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

Then Ananda in the great assembly ascending the lion throne, declared in order what the lord had preached, uttering the words ‘Thus have I heard.’ 2290

The whole assembly, bathed in tears, were deeply moved as he pronounced the words ‘I heard;’ and so he announced the law as to the time, as to the place, as to the person; 2291

As he spoke, so was it written down from first to last, the complete Siitra Pizaka*’. By diligentp. 336 attention in the use of means, practising (the way of) wisdom, (all these) (Arhats) obtained Nirvaza; 2292

1 Or, as the Golden Mountain, i.e. Sumeru.

* Indra silagrzha.

5 Here we have a short account of the first Buddhist Council, called the Council of the 500. It forms no part of the Mah4-parinibbana-Sutta, although it is found in the Vinaya Pisaka. Compare Oldenberg, Vinaya Pi/akam, Introduction.

Those now able so to do, or hereafter able, shall attain Nirvaza, in the same way. King Asoka? born in the world when strong, caused much sorrow; 2293

When feeble ?, then he banished sorrow; as the Asoka-flower tree, ruling over Gambudvipa, his heart for ever put an end to sorrow, 2294

When brought to entire faith in the true law; therefore he was called ‘the King who frees from sorrow. A descendant of the Maydra family, receiving from heaven a righteous disposition, 2295

He ruled equally over the world; he raised everywhere towers and shrines, his private name the ‘violent Asoka,’ now called the ‘righteous Asoka.’ 2296

Opening the Dagobas raised by those seven kings to take the Sartras thence, he spread them everywhere, and raised in one day eighty-four thousand towers *; 2297

Only with regard to the eighth pagoda in Ramagrama, which the Nga spirit protected‘, the king was unable to obtain those relics; 2298

1 This episode about Asoka is a curious one. It would seem from it that Asvaghosha knew only of one king of that name, called first ‘the fierce,’ afterwards ‘the righteous.’

* There are one or two Avadanas to be met with in Chinese Buddhist literature, relating to Asoka’s sickness, and how he then desired to redeem his character by making offerings to Buddha. But the accounts are too uncertain to be admitted as conclusive evidence in the question of his conversion.

5 This is a story everywhere received in Northern books. These eighty-four thousand towers are supposed to represent the number of sections, or perhaps letters, in the Pisakas.

* See Fa-hien’s account, cap. xxiii.

p. 337

But though he obtained them not, knowing they were spiritually bequeathed relics of Buddha which the Naga worshipped and adored, his faith was increased and his reverent disposition. 2299

Although the king was ruler of the world, yet was he able to obtain the first holy fruit!; and thus induced the entire empire to honour and revere the shrines of Tathagata. 2300

p. 2299

Although the king was ruler of the world, yet was he able to obtain the first holy fruit!; and thus induced the entire empire to honour and revere the shrines of Tathagata. 2300

In the past and present, thus there has been deliverance for all. Tath4gata, when in the world; and now his relics—after his Nirvaza; 2301

Those who worship and revere these, gain equal merit ; so also those who raise themselves by wisdom, and reverence the virtues of the Tathagata, 2302

Cherishing religion, fostering a spirit of almsgiving, they gain great merit also. The noble and superlative law of Buddha ought to receive the adoration of the world. 2303

Gone to that undying place (Amr‘ta), those who believe (his law) shall follow him there; therefore let all the Devas and men, without exception, worship and adore 2304

The one great loving and compassionate, who mastered thoroughly the highest truth, in order to deliver all that lives. Who that hears of him, but yearns with love! 2305

The pains of birth, old age, disease, and death, the endless sorrows of the world, the countless miseries of ‘hereafter,’ dreaded by all the Devas, 2306

He has removed all these accumulated sorrows;

1 That is, the first step in the Buddhist profession of sanctity
(Srotaépanna).

[19] Zzp. 338 say, who would not revere him? to escape the joys of after life, this is the world’s chief joy! 2307

To add the pain of other births, this is the world’s worst sorrow! Buddha, escaped from pain of birth, shall have no joy of the ‘hereafter!!’ 2308

And having shown the way to all the world, who would not reverence and adore him? To sing the praises of the lordly monk, and (declare) his acts from first to last, 2309

Without self-seeking or self-honour, without desire for personal renown, but following what the scriptures say, to benefit the world, (has been my aim.) 2310

1 The joy of the ‘hereafter,’ is the joy, as men count it, of future sentient happiness. This, according to the text, it is the happiness of Buddha to have escaped.

