, he converted the Gautamas GAtisruna and DakAtili; 1704
Returning to the Kosala country, he converted the leaders of the heretics Vakrapali (or, Vikravari) and all the Brahmaérins, 1705
Coming to Satavaka, in the forest retreat, he converted the heretical Azshis, and constrained them to enter the path of the Buddha Rishi. 1706
Coming to the country of Ayodhy4, he converted the Demon Nagas; coming to the country of Kimbila, he converted the two Nagaragas; 1707
One called Kimbila, the other called KAlaka. Again coming to the Vaggi country, he converted the Yaksha demon, 1708
Whose name was Pisha}, the father and mother of Nagara, and the great noble also, he caused to believe gladly in the true law. 1709
Coming to the Kausd4mbt country, he converted Goshira?®,and the two Upastkds, VaguttarA 1710
And her companion Uvart; and besides these, many others, one after the other. Coming to the
' Pi-sha, i.e. Vaisravana, the Regent of the North: converted by Buddha. * For Goshira, see Jul. II, 285; Fa-hien cap. xxxiv.
246 FO-SHO-HING-TSAN-KING. IV, a1.
country of Gandh4dra he converted the Naga Apaléla!; 1711
Thus in due order all these air-going, waterloving natures he completely converted and saved, as the sun when he shines upon some dark and sombre cave. 1712 .
At this time Devadatta?, seeing the remarkable excellences of Buddha, conceived in his heart a jealous hatred; losing all power of thoughtful abstraction, 1713
1712 .
At this time Devadatta?, seeing the remarkable excellences of Buddha, conceived in his heart a jealous hatred; losing all power of thoughtful abstraction, 1713
He ever plotted wicked schemes, to put a stop to the spread of the true law; ascending the Grvzdhrakita (Ghiggaki¢a) mount he rolled down a stone to hit Buddha’; 1714
The stone divided into two parts, each part passing on either side of him. Again, on the royal highway he loosed a drunken, vicious elephant‘; 1715
With his raised trunk trumpeting as thunder (he ran), his maddened breath raising a cloud around him, his wild pace like the rushing wind;to be avoided more than the fierce tempest; 1716
His trunk and tusks and tail and feet, when touched only, brought instant death. (Thus he ran) through the streets and ways of Ragagriha, madly wounding and killing men; 1717
Their corpses lay across the road, their brains
! For the conversion of Apalala, see Jul. II, 135.
8 Devadatta, the envious ; he was the son of Suprabuddha, the father-in-law of Buddha, M. B., p. 61.
* This event is related by Fa-hien, cap. xxix, p. 115 (Buddhist Pilgrims). Fa-hien says, ‘The stone is still there,’ but he does not say that it was divided. See also M. B., p. 383, where the account somewhat differs.
* This story of the drunken elephant is related in nearly all the ‘lives of Buddha.’ The sculptures at Amar4vatf and Barahut also include this episode. See also Fa-hien, p. 113.
IV, 21. ESCAPING THE DRUNKEN ELEPHANT. 247 .
and blood scattered afar. Then all the men and women filled with fear, remained indoors; 1718
Throughout the city there was universal terror, only piteous shrieks and cries were heard; beyond the city men were running fast, hiding themselves in holes and dens. 1719
Tathagata, with five hundred followers, at this time came towards the city; from tops of gates and every window, men, fearing for Buddha, begged him not to advance; 1720
Tathagata, his heart composed and quiet, with perfect self-possession, thinking only on the sorrow caused by hate, his loving heart desiring to appease it, 1721 ,
Followed by guardian angel-nagas, slowly approached the maddened elephant. The Bhikshus all deserted him?, Ananda only remained by his side; 1722
Joined by every tie of duty, his steadfast nature did not shake or quail. The drunken elephant, savage and spiteful, beholding Buddha, came to himself at once, 1723
And bending, worshipped at his feet? just as a mighty mountain falls to earth. With lotus hand the master pats his head, even as the moon lights up a flying cloud. 1724
And now, as he lay crouched before the master’s feet, on his account he speaks some sacred words: ‘ The elephant cannot hurt the mighty dragon 8, hard it is to fight with such a one; 1725
1 It is said, in the later accounts, that ‘they rose into the air.’
* See Tree and Serpent Worship, plate lviii; also Burgess’ Western Caves, plate xvii.
* Buddha was also called the great Naga or dragon.
* Buddha was also called the great Naga or dragon.
