■dill! JfiftiSffB <,«£•< 1 ft, ■H*.\Y' 1 66 Broadway . A tVV-YOU^- j 'jU^ ..aim w ill Hi "'"'",'', nil 1 5»^. PRINCETON, N. J. % r BL 1010 .S3 v.19 A svagho sa. The Fo-sho-hing-tsan-king ^B^D ■ MR mi THE SACRED BOOKS OF THE EAST [19] a Hcmfcon HENRY FROWDE OXFORD UNIVERSITY PRESS WAREHOUSE 7 PATERNOSTER ROW THE SACRED BOOKS OF THE EAST TRANSLATED BY VARIOUS ORIENTAL SCHOLARS AND EDITED BY F. MAX MULLER VOL. XIX AT THE CLARENDON PRESS 1883 [All rights rese>~ved~\ THE FO-SHO-HING-TSAN-KING A LIFE OF BUDDHA BY ASVAGHOSHA BODHISATTVA TRANSLATED FROM SANSKRIT INTO CHINESE BY DHARMARAKSHA, AD. 420 AND FROM CHINESE INTO ENGLISH BY SAMUEL BEAL AT THE CLARENDON PRESS 1883 [All nghts reserved '] • C O N T E N T Sv ^J PACK Introduction . • • • • • BOOK I. ix SECT. 1. The Birth . • ••••• i 2. Living in the Palace »».... 20 3. Disgust at Sorrow • • « . . 29 4. Putting away Desire • . « • 38 5. Leaving the City . • 47 BOOK II. 6. The Return of ^andaka . 7. Entering the Place (Wood) of Austerities 8. The General Grief of the Palace 9. The Mission to seek the Prince 59 7° 81 94 BOOK III. 10. Bimbisara Ra§-a invites the Prince 11. The Reply to Bimbisara Ra^-a 12. Visit to Ara . . • • 325 NOTES. I. Comparative List of 17 Chapters of the Sanskrit Chinese Copies of the Buddha^arita . II. Example of the Style of the Expanded Sutras, as lated into Chinese .... III. The same Title given to different Works . and trans- Index 34° 344 365 373 Transliteration of Oriental Alphabets adopted for the Translations of the Sacred Books of the East . 377 INTRODUCTION. HAVING been asked by the Editor of ' the Sacred Books of the East' to contribute to the series a volume from the Buddhist literature of China, I undertook, with some dis- trust, to translate from that language the Phu-yau-king, which is the second version of the Lalita Vistara, known in China, and dated A. D. 308. After some months of rather disappointing work I found the text so corrupt and imperfect, and the style of the composition so inflated, that I gave up my task, having completed the translation of six chapters (kiouen) of the text, out of eight. The editor being still desirous to have one book at least from the Chinese Tripi/aka in his collection of translations (and more especially a translation of some Life of Buddha, the date of which could be fixed), kindly renewed his request, and proposed that the Fo-sho-hing-tsan-king, which pro- fessed to be a translation of Aivaghosha's Buddha/£arita, made by an Indian priest called Dharmaraksha (or Dharma- kshara), about the year 420 A. D., should be substituted for the work first selected. This is the work here translated. The difficulties have been many, and the result can only be regarded as tenta- tive. The text itself, and I have had only one Chinese text to work on, is in many places corrupt, and the style of the composition, especially in the metaphysical portions of it, is abstruse and technical. The original Sanskrit, I am told, differs considerably from the Chinese translation, and except in the restoration of proper names, in which the editor of these books has most readily helped me, the assistance derived from it has been very little. I offer the FO-SHOHING-TSAN-KING. result of my work, therefore, with some mistrust, and yet with this confidence, that due allowance will be made for imper- fections in the preparation of a first translation of a text comprising nearly 10,000 lines of poetry, printed in the original without stops or notes of any sort, and in a diffi- cult style of Chinese composition. Northern Buddhism. This term is now well recognised. It is used to denote the Buddhism of Nepal, Thibet, China, Japan, and Mongolia, as distinguished from the Buddhism of Ceylon, Burmah, and Siam. The radical difference between the two schools is this, that Northern Buddhism is the system developed after contact with Northern tribes settled on the Indus, while the Southern school, on the contrary, represents the pri- mitive form of the Buddhist faith as it came (presumably) from the hands of its founder and his immediate successors. We might, without being far wrong, denote the developed school as the Buddhism of the valley of the Indus, whilst the earlier school is the Buddhism of the valley of the Ganges. In China there is a curious mixture of the teaching of both schools. The books of the contemplative sect in Southern China are translations or accommodations from the teaching of men belonging to the South of India, whilst in the North we find the books principally followed are those brought by priests from the countries bordering on the Indus, and therefore representing the developed school of the later complex system. Northern Buddhism, again, may be divided into two, if not three, distinct periods of development, or epochs. The earliest includes in it the period during which the teaching of the immediate followers of Buddha, who brought their books or traditions northward and there disseminated them, generally prevailed ; this is called the teaching of the 'little vehicle' (Hinayana), or 'imperfect means of conveyance' (across the sea of sense). The second period is that during which the expanded form of belief denoted as the ' great INTRODUCTION. XI vehicle ' (Mahayana) was accepted ; here the radical idea is that the teaching of Buddha provides ' universal salvation ' for the world. Thirdly, the ' indefinitely expanded ' form, known as Vaipulya, which is founded on the idea of a uni- versal nature, to which all living things belong, and which, by recovering itself in each case, secures for the subject complete restoration to the one nature from which all living things have wandered. This is evidently a form of pure Pan- theism, and denotes the period when the distinctive belief of Buddhism merged into later Brahmanism, if indeed it did not originate it. We cannot lay down any sharp line of division (either as to time or minute difference of doctrine) between these forms of thought as they are found in the books ; but they may be traced back, through the teaching of the sects into which the system became separated, to the great schism of the primitive Buddhist church at Vaij-ali, ioo years after the Nirvana. With respect to this schism the statement made in the Di- pavawzsa l is this : ' The wicked Bhikkus, the Va^iputtakas (i.e. the VaLyali Buddhists), who hadbeen excommunicated by the Theras, gained another party; and many people, holding a wrong doctrine, ten thousand, assembled and (also) held a council. Therefore this Dhamma Council is called the Great Council (Mahasangiti),' (Oldenberg's translation, p. 140.) Turning now to the Mahasanghika version of the Vinaya, which was translated into Chinese by Fa-hien(circ. 420 A.D.), who brought it from Pa/aliputra (chap. XXXVI), we read (K. 40, fol. 33 b), ' After the Nirvawa (Ni-pan, i. e. Nibbana) of Buddha the Great Kajyapa, collecting the Vinaya Pi/aka, was the (first) Great Master (Mahasthavira), and his collec- tion of the Dharmapi/aka was in 80,000 divisions. After the death (mih to, destruction) of the great Kajyapa the next master (lord) was Ananda, who also held the Dharma- pi/aka in 80,000 (divisions). After him the honourable (lord) Mo-yan-tin (Madhyantika) was chief, and he also held the Dharmapi/aka in 80,000 (divisions). After him came 1 The Dipavawzsa, an early historical record of Buddhism compiled in Ceylon between the beginning of the fourth and the firs* third of the fifth century a.d. Xll FO-SHOHING-TSAN-KING. 5anavasa (she-na-po-sa), who also held the Dharmapi/aka in 80,000 (divisions). After him came Upagupta, of whom the lord of the world (Buddha) predicted that as " a Buddha without marks " (alakshawako Buddha/^ ; see Burnouf, I ntrod. p. 378, note 1) he should overcome Mara, which is related in the Avadanas (yin un). This (master) could not hold the 80,000 divisions of the Dharmapi/aka. After him there were five schools (the school of the " Great Assembly " being the first of the five) to which the following names were given : (1) Dharmaguptas, (2) Mahfaasakas, (3) Kajyapiyas, (4) Sarvastivadas. This last is also called the school "that holds the existence of all," because it maintains the distinct nature of (things existing in) past, present, and future time. Each of these schools had its own president and distinctive doctrine. Because of this in the time of Ai-okara^a, when the king was in doubt what was right and what was wrong, he consulted the priests as to what should be done to settle the matter. They replied, " The law (dharma) ought to be settled by the majority." The king said, "If it be so, let the matter be put to the vote (by lots or tokens of wood), and so let it be seen who is right (in the majority)." On this they cast lots, and our sect (i.e. the Mahasanghikas) was in great preponderance. Therefore it is called the Mahasangiti or Great Assembly.' From this it appears that the Mahasanghikas, on their part, claimed to be the original portion of the Buddhist church, and that they regarded the four sects, whose names are given, to be heretical. The same colophon has a further notice respecting this subject. It states that ' There was in former times in Mid-India a wicked king who ruled the world. From him all the vSramawas fled, and the sacred books were scattered far and wide. This wicked king having died, there was a good king who in his turn requested the 6Yama«as to come back to their country to receive his protection (nur- ture). At this time in Pa/aliputra there were 500 priests who wished to decide (matters of faith), but there was no copy of the Vinaya, or teacher who knew the Vinaya, to be found. They therefore sent forthwith to the £etavana Vihara to copy out the Vinaya in its original character, as INTRODUCTION. Xlll it had been handed down to that period. Fa-hien, when he was in the country of Magadha, in the town of Pa/aliputra, in the temple of Aj-okara^a, in the Vihara of the Southern Devara^a (Virudhaka), copied out the Sanskrit (Fan) ori- ginal and brought it back with him to P'ing £au, and in the twelfth year of the title I-hi (417 A. D.) [416 according to the cyclical characters] and the tenth month, he translated it.' Here we seem to have an obscure allusion to a first and second Ai-oka. Is it possible that the refer- ence is to an actual council held at Pataliputra in opposition to the orthodox assembly under Moggaliputta ? The 500 priests who were sent to the (9etavana might have repre- sented the popular party, and being without a copy of their version of the Vinaya, they procured one from vSravasti. This may or may not be so, and in the absence of further details we cannot give it much weight. On examining the copy of the Vinaya alluded to by Fa-hien, viz. that belonging to the Mahasanghikas, we find ample reason for adhering to the statement of the Dipava/;zsa, viz. ' that the members of the great congrega- tion proclaimed a doctrine against the faith' (p. 139 op. cit.) The sections illustrating the Para^ika and other rules are of a gross and offensive character. The rules are illus- trated by an abundance of tales or ^atakas introduced in the text (this seems to favour the presence of a Northern ele- ment in the redaction). The account of the two councils differs from that found in the other copies of the Vinaya, and in the history of the second council at Vai^ali there is mention made only of one of the sins of the ' Va^iput- takas,' viz. receiving money ; but the council itself is called, according to this account, for the purpose of revising the canon. Now this seems to show that the Mahasanghika school took its rise at this time, and that a redaction of the canon was prepared by that school distinct from that in common use. According to the statement found in the Dipava;;zsa, ' they composed other Suttas and another Vinaya' (p. 141, § 36). This is confirmed by an account which we have given us in a work belonging to the Vinaya class in the Chinese Tripi/aka, called 'The Questions of 6ari- XIV FO-SHOHING-TSAN-KING. putra' (Catalogue, case 48, miscellaneous). I thought this might be the work referred to in the edict of Asoka. as the ' Questions of Upatissa,' but on examination it ap- pears to be a production of the Mahasaiighika school, and not exclusively bearing on questions of the Vinaya. Perhaps it was written and named in opposition to the orthodox text alluded to in the edict. To exhibit the teaching of the school to which it belongs I will briefly allude to the earlier portion of this Sutra. The scene is laid in Ra^a- grz'ha, the question proposed by wSariputra is, ' Who is the true disciple of Buddha, and who not?' Buddha replies, ' The true disciple is one who attends to and obeys the precepts, as the Bhikshu Pao-sse, i. e. precious thing (Yasa), who hearing the statement of Buddha that all things (sawskara) were impermanent, immediately perceived the whole truth. The disciple who attends to the tradition of the church is also a true one, as the Bhikshu who attended to vSariputra's statement respecting Kaludayi's drinking wine. Those, on the other hand, who neglect either the direct instruction of Buddha, or that of his suc- cessors — these are not true disciples.' vSariputra then pro- ceeds to ask what are the permissions and what the prohibitions made by Buddha in the rules of the Vinaya, especially in respect of food, as, for example, where Buddha forbids an early meal at the invitation of a villager, or where he permits the use of fish and other condiments. Buddha replies that these things must depend on circumstances, and that the rule of the true disciple is to follow the direc- tions of the president of the church. For instance, after my Nirvana (he proceeds) the great Kasyapa will have A authority equal to mine ; after Kaiyapa, Ananda ; after Ananda, Madhyantika ; after Madhyantika, wSanakavasa ; after .Sanakavasa, Upagupta ; after Upagupta there will be a Maurya (king) A"u-ko (A.roka), who will rule the world and extend the Scriptures (Dharmavinaya). His grandson will be called Pushyamitra (Fu-sha-mih-to-lo), who will succeed to the empire of the righteous king (or who will succeed directly to the empire of the king, or the royal estate). This one will ask his ministers what he must INTRODUCTION. XV do to gain an undying fame ; and being told he must either patronise religion as his predecessor or persecute it, he will adopt the latter course, overthrow the pagodas (dagobas), destroy the Scriptures, murder the people. Five hundred Arhats, however, will escape the persecution. Meantime the Scriptures being taken up to Maitreya, he will preserve them. At last the king and his army being destroyed (by a moun- tain cast on them), this line of kings will perish. Afterwards a righteous king will succeed, and Maitreya will send down 300 youths, born apparitionally among men, who will recover the law from the 500 Arhats, and go amongst men instructing them, so that once more the Scriptures, which had been taken to heaven by Maitreya, will be disseminated in the world. At this time the king of the country will divide the Dharmavinaya into many parts, and will build a strong- hold in which to preserve them, and so make it difficult for those wishing to consult them, to do so. Then an old Bhikshu of good repute will write a remonstrance, and selecting such passages of the Vinaya as are in accordance with Kaiyapa's council, and known as the Vinaya of the ' Great Congregation ' (will make them known) ; the other party will, on their part, include with these the false addi- tions that have been since made. Thus will begin the contention and wrangling. At length the king will order the two schools to assemble, and the matter to be put to the vote, in this way, — taking a number of slips of wood, some black, the others white, he will say, ' let the adherents of the old school take the black slips, and the new school the white slips.' Then those taking the black slips will be myriads in number, those taking the white only hundreds. Thus there will be a separation. The old school will be called 'the Mahasanghikas,' the new 'the school of the elders,' and hence also named ' the Ta-pi-lo ' (Sthavira (school)). This obscure account tends at any rate to show that the original separation of the church, from which resulted the later schisms, began at the time of the Great Assembly at Vauali. Whether we are to gather that a second and final separation took place afterwards when the good king was XVI FO-SHO-HING-TSAN-KING. reigning (Dharma-A^oka ?) is not certain, but it seems to be implied in this and the former record, and is in every respect probable. This would therefore account for the silence of the Northern school respecting the Council at Pa/aliputra, and would fully explain why the Sthavira school insists on that council as the charter, so to speak, of their orthodoxy. Lives of Buddha. There is no life of Buddha in the Southern school. Facts connected with his life are found in the different canonical books, and these being put together give an out- line of his career, though there is no single work devoted to the account of his life. But there are many such works in the Chinese collection of books. Some of them still exist, others have been lost. The earliest of which we have any record was translated by i^u-fa-lan (Gobharawa) between A. D. 68 and A. D. 70. It was called the (1) Fo-pen-hing-king 1» * n u in five chapters. It is lost, but there are quotations from it found in Chinese Buddhist books which indicate its cha- racter. In the commentary, for example, of Taou-shih, who edited a life of Buddha by Wongpuh, there is frequent reference to a work, Pen-hing-king, which in all probability is the book under our present consideration. This we gather from a comparison of these quotations with the text of other works that bear a similar title. For instance, there is a book called Fo-pen-hing-tsih-king, which is stated to be a Chinese version of the Abhinishkramawa Sutra, that is sometimes quoted as the Pen-hing-king, but the passages given by Taou-shih are not to be found in this work. Neither are they taken from the Pen-hing-king, written by Paou-Yun, nor are they to be found in the Pen-hing-king by Aivaghosha. We may justly argue therefore that the commentator, Taou-shih, in quoting from the Pen-hing- king, refers to the work translated by iTu-fa-lan, which is INTRODUCTION. XV11 now lost. If so, the book can have differed in no material point from the common legendary account of Buddha's early career. In § 8 the Pen-hing is quoted in reference to the selection of Buddha's birth-place ; in § u the dream of Maya at the conception of the child is referred to. In § 23 there is the history of Asita and his horoscope. In § 27 the trial in athletic sports. In § 29 the enjoyment of the prince in his palace for ten years. In § 3 1 the account of the excursion beyond the walls and the sights of suffering. In § ^ the interview with his father before his flight from the palace. In § 38 the act of cutting his hair with his sword and the intervention of .Sakra. In § 39 his exchange of garments with the hunter. In § 40 his visit to the Ris\\\s in the snowy mountains. In § 41 the account of his six years' fast at Gaya. In § 44 there is allusion to the Nagas Kalika and Mu&linda. In § 46 the rice milk given by the two daughters of Su^ata. Here the quotations from the Pen-hing come to an end. We can scarcely doubt therefore that this work ended with the account of the supreme enlightenment of Buddha. It is said that the Fo-pen-hing was in five kiouen ; it could not therefore have been a short abstract, but must have been a complete history of Buddha from his birth to the period of his victory over Mara. It would thus correspond with what is termed the ' intermediate epoch/ in the Southern records. We may conclude therefore that such a life of Buddha was in circu- lation in India in a written form at or before the beginning of our era. It was brought thence by ATu-fa-lan, and trans- lated into Chinese A. D. 67-70. M. Stanislas Julien, in the well-known communication found on p. xvii n. of the trans- lation of the Lalita Vistara from Tibetan by M. Foucaux, speaks of this work as the first version of the Lalita Vis- tara into Chinese. We have next to consider a work translated into Chinese by two .Sramawas from India in the year A. D. 194, and named (2) Siu-hing-pen-k'i-king. f ff $ fe 8 [19] b XV111 FOSHO-HING-TSAN-KING. This work belongs to case lxviii in my Catalogue of the Buddhist Tripi/aka, and is numbered 664 by Mr. Bunyiu Nanjio. It was translated by ATu-ta-lih (Mahabala) and Kong-mang-tsiang. As the title indicates, it is a brief memoir of Buddha's preparatory career (i. e. preparatory to his enlightenment), in two parts 1 and seven vargas. It is stated in the work, Kao-sang-fu, K. i, fol. f , that this book was brought from Kapilavastu by the Sra.ma.na. Dharma- phala (Tan-kwo). This is also repeated in the work Lai-tai- san-pao, K. iv, fol. 18. The opening scene therefore lies in Kapilavastu. Its language is sufficiently exaggerated, but not to that wearisome degree found in the later Sutras. It begins with the nomination of Buddha by Dipahkara, and ends with the defeat of Mara under the tree of know- ledge. It therefore includes both the distant and the intermediate epochs. I shall give the headings of the seven vargas, with some remarks on the character of the narrative. Varga 1 (pp. 1-9). 'Exhibiting change.' The scene is laid in Kapilavastu, in the Nyagrodha Vihara. Sur- rounded by a vast assembly of disciples, Buddha enquires of Maudgalyayana, ' Can you for the sake of all living things 2 declare the origin of my career (pen k'i)?' On this Maud- galyayana, addressing Buddha in the usual orthodox way, asks him to recite the history in virtue of his own inherent spiritual power. On this Buddha declares how he had been born during innumerable kalpas in every character of life for the sake of stemming the tide of lust and covetousness which engulphed the world, and by a life of continual progress through the exercise of the virtues of wisdom, patience, charity, &c. had arrived at the final condition of enlightenment. He then gives the history of his nomina- tion when Dipahkara was Buddha, and of his successive births until finally, after having been born as Vessantara, he occupied the Tushita heaven, and thence descended to be 1 Abstract of Four Lectures, p. 10. 2 This is given in Chinese Ta-sa-ho-kie, which can only be restored to Tasa. See Childers, sub voce. INTRODUCTION. xix born in Kapilavastu as the Bodhisattva about to accomplish his career as Buddha. Varga 2. Bodhisattva descends as a spirit. In this section we find an account of Bodhisattva's conception. He descends under the form 1 of a white elephant, and is seen by Maya in a dream : ' She beholds in the middle of heaven a white elephant resplendent with glory, and lighting up the world, accompanied by music and sounds of rejoicing, and whilst accompanying Devas scatter flowers and incense, the elephant approaches her, and for a moment hovers above the spot and disappears.' The dream is interpreted by the sooth- sayers as an exceedingly fortunate one, because ' it indicated the descent of a holy spirit (Shing-shin) into the womb.' The child born therefore would be either a wheel-turning flying-as-he-goes (fi-hing), universal monarch, or a Buddha ' born to save the world.' The queen from that moment leads a pure, uncontaminate life. ' Now on account of this conception, Bearing as I do a Mahasattva, I give up all false, polluting ways, And both in heart and body rest in purity.' The kings of neighbouring countries bring their presents of gold, silver, jewels, and robes, and on the eighth day of the fourth month the child is born under an Aj-oka tree. The angels sing for joy, and thirty-two supernatural events indi- cate the nativity. We need not enumerate all these events ; the first, however, is that the earth was greatly shaken, and all rough and hilly places became smooth. The fifteenth is, the star Pushya came down and appeared waiting on the prince. The last is that the tree spirit (i. e. the spirit residing in the tree under which the Bodhisattva was born) appearing from it as a man bowed his head in worship 2 . We then have an account of Asita's visit and prediction. The 1 Or, riding on a white elephant. The phrase in the Chinese is ambiguous. There is reason to suppose that the original thought was that the Bodhisattva was riding on an elephant, but was invisible as a spirit. 2 Tree and Serpent Worship, plate xci, fig. 4. b 2 XX FO-SHO-HING-TSAN-KING. varga concludes with the account of his superiority over his teachers. Varga 3. The athletic contest. This section contains an account of the prince's marriage with Ku-i (Gopi) after the exhibition of his strength in fighting, wrestling, and archery. The prince in this account restores the elephant to life which Devadatta had killed, and is charged by Devadatta and his followers as being strengthened by Mara (the devil) in doing the wonders he did. He marries Gopi, and with 60,000 attendant women dwells in his palace. But his heart is not at rest. Varga 4. The excursion for observation. This is the usual account of the prince's visit to the garden and the sights he beheld. The charioteer is accompanied by 1000 other chariots and 10,000 cavalry. A 5uddha Deva called Nandahara assumes the form of an old man, a sick man, a corpse, and a 5rama/za successively, and thus determines the prince to leave the world (worldly life) and become an ascetic. In order to distract his mind the king requests the prince to attend a ploughing festival. Whilst thus engaged he beholds the suffering of the oxen, and the heat and toil of the men, and the countless insects being destroyed and devoured by the birds. Retiring under the shadow of a Cambu tree 1 he enters Dhyana (profound medi- tation). The king hearing where he was proceeds to the spot, and observes the branches of the trees bent down 2 over the prince, and on approaching the horses bend their knees in reverence. The king and his retinue then return to the city. On entering the gate he is met by countless thousands of people with flowers and incense, whilst the soothsayers shout with joy, ' O king ! live for ever ! ' The king enquiring the reason, the Brahmans tell him that to-morrow the seven treasures would appear, and the king would become a 'holy ruler' (a iTakravartin). Varga 5. Leaving his home. The prince without ceasing 1 Tree and Serpent Worship, plate xxv, fig. i, where the three buildings repre- sent the three palaces built for the prince. 2 The leaves are bent down in the plate (op. cit.) INTRODUCTION. XXI 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 Wesamuna? (Manual of Buddhism, p. $l)] 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 count- less 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 totheMagadha country, and there has an interview with Bimbisara ra^a. 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, ' Sup- pose we could.' Finally Bodhisattva leaves the king and encounters Arata and Kalama (i. e. Arala 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 (£uen)) of Se-na. This valley was level and full of fruit trees, with no noxious insects or snakes. Here dwelt the Rishi (Tao- sse) Se-na, with 500 followers. Here Bodhisattva took his XX11 FO-SHOHING-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 BrahmaMrin, 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. Bodhi- sattva 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 yo^anas, 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. XX111 The following life of Buddha, although named in the catalogues, has not come under my notice : (3) Siau-pen-k'i-king 'b i M M. in two kiouen ; translated by the 5rama«a iTi-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. ■% -?• m m # & U This is the work of an Upasaka 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 descrip- tion of Buddha's condition as the ' fully enlightened,' and also the conversion of the fire -worshipping Klsyapas. 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, 5ariputra, or Maudgalya- yana. The account of the conversion of the Klsyapas 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, 1st ed.), show that it was a popular episode in the history of Buddha at the time of the completion of the Sanchi Stupa. It is also given in the following pages in A.rvaghosha'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 Kajyapa brothers. We now come to the consideration of the life of Buddha known as the (5) Aung-pen-k'i-king. *£ # fi ft This translation was made by the 5rama«a Dharmaphala in conjunction with Kong-mang-tsiang, about the year 208 a.d. It was brought by Dharmaphala from Kapila- vastu, 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, Pu«ya- git; Vimala; Kiu-yen-pih, Gavampati ; Su-to, Subahu). Varga 3. The conversion of Kasyapa. Varga 4. Converts Bimbisara ra^a. Varga 5. Conversion of Sariputra and Maudgalyayana. Varga 6. Returns to his own country. Varga 7. The history of Su-ta (i. e. Sudatta or Anatha- pi/^ada). Varga 8. The history of the queen of Udyana, king of Kaujambi. She would not comply with the king's wishes, because it was a fast day. Varga 9. Gautami becomes a Bhikshuwi. Varga 10. Inconstancy. Contains the history of Prasena- ^it's interview with Buddha, and of the minister who had lost his child. Varga 11. Self-love. Contains the history of an inter- view with Prasena^it, and a sermon preached by Buddha on self-love. Varga 12. Conversion of Mahaklyyapa (Agnidatta). Varga 13. Conversion of Ambapali. INTRODUCTION. XXV Varga 14. Discussion with the Nirgranthas. Varga 15. Buddha eats the food fit for horses 1 . It will be seen from the above summary, that so early at least as the end of the second century A. D. a life of Buddha, with the details above named, was in circulation in Kapilavastu. The next life of Buddha, in point of date, is the second version of the Lalita Vistara, known in China as the (6) Phu-yau-king. 3ee. am sgg This was translated by the Indian priest Dharmaraksha, during the Western Tsin dynasty, about A.D. 300. It is in eight chapters, and belongs to the expanded class of Buddhist literature. The story of Buddha's life is here told from his birth to his death, but in the exaggerated and wearisome form peculiar to the works of this (expanded) school. It would seem as if the idea of merit attaching to the reproduction of every word of the sacred books had led the later writers, not only to reproduce the original, but to introduce, by an easy but tiresome method, the repetition of a simple idea under a multitude of verbal forms, and so secure additional merit 2 . There is another life of Buddha named in the Chinese Catalogues, translated A. D. 420 by Buddhabhadra, who was' a descendant of Amrz'todana, the uncle of Buddha. This life is named (7) Kwo-hu-yin-ko-king. m * m n m It is in four kiouen. It has not come under my notice ; but another translation of the same text, likewise in four kiouen, and made shortly after Buddhabhadra by a native of Mid-India called Guwabhadra (a.d. 436), is before me. This work is called 1 See Abstract of Four Lectures, p. 52. 2 To show the character of this style of composition we give at the end (Note II) a section from this Sutra relating to the birth of Bodhisattva. XXVI FOSHO-HING-TSAN-KING. (8) Kwo-hu-hien-tsai-yin-ko-king. a * =£ # * * It is not divided into sections, but each kiouen embraces a distinct portion of the history. Kiouen I contains an account of Sumedhas and his nomination by Dipankara Buddha. It then proceeds to narrate the events attending the conception, incarnation, and early years of the Bodhisattva until his tenth year, and his superiority at school (p. 26). Kiouen II begins with the martial contest and victory of Bodhisattva over his compeers, and ends with the flight from his palace at nineteen years of age (p. 27). Kiouen III begins with Bodhisattva's interview with the different Rhhis, and concludes with the conversion of the five men after Buddha's enlightenment (p. 34). Kiouen IV begins with the conversion of Yasa and his father, and afterwards his fifty friends. It then gives in great detail the history of the Klyyapas, and ends with an account of the gift of the £etavana. This life of Buddha is of a circumstantial character, and is full of interesting episodes. The next memoir in point of time of translation is the history of Buddha as it occurs in the Vinaya Pi/aka. I shall take as my example the Vinaya according to the Mahi- .yasaka school. In the 15th and 16th chapters of this work is a brief life of Buddha. This copy of the Vinaya was brought from Ceylon by Fa-hien at the beginning of the fifth century (a.d. 414); it was not translated by him, but by Buddha^-iva, a native of Cophene, A.D. 423 (see Abstract of Four Lectures, p. 21), with the assistance of Tao-sing (TTu-tao-sing), a 5rama«a of Khoten. In this life the order of events (and the precise words occasionally) agree with the Pali of the Mahavagga, as pub- lished by Oldenberg. It begins, however, with the history of the origin of the Sakyas, and in this it resembles the account in the Manual of Buddhism 1 , except that in the Chinese the 1 Spence Hardy, p. 1 30. INTRODUCTION. XXV11 description of (^anta, the son of Amba, is that he was con- temptible and ugly, whilst in the Singhalese account he is described as lovely and well-favoured. After the complete enlightenment, Buddha sits in contemplation at the foot of different trees. Here there occurs a divergence from the Pali, as it is in the interval of his remaining thus in con- templation that he visits the village of Senapati, and gives to his daughter Su^ata the two refuges in Buddha and the law. This is a curious statement, as it seems to imply that at that time the triple refuge was not known ; in other words, that there was no Sarigha, or Church. The interview with Upaka is identical with the Pali. The sermon at Benares and the conversion of the five men, the visit to and conversion of Bimbisara, the conversion of Yasa and his friends, the visit to Uruvilva and the Kajya- pas, the conversion of Upatishya and Kolita — all this is as in the Southern account. The narrative then breaks off suddenly, and the rules of the Vinaya with respect to teacher and pupil &c. are introduced. This notice of Bud- dha's life, although not translated in China before the fifth century, must date back from the time when the Southern copy of the Vinaya, which Fa-hien brought from China, was first put together. The Mahuasika school was an offshoot from the Aryasthavira branch of the Buddhist church, and in all probability was regarded in Ceylon as orthodox, in opposition to the Mahasarighikas. It is curious that in the Mahasarighika copy of the Vinaya which Fa-hien brought from Patna, and which he himself translated into Chinese, there is no section corresponding to the one just adduced, that is, this copy of the Vinaya contains no record of Buddha's life. This may be accounted for on the ground that the two redactions were made at different times and at places far apart. But yet it is curious that a copy of the Vinaya brought from Patna, and said to have been copied from an authentic original, should differ so widely from a copy found by the same person at the same time in Ceylon \ This circumstance at any rate will 1 Fa-hien, p. 144. XXV111 FOSHOHING-TSAN-KING. show the mixed character of Buddhist books in China, and the difficulty of classifying them in any distinct order. We come now to notice a life of Buddha translated by a native Chinese priest. It is called the (9) Fo-pen-hing-king W * fr If and was translated by Pao-yun, a companion of Fa-hien in his travels in India, about A. D. 420. It is in seven chapters, and composed in varying measures or verses of 4, 5 or 7 symbols to the line. We have no means of deter- mining the name of the original work from which Pao-yun translated his book, but it evidently was not the Buddha- £arita-kavya of Ajvaghosha. It resembles it in no parti- cular, except that it is in verse. The contents of this work I have already given elsewhere (Abstract of Four Lectures, p. 100) ; so that there is no need to allude to it here at any length. Nor need I refer, except to name it, to the Chinese version of the Lalita Vistara. This translation was made by the vSramawa Divakara during the Tang dynasty. He was a native of Mid-India, and flourished in China A.D. 676. It is in 12 chapters and 27 sections. The headings of these chapters have been given elsewhere (Catalogue, pp. 18, 19). The contents of the Chinese version agree in the main with the Tibetan. It is named (10) Fang-kwang-tai-/£wang-yan-king. ^ I A S I I! There is a life of Buddha translated by an Indian priest of Cophene, about A. D. 445, which is called (11) Sang-kia-lo-c'ha-sho-tsih-fo-hing-king. ft ft m m m Mwnm This appears to have been written by a priest called Saii- gharaksha, who was born in the kingdom of Su-lai, and came to Gandhara when Kanishka flourished. This monarch is called in the text Kien-to-ki-ni-wang. The INTRODUCTION. XXIX symbols Kien-to correspond with the family title given elsewhere to Kanishka, viz.iTan-tan, i.e. TTandana or sandal- wood (see the work Tsah-pao-tsang-king in the Indian Office Collection of Buddhist Books, kiouen vi, fol. 12 [Cata- logue, case Ixvi]). This Chinese title may probably cor- respond with the tribal name of Gushan, or perhaps (accord- ing to Oldenberg) with the title Koiranos, of the coins. But in any case Sahgharaksha is said to have lived during the time of this monarch, and to have written the life of Buddha, which was afterwards translated into Chinese by Sarigha- bhadanta (?). This work is in 5 kiouen ; it comprises the usual stories from the birth of Buddha to the distribution of his relics after his death. There is at the end a curious story about A.roka, who reigned 100 years after the Nir- vana. He is said to have had a dream which induced him to assemble the Bhikshus in a convocation. He was told by them that there was in Ra^agr/ha a casket on which there was a record enshrined, or a gold plate, which had been delivered by Buddha. On opening the casket a pro- phecy was found stating that in Magadha, in the city of Rag'agrz'ha, there were two householders whose two sons were called Vi^ayamitra andVasudatta ; of these the former, in consequence of his merit in giving a ball of earth to Buddha, should be born 100 years after as A^oka ra^a of the Maurya family. In consequence of this prophecy Aj-oka built 84,000 shrines for the relics of Buddha, obeying in this the direction of his dream, that he should cause the .sai'iras of the holy one to be everywhere diffused. Another life of Buddha is one I have partly translated in the Romantic History of Buddha. It is called ( 1 2) Fo-pen-hing-tsih-king m * n m m and was translated by 67/anagupta or 67/anakuta of the Tsui dynasty (circ. A. D. 588). It is said to be the same as the Abhinishkramawa Sutra, but of this there is no positive evidence. It is in 60 kiouen, and embraces Bud- dha's history from the beginning to the time of the con- version of the KeLsyapas and others. XXX FO-SHO-HING-TSAN-KING. The following is the title of a life of Buddha, trans- lated by Fa-khin of the Sung dynasty (began 960 A.D.), and named (13) Fo-shwo-/£ung-hu-mo-ho-ti-king which is, as it appears, a work of the Sammatiya school of Buddhism, corresponding with the Mahavastu. The phrase J&; %% is used in the introductory chapter to denote Sam- mata, who was ' chosen by all ' to be the first king ; and |l| Up) - tt is the Chinese form of Mahavastu, ' the great (thing).' This memoir is in 2 vols, and 13 kiouen ; it is very complete, agreeing in its details with the notices found in the Manual of Buddhism, and in Bigandet's Life of Godama. It was probably in the original a Pali work. The last version of the Lalita Vistara, known as the (14) Shin-t'ung-yaou-hi-king, P mil 8 has not come under my notice. ASVAGHOSHA. The most reliable of the lives of Buddha known in China is that translated in the present volume, the Buddha- £arita-kavya. It was no doubt written by the Bodhisattva Ajvaghosha, who was the twelfth Buddhist patriarch, and a contemporary of Kanishka \ Translators in China attri- bute both this book and the work which I have called the 'Sermons of Ajvaghosha ' (ta kwang yan king lun) to him, and there is no reason to question it. Kumara^iva, who translated the latter work, was too familiar with Indian subjects to be mistaken in this particular, and Dharma- raksha (we will employ this restoration of his name) was also a native of Mid-India, and deeply versed in Buddhist 1 There is no absolute certainty about the date of Kanishka ; it may proba- bly be referred to the beginning of the latter half of the first century a. d. (see next page). INTRODUCTION. XXXI literature (he became a disciple at six years of age). Both these translators lived about A. D. 400. I am told, however, by Mr. Rockhill, that Taranatha, the Tibetan author, mentions three writers of the name of Ajvaghosha, the ' great one,' the younger, and one who lived in the eighth century A. D. This latter, who was also called £ura, could not be the A^vaghosha of our text, as the translation of the work dates from the fifth century. And as of the other two, one was called ' the great ' and the other f the younger,' it admits of little question that the Bodhisattva would be the former. But in the Chinese Catalogues, so far as I have searched, there is no mention made of more than one writer called by this name, and he is ever affirmed to have been a contemporary ofKanishka. In the book Tsah-pao-tsang-king, for instance (kiouen vi), there are several tales told of the Randan 'Kanika' or 'Kanishka,' in one of which (fol. 13) Asva.