NOTES.

I, COMPARATIVE LIST OF 17 CHAPTERS OF THE SANS- KRIT AND CHINESE COPIES OF THE BUDDHA-

KARITA.

II. EXAMPLE OF THE STYLE OF THE EXPANDED
SOTRAS, AS TRANSLATED INTO CHINESE.

III. THE SAME TITLE GIVEN TO DIFFERENT WORKS.

Z2

NOTE I,

List oF THE TITLES oF 17 CHAPTERS OF

THE SANSKRIT TEXT OF THE BUDDHAKARITA-KAVYA,

p. 1

p. 2

p. 10

BY AsvVAGHOSHA,

N aft MIqGEThR Bera waa fratra WT: BA:

Birth of the Bhagavat.

wagefaerct ara fara: wt: ui Life in the Palace.

datrafedra afta: wt a Beginning of Inward Trouble.

Afra ATA ATA: HA:
Separation from his Wife, &c.
BaaeRAN ATA UTA: HA:

Departure.

e eg ¢@
ATA Fe: Bt:
Return of WAandaka.
e
AQAAMAN ATA ANA: VA:
Entering the Forest of Penance.
BAAS ATATEA: WA:
Lamentation in the Palace.
aA Ada: Wt: 1]
Search after the Crown Prince.

WIN AUTH TAA ATA CTA: A:

The arrival of Sremi.

NOTE I.

CHINESE TRANSLATION BY DHARMARAKSHA.

p. 10

Ob Br 47 RR

Lit. ‘ Buddha’s practice-praise-s(tra.’

e
AQAAMAN ATA ANA: VA:
Entering the Forest of Penance.
BAAS ATATEA: WA:
Lamentation in the Palace.
aA Ada: Wt: 1]
Search after the Crown Prince.

WIN AUTH TAA ATA CTA: A:

The arrival of Sremi.

NOTE I.

CHINESE TRANSLATION BY DHARMARAKSHA.

p. 10

Ob Br 47 RR

Lit. ‘ Buddha’s practice-praise-s(tra.’

4A ih 5 —

Birth.

ne oe

Living in the Palace.

RWB un 4 =

Disgust at Sorrow.

ae K ih oe DY

Gives up a Life of Pleasure.

tod oF He

Leaves the City.

Hi i GE Oh 4 A

Return of Xhandaka.

AE Ft Oh ih

Enters the Forest of Penance.

a BB ab uh A

The general Grief of the Palace.

HE OR OK Fh 5 1

Mission despatched to search for the Royal Prince.

ub XE a oh +

Bimbisaéra Raga goes to visit the Royal Prince.

p. 342

11 Waa Bawa AAT: at:

Renouncing Pleasure.

12 BTANAHASUSeA ATA BTS: BA:

Interview with Ardda.

13 WAAaRR ALATA ATA WATE: VPA:

Conquest of Mara.

p. 14

Praise of Enlightenment.

p. 15

Request to turn the Wheel of the Law.

p. 16

Turning the Wheel of the Law.

17 BANA Sraatarsitech (ATH ?) ATA AR-

Going to Lumbinf, &c. ° at: aU BE Ilp. 343p. 11p. 12p. 13p. 14p. 15p. 16p. 17 it wb E ib

The Prince’s Reply to Bimbiséra.

hae HE ES ih OK

Interview with Arfda and Udraréma.

RR ih r=

Defeats M4ra.

ae = Fe ih e+

Abhisambodhi.

mi Ba in

Turns the Wheel of the Law.

i i ET oh HK

Bimbisfra Raga becomes a Disciple.

AMF UHRA

The Great Disciple quits his Home.

NOTE II.

EXAMPLE OF THE STYLE OF THE ExpANDED SOTRAS,
AS TRANSLATED INTO CHINESE.

PHU YAU KING.
Kioven II, § 1.

On the thirty-two miraculous signs which appeared on the eve of the Birth of Bodhisattva.