p. 21
‘The elephant desiring so to do will in the end obtain no happy state of birth; deceived by lust, anger, and delusion, which are hard to conquer, but which Buddha has conquered. 1726
‘Now, then, this very day, give up this lust, this anger and delusion! You! swallowed up in sorrow’s mud! if not now given up, they will increase yet more and grow.’ 1727
The elephant, hearing Buddha’s words, escaped from drunkenness, rejoiced in heart; his mind and body both found rest, as one athirst (finds joy) who drinks of heavenly dew. 1628
The elephant being thus converted, the people around were filled with joy; they all raised a cry of wonder at the miracle, and brought their offerings of every kind. 1729
The scarcely-good arrived at middle-virtue, the middling-good passed to a higher grade, the unbelieving now became believers, those who believed were strengthened in their faith. 1730
Agatasatru, mighty king, seeing how Buddha conquered the drunken elephant, was moved at heart by thoughts profound; then, filled with joy, he found a twofold growth of piety. 1731
Tath4gata, by exercise of virtue, exhibited all kinds of spiritual powers; thus he subdued and harmonised the minds of all, and caused them in due order to attain religious truth; 1732
And through the kingdom virtuous seeds were sown, as at the first when men began to live (i.e. were first created). But Devadatta, mad with rage, because he was ensnared by his own wickedness, 1733
p. 249
At first by power miraculous able to fly, now fallen, dwells in lowest hell?. 1734
Varca 22, Tue Lavy Amra? (AmrarAtt) sEEs Buppua.
The lord of the world having finished his wide work of conversion conceived in himself a desire (heart) for Nirvaza. Accordingly proceeding from the city of Ragagrzha, he went on towards the town of Pa-lin-fo (PA¢aliputra)®, 1735
Having arrived there, he dwelt in the famous Pasali Zetiya*. Now this (town of P&/aliputra) is
1 For a full account of the deeds and punishment of Devadatta, see M. B., pp. 328, 329. We are told that Suprabuddha, the father of Devadatta, also went to hell, M. B., p. 339 seq.
3 This lady is called Ambap§lf, the courtezan, in the southern records,
Now this (town of P&/aliputra) is
1 For a full account of the deeds and punishment of Devadatta, see M. B., pp. 328, 329. We are told that Suprabuddha, the father of Devadatta, also went to hell, M. B., p. 339 seq.
3 This lady is called Ambap§lf, the courtezan, in the southern records,
® P&saliputra, so called, as it seems, from a flower, p&/li (Bignonia suaveolens). It was otherwise called Kusumapura, ‘the city of flowers.’ The Palimbothra of the Greeks, Arrian, Hist. Ind. p. 324 (ed. Gronovii) ; supposed to be the modern Patna. The story found in the text, viz. that the place was an unfortified village or frontier station of Magadha when Buddha was seventy-nine years old, compared with the statement that in the time of Megasthenes it was one of the largest and most prosperous towns of India (Arrian, as above), seems to show that some considerable time had elapsed between the Nirvana and the period of the Greek conquest. It is singular however (as I stated in Buddhist Pilgrims, p. Ixiv) that Fa-hien in his account of this town (cap. xxvii) makes no allusion to the Buddhist council said to have been held there under Dharm4soka. (For further notice of P4/aliputra, compare Sacred Books of the East, vol. xi, pp. 16, 17; also Bigandet, p. 257, and Spence Hardy, passim.)
‘ There is no mention of the Pa/ali Aetiya (unless the rest-house is the same as the Xetiya hall) in the Mah&-parinibbana-Sutta, but in Bigandet, p. 257, it is stated that the people prepared the ‘dzeat,’ or hall, for his use. This ‘dzeat’ had been erected byp. 22 the frontier town of Magadha, defending the outskirts of the country. 1736
Ruling the country was a Brahman! of wide renown and great learning in the scriptures (sftras); and (there was also) an overseer of the country, to take the omens of the land with respect to rest or calamity. 1737
At this time the king of Magadha sent to that officer of inspection (overseer) a messenger to warn and command him to raise fortifications in the neighbourhood (round) of the town for its security and protection. 1738
And now the lord of the world, as they were raising the fortifications, predicted that in consequence of the Devas and spirits who protected and kept (the land), the place should continue strong and free from calamity (destruction), 1739 king AgAtasatru for receiving the Lif&havi princes of Vaisalf, who had come to a conference at this place to settle their affairs with the king. This hall is probably represented at Aganta, Cave xvi (see Burgess’ Report, vol. i, plate xiii, fig. 2; also Mrs. Speirs’ Ancient India, p. 197); at least it would seem so from the exact account left us of the position Buddha took on this occasion, ‘he entered the hall and took his seat against the central pillar of the hall’ (Rhys Davids and Bigandet in loc.) Does this hall, built by king Ag4tasatru, and called in our text a ‘ Xetiya hall,’ bear any resemblance to a Basilica?
* Rhys Davids (Sacred Books of the East, vol. xi, p. 18) tells us that ‘the chief magistrates of Magadha Suntdha and Vassakéra were building a fortress at P4saligama to repel the Vaggians;’ I have therefore in my translation supposed the ‘ éu kwG’ and the ‘yang kwan’ to be the two officers referred to. It would seem that these titles ‘ruling the country’ and ‘overseer’ were recognised at the time. The text, however, would bear another translation, making the Brahman ruler the same as the omen-taking overseer.
p. 251
On this the heart of the overseer greatly rejoiced’, and he made religious offerings to Buddha, the law, and the church. Buddha now leaving the city gate went on towards the river Ganges. 1740
The overseer from his deep reverence for Buddha named the gate (through which the lord had passed) the ‘Gautama gate*.’ Meanwhile the people all by the side of the river Ganges went forth to pay reverence to the lord of the world. 1741
They prepared for him every kind of religious offering, and each one with his gaudy boat (decorated boat)® invited him to cross over. The lord of the world, considering the number of the boats, feared lest by an appearance of partiality in accepting one, he might hurt the minds of all the rest. 1742
Therefore in a moment by his spiritual power he transported himself and the great congregation (across the river), leaving this shore he passed at once to that, 1743
Signifying thereby the passage in the boat of wisdom ‘ (from this world to Nirvama), a boat large enough to transport all that lives (to save the world), even as without a boat he crossed without hindrance the river (Ganges). 1744
' The account here given is less exact than that of the Mahaparinibb4na-Sutta, and it would seem as if it were borrowed from a popular form of that work.