- ghosha is distinctly named as his religious adviser, and he is there called 'the Bodhisattva-/ so that, according to evi- dence derived from Chinese sources, there seems no reason to doubt that the author of the book I have here translated was living at and before the time of the Scythian invasion of Magadha under the iTandan king Kanishka. With respect to the date of this monarch we have no positive evidence ; the weight of authority sides with those who place him at the beginning of the Saka. period, i. e. A.D. 78. It is therefore possible that the emissaries who left China A. D. 64 and returned A. D. 67 may have brought back with them some knowledge of the work of A.svaghosha called Fo-pen-hing, or of the original then circulating in India, on which Aj-vaghosha founded his poem. It is singular at least that the work of A.svaghosha is in five chapters as well as that translated by ATu-fa-lan. In any case we may conclude that as early as about A. D. 70, if not before, there was in India a work known as Buddha£arita (Fo-pen-hing). As to the origin of such a work, it seems likely to have sprung from an enlargement of the Mahaparinirvawa Sutra. We know that the record of the history of Buddha's last XXX11 FO-SHO-HING-TSAN-KING. days was extant under this title from early times, and nothing would be simpler than the gradual enlargement of such a record, so as to include in it not only his last days, but his work throughout his life. Each district in which Buddha taught had probably its own recollections on this point, and to any zealous writer the task of connecting these several histories would be an easy one. Such a man was A.svaghosha. Brought up in Central India, travelling throughout his life as a preacher and musician, and finally a follower of Kanishka through his Northern campaigns ; such a man would naturally be led to put together the various tales or traditions he had gathered as to the birth and life of his great master, and connect them with the already recognised account of his end or last days on earth. The detailed account of Buddha's death, recorded in the Mahaparinirvawa Sutra, finds a place at the end of the pre- sent work ; this account being well known to Aivaghosha, there can be no difficulty in understanding how he came to write an entire poem on the subject of the master's life and death. I am told by Professor Max Miiller that the Sanskrit versions of the Buddha^arita break off at the end of varga 17, that is, after the account of the conversion of the great Kasyapa. Whether this is accidental, or whether it indicates the original extent of the poem, I have no means of judging. One thing is certain, that at the time when the translation was made by Dharmaraksha (viz. about A. D. 420), the work was of the size of the present volume. There is no a priori reason for supposing the later portion to have been added by a writer subsequent to Ajvaghosha. A poem does not easily admit of 'a con- tinuation ' by another author ; nor can we think that a distinguished writer like Axvaghosha would omit in his biography the account of the death of his hero, especially as the materials were at hand, and the dramatic effect of the poem would be undoubtedly increased by the addition of such a popular record. It seems therefore more natural to suppose that the Sanskrit MSS. are incomplete copies of the original, and that the Chinese version before us is in INTRODUCTION. XXX111 fact a translation of the entire poem as it came from its author's hands. There is little to add, with respect to the history of Ajvaghosha, to the few notices I have given elsewhere (Abstract, &c, p. 95 sqq.) One or two allusions to him will be found in the work of Wong puh (Shing tau ki, §§ 186 and 190). These only confirm the general tradition that he was originally a distinguished Brahman and became a con- vert to Buddhism 1 . The Buddha^arita contains sufficient proof of his acquaintance with and hostility to Brahmanical teaching, and the frequent discussions found therein relative to the non-existence of 'I' (an individual self) illustrate the record contained in § 190 of the work (Shing tau) named above, ' that Vira, a writer of .Sastras (Lun sse), a disciple of Ajvaghosha Bodhisattva, wrote a treatise in 100 gathas on the subject of "non-individuality" (wou 'ngo lun), which the heretics were unable to gainsay.' With reference to this doctrine of the non-existence of the individual subject, it is not possible in such a work as this to say much. I shall be glad to place on record, however, my belief that in Buddhism this question is much more than a speculative question of philosophy. It touches the skirt of the highest moral truth. For the individual self in Buddhism is the evil or carnal self, the origin of sorrow. This, the Buddhist says (at least as I read his confession of faith), does not exist ; the evil self is not a separate reality, it is the delu- sion of 'sense ;' it is 'nothing.' Destroy this idea of self and there will be light. If we regard the question thus, it assumes a form more interesting and vital than that of any philosophical enquiry. As I said above, it touches the skirt of the highest truth ; and in this approach to truth lies the power of the Buddhist doctrine. The Faithfulness of Chinese Translations. It is wonderful to look through the large collection of Buddhist books translated into Chinese from the dialects 1 Mr. Rockhill has kindly given me an extract from a Tibetan work, Maii- o-usrimulatantra, in which Asvaghosha is identified with Matr/^ata or Matrigita, concerning whom, see Abstract, &c.,p. 141. [19] C XXXIV FO-SHO-HING-TSAN-KING. of India, principally by Indian or Indo-Scythian priests. I use this last expression to indicate the nationality of those translators who came to China from Cabul and regions north of the Indus. For 600 years and more a succession of Buddhist teachers and preachers followed one another from India and Central Asia towards China with little interruption. The result is, that the Buddhist Tripi- /aka (canon) as we have it in that country is a collection of translations without connection of parts, denoting the Buddhism of India and neighbouring countries, in every period of its development. Hence side by side with the early teaching of the faith found in such books as the Dhar- mapada (Tan poh), we have the gross form of Tantra worship contained in the ' Dhara/n of Ka.nda.,'' Kanda. being in fact the same as Kali or Durga or cVagatmatrz. Never- theless this collection of translations is a most important one. Its importance has yet to be realised. To the stu- dent of Buddhism it is an inexhaustible mine of wealth. And to the student of history some knowledge of it is indispensable. The question presents itself, therefore, can we rely on the truthfulness of the work done by these men in China? To this question only a qualified answer can be given ; we may rely on the work of men of known ability. And in other cases we may test the work done by comparison with the originals. We should have no reluctance, I think, in accepting the translations of men like Kumara^-fva, to whom both Chinese and Sanskrit must have been familiar, and whose work may be tested by comparison with Sanskrit texts. And if he may be trusted, so may others also who worked with him or in his time. Amongst these was Dhar- maraksha, the translator of the Buddha^arita of this volume. He was a man of Mid-India, and became a disciple at six years of age, and daily recited 10.000 words of Scripture. At first he belonged to the school of the lesser develop- ment, and was well acquainted with the discourses of the five Vidyas. Afterwards he became a follower of the greater development. He arrived in China in the year 412 a. D. and worked at translations till A.D. 454. Now INTRODUCTION. XXXV we can hardly suppose that a man of such natural gifts as Dharmaraksha could have laboured for forty- two years at translations, without being worthy of trust. Moreover we find that Kumara^iva was working at this period in China, and that he translated the work of A.svaghosha called Ta-/£wang-yan-king-lun, which appears to be related to the Ta-^wang-yan-king. another name for the Life of Buddha (Lalita Vistara). Is it likely that the two translators were unknown to one another? It is true, indeed, that I have not been able to test the translation of Dharmaraksha by comparison with the San- skrit. As I understand Professor Max Miiller, the Sanskrit text is not always easy to interpret, and differs in many places from the Chinese version. Sometimes it is possible to see how it happened that the Chinese translator mis- understood the text before him. Sometimes it would seem that he omitted intentionally whole passages which would be either unintelligible or uninteresting to Chinese readers. As there is some prospect of the Sanskrit text of Asvsl- ghosha's work being published, we may hope to arrive in time at something like certainty on the point under con- sideration. But with respect to the trustworthiness of Chinese trans- lations in general, it depends, as I said before, on the character of the individual scholar. There is no reason at all why a Brahman should not have become familiar with Chinese, and when we add to this the extraordinary facili- ties afforded the Buddhist missionaries in China for exe- cuting their work, in the way I mean of royal patronage and able coadjutors, there is no reason to suspect the result of their labours. Yet doubtless there are many unreliable versions of sacred texts to be found. Every zealous Upa- saka who came to China was not thereby duly qualified for the work of translation ; and as a rule we should be cautious in attaching entire credence to the literary labours of such persons. C 2 XXXVI FO-SHO-HING-TSAN-KING. Asvaghosha's Style. The Chinese priest I-tsing says that the hymns used in the Buddhist church during his visit to India were com- posed and arranged by Aj-vaghosha (Nan-hae, § 32). There can be little doubt that he was a musician as well as poet. He travelled about, we are told, with a body of musicians, and was the means of converting many persons of distinc- tion by his skill (Abstract, &c, p. 97). The work before us gives proof of his poetical talent. In translating his verses, even from the Chinese, an impulse to follow in his poetical vein has been felt. But the requirements of a literal translation forbad any such diversion. Nevertheless the reader will observe many passages that would have easily allowed a more ' flowery diction. 1 The passage in verse 629 and following verses is very touching — the con- suming grief of Yaj-odhara until ' her breath grew less and sinking thus, she fell upon the dusty ground.' The account of Buddha's enlightenment in verse 1166 and following is also striking : ' Thus did he complete the end of self, as fire goes out for want of grass ; thus he had done what he would have men do ; he first had found the way of perfect knowledge. He finished thus the first great lesson ; enter- ing the great RishVs house, the darkness disappeared, light burst upon him; perfectly silent and at rest, he reached the last exhaustless source of truth ; lustrous with all wisdom the great Rhhi sat, perfect in gifts, whilst one convulsive throe shook the wide earth.' There are many passages throughout the poem of great beauty ; there is much also that is dry and abstruse, yet we cannot doubt that in that day and among these people the ' great poem ' of A.rvaghosha must have had considerable popularity. Hence the translations of it are numerous ; it must have tested Dharmaraksha's powers to have turned it into Chinese. There is also a Tibetan copy of it ; and whether it was originally composed in Sanskrit or not, we know that there are now various edi- tions of it in that language. I do not pretend to have INTRODUCTION. XXXV11 found the author's meaning in all cases ; the Chinese is not easy; but in the main drift of the poem I have fol- lowed my text as faithfully and literally as possible. The concluding portion of the last section, as it seems to sup- port the idea of only one A.roka, first fierce and then gentle, or religious, is, to say the least, a curious passage. But we may not attach too much weight to an isolated statement of this sort ; there may have been reasons more than we know of why the orthodox tradition of the Dharma-A.roka, the patron of the Theravadi school, should have been ignored by a friend of Kanishka. But in any case the evi- dence is too slight to build upon ; we can only say that in Ajvaghosha's time it had become usual to put the Council of Pa/aliputra out of sight, and to regard the Theravadi school as one opposed to the generally received traditions of the North. I cannot conclude this Introduction without expressing my thanks to Mr. Bunyiu Nanjio, who kindly suggested emendations of my translation of some passages at the beginning of the work, and also to Professor Max Miiller, to whom I am indebted for the restoration of many of the proper names that occur throughout the text. S. BEAL. The Rectory, Wark, Northumberland, Feb. 4, 1883. FOSHO-HING-TSAN-KING. FOSHOHING-TSAN-KING. A METRICAL VERSION OF THE LIFE OF BUDDHA BY MA-MENG-PU-SA. (ASVAGHOSHA BODHISATTVA.) KIOUEN I. Varga 1. The Birth. (There was) a descendant of the Ikshvaku 1 (family), an invincible 2 .Sakya monarch, pure in mind (mental gifts) and of unspotted virtue, called therefore ' Pure- rice' (6uddhodana). i Joyously reverenced by all men (or, ' beings '), as the new moon (is welcomed by the world), the king indeed (was) like the heaven-ruler 6akra 3 , his queen like (the divine) S&ki. i Strong and calm of purpose as the earth, pure in mind as the water-lily, her name, figuratively assumed, Maya, she was in truth incapable of class- comparison. 3 1 The Ikshvaku (sugar-cane) family of Potala. -Suddhodana was the father of the Bodhisattva. 2 Wou-shing; this is the equivalent for the Agitavati (river). But it here refers to the .Sakyas, as a race of A'akravartin monarchs. 3 Or, like -Sakra, king of Devas, the husband of Sz.k\. [19] B FOSHO-HING-TSAN-KING. I, I. On her in likeness as the heavenly queen de- scended the spirit and entered her womb. A mother, but free from grief or pain, (she was) without any false or illusory 1 mind. 4 Disliking the clamorous ways of the world, (she remembered) the excellent garden of Lumbini, a pleasant spot, a quiet forest retreat, (with its) trickling fountains, and blooming flowers and fruits. 5 Quiet and peaceful, delighting in meditation, respectfully she asked the king for liberty to roam therein ; the king, understanding her earnest desire, was seized with a seldom-felt anxiety (to grant her request). 6 He commanded his kinsfolk, within and without (the palace), to repair with her to that garden shade; and now the queen Maya knew that her time for child-bearing was come. 7 She rested calmly on a beautiful couch, (sur- rounded by) a hundred thousand female attendants ; (it was) the eighth day of the fourth moon, a season of serene and agreeable character. 8 Whilst she (thus) religiously observed 2 the rules of a pure discipline, Bodhisattva was born from her right side, (come) to deliver the world, constrained by great pity, without causing his mother pain or anguish. 9 As king Yu-liu 3 was born from the thigh, as king Pi-t'au 4 was born from the hand, as king Man-to 5 1 Here there seems to be a play on the word wan j£"J , which is the equivalent for Maya or illusion. The Sanskrit text reads Maya- pagata-iva Maya, i. e. Maya without deceit. 2 Or, (the season for) religiously observing the rules of abstinence. 3 Aurva. 4 Pr/thu, born from the arm of Ve»a. 6 Mandhatn. I, i. THE BIRTH. 3 was born from the top of the head, as king Kia-kVia. 1 was born from the arm-pit, 10 So also was Bodhisattva on the day of his birth produced from the right side ; gradually emerging from the womb, he shed in every direction the rays of his glory. 1 1 As one (born) from recumbent space 2 , and not through the gates of life, through countless kalpas, practising virtue, self-conscious he came forth to life, without confusion. 1 2 Calm and collected, not falling headlong (was he born), gloriously manifested, perfectly adorned, spark- ling with light he came from the womb 3 , as when the sun first rises (from the East). 13 (Men) indeed regarded 4 his exceeding great glory, yet their sight remained uninjured: he allowed them to gaze, the brightness of his person concealed for the time, as when we look upon the moon in the heavens. 14 His body, nevertheless, was effulgent with light, and like the sun which eclipses the shining of the lamp, so the true gold-like beauty of Bodhisattva shone forth and was diffused everywhere. 15 Upright and firm and unconfused in mind, he deli- berately took seven steps 5 , the soles of his feet 1 Kakshivat. These names are supplied from the Sanskrit text. 2 This may also be translated 'as one who falls from space,' i. e. miraculously born from space. 3 He passed from the womb to be born. The idea seems to be that though conceived in the womb, he was born supernaturally from the side. 4 Kwan-tsai, weighed and considered. B These seven steps are frequently figured by seven lotus-marks. I-tsing refers to such marks at Nalanda, where Buddha walked seven steps, forward and backward ; they are also figured on the B 2 4 FO-SHOHING-TSAN-KING. I, I. resting evenly upon the ground as he went, his foot- marks remained bright as seven stars. 16 Moving like the lion, king of beasts, and looking earnestly towards' the four quarters, penetrating to the centre the principles of truth, he spake thus with the fullest assurance : 1 7 ' This birth is in the condition of a Buddha 1 ; after this I have done with renewed birth; now only am I born this once, for the purpose of saving all the world.' 18 And now from the midst of heaven there de- scended two streams of pure water, one warm, the other cold, and baptized his head 2 , causing refresh- ment to his body. 19 And now he is placed in the precious palace hall, a jewelled couch for him to sleep upon, and the heavenly kings with their golden flowery hands hold fast the four feet of the bed. 20 Meanwhile the Devas in space, seizing their jewelled canopies, attending, raise in responsive har- mony their heavenly songs, to encourage him to accomplish his perfect purpose 3 . 21 Then the Naga-ra^ias filled with joy, earnestly desir- ing to show their reverence for the most excellent law 4 , as they had paid honour to the former Buddhas, now went to meet Bodhisattva; 22 cloth held by the attendants at the birth of Bodhisattva. See Tree and Serpent Worship, plate lxv, figure 2, middle scene. 1 This birth is a Buddha-birth. ! He was thus consecrated to be a king; see Childers, Pali Diet., sub Abhism£ati; also Eitel, Handbook, sub Murddha- bhishikta. 3 Inviting him to perfect the way of Buddha. That is, ' to advance the cause of true religion.' I, i. THE BIRTH. They scattered before him Mandara flowers, re- joicing with heartfelt joy to pay such religious homage; (and so, again,) Tathagata having appeared in the world, the Buddha 1 angels rejoiced with glad- ness ; 23 With no selfish or partial joy, but for the sake of religion they rejoiced, because creation 2 , engulfed in the ocean of pain, was now to obtain perfect release. 24 Then the precious Mountain -ra^a, Sume(ru) 3 , firmly holding this great earth 4 when Bodhisattva appeared in the world, was swayed by the wind of his perfected merit. 25 On every hand the world was greatly shaken, as the wind drives the tossing boat ; so also the minutest atoms of sandal perfume, and the hidden sweetness of precious lilies, 26 Floated on the air and rose through space and then commingling came back to earth ; so again the garments of Devas descending from heaven touching the body, caused delightful thrills of joy; 27 The sun and moon with constant course redoubled the brilliancy of their light, whilst in the world the 1 The £uddha-vasas, 'beings dressed in pure garments.' A class of heavenly beings, supposed to take peculiar interest in the religious welfare of men. 2 ' Creation,' in the sense of ' all that lives/ 3 Sumeru, written also Sume and Meru. The primeval moun- tain ; the Alborz, Atlas, or Olympus of other tribes. It is explained as ' the high, or resplendent, mountain.' On it was the heaven of the gods (the thirty-three gods). 4 It would seem from this that the original idea of Sumeru was ' the mountain of Heaven ;' the visible heaven, or firmament, which ' firmly holds the earth.' 6 FO-SHOHING-TSAN-KING. I, I. fire's gleam of itself prevailed without the use of fuel. 28 Pure water, cool and refreshing from the springs, flowed here and there, self-caused ; in the palace all the waiting women were filled with joy at such an unprecedented event. 29 Proceeding all in company, they drink and bathe themselves; in all arose calm and delightful thoughts; countless inferior Devas (bhutas), delighting in reli- gion, like clouds assembled. 30 In the garden of Lumbini, filling the spaces be- tween the trees, rare and special flowers, in great abundance, bloomed out of season. 3 1 All cruel and malevolent kinds of beings, together conceived a loving heart ; all diseases and afflictions among men without a cure applied, of themselves were healed. 32 The various cries and confused sounds of beasts were hushed and silence reigned ; the stagnant water of the river-courses flowed apace, whilst the polluted streams became clear and pure. 33 No clouds gathered throughout the heavens, whilst angelic music, self-caused, was heard around ; the whole world of sentient creatures enjoyed peace and universal tranquillity. 34 Just as when a country visited by desolation, sud- denly obtains an enlightened ruler, so when Bodhi- sattva was born, he came to remove the sorrows of all living things. 35 Mara 1 , the heavenly monarch, alone was grieved and rejoiced not. The Royal Father (6uddhodana) Mara, the king of the world of desire. According to the Buddhist theogony he is the god of sensual love. He holds the I, I. THE BIRTH. beholding his son 1 , strange and miraculous 2 , as to his birth, 36 Though self-possessed and assured in his soul, was yet moved with astonishment and his coun- tenance changed, whilst he alternately weighed with himself the meaning (of such an event), now rejoiced and now distressed. t>7 The queen-mother beholding her child, born thus contrary to laws of nature, her timorous woman's heart was doubtful ; her mind through fear, swayed between extremes : 38 Not distinguishing the happy from the sad por- tents, again and again she gave way to grief 3 ; and now the aged women of the world, (of the 'long night 4 ') in a confused way supplicating heavenly guidance, 39 Implored the gods to whom their rites were paid, to bless the child ; (cause peace to rest upon the royal child.) Now there was at this time in the grove, a certain soothsayer 5 , a Brahman, 40 Of dignified mien and wide-spread renown, famed for his skill and scholarship: beholding the signs 6 , his world in sin. He was the enemy of Buddha, and endeavoured in every way to defeat him. He is also described as the king of death. 1 Beholding his ' born son,' or ' begotten son.' 2 K'i-teh, truly unique (Williams' Diet.) Mi tsang yau, unseen before, miraculous. 3 The text seems to point to alternately recurring hope and grief. 4 The text here is difficult. I take jOang-suh to be equal to .A7zang-ye,which is a frequent expression to denote the ' long night ' of transmigration or ignorance. If this be not so, then Khaxig- suh may be simply ' aged.' 5 Kh\ Siang, a discerner of signs or portents. 6 That is, either the signs on the child's body, or the occurrences attending his birth. 8 FO-SHO-HING-TSAN-KING. I, I. heart rejoiced, and he exulted at the miraculous event. 41 Knowing the king's mind to be somewhat per- plexed, he addressed him (thus) with truth and earnestness, ' Men born in the world, chiefly desire to have a son the most renowned 1 ; 42 1 But now the king, like the moon when full, should feel in himself a perfect joy, having begotten an unequalled 2 son, (for by this the king) will become illustrious among his race ; 43 ' Let then his heart be joyful and glad, banish all anxiety and doubt, the spiritual omens that are everywhere manifested indicate for your house and dominion a course of continued prosperity 3 . 44 ' The most excellently endowed child now born will bring deliverance to the entire world 4 , none but a heavenly teacher has a body such as this 5 , golden colour'd, gloriously resplendent. 45 ' One endowed with such transcendent marks, must reach the state of " Samyak 6 -Sambodhi," or if he be induced to engage in worldly delights, then he must become a universal monarch 7 ; 46 1 Or, a most victorious son ; or, a son most renowned. 2 K'i-teh, truly unique ; strange or wonderful; (p. 7, n. 2.) Increasing or advancing prosperity. Must assuredly save the world. A body, such a masterpiece. s A7zing-hsio, perfect illumination, Samyak-Sambuddha ; or, as in the text. 7 A wheel-turning monarch. A monarch like the sun ' that flies as he goes;' the old conceit of a king of the age of gold a ; the expectation of peace and prosperity resulting from the universal authority of such a righteous king, is an old, perhaps a primitive, one. The A'akravartin is the eastern form of the myth. a That is, probably, ' a golden (wheel) king.' 3 5 I, i. THE BIRTH. ' Everywhere recognised as the ruler of the great earth, mighty in his righteous government, as a monarch ruling the four empires l , uniting under his sway all other rulers ; 47 'As among all lesser lights, the sun's brightness is by far the most excellent. But if he seek a dwelling among the mountain forests, with single heart searching for deliverance 2 , 48 ' Having arrived at the perfection of true wisdom, he will become illustrious 3 throughout the world ; for as mount Sumeru is monarch among all moun- tains, 49 ' Or, as gold is chief among all precious things, or, as the ocean is supreme among all streams 4 , or, as the moon is first among the stars, or, as the sun is brightest of all luminaries, 50 ' So Tathagata, born in the world, is the most eminent 5 of men ; his eyes clear and expanding 6 , the lashes both above and below moving with the lid, 51 ' The iris of the eye of a clear blue colour 7 , in shape like the moon when half full, such character- istics as these, without contradiction, foreshadow the most excellent condition of perfect (wisdom).' 52. 1 The four empires, that is, the four continents or quarters of the world. 2 Deliverance, that is, from sin ; or sorrow the result of sin (moksha). 3 Shine universally; as the light of the sun. 4 The ocean is always in Buddhist works, as in Homer, asso- ciated with 'flowings.' The expression in the Chinese, liu-hai, corresponds exactly with 'CiKeavolo peedpa. 5 The most worshipful. 6 Widening more and more. 7 Of a deep purple or violet colour. IO FO-SHO-HING-TSAN-KING. I, r. At this time the king addressed the twice-born \ ' If it be as you say, with respect to these miracu- lous signs, that they indicate such consequences, 53 1 Then no such case has happened with former kings, nor down to our time has such a thing occurred.' The Brahman addressed the king thus, ' Say not so ; for it is not right ; 54 ' For with regard to renown and wisdom, personal celebrity, and worldly substance, these four things indeed are not to be considered according to pre- cedent or subsequence; 55 ' But whatever is produced according to nature 2 , such things are liable to the law of cause and effect : but now whilst I recount some parallels let the king attentively listen ; 56 ' Bhr/gu, Ahgira 3 (Ahgiras ?), these two of i?/shi family 4 , having passed many years apart from men, each begat an excellently-endowed son, 57 ' Br/haspati with .Sukra, skilful in making royal trea- tises, not derived from former families (or, tribes) ; 58 ' Sarasvata, the Ri'shi, whose works 5 have long disappeared, begat a son, Po-lo-sa 6 , who compiled illustrious Sutras 7 and Shastras ; 59 1 That is, the Brahman ; wearing the twice-born thread. 2 Or, whatever is born according to the nature of things. 3 I restore these names according to the Sanskrit text, supplied by Professor Max Miiller. 4 That is, belonging to the i&'shi tribe; in other words, 'these two i?*'shis.' 5 Or, it may, perhaps more correctly, be rendered ' separated by a long period from Sutras or Shastras,' or, when these works had long been lost. 6 Is this Parayara, the reputed father of Vyasa ? (see Max Miiller' s Ancient Sanskrit Literature, p. 479.) Illustrious Sutras (Ming King) may possibly refer to the Vedas, but the five vidyas are also called by this name (Jul. II, 73). I, t. THE BIRTH. T I ' That which now we know and see, is not there- fore dependent on previous connection ; Vyasa, the 7?/shi, the author of numerous treatises, 60 ' After his death had among his descendants, Poh-mi (Valmiki), who extensively collected Gatha sections ; Atri, the Rishi, not understanding the sectional treatise on medicine, 61 'Afterwards begat Atreya, who was able to control diseases ; the twice-born J^i'shl Kusi (Kiuika), not occupied with heretical treatises, 62 'Afterwards (begat) Kia-ti-na ra^a,who thoroughly understood heretical systems; the sugar-cane monarch \ who began his line, could not restrain the tide of the sea, 63 ' But Sagara-ra^a, his descendant, who begat a thousand royal sons, he could control the tide of the great sea so that it should come no further. 64 ' Canaka, the 7?/shi, without a teacher acquired power of abstraction. All these, who obtained such renown, acquired powers of themselves 2 ; 65 'Those distinguished before, were afterwards for- gotten ; those before forgotten, became afterwards distinguished 3 ; kings like these and godlike ,/?/shis have no need of family inheritance, 66 'And therefore the world need not regard those going before or following. So, mighty king ! is it with you, you should experience true joy of heart, 67 ' And because of this joy should banish for ever doubt or anxiety.' The king hearing the words 1 That is, the first of the Ikshvaku monarchs who reigned at Potala (Tatta) at the mouth of the Indus. 2 Or, were born by their own power. 3 Or, the former were better, the later inferior ; the former inferior, the later better. 12 FOSIIO-HING-TSAN-KING. I, T. of the seer was glad, and offered him increased gifts 1 . 68 ' Now have I begotten a valiant (excellent) son (he said), who will establish a wheel authority, whilst I, when old and grey-headed, will go forth to lead a hermit's life 2 , 69 ' So that my holy king-like son may not give up the world and wander through mountain forests.' And now near the spot within the garden, there was a jRtsh'i, leading the life of an ascetic 3 ; 70 His name was Asita, wonderfully skilful in the interpretation of signs ; he approached the gate of the palace ; the king (beholding him) exclaimed, ' This is none other but Brahmadeva, 71 ' Himself enduring penance from love of true religion, these two characteristics 4 so plainly visible as marks of his austerities.' Then the king was much rejoiced ; 72 And forthwith he invited him within the palace, and with reverence set before him entertainment, whilst he, entering the inner palace, rejoiced only (in prospect of) seeing the royal child, jt, Although surrounded by the crowd of court-ladies, yet still he was as if in desert solitude ; and now they place a preaching throne and pay him increased honour and religious reverence, 74 As Antideva ra^a reverenced the priest Vasish/7/a. Then the king addressing the 7?z'shi, said, ' Most fortunate am I, 75 'Great 7?/shi ! that you have condescended to 1 Or, extended his religious offerings. 1 Leaving my home will practise a pure (Brahman) life. 1 Practising austerities. 4 That is, 'purity' and 'penance.' I, i. THE BIRTH. I 3 come here to receive from me becoming gifts and reverence ; I pray you therefore enter on your exhortation.' 76 Thus requested and invited the Rishl felt un- utterable joy, and said, ' All hail, ever victorious monarch ! possessed of all noble (virtuous) quali- ties 1 , J 7 ' Loving to meet the desires of those who seek, nobly generous in honouring the true law, con- spicuous as a race for wisdom and humanity, with humble mind you pay me homage, as you are bound. yS ' Because of your righteous deeds in former lives 2 , now are manifested these excellent fruits ; listen to me, then, whilst I declare the reason of the present meeting. 79 'As I was coming on the sun's way 3 , I heard the Devas in space declare that the king had born to him (begotten) a royal son, who would arrive at perfect intelligence 4 ; So 1 Moreover I beheld such other portents 5 , as have 1 The Chinese symbol 'teh' properly means 'virtue,' as in the title of Laou Tseu's work, Tau-teh-king. But in Buddhist books it generally corresponds with the Sanskrit gu«a, in the sense of a 'quality' or 'characteristic' 2 The expression suh kh'ih. points to conduct in former conditions of existence. It properly means ' a night's rest ' or ' a lodging one night' (Williams), but in Buddhist books it commonly refers to abodes or conditions of life, occupied during the night (long night) of transmigration. 3 Following the way of the sun. 4 Complete the way of true wisdom (Sambodhi or Sambuddha). B Such miraculous portents going before. It would seem from Asita's description that he came from the East following the sun, and as he came he saw before him miraculous portents. 14 FOSHOHING-TSAN-KING. I, I. constrained me now to seek your presence ; de- siring to see the 6akya monarch who will erect the standard of the true law.' 81 The king hearing the 7??shi's words was fully assured ; escaping from the net of doubt, he ordered an attendant to bring the prince, to exhibit him to the JRtshl. 82 The Rish'i, beholding the prince, the thousand- rayed wheel on the soles of his feet, the web-like filament between his fingers \ between his eyebrows the white 2 wool-like prominence, 83 His privy parts hidden as those of the horse, his complexion bright and lustrous ; seeing these wonderful birth-portents, the seer wept and sighed deeply. 84 The king beholding the tears of the 7?/shi, think- ing of his son, his soul was overcome, and his breath fast held his swelling heart. Thus alarmed and ill at ease, 85 Unconsciously he arose from his seat, and bowing his head at the 7?/shi's feet he addressed him in these words, ' This son of mine, born thus wonder- fully, 86 ' Beautiful in face, and surpassingly graceful, little different from the gods in form, giving promise of superiority in the world, ah! why has he caused thee grief and pain ? 87 'Forbid it, that my son should die! (should be short-lived!) — (the thought) creates in me grief and 1 Or, his ringers and his toes. That is, the urrca. This white wool-like mark seems to have been derived in the first instance from the circle of hair on the forehead of the bull. Moschus describes the bull that carried off Europa as having this 'silver white circle 'on his forehead. I, i. THE BIRTH. anxiety ; that one athirst, within reach of the eternal draught 1 , should after all reject and lose it! sad indeed! 88 ' Forbid it, he should lose his wealth and treasure ! dead to his house ! lost to his country ! for he who has 2 a prosperous son in life, gives pledge that his country's weal is well secured ; 89 ' And then, coming to die, my heart will rest content, rejoicing in the thought of offspring sur- viving me ; even as a man possessed of two eyes, one of which keeps watch, while the other sleeps ; 90 1 Not like the frost-flower of autumn, which though it seems to bloom, is not a reality. A man who, midst his tribe and kindred, deeply loves a spotless son, 91 ' At every proper time in recollection of it has joy; O! that you would cause me to revive 3 !' The Rzshi, knowing the king-sire to be thus greatly afflicted at heart, 92 Immediately addressed the Maharaja: 'Let not the king be for a moment anxious ! the words I have spoken to the king, let him ponder these, and not permit himself to doubt; 93 ' The portents now are as they were before, cherish 1 The 'eternal draught' or 'sweet dew' of Ambrosia. This expres- sion is constantly used in Buddhist writings. It corresponds with the Pali amatara, which Childers explains as the 'drink of the gods.' 2 Or, if I have. 3 This jloka may be translated otherwise thus : ' A man among all his kindred loves deeply a spotless a son; at this time, in recol- lection thereof, speaking, cause me to revive;' or the latter lines may still be rendered, ' in memory of what you said before, cause me now, by speaking as before, to revive.' * Wou-kwo-tseu ; either ' a faultless son ' or ' nothing beyond his son.' 1 6 FOSHO-HINOTSAN-KING. I, i. then no other thoughts ! But recollecting I myself am old, on that account I could not hold my tears ; 94 ' For now my end is coming on. But this son of thine will rule the world, born for the sake of all that lives 1 ! this is indeed one difficult to meet with; 95 ' He shall give up his royal estate, escape from the domain of the five desires 2 , with resolution and with diligence practise austerities, and then awaken- ing, grasp the truth. 96 ' Then constantly, for the world's sake (all living things), destroying the impediments of ignorance and darkness, he shall give to all enduring light, the brightness of the sun of perfect wisdom. 97 ' All flesh submerged in the sea of sorrow ; all diseases collected as the bubbling froth ; decay and age like the wild billows ; death like the engulfing ocean ; 98 ' Embarking lightly in the boat of wisdom he will save the world from all these perils, by wisdom stemming back the flood. His pure teaching like to the neighbouring shore, 99 ' The power of meditation, like a cool lake, will be enough for all the unexpected birds ; thus deep and full and wide is the great river of the true law; 100 ' All creatures parched by the drought of lust may freely drink thereof, without stint ; those 1 This line may be also rendered ' because he has done with birth, therefore he is born.' The text is full of such double- meanings. 2 The five desires, or five appetites of sight, smell, taste, hearing, and touch. 1,1. THE BIRTH. 1 7 enchained in the domain of the five desires, those driven along by many sorrows, 101 ' And deceived amid the wilderness of birth and death, in ignorance of the way of escape, for these Bodhisattva has been born in the world, to open out a way of salvation l . 102 ' The fire of lust and covetousness, burning with the fuel of the objects of sense, (on the flames) he has caused the cloud of his mercy to rise, so that the rain of the law may extinguish them. 103 ' The heavy gates of gloomy unbelief, fast kept by covetousness and lust, within which are confined all living things, he opens and gives free deliver- ance. 104 ' With the tweezers of his diamond wisdom he plucks out the opposing principles of lustful desire. In the self-twined meshes of folly and ignorance all flesh poor and in misery, helplessly (lying), 105 1 The king of the law has come forth, to rescue these from bondage. Let not the king in respect of this his son encourage in himself one thought of doubt or pain ; 106 ' But rather let him grieve on account of the world, led captive by desire, opposed to truth ; but I, indeed, amid the ruins of old age and death, am far removed from the meritorious condition of the holy one 2 , 107 ' Possessed indeed of powers of abstraction, yet 1 The word 'salvation' corresponds to the Sanskrit moksha, deliverance or escape. The garden of Lumbini is sometimes called the ' garden of deliverance,' because Maya, was there delivered of her child. 2 Or, removed from an opportunity of reaping merit by the teaching of the holy one. [19] C 1 8 FOSHOHING-TSAN-KING. I, I. not within reach of the gain he will give, to be derived from his teaching as the Bodhisattva; not permitted to hear his righteous law, 108 ' My body worn out, after death, alas ! (destined) to be born as a Deva x still liable to the three calamities (old age, decay, and death), (therefore I weep).' The king and all his household attendants, hearing the words of the J?ishi, 109 Knowing the cause of his regretful sorrow, banished from their minds all further anxiety : ' And now (the king said) to have begotten this excellent son, gives me rest at heart ; no ' But that he should leave his kingdom and home, and practise the life of an ascetic, not anxious to ensure the stability of the kingdom, the thought of this still brings with it pain.' in At this time the 7?