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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The 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. IV, 21. WORK OF CONVERSION. 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] R 242 FO-SHO-HING-TSAN-KING. IV, 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
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 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 244 FO-SHO-HING-TSAN-KING. IV, 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
3Hama 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. IV, 21. WORK OF CONVERSION. 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
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The 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. IV, 21. WORK OF CONVERSION. 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] R 242 FO-SHO-HING-TSAN-KING. IV, 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
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 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 244 FO-SHO-HING-TSAN-KING. IV, 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
3Hama 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. IV, 21. WORK OF CONVERSION. 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
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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