* This is in agreement with the Southern account (see Rhys Davids, Sacred Books of the East, vol. xi, p. 21).
® There is no mention here made of the river being ‘brimful and overflowing’ as in the Southern books, nor of the search for rafts of wood or basket-work.
* Compare the account giveneby Rhys Davids (Sacred Books of the East, vol. xi, p. 21) and the verse or song there preserved.
p. 22
Then all the people on the bank of the river, with one voice, raised a rapturous shout’, and all declared this ford should be called the Gautama ford. 1745
As the city gate is called the Gautama gate, so this Gautama ford is so known through ages; and shall be so called through generations to come®, 1746
Then Tathagata, going forward still, came to that celebrated Kuli® village, where he preached and converted many; again he went on to the Nadi‘ village, 1747
Where many deaths had occurred among the people. The friends of the dead then came (to the lord) and asked, ‘Where have our friends and relatives deceased, now gone to be born, after this life ended 5?’ 1748
The friends of the dead then came (to the lord) and asked, ‘Where have our friends and relatives deceased, now gone to be born, after this life ended 5?’ 1748
Buddha, knowing well the sequence of deeds, answered each according to his several case. Then going forward to Vaisalt®, he located himself in the Amra grove’. 1749
The celebrated Lady Amr, well affected to Buddha, went to that garden followed by her waiting
1 Or rather ‘shouted out, “ miraculous !”’
? Is there any name corresponding to the ‘Gautama’ ford known near Patna?
5 No doubt the same as Kofigéma (op. cit., p. 23) called Kantikama by Bigandet, p. 259.
* «Come, Ananda, let us go to the villages of NAdika,’ Rhys Davids, p. 24.
° The names of the dead are given in the P4li; the account here is evidently an abstract only.
* «Come, Ananda, let us go on to Vesali,’ Rh. D., p. 28.
7 ¢And there at Ves4li the Blessed One stayed at Ambapilt’s grove,’ Rh. D., p. 28.
p. 253
women, whilst the children from the schools! paid her respect. 1750
Thus with circumspection and self-restraint, her person lightly and plainly clothed, putting away all her ornamented robes and all adornments of scent and flowers, 1751
As a prudent and virtuous woman goes forth to perform her religious duties, so she went on, beautiful to look upon, like any Devi in appearance. 1752
Buddha seeing the lady in the distance approaching, spake thus to all the Bhikshus?: ‘This woman is indeed exceedingly beautiful, able to fascinate the minds (feelings) of the religious; 1753
‘Now then, keep your recollection straight! let wisdom keep your mind in subjection! Better fall into the fierce tigers mouth, or under the sharp knife of the executioner, 1754
‘Than to dwell with a woman and excite in yourselves lustful thoughts. A woman is anxious to exhibit her form and shape*, whether walking, Standing, sitting, or sleeping. 1755
‘Even when represented as a picture, she desires most of all to set off the blandishments of her beauty, and thus to rob men of their steadfast heart! How then ought you to guard yourselves? 1756
‘By regarding her tears and her smiles as enemies, her stooping form, her hanging arms, and all her disentangled hair as toils designed to entrap man’s heart. 1757
1 So I translate ts’iang tsin; it may mean grown-up scholars, however, or ‘students.’
» This sermon against ‘ woman’s wiles’ is not found in the Pali.
® Tz’ t’ai, her bewitching movements or airs.