/shi, turning to the king with true words, said, ' It must be even as the king anticipates, he will surely arrive at perfect en- lightenment.' 112 Thus having appeased every anxious heart among the king's household, (the Rz'sh'i) by his own inherent spiritual power ascended into space and disap- peared. 113 At this time .Suddhodana ra^a, seeing the excellent marks (predictive signs) of his son, and, moreover, hearing the words of Asita, certifying that which would surely happen, 114 Was greatly affected with reverence to the child, he redoubled measures for its protection, and (was 1 The condition of the highest Deva, according to Buddhism, does not exempt him from re-birth ; subject to the calamities inci- dent on such a renewal of life. I, i. THE BIRTH. T9 filled) with constant thought ; (moreover) he issued decrees through the empire, to liberate all captives in prison, 115. According to the custom when a (royal) son was born, giving the usual largess, in agreement with the directions of the Sacred Books, and extending his gifts to all; (or, all these things he did com- pletely). 116 The child 1 when ten days old, (his father's) mind being now quite tranquil, he announced a sacrifice to all the gods, and prepared to give liberal offerings to all the religious bodies ; 117 6Yama//as and Brahma^as invoked by their prayers a blessing from the gods, whilst he bestowed gifts on the royal kinspeople and the ministers and the poor within the country ; 118 The women who dwelt in the city or the villages, (all those who needed) cattle or horses or elephants or money, each, according to his necessities, was liberally supplied ; 119 Then selecting by divination a lucky time, they took the child back to his own palace, with a double-feeding white-pure-tooth 2 , carried in a richly- adorned chariot (cradle), 120 With ornaments of every kind and colour round his neck; shining with beauty, exceedingly re- splendent with unguents. The queen embracing 1 ' Shing-tseu,' the born or begotten child. 2 I am unable to translate this line except literally, ' two-feeding white pure ivory (or, tooth),' 'rh fan pih tsing 'nga. [I am informed, however, by Professor Max Miiller that it refers to the 'elephant.' The elephant is called dvipa, the twice-drinker, corresponding to 'rh fan (for 'rh yin), the double-feeder (drinker), in the Chinese.] C 2 20 FO-SHOHING-TSAN-KING. I, i. him in her arms, going around, worshipped the heavenly spirits. 121 Afterwards she remounted her precious chariot, surrounded by her waiting women ; the king, with his ministers and people, and all the crowd of attendants, leading the way and following, 122 Even as the ruler of heaven, 6akra, is surrounded by crowds of Devas ; as Mahe^vara, when suddenly his six-faced child was born, 123 Arranging every kind of present, gave gifts, and asked for blessings ; so now the king, when his royal son was born, made all his arrangements in like manner ; 124 So VaLsravawa, the heavenly king, when Nala- kuvara x was born, surrounded by a concourse of Devas, was filled with joy and much gladness ; 125 So the king, now the royal prince was born, in the kingdom of Kapila, his people and all his subjects were likewise filled with joy. 126 Varga 2. Living in the Palace. And now in the household of .Suddhodana ra^a, because of the birth of the royal prince, his clansmen and younger brethren (namesakes), with his ministers, were all generously disposed, 127 Whilst elephants, horses and chariots and the wealth of the country and precious 2 vessels, daily increased and abounded, being produced wherever requisite 3 ; 128 1 Na-lo-kiu-po. Nalakuvara was the son of Vauravawa. 2 Vessels of the seven precious (substances). 3 According to occasion in abundance produced. The expres- sion 'tsah' may either refer to variety or number. Thus the I 2. LIVING IN THE PALACE. 21 So too countless hidden treasures came of them- selves from the earth. From the midst of the pure snowy mountains, a wild herd of white ele- phants, 129 Without noise, of themselves, came ; not curbed by any, self-subdued, every kind of colour'd 1 horse, in shape and quality surpassingly excellent, 1 30 With sparkling jewelled manes and flowing tails, came prancing round, as if with wings ; these too, born in the desert, came at the right time, of them- selves. 131 A (herd of) pure-colour'd, well-proportioned cows, fat and fleshy, and remarkable for beauty, giving fragrant and pure milk with equal flow, came toge- ther in great number 2 at this propitious time: 132 Enmity and envy gave way to peace ; content and rest prevailed on every side, whilst there was closer union amongst the true of heart, discord and variance were entirely appeased ; 133 The gentle air distilled a seasonable rain, no crash of storm or tempest was heard, the springing seeds, not waiting for their time, grew up apace and yielded abundant increase; 134 The five cereals grew ripe with scented grain, soft and glutinous, easy of digestion ; all creatures big with young, possessed their bodies in ease and their frames well-gathered ; 135 All men, even those who had not received the seeds of instruction derived from the four holy convocation of the Arhats at Vaisali is called ' tsah ;' a miscellaneous collection of anecdotes or tales is called by the same name. 1 Or, every kind of party-colour'd horse. 2 Like the clouds. 2 2 FO-SHOHING-TSAN-KING. 1,2. ones * ; all these, throughout the world, born under the control of selfish appetite, without any thought for others' goods, 136 Had no proud, envious longings ; no angry, hateful thoughts. All men and women 2 were grave (pro- found) as the first man of the age (kalpa). 137 All the temples of the gods and sacred shrines, the gardens, wells, and fountains, all these like things in heaven, produced of themselves, at the proper time, (their several adornments). 138 There was no famishing hunger, the soldiers' weapons were at rest, all diseases disappeared ; throughout the kingdom all the people were bound close in family love and friendship ; 1 39 Piously affectioned they indulged in mutual pleasures, there were no impure or polluting desires, they sought their daily gain righteously, no covetous money-loving spirit prevailed, 140 But with religious purpose they gave liberally ; there was no thought of any reward (return), but all practised the four rules of purity ; and every hateful thought was suppressed and destroyed. 141 Even as in days gone by, Manu ra^a begat a child ('called) ' Brilliancy of the Sun,' on which there pre- vailed through the country great prosperity, and all wickedness came to an end ; 142 1 This seems to mean that those who had not received benefit from the teaching of the four previous Buddhas, that even these were placable and well-disposed. 2 This is a difficult verse, it may be translated literally thus, 'All learned women (or, all the wives of sages) were profoundly grave as the first man of the kalpa.' Whether it refers to the docility of the otherwise quarrelsome women, or to their gravity and learn- ing, it is not easy to say. I, 2. LIVING IN THE PALACE. 23 So now the king having begotten a royal prince, these marks of prosperity were seen ; and because of such a concourse of propitious signs, the child was named Siddhartha \ 143 And now his royal mother, the queen Maya, beholding her son born under such circumstances, beautiful as a child of heaven, adorned with every excellent distinction, 144 From excessive joy which could not be controlled died, and was born in heaven 2 . Then Pra^apati Gautami, beholding the prince, like an angel, 145 With beauty seldom seen on earth, seeing him thus born and now his mother dead, loved and nourished him as her own child ; and the child regarded her as his mother. 146 So as the light of the sun or the moon, little by little increases, the royal child also increased each day in every mental excellency and beauty of per- son ; 147 (His body exhaled) the perfume of priceless sandal wood, (decorated with) the famed Gambu- nada gold (gems); divine medicines (there were) to preserve him in health, glittering necklaces upon his person; 148 The members of tributary states, hearing that 1 The description here given of the peace and content prevailing in the world on the birth of Bodhisattva (and his name given to him in consequence) resembles the account of the golden age in classic authors. 2 May& is generally stated to have died after seven days from the birth of her child. But here the context seems to require a longer interval, as he was ten days old when taken to the temple. Maya was born in the Trayastriwjas Heaven, or the Heaven of the Thirty- three Gods. The legend states that Buddha after his enlightenment proceeded there to convert her. 24 FOSHOHING-TSAN-KING. I, 2. the king had an heir born to him, sent their presents and gifts of various kinds, oxen, sheep, deer, horses, and chariots, 149 Precious vessels and elegant ornaments, fit to delight the heart of the prince ; but though pre- sented with such pleasing trifles, the necklaces and other pretty ornaments, 150 The mind (nature) of the prince was unmoved, his bodily frame small indeed, but his heart esta- blished ; his mind at rest within its own high purposes 1 , was not to be disturbed by glittering baubles. 151 And now he was brought to learn the useful arts, when lo ! once instructed (at one hearing) he sur- passed his teachers. His father, the king, seeing his exceeding talent, and his deep purpose to have done with the world and its allurements, 152 Began to enquire as to the names of those in his tribe who were renowned for elegance and refine- ment. Elegant and graceful, and a lovely maiden, was she whom they called Yarodhara ; 153 In every way fitting to become a consort for the prince ; and to allure by pleasant wiles his heart. The prince with a mind so far removed (from the world), with qualities so distinguished, and with so charming an appearance, 154 Like the elder son of Brahmadeva, Sanatkumara (She-na Kiu-ma-lo) ; the virtuous damsel, lovely and refined, gentle and subdued in manner; 155 Majestic like the queen of heaven, constant ever, 1 His mind resting on its high and excellent purpose ; so at least the expression K'ai, domain or precinct, may sometimes be rendered. It means, ' within the limits of its own high excellent (purpose).' 1,2. LIVING IN THE PALACE. 25 cheerful night and day, establishing the palace in purity and quiet, full of dignity and exceeding grace, 156 Like a lofty hill rising up in space * ; or as a white autumn cloud ; warm or cool according to the season ; choosing a proper dwelling according to the year, 157 Surrounded by a return of singing women, who join (their voices) in harmonious heavenly concord, without any jarring or unpleasant sound, exciting (in the hearers) forgetfulness of worldly cares. 158 As the heavenly Gandharvas 2 of themselves in their beauteous palaces (cause) the singing women to raise heavenly strains, the sounds of which and their beauty ravish both eyes and heart ; 159 (So) Bodhisattva dwelt in his lofty palace, with music such as this. The king his father, for the prince's sake, dwelt purely in his palace, practising every virtue ; 160 Delighting 3 in the teaching of the true law, he 4 put away from him every evil companion, (that) his heart might not be polluted by lust ; regarding inordinate desire as poison, 161 Keeping his passion and his body in due control, destroying and repressing all trivial thoughts, de- siring to enjoy virtuous conversation, loving 5 instruc- tion (fit) to subdue the hearts of men, 162 1 That is, rising from the earth above other hills. 2 Gandharvas, heavenly musicians ; muses. 3 With nobleness of purpose (^in) loving the transforming power of the true law. That is, leading a religious life. 4 That is, as I understand it, the king himself, for his son's sake, devoted himself to piety. 5 Or, by means of loving instruction subduing men's hearts; or, by love, teaching to subdue men's hearts. 26 FOSHO-HING-TSAN-KING. I, 2. Aiming to accomplish the conversion of unbe- lievers ; removing all schemes of opposition 1 (from whatever source they came), by the enlightening power of his doctrine, aiming to save the entire world; (thus he desired) that the body of people should obtain rest; 163 Even as we desire to give peace to our children, so did he long to give rest to the world 2 . He also attended to his religious duties (sacrificing by fire to all the spirits), with clasped hands adoring the moon (drinking the moon's brightness) ; 164 Bathing his body in the waters of the Ganges ; cleansing his heart in the waters of religion, perform- ing his duties with no private aim, but regarding his child and the people at large, 165 Loving righteous conversation 3 , righteous words with loving (aim), loving words with no mixture of falsehood, true words imbued by love, 166 And yet withal so modest and self-distrustful, un- able on that account to speak as confident of truth ; loving to all, and yet not loving the world, with no thought of selfishness or covetous desire, 167 Aiming to restrain the tongue and in quietness to find rest from wordy contentions, not seeking in the 1 Or, every kind of doctrine (magical art) that opposed religion. 2 Or, (he said) like as I desire rest for my child, so &c. 3 This and the whole of the context is obscure ; the account evidently refers to .Suddhodana ; the line which I have translated ' loving righteous conversation ' may be rendered ' loving conversa- tion (or, converse), opposing a want of truth or righteousness (i),' or, ' loving an absence of all unrighteousness in conversation.' The next line, which is evidently in contrast with the previous one, may be translated, ' Righteous words, opposed to an absence of love.' The next line is, ' Loving words, opposed to that which is not true.' And then follows, 'Truthful words, opposed to that which is not love.' I, 2. LIVING IN THE PALACE. 2 7 multitude of religious duties to condone for a worldly principle in action 1 ; 168 But aiming to benefit the world, by a liberal and unostentatious charity ; the heart without any contentious thought, but resolved by goodness to subdue the contentious, 169 Composing the one 2 , whilst protecting the seven, removing the seven, guarding and adjusting the five, reaching to the three, by having learned the three, knowing the two, and removing the two ; 1 70 Desiring to mortify the passions, and to destroy every enemy of virtue, not multiplying coarse or unseemly words, but exhorting to virtue in the use of courteous language, 171 Full of sympathy and ready charity, pointing out and practising the way of mutual dependence, re- ceiving and understanding the wisdom of spirits and i?/shis, crushing and destroying every cruel and hateful thought ; 172 Thus his fame and virtue were widely renowned, (and yet himself) finally (or, for ever) separate from the ties of the world, showing the ability of a master builder, laying a good foundation of virtue, an ex- ample for all the earth ; 173 So a man's heart composed and at rest, his limbs and all his members will also be at ease. And now 1 I would rather translate these two lines thus, ' Not regarding so much the assemblies convoked for sacrificing to the gods, as excelling in the merit (happiness) of separation from worldly things;' or the word 'sse' may mean ' sacrifice' itself (as tjWco in Greek), and then it would be ' excelling in merit without sacrifice.' 2 These four lines are enigmatical. They perhaps have some reference to the teaching of the seven i?/shis, or the number seven may refer to the ' seven passions.' 28 FOSHO-HING-TSAN-KING. I, 2. the son of 6uddhodana, and his virtuous wife Yarodhara, 1 74 As time went on, growing to full estate, their child Rahula was born ; and then 6uddhodana ra^a considered thus, ' My son, the prince, having a son born to him, 175 ' The affairs of the empire will be handed down in succession, and there will be no end to its righteous government ; the prince having begotten a son, will love his son as I love him x , 1 j6 ' And no longer think about leaving his home as an ascetic, but devote himself to the practice of virtue ; I now have found complete rest of heart, like one just born to heavenly joys.' 177 Like as in the first days of the kalpa, 7?zshi-kings by the way in which (they walked), practising pure and spotless deeds, offered up religious offerings, without harm to living thing, 1 78 And illustriously prepared an excellent karma, so the king excelling in the excellence of purity 2 , in family and excellency of wealth, excelling in strength and every exhibition of prowess, 179 Reflected the glory of his name through the world, as the sun sheds abroad his thousand rays. But now, being the king of men (or, a king among men), he deemed it right to exhibit his son's (prowess), 180 For the sake of his family and kin, to exhibit him ; to increase his family's renown, his glory spread so high as even to obtain the name of 'God begotten;' and having partaken of these heavenly joys, 181 1 Or, loving his son, and loving me also. ' We have here a succession of lines in which there is a play on the word ' excellency ' (shing), or ' victorious ' (^ina). I, 3. DISGUST AT SORROW. 20. Enjoying the happiness of increased wisdom ; understanding the truth, by his own righteousness derived from previous hearing of the truth ; the reward of previous acts, widely known 1 . 182 Would that this might lead my son (he prayed) to love his child and not forsake his home ; the kings of all countries, whose sons have not yet grown up, 1 83 Have prevented them exercising authority in the empire, in order to give their minds relaxation, and for this purpose have provided them with worldly indulgences, so that they may perpetuate the royal seed; 184 So now the king, having begotten a royal son, indulged him in every sort of pleasure ; desiring that he might enjoy these worldly delights, and not wish to wander from his home in search of wisdom; 185 In former times the Bodhisattva kings, although their way (life) has been restrained (severe), have yet enjoyed the pleasures of the world, and when they have begotten a son, then separating themselves from family ties, 186 Have afterwards entered the solitude of the mountains, to prepare themselves in the way of a silent recluse. 187 Varga 3. Disgust at Sorrow 2 . Without are pleasant garden glades, flowing foun- tains, pure refreshing lakes, with every kind of 1 These verses are very obscure, and can only be understood by comparison with the Sanskrit. 2 In this section we have an account of the excursion of the royal prince without the precincts of the palace, and the sights which affected his mind with a desire to leave the world. 30 FO-SHOHING-TSAN-KING. I, 3. flower, and trees with fruit, arranged in rows, deep shade beneath. 188 There, too, are various kinds of wondrous birds, flying and sporting in the midst, and on the surface of the water the four kinds of flowers, bright colour'd, giving out their floating scent ; 189 Minstrel maidens l cause their songs, and chorded music, to invite the prince. He, hearing the sounds of singing, sighs for the pleasures of the garden shades, 190 And cherishing within these happy thoughts 2 , he dwelt upon the joys of an outside excursion ; even as the chained elephant ever longs for the free desert wilds. 191 The royal father, hearing that the prince would enjoy to wander through the gardens, first ordered all his attendant officers to adorn and arrange them, after their several offices : 192 To make level and smooth the king's highway, to remove from the path all offensive matter, all old persons, diseased or deformed, all those suffering through poverty or great grief, 193 So that his son in his present humour might see nothing likely to afflict his heart. The adornments being duly made, the prince was invited to an audience; 194 The king seeing his son approach, patted his head and looking at the colour of his face, feelings of sorrow and joy intermingled, bound him. His mouth willing to speak, his heart restrained. 195 (Now see) the jewel-fronted gaudy chariot ; the four equally-pacing, stately horses ; good-tempered 1 Otherwise, singing-women. 2 Or, thoughts of happiness. I, 3. DISGUST AT SORROW. 3 I and well - trained ; young and of graceful appear- ance; 196 Perfectly pure and white, and draped with flowery coverings. In the same chariot stands the (stately) driver ; the streets were scattered over with flowers ; precious drapery fixed on either side of the way, 197 With dwarfed trees lining the road, costly vessels employed for decoration, hanging canopies and varie- gated banners, silken curtains, moved by the rustling breeze, 198 Spectators arranged on either side of the path. With bodies bent and glistening eyes, eagerly gazing, but not rudely staring, as the blue lotus flower (they bent) drooping in the air, 199 Ministers and attendants flocking round him, as stars following the chief of the constellation 1 ; all uttering the same suppressed whisper of admiration, at a sight so seldom seen in the world ; 200 Rich and poor, humble and exalted, old and young and middle-aged, all paid the greatest respect, and invoked blessings on the occasion : 201 So the country-folk and the town-folk, hearing that the prince was coming forth, the well-to-do not waiting for their servants, those asleep and awake not mutually calling to one another, 202 The six kinds of creatures not gathered together and penned, the money not collected and locked up, the doors and gates not fastened, all went pouring along the way on foot ; 203 The towers were filled and the mounds by the trees, the windows and the terraces along the streets ; with bent body fearing to lift their eyes, carefully 1 As stars following the constellation-king. 32 foshohing-tsan-king; I, 3. seeing that there was nothing about them to offend, 204 Those seated on high addressing those seated on the ground, those going on the road addressing those passing on high, the mind intent on one object alone ; so that if a heavenly form had flown past, 205 Or a form entitled to highest respect, there would have been no distraction visible, so intent was the body and so immovable the limbs. And now beautiful as the opening lily, 206 He advances towards the garden glades, wishing to accomplish the words of the holy prophet (7?/shi). The prince seeing the ways prepared and watered, and the joyous holiday appearance of the people, 207 (Seeing too) the drapery and the chariot pure, bright, shining, his heart exulted greatly and rejoiced. The people (on their part) gazed at the prince, so beautifully adorned, with all his retinue, 208 Like an assembled company of kings (gathered) to see a heaven-born prince. And now a Deva-ra^a of the Pure abode, suddenly appears by the side of the road ; 209 His form changed into that of an old man, struggling for life, his heart weak and oppressed. The prince seeing the old man, filled with appre- hension, asked his charioteer, 210 1 What kind of man is this ? his head white and his shoulders bent, his eyes bleared and his body withered, holding a stick to support him along the way. 211 ' Is his body suddenly dried up by the heat, or has he been born in this way?' The charioteer, his heart much embarrassed, scarcely dared to answer truly, 212 I, 3. DISGUST AT SORROW. 33 Till the pure-born (Deva) added his spiritual power, and caused him to frame a reply in true words : f His appearance changed, his vital powers decayed, filled with sorrow, with little pleasure, 213 ' His spirits gone, his members nerveless, these are the indications of what is called " old age." This man was once a sucking child, brought up and nourished at his mother's breast, 214 ' And as a youth full of sportive life, handsome, and in enjoyment of the five pleasures ; as years passed on, his frame decaying, he is brought now -to the waste of age.' 215 The prince greatly agitated and moved, asked his charioteer another question and said, ' Is yonder man the only one afflicted with age, or shall I, and others also, be such as he ?' 216 The charioteer again replied and said, ' Your highness also inherits this lot, as time goes on, the form itself is changed, and this must doubtless come, beyond all hindrance : 217 ' The youthful form must wear the garb of age, throughout the world, this is the common lot/ Bodhisattva, who had long prepared the foundation of pure and spotless wisdom, 218 Broadly setting the root of every high quality, with a view to gather large fruit in his present life, hearing these words respecting the sorrow of age, was afflicted in mind, and his hair stood up- right. 219 Just as the roll of the thunder and the storm alarm and put to flight the cattle ; so was Bodhi- sattva affected by the words ; shaking with appre- hension, he deeply sighed; 220 Constrained at heart because of the pain of 'age;' [19] d 34 FO-SHO-HING-TSAN-KING. 1, 3. with shaking head and constant gaze, he thought upon this misery of decay ; what joy or pleasure can men take (he thought), 221 In that which soon must wither, stricken by the marks of age ; affecting all without exception ; though gifted now with youth and strength, yet not one but soon must change and pine away. 222 The eye beholding such signs as these before it, how can it not be oppressed by a desire to escape 1 ? Bodhisattva then addressed his charioteer, ' Quickly turn your chariot and go back, 223 ' Ever thinking on this subject of old age approach- ing, what pleasures now can these gardens afford, the years of my life like the fast-flying wind ; turn your chariot, and with speedy wheels take me to my palace.' 224 And so his heart keeping in the same sad tone, (he was) as one who returns to a place of entombment ; unaffected by any engagement or employment, so he found no rest in anything within his home. 225 The king hearing of his son's sadness urged (his companions) to induce him again to go abroad, and forthwith incited his ministers and attendants to de- corate the gardens even more than before. 226 The Deva then caused himself to appear as a sick man ; struggling for life, he stood by the wayside, his body swollen and disfigured, sighing with deep- drawn groans, 227 His hands and knees contracted and sore with disease, his tears flowing as he piteously muttered (his petition). The prince asked his charioteer, ' What sort of man, again, is this ?' 228 1 How can a man not (desire) to remove it (i. e. old age) as a h.iteful thin?? O I, 3 . DISGUST AT SORROW. 35 Replying he said, ' This is a sick man. The four elements all confused and disordered, worn and feeble, with no remaining strength, bent down with weak- ness, looking to his fellow-men for help.' 229 The prince hearing the words thus spoken, imme- diately became sad and depressed in heart, and asked, 'Is this the only man afflicted thus, or are others liable to the same (calamity)?' 230 In reply he said, ' Through all the world, men are subject to the same condition ; those who have bodies must endure affliction, the poor and ignorant, as well as the rich and great.' 231 The prince, when these words met his ears, was oppressed with anxious thought and grief; his body and his mind were moved throughout, just as the moon upon the ruffled tide. 232 ' Placed thus in the great furnace of affliction, say ! what rest or quiet can there be ! Alas ! that worldly men, (blinded by) ignorance and oppressed with dark delusion, 233 ' Though the robber sickness may appear at any time, yet live with blithe and joyous hearts !' On this, turning his chariot back again, he grieved to think upon the pain of sickness. 234 As a man beaten and wounded sore, with body weakened, leans upon his staff, so dwelt he in the seclusion of his palace, lone-seeking, hating worldly pleasures. 235 The king hearing once more of his son's return, asked anxiously the reason why, and in reply was told — 'he saw the pain of sickness/ The king in fear like one beside himself, 236 Roundly blamed the keepers of the way ; his heart constrained, his lips spoke not ; again he d 2 36 FOSHOHING-TSAN-KING. 1, 3. increased the crowd of music women, die sounds of merriment twice louder than aforetime, 237 If by these sounds and sights (the prince) might be gratified ; and indulging worldly feelings, might not hate his home. Night and day the charm of melody increased, but his heart was still unmoved by it. 238 The king himself then went forth to observe everything successively, and to make the gardens even yet more attractive, selecting with care the attendant women, that they might excel in every point of personal beauty ; 239 Quick in wit and able to arrange matters well, fit to ensnare men by their winning looks ; he placed additional keepers along the king's way, he strictly ordered every offensive sight to be removed, 240 And earnestly exhorted the illustrious coachman, to look well and pick out the road as he went. And now that Deva of the pure abode, again caused the appearance of a dead man ; 241 Four persons carrying the corpse lifted it on high, and appeared (to be going on) in front of Bodhi- sattva ; the surrounding people saw it not, but only Bodhisattva and the charioteer ; 242 (Once more) he asked, ' What is this they carry ? with streamers and flowers of every choice descrip- tion, whilst the followers are overwhelmed with grief, tearing their hair and wailing piteously.' 243 And now the gods instructing the coachman, he replied and said, ' This is a " dead man," all his powers of body destroyed, life departed; his heart without thought, his intellect dispersed ; 244 ' His spirit gone, his form withered and decayed; stretched out as a dead log ; family ties broken I,3« DISGUST AT SORROW. ^7 — all his friends who once loved him, clad in white cerements, 245 ' Now no longer delighting to behold him, remove him to lie in some hollow ditch (tomb).' The prince hearing the name of death, his heart constrained by painful thoughts, 246 He asked, 'Is this the only dead man, or does the world contain like instances ?' Replying thus he said, 1 All, everywhere, the same ; he who begins his life must end it likewise ; 247 ' The strong and lusty and the middle-aged, having a body, cannot but decay (and die).' The prince now harassed and perplexed in mind ; his body bent upon the chariot leaning-board, 248 With bated breath and struggling accents, stam- mered thus, ' Oh worldly men ! how fatally deluded ! beholding everywhere the body brought to dust, yet everywhere the more carelessly living ; 249 'The heart is neither lifeless wood nor stone, and yet it thinks not "all is vanishing!" Then turning, he directed his chariot to go back, and no longer waste his time in wandering. 250 How could he, whilst in fear of instant death, go wandering here and there with lightened heart ! The charioteer remembering the kino's exhortation feared much nor dared go back ; 251 Straightforward then he pressed his panting steeds, passed onward to the gardens, (came to) the groves and babbling streams of crystal water, the pleasant trees, spread out with gaudy verdure, 252 The noble living things and varied beasts so wonderful, the flying creatures and their notes melodious, all charming and delightful to the eye and ear, even as the heavenly Nandavana. 253 38 FO-SHOHING-TSAN-KING. 1,4. Varga 4. Putting away Desire. The prince on entering the garden, the women came around to pay him court ; and to arouse in him thoughts frivolous ; with ogling ways and deep design, 254 Each one setting herself off to best advantage ; or joining together in harmonious concert, clapping their hands, or moving their feet in unison, or joining close, body to body, limb to limb ; 255 Or indulging in smart repartees, and mutual smiles ; or assuming a thoughtful saddened counte- nance, and so by sympathy to please the prince, and provoke in him a heart affected by love. 256 But all the women beheld the prince, clouded in brow, and his godlike body not exhibiting its wonted signs of beauty ; fair in bodily appearance, surpass- ingly lovely 1 , 257 All looked upwards as they gazed, as when we call upon the moon Deva to come 2 ; but all their subtle devices 3 were ineffectual to move Bodhi- sattva's heart. 258 At last commingling together they join and look astonished and in fear, silent without a word. Then there was a Brahmaputra, whose name was called Udayi 4 (Yau-to-i). 259 (He) addressing the women, said, ' Now all of 1 Surpassingly adorned or magnificent 2 Or, as when the moon Deva (first) comes. 3 In every way practising subtle devices (upaya). 4 There is mention of Udayi in the Fo - pen -hing-tsah- king, chap. XIV. See also note 1, p. 124, Romantic History of Buddha. 1,4- PUTTING AWAY DESIRE. 39 you, so graceful and fair, (see if you cannot) by your combined power hit on some device ; for beauty's power is not for ever. 260 ' Still it holds the world in bondage, by secret ways and lustful arts ; but no such loveliness in all the world (as yours), equal to that of heavenly nymphs 1 ; 261 ' The gods beholding it would leave their queens, spirits and i?/shis would be misled by it ; why not then the prince, the son of an earthly king 2 ? why should not his feelings be aroused ? 262 ' This prince indeed, though he restrains his heart and holds it fixed 3 , pure-minded, with virtue un- contaminated, not to be overcome by power of women ; 263 ' (Yet) of old there was Sundari (Su-to-li) able to destroy the great J^ishi, and to lead him to indulge in love, and so degrade his boasted eminence 4 ; 264 ' Undergoing long penance, Gautama fell likewise (by the arts of) a heavenly queen ; Shing-kii, a i?/shi putra, practising lustful indulgences according to fancy 5 , (was lost), 265 'The Brahman jRi'sh'i Viivamitra (Pi-she-po), living religiously 6 for ten thousand years, deeply 1 In appearance equal to Devis. 2 Or, what then is man (to do), though son of a king, that his feelings should not be aroused ? 3 Holding his will, though firmly fixed. 4 And bend his head beneath her feet. 5 The phrase which ends this line is obscure. It may be rendered thus, ' Shing-kii, the 7?z'shi putra, practised lustful ways, beside the flowings of the fountain.' [See a similar case, Catena of Buddhist Scriptures, p. 259.] The Sanskrit text is as follows : ' jRishyasrihga, the son of a Muni, unlearned with women.' 6 Practising religious rules, or, preparing a religious life. 40 FO-SHO-HING-TSAN-KING. 1, 4. ensnared by a heavenly queen, in one day was com- pletely shipwreck'd in faith 1 ; 266 ' Thus those enticing women, by their power, over- came the Brahman ascetics ; how much more may ye, by your arts, overpower (the resolves) of the king's son ; 267 ' Strive therefore after new devices 2 , let not the king fail in a successor to the throne ; women, altho' naturally weak 3 , are high and potent in the way of ruling men. 268 ' What may not their arts accomplish in promoting in men a lustful (impure) desire ? ' At this time all the attendant women, hearing throughout the words of Udayi, 269 Increasing their powers of pleasing, as the quiet horse when touched by the whip, went into the presence of the royal prince, and each one strove in the practice of every kind of art, 270 (They) joined in music and in smiling conversa- tion, raising their eyebrows, showing their white teeth, with ogling looks, glancing one at the other, their light drapery exhibiting their white bodies, 271 Daintily moving with mincing gait, acting the part of a bride as if coming gradually nearer 4 , desiring to promote in him a feeling of love, re- membering the words of the great king 5 , 272 1 Completely ruined. The name of the queen was Ghn'ta^i. 2 The Chinese ' fong pien' denotes the use of 'means to an end ; ' generally it can be rendered ' expedients.' 3 Or, the nature of women although weak. 4 So I understand the passage, as if a coy wife gradually ap- proached her husband. 1 Who the great king is I do not find, but I take the two lines following to be a quotation. [The great king was probably the father of Buddha.] I, 4. PUTTING AWAY DESIRE. 4 1 ' With dissolute form and slightly clad, forgetful of modesty and womanly reserve.' The prince with resolute heart was silent and still, with unmoved face (he sat) ; 273 Even as the great elephant-dragon, whilst the entire herd moves round him x ; so nothing could disturb or move his heart, dwelling in their midst as in a confined room 2 . 274 Like the divine .Sakra, around whom all the Devis assemble, so was the prince as he dwelt in the gar- dens; (the maidens) encircling him thus; 275 Some arranging their dress, others washing their hands or feet, others perfuming their bodies with scent, others twining flowers for decoration, 276 Others making strings for jewelled necklets, others rubbing or striking their bodies, others resting, or lying, one beside the other, others, with head inclined, whispering secret words, 277 Others engaged in common sports, others talking of amorous things, others assuming lustful attitudes, striving thus to move his heart; 278 But Bodhisattva, peaceful and collected, firm as a rock, difficult to move, hearing all these women's talk, unaffected either to joy or sorrow, 279 Was driven still more to serious thought, sighing to witness such strange conduct, and beginning to understand the women's design, by these means to disconcert his mind, 280 ' Not knowing that youthful beauty soon falls, destroyed by old age and death, fading and perish- ing ! This is the great distress ! What ignor- 1 Or, surrounded by the entire herd. 2 That is, cramped in the midst of the encircling crowd of girls. 42 FOSHO-HING-TSAN-KING. I, 4. ance and delusion (he reflected) overshadow their minds, 281 ' Surely they ought to consider old age, disease, and death, and day and night stir themselves up to exertion, whilst this sharp double-edged sword hangs over the neck. What room for sport or laughter, 282 ' Beholding those (monsters) old age, disease, and death ? A man who is unable to resort to this inward knowledge, what is he but a wooden or a plaster man, what heart-consideration in such a case ! 283 ' Like the double tree that appears in the desert, with leaves and fruit all perfect and ripe, the first cut down and destroyed, the other unmoved by apprehension, 284 ' So it is in the case of the mass of men, they have no understanding either!' At this time Udayi came to the place where the prince was, 285 And observing his silent and thoughtful mien, unmoved by any desire for indulgence (the five desires), he forthwith addressed the prince, and said, ' The Maharaja, by his former appoint- ment 1 , 286 ' Has selected me to act as friend to his son ; may I therefore speak some friendly words ? an enlightened friendship (or, friend) is of three sorts, that which removes things unprofitable, 287 ' Promotes that which is real gain, and stands by a friend in adversity. I claim the name of 1 This passage is obscure ; literally it is ' former — seeing— com- mand.' I, 4. PUTTING AWAY DESIRE. 43 " enlightened friend," and would renounce all that is magisterial, 288 ' But yet not speak lightly or with indifference. What then are the three sources of advantage ? listen, and I will now utter true words, and prove myself a true and sincere adviser. 289 ' When the years are fresh and ripening, beauty and pleasing qualities in bloom, not to give proper weight to woman's influence, this is a weak man's policy (body) 1 . 290 'It is right sometimes to be of a crafty mind, submitting to those little subterfuges, which find a place in the heart's undercurrents, and obeying what those thoughts suggest, 291 ' In way of pleasures to be got from dalliance, this is no wrong in woman's (eye) ! even if now the heart has no desire, yet it is fair to follow such devices ; 292 'Agreement (acquiescence) is the joy of woman's heart, acquiescence is the substance (the full) of true adornment ; but if a man reject these overtures, he's like a tree deprived of leaves and fruits ; 293 ' Why then ought you to yield and acquiesce ? that you may share in all these things. Because in taking, there's an end of trouble — no light and changeful thoughts then worry us — 294 ' For pleasure is the first and foremost thought of all, the gods themselves cannot dispense with it. Lord 6akra was drawn by it to love the wife of Gautama the Rishi ; 295 ' So likewise the Rishi Agastya, through a long 1 ' This is the character of non-victorious men.' Again there is a play on the word ' Shing' a G'ma.. The Sanskrit renders it 'rudeness.' The Chinese fi-shing-gin may also mean coarse or unpolished. 44 FOSHOHING-TSAN-KING. I, 4. period of discipline *, practising austerities, from hankering after a heavenly queen (Devi), lost all reward of his religious endeavours, 296 ' The i^z'shi Brzhaspati, and Aandradeva putra; the Rishl Parasara, and Kava/Zfara (Kia-pin-/£e-lo) 2 : 297 ' All these, out of many others, were overcome by woman's love. How much more then, in your case, should you partake in such pleasant joys ; 298 ' Nor refuse, with wilful heart, to participate in the worldly delights, which your present station, possessed of such advantages, offers you, in the presence of these attendants.' 