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

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.

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

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.]

‘ For Nyagrodha, see M.B., p. 39.

[19] Rp. 242 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 2had 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 Panfasikha’‘, 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

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

When he came to VaisAlt, he converted all the Raksha demons, and the lion (Simha) of the Liékhavis, and all the Lifnfhavis, 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 Kangana, 1696