Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Varga 5. Leaving his home. The prince without ceasing 1 Tree and Serpent Worship, plate xxv, fig.1, where the three buildings represent the three palaces built for the prince. 2 The leaves are bent down in the plate (op. cit.) INTRODUCTION. XX1 meditated on the joy of a contemplative life in the desert. Being now nineteen years old, he vowed on the seventh day of the fourth month to leave his home. In the middle of the night he was addressed by Ku-i his wife, who had been troubled by five dreams. Having appeased her, the gods determined, ere he composed himself again, to induce him to leave his home. They sent Ou-suh-man [is this Wésamuna? (Manual of Buddhism, p. 51)] to lull the people to sleep, whilst the Deva Nandahara causes all the women of the palace to appear in loathsome attitudes, &c. The prince beholding the sight, and regarding all things that exist ‘as a phantom, a vision, a dream, an echo,’ called his coachman to bring his horse, and accompanied by countless divine beings left the city. Leaving the city they fled on their way, till at morning light they had gone 480 lis, and arrived at the A-nu-ma country (the river Anavama or Anoma ; a Chinese note explains it as the ‘ever-full’). Here he dismisses his attendant and sends him back with the horse and his jewels to Kapilavastu. Having cut off his hair, he proceeded to the Magadha country, and there has an interview with Bimbisara raga. To the enquiry whence he came and what his title was, he replies, ‘I come from Ka-wei (Kapila or Kavila) to the east of the fragrant mountains and north of the snowy mountains.’ On this Bimbisara asks him in haste, ‘Surely you are not that celebrated Siddhartha?’ On his replying in the affirmative, the king bows down at his feet, and asks why one so richly endowed and so distinguished in his person was not a universal monarch, and why he had left his home. The prince replies that he had gone forth to seek deliverance from old age, disease, and death. On this follows a long series of lines (geyas), beginning, ‘ Suppose we could.’ Finally Bodhisattva leaves the king and encounters Arata and K4lama (i.e. Arla Kalama), but not satisfied with their teaching he again departs. Varga 6. Six years’ austerities. Bodhisattva goes forward and arrives at the valley (river-valley (Auen)) of Se-na. This valley was level and full of fruit trees, with no noxious insects or snakes. Here dwelt the Rishi (Taosse) Se-na, with 500 followers. Here Bodhisattva took his Xxil FO-SHO-HING-TSAN-KING.
2Bodhisattva goes forward and arrives at the valley (river-valley (Auen)) of Se-na. This valley was level and full of fruit trees, with no noxious insects or snakes. Here dwelt the Rishi (Taosse) Se-na, with 500 followers. Here Bodhisattva took his Xxil FO-SHO-HING-TSAN-KING. residence under a Sala tree. The gods offer him nectar (sweet dew), but he receives it not, but vows to take one grain of millet (hemp) a day. When he had continued thus for six years, and reduced himself to the verge of death, the two daughters of Se-na have a dream, in which they see a lily having seven colours wither away ; there comes a man who waters it, and it revives, whilst other buds spring up on the face of the water. Awaking they ask their father to explain the dream, but neither he nor his followers can do so. On this Sakra descends under the form of a Brahmaéarin, who explains the dream. The girls having prepared a dish of cream convey it to Bodhisattva ; he receives it, and his strength revives. Having washed his hands and flung the dish into the river, whence it is carried by a golden-winged bird to heaven, he proceeds to the Bodhi tree. Varga 7. Defeats Mara. Seated under the tree he causes a stream of light to proceed from between his eyes and to enter the dwelling of Mara. Mara, greatly disconcerted, knowing that the Bodhisattva if he fulfils his purpose will overthrow his power, resolves to oppose him. His son Sumati warns him against such an attempt, but Mara, summoning his three daughters, acquaints them with his design. They robe themselves in their choicest attire, and with 500 attendants go to the spot where Bodhisattva was. They proceed to tempt him with lascivious offers. Bodhisattva with a word changes their appearance into that of old women. On this Mara, enraged, summons the king of the demon spirits (kwei-shin) to assemble with eighteen myriads of others. They surround the tree for a distance of thirty-six yoganas, and assuming every shape (lions, bears, tigers, elephants, oxen, horses, dogs, monkeys, &c.) they belch forth smoke and fire. Bodhisattva sits unmoved. Mara then advances and endeavours to induce him to give up his purpose. Bodhisattva replies in loving words, and finally the entire host is dispersed. Buddha then arrives at perfect wisdom, the condition which neither Brahma nor any other being had yet attained, and so completes his purpose. INTRODUCTION. Xxili The following life of Buddha, although named in the catalogues, has not come under my notice: (3) Siau-pen-k’i-king dp A tt in two kiouen ; translated by the Sramama Xi-yau, A. D. 196. The next history of Buddha in point of the date of its _ translation is the (4) Ta-tseu-sui-ying-pen-k’i-king. AF Fi HE AK te