299 At this time the royal prince, hearing the words of his friend Udayi, so skilfully put, with such fine distinction, cleverly citing worldly instances, 300 Answered thus to Udayi : ' Thank you for having spoken sincerely to me, let me likewise answer you in the same way, and let your heart suspend its judgment whilst you listen ; 301 ' It is not that I am careless about beauty, or am ignorant of (the power of) human joys, but only that I see on all the impress of change ; therefore my heart is sad and heavy ; 302 ' If these things were sure of lasting, without the ills of age, disease, and death, then would I too take my fill of love ; and to the end find no disgust or sadness ; 303 ' If you will undertake to cause these women's beauty not after- while to change or wither, then, though the joy of love may have its evil, still it might hold the mind in thraldom; 304 (' To know that other) men grow old, sicken, and 1 './Tang-ye,' the long night. 2 The Sanskrit text has, ' Vasish/^a begat KapiT^alada.' 1,4. PUTTING AWAY DESIRE. 45 die, would be enough to rob such joys of satisfaction ; yet how much more in their own case (knowing this) would discontentment fill the mind ; 305 1 (To know) such pleasures hasten to decay, and their bodies likewise ; if, notwithstanding this, men yield to the power of love, their case indeed is like the very beasts. 306 ' And now you cite the names of many JZishis, who practised lustful ways in life ; their cases like- wise cause me sorrow, for in that they did these things, they perished. 307 ' Again, you cite the name of that illustrious king, who freely gratified his passions, but he, in like way, perished in the act ; know, then, that he was not a conqueror ( (7ina) ; 308 ' With smooth words to conceal an intrigue, and to persuade one's neighbour to consent, and by con- senting to defile his mind ; how can this be called a just device ? 309 ' It is but to seduce one with a hollow lie, — such ways are not for me to practise ; or, for those who love the truth and honesty ; for they are, forsooth, unrighteous ways, 310 ' And such a disposition is hard to reverence ; shaping one's conduct after one's likings, liking this or that, and seeing no harm in it, what method of experience is this ! 311 ' A hollow compliance, and a protesting heart, such method is not for me to follow ; but this I know, old age, disease, and death, these are the great afflictions which accumulate, 312 ' And overwhelm me with their presence ; on these I find no friend to speak, alas ! alas ! Udayi ! these, after all, are the great concerns ; 313 46 FO-SHO-HING-TSAN-KING. 1, 5. ' The pain of birth, old age, disease, and death ; this grief is that we have to fear ; the eyes see all things falling to decay, and yet the heart finds joy in following them; 314 ' But I have little strength of purpose, or com- mand ; this heart of mine is feeble and distraught, reflecting thus on age, disease, and death. Dis- tracted, as I never was before ; 315 1 Sleepless by night and day, how can I then indulge in pleasure ? Old age, disease, and death consuming me, their certainty beyond a doubt, 316 ' And still to have no heavy thoughts, in truth my heart would be a log or stone.' Thus the prince, for Uda's sake, used every kind of skilful argument, 317 Describing all the pains of pleasure ; and not perceiving that the day declined. And now the waiting women all, with music and their various attractions, 318 Seeing that all were useless for the end, with shame began to flock back to the city ; the prince beholding all the gardens, bereft of their gaudy ornaments, 319 The women all returning home, the place becoming silent and deserted, felt with twofold strength the thought of impermanence. With saddened mien going back, he entered his palace ; 320 The king, his father, hearing of the prince, his heart estranged from thoughts of pleasure, was greatly overcome with sorrow, and like a sword it pierced his heart. 321 Forthwith assembling all his council, he sought of them some means to gain his end ; they all replied, ' These sources of desire are not enough to hold and captivate his heart.' 322 I, 5. LEAVING THE CITY. 47 Varga 5. Leaving the City. And so the king increased the means for gratify- ing the appetite for pleasure ; both night and day the joys of music wore out the prince, opposed to pleasure; 323 Disgusted with them, he desired their absence, his mind was weaned from all such thoughts, he only thought of age, disease, and death ; as the lion wounded by an arrow. 324 The king then sent his chief ministers, and the most distinguished of his family, young in years and eminent for beauty, as well as for wisdom and dignity of manners, 325 To accompany, and rest with him, both night and day, in order to influence the prince's mind. And now within a little interval, the prince again requested the king that he might go abroad. 326 Once more the chariot and the well-paced horses were prepared, adorned with precious substances and every gem ; and then with all the nobles, his asso- ciates, surrounding him, he left the city gates: 327 Just as the four kinds of flower 1 , when the sun shines, open out their leaves, so was the prince in all his spiritual splendour ; effulgent in the beauty of his youth time ; 328 As he proceeded to the gardens from the city, the road was well prepared, smooth, and wide, the trees were bright with flowers and fruit, his heart was joyous, and forgetful of its care. 329 1 It may be a description of some particular flower, ' four-seed (kind)-flower.' 48 FOSHOHING-TSAN-KING. I, g. Now by the roadside as he beheld the ploughmen, plodding along the furrows, and the writhing worms, his heart again was moved with piteous feeling, and anguish pierced his soul afresh ; 330 To see those labourers at their toil, struggling with painful work, their bodies bent, their hair dis- hevelled, the dripping sweat upon their faces, their persons fouled with mud and dust; 331 The ploughing oxen, too, bent by the yokes, their lolling tongues and gaping mouths ; the nature of the prince, loving, compassionate, his mind con- ceived most poignant sorrow, 332 And nobly moved to sympathy, he groaned with pain ; then stooping down he sat upon the ground, and watched this painful scene of suffering ; reflect- ing on the ways of birth and death ! 333 ' Alas ! he cried, for all the world ! how dark and ignorant, void of understanding!' And then to give his followers chance of rest, he bade them each repose where'er they list ; 334 Whilst he beneath the shadow of a Gambu tree, gracefully seated, gave himself to thought. He pondered on the fact of life and death, inconstancy, and endless progress to decay. 335 His heart thus fixed without confusion, the five desires (senses) covered and clouded over, lost in possession of enlightenment and insight, he entered on the first pure state of ecstacy. 336 All low desire removed, most perfect peace ensued ; and fully now in Samadhi (he saw) the misery and utter sorrow of the world ; the ruin wrought by age, disease, and death ; 337 The great misery following on the body's death ; and yet men not awakened to the truth ! oppressed 1,5- LEAVING THE CITY. 49 with others' suffering (age, disease, and death), this load of sorrow weigh'd his mind ; 338 ' I now will seek (he said) a noble law, unlike the worldly methods known to men, I will oppose disease and age and death, and strive against the mischief wrought by these on men.' 339 Thus lost in tranquil contemplation, (he con- sidered that) youth, vigour, and strength of life, constantly renewing themselves, without long stay, in the end fulfil the rule of ultimate destruc- tion ; 340 (Thus he pondered) without excessive joy or grief, without hesitation or confusion of thought, without dreaminess or extreme lonoinQf, without aversion or discontent, 341 But perfectly at peace, with no hindrance, radiant with the beams of increased illumination. At this time a Deva of the Pure abode, transforming him- self into the shape of a Bhikshu, 342 Came to the place where the prince was seated ; the prince with due consideration rose to meet him, and asked him who he was. In reply he said, ' I am a Shaman, 343 1 Depressed and sad at thought of age, disease, and death, I have left my home to seek some way of rescue, but everywhere I find old age, disease, and death, all (things) hasten to decay and there is no permanency ; 344 ' Therefore I search for the happiness of some- thing that decays not, that never perishes, that never knows beginning, that looks with equal mind on enemy and friend, that heeds not wealth nor beauty, 345 ' The happiness of one who finds repose alone in [19] E 50 FOSHO-HING-TSAN-KING. I, 5. solitude, in some unfrequented dell, free from molestation, all thoughts about the world destroyed, dwelling in some lonely hermitage, 346 1 Untouched by any worldly source of pollution, begging for food sufficient for the body.' And forthwith as he stood before the prince, gradually rising up he disappeared in space. 347 The prince with joyful mind, considering, recol- lected former Buddhas, established thus in perfect dignity of manner; with noble mien and presence, as this visitor. 348 Thus calling things to mind with perfect self- possession, he reached the thought of righteousness, and by what means it can be gained. Indulging thus for length of time in thoughts of religious solitude, 349 He now suppressed his feelings and controlled his members, and rising turned again towards the city. His followers all nocked after him, calling him to stop and not go far from them, 350 But in his mind these secret thoughts so held him, devising means by which to escape from the world, that tho' his body moved along the road, his heart was far away among the mountains; 351 Even as the bound and captive elephant, ever thinks about his desert wilds. The prince now entering the city, there met him men and women, earnest for their several ends ; 352 The old besought him for their children, the young sought something for the wife, others sought something for their brethren ; all those allied by kinship or by family, 353 Aimed to obtain their several suits, all of them joined in relationship dreading the pain (expectation) I, 5. LEAVING THE CITY. 5 I of separation. And now the prince's heart was filled with joy, as he suddenly heard those words ' separa- tion and association.' 354 ' These are joyful sounds to me,' he said, ' they assure me that my vow shall be accomplished.' Then deeply pondering the joy of ' snapped relationship,' the idea of Nirvana, deepened and widened in him 1 , 355 His body as a peak of the Golden Mount, his shoulder like the elephant's, his voice like the spring- thunder, his deep-blue eye like that of the king of oxen, 356 His mind full of religious thoughts (aims), his face bright as the full moon, his step like that of the lion king, thus he entered his palace, 357 Even as the son of Lord .Sakra (or, .Sakra-putra) his mind reverential, his person dignified, he went straight to his father's presence, and with head inclined, enquired, ' Is the king well ?' 358 Then he explained his dread of age, disease, and death, and sought respectfully permission to be- come a hermit. ' For all things in the world ' (he said), ' though now united, tend to separa- tion;' 359 Therefore he prayed to leave the world ; desiring to find 'true deliverance.' His royal father hearing the words ' leave the world,' was forthwith seized with great heart-trembling, 360 Even as the strong wild elephant shakes with his weight the boughs of some young sapling ; going forward, seizing the prince's hands, with falling tears, he spake as follows: 361 1 Literally, 'deeply widened the mind of Nirvana (Ni-pan).' E 2 52 FOSHO-HING-TSAN-KING. I, 5. ' Stop ! nor speak such words, the time is not yet come for " a religious life," you are young and strong, your heart beats full, to lead a religious life frequently involves trouble, 362 ' It is rarely possible to hold the desires in check, the heart not yet estranged from their enjoyment ; to leave your home and lead a painful ascetic life, your heart can hardly yet resolve on such a course ; 363 ' To dwell amidst the desert wilds or lonely dells, this heart of yours would not be perfectly at rest, for though you love religious matters, you are not yet like me in years ; 364 ' You should undertake the kingdom's govern- ment, and let me first adopt ascetic life ; but to give up your father and your sacred duties, this is not to act religiously ; 365 ' You should suppress this thought of " leaving home," and undertake your worldly duties, find your delight in getting an illustrious name, and after this give up your home and family.' 366 The prince, with proper reverence and respectful feelings, again besought his royal father ; but pro- mised if he could be saved from four calamities, that he would give up the thought of ' leaving home;' 367 If he would grant him life without end, no disease, nor undesirable old age, and no decay of earthly possessions ; then he would obey and give up the thought of ' leaving home.' 368 The royal father then addressed the prince, 'Speak not such words as these, for with respect to these four things, who is there able to prevent them, or say nay to their approach ; 369 I, 5. LEAVING THE CITY. 53 ' Asking such things as these (four things), you would provoke men's laughter ! But put away this thought of "leaving home," and once more take yourself to pleasure.' 370 The prince again besought his father, 'If you may not grant me these four prayers, then let me go I pray, and leave my home. O ! place no difficulties in my path ; 371 1 Your son is dwelling in a burning house, would you indeed prevent his leaving it ! To solve a doubt is only reasonable, who could forbid a man to seek its explanation ? 372 ' Or if he were forbidden, then by self-destruction he might solve the difficulty, in an unrighteous way : and if he were to do so, who could restrain him after death?' 373 The royal father, seeing his son's mind so firmly fixed that it could not be turned, and that it would be waste of strength to bandy further words or arguments, 374 Forthwith commanded more attendant women, to provoke still more his mind to pleasure; day and night (he ordered them) to keep the roads and ways, to the end that he might not leave his palace; 375 (He moreover ordered) all the ministers of the country to come to the place where dwelt the prince, to quote and illustrate the rules of filial piety, hoping to cause him to obey the wishes of the king. 376 The prince, beholding his royal father bathed with tears and o'erwhelmed with grief, forthwith returned to his abode, and sat himself in silence to consider; 2>77 54 FO-SHOHING-TSAN-KING. I, 5. All the women of the palace, coming towards him, waited as they circled him, and gazed in silence on his beauteous form. They gazed upon him not with furtive glance, 378 But like the deer in autumn brake looks wistfully at the hunter ; around the prince's straight and handsome form, (bright) as the mountain of true gold (Sumeru), 379 The dancing women gathered doubtingly, waiting to hear him bid them sound their music ; repressing every feeling of the heart through fear, even as the deer within the brake ; 380 Now gradually the day began to wane, the prince still sitting in the evening light, his glory streaming forth in splendour, as the sun lights up Mount Sumeru; 381 Thus seated on his jewelled couch, surrounded by the fumes of sandal-wood, the dancing women took their places round ; then sounded forth their heavenly (Gandharva) music, 382 Even as Vai^aman (VaLsrava^a) produces every kind of rare and heavenly sounds. The thoughts which dwelt within the prince's mind entirely drove from him desire for music, 383 And tho' the sounds filled all the place, they fell upon his ear unnoticed. At this time the Deva of the Pure abode, knowing the prince's time was come, 384 The destined time for quitting home, suddenly assumed a form and came to earth, to make the shapes of all the women unattractive, so that they might create disgust, 385 And no desire arise from thought of beauty. Their half-clad forms bent in ungainly attitudes, I, 5. LEAVING THE CITY. 55 forgetful in their sleep, their bodies crooked or supine, the instruments of music lying scattered in disorder ; 386 Leaning and facing one another, or with back to back, or like those beings thrown into the abyss, their jewelled necklets bound about like chains, their clothes and undergarments swathed around their persons ; 387 Grasping their instruments, stretched along the earth, even as those undergoing punishment at the hands of keepers (eunuchs), their garments in con- fusion, or like the broken kani flower (poppy?); 388 Or some with bodies leaning in sleep against the wall, in fashion like a hanging bow or horn, or with their hands holding to the window-frames, and look- ing like an outstretched corpse ; 389 Their mouths half opened or else gaping wide, the loathsome dribble trickling forth, their heads uncovered and in wild disorder, like some unreason- ing madman's ; 390 The flower wreaths torn and hanging across their face, or slipping off the face upon the ground ; others with body raised as if in fearful dread, just like the lonely desert (?) bird; 391 Or others pillowed on their neighbour's lap, their hands and feet entwined together, whilst others smiled or knit their brows in turn, some with eyes closed and open mouth, 392 Their bodies lying in wild disorder, stretched here and there, like corpses thrown together. And now the prince seated, in his beauty, looked with thought on all the waiting women ; 393 Before, they had appeared exceeding lovely, their laughing words, their hearts so light and gay, their 56 FO-SHO-HING-TSAN-KING. I, 5. forms so plump and young, their looks so bright ; but now, how changed ! so uninviting and repulsive. 394 And such is woman's disposition ! how can they, then, be ever dear, or closely trusted ; such false appearances ! and unreal pretences ; they only mad- den and delude the minds of men. 395 And now (he said), 'I have awakened to the truth ! Resolved am I to leave such false society.' At this time the Deva of the Pure abode descended and approached, unfastening the doors. 396 The prince, too, at this time rose and walked along, amid the prostrate forms of all the women ; with difficulty reaching to the inner hall, he called to A'andaka, in these words, 397 4 My mind is now athirst and longing for the draught of the fountain of sweet dew, saddle then my horse, and quickly bring it here. I wish to reach the deathless city ; 398 ' My heart is fixed beyond all change, resolved I am and bound by sacred oath ; these women, once so charming and enticing, now behold I altogether loathsome ; 399 ' The gates, which were before fast-barred and locked, now stand free and open! these evidences of something supernatural, point to a climax of my life.' 400 Then A'andaka stood reflecting inwardly, whether to obey or not the prince's order, without informing his royal father of it, and so incur the heaviest punishment. 401 The Devas then gave spiritual strength ; and unperceived the horse equipped came round, with even pace ; a gallant steed, with all his jewelled trappings for a rider ; 402 1,5- LEAVING THE CITY. 57 High-maned, with flowing tail, broad -backed, short-haired and ear'd, with belly like the deer's, head like the king of parrots, wide forehead, round and claw-shaped nostrils, 403 Breath like the dragon's, with breast and shoulders square, true and sufficient marks of his high breed. The royal prince, stroking the horse's neck, and rubbing down his body, said, 404 ' My royal father ever rode on thee, and found thee brave in fight and fearless of the foe ; now I desire to rely on thee alike ! to carry me far off to the stream (ford) of endless life, 405 ' To fight against and overcome the opposing force of men, the men who associate in search of pleasure, the men who engage in the search after wealth, the crowds who follow and flatter such persons ; 406 ' In opposing sorrow, friendly help is difficult (to find), in seeking religious truth there must be rare enlightenment, let us then be knit together thus as friends ; then, at last, there will be rest from sorrow. 407 ' But now I wish to go abroad, to give deliverance from pain ; now then, for your own sake it is, and for the sake of all your kind, 408 ' That you should exert your strength, with noble pace, without lagging or weariness.' Having thus exhorted him, he bestrode his horse, and grasping the reins, proceeded forth ; 409 The man like the sun shining forth from his tabernacle (sun-palace-streams), the horse like the white floating cloud (the white cloud-pile), exerting himself but without exciting haste, his breath con- cealed and without snorting ; 410 Four spirits (Devas) accompanying him, held up 58 FO-SHO-HING-TSAN-KING. I, 5. his feet, heedfully concealing (his advance), silently and without noise ; the heavy gates fastened and barred (locked), the heavenly spirits of themselves caused to open; 411 Reverencing deeply the virtuous (sinless) father, loving deeply the unequalled son, equally affected with love towards all the members of his family (these Devas took their place). 412 Suppressing his feelings, but not extinguishing his memory, lightly he advanced and proceeded beyond the city, pure and spotless as the lily flowers which spring from the mud; 413 Looking up with earnestness at his father's palace, he announced his purpose — unwitnessed and un- written — ' If I escape not birth, old age, and death, for evermore I pass not thus along;' 414 All the concourse of Devas, the space-filling Nagas and spirits followed joyfully and exclaimed Well ! well ! (sadhu), in confirmation of the true words (he spoke); 415 The Nagas and the company of Devas acquired a condition of heart difficult to obtain, and each with his own inherent light led on the way shedding forth their brightness. 416 Thus man and horse both strong of heart went onwards, lost to sight, like streaming stars, but ere the eastern quarter flashed with light, they had advanced three yo^anas. 417 II, 6. . THE RETURN OF isTANDAKA. 59 KIOUEN II. Varga 6. The Return of ./Tandaka 1 . And now the night was in a moment gone, and sight restored to all created things, (when the royal prince) looked thro' the wood, and saw the abode of Po-ka, the jRhhi ; [the hermitage of the Bhargavides, see Burnouf, Introduction to Ind. Bud. p. 385] ; 418 The purling streams so exquisitely pure and sparkling, and the wild beasts all unalarmed at man, caused the royal prince's heart to exult. Tired, the horse 2 stopped of his own will, to breathe. 419 ' This, then,' he thought, ' is a good sign and fortunate, and doubtless indicates divine approval 3 .' And now he saw belonging- to the JZzshi, the various vessels 4 used for (asking) charity; 420 And (other things) arranged by him in order, without the slightest trace of negligence. Dis- mounting then he stroked his horse's head, and cried, 'You now have borne me (well)!' 421 1 There was a tower erected on the spot where Bodhisattva dismissed his coachman. See Fah-hien, p. 92. The distance given by Asvaghosha, viz. three yo^anas, or about twenty miles, is much more probable than the eight hundred lis, given in later accounts as the length of Bodhisattva's journey. Compare Fah- hien p. 92, note 2. The name 'ic'anna' may perhaps be more properly restored to ' ifandaka.' 2 The text here seems to require the alteration of j\^ into $$)• 3 Mi-tsang-li, not-yet-advantage ; or, unheard of, or miraculous, profit. 4 ' Ying' is often used for ' a proper measure vessel,' i. e. an alms dish. 60 FOSHO-HING-TSAN-KING. II, 6. With loving eyes he looked at Aandaka, (eyes) like the pure cool surface of a placid lake (and said), 1 Swift -footed ! like a horse in pace, yea! swift as any light-winged bird, 422 ' Ever have you followed after me when riding, and deeply have I felt my debt of thanks, but not yet had you been tried in other ways ; I only knew you as a man true-hearted, 423 ' My mind now wonders at your active powers of body ; these two I now begin to see (are yours) ; a man may have a heart most true and faithful, but strength of body may not too be his ; 424 ' Bodily strength and perfect honesty of heart, I now have proof enough are yours. (To be content) to leave 1 the tinselled world, and with swift foot to follow me, 425 ' Who would do this but for some profit, if without profit to his kin 2 , who would not shun it ? but you, with no private aim, have followed me, not seeking any present recompense ; 426 ' As we nourish and bring up a child, to bind together and bring honour to a family ; so we also reverence and obey a father, to gain (obedience and attention) from a begotten son ; 427 'In this way all think of their own advantage; but you have come with me disdaining profit ; with many words I cannot hold you here, so let me say in brief to you, 428 ' We have now ended our relationship ; take, then, my horse and ride back again ; for me, during the 1 To reject and leave. *fg for 'iff. 2 It may also be, ' to himself and kin.' II, 6. THE RETURN OF IsTANDAKA. 6 1 long night past 1 , that place I sought to reach now I have obtained.' 429 Then taking off his precious neck-chain, he handed it to Aandaka, ' Take this,' he said, ' I give it you, let it console you in your sorrow;' 430 The precious 2 jewel in the tire that bound his head, bright-shining, lighting up his person, taking off and placing in his extended palm, like the sun which lights up Sumeru, 431 He said, ' O Aandaka! take this gem, and going back to where my father is, take the jewel and lay it reverently 3 before him, to signify my heart's rela- tion to him; 432 ' And then, for me, request the king to stifle every fickle feeling of affection, and say that I, to escape from birth and age and death, have entered on the wild (forest) 4 of painful discipline, 433 ' Not that I may get a heavenly birth, much less because I have no tenderness of heart, or that I 1 The long night is the dark passage of continued transmigra- tion, or change ; the sense is, that Bodhisattva having sought for the condition of being, or life, he now has reached through a suc- cession of previous births, the relationship or connection with his charioteer as master and man, is at an end. 2 The head-jewel, or kuda,-mani. This crest-jewel is figured in various ways in Buddhist art ; as a rule it may be taken to indicate ' the highest' (the head), and in this form it is placed on the head of the figures of Buddha (in Ceylon) ; and is found at Sanchi and Amaravati as an object of reverence ; it symbolises the supreme authority of Buddha, Dharma, Sahgha. 3 Or, holding the jewel, worship reverently at the king's feet. 4 The ' forest of mortification,' i. e. the place where mortification was to be endured. For an account of Bodhisattva's penance (six years' penance [Sharfvarshika-vrata]), see Rajendralala Mitra's Buddha Gaya, p. 26. 62 FO-SHOHING-TSAN-KING. II, 6. cherish any cause of bitterness, but only that I may escape this weight of sorrow ; 434 ' The accumulated long-night 1 weight of covetous desire (love), I now desire to ease the load (cause a break), so that it may be overthrown for ever ; there- fore I seek the way (cause) of ultimate escape ; 435 ' If I should obtain emancipation, then shall I never need to put away my kindred 2 , to leave my home, to sever ties of love. O ! grieve not for your son! 436 'The five desires of sense beget the sorrow 3 ; those held by lust themselves induce the sorrow ; my very ancestors, victorious kings, thinking (their throne) established and immovable, 437 ' Have handed down to me their kingly wealth ; I, thinking only on religion, put it all away; the royal mothers at the end of life their cherished treasures leave for their sons, 438 ' Those sons who covet much such worldly profit ; but I rejoice to have acquired religious wealth ; if you say that I am young and tender, and that the time for seeking wisdom is not come, 439 ' You ought to know that to seek true religion, there never is a time not fit; impermanence and fickleness 4 , the hate of death, these ever follow us, 440 ' And therefore I (embrace) the present day, con- 1 The ' long night' of previous life. 2 As, for instance, in the Vessantara Gataka (birth), in which Bodhisattva gave up home, children, and wife, in pursuance of religious perfection. 3 The five desires are the root of sorrow. 4 This line may also be rendered, ' impermanence, no fixed con- dition, this 1 ' 11,6. THE RETURN OF iTANDAKA. 63 vinced that now is time to seek religion 1 . With such entreaties as the above, you must make matters plain on my behalf; 441 ' But, pray you, cause my father not to think longingly after me ; let him destroy all recollection of me 2 , and cut out from his soul the ties of love ; 442 'And you, grieve not 3 because of what I say, but recollect to give the king my message/ Aandaka hearing respectfully the words of exhortation, blinded and confused through choking sorrow, 443 With hands outstretched did worship ; and an- swering the prince, he spoke, ' The orders that you give me, will, I fear, add grief to grief, 444 ' And sorrow thus increased will deepen, as the elephant who struggles into deeper mire. When the ties of love are rudely snapped, who, that has any heart, would not grieve ! 445 ' The golden ore may still by stamping be broken up, how much more the feelings choked with sor- row 4 ! the prince has grown up in a palace 5 , with every care bestowed upon his tender person, 446 ' And now he gives his body to the rough and thorny forest ; how will he be able to bear a life of privation 6 ? When first you ordered me to equip your steed, my mind was indeed sorely troubled, 447 1 Convinced (resolved) that this is the time to seek the practice of the law, i. e. to engage in the work of religion. 2 Let him destroy all recollection of me as a form, or, a living person : this does not forbid him to recollect the office and dignity of Bodhisattva. 3 Or, let not slip my words. 4 How much rather, may the heart be broken, choked with sorrow ! 5 Concealed or kept securely in his palace. * Fu-hing; the practice of austerities, or mortification. 64 FO-SHO-HING-TSAN-KING. II, 6. ' But the heavenly powers urged me on, causing me to hasten the preparation (of the horse 1 ), but what is the intention that urges the prince, to re- solve thus to leave his secure palace ? 448 ' The people of Kapilavastu, and all the country afflicted with grief; your father, now an old man, mindful of his son, loving him moreover ten- derly 2 ; 449 ' Surely this determination to leave your home, this is not according to duty ; it is wrong, surely, to disregard father and mother, — we cannot speak of such a thing with propriety ! 450 ' Gotami, too, who has nourished you so long, fed you with milk when a helpless child, such love as hers cannot easily be forgotten ; it is impossible surely to turn the back on a benefactor; 451 ' The highly gifted (virtuous) mother of a child, is ever respected by the most distinguished families 3 ; to inherit distinction 4 and then to turn round, is not the mark of a distinguished man : 452 1 The illustrious child of Ya^odhara, who has in- herited a kingdom, rightly governed, his years now gradually ripening, should not thus go away from and forsake his home; 453 ' But though he has gone away from his royal father, and forsaken his family and his kin, forbid it 1 To hasten on the decoration, i.e. the harnessing, of the horse. 2 Or, thinking his son beloved and in security. 3 Illustrious families or tribes are strong, or able, to wait upon or respect. There seems to be a play here on two words : first, shing, illustrious or distinguished, alluding to the »Sakyas as a race of Ginas or conquerors; secondly, neng, able, alluding to the origin of the word .Sakya, i. e. able. 4 To obtain 'distinction;' still referring to the word shing; also in the next lines. Consult also p. 28, note 2 supra. 11,6. THE RETURN OF ATANDAKA. 65 he should still drive me away, let me not depart from the feet of my master ; 454 ' My heart is bound to thee, as the heat is (bound up 1 ) in the boiling water ; I cannot return without thee to my country ; to return and leave the prince thus, in the midst of the solitude of the desert 2 , 455 ' Then should I be like Sumanta 3 (Sumantra), who left and forsook Rama; and now if I return alone to the palace, what words can I address to the king? 456 ' How can I reply to the reproaches of all the dwellers in the palace with suitable words ? Therefore let the prince rather tell me, how I may truly 4 describe, 457 1 And with what device, the disfigured body, and the merit-seeking condition of the hermit ! I am full of fear and alarm, my tongue can utter no words ; 458 1 Tell me then what words to speak ; but who is there in the empire will believe me ? If I say that the moon's rays are scorching, there are men, perhaps, who may believe me ; 459 ' But they will not believe that the prince, in his conduct, will act without piety; (for) the prince's heart is sincere and refined, always actuated with pity and love to men. 460 'To be deeply affected with love, and yet to 1 Or, my heart is bound to thee, or cherishes thee, as the fire embraces the vessel set over it. 2 I have here inverted the order of the lines, to bring out the sense. 3 Sumantra, the minister and charioteer of Da^aratha (Rama- ya«a II, 14, 30). 4 The order of these lines is again inverted, as they are compli- cated in the original. The word *hu,' which I have translated 1 truly,' may mean ' dumbly,' or, ' unfeelingly.' [19] F 66 FO-SHO-HING-TSAN-KING. II, 6. forsake (the object of love), this surely is opposed to a constant mind. O then, for pity's sake ! re- turn to your home, and thus appease my foolish longings.' 461 The prince having listened to Aandaka, pitying his grief expressed in so many words, with heart re- solved and strong in its determination, spoke thus to him once more, and said : 462 ' Why thus on my account do you feel the pain of separation ? you should overcome this sorrowful mood, it is for you to comfort yourself ; 463 ' All creatures, each in its way, foolishly arguing that all things are constant, would influence me to-day not to forsake my kin and relatives ; 464 ' But when dead and come to be a ghost, how then, let them say, can I be kept ? My loving mother when she bore me, with deep affection painfully carried me, 465 ' And then when born she died, not permitted to nourish me. One alive, the other dead, gone by different roads, where now shall she be found ? 466 ' Like as in a wilderness on some high tree all the birds living with their mates assemble in the even- ing and at dawn disperse, so are the separations of the world ; 467 ' The floating clouds rise (like) a high mountain, from the four quarters they fill the void, in a mo- ment again they are separated and disappear; so is it with the habitations of men ; 468 ' People from the beginning have erred thus, binding themselves in society and by the ties of love, and then, as after a dream, all is dispersed ; do not then recount the names of my relatives ; 469 1 For like the wood which is produced in spring, II, 6. THE RETURN OF JTANDAKA. 67 gradually grows and brings forth its leaves, which again fall in the autumn-chilly-dews — if the different parts of the same body are thus divided — 470 ' How much more men who are united in society ! and how shall the ties of relationship escape rend- ing ? Cease therefore your grief and expostulation, obey my commands and return home; 471 ' The thought of your return alone will save me, and perhaps after your return I also may come back. The men of Kapilavastu, hearing that my heart is fixed, 472 ' Will dismiss from their minds all thought of me, but you may make known my words, "when I have escaped from the sad ocean of birth and death, then afterwards I will come back again ; 473 "'But I am resolved, if I obtain not my quest, my body shall perish in the mountain wilds." The white horse hearing the prince, as he uttered these true and earnest words, 474 Bent his knee and licked his foot, whilst he sighed deeply and wept. Then the prince with his soft and glossy palm, (fondly) stroking the head of the white horse, 475 (Said), ' Do not let sorrow rise (within), I grieve indeed at losing you, my gallant steed 1 — so strong and active, your merit now has gained its end 2 ; 476 'You shall enjoy for long a respite from an evil birth 3 , but for the present take as your reward 4 1 Or, my gentle horse ! 2 This merit, or, meritorious deed, is now completed. 3 The idea is, that the horse, in consequence of the merit he has acquired by bearing the prince from his home, shall enjoy hence- forward a higher state of existence. 4 'A superior reward now, for the present,' or, 'a better reward than that I now bestow,' viz. the jewels &c. F 2 68 FOSHOHING-TSAN-KING. II, 6. these precious jewels and this glittering sword, and with them follow closely after A'andaka.' 477 The prince then drawing forth his sword, glancing in the light as the dragon's eye, (cut off) the knot of hair with its jewelled stud x , and forthwith cast it into space; 478 Ascending upwards to the firmament, it floated there as the wings of the phcenix ; then all the Devas of the Trayastri;/wa 2 heavens seizing the hair, returned with it to their heavenly abodes ; 479 Desiring always to adore the feet (offer religious service), how much rather now possessed of the crowning locks, with unfeigned piety do they increase their adoration, and shall do till the true law has died away. 480 Then the royal prince thought thus, ' My adorn- ments now are gone for ever, there only now remain these silken garments, which are not in keeping with a hermit's life.' 481 Then the Deva of the Pure abode, knowing the heart-ponderings of the prince, transformed himself into a hunter's likeness, holding his bow, his arrows in his girdle, 482 His body girded with a Kashaya 3 -colour'd robe, thus he advanced in front of the prince. The prince 1 That is, the ' kuda. ma«i,' or hair ornament. This ornament is represented at Sanchi and Bharhut (plates xxx and xvi respectively ['Tree and Serpent Worship' and 'The Stupa of Bharhut']. In the former plate the figure on the upper floor with the women is probably Mara seeing Bodhisattva fulfilling his purpose). 2 That is, the heaven of the thirty-three gods supposed to be on the top of Sumeru. 3 Kashaya, the dark colour of the ground, adopted as the colour for their robes by the Buddhists. 11,6. THE RETURN OF tfANDAKA. 69 considering this garment of his, the colour of the ground, a fitting pure attire, 483 Becoming to the utmost the person of a J^tshi, not fit for * a hunter's dress, forthwith called to the hunter, as he stood before him, in accents soft, and thus addressed him : 484 1 That dress of thine belikes me much, as if it were not foul 2 , and this my dress I'll give thee in exchange, so please thee.' 485 The hunter then addressed the prince, 'Although I ill can spare (am not unattached to) this garment, which I use as a disguise among the deer, that alluring them within reach I may kill them, 486 ' Notwithstanding, as it so pleases you, I am now willing to bestow it in exchange for yours.' The hunter having received the sumptuous dress, took again his heavenly body. 487 The prince and Aandaka, the coachman, seeing this, thought deeply 3 thus, ' This garment is of no common character, it is not what a worldly man has worn ;' 488 And in (the prince's) heart great joy arose, as he regarded the coat with double reverence, and forthwith giving all the other things 4 to TTandaka, he himself was clad in it, of Kashaya colour ; 489 1 This may also be translated, ' a suitable colour for one who is the opposite of, i.e. opposed to the occupation of, a hunter.' 2 That is, as if it were pure ; there is a play on the expression 'not foul' or 'impure,' meaning that the dress was itself of a dark or impure colour, and that the occupation of the hunter made it more so. 3 Thought 'deeply;' the expression ~j5j* {*}- flj|[ means 'rare,' or, 'seldom-felt thought.' 4 That is, as I understand it, giving the remaining articles of his dress to Aandaka. JO FO-SHO-HING-TSAN-KING. II, 6. Then like the dark and lowering cloud l , that sur- rounds the disc of the sun or moon, he for a moment gazed, scanning his steps (way), then entered on the hermit's grot ; 490 Aandaka following him with (wistful) eyes, his body disappeared, nor was it seen again. ' My lord and master now has left his father's house, his kins- folk and myself (he cried), 49 1 'He now has clothed himself in hermit's garb 2 , and entered the painful 3 forest ; ' raising his hands he called on Heaven, o'erpowered with grief he could not move; 492 Till holding by the white steed's neck, he tottered forward on the homeward road, turning again and often looking back, his steps (body) going on, his heart back-hastening, 493 Now lost in thought and self-forgetful, now looking down to earth, then raising up his drooping (eye) to heaven, falling at times and then rising again, thus weeping as he went, he pursued his way home- wards. 494 Varga 7. Entering the Place (Wood) of Austerities. The prince having dismissed A'andaka, as he entered the i?z'shis' abode, his graceful body brightly 1 I have supposed that ^^ is for j^. The robe is represented as the cloud surrounding the bright person of Bodhisattva. 