p. 22
‘Then how much more (should you suspect) her studied, amorous beauty! when she displays her dainty outline, her richly ornamented form, and chatters gaily with the foolish man! 1758
‘Ah, then! what perturbation and what evil thoughts, not seeing underneath the horrid, tainted shape, the sorrows of impermanence, the impurity, the unreality! 1759
when she displays her dainty outline, her richly ornamented form, and chatters gaily with the foolish man! 1758
‘Ah, then! what perturbation and what evil thoughts, not seeing underneath the horrid, tainted shape, the sorrows of impermanence, the impurity, the unreality! 1759
‘Considering these as the reality, all lustful thoughts die out; rightly considering these, within their several limits, not even an Apsaras would give you joy. 1760
‘But yet the power of lust is great with men, and is to be feared withal; take then the bow of earnest perseverance, and the sharp arrow points of wisdom, 1761
‘Cover your head with the helmet of rightthought, and fight with fixed resolve against the five desires. Better far with red-hot iron pins bore out both your eyes, 1762
‘Than encourage in yourselves lustful thoughts, or look upon a woman’s form with such desires. Lust beclouding a man’s heart, confused with woman's beauty, 1763
‘The mind is dazed, and at the end of life that man must fall into an “evil way.” Fear then the sorrow of that “evil way!” and harbour not the deceits of women. 1764
‘The senses not confined within due limits, and the objects of sense not limited as they ought to be, lustful and covetous thoughts grow up between the two, because the senses and their objects are unequally yoked. 1765
‘Just as when two ploughing oxen are yokedp. 255 together to one halter and cross-bar, but not together pulling as they go, so is it when the senses and their objects are unequally matched. 1766
‘Therefore, I say, restrain the heart, give it no unbridled license.’ Thus Buddha, for the Bhikshus’ sake, explained the law in various ways. 1767
And now that Amra lady gradually approached the presence of the lord; seeing Buddha seated beneath a tree, lost in thought and wholly absorbed by it, 1768
She recollected that he had a great compassionate heart, and therefore she believed he would in pity receive her garden grove. With steadfast heart and joyful mien and rightly governed feelings, 1769
Her outward form restrained, her heart composed, bowing her head at Buddha's feet, she took her place as the lord bade her, whilst he in sequence right declared the law: 1770
‘Your heart (O lady!) seems composed and quieted, your form without external ornaments; young in years and rich, you seem well-talented as you are beautiful. 1771
‘That one, so gifted, should by faith be able to receive the law of righteousness is, indeed, a rare thing in the world! The wisdom of a master’, derived from former births, enables him to accept the law with joy, this is not rare; 1772
‘But that a woman, weak of will, scant in wisdom, deeply immersed in love, should yet be able to delight in piety, this, indeed, is very rare. 1773
‘A man born in the world, by proper thought comes to delight in goodness, he recognises the
1 That is, of a man,
p. 22
p. 1773
‘A man born in the world, by proper thought comes to delight in goodness, he recognises the
1 That is, of a man,p. 22 impermanence of wealth and beauty, and looks upon religion as his best ornament. 1774
‘He feels that this alone can remedy the ills of life and change the fate of young and old; the evil destiny that cramps another's life cannot affect him, living righteously; 1775
‘Always removing that which excites desire, he is strong in the absence of desire; seeking to find, not what vain thoughts suggest, but that to which religion points him. 1776
‘Relying on external help, he has sorrow; selfreliant, there is strength and joy. But in the case of woman, from another comes the labour, and the nurture of another’s child. 1777
‘Thus then should every one consider well, and loath and put away the form of woman. AmrA the lady, hearing the law, rejoiced. 1778
Her wisdom strengthened, and still more enlightened, she was enabled to cast off desire, and of herself dissatisfied with woman’s form, was freed from all polluting thoughts. 1779
Though still constrained to woman’s form, filled with religious joy, she bowed at Buddha’s feet and spoke: ‘Oh! may the lord, in deep compassion, receive from me, though ignorant, 1780
‘This offering, and so fulfil my earnest vow.’ Then Buddha knowing her sincerity, and for the good of all that lives, 1781
Silently accepted her request, and caused in her full joy, in consequence ; whilst all her friends attentive, grew in knowledge, and, after adoration, went back home. 1782
p. 257
KIOUEN V.
Varca 23. By Sprriruat Power FIXING HIS (TERM oF) YEARS}.
At this time the great men among the Li#éfavis ?, hearing that the lord of the world had entered their country and was located in the Amra garden, 1783
(Went thither) riding in their. gaudy chariots with silken canopies and clothed in gorgeous robes, both blue and red and yellow and white, each one with his own cognizance. 1784
Accompanied by their body guard surrounding them, they went; others prepared the road in front ; and with their heavenly crowns and flower-bespangled robes (they rode), richly dight with every kind of costly ornament. 1785
Their noble forms resplendent increased the glory of that garden grove; now taking off the five dis-
1 This title may also be rendered, ‘By spiritual power stopping his years of life.” It probably refers to the incident related by Mr. Rhys Davids (Sacred Books of the East, vol. xi, p. 35), ‘Let me now, by a strong effort of the will, bend this sickness down and keep my hold on life till the allotted time be come.’ There is no mention, however, in the text of Buddha's sickness, which caused the determination here referred to. The sickness is mentioned in the Chinese copy of the Parinirvaza Sfitra, which in the main agrees with the Pali.
The sickness is mentioned in the Chinese copy of the Parinirvaza Sfitra, which in the main agrees with the Pali.
* The Likshavis were residents of Vaisali. I have shown elsewhere (Journal of the R.A. S., Jan. 1882) that they were probably of Scythic origin, The account given in the text of their gorgeous chariots, cognizances, &c. is quite in keeping with the customs of the Northern nations. The account given in the Maha-parinibbana- Sutta is in agreement with the text (Sacred Books of the East, vol. xi, p. 31).