3D. 196. The next history of Buddha in point of the date of its _ translation is the (4) Ta-tseu-sui-ying-pen-k’i-king. AF Fi HE AK te This is the work of an Updsaka belonging to the Wu dynasty (222-264 A.D.), who came to China towards the end of the After-Han dynasty, and was a diligent translator. The work before us is a brief one, divided into two parts, without any subdivision into sections. The first part, which resembles the translation last noticed, takes us to the defeat of Mara. The second includes in it a description of Buddha’s condition as the ‘fully enlightened,’ and also the conversion of the fire-worshipping K4syapas. With respect to his work of preaching, this book has the peculiarity of excluding all mention of the journey to Benares after the enlightenment. It makes the conversion of the five men take place near the Bodhi tree in Magadha, and omits all mention of Yasa, Sariputra, or Maudgalydayana. The account of the conversion of the Kasyapas is full and circumstantial. It agrees in a marked way with the particulars given in the Manual of Buddhism (Spence Hardy, pp. 188-191). The illustrations of this event, given in the Sanchi Sculptures (plates xxiv, xxxi, xxxii, Ist ed.), show that it was a popular episode in the history of Buddha at the time of the completion of the Sanchi Stdpa. It is also given in the following pages in Asvaghosha’s work, so that we cannot doubt this event formed part of the recognised work of Buddha as a teacher. This short life therefore includes in it the three portions known in the South as the distant, intermediate, and proximate epochs. The last named, however, differs materially from the more expanded account found in other books, and is in fact XXIV FO-SHO-HING-TSAN-KING. confined to the labour of the conversion of the five men and the three Kasyapa brothers. We now come to the consideration of the life of Buddha known as the (5) Kung-pen-k’i-king. AK dt This translation was made by the Sramaza Dharmaphala in conjunction with Kong-mang-tsiang, about the year 208 A.D. It was brought by Dharmaphala from Kapilavastu, and it is said to be extracted from the Dirghagama (the long Agama), which is undoubtedly a primitive and, as we should say, a canonical work. This translation is in two parts, divided into 15 vargas. Varga 1. Turning the wheel of the law. This section begins with Buddha’s interview with Upaka, after he had attained enlightenment, and gives an account of the conversion of the five men. Varga 2. Indicating changes. Contains the history of Yasa, and the conversion of his four friends (Fu-nai, Puzyagit; Vimala; Kiu-yen-pih, Gavampati ; Su-to, Sub4hu). Varga 3. The conversion of K4syapa. Varga 4. Converts Bimbis4ra raga. Varga 5. Conversion of Sariputra and Maudgalydyana. Varga 6. Returns to his own country. Varga 7. The history of Su-ta (i.e. Sudatta or Anathapizdada).
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.
1Varga 5. Leaving his home. The prince without ceasing 1 Tree and Serpent Worship, plate xxv, fig.1, where the three buildings represent the three palaces built for the prince. 2 The leaves are bent down in the plate (op. cit.) INTRODUCTION. XX1 meditated on the joy of a contemplative life in the desert. Being now nineteen years old, he vowed on the seventh day of the fourth month to leave his home. In the middle of the night he was addressed by Ku-i his wife, who had been troubled by five dreams. Having appeased her, the gods determined, ere he composed himself again, to induce him to leave his home. They sent Ou-suh-man [is this Wésamuna? (Manual of Buddhism, p. 51)] to lull the people to sleep, whilst the Deva Nandahara causes all the women of the palace to appear in loathsome attitudes, &c. The prince beholding the sight, and regarding all things that exist ‘as a phantom, a vision, a dream, an echo,’ called his coachman to bring his horse, and accompanied by countless divine beings left the city. Leaving the city they fled on their way, till at morning light they had gone 480 lis, and arrived at the A-nu-ma country (the river Anavama or Anoma ; a Chinese note explains it as the ‘ever-full’). Here he dismisses his attendant and sends him back with the horse and his jewels to Kapilavastu. Having cut off his hair, he proceeded to the Magadha country, and there has an interview with Bimbisara raga. To the enquiry whence he came and what his title was, he replies, ‘I come from Ka-wei (Kapila or Kavila) to the east of the fragrant mountains and north of the snowy mountains.’ On this Bimbisara asks him in haste, ‘Surely you are not that celebrated Siddhartha?’ On his replying in the affirmative, the king bows down at his feet, and asks why one so richly endowed and so distinguished in his person was not a universal monarch, and why he had left his home. The prince replies that he had gone forth to seek deliverance from old age, disease, and death. On this follows a long series of lines (geyas), beginning, ‘ Suppose we could.’ Finally Bodhisattva leaves the king and encounters Arata and K4lama (i.e. Arla Kalama), but not satisfied with their teaching he again departs. Varga 6. Six years’ austerities. Bodhisattva goes forward and arrives at the valley (river-valley (Auen)) of Se-na. This valley was level and full of fruit trees, with no noxious insects or snakes. Here dwelt the Rishi (Taosse) Se-na, with 500 followers. Here Bodhisattva took his Xxil FO-SHO-HING-TSAN-KING.
