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

‘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. 198

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. 200

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