(19] sp. 23 tinctive ornaments’, alighting from their chariots, they advanced afoot. 1786
Slowly thus with bated breath, their bodies reverent (they advanced). Then they bowed down and worshipped Buddha's foot?, and, a great multitude, they gathered round the lord, shining as the sun’s disc, full of radiance. 1787
(There was) the lion Li#ésavi*, among the Liékhavis the senior, his noble form (bold) as the lion’s, standing there with lion eyes, 1788
But without the lion’s pride, taught by the Sakya lion‘ (who thus began): ‘Great and illustrious personages, famed as a tribe for grace and comeliness! 1789
‘Put aside, I pray, the world’s high thoughts, and now accept the abounding lustre® of religious teaching. Wealth and beauty, scented flowers and ornaments like these, are not to be compared for grace with moral rectitude! 1790
1 These five distinctive ornaments were, probably, crowns, earrings, necklets, armlets, and sandals.
® The worship of the foot of Buddha is exemplified in many of the plates of the Sanchi and Amar4vatf sculptures, where we see worshippers adoring the impression of his foot on the stool before the throne (plates Iviii, Ixxi, &c.)
* This and following lines are somewhat obscure, as it is not plain whether the reference is to one, or all the Likkhavis. I have preferred to refer it to one of them, the chief or leader; for so we read in Spence Hardy’s Manual, p. 282: ‘A number of the Lichawi princes then went to the king (i. e. the chief of their tribe), whosé name was Maha-li.” It would seem as if ‘li’ were a component part of the name Li&éhavi, and meant ‘a lion,’ —the chief would then be ‘the great lion.” Compare the root ‘ur’ in the Assyrian urmakh, ‘great lion;’ and the Hebrew layish, ‘a great or strong lion.’
4 The Sakya lion was Buddha, the lion of the Sakyas(Sakyasimha).
® The ‘ abounding lustre,’ that is, the additional glory or lustre of religion. The sermon appears to be addressed principally against pride of person, and anger.
p. 259
‘Your land productive and in peaceful quiet—this is your great renown; but true gracefulness of body and a happy people depend upon the heart wellgoverned. 1791
‘Add but to this a reverent (joyful) feeling for religion, then (a people’s) fame is at its height! a fertile land and all the dwellers in it, as a united body, virtuous"! 1792
p. 1791
‘Add but to this a reverent (joyful) feeling for religion, then (a people’s) fame is at its height! a fertile land and all the dwellers in it, as a united body, virtuous"! 1792
‘To-day then learn this virtue’, cherish with carefulness the people, lead them as a body in the right way of rectitude *, even as the ox-king leads the way across the river-ford. 1793
‘If a man with earnest recollection ponder on things of this world and the next, he will consider how by right behaviour ‘ (right morals) he prepares, as the result of merit, rest in either world. 1794
‘For all in this world will exceedingly revere him, his fame will spread abroad through every part, the virtuous will rejoice to call him friend, and the outflowings of his goodness will know no bounds for ever. 1795
‘The precious gems found in the desert wilds are all from earth engendered ; moral conduct, likewise, as the earth, is the great source of all that is good®. 1796
1 Much of this discourse seems to refer to the fertility of the land occupied by these Likffavis in the valley of the Ganges, and to their good rules of government. The character of their government is alluded to in pp. 3, 4, Sacred Books of the East, vol. xi.
* The symbol ‘tih,’ which I have translated by ‘virtue,’ means ‘quality ’ (guma) or ‘lustre’ (tegas).
* The literal rendering of this line is ‘lead the body of them all in the clear and right (path).’ ,
“ Right behaviour, right morality, here refer to the Buddhist rules of right conduct (sila).
® All that is illustrious (shen).
8S 2
p. 23
‘By this, without the use of wings, we fly through space, we cross the river needing not a handy boat ; but without this a man will find it hard indeed to cross (the stream of) sorrow (or, stay the rush of sorrow). 1797
“As when a tree with lovely flowers and fruit, pierced by some sharp instrument, is hard to climb, so is it with the much-renowned for strength and beauty, who break through the laws of moral rectitude! 1798
‘Sitting upright in the royal palace (the palace of the conqueror) the heart of the king was grave and majestic!; with a view to gain the merit of a pure and moral life, he became a convert of a great Rishi. 1799
‘With garments dyed and clad with hair, shaved, save one spiral knot? (he led a hermit’s life), but, as he did not rule himself with strict morality, he was immersed in suffering and sorrow. 1800
‘Each morn and eve he used the three ablutions, sacrificed to fire and practised strict austerity, let his body be in filth as the brute beast, passed through fire and water, dwelt amidst the craggy rocks, 1801
‘Inhaled the wind, drank from the Ganges’ stream, controlled himself with bitter fasts—but all! far short of moral rectitude. 1802
* This line is difficult ; I was prepared to regard 4 Masa proper name. Dr. Legge, however, has kindly suggested the translation in the text. But who is the king referred to?
far short of moral rectitude. 1802
* This line is difficult ; I was prepared to regard 4 Masa proper name. Dr. Legge, however, has kindly suggested the translation in the text. But who is the king referred to?
* The spiral knot of hair may be seen in many of the sculptures (e. g. plate Ixx, Tree and Serpent Worship).