2 He now has put on a dark-colour'd robe. 3 The painful forest ; that is, the forest or wood where painful mortification is practised, -jt^ ^~j ffi. II, 7- ENTERING THE PLACE OF AUSTERITIES. 7 1 shining, lit up on every side the forest ' place of suffering;' 495 Himself gifted with every excellence (Siddhartha), according to his gifts, so were they reflected. As the lion, the king of beasts, when he enters among the herd of beasts, 496 Drives from their minds all thoughts of com- mon things 1 , as now they watch the true form of their kind 2 , so those 7?/shi masters assembled there, suddenly perceiving the miraculous por- tent 3 , 497 Were struck with awe and fearful gladness 4 , as they gazed with earnest eyes and hands conjoined. The men and women too, engaged in various occupations, beholding him, with unchanged atti- tudes, 498 Gazed as the gods look on king 6akra, with constant look and eyes unmoved ; so the i?/shis, with their feet fixed fast, looked at him even thus ; 499 Whatever in their hands they held, without re- leasing it, they stopped and looked ; even as the ox when yoked to the wain, his body bound, his mind also restrained ; 500 So also the followers of the holy i&'shis, each called the other to behold the miracle. The peacocks and the other birds with cries commingled flapped their wings ; 501 1 That is, expels the recollection of all inferior shapes or forms. 2 ' The true form of their kind,' I here take j^ to be equal to the 'way of birth.' 3 ' The miracle,' 7^ H* ^=f • 4 'Fearful gladness,' Jm 72 FOSHOHING-TSAN-KING. II, 7. The Brahma/£arins holding- the rules of deer 1 , following' the deer wandering through mountain glades, (as the) deer coarse of nature, with flashing- eyes [shen shih], regard (or see) the prince with fixed gaze ; 502 So following the deer, those Brahma>£arins intently gaze likewise, looking at the exceeding glory of the Ikshvaku. As the glory of the rising sun 503 Is able to affect the herds of milch kine, so as to increase the quantity of their sweet-scented milk, so those BrahmaMrins, with wondrous joy, thus spoke one to the other : 504 'Surely this is one of the eight Vasu Devas 2 ;' others, 'this is one of the two Arvins 3 ;' others, 'this is Mara 4 ; ' others, ' this is one of the 5 Brahmaka- yikas;' 505 Others, 'this is Suryadeva 6 or Aandradeva, com- ing down ; are they not seeking here a sacrifice which is their due ? Come let us haste to offer our religious services !' 506 The prince, on his part, with respectful mien ad- dressed to them polite salutation. Then Bodhisattva, looking with care in every direction on the Brahma- /£arins occupying the wood, 507 1 Is this a name of a sect of Brahman ascetics ? holding-deer- rules. 2 A H? IE the ei s ht Vasus - 4 Literally, ' the sixth Mara/ i. e. ' Mara of the sixth heaven,' or Mara who rules over the six heavens of the Kamaloka. 5 *K jfjn tt ^£ 6 The sun Devaputra, or the moon Devaputra. II, f. ENTERING THE PLACE OF AUSTERITIES. *]$ Each engaged in his religious duties, all desirous of the delights of heaven, addressed the senior Brahma/£arin, and asked him as to the path of true religion \ 508 ' Now having but just come here, I do not yet know the rules of your religious life. I ask you therefore for information, and I pray explain to me what I ask.' 509 On this that twice-born (Brahman) in reply explained in succession all the modes of pain- ful discipline, and the fruits expected as their result. 510 (How some ate) nothing brought from inhabited places (villages) 2 , (but) that produced from pure water, (others) edible roots and tender twigs, (others) fruits and flowers fit for food, 5 1 1 Each according to the rules of his sect, clothing and food in each case different, some living amongst bird-kind, and like them capturing and eating food ; 512 Others eating as the deer the grass (and herbs); others living like serpents, inhaling air ; others eat- ing nothing pounded in wood or stone ; some eating with two teeth, till a wound be formed ; 513 Others, again, begging their food and giving it in charity, taking only the remnants for them- selves ; others, again, who let water continually drip on their heads and those who offer up with fire; 514 1 Or, ' an aged Brahma^arin : ' here we have the expression '.Oang suh,' -^ ^, for 'aged' (as before). 2 Literally, 'opposed to village coming out,' or, 'that which comes out of (6/r [£{) villages.' 74 FOSHOHINOTSAN-KING. II, Others who practise water-dwelling like fish 1 ; thus there are (he said) Brahma/£arins of every sort, who practise austerities, that they may at the end of life obtain a birth in heaven, 5 1 5 And by their present sufferings afterwards obtain peaceable fruit. The lord of men 2 , the excellent master, hearing all their modes of sorrow-producing penance, 516 Not perceiving any element of truth in them, experienced no joyful emotion in his heart ; lost in thought, he regarded the men with pity, and with his heart in agreement his mouth thus spake : 517 ' Pitiful indeed are such sufferings ! and merely in quest of a human or heavenly reward 3 , ever revolv- ing in the cycle of birth or death, how great your sufferings, how small the recompence ! 518 ' Leaving your friends, giving up honourable posi- tion ; with a firm purpose to obtain the joys of heaven, although you may escape little sorrows, yet in the end involved in great sorrow ; 519 ' Promoting the destruction of your outward form, and undergoing every kind of painful penance, and yet seeking to obtain another birth ; increasing and prolonging the causes of the five desires, 520 ' Not considering that herefrom (result repeated) birth and death, undergoing suffering and, by that, seeking further suffering ; thus it is that the world of men, though dreading the approach of death, 521 1 That is, as I understand it, ifr'shis who live in water like fish. In the former case the 'air-inhaling snake 7?/shi' would be 7?*'shis who endeavour to live on air like the boa. 2 ' The lord of two-footed creatures,' i.e. of men. 3 Gin-tien po; if it had been tien-^in po, it would have simply meant ' a heavenly reward.' II, 7- ENTERING THE PLACE OF AUSTERITIES. 75 ' Yet strive after renewed birth ; and being thus born, they must die again. Altho' still dreading (the power of) suffering, yet prolonging their stay in the sea of pain : 522 ' Disliking from their heart their present kind of life, yet still striving incessantly after other life ; enduring affliction that they may partake of joy ; seeking a birth in heaven, to suffer further trouble ; 523 ' Seeking joys, whilst the heart sinks with feeble- ness. For this is so with those who oppose right reason ; they cannot but be cramped and poor at heart. But by earnestness and diligence, then we conquer. 524 ' Walking in the path of true wisdom, letting go both extremes 1 , we then reach ultimate per- fection; to mortify the body, (if) this is religion, 2 then to enjoy rest, is something not resulting from religion. 525 ' To walk religiously and afterwards to receive happiness, this is to make the fruit of religion some- thing different from religion ; but bodily exercise is but the cause of death, strength results alone from the mind's intention ; 526 1 This line, which (with the following ones) is obscure, may be literally translated, ' a double letting-go, eternal Nirvana/ where Nirvawa is in the original ffl£ JS. The two extremes are worldly life and ascetic life. 2 The word vi-, like dharma, is difficult to translate. It may mean here either 'religion' or ' something formal;' but the idea of the whole verse seems to be this, ' if suffering pain is a part of religion, then to enjoy rest is different from religion, therefore to practise religious austerities with the view of afterwards obtaining rest, is to make the fruit of religion something different from, or opposed to, religion itself.' 76 FO-SHO-HING-TSAN-KING. II, 7. ' If you remove (from conduct) the purpose of the mind, the bodily act is but as rotten wood ; where- fore, regulate the mind, and then the body will spontaneously go right. 527 '(You say that) to eat pure things is a cause of religious merit, but the wild beasts and the children of poverty ever feed on these fruits and medicinal herbs ; these then ought to gain much religious merit. 528 ' But if you say that the heart being good then bodily suffering is the cause of further merit, (then I ask) why may not those who walk (live) in ease, also possess a virtuous heart ? 529 'If joys are opposed to a virtuous heart, a virtuous heart may also be opposed to bodily suffering; if, for instance, all those heretics profess purity because they use water (in various ways), 530 ' Then those who thus use water among men, even with a wicked mind (karma), yet ought ever to be pure. But if righteousness is the groundwork of a /?/shi's purity, then the idea of a sacred spot as his dwelling, 531 ' Being the cause of his righteousness (is wrong). What is reverenced, should be known and seen \ Reverence indeed is due to righteous conduct, but let it not redound to the place (or, mode of life).' 532 Thus speaking at large on religious questions, they went on till the setting sun. He then beheld their rites in connection with sacrifice to fire, the drilling (for sparks) and the fanning into flame, 533 1 This is, as it seems, the meaning of the line, or it may be rendered, ' What is esteemed of weight ought to be seen in the world.' 11,7- ENTERING THE PLACE OF AUSTERITIES. "J^ Also the sprinkling of the butter libations, also the chanting of the mystic prayers, till the sun went down. The prince considering these acts, 534 Could not perceive the right reason of them, and was now desirous to turn and go. Then all those Brahma/£arins came together to him to request him to stay; 535 Regarding with reverence the dignity of Bodhi- sattva, very desirous, they earnestly besought him : ' You have come from an irreligious place, to this wood where true religion flourishes, 536 - And yet, now, you wish to go away ; we beg you, then, on this account, to stay.' All the old Brahma/£arins, with their twisted hair and bark clothes, 537 Came following after Bodhisattva, asking him as a god 1 to stay a little while. Bodhisattva seeing these aged ones following him, their bodies worn with macerations, 538 Stood still and rested beneath a tree ; and sooth- ing them, urged them to return. Then all the Brahma/t'arins, young and old, surrounding him, made their request with joined hands: 539 ' You who have so unexpectedly arrived here, amid these garden glades so full 2 of attraction, why now are you leaving them and going away, to seek perfection in the wilderness ? 540 'As a man loving (long) life, is unwilling to let go his body, so we are even thus; would that you would stop awhile. 541 1 The original is /\\ -^ jjjjjj ; probably jjjfjj is for ^p . 2 I am not sure whether I understand the original, or whether there is not a mistake in the text, which is ^ j)C ft 78 FOSHOHTNG-TSAN-KING. II, 7. ' This is a spot where Brahmans and 7?z'shis have ever dwelt, royal ^?z'shis and heavenly i?/shis, these all have dwelt within these woods. The places on the borders of the snowy mountains, 542 ' Where men of high birth x undergo their penance, those places are not to be compared to this. All the body of learned masters from this place have reached heaven; 543 ' All the learned i?zshis who have sought religious merit, have from this place and northwards (found it), those who have attained a knowledge of the true law, and gained divine wisdom come not from southwards ; 544 ' If you indeed see us remiss and not earnest enough, practising rules not pure, and on that account are not pleased to stay, 545 ' Then we are the ones that ought to go ; you can still remain and dwell here, all these different Brah- ma/£arins ever desire to find companions in their penances. 546 ' And you, because you are conspicuous for your religious earnestness, should not so quickly cast away their society : if you can remain here, they will honour you as god 6akra, 547 ' Yea ! as the Devas pay worship to Brzhaspati 2 (or, Virudhakapati).' Then Bodhisattva answered the Brahma/£arins and told them what his desires were : 548 ' I am seeking for a true method of escape, I desire solely to destroy all mundane influences ; but you, with strong hearts, practise your rules as ascetics, 549 1 Tsang-£/$ang ^in, $& -^| J^. 2 Pi-lai-ho. II, j. ENTERING THE PLACE OF AUSTERITIES. 79 ' And pay respectful attention to such visitors as may come. My heart indeed is moved with affection towards you, for pleasant conversation is agreeable to all, those who listen are affected thereby ; 550 1 And so hearing your words, my mind is strengthened in religious feeling ; you indeed have all paid me much respect, in agreement with the courtesy of your religious profession ; 551 ' But now I am constrained to depart, my heart grieves thereat exceedingly, first of all, having left my own kindred, and now about to be separated from you. 552 ' The pain of separation from associates, this pain is as great as the other, it is impossible for my mind not to grieve, as it is not to see others' faults \ 553 ' But you, by suffering pain, desire earnestly to obtain the joys of birth in heaven ; whilst I desire to escape from the three worlds, and therefore I give up what my reason (mind) tells me must be rejected 2 . 554 ' The law which you practise, you inherit from the deeds of former teachers, but I, desiring to destroy all combination (accumulation), seek a law which admits of no such accident. 555 ' And therefore I cannot in this grove delay for a longer while in fruitless discussions.' At this time all the Brahma/'arins, hearing the words spoken by Bodhisattva, 556 1 This and the previous line might perhaps be better rendered thus, 'A joyless life (absence of joy) is opposed to my disposition, moreover (it is my disposition) not to observe the faults of others.' 2 Literally, the form (body) turning from them even as (fjjj) the mind rejects (=j]g) ; or may it be rendered, 'the body giving up, though the mind is still perverse.' SO FO-SHOHING-TSAN-KING. II, 7. Words full of right reason and truth, very excellent in the distinction of principles, their hearts rejoiced and exulted greatly, and deep feelings of reverence were excited within them. 557 At this time there was one Brahma/£arin, who always slept in the dust, with tangled hair and raiment of the bark of trees, his eyes bleared (yellow), preparing himself in an ascetic practice (called) ' high-nose V 558 This one addressed Bodhisattva in the following words : ' Strong in will ! bright in wisdom ! firmly fixed in resolve to escape (pass beyond) the limits of birth, knowing that in escape from birth there alone is rest, 559 ' Not affected by any desire after heavenly blessedness, the mind set upon the eternal destruc- tion of the body (bodily form), you are indeed miraculous in appearance, (as you are) alone in the possession of such a mind. 560 ' To sacrifice to the gods, and to practise every kind of austerity, all this is designed to secure a birth in heaven, but here there is no mortification of selfish desire, 561 ' There is still a selfish personal aim ; but to bend the will to seek final escape, this is indeed the work of a true teacher, this is the aim of an enlightened master ; 562 ' This place is no right halting-place for you, you ought to proceed to Mount Pi;/^a (Fa.71da.va.), there dwells a great Muni, whose name is A-lo-lam (Ara All things (in) time have death. 6 The text is very curt, ' mountains, forests, what (is there) with- out time.' 7 'Seeking wealth (in?) time, even thus;' or, 'Seeking wealth and time, are even thus.' 8 ' Exclude the laws of death (sse fa), there will be no time.' 11,9- THE MISSION TO SEEK THE PRINCE. 1 01 make me king, and it is difficult to resist the offices of love ; 715 ' But as a disease (is difficult to bear) without medicine, so neither can I bear (this weight of dignity) ; in every condition, high or low, we find folly and ignorance, (and men) carelessly following the dictates of lustful passion ; 716 ' At last, we come 1 to live in constant fear ; thinking anxiously of the outward form, the spirit droops ; following the ways of men 2 , the mind resists the right 3 ; but, the conduct of the wise is not so. 717 1 The sumptuously ornamented 4 and splendid palace (I look upon) as filled with fire ; the hundred dainty dishes (tastes) of the divine kitchen, as mingled with destructive poisons; 718 ' The lily growing on the tranquil lake, in its midst harbours countless noisome insects ; and so the towering abode of the rich is the house of calamity; the wise will not dwell therein. 719 ' In former times illustrious kings, seeing the many crimes of their home and country, affecting as with poison the dwellers therein, in sorrowful disgust sought comfort in seclusion 5 ; 720 ' We know, therefore, that the troubles of a royal estate are not to be compared with the repose of a religious life ; far better dwell in the wild moun- tains 6 , and eat the herbs like the beasts of the field; 721 1 ' In the end the body (that is, the person) ever fearful.' 2 Following the multitude. 3 The heart opposes religion (fa). * The seven-jewelled, beautiful palace hall. 5 Became hermits. 6 In the mountains. I take ' lin ' in the expression ' shan lin' in this and other passages to be the sign of the plural. It corresponds 102 FOSH0-HING-TSAN-KING. II, 9. ' Therefore I dare not dwell in the wide l palace, for the black snake has its dwelling there. I reject the kingly estate and the five desires [desires of the senses], to escape such sorrows I wander thro' the mountain wilds. 722 ' This, then, would be the consequence of com- pliance, that I, who, delighting in religion, am gradually getting wisdom 2 , should now quit these quiet woods, and returning home, partake of sensual pleasures, 723 ' And thus by night and day increase 3 my store of misery. Surely this is not what should be done ! that the great leader of an illustrious tribe, having left his home from love of religion, 724 ' And for ever turned his back upon tribal honour 4 , desiring to confirm his purpose as a leader 5 , — that he, — discarding outward form, clad in religious garb, loving religious meditation, wandering thro' the wilds, — 725 ' Should now reject his hermit vestment, tread down his sense of proper shame (and give up his aim). This, though I gained heaven's kingly state, cannot be done ! how much less to gain an earthly, though distinguished 6 , home! 726 with ' vana ' so used in other languages (the Sinhalese, according to Childers). 1 The wide or deep palace seems to refer to the well-guarded and secure condition of a royal abode. 2 Am gradually increasing enlightenment. 3 Here the increase of sorrow is contrasted with the increase of wisdom, in the previous verse. 4 Or, on his honourable, or renowned, tribe. 5 Here the word leader (fang fu) refers to a religious leader, in contrast with a leader of a tribe, or family. 6 There seems to be a fine and delicate sarcasm in these words. II, 9. THE MISSION TO SEEK THE PRINCE. IO3 ' For having spued forth lust, passion, and igno- rance, shall I return to feed upon it ? as a man might go back to his vomit ! such misery, how could I bear ? 727 ' Like a man whose house has caught fire, by some expedient finds a way to escape, will such a man forthwith go back and enter it again ? such conduct would disgrace a man 1 ! 728 ' So I, beholding the evils, birth, old age, and death, to escape the misery, have become a hermit ; shall I then go back and enter in, and like a fool dwell in their company ? 729 ' He who enjoys a royal estate and yet seeks rescue 2 , cannot dwell thus, this is no place for him ; escape (rescue) is born from quietness and rest ; to be a king is to add distress and poison ; 730 'To seek for rest and yet aspire to royal con- dition is but a contradiction, royalty and rescue, motion and rest, like fire and water, having two principles 3 , cannot be united. 731 ' So one resolved to seek escape cannot abide possessed of kingly dignity ! and if you say a man may be a king 4 , and at the same time prepare deliverance for himself, 732 'There is no certainty in this 5 ! to seek certain 1 How would such a man be not accounted insignificant (tim, a dot or spot). 2 I have translated ' kiai tuh,' rescue ; it means rescue from sor- row, or deliverance in the sense of salvation. Two, or different, principles (li). A man may occupy a kingly estate. This is still opposed to certainty; or, this cannot be esta- blished. 104 FOSHOHING-TSAN-KING. II, 9. escape is not to risk it thus J ; it is through this uncertain frame of mind that once a man gone forth is led to go back home again ; J33 ' But I, my mind is not uncertain 2 ; severing the baited hook 3 of relationship, with straightforward purpose 4 , I have left my home. Then tell me, why should I return again ?' 734 The great minister, inwardly reflecting, (thought), ' The mind of the royal prince, my master 6 , is full of wisdom, and agreeable to virtue 6 , what he says is reasonable and fitly framed V 735 Then he addressed the prince and said : ' Accord- ing to what your highness states, he who seeks religion must seek it rightly ; but this is not the fitting time (for you); 736 ' Your royal father, old and of declining years, thinking of you his son, adds grief to grief; you say indeed, " I find my joy in rescue. To go back would be apostacy 8 ." 737 ' But yet your joy denotes unwisdom 9 , and argues want of deep reflection ; you do not see, because you seek the fruit, how vain to give up present duty 10 . 738 1 Certain escape, or certainty in escape, is not thus. 2 But now I have attained to certainty. 3 That is, taking the bait off the hook of relationship ; the love of kindred is the bait. 4 Using a right (or straight) expedient (upaya). 5 The purpose of the prince, the master (£ang fu). G Deep in knowledge, virtuously accordant. 7 Or, has reasonable sequence (cause and effect). 8 Fi-fa, opposed to religion ; or, a revulsion from religion. 9 Although you rejoice, it comes forth from no-wisdom. 10 This is a free rendering ; the original is, ' in fa kwan,' which means ' present religious consideration.' 11,9- THE MISSION TO SEEK THE PRINCE. IO5 ' There are some who say, There is "hereafter 1 ;" others there are who say, " Nothing hereafter." So whilst this question hangs in suspense, why should a man give up his present pleasure ? 739 ' If perchance there is "hereafter," we ought to bear (patiently) what it brings 2 ; if you say, " Here- after is not 3 ," then there is not either rescue (sal- vation) ! 740 ' If you say, " Hereafter is," you would not say, " Salvation causes it *." As earth is hard, or fire is hot, or water moist, or wind is mobile, 741 ' " Hereafter" is just so. It has its own distinct nature. So when we speak of pure and impure, each comes from its own distinctive nature. 742 ' If you should say, " By some contrivance this can be removed," such an opinon argues folly. Every root within the moral world 5 (world or domain of conduct) has its own nature predeter- mined ; 743 ' Loving remembrance and forgetfulness, these have their nature fixed and positive ; so likewise 1 A discussion now begins as to the certainty or otherwise of ' a hereafter;' the words in the text which I have translated 'hereafter,' are ' heou shai,' i. e. after world. The phrase seems to correspond with the Pali ' paro loko,' as in the sentence, ' N' ev' atthi na n' atthi paro loko ' (see Childers' Pali Diet., sub voce na). 2 We ought to trust it, whatever it is. 3 These two lines may also be translated thus, ' If you say the after world is nothingness, then nothingness is also rescue (from the present world).' 4 This seems to mean that if we say there is another world, we cannot mean that escape from the present world is the cause of the future. Literally and word for word, ' Not-say-escape-the cause.' 5 ' The word ' root ' here means ' sense.' The sentence seems to mean ' every sense united with its object.' I06 FOSHOHING-TSAN-KING. II, 9. age, disease, and death, these sorrows, who can escape by strategy 1 ? (contrivance, upaya). 744 ' If you say, " Water can put out fire," or " Fire can cause water to boil and pass away," (then this proves only that) distinctive natures may be mutu- ally destructive ; but nature in harmony produces living things ; 745 ' So man when first conceived within the womb, his hands, his feet, and all his separate members, his spirit and his understanding, of themselves are perfected ; but who is he who does it ? 746 ' Who is he that points the prickly thorn ? This too is nature, self-controlling 2 . And take again the different kinds of beasts, these are what they are, without desire (on their part 3 ); 747 ' And so, again, the heaven-born beings, whom the self-existent (Isvara) rules 4 , and all the world of his creation ; these have no self-possessed power of expedients ; 748 ' For if they had a means of causing birth, there would be also (means) for controlling death, and then what need of self-contrivance, or seeking for deliverance ? 749 ' There are those who say, " I 5 " (the soul) is the cause of birth, and others who affirm, " I " (the soul) is the cause of death. There are some who say, 1 The word translated ' strategy ' is of very frequent occurrence. It means contrivance, use of means to an end. 2 Tsz' in, 'of itself.' 3 This line seems to mean that these beasts are made, or come into being, without desire on their part. 4 I have supposed that the symbol 4§J in the text is for zp, but the first symbol may be retained, and then the passage would mean ' whom the self-existent made.' The word ' I ' here seems to mean ' the self,' or, the soul. II, 9- THE MISSION TO SEEK THE PRINCE. IO7 " Birth comes from nothingness, and without any plan of ours we perish 1 ." 750 ' Thus one is born a fortunate child, removed from poverty, of noble family, or learned in testamentary lore of 7?/shis, or called to offer mighty sacrifices to the gods, 751 ' Born in either state, untouched by poverty, then their famous name becomes to them " escape," their virtues handed down by name to us 2 ; yet if these attained their happiness (found deliverance), 752 ' Without contrivance of their own, how vain and fruitless is the toil of those who seek " escape." And you, desirous of deliverance, purpose to prac- tise some high expedient, 753 ' Whilst your royal father frets and sighs ; for a short while you have assayed the road, and leaving home have wandered thro' the wilds, to return then would not now be wrong ; 754 'Of old, king Ambarisha for a long while dwelt in the grievous forest, leaving his retinue and all his kinsfolk, but afterwards returned and took the royal office; 755 ' And so Rama, son of the king of the country, leaving his country occupied the mountains, but hearing he was acting contrary to usage 3 , returned 4 and governed righteously. 756 1 I have taken the symbol ' iu ' here in the sense of ' without,' like the Latin ' careo.' 2 The sense seems to be that the great name and renown of such persons handed down through successive generations is ' sal- vation' or 'deliverance;' not the reward of another world, but the immortal character of their good deeds in this. 3 So I translate the expression ' fung-tsuh-li,' usage-separation. * There is a symbol here which may denote the name of the IOS FOSHO-HING-TSAN-KING. 11,9- 'And so the king of Sha-lo-po, called To- lo-ma (Druma) 1 , father and son, both wandered forth as hermits, but in the end came back again together; 757 'So Po-'sz-tsau Muni (Vasish///a ?), with On- tai-tieh (Atreya ?), in the wild mountains practis- ing as Brahma/'arins, these too returned to their own country. 758 ' Thus all these worthies of a by-gone age, famous for their advance in true religion, came back home and royally governed, as lamps enlightening the world. 759 ' Wherefore for you to leave the mountain wilds, religiously to rule, is not a crime.' The royal prince, listening to the great minister, loving words without excess of speaking, 760 Full of sound argument, clear and unconfused, with no desire to wrangle after the way of the schools, with fixed purpose, deliberately speaking, thus answered the great minister: 761 ' The question of being and not-being is an idle one, only adding to the uncertainty of an unstable mind, and to talk of such matters I have no strong (fixed) inclination 2 ; 762 ' Purity of life, wisdom, the practice of asceticism 3 , these are matters to which I earnestly apply myself 4 , the world is full of empty studies (discoveries) which our teachers in their office skilfully involve ; 763 ' But they are without any true principle, and I place to which he returned ; ' wei ' is often used in the composi- tion of proper names, especially those ending in ' vastu.' 1 Drumaksha, king of the *Salvas. 2 J|j(:=upadana. 3 Or, purely and wisely to practise self-denial (mortification). * Or, these are the certainties I for myself know. II, o. THE MISSION TO SEEK THE PRINCE. IO9 will none of them ! The enlightened man distin- guishes truth from falsehood ; but how can truth * (faith) be born from such as those ? 764 ' For they are like the man born blind, leading the blind man as a guide; as in the night, as in thick darkness [both wander on], what recovery is there for them ? 765 1 Regarding the question of the pure and impure, the world involved in self-engendered doubt cannot perceive the truth ; better to walk along the way of purity, 766 ' Or rather follow the pure law of self-denial, hate the practice of impurity, reflect on what was said of old 2 , not obstinate in one belief or one tradition, 767 'With sincere (empty) mind, accepting all true words, and ever banishing sinful sorrow (i.e. sin, the cause of grief). Words which exceed sincerity (simplicity of purpose) are vainly (falsely) spoken; the wise man uses not such words. 768 1 As to what you say of Rama and the rest, leaving their home, practising a pure life, and then returning to their country, and once more mixing themselves in sensual pleasures, 769 ' Such men as these walk vainly ; those who are wise place no dependence on them. Now, for your sakes, permit me, briefly, to recount this one true principle (i. e. purpose) (of action) : 770 '"The sun, the moon may fall to earth, Sumeru and all the snowy mountains overturn, but I will never change my purpose ; rather than enter a for- bidden place, 771 1 The word ' sin ' 4=? may mean faith or truth. 2 Consider what has been handed down. IIO FO-SHOHING-TSAN-KING. 11,9. ' " Let me be cast into the fierce fire ; not to accom- plish rightly (what I have entered on), and to return once more to my own land, there to enter the fire of the five desires, 772 ' " Let it befall me as my own oath records :" — so spake the prince, his arguments as pointed as the brightness of the perfect sun ; then rising up he passed some distance off.' 773 The Purohita and the minister, their words and dis- course prevailing nothing, conversed together, after which, resolving to depart on their return, 774 With great respect they quietly inform 1 the prince, not daring to intrude their presence on him further ; and yet regarding the king's commands, not willing to return with unbecoming haste, 775 They loitered quietly along the way, and whomso- ever they encountered, selecting those who seemed like wise men, they interchanged such thoughts as move the learned, 776 Hiding their true position, as men of title; then passing on, they speeded on their way. 1 They breathe it to the prince. Ill, io. BIMBASARA RAGA INVITES THE PRINCE. Ill KIOUEN III. VARGA 10. BlMBASARA RaGA INVITES THE Pl-UNCE. The royal prince departing from the court-master (i. e. the Purohita) and the great minister, Sad- dharma l , keeping along 2 the stream, then crossing the Ganges, he took the road towards the Vulture Peak 3 , 777 1 Saddharma may be the name of the minister, or it may be rendered ' the great minister of the true law,' i. e. of religion. 2 For the symbol ^ I have substituted ^ ' to go towards.' The whole line may be translated 'following the turbulent (streams) he crossed the Ganges/ in this case ^ would be for j||. But the sentence is obscure, as ' lang tsai ' may be a proper name. 3 The distance from the place of the interview with the ministers to the Vulture Peak would be in a straight line about 150 miles. In the Southern books (Nidana-katha ; Buddhist Birth Stories, by Mr. Rhys Davids, pp. 85 and 87 n.) it is said that from Kapilavastu to the River Anoma, near which the interview took place, is thirty yo^anas ; this is greatly in excess of the real distance, which is about thirty-three miles, or five yo- ^anas. Then again from the Anoma River, or the village of Maneya (Mhaniya), where the Bodhisattva halted (see Romantic Legend of Buddha, p. 140, and compare vol. xii, plate viii, Archaeo- logical Survey of India), to R%agriha by way of Vauali would not be more than 180 miles, so that the whole distance from Kapilavastu (assuming Bhuila to represent this old town) would be about 215 miles, or about thirty yo^anas. Hence we assume that the thirty yo^anas of the Southern account is intended to represent the entire distance from Kapilavastu, and not from the River Anoma. Mr. Rhys Davids supposes the distance from Kapilavastu to Rag-agriha (via Vaijali) to be sixty yo^anas (loc. cit. Birth Stories). In the Southern account the journey from the Anoma to Ra^-agriha is described as having been accomplished in one day. 112 FOSHO-HING-TSAN-KING. Ill, 10. Hidden among the five mountains 1 , standing alone a lovely peak as a roof amid (the others). The trees and shrubs and flowers in bloom, the flowing fountains, and the cooling rills, 778 (All these he gazed upon) — then passing on, he entered the city of the five peaks, calm and peaceful, as one come down from heaven 2 . The country folk, seeing the royal prince, his comeliness and his ex- cessive grace, 779 Though young in years, yet glorious in his person, incomparable as the appearance of a great master, seeing him thus, strange thoughts affected them, as if they gazed upon the banner (curtain) of Ijvara 3 . 780 They stayed the foot, who passed athwart the path ; those hastened on, who were behind ; those going before, turned back their heads and gazed with earnest, wistful 4 look. 781 The marks and distinguishing points of his person 5 , on these they fixed their eyes without fatigue, and then approached with reverent homage, joining both their hands in salutation : 782 1 The five mountains, viz., which surrounded Ra^agriha, see Fah-hian, p. 112 n. The text seems to imply that the Vulture Peak towered above the others, but its base was hidden among the five. 2 As a Deva, outside (heaven). 3 The banner of Lrvara (Indra) is frequently represented in Bud- dhist sculptures. There is a pleasing figure of it in Mrs. Speir's Ancient India, p. 230; see also Tree and Serpent Worship, plate xxxviii and elsewhere. 4 Unsatisfied look, that is, constant or fixed gaze. 5 The marks and distinguishing points are the signs to be found on the person of one destined to be a Buddha. In the text the expression ' on the four limbs ' means ' on the body.' III,io. BIMBASARA RAGA INVITES THE PRINCE. II3 With all there was a sense of wondrous joy, as in their several ways they offered what they had, look- ing at his noble and illustrious features ; bending down their bodies 1 modestly, 783 Correcting every careless or unseemly gesture, thus they showed their reverence to him silently 2 ; those who with anxious heart, seeking release, were moved by love, with feelings composed, bowed down the more 3 . 784 Great men and women, in their several engage- ments 4 , at the same time arrested on their way, paid to his person and his presence homage : and follow- ing him as they gazed, they went not back. 785 For the white circle between his eyebrows 5 adorn- ing his wide and violet colour'd 6 eyes, his noble body bright as gold, his pure and web-joined fingers, 786 All these, though he were but a hermit, were marks of one who was a holy king ; and now the men and women of Ra^agriha, the old and young alike, were moved, 787 (And cried), ' This man so noble as a recluse, what common joy is this for us 7 !' At this time Bimba- sara Ra^a, placed upon a high tower of observa- tion, 788 Seeing all those men and women, in different ways 1 Their different bodies, or forms. 2 Silently they added their respectful homage. 3 These lines seem to refer to the ease of mind given to the care-worn by the presence of Bodhisattva. 4 Whether engaged on public or private affairs ; so at least the text seems to mean, ^V ^ 2^. 5 That is, the urna, or circle of hair, supposed to be on the fore- head of every great man. 6 The colour is indefinite blue-like ; compare the Greek kvuvos. 7 That is, 'what an occasion for uncommon joy is this !' [19] I J 1 4 FOSHOHING-TSAN-KING. Ill, 10. exhibiting one mark of surprise \ calling before him some man outside, enquired at once the cause of it ; 789 This one bending his knee below the tower, told fully what he had seen and heard, ' That one of the .Sakya race, renowned of old, a prince most excellent and wonderful, 790 4 Divinely wise, beyond the way of this world, a fitting king to rule the eight regions, now without home, is here, and all men are paying homage to him.' 791 The king on hearing this was deeply moved at heart 2 , and though his body was restrained, his soul had gone 3 . Calling his ministers speedily before him, and all his nobles and attendants, 792 He bade them follow secretly the (prince's) steps, to observe what charity was given 4 . (So in obedience to the command) they followed and watched him stead- fastly, as with even gait and unmoved presence 793 He entered on the town and begged his food, according to the rule of all great hermits, with joyful mien and undisturbed mind, not anxious whether much or little alms were given ; 794 Whatever he received, costly or poor, he placed within his bowl, then turned back to the wood, and having eaten it and drank of the flowing stream, he joyous sat upon the immaculate mountain 5 . 795 1 Scared in different ways, assuming one attitude, or unvarying attitude ; the line simply means they all showed the same indication of astonishment. 2 Rejoiced with fear, or with astonishment. 3 His body held (to the place), his soul (shin) had already hastened, i. e. to the spot where Bodhisattva was. 4 Or, what religious offering should be made. 6 The White Mountain, meaning probably the Royal Mountain. Ill, 10. BIMBASARA RAG A INVITES THE PRINCE. I 1 5 (There £ie beheld) the green trees fringing with their shade the crags, the scented flowers growing between the intervals, whilst the peacocks and the other birds, joyously flying, mingled their notes ; 796 His sacred garments bright and lustrous, (shone) as the sun-lit mulberry leaves ; the messengers be- holding his fixed composure, one by one (returning), reported what they had seen ; 797 The king hearing it, was moved at heart, and forthwith ordered his royal equipment to be brought, his god-like crown and his flower-bespangled robes ; then, as the lion-king, he strided forth, 798 And choosing certain aged persons of considera- tion, learned men, able calmly and wisely to dis- criminate, he (with them) led the way followed by a hundred thousand people, who like a cloud ascended with the king the royal mountain. 799 And now beholding the dignity of Bodhisattva, every outward gesture (spring of action) under government, sitting with ease upon the mountain crag 1 , as the moon shining limpid in the pure heavens, 800 So (was) his matchless beauty and purity of grace ; then as the converting presence of reli- gion 2 dwelling within the heart makes it reve- rential 3 , so (beholding him) he reverently ap- proached, 801 Even as divine .5akara comes to the presence of 1 On the lofty abode of the mountain (peak). 2 This expression is singular, it will bear no other translation than this, 'the converting body (or, presence) of the law, i.e. religion.' 3 Or, causes reverence (on the part of the beholder). I 2 Il6 FO-SHO-HING-TSAN-KING. Ill, 10. Mo-hi-su-ma 1 , so with every outward form of courtesy and reverence 2 (the king approached) and asked him respectfully of his welfare. 802 Bodhisattva, answering as he was moved 3 , in his turn made similar enquiries. Then the king, the questioning over, sat down with dignity upon a clean-faced rock. 803 And so he steadfastly beheld the divine appear- ance (of the prince), the sweetness and complacency of his features 4 revealing 5 what his station was and high estate, his family renown, received by inheri- tance, 804 The king who for a time restrained his feelings, now wishful to get rid of doubts, (enquired) (why one) descended from the royal family of the sun- brightness having attended to religious sacrifices thro' ten thousand generations, 805 Whereof the virtue had descended as his full in- heritance, increasing and accumulating until now 6 , (why he) so excellent in wisdom, so young in years, had now become a recluse, 806 Rejecting the position of a Aakravartin's 7 son, begging his food, despising family fame, his beau- 1 Probably the symbol ma is here used for va, in which case the name would be restored to Mahcrvara. 