2Bodhisattva goes forward and arrives at the valley (river-valley (Auen)) of Se-na. This valley was level and full of fruit trees, with no noxious insects or snakes. Here dwelt the Rishi (Taosse) Se-na, with 500 followers. Here Bodhisattva took his Xxil FO-SHO-HING-TSAN-KING. residence under a Sala tree. The gods offer him nectar (sweet dew), but he receives it not, but vows to take one grain of millet (hemp) a day. When he had continued thus for six years, and reduced himself to the verge of death, the two daughters of Se-na have a dream, in which they see a lily having seven colours wither away ; there comes a man who waters it, and it revives, whilst other buds spring up on the face of the water. Awaking they ask their father to explain the dream, but neither he nor his followers can do so. On this Sakra descends under the form of a Brahmaéarin, who explains the dream. The girls having prepared a dish of cream convey it to Bodhisattva ; he receives it, and his strength revives. Having washed his hands and flung the dish into the river, whence it is carried by a golden-winged bird to heaven, he proceeds to the Bodhi tree. Varga 7. Defeats Mara. Seated under the tree he causes a stream of light to proceed from between his eyes and to enter the dwelling of Mara. Mara, greatly disconcerted, knowing that the Bodhisattva if he fulfils his purpose will overthrow his power, resolves to oppose him. His son Sumati warns him against such an attempt, but Mara, summoning his three daughters, acquaints them with his design. They robe themselves in their choicest attire, and with 500 attendants go to the spot where Bodhisattva was. They proceed to tempt him with lascivious offers. Bodhisattva with a word changes their appearance into that of old women. On this Mara, enraged, summons the king of the demon spirits (kwei-shin) to assemble with eighteen myriads of others. They surround the tree for a distance of thirty-six yoganas, and assuming every shape (lions, bears, tigers, elephants, oxen, horses, dogs, monkeys, &c.) they belch forth smoke and fire. Bodhisattva sits unmoved. Mara then advances and endeavours to induce him to give up his purpose. Bodhisattva replies in loving words, and finally the entire host is dispersed. Buddha then arrives at perfect wisdom, the condition which neither Brahma nor any other being had yet attained, and so completes his purpose. INTRODUCTION. Xxili The following life of Buddha, although named in the catalogues, has not come under my notice: (3) Siau-pen-k’i-king dp A tt in two kiouen ; translated by the Sramama Xi-yau, A. D. 196. The next history of Buddha in point of the date of its _ translation is the (4) Ta-tseu-sui-ying-pen-k’i-king. AF Fi HE AK te
3D. 196. The next history of Buddha in point of the date of its _ translation is the (4) Ta-tseu-sui-ying-pen-k’i-king. AF Fi HE AK te This is the work of an Updsaka belonging to the Wu dynasty (222-264 A.D.), who came to China towards the end of the After-Han dynasty, and was a diligent translator. The work before us is a brief one, divided into two parts, without any subdivision into sections. The first part, which resembles the translation last noticed, takes us to the defeat of Mara. The second includes in it a description of Buddha’s condition as the ‘fully enlightened,’ and also the conversion of the fire-worshipping K4syapas. With respect to his work of preaching, this book has the peculiarity of excluding all mention of the journey to Benares after the enlightenment. It makes the conversion of the five men take place near the Bodhi tree in Magadha, and omits all mention of Yasa, Sariputra, or Maudgalydayana. The account of the conversion of the Kasyapas is full and circumstantial. It agrees in a marked way with the particulars given in the Manual of Buddhism (Spence Hardy, pp. 188-191). The illustrations of this event, given in the Sanchi Sculptures (plates xxiv, xxxi, xxxii, Ist ed.), show that it was a popular episode in the history of Buddha at the time of the completion of the Sanchi Stdpa. It is also given in the following pages in Asvaghosha’s work, so that we cannot doubt this event formed part of the recognised work of Buddha as a teacher. This short life therefore includes in it the three portions known in the South as the distant, intermediate, and proximate epochs. The last named, however, differs materially from the more expanded account found in other books, and is in fact XXIV FO-SHO-HING-TSAN-KING. confined to the labour of the conversion of the five men and the three Kasyapa brothers. We now come to the consideration of the life of Buddha known as the (5) Kung-pen-k’i-king. AK dt This translation was made by the Sramaza Dharmaphala in conjunction with Kong-mang-tsiang, about the year 208 A.D. It was brought by Dharmaphala from Kapilavastu, and it is said to be extracted from the Dirghagama (the long Agama), which is undoubtedly a primitive and, as we should say, a canonical work. This translation is in two parts, divided into 15 vargas. Varga 1. Turning the wheel of the law. This section begins with Buddha’s interview with Upaka, after he had attained enlightenment, and gives an account of the conversion of the five men. Varga 2. Indicating changes. Contains the history of Yasa, and the conversion of his four friends (Fu-nai, Puzyagit; Vimala; Kiu-yen-pih, Gavampati ; Su-to, Sub4hu). Varga 3. The conversion of K4syapa. Varga 4. Converts Bimbis4ra raga. Varga 5. Conversion of Sariputra and Maudgalydyana. Varga 6. Returns to his own country. Varga 7. The history of Su-ta (i.e. Sudatta or Anathapizdada).
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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