* This is a free rendering ; I have supposed that the description throughout refers to the ‘king’ alluded to above; this line may mean, ‘(he did all this) having put aside right morals,’
p. 261
‘For though a man inure himself to live as any brute, he is not on that account a vessel of the righteous law!; whilst he who breaks the laws of right behaviour invites detraction, and is one no virtuous man can love; 1803
‘His heart is ever filled (ever cherishes) with boding fear, his evil name pursues him as a shadow. Having neither profit nor advantage in this world, how can he in the next world reap content (rest)? 1804
‘Therefore the wise man ought to practise pure behaviour (morals); passing through the wilderness of birth and death, pure conduct is to him a virtuous guide. 1805
‘From pure behaviour comes self-power, which frees a man from (many) dangers; pure conduct, like a ladder, enables us to climb to heaven. 1806
‘Those who found themselves on right behaviour, cut off the source of pain and grief; but they who by transgression destroy this mind, may mourn the loss of every virtuous principle. 1807
‘(To gain this end)? first banish every ground of
1 A vessel of righteousness.
3 I have supplied this, although the sentence would make complete sense without it. In the context ‘every ground of self’ (’‘ngo sho) seems to refer to the aim after selfish ends. The sermon from this point refers to ‘ pride of self,’ and its evil consequences ; in the latter portion he joins hatred or anger with pride ; the whole reminds us of Milton’s description :
‘Round he throws his baleful eyes That witnessed huge affliction and dismay Mixed with obdurate pride and steadfast hate.’ Paradise Lost, I, 57, 58. Whilst the war of Devas and Asuras is just Milton’s idea when he says,
p. 23
“self;” this thought of “self” shades every lofty (good) aim, even as the ashes that conceal the fire, treading on which the foot is burned. 1808
‘ Pride and indifference shroud this heart, too, as the sun is obscured by the piled-up clouds; supercilious thoughts root out all modesty of mind, and sorrow saps the strongest will. 1809 ;
‘(As) age and disease waste youthful beauty, (so) pride of self destroys all virtue; the Devas and Asuras, thus from jealousy and envy, raised mutual strife. 1810
‘The loss of virtue and of merit which we mourn proceeds from “pride of self,” throughout ; and as I am a conqueror (Gina) amid conquerors’, so he who (they who) conquers self, is one with me. 1811
p. 1810
‘The loss of virtue and of merit which we mourn proceeds from “pride of self,” throughout ; and as I am a conqueror (Gina) amid conquerors’, so he who (they who) conquers self, is one with me. 1811
‘He who little cares to conquer self, is but a foolish master; beauty (or, earthly things), family renown (and such things), all are utterly inconstant, and what is changeable can give no rest of interval?, 1812
‘Storming fury rose And clamour, such as heard in heaven till now Was never.’ Ibid. VI, 207-209.
1 Here there is allusion to Buddha’s name ‘Deva among Devas.’ The construction of these sentences is obscure on account of the varied use of the word ‘I’ (’ngo); this symbol is used sometimes, as in the line under present consideration, as a pronoun, but in the next line it means the evil principle of ‘self.’ I have found it difficult to avoid comparing this use of the word ‘I,’ meaning the ‘evil self,’ with the phrase the ‘carnal mind.’ The question, in fact, is an open one, whether the Buddhist teaching respecting the non-existence of ‘I,’ i.e. a personal self or soul, may not justly bé explained as consisting in the denial of the reality of the ‘carnal self.’
* I should like to translate it no ‘interval of rest,’ but it seems to
p. 263
‘If in the end the law of entire destruction (is exacted) what use is there in indolence and pride ? Covetous desire (lust) is the greatest (source of) sorrow, appearing as a friend in secret ‘tis our enemy. 1813
‘Asa fierce fire excited from within (a house), so is the fire of covetous desire: the burning flame of covetous desire is fiercer far than fire which burns the world (world-fire). 1814
‘For fire may be put out by water in excess, but what can overpower the fire of lust? The fire which fiercely burns the desert grass (dies out), and then the grass will grow again; 1815
‘But when the fire of lust burns up the heart, then how hard for true religion there to dwell! for lust seeks worldly pleasures, these pleasures add to an impure karman!; 1816
‘By this evil karman a man falls into perdition (evil way), and so there is no greater enemy to man than lust. Lusting, man gives way to amorous indulgence (lit. “lust, then it brings forth love”), by this he is led to practise (indulge in) every kind of lustful longing; 1817
‘Indulging thus, he gathers frequent sorrow (all sorrow, or accumulated sorrow, referring to the second of the “ four truths”). No greater evil (excessive evil) is there than lust. Lust is a dire disease, and the foolish master stops (i.e. neglects) the medicine of wisdom. 1818
‘(The study of) heretical books not leading to mean the only rest given is momentary, no rest from interval, i.e. constant change.
1 The impure karman is, of course, the power of evil (in the character) to bring about suffering by an evil birth.
p. 23
p. 1818
‘(The study of) heretical books not leading to mean the only rest given is momentary, no rest from interval, i.e. constant change.