2 It is difficult to render such passages as this literally, but it might be translated thus, 'With collected air and every mark of decorum.' 3 That is, according to the circumstances of the enquiry. 4 The sweet expression blended with a joyfulness of countenance. 3 Or it may be rendered, 'Correctly hearing his name and high degree,' as though one of the king's attendants had whispered the name and family of Bodhisattva in his ear. 6 Largely possessed (or, collected) in his own person. 7 Son of a holy king. Ill, 10. BIMBASARA RAGA INVITES THE PRINCE. I I J teous form, fit for perfumes and anointings, why clothed with coarse Kasaya garments ; 807 The hand which ought to grasp the reins of empire, instead thereof, taking its little stint of food; if indeed (the king continued) you were not of royal descent, and would receive as an offering the trans- fer of this land, 808 Then would I divide with you my empire 1 ; saying this, he scarcely hoped to excite his feelings, who had left his home and family, to be a hermit. Then forthwith the king proceeded thus : 809 'Give just weight I pray you to my truthful words, desire for power is kin to nobleness, and so is just pride of fame or family or wealth or personal appear- ance ; 810 4 No longer having any wish to subdue the proud, or to bend (others) down and so get thanks from men, it were better, then, to give to the strong and warlike martial arms to wear, for them to follow war and by their power to get supremacy ; 811 4 But when by one's own power a kingdom falls to hand, who would not then accept the reins of empire ? The wise man knows the time to take religion, wealth, and worldly pleasure. 812 ' But if he obtains not 2 the three (or, threefold profit), then in the end he abates his earnest efforts, and reverencing religion, he lets go material wealth. Wealth is the one desire 3 of worldly men ; 813 1 The absence of covetousness in Bimbasara has passed into a proverb or a typical instance in Buddhist literature. (Compare Asvaghosha's Sermons, passim.) 2 If he desires not to possess the three, that is, wealth, pleasure, religion. 3 Wealth affects (makes) all men of the world. I 1 8 FO-SHO-HING-TSAN-KING. Ill, 10. ' To be rich and lose all desire for religion, this is to gain but outside wealth. But to be poor and even thus despise religion, what pleasure can indul- gence give in such a case ! 814 ' But when possessed of all the three, and when enjoyed with reason and propriety, then religion, wealth, and pleasure make what is rightly called a great master ; 815 ' Permit not, then, your perfectly-endowed body to lay aside (sacrifice) its glory, without reward (merit); Mandha(ri) the ATakravartin, as a monarch, ruled the four empires of the world, 816 ' And shared with .Sakra his royal throne, but was unequal to the task of ruling heaven. But you, with your redoubtable strength, may well grasp both heavenly and human power ; 817 ' I do not rely upon my kingly power 1 , in my desire to keep you here by force, but seeing you change your comeliness of person, and wearing the hermit's garb, 818 ' Whilst it makes me reverence you for your virtue, moves me with pity and regret for you as a man ; you now go begging your food, and I offer you (desire to offer) the whole land as yours ; 819 ' Whilst you are young and lusty enjoy yourself 2 . During middle life acquire wealth, and when old and all your abilities ripened, then is the time for following the rules of religion ; 820 ' When young to encourage religious fervour, is to destroy the sources of desire ; but when old and 1 That is, I do not command you as a king, but desire you to share my kingly power. 2 Receive the pleasure of the five enjoyments (of sense), i. e* the indulgence of the five senses. A III, II. THE REPLY TO BIMBASARA RAGA. II9 the breath (of desire) is less eager, then is the time to seek religious solitude ; 821 ' When old we should avoid, as a shame, desire of wealth, but get honour in the world by a religious life ; but when young, and the heart light and elastic, then is the time to partake of pleasure, 822 ' In boon companionship to indulge in gaiety, and partake to the full of mutual intercourse ; but as years creep on, giving up indulgence, to observe the ordinances of religion, 823 ' To mortify the five desires, and go on increasing a joyful and religious heart, is not this the law of the eminent kings of old, who as a great company paid worship to heaven, 824 ' And borne on the dragon's back, received the joys of celestial abodes ? All these divine and victorious monarchs, glorious in person, richly adorned, 825 ' Thus having as a company performed their reli- gious offering, in the end received the reward of their conduct in heaven.' Thus Bimbasara Ra^a (used) every kind of winning expedient in argu- ment ; 826 The royal prince unmoved and fixed remained firm as Mount Sumeru. Varga 11. The Reply to Bimbasara Raga. Bimbasara Ra^a having, in a decorous manner, and with soothing speech, made his request, the prince on his part respectfully replied, in the follow- ing words, deep and heart-stirring : 827 ' Illustrious and world renowned ! Your words are ISO FOSHOHING-TSAN-KING. Ill, II. not opposed to reason, descendant of a distinguished family — an Aryan 1 — amongst men 2 a true friend indeed, 828 ' Righteous and sincere to the bottom of your heart, it is proper for religion's sake to speak thus 3 . In all the world, in its different sections, there is no chartered place 4 for solid virtue (right principles), 829 ' For if virtue flags and folly rules, what reverence can there be, or honour paid, to a high name or boast of prowess, inherited from former genera- tions ! 830 ' And so there may be in the midst of great dis- tress, large goodness, these are not mutually opposed. This then is so with the world in the connection of true worth and friendship, 831 ' A true friend who makes good (free) use of wealth — is rightly called a fast and firm treasure, but he who guards and stints the profit he has made, his wealth will soon be spent and lost; 832 ' The wealth of a country is no constant treasure, but that which is given in charity is rich in returns, therefore charity is a true friend, altho' it scatters, yet it brings no repentance ; 833 ' You indeed are known as liberal and kind, I make no reply in opposition to you, but simply as we meet, so with agreeable purpose we talk. 834 1 The symbols are ' ho-lai ; ' the translation may be simply ' descendant of a noble (ariya) and renowned family.' 2 Or, for men's sake. 8 This line literally translated is, 'Religion requires (me) thus to speak,' or, if the expression '^u shi' refers to what has been said (as it generally does), then the line will run thus, ' Religion justifies you in speaking as you have.' 4 We cannot place (i. e. fix the place) where religion (or, virtue and right principle) must dwell. Ill, II. THE REPLY TO BIMBASARA RAGA. 121 ' I fear birth, old age, disease, and death, and so I seek to find a sure mode of deliverance ; I have put away thought of relatives and family affection, how is it possible then for me to return to the world (five desires) S3 5 ' And not to fear to revive the poisonous snake, (and after) 1 the hail to be burned in the fierce fire; indeed I fear the objects of these several desires, this whirling in the stream (of life) troubles my heart, 836 ' These five desires, the inconstant thieves 2 — steal- ing from men their choicest treasures, making them unreal, false, and fickle — are like the man called up as an apparition 3 ; 837 ' For a time the beholders are affected (by it), but it has no lasting hold upon the mind ; so these five desires are the great obstacles, for ever disarranging the way of peace ; 838 ' If the joys of heaven are not worth having, how much less the desires common to men, begetting the thirst of wild love, and then lost in the enjoy- ment, 839 'As the fierce wind fans the fire, till the fuel be spent and the fire expires ; of all unrighteous things in the world, there is nothing worse than the domain of the five desires ; 840 ' For all men maddened by the power of lust, giving themselves to pleasure, are dead to reason. The wise man fears these desires, he fears to fall into the way of unrighteousness ; 841 1 Like frozen hail and fierce burning fire. 2 Robbers of impermanency. 3 That is, are as unreal as an apparition,- 122 FOSHO-HING-TSAN-KING. Ill, n. ' For like a king who rules all within the four seas, yet still seeks beyond for something more, (so is lust) ; like the unbounded ocean, it knows not when and where to stop. 842 ' Mandha, the A"akravartin, when the heavens rained yellow gold, and he ruled all within the seas, yet sighed after the domain of the thirty-three heavens ; 843 ' Dividing with 6akra his seat, and so thro' the power of this lust he died; Nung-Sha (Nyasa?), whilst practising austerities, got power to rule the thirty-three heavenly abodes, 844 ' But from lust he became proud and supercilious, the Rish'i whilst stepping into his chariot, through carelessness in his gait, fell down into the midst of the serpent pit. 845 1 Yen-lo (Yama ?) the universal monarch (Aakra- vartin) wandering abroad thro' the Trayastri?;^as heaven, took a heavenly woman (Apsara) for a queen, and unjustly extorted 1 the gold of a AYshi ; 846 ' The Rishi, in anger, added a charm, by which the country was ruined, and his life ended. Po-lo, and 6akra king of Devas 2 , 6akra king of Devas, and Nung-sha (Nyasa), 847 'Nung-sha returning (or, restoring) to 6akra ; what certainty (constancy) is there, even for the lord of heaven ? Neither is any country safe, though kept by the mighty strength of those dwelling in it. 848 1 The literal translation of this line would be, ' Taxing the gold of Lim the 7?z'shi;' or,'of the harvest ingathered by the i?*shi.' 2 These lines refer to the transfer of heavenly power from .Sakra to others, but the myth is not known to me ; and there is confusion in the text, which is probably corrupt. Ill, ii. THE REPLY TO BIMBASARA RAG A. 1 23 ' But when one's clothing consists of grass, the berries one's food, the rivulets one's drink, with long hair flowing to the ground, silent as a Muni, seeking nothing, 849 ' In this way practising austerities, in the end lust shall be destroyed. Know then, that the province (indulgence) of the five desires is avowedly an enemy of the religious man. 850 5 Even the one-thousand-armed invincible king, strong in his might, finds it hard to conquer this. The Rishi Rama perished because of lust, 851 ' How much more ought I, the son of a Kshatriya, to restrain lustful desire ; but indulge in lust a little, and like the child it grows apace, 852 ' The wise man hates it therefore ; who would take poison for food? every sorrow is increased and cherished by the offices of lust 853 c If there is no lustful desire, the risings of sorrow are not produced, the wise man seeing the bitterness of sorrow, stamps out and destroys the risings of desire ; 854 ' That which the world calls virtue, is but another form of this baneful law 1 ; worldly men enjoying the pleasure of covetous desire then every form of care- less conduct results ; 855 ' These careless ways producing hurt, at death, the subject of them reaps perdition (falls into one of the evil ways). But by the diligent use of means, and careful continuance therein, 856 ' The consequences of negligence are avoided, we should therefore dread the non-use of means ; recol- 1 The sense of this passage seems to be that what is called by men a virtuous life, is but a form of regulated vice. 124 FO-SHO-HING-TSAN-KING. Ill, n. lecting that all things are illusory, the wise man covets them not ; 857 * He who desires such things, desires sorrow, and then goes on again ensnared in love, with no cer- tainty of ultimate freedom ; he advances still and ever adds grief to grief, 858 * Like one holding a lighted torch burns his hand, and therefore the wise man enters on no such things. The foolish man and the one who doubts, still encouraging the covetous and burning heart, 859 ' In the end receives accumulated sorrow, not to be remedied by any prospect of rest ; covetousness and anger are as the serpent's poison ; the wise man casts away 860 ' The approach of sorrow as a rotten bone ; he tastes it not nor touches it, lest it should corrupt his teeth, that which the wise man will not take, 861 ' The king will go through fire and water to obtain, the wicked sons 1 labour for wealth as for a piece of putrid flesh, o'er which the hungry flocks of birds contend. 862 4 So should we regard riches ; the wise man is ill pleased at having wealth stored up, the mind wild with anxious thoughts, 863 'Guarding himself by night and day, as a man who fears some powerful enemy, like as a man's feelings revolt with disgust at the (sights seen) beneath the slaughter post of the East Market, 864 ' So the high post which marks the presence of lust, and anger, and ignorance, the wise man always avoids ; as those who enter the mountains or the seas have much to contend with and little rest, 865 'As the fruit which grows on a high tree, and is The foolish world. Ill, II. THE REPLY TO BIMBASARA RAGA. 12$ grasped at by the covetous at the risk of life, so is the region (matter) of covetous desire, tho' they see the difficulty of getting it, 866 ' Yet how painfully do men scheme after wealth, difficult to acquire, easy to dissipate, as that which is got in a dream, how can the wise man hoard up (such trash)! 867 ' Like covering over with a false surface a hole full of fire, slipping thro' which the body is burnt, so is the fire of covetous desire. The wise man meddles not with it. 868 'Like that Kaurava [Kau-lo-po], or Pih-se-ni Nanda, or Ni-i'/^e-lai Danta, as some z&andala's (butcher's) appearance l , 869 ' Such also is the appearance of lustful desire ; the wise man will have nothing to do with it, he would rather throw his body into the water or fire, or cast himself down over a steep precipice. 870 ' Seeking to obtain heavenly pleasures, what is this but to remove the place of sorrow, without profit. Siin-tau, Po-sun-tau (Sundara and Vasun- dara), brothers of Asura, 871 ' Lived together in great affection, but on account of lustful desire slew one another, and their name perished; all this then comes from lust; 872 ' It is this which makes a man vile, and lashes and goads him with piercing sorrow ; lust debases a man, robs him of all hope, whilst through the long night his body and soul are worn out ; 873 ' Like the stag 2 that covets the power of speech 1 This line may be translated, 'as the appearance of the shambles/ 2 I do not know to what this refers; the symbol ' shing' may not only mean 'the power of speech,' but also 'musical power' or ' music ;' or it may mean ' celebrity.' E26 FO-SHO-HING-TSAN-KING. Ill, n. and dies, or the winged bird that covets 1 sensual pleasure (the net), or the fish that covets the baited hook, such are the calamities that lust brings; 874 ' Considering what are the requirements of life, none of these possess permanency ; we eat to appease the pain of hunger, to do away with thirst we drink, 875 ' We clothe ourselves to keep out the cold and wind, we lie down to rest to get sleep, to procure locomotion we seek a carriage, when we would halt we seek a seat, 876 ' We wash to cleanse ourselves from dirt, all these things are done to avoid inconvenience ; we may gather therefore that these five desires have no permanent character ; Syy ' For as a man sufferino- from fever seeks and asks for some cooling medicine, so covetousness seeks for something to satisfy its longings ; foolish men regard these things as permanent, 878 ' And as the necessary requirements of life, but, in sooth, there is no permanent cessation of sorrow; for by coveting to appease these desires we really increase them, there is no character of permanency therefore about them. 879 ' To be filled and clothed are no lasting pleasures, time passes, and the sorrow recurs ; summer is cool during the moon-tide shining ; winter comes and cold increases ; 880 ' And so through all the eightfold laws of the world they possess no marks of permanence, sorrow and joy cannot agree together, as a person slave- governed loses his renown. 881 1 Or, ' that follows after form-covetousness.' Ill, II. THE REPLY TO BIMBASARA RAGA. I 27 ' But religion causes all things to be of service, as a king reigning in his sovereignty ; so religion controls sorrow, as one fits on a burthen according to power of endurance. 882 'Whatever our condition in the world, still sorrows accumulate around us. Even in the con- dition of a king, how does pain multiply, though bound to others by love, yet this is a cause of grief; 883 ' Without friends and living alone, what joy can there be in this ? Though a man rules over the four kingdoms, yet only one part can be enjoyed ; 884 1 To be concerned in ten thousand matters, what profit is there in this, for we only accumulate anxie- ties. Put an end to sorrow, then, by appeasing desire, refrain from busy work, this is rest. 885 ' A king enjoys his sensual pleasures ; deprived of kingship there is the joy of rest ; in both cases there are pleasures (but of different kinds) ; why then be a king ! 886 1 Make then no plan or crafty expedient, to lead me back to the five desires ; what my heart prays for, is some quiet place and freedom (a free road) ; 887 ' But you desire to entangle me in relationships and duties, and destroy the completion of what I seek ; I am in no fear of a hated house (family hatred), nor do I seek the joys of heaven ; 888 ' My heart hankers after no vulgar profit, so I have put away my royal diadem ; and contrary to your way of thinking, I prefer, henceforth, no more to rule. 889 ' A hare rescued from the serpent's mouth, would it go back again to be devoured ? holding a torch and burning himself, would not a man let it go ? 890 128 FO-SHO-HING-TSAN-KING. Ill, rr. ' A man blind and recovering his sight, would he again seek to be in darkness ? the rich, does he sigh for poverty ? the wise, does he long to be ignorant ? 89 1 ' Has the world such men as these ? then will I again enjoy my country. (But) I desire to get rid of birth, old age, and death, with body restrained, to beg my food ; 892 ' With appetites moderated, to keep in my retreat ; and then to avoid the evil modes of a future life, this is to find peace in two worlds : now then I pray you pity me not. 893 ' Pity, rather, those who rule as kings ! their souls ever vacant and athirst, in the present world no repose, hereafter receiving pain as their meed. 894 ' You, who possess a distinguished family name, and the reverence due to a great master, would generously share your dignity with me, your worldly pleasures and amusements ; 895 ' I, too, in return, for your sake, beseech you to share my reward with me ; he who indulges in (practises) the threefold kinds of pleasure, this man the world calls " Lord," 896 ' But this is not according to reason either, be- cause these things cannot be retained, but where there is no birth, or life, or death, he who exercises himself in this way, is Lord indeed ! 897 ' You say that while young a man should be gay, and when old then religious (a recluse), but I regard the feebleness of age as bringing with it loss of power (to be religious), 898 ' Unlike the firmness and power of youth, the will determined and the heart established ; but death Ill, II. THE REPLY TO BIMBASARA RAGA. I 29 as a robber with a drawn sword follows us all, desiring to catch his prey ; 899 ' How then should we wait for old age, ere we bring our mind to a religious life ? Inconstancy is the great hunter, age his bow, disease his arrows, 900 ' In the fields of life and death he hunts for living things as for the deer ; when he can get his opportunity, he takes our life ; who then would wait for age ? 901 1 And what the teachers say and do, with refer- ence to matters connected with life and death, exhorting the young, mature, or middle-aged, all to contrive by any means, 902 ' To prepare vast meetings for sacrifices, this they do indeed of their own ignorance ; better far to reverence the true law (religion), and put an end to sacrifice to appease the gods ! 903 ' Destroying life to gain religious merit, what love can such a man possess ? even if the reward of such sacrifices were lasting, even for this, slaughter would be unseemly ; 904 ' How much more, when the reward is transient! Shall we (in search of this) slay that which lives, in worship ? this is like those who practise wisdom, and the way of religious abstraction, but neglect the rules of moral conduct. 905 'It ill behoves us then to follow with the world, and attend these sacrificial assemblies, and seek some present good in killing that which lives ; the wise avoid destroying life ! 906 ' Much less do they engage in general sacrifices, for the purpose of gaining future reward ! the fruit (reward) promised in the three worlds is none of mine to choose for happiness ! 907 [19] K 130 FO-SHOHING-TSAN-KING. Ill, 11. ' All these are governed by transient, fickle laws, like the wind, or the drop that is blown from the grass ; such things therefore I put away from me, and I seek for true escape. 908 ' I hear there is one O-lo-lam (Arai/a Kalama) who eloquently (well) discourses on the way of escape, I must go to the place where he dwells, that great Rish'i and hermit. 909 ' But in truth, sorrow must be banished ; I regret indeed leaving you ; may your country have repose and quiet! safely defended (by you) as (by) the divine 6akra-ra£a ! 910 ' May wisdom be shed abroad as light upon your empire, like the brightness of the meridian sun ! may you be exceedingly victorious as lord of the great earth, with a perfect heart ruling over its destiny ! 911 ' May you direct and defend its sons ! ruling your empire in righteousness ! Water and snow and fire are opposed to one another, but the fire by its influ- ence causes vapour, 912 ' The vapour causes the floating clouds, the floating clouds drop down rain ; there are birds in space, who drink the rain, with rainless bodies *(?) 913 ' Slaughter and peaceful homes are enemies ! those who would have peace hate slaughter, and if those who slaughter are so hateful, then put an end, O king, to those who practise it! 914 'And bid these find release, as those who drink 1 This line literally translated is,' Who drink rain, not rain-body ;' there may be a misprint, but I cannot see how to correct the text. The sense of the text and context appears to be this, that as there are those who drink the rain-clouds and yet are parched with thirst, so there are those who constantly practise religious duties and yet are still unblest. Compare Epistle by Jude, ver. 12, ' Clouds without water.' Ill, 12. VISIT TO ARADA AND UDRArAmA. I 3 1 and yet are parched with thirst' Then the king clasping together his hands, with greatest reverence and joyful heart, 915 (Said), ' That which you now seek, may you obtain quickly the fruit thereof; having obtained the perfect fruit, return I pray and graciously receive me ! ' 916 Bodhisattva, his heart inwardly acquiescing, pur- posing to accomplish his prayer, departing, pursued his road, going to the place where Ara^a Kalama dwelt, 9 1 7 Whilst the king with all his retinue, their hands clasped, themselves followed a little space, then with thoughtful and mindful heart, returned once more to Ra^agrz'ha ! 918 A Varga 12. Visit to Araz>a Udrarama 1 . The child of the glorious sun of the Ikshvaku race, going to that quiet peaceful grove, reverently stood before the Muni, the great Rish'i Ara^a Rama; 919 The dark-clad (?) followers of the Kalam (Sangha- rama) seeing afar off Bodhisattva approaching, with loud voice raised a joyful chant, and with suppressed breath muttered 'Welcome,' 920 As with clasped hands they reverenced him. Approaching one another, they made mutual en- quiries ; and this being done, with the usual apolo- gies, according to their precedence (in age) 2 they sat down; 921 The Brahma/'arins observing the prince, (beheld) his personal beauty and carefully considered his A 1 The compound in the original probably represents Ara7a Kalama and Udra(ka) Ramaputra. 2 Tsi'ang tsu may mean ' after invitation.' K 2 132 FO-SHO-HTNG-TSAN-KING. Ill, 12. appearance ; respectfully * they satisfied themselves of his high qualities, like those who, thirsty, drink the 'pure dew.' 922 (Then) with raised hands they addressed the prince, ' Have you 2 (or, may we know whether you have) been long an ascetic, divided from your family and broken from the bonds of love, like the elephant who has cast off restraint ? 923 ' Full of wisdom (your appearance), completely enlightened, (you seem) well able to escape the poisonous fruit (of this world) 3 . In old time the monarch Ming Shing 4 (brightly victorious) gave up his kingly estate to his son, 924 'As a man who has carried a flowery wreath, when withered casts it away : but such is not your case, full of youthful vigour, and yet not enamoured with the condition of a holy king ; 925 ' We see that your will is strong and fixed, capable of becoming a vessel of the true law, able to em- bark in the boat of wisdom, and to cross over the sea of life and death : 926 'The common class 5 , enticed to come to learn, their talents first are tested, then they are taught ; but as I understand your case, your mind is already fixed and your will firm : 927 1 ' High qualities,' powers of his mind ; probably the same as the tai^asa of the Gainas (see Colebrooke, Essays, p. 282). This line may be literally translated, ' bathing themselves in a respectful admiration of his high qualities.' 2 The symbol '^i'may possibly mean 'friend/ in which case the line would be, ' O friend ! have you long been a homeless one?' 3 Or the poisonous fruit of that which is low or base. 4 I have taken ' Ming Shing ' as a proper name, but it may be also translated ' illustrious conquering (kings).' 5 ' Fan fu/ the common class of philosophers, or students. The vulgar herd. 111,12. VISIT TO ARADA AND UDRARAMA. 1 33 'And now you have undertaken the purpose of learning, (I am persuaded) you will not in the end shrink from it' The prince hearing this exhorta- tion, with gladness made reply: 928 'You have with equal intention, illustrious 1 ! cautioned me with impartial mind ; with humble heart I accept the advice, and pray that it may be so with me, (as you anticipate); 929 ' That I may in my night-journey obtain a torch, to guide me safely thro' treacherous places ; a handy boat to cross over the sea ; — may it be so even now with me! 930 ' But as I am somewhat in doubt and anxious to learn, I will venture to make known my doubts, and ask, with respect to old age, disease, and death, how are these things to be escaped ?' 931 At this time O-lo-lam (Ara£e 2 [the forest of mortifica- tion], where was a town called Pain-suffering forest (Uravilva?). Here the five Bhikshus had gone before. 1000 When then he beheld these five, virtuously keeping in check their senses (passion-members), holding to the rules of moral conduct, practising mortification, dwelling in that grove of mortification 3 ; 1001 Occupying a spot beside the Naira/^ana river, perfectly composed and filled with contentment, Bodhisattva forthwith by them (selecting) one spot, quietly gave himself to thought. 1002 The five Bhikshus knowing him with earnest heart to be seeking escape, offered him their services with devotion, as if reverencing Irvara Deva. 1003 1 Yuh-to. 2 Gaya, or Gayanrsha. 3 Or is the word fu-hing = the name of a plant, such as the uruvu (betel)? Ill, 12. VISIT TO ARADA AND UDRARAMA. 1 43 Having finished their attentions and dutiful ser- vices, then going on he took his seat not far off, as one about to enter on a course of religious practice, composing all his members as he desired. 1004 Bodhisattva diligently applied himself to 'means,' as one about to cross over old age, disease, and death. With full purpose of heart (he set him- self) to endure mortification, to restrain every bodily passion, and give up thought about sus- tenance, 1005 With purity of heart to observe the fast-rules, which no worldly man (active man) can bear ; silent and still, lost in thoughtful meditation ; and so for six years he continued, 1006 Each day eating one hemp grain, his bodily form shrunken and attenuated, seeking how to cross (the sea) of birth and death, exercising himself still deeper and advancing further; 1007 Making his way perfect by the disentanglements of true wisdom, not eating, and yet not (looking to that as) a cause (of emancipation), his four members although exceedingly weak, his heart of wisdom in- creasing yet more and more in light; 1008 His spirit free, his body light and refined, his name spreading far and wide, as ' highly gifted,' even as the moon when first produced, or as the Kumuda flower spreading out its sweetness; 1009 Everywhere thro' the country his excellent fame extended ; the daughters of the lord of the place both coming to see him, his mortified body like a withered branch, just completing the period of six years, 10 10 Fearing the sorrow of birth and death, seeking earnestly the method (cause) of true wisdom, he 144 FOSHO-HING-TSAN-KING. Ill, 12. came to the conviction that these were not the means to extinguish desire and produce ecstatic contemplation; 1011 Nor yet (the means by which) in former time, seated underneath the Gambu tree 1 , he arrived at that miraculous condition, that surely was the proper way, (he thought), 1012 The way opposed to this of ' withered body.' I should therefore rather seek strength of body, by drink and food refresh my members, and with con- tentment cause my mind to rest. 1013 My mind at rest, I shall enjoy silent composure ; composure is the trap for getting ecstasy (dhyana) ; whilst in ecstasy perceiving the true law (right law, i. e. truth), then the force of truth (the law) obtained, disentanglement will follow. 1014 And thus composed, enjoying perfect quiet, old age and death are put away ; and then defilement is escaped by this first means ; thus then by equal steps the excellent law results from life restored by food and drink. 1015 Having carefully considered this principle, bath- ing in the Naira;^ana river, he desired afterwards to leave the water (pool), but owing to extreme exhaustion was unable to rise; 10 16 Then a heavenly spirit holding out (pressing down) a branch, taking this in his hand he (raised himself and) came forth. At this time on the oppo- site side of the grove there was a certain chief herdsman, 10 17 Whose eldest daughter was called Nanda. One of the .Suddhavasa Devas addressing her said, ' Bodhi- 1 See above, p. 48, ver. 335. 111,12. OFFERING OF NANDA. 1 45 sattva dwells in the grove, go you then, and present to him a religious offering.' 1018 Nanda Balada (or Bala^a or Baladhya) with joy came to the spot, above her hands (i. e. on her wrists) white chalcedony bracelets, her clothing of a grey (bluish) colour (dye) ; 1019 The grey and the white together contrasted in the light, as the colours of the rounded river bubble ; with simple heart and quicken'd step she came, and, bowing down at Bodhisattva's feet, 1020 She reverently offered him perfumed rice milk, begging him of his condescension to accept it 1 . Bodhi- sattva taking it, partook of it (at once), whilst she received, even then, the fruits of her religious act. 1 02 1 Having eaten it, all his members refreshed, he became capable of receiving Bodhi ; his body and limbs glistening with (renewed strength), and his energies swelling higher still 2 , 1022 As the hundred streams swell the sea, or the first quarter'd moon daily increases in brightness. The five Bhikshus having witnessed this, perturbed, were filled with suspicious reflection ; 1023 They supposed (said) that his religious zeal (heart) was flagging, and that he was leaving and looking for a better abode, as though he had obtained deliverance, the five elements entirely removed 3 . 1024 1 See Tree and Serpent Worship, plate 1. 2 This is a free translation; the text is probably defective, being a mistake for Wj\ or for "jlT.. 3 'The five elements,' in the original 'the five great;' the sense seems to be that the Bodhisattva was acting as though he had attained his aim, and overcome the powers of sense. At the same [19] L 146 FOSHOHING-TSAN-KING. Ill, 12. Bodhisattva wandered on alone, directing his course to that 'fortunate 1 ' tree, beneath whose shade he might accomplish his search after com- plete enlightenment 2 . 1025 (Over) the ground wide and level, producing soft and pliant grass, easily he advanced with lion step, pace by pace, (whilst) the earth shook withal ; 1026 And as it shook, Kala naga aroused, was filled with joy, as his eyes were opened to the light. Forthwith he exclaimed : ' When formerly I saw the Buddhas of old, there was the sign of an earthquake as now; 1027 'The virtues of a Muni are so great in majesty, that the great earth cannot endure 3 them; as step by step his foot treads upon the ground, so is there heard the sound of the rumbling earth-shaking ; 1028 'A brilliant light now illumes the world, as the shining of the rising sun ; five hundred bluish tinted birds (I see), wheeling round to the right, flying through space ; 1029 ' A gentle, soft, and cooling breeze blows around in an agreeable way ; all these auspicious (miracu- lous) signs are the same as those of former Buddhas ; 1030 ' Wherefore I know that this Bodhisattva will certainly arrive at perfect wisdom. And now, be- hold ! from yonder man, a grass cutter, he obtains some pure and pliant grass, 103 1 ' W T hich spreading out beneath the tree, with upright body, there he takes his seat; his feet placed time it is possible that ' the five great ' may allude to the five Bhikshus. But in any case it is better to hold to the literal sense. 1 The ' fortunate tree,' the tree ' of good omen,' the Bodhi tree. 1 Samyak-Sambodhi. s Cannot excel or surpass them. Ill, 13. DEFEATS MARA. I47 under him, not carelessly arranged (moving to and fro), but like the firmly fixed and compact body of a Naga ; 1032 ' Nor shall he rise again from off his seat till he has completed his undertaking.' And so he (the Naga) uttered these words by way of confirmation. The heavenly Nagas, filled with joy, 1033 (Caused a) cool refreshing breeze to rise ; the trees and grass were yet unmoved by it, and all the beasts, quiet and silent, (looked on in wonder- ment.) 1034 These are the signs that Bodhisattva will certainly attain enlightenment. 1035 Varga 13. Defeats Mara. The great Rtshi, of the royal tribe of T^'shis, beneath the Bodhi tree firmly established, resolved by oath to perfect the way of complete deliver- ance. 1036 The spirits, Nagas, and the heavenly multitude \ all were filled with joy ; but Mara Devara^a, enemy of religion, alone was grieved, and rejoiced not ; 1037 Lord of the five desires 2 , skilled in all the arts of warfare, the foe of those who seek deliverance, there- fore his name is rightly given Pis una 3 . 1038 Now this Mara ra^a had three daughters, minc- ingly beautiful and of a pleasant countenance, in every way fit by artful ways to enflame a man with love, highest in this respect among the Devis. 1039 The first was named Yuh-yen (lust-pollution), the second Neng-yueh-^in (able to delight a man), 1 5^C ^.- 2 I. e. king of sensuality. 3 The wicked one. L 2 I48 FO-SHOHING-TSAN-KING. Ill, 13. the third Ngai-loh 1 (love-joy). These three, at this time, advanced together, 1040 And addressed their father Pisuna and said: 'May we not know the trouble that afflicts you?' The father calming his feelings, addressed his daughters thus : 1041 ' The world has now a great Muni, he has taken a strong oath as a helmet, he holds a mighty bow in his hand, wisdom is the diamond shaft he uses, 1042 ' His object is to get the mastery in the world, to ruin and destroy my territory (domain) ; I am myself unequal to him, for all men will believe in him, 1043 ' And all find refuge in the way of his salvation ; then will my land be desert and unoccupied. But as when a man transgresses the laws of morality, his body (or, he himself) is then empty (i.e. unpro- tected), 1044 ' So now, the eye of wisdom, not yet opened (in this man), whilst my empire still has peace (quiet), I will go and overturn his purpose, and break down and divide the ridge-pole (of his house) 2 .' 1045 Seizing then his bow and his five arrows, with all his retinue of male and female attendants, he went to that grove of ' fortunate rest ' with the vow that the world (all flesh) should not find peace 3 . 1046 Then seeing the Muni, quiet and still (silent), preparing to cross the sea of the three worlds, in his left hand grasping his bow, with his right hand pointing his arrow, 1047 1 See Childers, sub Maro, for the name of the daughters. In Sanskrit, Rati, Priti, and Tn'shwa. 2 ' I will return to the house . . . . , he findeth it swept and gar- nished, but empty.' 3 Should not find ' rest.' There is a play on the word. HI, 13. DEFEATS MARA. 1 49 He addressed Bodhisattva and said: ' Kshatriya ! rise up quickly ! for you may well fear ! your death is at hand ; you may practise your own religious system 1 , 1048 'But let gfo this effort after the law of deliver- ance (for others); wage warfare in the field of charity 2 as a cause of merit, appease the tumultuous world, and so in the end reach your reward in heaven ; 1049 ' This is a way renowned and well established, in which former saints (victors) have walked, Hishis and kings and men of eminence ; but this system of penury and alms-begging is unworthy of you. 1050 ' Now then if you rise not, you had best consider with yourself, that if you give not up your vow, and tempt me to let fly an arrrow, 105 1 ' How that Aila, grandchild of Soma 3 , by one of these arrows just touched, as by a fanning of the wind, lost his reason and became a madman ; 1052 'And how the i?/shi Vimala, practising auste- rities, hearing the sound of one of these darts, his heart possessed by great fear, bewildered and darkened he lost his true nature; 1053 * How much less can you — a late-born one — hope to escape this dart of mine. Quickly arise then ! if hardly you may get away ! 1054 ' This arrow full of rankling poison, fearfully in- sidious where it strikes a foe ! See now ! with all my force, I point it ! and are you resting in the face of such calamity? 1055 ' How is it that you fear not this dread arrow ? say ! why do you not tremble ?' Mara uttered such fear-in- spiring threats, bent on overawing Bodhisattva. 1056 1 Or, a system of religion for yourself. 2 Religious almsgiving. 3 Au/a, the grandson of Soma (i. e. Pururavas, the lover of Urvaa?). 150 FO-SHOHING-TSAN-KING. HI, 13. But Bodhisattva' s heart remained unmoved ; no doubt, no fear was present. Then Mara instantly- discharged his arrow, whilst the three women came in front ; 1057 Bodhisattva regarded not the arrow, nor con- sidered ought the women three. Mara ra^a now was troubled much with doubt, and muttered thus 'twixt heart and mouth : 1058 ' Long since the maiden of the snowy mountains, shooting at Mahesvara, constrained him to change his mind ; and yet Bodhisattva is unmoved, 1059 ' And heeds not even this dart of mine, nor the three heavenly women ! nought prevails to move his heart or raise one spark of love within him. 1060 ' Now must I assemble my army-host, and press him sore by force;' having thought thus awhile, Mara's army suddenly assembled round ; 1061 Each (severally) assumed his own peculiar form ; some were holding spears, others grasping swords, others snatching up trees, others wielding diamond maces ; (thus were they) armed with every sort of weapon; 1062 Some had heads like hogs, others like fishes, others like asses, others like horses ; some with forms like snakes or like the ox or savagfe tieer ; lion-headed, dragon-headed, (and like) every other kind of beast; 1063 Some had many heads on one body-trunk, with faces having but a single eye, and then again with many eyes ; some with great-bellied mighty bodies, 1064 And others thin and skinny, bellyless ; others long-legged, mighty-knee'd ; others big-shanked Ill, 13. DEFEATS MARA. I 5 I and fat-calved ; some with long and claw-like nails ; 1065 Some were headless, breastless, faceless ; some with two feet and many bodies ; some with big faces looking every way ; some pale and ashy- coloured, 1066 Others colour'd like the bright star rising, others steaming fiery vapour, some with ears like elephants, with humps like mountains, some with naked forms covered with hair, 1067 Some with leather skins for clothing, their faces party-coloured, crimson and white ; some with tiger skins as robes, some with snake skins over them, 1068 Some with tinkling bells around their waists, others with twisted screw-like hair, others with hair dishevelled covering the body, some breath- suckers, 1069 Others body-snatchers, some dancing and shrieking awhile, some jumping onwards with their feet toge- ther, some striking one another as they went, 1070 Others waving (wheeling round) in the air, others flying and leaping between the trees, others howling, or hooting, or screaming, or whining, with their evil noises shaking the great earth ; 1071 Thus this wicked goblin troop encircled on its four sides the Bodhi tree ; some bent on tearing his body to pieces, others on devouring it whole ; 1072 From the four sides flames belched forth, and fiery steam ascended up to heaven ; tempestuous winds arose on every side 1 ; the mountain forests shook and quaked ; 1073 1 Kik for pien? 152 FOSHOHING-TSAN-KING. Ill, 13. Wind, fire, and steam, with dust combined, (pro- duced) a pitchy darkness, rendering all invisible. And now the Devas well affected to the law, and all the Nagas and the spirits (kwei-shin), 1074 All incensed at this host of Mara, with anger fired, wept tears of blood ; the great company of 6uddhavasa gods, beholding Mara tempting 1 Bodhi- sattva, 1075 Free from low-feeling, with hearts undisturbed by passion, moved by pity towards him and commise- ration, came in a body to behold the Bodhisattva, so calmly seated and so undisturbed, 1076 Surrounded with an uncounted host of devils, shaking the heaven and earth with sounds ill- omened. Bodhisattva silent and quiet in the midst remained, his countenance as bright as heretofore, unchanged; 1077 Like the great lion-king placed amongst all the beasts howling and growling round him (so he sat), a sight unseen before, so strange and wonderful ! 