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

(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. 186

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. 188

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. 190

(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