1 The impure karman is, of course, the power of evil (in the character) to bring about suffering by an evil birth.
p. 23
right thought, causes the lustful heart to increase and grow, for these books are not correct (pure) on the points of impermanency, the non-existence of self, and any object (ground) for “self?.” 1819
‘But a true and right apprehension through the power of wisdom, is effectual to destroy that false desire (heretical longing), and therefore our object (aim or purpose) should be to practise this true apprehension. 1820
‘Right apprehension (views) once produced then there is deliverance from covetous desire, for a false estimate of excellency produces a covetous desire to excel, whilst a false view of demerit produces anger (and regret); 1821
‘But the idea of excelling and also of inferiority (in the sense of demerit) both destroyed, the desire to excel and also anger (on account of inferiority) are destroyed. Anger! how it changes the comely face, how it destroys the loveliness of beauty! 1822
‘Anger dulls (clouds) the brightness of the eye (or, the bright eye), chokes all desire to hear the principles of truth, cuts and divides the principle of family affection, impoverishes and weakens every worldly aim*% 1823
* The meaning is, that heretical books, i.e. books of the Brahmans and so on, teach no sound doctrine as to the unreality of the world, the non-existence of a ‘personal self,’ and the impropriety of any personal selfish aim, and therefore not teaching these, men who follow them are taken up with the idea that there is reality in worldly pleasures, that there is a personal self capable of enjoying them, and that the aim after such enjoyment is a right aim. All this Buddha and his doctrine exclude.
* I am not sure whether this is a right translation, it appears rather to contradict Buddha’s teaching about the unreality of the world; literally the line is this, ‘it makes the world what is light and poor.’
p. 265
‘Therefore let anger be subdued, yield not (a moment) to the angry impulse (heart); he who can hold his wild and angry heart is well entitled “ illustrious charioteer.” 1824
‘For men call such a one“ illustrious team-breaker’” (who can) with bands restrain the unbroken steed ; so anger not subdued, its fire unquenched, the sorrow of repentance burns like fire. 1825
‘A man who allows wild passion to arise within, himself first burns his heart, then after burning adds the wind? thereto which ignites the fire again, or not (as the case may be)*, 1826
‘The pain of birth, old age, disease, and death press heavily upon the world, but adding “passion” to the score, what is this but to increase our foes when pressed by foes? 1827
thereto which ignites the fire again, or not (as the case may be)*, 1826
‘The pain of birth, old age, disease, and death press heavily upon the world, but adding “passion” to the score, what is this but to increase our foes when pressed by foes? 1827
‘But rather, seeing how the world is pressed by throngs of grief, we ought to encourage in us love* (a loving heart), and as the world (all flesh) produces grief on grief, so should we add as antidotes unnumbered remedies.’ 1828 ,
Tathagata, illustrious in expedients, according to
1 This expression and that in the verse preceding is allied to the Pali purisadammasérathi, ‘ trainer or breaker-in of the human steer,’ the unconverted man being (as Childers says, Dict. sub voce puriso) like to a refractory bullock. In the Northern books the comparison generally refers to a ‘breaker-in of horses,’ derived doubtless from the associations of the Northern people (converts to Buddhism), who excelled in chariot racing.
* The wind of repentance, the frequent ‘sighs’ and moans of penitence.
* It seems to mean that the wind may sometimes revive the fire, but sometimes not. ;
‘ This remedy of ‘love’ is a singular feature in the Buddhist doctrine.
p. 266
the disease, thus briefly spoke; even as a good physician in the world, according to the disease, prescribes his medicine. 1829
And now the Lik&favis, hearing the sermon preached by Buddha, arose forthwith and bowed at Buddha’s feet, and joyfully they placed them on their heads?. 1830
Then they asked both Buddha and the congregation on the morrow to accept their poor religious offerings. But Buddha told them that already Amr (the lady) had invited him. 1831
On this the Li#&favis, harbouring thoughts of pride and disappointment?, (said): ‘Why should that one take away our profit?’ But, knowing Buddha's heart to be impartial and fair, they once again regained their cheerfulness. 1832
Tathagata, moreover, nobly (virtuously or illustriously) seizing the occasion (or, following the right plan), appeasing them, produced within a joyful heart; and so subdued, their grandeur of appearance came again, as when a snake subdued by charms glistens with shining skin. 1833
And now, the night being passed, the signs of dawn appearing, Buddha and the great assembly go to the abode of AmrA, and having received her entertainment, 1834
They went on to the village of Pi-nau® (Beluva),p. 267 and there he rested during the rainy season; the three months’ rest being ended, again he returned to Vaisali, 1835
* Placing the foot on the head is a symbol of submission—the custom of putting relic-caskets on the head is illustrated in Tree and Serpent Worship, plate xxxviii.
* «We are outdone by this mango girl,’ Sacred Books of the East, vol. xi, p. 31.
* “Now when the Blessed One had remained as long as he wished at Ambapi4ili’s grove, he addressed Ananda, and said, “Come,
31.