1078 The host of Mara hastening, as arranged, each one exerting his utmost force, taking each other's place in turns, threatening every moment to destroy him, 1079 Fiercely staring, grinning with their teeth, flying tumultuously, bounding here and there; but Bodhi- sattva, silently beholding them, (watched them) as one would watch the games of children ; 1080 And now the demon host waxed fiercer and more angry, and added force to force, in further conflict; grasping at stones they could not lift, or lifting them, they could not let them go ; 108 1 I Confusing. 111,13. DEFEATS MARA. 153 Their flying spears, lances, and javelins, stuck fast in space, refusing to descend ; the angry thunder- drops and mighty hail, with these, were changed into five-colour' d lotus flowers, 1082 Whilst the foul poison of the dragon snakes was turned to spicy-breathing air. Thus all these count- less sorts of creatures, wishing to destroy the Bodhi- sattva, 1083 Unable to remove him from the spot, were with their own weapons wounded. Now Mara had an aunt-attendant whose name was Ma-kia-ka-li (Maha Kail?), 1084 Who held a skull-dish in her hands, and stood in front of Bodhisattva, and with every kind of winsome gesture, tempted to lust the Bodhisattva. 1085 So all these followers of Mara, possessed of every demon-body form, united in discordant uproar, hoping to terrify Bodhisattva; 1086 But not a hair of his was moved, and Mara's host was filled with sorrow. Then in the air the crowd of angels (spirits), their forms invisible, raised their voices, saying: 1087 ' Behold the great Muni ; his mind unmoved by any feeling of resentment, whilst all that wicked Mara race, besotted, are vainly bent on his destruc- tion ; 1088 ' Let go your foul and murderous thoughts against that silent Muni, calmly seated ! You cannot with a breath move the Sumeru mountain ; 1089 ' Fire may freeze, water may burn, the roughened earth may grow soft and pliant, but ye cannot hurt the Bodhisattva ! Thro' ages past disciplined by suffering, 1090 ' Bodhisattva rightly trained in thought, ever 154 FO-SHO-HING-TSAN-KING. 111,13. advancing in the use of "means," pure and illustrious for wisdom, loving and merciful to all, 1091 'These four conspicuous (excellent) virtues cannot with him be rent asunder, so as to make it hard or doubtful whether he gain the highest wisdom. 1092 ' For as the thousand rays of yonder sun must drown the darkness of the world, or as the boring wood must kindle fire, or as the earth deep-dug gives water, 1093 ' So he who perseveres in the " right means," by seeking thus, will find. The world without instruc- tion, poisoned by lust and hate and ignorance, 1094 ' Because he pitied "flesh," so circumstanced, he sought on their account the joy of wisdom. Why then would you molest and hinder one who seeks to banish sorrow from the world ? 1095 ' The ignorance that everywhere prevails is due to false pernicious books (sutras), and therefore Bodhisattva, walking uprightly, would lead and draw men after him. 1096 'To obscure and blind the great world-leader, this undertaking is impossible 1 , for 'tis as though in the Great Desert a man would purposely mislead the merchant-guide; 1097 'So "all flesh" having fallen into darkness, ignorant of where they are going, for their sakes he would light the lamp of wisdom ; say then ! why would you extinguish it ? 1098 'All flesh engulphed and overwhelmed in the great sea of birth and death, this one prepares the boat of wisdom ; say then ! why destroy and sink it? 1099 ' Patience is the sprouting of religion, firmness 1 In the sense of ' not commendable.' Ill, 13. DEFEATS MARA. 1 55 its root, good conduct is the flower, the enlightened heart the boughs and branches, 1100 ' Wisdom supreme the entire tree, the " tran- scendent law 1 " the fruit, its shade protects all living things ; say then ! why would you cut it down? 1101 1 Lust, hate, and ignorance, (these are) the rack and bolt, the yoke placed on the shoulder of the world ; through ages long he has practised austerities to rescue men from these their fetters, 1 102 ' He now shall certainly attain his end, sitting on this right-established throne ; (seated) as all the previous Buddhas, firm and compact like a diamond; 1103 ' Though all the earth were moved and shaken, yet would this place be fixed and stable ; him, thus fixed and well assured, think not that you can over- turn. 1 104 1 Bring down and moderate your mind's desire, banish these high and envious thoughts, prepare yourselves for right reflection, be patient in your services.' 1105 Mara hearing these sounds in space, and seeing Bodhisattva still unmoved, filled with fear and banishing his high and supercilious thoughts, again took up his way to heaven above ; 1 106 Whilst all his host (were scattered), o'erwhelmed with grief and disappointment, fallen from their high estate, 'reft of their warrior pride, their warlike weapons and accoutrements thrown heedlessly and cast away 'mid woods and deserts. 1 107 Like as when some cruel chieftain slain, the hateful 1 Anuttara-dharma. 15^ FO-SHO-HING-TSAN-KING. IIT, 13. band is all dispersed and scattered, so the host of Mara disconcerted, fled away. The mind of Bodhi- sattva (now reposed) peaceful and quiet. 11 08 The morning sun-beams brighten with the dawn, the dust-like mist dispersing, disappears ; the moon and stars pale their faint light, the barriers of the night are all removed, 1109 Whilst from above a fall of heavenly flowers pay their sweet tribute to the Bodhisattva. 11 to. Varga 14. O-wei-san-pou-ti (Abhisambodhi) 1 . Bodhisattva having subdued Mara, his firmly fixed mind at rest, thoroughly exhausting the first prin- ciple of truth 2 , he entered into deep and subtle contemplation, 1 1 1 1 Self-contained. Every kind of Samadhi in order passed before his eyes. During the first watch he entered on ' right perception 3 ,' and in recollection all former births passed before his eyes ; 1 1 1 2 Born in such a place, of such a name, and downwards to his present birth, so through hundreds, thousands, myriads, all his births and deaths he knew ; 1 1 13 Countless in number were they, of every kind and sort ; then knowing, too, his family relationships, great pity rose within his heart. 11 14 This sense of deep compassion passed, he once again considered ' all that lives,' and how they moved within the six 4 portions of life's revolution, no final term to birth and death ; 1 1 1 5 1 The condition that looks wisdom face to face. 'Eternally exhausting the highest truth' (paramartha). 3 The word for 'perception' is vedana (sheu). The six modes of birth (transmigration). Ill, 14. OWEI-SAN-POU-TI. 157 Hollow all, and false and transient (unfixed) as the plantain tree, or as a dream, or phantasy. Then in the middle watch of night, he reached to knowledge (eyes) of the pure Devas \ 1 1 16 And beheld before him every creature, as one sees images upon a mirror ; all creatures born and born again to die, noble and mean, the poor and rich, 1 1 1 7 Reaping the fruit of right or evil doing, and sharing happiness or misery in consequence. First he considered and distinguished evil-doers (works), that such must ever reap an evil birth ; 11 18 Then he considered those who practise righteous deeds, that these must gain a place with men or gods ; but those again born in the nether hells, (he saw) participating in every kind of misery ; 1 1 19 Swallowing (drinking) molten brass (metal), the iron skewers piercing their bodies, confined within the boiling caldron, driven and made to enter the fiery oven (dwelling), 11 20 Food for hungry, long-toothed dogs, or preyed upon by brain-devouring birds ; dismayed by fire, then (they wander through) thick woods, with leaves like razors gashing their limbs, 1121 While knives divide their (writhing) bodies, or hatchets lop their members, bit by bit ; drinking the bitterest poisons, their fate yet holds them back from death. 11 22 Thus those who found their joy in evil deeds, he saw receiving now their direst sorrow; a momentary taste of pleasure here, a dreary length of suffering there; n 23 A laugh or joke because of others' pain, a crying 1 Deva sight. 158 FOSHOHING-TSAN-KING. Ill, 14. out and weeping now at punishment received. Surely if living creatures saw the consequence of all their evils deeds, self-visited, 11 24 With hatred would they turn and leave them, fearing the ruin following — the blood and death. He saw, moreover, all the fruits of birth as beasts, each deed entailing its own return, 11 25 (And) when death ensues born in some other form (beast shape), different in kind according to the deeds. Some doomed to die for the sake of skin or flesh *, some for their horns or hair or bones or wings, 1 1 26 Others torn or killed in mutual conflict, friend or relative before, contending thus ; (some) burthened with loads or dragging heavy weights, (others) pierced and urged on by pricking goads, 1 1 2 7 Blood flowing down their tortured forms, parched and hungry — no relief afforded ; then, turning round, (he saw) one with the other struggling, possessed of no independent strength ; 1128 Flying through air or sunk in deep water, yet no place as a refuge left from death. He saw, more- over, those, misers and covetous, born now as hungry ghosts, 1 1 29 Vast bodies like the towering mountain, with mouths as small as any needle-tube, hungry and thirsty, nought but fire and poison'd flame to en- wrap their burning forms within. 11 30 Covetous, they would not give to those who sought, or duped the man who gave in charity, now born among the famished ghosts, they seek for food, but cannot find withal. 1131 The refuse of the unclean man they fain would 1 That is, some born as beasts, whose hides are of value, and for which they are killed. 111,14- O-WEI-SAN-POU-TI. 159 eat, but this is changed and lost (before it can be eaten) ; oh ! if a man believes that covetousness is thus repaid, as in their case, 1 132 Would he not give his very flesh in charity- even as Sivi ra^a did ! Then, once more (he saw), those reborn as men, with bodies like some foul sewer, 1 1 33 Ever moving 'midst the direst sufferings, born from the womb to fear and trembling, with body tender, touching anything its feelings painful, as if cut with knives ; 1 1 34 Whilst born in this condition, no moment free from chance of death, labour, and sorrow, yet seeking birth again, and being born again, enduring- pain. 1 1 35 Then (he saw those who) by a higher merit were enjoying heaven ; a thirst for love ever consuming them, their merit ended with the end of life, the five signs 1 warning them of death (their beauty fades), 1 1 36 Just as the blossom that decays, withering away, is robbed of all its shining tints ; not all their asso- ciates, living still, though grieving, can avail to save the rest; 1137 The palaces and joyous precincts empty now, the Devis all alone and desolate, sitting or asleep upon the dusty earth, weep bitterly in recollection of their loves; 1 1 38 Those who are born, sad in decay; those who are dead, beloved, cause of grief; thus ever struggling on, preparing future pain, covetous they seek the joys of heaven, 11 39 1 The five signs are the indications of a Deva's life in heaven coming to an end. l6o FOSHOHING-TSAN-KING. Ill, 14. Obtaining which, these sorrows come apace ; des- picable joys ! oh, who would covet them ! using such mighty efforts (means) to obtain, and yet unable thence to banish pain. 1140 Alas, alas ! these Devas, too, alike deceived — no difference is there ! thro' lapse of ages bearing suf- fering, striving to crush desire and lust, 1141 Now certainly expecting long reprieve, and yet once more destined to fall ! in hell enduring every kind of pain, as beasts tearing and killing one the other, 1142 As Pretas parched with direst thirst, as men worn out, seeking enjoyment ; although, they say, when born in heaven, ' then we shall escape these greater ills,' 1 143 Deceived, alas ! no single place exempt, in every birth incessant pain ! Alas! the sea of birth and death revolving thus — an ever- whirling wheel — 1144 All flesh immersed within its waves cast here and there without reliance ! thus with his pure Deva eyes he thoughtfully considered the five domains of life. 1 145 He saw that all was empty and vain alike ! with no dependence ! like the plantain or the bubble. Then, on the third eventful watch, he entered on the deep, true 1 apprehension 2 ; 1146 He meditated on the entire world of creatures, whirling in life's tangle, born 3 to sorrow; the crowds who live, grow old, and die, innumerable for multi- tude, 1 147 1 %& for A 2 That is, the deep apprehension of truth. 3 Sorrow self-natured. 111,14. OWEI-SAN-POU-TI. l6l Covetous, lustful, ignorant, darkly-fettered, with no way known for final rescue. Rightly considering, inwardly he reflected from what source birth and death proceed ; 1 148 He was assured that a^e and death must come from birth as from a source. For since a man has born with him a body, that body must inherit pain (disease). 1149 Then looking further whence comes birth, he saw it came from life-deeds done elsewhere ; then with his Deva-eyes scanning these deeds, he saw they were not framed by I^vara ; 1 1 50 They were not self-caused, they were not personal existences, nor were they either uncaused ; then, as one who breaks the first bamboo joint finds all the rest easy to separate, 1 1 5 1 Having discerned the cause of birth and death, he gradually came to see the truth ; deeds come from u pad ana (cleaving), like as fire which catches hold of grass ; 1 1 5 2 Upadana (tsu) comes from tri shn& fngai), just as a little fire enflames the mountains ; trtshna. comes from vedana (shau), (the perception of pain and pleasure, the desire for rest) ; 1 1 5 3 As the starving or the thirsty man seeks food and drink, so 'sensation' (perception) brings 'desire' for life; then contact (sparca) is the cause of all sensation, producing the three kinds of pain or pleasure, 1154 Even as by art of man the rubbing wood pro- duces fire for any use or purpose; spar^a (con- tact) is born from the six entrances (ayatanas) 1 , 1 The six organs of sense. [19] M 1 62 FOSHO-HING-TSAN-KING. Ill, 14. (a man is blind because he cannot see the light) 1 ; 1 1 55 The six entrances are caused by name and thing, just as the germ grows to the stem and leaf; name and thing are born from knowledge (vi^ana), as the seed which germinates and brings forth leaves. 11 56 Knowledge, in turn, proceeds from name and thing, the two are intervolved leaving no remnant; by some concurrent cause knowledge engenders name and thing, whilst by some other cause con- current, name and thing engender know- ledge; 1157 Just as a man and ship advance together, the water and the land mutually involved 2 ; thus know- ledge brings forth name and thing; name and thing produce the roots (ayatanas) ; 11 58 The roots engender contact ; contact again brings forth sensation; sensation brings forth longing desire; longing desire produces upadana; 1159 Upadana is the cause of deeds ; and these again engender birth ; birth again produces age and death ; so does this one incessant round 1160 Cause the existence of all living things. Rightly illumined, thoroughly perceiving this, firmly esta- blished, thus was he enlightened; destroy birth, old age and death will cease ; 1 1 6 1 Destroy bhava then will birth cease; destroy 'cleaving' (upadana) then will bhava end; destroy trzshna (desire) then will cleaving end ; destroy sensation then will trzshns. end; 1162 1 This clause is obscure, it may mean, ' blind to darkness there- fore he sees.' 2 It is difficult to catch the meaning here ; literally translated the passage runs thus: • Water and dry land cause mutual involution.' Ill, 14. 0-WEI-SAN-POU-TI. 163 Destroy contact then will end sensation; de- stroy the six entrances, then will contact cease; the six entrances all destroyed, from this, moreover, names and things will cease; 1163 Knowledge destroyed, names and things 1 will cease ; sa^skara (names and things) destroyed, then knowledge perishes ; ignorance destroyed, then the sawskara 2 will die; the great i?/shi was thus per- fected in wisdom (sambodhi). 1164 Thus perfected, Buddha then devised for the world's benefit the eightfold path, right sight, and so on, the only true path for the world to tread. 1165 Thus did he complete the end (destruction) of ' self,' as fire goes out for want of grass ; thus he had done what he would have men do ; he first had found the way of perfect knowledge; 1166 He finished thus the first great lesson (para- martha) ; entering the great i?/shi's house 3 , the darkness disappeared ; light coming on, perfectly silent, all at rest, 1167 He reached at last the exhaustless source of truth (dharma); lustrous with all wisdom the great 7?/shi sat, perfect in gifts, whilst one convulsive throe shook the wide earth. 11 68 And now the world was calm again and bright, when Devas, Nagas, spirits, all assembled, amidst the void raise heavenly music, and make their offerings as the law 4 directs ; 1 169 A gentle cooling breeze sprang up around, and 1 Here evidently equivalent to sawskara. 2 Saraskara, i. e. the five skandhas, or constituents of individual life. 3 I. e. attained Nirvawa. 4 ' As the law directs ; ' that is, 'religious offerings' (dharma dana). M 2 1 64 FOSHOHING-TSAN-KING. Ill, 14. from the sky a fragrant rain distilled ; exquisite flowers, not seasonable 1 , bloomed ; sweet fruits before their time were ripened ; 11 70 Great Mandaras 2 , and every sort of heavenly pre- cious flower, from space in rich confusion fell, as tribute 3 to the illustrious monk. 11 71 Creatures of every different kind were moved one towards the other lovingly ; fear and terror altogether put away, none entertained a hateful thought; 1 1 72 And all things living in the world with faultless men 4 consorted freely ; the Devas giving up their heavenly joys, sought rather to alleviate the sin- ner's sufferings; 11 73 Pain and distress grew less and less, the moon of wisdom waxed apace ; whilst all the ./?zshis of the Ikshvaku clan who had received a heavenly birth, 1 1 74 Beholding Buddha thus benefitting men, were filled with joy and satisfaction ; and whilst through- out the heavenly mansions religious offerings fell as raining flowers, 1 175 The Devas and the Naga spirits 5 , with one voice, praised the Buddha's virtues ; men seeing the reli- gious offerings, hearing, too, the joyous hymn of praise, 1 1 76 Were all rejoiced in turn ; they leapt for unre- 1 ' Not seasonable;' that is, out of season ; or, before their season. 2 The Maha. Mandara, or Mandarava ; one of the five trees of the paradise of Indra (Wilson); the Erythrina fulgens. See Burnouf, Lotus, p. 306. 3 As a religious offering to the Muni-lord. * Wou lau ^in, leakless men. It means that all things living consorted freely with the good. 1 The Devas, Nagas, and heavenly spirits (kwei shin). 111,14- OWEI-SAN-POU-TI. 1 65 strained joy; Mara, the Devara^a, only, felt in his heart great anguish. 1177 Buddha for those seven days, in contemplation lost, his heart at peace, beheld and pondered on the Bodhi tree, with gaze unmoved and never wearying : 1 1 78 ' Now resting here, in this condition, I have ob- tained,' he said, ' my ever-shifting * heart's desire, and now at rest I stand, escaped from self 2 .' The eyes of Buddha 3 then considered 'all that lives,' 1 179 And forthwith rose there in him deep compas- sion ; much he desired to bring about their welfare (purity), but how to gain for them that most excellent deliverance, 11 80 From covetous desire, hatred, ignorance, and false teaching (this was the question) ; how to suppress this sinful heart by right direction ; not by anxious use of outward means, but by resting quietly in thoughtful silence. 1181 Now looking back and thinking of his mighty vow, there rose once more within his mind a wish to preach the law ; and looking carefully throughout the world, he saw how pain and sorrow ripened and increased everywhere. 1182 Then Brahma-deva knowing his thoughts, and considering 4 it right to request him to advance reli- gion for the wider spread of the Brahma-glory, in the deliverance of all flesh from sorrow, 1183 1 My heart which has experienced constant and differing birth- changes. 2 Wou-ngo, in a condition without personal (ngo) limitations. The sense seems to be, that, by casting away the limitations of the finite, he had apprehended the idea of the infinite. 8 The eye of Buddha ; the last of the pa?1£a/£akkhus, for which see Childers, Pali Diet, sub voce. 4 The sense may be, ' thinking that he ought to be requested to preach.' 1 66 FO-SHO-HING-TSAN-KING. Ill, 14. Coming, beheld upon the person of the reverend monk all the distinguishing marks of a great preacher, visible in an excellent degree; fixed and unmoved (he sat) in the possession of truth and wisdom, 1 1 84 Free from all evil impediments, with a heart cleansed from all insincerity or falsehood. Then with reverent and a joyful heart, (great Brahma stood and) with hands joined, thus made known his request: 1185 ' What happiness in all the world so great as when a loving master meets the unwise 1 ; the world with all its occupants, filled with impurity and dire confusion 2 , 1 1 86 'With heavy grief oppressed, or, in some cases, lighter sorrows, (waits deliverance) ; the lord of men, having escaped by crossing the wide and mournful sea of birth and death, 1187 ' We now entreat to rescue others — those strug- gling creatures all engulphed therein ; as the just worldly man, when he gets profit, gives some rebate withal 3 , 1 1 88 ' So the lord of men enjoying such religious gain, should 4 also give somewhat to living things. The world indeed is bent on large personal gain, and hard it is to share one's own with others ; 1 189 ' O ! let your loving heart be moved with pity towards the world burthened 5 with vexing cares.' 1 In the sense of 'the uninstructed.' 2 With sense-pollution and distracted heart, oppressed with heavy grief, or, may be, with lighter and less grievous sorrow. These lines are obscure; the sense, however, is plainly that given in the text. 4 In the way of request, ' would that the lord of men,' &c. 5 Oppressed amidst oppressions (calamities). 111,14. O-WEI-SAN-POU-TI. 1 67 Thus having spoken by way of exhortation, with reverent mien he turned back to the Brahma heaven. 1190 Buddha regarding the invitation of Brahma-deva rejoiced at heart, and his design was strengthened ; greatly was his heart of pity nourished, and purposed was his mind to preach. 1191 Thinking he ought to beg some food, each of the four kings offered him a Patra ; Tathagata 1 , in fealty to religion, received the four and joined them all in one. 1192 And now some merchant men were passing by, to whom ' a virtuous friend V a heavenly spirit, said : ' The great JRtshi, the venerable monk, is dwelling in this mountain grove, 1193 '(Affording) in the world a noble field for merit 3 ; go then and offer him a sacrifice ! ' Hearing the summons, joyfully they went, and offered the first meal religiously. 11 94 Having partaken of it, then he deeply pondered, who first should hear the law 4 ; he thought at once of Ara^a Kalama and Udraka Ramaputra, 1195 1 Here the Buddha is called Tathagata. It is a point to be observed that this title is only used after the Bodhisattva's en- lightenment. 2 There is a great deal said in Buddhist books about this expres- sion ' virtuous,' or, ' good friend.' In general it means Bodhi or wisdom. It is used also in Zend literature to denote the sun (mithra); see Haug (Parsis), p. 209. 3 That is, giving the world a noble opportunity of obtaining religious merit. The expression ' field for merit' is a common one, as we say, ' field for work,' ' field for usefulness,' and so on. 4 Who ought to be first instructed in religion ; or, who should hear the first religious instruction (sermon). The first sermon is that which is sometimes called ' the foundation of the kingdom of righteousness/ It is given further on. 1 68 FO-SHO-HING-TSAN-KING. Ill, 14. As being fit to accept the righteous law ; but now they both were dead. Then next he thought of the five men, that they were fit to hear the first sermon. 11 96 Bent then on this design to preach Nirvana \ as the sun's glory bursts thro' the darkness, so went he on towards Benares, the place where dwelt the ancient i?z'shis ; 1197 With eyes as gentle as the ox king's, his pace as firm and even as the lion's, because he would con- vert the world he went on towards the Kan 2 city; 1 198 Step by step, like the king of beasts, did he advance watchfully through the grove of wisdom (Uruvilva wood). 1 199 Varga 15. Turning the Law-wheel 3 . Tathagata piously composed and silent, radiant with glory, shedding light around, with unmatched dignity advanced alone, as if surrounded by a crowd of followers. 1 200 Beside the way he encountered a young Brah- man 4 , whose name was Upaka 5 ; struck 6 with the 1 To preach the law of perfect quietude (quiet extinction ; that is, quietness or rest, resulting from the extinction of sorrow). 2 That is, Benares. 3 Concerning this expression, which means ' establishing the dominion of truth,' see Childers, Pali Diet., sub voce pavatteti. 4 A Brahma/£arin, a religious student, one who was practising a life of purity. 5 Called 'Upagana' by Burnouf (Introd. p. 389), and in the Lalita Vistara an A^ivaka (hermit), (Foucaux, 378). For some useful remarks on this person's character, see Etudes Buddhiques (Leon Fe'er), pp. 15, 16, 17. J So I construe £ >£ih ki;' it means ' taken by/ or 'attracted by' Ill, 15. TURNING THE LAW-WHEEL. 1 69 deportment of the Bhikshu, he stood with reverent mien on the road side ; 1201 Joyously he gazed at such an unprecedented sight, and then, with closed hands, he spake l as follows: ' The crowds who live around are stained with sin, without a pleasing feature, void of grace, 1 202 ' And the great world's heart is everywhere dis- turbed ; but you alone, your senses all composed, with visage shining as the moon when full, seem to have quaffed the water of the immortals' stream ; 1 203 * The marks of beauty yours, as the great man's (Mahapurusha); the strength of wisdom, as an all- sufficient (independent) king's (satura^); what you have done must have been wisely done, what then your noble tribe and who your master V 1204 Answering he said, 'I have no master; no honourable tribe; no point of excellence 2 ; self- taught in this profoundest doctrine, I have arrived at superhuman wisdom 3 . 1205 ' That which behoves the world to learn, but through the world no learner found, I now myself the demeanour of the mendicant (Bhikshu). This incident is intro- duced as the first instance of Buddha's mendicant life and its influence on others. 1 Or, ' he questioned thus.' 2 ' Nothing that has been conquered.' 3 I have attained to that which man has not attained. That is, I have arrived at superhuman wisdom. It appears to me that this point in Buddha's history is a key to the whole system of his religion. He professes to have grasped absolute truth (the word 'absolute' corresponds with 'unfettered'); and by letting go the finite, with its limitations and defilements, to have passed into the free, boundless, unattached infinite. 1 70 FO-SHOHING-TSAN-KING. Ill, 15. and by myself 1 have learned throughout ; 'tis rightly called Sambodhi (k'mg kioh); 1206 ' That hateful family of griefs the sword of wisdom has destroyed ; this then is what the world has named, and rightly named, the "chiefest victory." 1207 1 Through all Benares soon will sound the drum of life, no stay is possible — I have no name 2 — nor do I seek profit or pleasure, 1208 'But simply to declare the truth; to save men (living things) from pain, and to fulfil my ancient oath, to rescue all not yet delivered. 1 209 ' The fruit of this my oath is ripened now, and I will follow out my ancient vow. Wealth, riches, self all given up, unnamed, I still am named " Righteous Master 3 ." 1210 ' And bringing profit to the world (empire), I also have the name "Great Teacher 4 ;" facing sor- rows, not swallowed up by them, am I not rightly called Courageous Warrior? 1211 Tf not a healer of diseases, what means the name of Good Physician? seeing the wanderer, not showing him the way, why then should I be called " Good Master-guide ?" 1212 ' Like as the lamp shines in the dark, without a 1 This assertion is a fundamental one (see Mr. Rhys Davids' Dhamma-/£akka-ppavattana-sutta, Sacred Books of the East, vol. xi, throughout) ; so that Buddha disclaims any revelation in the sense of the result of a higher wisdom than his own. The cloud, in fact, of sin moved away, the indwelling of light, by itself, revealed itself. 2 ' I am a voice.' 3 (Called by the) not-called name, ' Master of righteousness.' 4 Here follow a list of names applied to Tathagata in virtue of his office. He gives up his name Gautama, and claims to be known only by his religious titles. Ill, 15. TURNING THE LAW-WHEEL. 171 purpose of its own, self-radiant, so burns the lamp of the Tathagata, without the shadow of a personal feeling. 1 2 1 3 'Bore wood in wood, there must be fire; the wind blows of its own free self in space ; dig deep and you will come to water ; this is the rule of self- causation. 12 14 4 All the Munis who perfect wisdom, must do so at Gaya; and in the Kan country they must first turn the Wheel of Righteousness.' 1215 The young Brahman Upaka, astonished, breathed the praise of such strange doctrine *, and called to mind like thoughts he had before experienced 2 ; lost in thought at the wonderful occurrence, 12 16 At every turning of the road he stopped to think; embarrassed in every step he took. Tathagata proceeding slowly onwards, came to the city of Kas'i, 121 7 The land so excellently adorned as the palace of .Sakradevendra ; the Ganges and Baraga 3 , two twin rivers flowed amidst; 12 18 The woods and flowers and fruits so verdant, the peaceful cattle wandering together, the calm retreats 1 Sighed 'oh !' and praised in under tone the strange behaviour of Tathagata. 2 Or perhaps the following translation is better : ' following in mind the circumstances which led to the strange encounter.' 3 The account in the text makes the city of Benares to be between the Ganges and the Bara«a or Varawa ; General Cunning- ham (Archseolog. Report, vol. i, p. 104) says, ' The city of Benares is situated on the left bank of the Ganges, between the Barna Nadi on the north-east and the Asi Nala on the south-west. The Barna is a considerable rivulet which rises to the north of Alla- habad, and has a course of about 100 miles. The Asi is a mere brook of no length.' I72 FO-SHO-HING-TSAN-KING. Ill, 15. free from vulgar noise, such was the place where the old 7?zshis dwelt. 1 2 1 9 Tathagata glorious and radiant, redoubled the brightness of the place ; the son of the Kau^inya- tribe (Kau/w'inya-kulaputra), and next Da^abala- kasyapa, 1220 And the third Vashpa, the fourth Asvag it, the fifth called Bhadra, practising austerities as hermits, 1221 Seeing from far Tathagata approaching, sitting together all engaged in conversation, (said), ' This Gautama, defiled by worldly indulgence, leaving the practice of austerities, 1222 ' Now comes again to find us here, let us be careful not to rise in salutation, nor let us greet him when he comes, nor offer him the customary refreshments ; 1 2 2 3 ' Because he has broken his first vow, he has no claim to hospitality ;' [for men on seeing an ap- proaching guest by rights prepare things for his present and his after wants, 1224 They arrange a proper resting-couch, and take on themselves care for his comfort.] 1 Having spoken thus and so agreed, each kept his seat, resolved and fixed. 1225 And now Tathagata slowly approached, when, lo ! these men unconsciously, against their vow, rose and invited him to take a seat ; offering to take his robe and Patra, 1226 They begged to wash and rub his feet, and asked him what he required more ; thus in everything attentive, they honour'd him and offered all to him as teacher. 1227 They did not not cease however to address him 1 This [ ] seems to be parenthetical. 111,15. TURNING THE LAW-WHEEL. 1 73 still as Gautama, after his family 1 . Then spake the Lord to them and said: 'Call me not after my private name, 1228 ' For it is a rude and careless way of speaking to one who has obtained Arhatship 2 ; but whether men respect or disrespect me, my mind is un- disturbed and wholly quiet ; 1229 ' But you 3 — your way is not so courteous, let go, I pray, and cast away your fault. Buddha can save the world ; they call him, therefore, Buddha ; 1230 ' Towards all living things, with equal heart he looks as children, to call him then by his familiar name is to despise a father; this is sin 4 .' 1231 Thus Buddha, by exercise of mighty love, in deep compassion spoke to them; but they, from ignorance and pride, despised the only wise 5 and true one's words. 1232 They said that first he practised self-denial, but having reached thereby no profit, now giving rein to body, word, and thought 6 , how by these means (they asked) has he become a Buddha? 1233 Thus equally entangled by doubts, they would not credit that he had attained the way. Thoroughly versed in highest truth, full of all-embracing wis- dom, 1234 1 The address 'Bho Gotama' or 'Gotama,' according to Childers (Pali Diet. p. 150), was an appellation of disrespect used by uncon- verted Brahmins in addressing Buddha. The title Gautama Buddha is rarely met with in Northern translations. 2 The Arhat is the highest grade among the Buddhist saints. See Burnouf, Introd. p. 295. 3 Here the appeal is to them as religious persons. 4 Or, is the sin of dishonouring a father. 5 The true words of the Only Enlightened ; that is, of the Buddha. 6 M for ff. 1 74 FO-SHOHING-TSAN-KING. Ill, 15. Tathagata on their account briefly declared to them the one true way; the foolish masters prac- tising austerities, and those who love to gratify their senses, 1235 He pointed out to them these two distinctive classes \ and how both greatly erred. ' Neither of these (he said) has found the way of highest wis- dom, nor are their ways of life productive of true rescue. 1236 ' The emaciated devotee by suffering produces in himself confused and sickly thoughts, not conducive even to worldly knowledge, how much less to triumph over sense ! 1237 ' For he who tries to light a lamp with water, will not succeed in scattering the darkness, (and so the man who tries) with worn-out body to trim the lamp of wisdom shall not succeed, nor yet destroy his ignorance or folly. 1238 'Who seeks with rotten wood to evoke the fire will waste his labour and get nothing for it; but boring hard wood into hard, the man of skill forthwith gets fire for his use; 1239 ' In seeking wisdom then it is not by these au- sterities a man may reach the law of life. But (likewise) to indulge in pleasure is opposed to right, this is the fool's barrier against wisdom's light; 1240 ' The sensualist cannot comprehend the Sutras or the 6astras, how much less the way of overcoming all desire ! As some man grievously afflicted eats food not fit to eat, 1241 'And so in ignorance aggravates his sickness, so 1 The two extremes. 111,15- TURNING THE LAW-WHEEL. 1 75 how can he get rid of lust who pampers lust ? Scatter the fire amid the desert grass, dried by the sun, fanned by the wind, 1242 ' The raging flames who shall extinguish ? Such is the fire of covetousness and lust (or, hankering lust), I, then, reject both these extremes, my heart keeps in the middle way. 1243 'All sorrow at an end and finished, I rest at peace, all error put away; my true sight 1 greater than the glory of the sun, my equal and unvarying wis- dom 2 , vehicle of insight, 1244 'Right words 3 as it were a dwelling-place, wandering through the pleasant groves of right conduct 4 , making a right life 5 my recrea- tion, walking along the right road of proper means 6 , 1245 ' My city of refuge in right recollection 7 , and my sleeping couch right meditation 8 ; these are the eight even and level roads 9 by which to avoid the sorrows of birth and death ; 1246 ' Those who come forth by these means from the slough, doing thus, have attained the end ; such shall fall neither on this side or the other, amidst the sorrow-crowd of the two periods 10 . 1247 ' The tangled sorrow-web of the three worlds by this road alone can be destroyed ; this is my own way, unheard of before ; by the pure eyes of the true law, 1248 1 Samyag drz'sh/i. 2 Samyak sawkalpa. 3 Samyag va/£. * Samyak karma. 6 Samyag %iva. 6 Samyag vyayama. 7 Samyak smrrti. 8 Samyak samadhi. 9 The right roads (orthodox ways). 10 Or rather, of the 'two ages;' this age and the next. I j6 FO-SHOHING-TSAN-KING. Ill, 15. ' Impartially seeing the way of escape, I, only I, now first make known this way; thus I destroy the hateful company of Tri'shnas * host, the sorrows of birth and death, old age, disease, 1249 ' And all the unfruitful aims of men, and other springs of suffering. There are those who warring against desire are still influenced by desire ; who whilst possessed of body, act as tho' they had none; 1250 ' Who put away from themselves all sources of true merit, briefly will I recount their sorrowful lot. Like smothering a raging fire, though carefully put out, yet a spark left, 1251 ' So in their abstraction, still the germ of " 1 2 ," the source 3 of great sorrow still surviving, perpetuates the suffering caused by lust (trzshna), and the evil consequences of every kind of deed survive ; 1252 ' These are the sources of further pain, but let these go and sorrow dies, even as the seed of corn taken from the earth and deprived of water dies ; 1253 ' The concurrent causes not uniting, then the bud and leaf cannot be born; the intricate bonds of every kind of existence, from the Deva down to the evil ways of birth, 1254 ' Ever revolve and never cease ; all this is pro- duced from covetous desire; falling from a high estate to lower ones, all is the fault of previous deeds; 1255 ' But destroy the seed of covetousness and the rest, then there will be no intricate binding, but all 1 For some account of Trzshwa, Pali Tawha, see Rhys Davids (op. cit.), p. 149 note. 2 The germ of self; that is, of individual existence. 3 Having the nature of great sorrow. Ill, 15. TURNING THE LAW-WHEEL. I 77 effect of deeds destroyed, the various degrees of sorrow then will end for good; 1256 'Having this, then, we must inherit that; de- stroying this, then that is ended too ; no birth, old age, disease, or death ; no earth, or water, fire, or wind; 1257 ' No beginning, end, or middle ; and no deceptive systems of philosophy; this is the standpoint of wise men and sages ; the certain and exhausted termina- tion, (complete Nirvana). 1258 ' Such do the eight right ways declare ; this one expedient has no remains; that which the world sees not, engrossed by error (I declare), 1259 ' I know the way to sever all these sorrow-sources ; the way to end them is by right reason, meditating on these four highest truths, following and per- fecting this highest wisdom. 1260 'This is what means the "knowing" sorrow; this is to cut off the cause of all remains of being ; these destroyed, then all striving, too, has ended, the eight right ways have been assayed. 1261 ' (Thus, too), the four great truths have been acquired, the eyes of the pure law completed. In these four truths, the equal (i.e. true or right) eyes not yet born, 1262 ' There is not mention made of gaining true deli- verance, it is not said what must be done is done, nor that all (is finished), nor that the perfect truth has been acquired. 1263 ' But now because the truth is known, then by myself is known "deliverance gained," by my- self is known that "all is done," by myself is known "the highest wisdom." 