* “Now when the Blessed One had remained as long as he wished at Ambapi4ili’s grove, he addressed Ananda, and said, “Come,p. 267 and there he rested during the rainy season; the three months’ rest being ended, again he returned to Vaisali, 1835
And dwelt beside the Monkey! Tank; sitting there in a shady grove, he shed a flood of glory from his person ; aroused thereby, Mara Pisuna 1836
Came to the place where Buddha was, and with closed palms? exhorted him thus: ‘ Formerly, beside the Naira#gan4 river, when you had accomplished your true and steadfast aim, 1837
‘(You said), “ When I have done all I have to do, then will I pass at once to Nirvdza;” and now you have done all you have to do, you should, as then you said, pass to Nirvama.’ 1838
Then Buddha spake to Pisuna®: ‘The time of my complete deliverance is at hand, but let three months elapse, and I shall reach Nirvama.’ 1839
Then Mara, knowing that Tathagata had fixed the time for his emancipation, his earnest wish being thus fulfilled, joyous returned to his abode in heaven‘. 1840
Ananda, let us go on to Beluva,”’ Sacred Books of the East, vol. xi, p. 34. ‘
? The Marka/ahrada.
* Here the description of MAra, ‘with closed palms,’ leaves no doubt that the figure in Tree and Serpent Worship (plate xxvi, fig. 1, 1st ed.) represents M4ra in this scene, ‘ requesting Buddha to depart.’ It is satisfactory to know that the Buddhist idea of the appearance of ‘the Wicked One’ (Pisuna) was not in agreement with our modern conception of the form of Satan. He is here represented as a Deva, ‘lord of the world of desires’ (k&maloka).
* Compare this account of Mara’s appeal with Rhys Davids (P4li Suttas, p. 53).
‘ His abode in heaven. He is represented in Tree and Serpent Worship (plate xxx, fig.1) as standing on the platform above the
p. 23
Tathagata, seated beneath a tree, straightway was lost in ecstasy, and willingly rejected his allotted years, and by his spiritual power fixed the remnant of his life. 1841
On this, Tathdgata thus giving up his years, the great earth shook and quaked through all the limits of the universe; great flames of fire were seen around, 1842
The tops of Sumeru were shaken (fell), from heaven there rained showers of flying stones, a whirling tempest rose on every side, the trees were rooted up and fell, 1843
Heavenly music rose with plaintive notes, whilst angels for a time were joyless. Buddha rising from out his ecstasy, announced to all the world: 1844
‘Now have I given up my term of years; I live henceforth by power of Sam4Adhi? (faith); my body like a broken chariot stands, no further cause of “coming” or of “going ;” 1845 _ ‘Completely freed from the three worlds, I go enfranchised, as a chicken from its egg. 1846
Varca 24. Tue DIFFERENCES OF THE LIKKHAVIS.
(faith); my body like a broken chariot stands, no further cause of “coming” or of “going ;” 1845 _ ‘Completely freed from the three worlds, I go enfranchised, as a chicken from its egg. 1846
Varca 24. Tue DIFFERENCES OF THE LIKKHAVIS.
The venerable Ananda, seeing the earth shaking on every side, his heart was fearful and his hair erect; he asked the cause thereof of Buddha. 1847
Trayastrimsas heaven (where the Devas are worshipping the tiara),—this is his right place as lord of the world of desires.
’ Rhys Davids says sam4dhi corresponds to the Christian faith, » Buddhist Suttas, p. 145.
p. 269
Buddha replied: ‘Ananda! I have fixed three months to end my life, the rest of life I utterly give up; this is the reason why the earth is greatly shaken.’ 1848
Ananda, hearing the instruction of Buddha, was moved with pity and the tears flowed down his face, even as when an elephant of mighty strength shakes (with a blow) the sandal-wood tree. 1849
Thus was (Ananda) shaken and his mind perturbed, whilst down (his cheeks) the tears, like drops of perfume, flowed; so much he loved the lord his master, so full of kindness (was he), and, as yet, not freed from earthly thoughts (desire)?. 1850
Thinking then on these four things? alone, he gave his grief full liberty, nor could he master it, (but said), ‘ Now I hear the lord declare that he has fixed for good his time to die (Nirvaza), 1851 ' *My body fails, my strength is gone, my mind is dazed, my soul is all discordant, and all the words of truth forgotten ; a wild deserted waste seems heaven and earth, 1852
‘Have pity! save me, master (lord of the world) ! perish not so soon®! Perished with bitter cold‘, I chanced upon a fire—forthwith it disappeared. 1853
1 ‘Freedom from desire’ (vitaréga) was the distinction of an Arhat; Ananda had not yet arrived at this condition.
4 ‘These four things,’ or, the things of the world; ‘the four’ denoting the ‘ four quarters,’ that is, ‘ the world.
* This and the previous line may otherwise be translated, ‘ Have pity ! save the world, O lord! from this so unexpected an end (of your life)’
* These and the succeeding comparisons represent the condition of Ananda in prospect of Buddha’s death.
p. 24
‘Wandering amid the wilds of grief and pain, deceived, confused, I lost my way—suddenly a wise and prudent guide encountered me, but hardly saved from my bewilderment, he once more vanished. 1854
‘Like some poor man treading through endless mud, weary and parched with thirst, longs for the water, suddenly he lights upon a cool refreshing lake, he hastens to it—lo! it dries before him. 1855
‘The deep blue, bright, refulgent eye’, piercing through all the worlds, with wisdom brightens the dark gloom, the darkness (but) for a moment is dispelled *, 1856