1264 And having spoken thus respecting truth, the [19] N 1 78 FOSHOHING-TSAN-KING. Ill, 15. member of the Kau»oftnya family, and eighty thou- sand of the Deva host, were thoroughly imbued with saving knowledge; 1265 They put away defilement from themselves, they got the eyes of the pure law ; Devas and earthly masters thus were sure, that what was to be done was done. 1266 And now with lion-voice he joyfully enquired, and asked KauWinya, ' Knowest thou yet?' Kau/j- d'mya forthwith answered Buddha, ' I know the mighty master's law;' 1267 And for this reason, knowing it, his name was Adnata. KauWinya (a^wata, known). Amongst all the disciples of Buddha, he was the very first in understanding. 1268 Then as he understood the sounds of the true law, hearing (the words of) the disciple — all the earth spirits together raised a shout triumphant, ' Well done ! deeply seeing (the principles of) the law, 1269 ' Tathagata, on this auspicious day, has set re- volving that which never yet revolved, and far and wide, for gods and men, has opened the gates of immortality 1 . 1270 ' (Of this wheel) the spokes are the rules of pure conduct; equal contemplation, their uniformity of length; firm wisdom is the tire; modesty and thoughtfulness, the rubbers (sockets in the nave in which the axle is fixed); 1271 ' Right reflection is the nave; the wheel itself the law of perfect truth; the right truth now 1 The way or gate of sweet dew. Ill, 15. TURNING THE LAW- WHEEL. I 79 has gone forth in the world, not to retire before another teacher.' 1272 Thus the earth spirits shouted, the spirits of the air took up the strain, the Devas all joined in the hymn of praise, up to the highest Brahma heaven. 1273 The Devas of the triple world, now hearing what the great J&sh'i taught, in intercourse together spoke, ' The widely-honoured Buddha moves the world ! 1274 ' Wide-spread, for the sake of all that lives, he turns the wheel of the law of complete purity!' The stormy winds, the clouds, the mists, all disap- peared ; down from space the heavenly flowers descended; 1275 The Devas revelled in their joys celestial, filled with unutterable gladness. 1276 N 2 l8o FOSHO-HING-TSAN-KING. IV, 16. KIOUEN IV. VARGA 16. BlMBISARA RaGA BECOMES A DlSCIPLE. And now those five men, Asva^it, Vashpa, and the others, having heard that he (Kau/^inya) 'knew' the law, with humble mien and self-subdued, 1277 Their hands joined, offered their homage, and looked with reverence in the teacher's face. Tatha- gata, by wise expedient, caused them one by one to embrace the law. 1278 And so from first to last the five Bhikshus ob- tained reason and subdued their senses, like the five stars which shine in heaven, waiting upon the brightening moon. 1279 At this time in the town of Ku-i 1 (Kusinara) there was a noble's son (called) Yasas; lost in night-sleep suddenly he woke, and when he saw his attendants all, 1280 Men and women, with ill-clad bodies, sleeping, his heart was filled with loathing ; reflecting on the root of sorrow, (he thought) how madly foolish men were immersed in it ; 1281 Clothing himself, and putting on his jewels, he left his home and wandered forth ; then on the way he stood and cried aloud, 'Alas! alas! what endless chain of sorrows.' 1 282 1 The scene of this history of Yasas is generally laid in Benares ; see Romantic Legend, p. 261 ; Sacred Books of the East, vol. xiii, p. 102. IV, l6. BIMBISARA RAGA BECOMES A DISCIPLE. l8l Tathagata, by night, was walking forth, and hearing sounds like these, ' Alas ! what sorrow,' forthwith replied, 'You are welcome! here, on the other hand, there is a place of rest, 1283 'The most excellent, refreshing, Nirvana, quiet and unmoved, free from sorrow.' Yasas hearing Buddha's exhortation, there rose much joy within his heart, 1284 And in the place of the disgust he felt, the cooling streams of holy wisdom found their way, as when one enters first a cold pellucid lake. Advancing then, he came where Buddha was; 1285 His person decked with common ornaments, his mind already freed from all defects ; by power of the good root obtained in other births, he quickly reached the fruit of an Arhat ; 1286 The secret light of pure wisdom's virtue (li) ena- bled him to understand, on listening to the law; just as a pure silken fabric 1 with ease is dyed a different colour; 1287 Thus having attained to self-illumination, and done that which was to be done, (he was converted) ; then looking at his person richly ornamented, his heart was filled with shame. 1288 Tathagata knowing his inward thoughts, in gathas spoke the following words : ' Tho' ornamented with jewels, the heart may yet have conquered sense; 1289 ' Looking with equal mind on all that lives, (in such a case) the outward form does not affect reli- gion ; the body, too, may wear the ascetic's garb, the heart, meanwhile, be immersed in worldly thoughts; 1290 1 Sacred Books of the East, vol. xiii, p. 105. 1 82 FO-SHO-HING-TSAN-KING. IV, 16. 'Dwelling in lonely woods, yet covetous of worldly show, such men are after all mere worldlings ; the body may have a worldly guise, the heart mount high to things celestial; 1291 ' The layman and the hermit are the same, when only both have banished thought of " self," but if the heart be twined with carnal bonds, what use the marks of bodily attention ? 1 292 ' He who wears martial decorations, does so be- cause by valour he has triumphed o'er an enemy, — so he who wears the hermit's colour'd robe, does so for having vanquished sorrow as his foe.' 1293 Then he bade him come, and be a member of his church (a Bhikshu) ; and at the bidding lo! his garments changed ! and he stood wholly attired in hermit's dress, complete ; in heart and outward look, a Sra.ma.na.. 1294 Now (Yasas) had in former days some light com- panions, in number fifty and four ; when these beheld their friend a hermit, they too, one by one, attained true wisdom [entered the true law]; 1295 By virtue of deeds done in former births, these deeds now bore their perfect fruit. Just as when burning ashes are sprinkled by water, the water being dried, the flame bursts forth. 1296 So now, with those above, the 6ravakas (dis- ciples) were altogether sixty, all Arhats ; entirely obedient and instructed in the law of perfect dis- cipleship \ So perfected he taught them further : 1297 ' Now ye have passed the stream and reached " the other shore," across the sea of birth and death ; 1 The law of Arhats. IV, 16. BIMBISARA RAGA BECOMES A DISCIPLE. 1 8 J what should be done, ye now have done ! and ye may now receive the charity of others. 1298 ' Go then through every country, convert those not yet converted ; throughout the world that lies burnt up with sorrow, teach everywhere ; (instruct) those lacking right instruction ; 1299 'Go, therefore! each one travelling by himself 1 ; filled with compassion, go ! rescue and receive. I too will go alone, back to yonder Kia-^e 2 moun- tain ; 1 300 ' Where there are great 7?/shis, royal i?/shis, Brahman j^/shis too, these all dwell there, influencing men according to their schools ; 1301 ' The i^/shi Kasyapa, enduring pain, reverenced by all the country, making converts too of many, him will I visit and convert.' 1302 Then the sixty Bhikshus respectfully receiving orders to preach, each according to his fore-deter- mined purpose, following his inclination, went thro' every land ; 1303 The honour'd of the world went on alone, till he arrived at the Kia-/6e mountain, then entering a retired religious dell, he came to where the i^'shi Kaiyapa was. 1304 Now this one had a 'fire grot' where he offered sacrifice, where an evil Naga dwelt 3 , who wandered here and there in search of rest, through mountains and wild places of the earth. 1 305 1 In after time the disciples were not allowed to travel alone, but two and two. 2 Gayanrsha, or Gayasisa in the Pali (Sacred Books of the East, vol. xiii, p. 134). 3 The episode here translated is found amongst the Sanchi sculptures. See Tree and Serpent Worship, plate xxiv. 184 FO-SHO-HING-TSAN-KING. IV, 16. The honoured of the world, (wishing) to instruct this hermit and convert him, asked him, on coming, for a place to lodge that night. Ka^yapa, replying, spake to Buddha thus : ' I have no resting-place to offer for the night, 1306 'Only this fire grot where I sacrifice, this is a cool and fit place for the purpose, but an evil dragon dwells there, who is accustomed, as he can, to poison men.' 1307 Buddha replied, ' Permit me only, and for the night I'll take my dwelling there.' Ka-syapa made many difficulties, but the world-honoured one still asked the favour. 1308 Then Kaiyapa addressed Buddha, ' My mind desires no controversy, only I have my fears and apprehensions, but follow you your own good plea- sure.' 1309 Buddha forthwith stepped within the fiery grot, and took his seat with dignity and deep reflection ; and now the evil Naga seeing Buddha, belched forth in rage his fiery poison, 13 10 And filled the place with burning vapour. But this could not affect the form of Buddha. Through- out the abode the fire consumed itself, the honoured of the world still sat composed : 1 31 1 Even as Brahma, in the midst of the kalpa-fire that burns and reaches to the Brahma heavens, still sits unmoved, without a thought of fear or appre- hension, 13 1 2 (So Buddha sat) ; the evil Naga seeing him, his face glowing with peace, and still unchanged, ceased his poisonous blast, his heart appeased ; he bent his head and worshipped. 1 313 Ka^yapa in the night seeing the fire-glow, sighed ; IV, l6. BIMBISARA RAGA BECOMES A DISCIPLE. 1 85 ' Ah ! alas ! what misery ! this most distinguished man is also burnt up by the fiery Naga,' 1314 Then Kasyapa and his followers at morning light came one and all to look. Now Buddha having subdued the evil Naga, had straightway placed him in his patra, 1 3 1 5 (Beholding which) and seeing the power of Bud- dha, Kasyapa conceived within him deep and secret thoughts : ' This Gotama/ he thought, ' is deeply versed (in religion), but still he said, "I am a master of religion." 13 16 Then Buddha, as occasion offered, displayed all kinds of spiritual changes 1 , influencing his (Kasyapa's) heart-thoughts, changing and subduing them ; 1 3 1 7 Making his mind pliant and yielding, until at length prepared to be a vessel of the true law, he confessed that his poor wisdom could not compare with the complete wisdom of the world-honoured one. 1318 And so, convinced at last, humbly submitting, he accepted right instruction. (Thus) U-pi-lo (Uravilva) Kasyapa, and five hundred of his fol- lowers 1 319 Following their master, virtuously submissive, in turn received the teaching of the law. Kasyapa and all his followers were thus entirely converted. 1320 The Rishi then, taking his goods and all his sacri- ficial vessels, threw them together in the river, which floated down upon the surface of the current. 1321 Nadi and Gada, brothers, who dwelt adown the stream, seeing these articles of clothing (and the rest) floating along the stream disorderly, 1322 1 The different wonders wrought by Buddha are detailed in Spence Hardy's Manual, and in the Romantic Legend of Buddha. 1 86 FO-SHOHING-TSAN-KING. IV, 16. Said, ' Some great change has happened,' and deeply pained, were restlessly (concerned). The two, each with five hundred followers, going up the stream to seek their brother, 1323 Seeing him now dressed as a hermit, and all his followers with him, having got knowledge of the miraculous law — strange thoughts engaged their minds — 1324 ' Our brother having submitted thus, we too should also follow him (they said).' Thus the three brothers, with all their band of followers, 1325 Were brought to hear the lord's discourse on the comparison of a fire sacrifice 1 : (and in the dis- course he taught), ' How the dark smoke of ignorance arises 2 , whilst confused thoughts, like wood drilled into wood, create the fire, 1326 'Lust, anger, delusion, these are as fire produced, and these enflame and burn all living things. Thus the fire of grief and sorrow, once enkindled, ceases not to burn, 1327 ' Ever giving rise to birth and death ; but whilst this fire of sorrow ceases not, yet are there two kinds of fire, one that burns but has no fuel left; 1328 ' So when the heart of man has once conceived distaste for sin, this distaste removing covetous desire, covetous desire extinguished, there is rescue; 1329 ' If once this rescue has been found, then with it is born sight and knowledge, by which distinguishing 1 So I translate i sse fo pi ; it may mean, however, ' in respect of the matter of the fire comparison.' 2 This is the sermon on ' The Burning ;' see Sacred Books of the East, vol. xiii, p. 135. IV, i6. BIMBISARA RAGA BECOMES A DISCIPLE. 1 87 the streams of birth and death, and practising pure conduct, 1330 ' All is done that should be done, and hereafter shall be no more life (bhava).' Thus the thousand Bhikshus hearing the world-honoured preach, 1331 All defects * for ever done away, their minds found perfect and complete deliverance. Then Buddha for the Kajyapas' sakes, and for the benefit of the thousand Bhikshus, having preached, 1332 And done all that should be done, himself with purity and wisdom and all the concourse of high qualities excellently adorned, he gave them, as in charity, rules for cleansing sense. 1333 The great i?/shi, listening to reason, lost all re- gard for bodily austerities, and, as a man without a guide, was emptied of himself, and learned discipleship. 1334 And now the honoured one and all his followers go forward to the royal city 2 (Ra^agrzha), remem- bering, as he did, the Magadha king, and what he heretofore had promised. 1335. The honoured one when he arrived, remained within the 'staff grove 3 ;' Bimbisara Ra^a hearing thereof, with all his company of courtiers, 1336 Lords and ladies all surrounding him, came to where the master was. Then at a distance seeine Buddha seated, with humbled heart and subdued presence, 1337 Putting off his common ornaments, descending from his chariot, forward he stepped ; even as 1 The Ajravas. 2 So also in the Pali. 3 The 'JCang lin,' called in Sanskrit Yash/ivana. l88 FO-SHO-HING-TSAN-KING. IV, 16. 6akra, king of gods, going to where Brahmadeva- ra^a dwells. 1338 Bowing down at Buddha's feet, he asked him, with respect, about his health of body ; Buddha in his turn, having made enquiries, begged him to be seated on one side. 1339 Then the king's mind reflected silently : ' This .5akya must have great controlling power, to sub- ject to his will these Kasyapas who now are round him as disciples.' 1340 Buddha, knowing all thoughts, spoke thus to Ka^yapa, questioning him: 'What profit have you found in giving up your fire-adoring law ?' 1341 Kasyapa hearing Buddha's words, rising with dignity before the great assembly, bowed lowly down, and then with clasped hands and a loud voice addressing Buddha, said : 1 342 ' The profit I received, adoring the fire spirit, was this, — continuance in the wheel of life, birth and death with all their sorrows growing, — this ser- vice I have therefore cast away; 1343 'Diligently I persevered in fire-worship, seeking to put an end to the five desires, in return I found desires endlessly increasing, therefore have I cast off this service. 1344 ' Sacrificing thus to fire with many Mantras, I did but miss (i.e. I did not find) escape from birth; receiving birth, with it came all its sorrows, there- fore I cast it off and sought for rest. 1345 ' I was versed, indeed, in self-affliction, my mode of worship largely adopted, and counted of all most excellent, and yet I was opposed to highest wis- dom. 1346 ' Therefore have I discarded it, and gone in quest IV, 16. BIMBISARA RAGA BECOMES A DISCIPLE. 1 89 of the supreme Nirvana. Removing from me birth, old age, disease, and death, I sought a place of undying rest and calm. 1347 'And as I gained the knowledge of this truth, then I cast off the law of worshipping the fire (or, by fire).' The honoured-of-the-world, hearing Kasyapa declaring his experience of truth, 1348 Wishing to move the world throughout to con- ceive a heart of purity and faith, addressing Kasyapa further, said,' Welcome ! great master, welcome ! 1 349 ' Rightly have you distinguished law from law, and well obtained the highest wisdom; now before this great assembly, pray you ! exhibit your excellent endowments; 1350 ' As any rich and wealthy noble opens for view his costly treasures, causing the poor and sorrow- laden multitude to increase their forgetfulness awhile; 1351 '(So do you now) and honour well your lord's instruction.' Forthwith in presence of the assembly, gathering up his body and entering Samadhi, calmly he ascended into space, 1352 And there displayed himself, walking, standing, sitting, sleeping, emitting fiery vapour from his body, on his right and left side water and fire, not burning and not moistening him ; 1353 Then clouds and rain proceeded from him, thun- der with lightning shook the heaven and earth ; thus he drew the world to look in adoration, with eyes undazzled as they gazed; 1354 With different mouths, but all in language one, they magnified and praised this wondrous spectacle, then afterwards drawn by spiritual force, they came and worshipped at the master's feet, 1355 1 90 FO-SHO-HING-TSAN-KING. IV, 16. (Exclaiming), ' Buddha is our great teacher ! we are the honoured one's disciples.' Thus having magnified his work and finished all he purposed doing, 1356 Drawing the world as universal witness, the assembly was convinced that he, the world-honoured, was truly the ' Omniscient!' 1357 Buddha, perceiving that the whole assembly was ready as a vessel to receive the law, spoke thus to Bimbisara Ra^a : ' Listen now and under- stand ; 1358 ' The mind, the thoughts, and all the senses are subject to the law of life and death. This fault 1 of birth and death, once understood, then there is clear and plain perception ; 1359 'Obtaining this clear perception, then there is born knowledge of self, knowing oneself and with this knowledge laws of birth and death, then there is no grasping and no sense-perception. 1360 'Knowing oneself, and understanding how the senses act, then there is no room for " I," or ground for framing it ; then all the accumulated mass of sorrow, sorrows born from life and death, 1361 ' Being recognised as attributes of body, and as this body is not " I," nor offers ground for " I," then comes the great superlative (discovery), the source of peace unending; 1362 'This thought (view) of "self" gives rise to all these sorrows, binding as with cords 2 the world, but having found there is no "I" that can be bound, then all these bonds are severed. 1363 ' There are no bonds indeed — they disappear — 1 This fault ; that is, this flaw. 2 As with fetters. IV, i6. BIMBISARA RAGA BECOMES A DISCIPLE. T9I and seeine this there is deliverance. The world holds to this thought of " I," and so, from this, comes false apprehension. 1364 ' Of those who maintain the truth of it, some say the " I " endures, some say it perishes ; taking the two extremes of birth and death, their error is most grievous! T365 'For if they say the " I" (soul) is perishable, the fruit they strive for, too, will perish ; and at some time there will be no hereafter, this is indeed a meritless deliverance. 1366 ' But if they say the " I " is not to perish, then in the midst of all this life and death there is but one identity (as space), which is not born and does not die. 1367 ' If this is what they call the " I," then are all things living, one — for all have this unchanging self — not perfected by any deeds, but self- perfect; 1368 ' If so, if such a self it is that acts, let there be no self-mortifying conduct, the self is lord and master ; what need to do that which is done ? 1 369 ' For if this " I" is lasting and imperishable, then reason would teach it never can be changed. But now we see the marks of joy and sorrow, what room for constancy then is here ? 1370 ' Knowing that birth brings this deliverance then I put away all thought of sin's defilement ; the whole world, everything, endures ! what then becomes of this idea of rescue. 1 37 1 'We cannot even talk of putting self away, truth is the same as falsehood, it is not "I" that do a thing, and who, forsooth, is he that talks of "I?" 1372 192 FO-SHO-HING-TSAN-KING. IV, 16. ' But if it is not " I" that do the thing, then there is no "I" that does it, and in the absence of these both, there is no " I " at all, in very truth. 1373 ' No doer and no knower, no lord, yet notwith- standing this, there ever lasts this birth and death, like morn and ni^ht ever recurring. But now attend to me and listen ; 1374 'The senses six and their six objects united cause the six kinds of knowledge, these three (i. e. senses, objects, and resulting knowledge) united bring forth contact, then the intervolved effects of recol- lection (follow). 1375 ' Then like the burning glass and tinder thro' the sun's power cause fire to appear, so thro' the know- ledge born of sense and object, the lord (of know- ledge) (self) (like the fire) is born. 1376 'The shoot springs from the seed, the seed is not the shoot, not one and yet not different, such is the birth of all that lives.' 1377 The honoured of the world preaching the truth, the equal and impartial paramartha, thus ad- dressed the king with all his followers. Then king Bimbisara filled with joy, 1378 Removing from himself defilement, gained reli- gious sight, a hundred thousand spirits also, hearing the words of the immortal law, shook off and lost the stain of sin. 1379 Varga 17. The Great Disciple becomes a Hermit. At this time Bimbisara Ra^a, bowing his head, requested the honoured of the world to change his IV, 17. THE GREAT DISCIPLE BECOMES A HERMIT. I 93 place of abode for the bamboo grove 1 ; graciously accepting it, Buddha remained silent. 1380 Then the king, having perceived the truth, offered his adoration and returned to his palace. The world-honoured, with the great congregation, pro- ceeded on foot, to rest for awhile in the bamboo garden 2 . 1381 (There he dwelt) to convert all that breathed 3 , to kindle once for all 4 the lamp of wisdom, to establish Brahma and the Devas, and to confirm the lives 5 of saints and sages. 1382 At this time Asvagit and Vashpa 6 , with heart composed and every member (sense) subdued, the time having come for begging food, entered into the town of Ra^agrz'ha : 1383 Unrivalled in the world were they for grace of person, and in dignity of carriage excelling all. The lords and ladies of the city seeing them, were filled with joy; 1384 Those who were walking stood still, those before waited, those behind hastened on. Now the 7?/shi Kapila amongst all his numerous disciples 1385 1 This garden, called the Karawa'a Vewuvana, was a favourite resi- dence of Buddha. For an account of it, see Spence Hardy, Manual of Buddhism, p. 194. It was situated between the old city of Raj^a- gn'hz and the new city, about three hundred yards to the north of the former (see Fa-hien, chap, xxx, Beal's translation, p. 1 1 7 and note 2). 2 I have translated Ku'an ' to rest awhile,' it might be supposed to refer to the rest of the rainy season. But it is doubtful whether this ordinance was instituted so early. 3 All living things. 4 To establish and settle the brightness of the lamp of wisdom. 6 To establish the settlement of sages and saints. 6 He is sometimes called Da-rabala Kajyapa (Eitel, Handbook, p. 158 b). [19] O 194 FO-SHOHING-TSAN-KING. IV, 17. Had one of wide-spread fame, whose name was .Sariputra ; he, beholding the wonderful grace of the Bhikshus, their composed mien and subdued senses, 1386 Their dignified walk and carriage, raising his hands, enquiring, said : ' Young in years, but pure and graceful in appearance, such as I before have never seen, 1387 f What law most excellent (have you obeyed) ? and who your master that has taught you ? and what the doctrine you have learned ? Tell me, I pray you, and relieve my doubts.' 1388 Then of the Bhikshus, one *, rejoicing at his question, with pleasing air and gracious words, re- plied : ' The omniscient, born of the Ikshvaku family, 1389 ' The very first 'midst gods and men, this one is my great master. I am indeed but young, the sun of wisdom has but just arisen, 1390 ' How can I then explain the master's doctrine ? Its meaning is deep and very hard to understand, but now, according to my poor capability (wisdom), I will recount in brief the master's doctrine : 1391 '"Whatever things exist all spring from cause, the principles (cause) of birth and death (may be) destroyed, the way is by the means he has de- clared 2 ." ' 1392 1 In the Pali account of this incident A^va^it alone is represented as begging his food; but here A-sva^it and Vashpa are joined according to the later rule (as it would seem) which forbad one mendicant to proceed alone through a town. (Compare Sacred Books of the East, vol. xiii, p. 144.) 2 For the Southern version of this famous stanza, see Sacred Books of the East, vol. xiii, p. 146; also Manual of Buddhism, IV, 17- THE GREAT DISCIPLE BECOMES A HERMIT. 1 95 Then the twice-born Upata (Upatishya), em- bracing heartily what he had heard, put from him all sense-pollution, and obtained the pure eyes of the law. 1393 The former explanations he had trusted, re- specting cause and what was not the cause, that there was nothing that was made, but was made by li-vara, 1394 All this, now that he had heard the rule of true causation, understanding (penetrating) the wisdom of the no -self, adding thereto the knowledge of the minute (dust) troubles 1 , which can never be overcome in their completeness (completely de- stroyed), 1395 But by the teaching of Tathagata, all this he now for ever put away ; leaving no room for thought of self, the thought of self will disappear 2 . 1396 ' Who, when the brightness of the sun gives light, would call for the dimness of the lamp ? for, like the severing of the lotus, the stem once cut, the pods (?) will also die ; 1397 ' So Buddha's teaching: cutting: off the stem of sorrow, no seeds are left to grow or lead to further increase.' Then bowing at the Bhikshu's feet, with grateful mien, he wended homewards. 1398 The Bhikshus after having begged their food, likewise went back to the bamboo grove. 6ari- p. 196. For a similar account from the Chinese, see Wong Puh, § 77. 1 The ' dust troubles ' are the troubles caused by objects of sense, as numerous as motes in a sunbeam. 2 ' Look upon the world as void, O Moghara^an, being always thoughtful ; having destroyed the view of oneself (as really existing), so one may overcome death ; the king of death will not see him who thus regards the world,' Sutta Nipata, Fausboll, p. 208. O 2 196 FO-SHOHINOTSAN-KING. IV, t 7. putra on his arrival home, (rested) with joyful face and full of peace. 1399 His friend the honoured Mugalin (Maudgalya- yana), equally renowned for learning, seeing 6ari- putra in the distance 1 , his pleasing air and lightsome step, 1400 Spoke thus: 'As I now see thee, there is an unusual look I notice, your former nature seems quite changed, the signs of happiness I now ob- serve, 1 40 1 '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 2 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 3 , profound and 1 ' Then the paribba^aka Sariputta went to the place where the paribba^aka Moggallana was,' Sacred Books of the East, vol. xiii, p. 147. 2 The two ' bhadras,' i. e. ' sages,' or ' virtuous ones.' 3 Or, with ' Brahma-voice ' (Brahmaghosha), for which, see Childers sub voce. IV, 17- THE GREAT DISCIPLE BECOMES A HERMIT. I97 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 1 , their twisted hair holding the water-vessel 2 , hearing the words of Buddha's welcome, they forthwith changed into com- plete .SYama/zas 3 ; 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 4 : 1409 And with obedient heart listening to the word, they all became Rahats. At this time there was a twice-(born) sage 5 , Karyapa Shi-ming-teng (Eggi- datta) (Agnidatta), 14 10 Celebrated and perfect in person, rich in posses- sions, and his wife most virtuous. But all this he 1 This triple (three-wonderful) staff is, I suppose, a mark of a Brahman student. 2 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.' 3 This sudden transformation from the garb and appearance of laymen into shorn and vested Bhikshus, is one often recounted in Buddhist stories. 4 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 trans- lated 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 Kajyapa Agnidatta. The story of Eggidatta is given by Bigandet (Legend, p. 180, first edition), but there is nothing said about his name Kasyapa. Eitel (Handbook, sub voce Mahakayyapa) gives an explanation of the name Karyapa, ' he who swallowed light;' but the literal translation of the words in our text is, 'Karyapa giving in charity a bright lamp.' 198 FOSHOHING-TSAN-KING. IV, 17. had left and become a hermit, seeking the way of salvation. 1 4 1 1 And now in the way by the To-tseu 1 tower he suddenly encountered .5akya Muni, remarkable for his dignified and illustrious appearance, as the em- broidered 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, 141 3 ' Much and long time have I been harassed with doubts, oh ! would that you would light the lamp 2 (of knowledge).' Buddha knowing that this twice- (born) sage was heartily desirous of finding the best mode of escape 3 , 14 14 With soft and pliant voice, he bade him come and welcome. Hearing his bidding and his heart com- plying, losing all listlessness of body or spirit, 141 5 His soul embraced the terms of this most excel- lent salvation 4 . Quiet and calm, putting away defilement, the great merciful, as he alone knew how, briefly explained the mode of this deliver- ance, 1 416 Exhibiting the secrets of his law, ending with 1 This 'many children' tower is perhaps the one at Vauali alluded to by Fa-hien, chap. xxv. 2 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 (upa^Mya) is explained, Sacred Books of the East, vol. xiii, p. 154. 3 Literally, '(had) a heart rejoicing in the most complete method of salvation (moksha).' 4 Or, 'the mode of salvation explained by the most excellent (Buddha). 1 IV, 17- THE GREAT DISCIPLE BECOMES A HERMIT. I 99 the four indestructible acquirements 1 . The great sage, everywhere celebrated, was called Maha Ka- syapa, 141 7 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 2 for I ; 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. 14 19 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, 142 1 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 rela- tionships, then crowding thoughts of every kind are gendered; 1423 1 Aatu^-samyak-pradhana ? 2 fijr ' the place of.' 200 FOSHOHING-TSAN-KING. IV, 17. Reflecting well, and crushing out confusing thought, then lust for pleasure is destroyed. Though born in the Arupa 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 dis- pelled, 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 1 and gained the three 2 ; so were there three disciples 3 in addition to the 1 The three poisons, lust, hatred, ignorance. 2 The three treasures (triratna), Buddha, the law, the com- munity. The three disciples, as it seems, were .Sariputra, Maudgalyayana, and Agnidatta (Kajyapa). IV, 18. CONVERSION OF THE SUPPORTER ETC. 201 three 1 ; and as the three stars range around the TrayastriiWi'as heaven, 1430 Waiting upon the three and five 2 , so the three wait on Buddha. 1431 Varga 18. Conversion of 3 the 'Supporter of the Orphans and Destitute 4 ' (Anathaphv.dada). At this time there was a great householder 5 whose name was 'Friend of the Orphan and Destitute;' he was very rich and of unbounded means, and widely charitable in helping the poor and needy. 1432 Now this man coming far away from the north, even from the country of Kerala 6 , stopped at the house of a friend whose name was Sheu-lo 7 (in Ra^-agr/ha). 1433 Hearing that Buddha was in the world and dwell- 1 In addition to the three brothers (the Kaiyapas). 2 The allusion here is obscure ; there may be a misprint in the text. 3 Literally, ' he converts,' &c. 4 This is the Chinese explanation of the name of Anathapi;z5akya family, 1585 1 That is, to become mendicants, or religious followers of Buddha. 2 The conversion of Nanda &c. is referred to in Spence Hardy's Manual of Buddhism, p. 227. I have restored Kin-pi to Kimbila from this authority, p. 228. Perhaps also in the Romantic Legend, p. 386, it ought to have been so restored. 3 i£un-£a-to-na. I do not remember having met with this name before. It may be meant for .A7/andaka, see Schiefner, ' Lebens- beschreibung .Sakyamimi's,' p. 266. IV, iq. INTERVIEW BETWEEN FATHER AND SON. 227 From the teaching of Buddha became disciples and accepted the law. The sons of the great minister of state, Udayin being the chief, 1586 With all the royal princes following in order became recluses. Moreover, the son of Atall, whose name was Upali, 1587 Seeing all these princes and the sons of the chief minister becoming hermits, his mind opening for conversion, he, too, received the law of renuncia- tion. 1588 The royal father seeing his son possessing the great qualities of 7?/ddhi, himself entered on the calm flowings (of thought), the gate of the true law of eternal life. 1589 Leaving his kingly estate and country, lost in meditation, he drank sweet dew. Practising (his re- ligious duties) in solitude, silent and contemplative he dwelt in his palace, a royal TvYshi. 1590 Tathagata following a peaceable 1 life, recognised fully by his tribe, repeating the joyful news of religion, gladdened the hearts of all his kinsmen hearing him. 1591 And now, it being the right time for begging food, he entered the Kapila country (Kapilavastu) ; in the city all the lords and ladies, in admiration, raised this chant of praise : 1592 ' Siddhartha ! fully enlightened ! has come back again!' The news flying quickly in and out of doors, the great and small came forth to see him; 1593 Every door and every window crowded, climbing on shoulders 2 , bending down the eyes, they gazed 1 Or, living in peaceful prosecution of his work. 2 Or it may be ' shoulder to shoulder.' Q 2 2 28 FO-SHO-HING-TSAN-KING. IV, 19. upon the marks of beauty on his person, shining and glorious! 1594 Wearing his Kashaya garment outside, the glory of his person from within shone forth, like the sun's perfect wheel ; within, without, he seemed one mass of splendour \ 1595 Those who beheld were filled with sympathising 2 joy; their hands conjoined, they wept (for gladness) 3 ; and so they watched him as he paced with dignity the road, his form collected, all his organs well- controlled! 1596 His lovely body exhibiting the perfection 4 of reli- gious beauty, his dignified compassion adding to their regretful joy! his shaven head, his personal beauty sacrificed ! his body clad in dark and sombre vest- ment, 1597 His manner natural and plain, his unadorned appearance ; his circumspection as he looked upon the earth in walking! 'He who ought to have had held over him the feather-shade ' (they said), 'whose hands should grasp "the reigns of the flying 5 dragon," 1598 ' See how he walks in daylight on the dusty road ! holding his alms-dish, going to beg ! Gifted enough to tread down every enemy, lovely enough to gladden woman's heart, 1599 1 The glory of his person within and without, together, like a mass of light. 2 Compassion and joy. 3 That is, they wept for pity and for joy. 4 Manifesting religious uprightness or rectitude. 5 This appears to be a Chinese phrase, adapted perhaps from some expression in the Sanskrit original signifying 'supreme power.' TV, 19. INTERVIEW BETWEEN FATHER AND SON. 2 29 ' With glittering vesture and with godlike crown reverenced he might have been by servile crowds ! But now, his manly beauty hidden, with heart re- strained, and outward form subdued, 1600 'Rejecting the much-coveted and glorious apparel, his shining body clad with garments grey, what aim, what object, now ! Hating the five delights that move the world, 1601 ' Forsaking virtuous wife and tender child, loving the solitude, he wanders friendless ; hard, indeed, for virtuous wife through the long night 1 , cherishing her grief; 1602 'And now to hear he is a hermit! She enquires not now (so lost to life) of the royal 6uddhodana if he has seen his son or not! 1603 ' But as she views his beauteous person, (to think) his altered form is now a hermit's ! hating his home, still full of love ; his father, too, what rest for him (they say)! 1604 'And then his loving child Rahula, weeping with constant sorrowful desire ! And now to see no change, or heart-relenting ; and this the end of such enlightenment! 1605 'All these attractive marks, the proofs of a reli- gious calling, whereas, when born, all said, these are marks of a " great man," who ought to receive tribute from the four seas! 1606 'And now to see what he has come to! all these predictive words vain and illusive/ Thus they talked together, the gossiping multitude, with con- fused accents. 1607 Tathagata, his heart unaffected, felt no joy and 1 I. e. her life of widowhood. 23O FOSHO-HING-TSAN-KING. IV, 19. no regret. But he was moved by equal love to all the world, his one desire that men should escape the grief of lust; 1608 To cause the root of virtue to increase, and for the sake of coming ages, to leave the marks of self-denial 1 behind him, to dissipate the clouds and mists of sensual desire, 1609 He entered, thus intentioned, on the town to beg. He accepted food both good or bad, whatever came, from rich or poor, without distinction ; having filled his alms-dish, he then returned back to the soli- tude. 1 610 Varga 20. Receiving the £etavana Vihara. The lord of the world, having converted 2 the people of Kapilavastu according to (their several) circumstances 3 , his work being done, he went with the great body of his followers, 161 1 And directed his way to the country of Kosala, where dwelt king Prasena^it (Po-se-nih). The (^etavana was now fully adorned, and its halls and courts carefully prepared ; 1 6 1 2 The fountains and streams flowed through the garden which glittered with flowers and fruit ; rare birds sat by the pools (water side), and on the land 1 Little desire. 2 The expression in the original is 'having opened for con- version.' 3 It is not necessarily 'according to their circumstances,' but it may also be rendered ' according to circumstances/ or ' as the occasion required.' IV, 20. RECEIVING THE GETAVANA VIHARA. 23 1 they sang in sweet concord, according to their kind; 1613 Beautiful in every way as the palace of Mount Kilas (Kailasa) 1 , (such was the ^etavana.) Then the noble friend of the orphans, surrounded by his attendants, who met him on the way, 161 4 Scattering flowers and burning- incense, invited the lord to enter the 6*etavana. In his hand he carried a golden dragon-pitcher 2 , and bending low upon his knees he poured the flowing water 161 5 As a sign of the gift of the (^etavana Vihara for the use of the priesthood throughout the world 3 . The lord then received it, with the prayer 4 that ' overruling all evil influences it might give the king- dom permanent rest, 1616 ' And that the happiness of Anathapi/zdada might flow out in countless streams.' Then the king Prasena^it, hearing that the lord had come, 161 7 With his royal equipage went to the C7etavana to worship at the lord's feet 5 . (Having arrived) and 1 Mount Kailasa, the fabulous residence of Kuvera ; the paradise of .Siva. 2 In the Barahut sculpture there is a figure carrying a pitcher in the act of pouring out the water ; but the figure is not kneeling. 3 ' The four quarters,' that is, ' the world.' 4 'The prayer,' the 'devout incantation;' it has often been questioned whether ' prayer ' is possible with Buddhists ; the ex- pression in the Chinese is the same as that used for prayer in other books; but it may of course denote sincere or earnest desire, coming from the heart. 5 There are various representations of Prasena^it going to the Cetavana in the Barahut sculptures. In plate xiii (Cunningham's Barahut) the Vihara is represented, the wheel denoting the sermon which Buddha preached; the waving of garments and whistling with fingers denoting the joy of the hearers. 232 FOSHOHING-TSAN-KING. IV, 20. taken a seat on one side, with clasped hands he spake to Buddha thus : 1618 ' O that my unworthy and obscure kingdom should thus suddenly have met such fortune ! For how can misfortunes or frequent calamities possibly affect it, (in the presence of) so great a man? 1619 'And now that I have seen your sacred features, I may perhaps partake of the converting streams of your teaching. A town although it is composed of many sections 1 , yet both ignoble and holy persons may enter the surpassing 2 stream ; 1620 'And so the wind which fans the perfumed grove causes the scents to unite and form one pleasant breeze ; and as the birds which collect on Mount Sumeru (are many), and the various shades that blend in shining gold, 162 1 ' So an assembly may consist of persons of dif- ferent capacities, individually insignificant, but a glorious body. The desert master by nourishing the 7?zshi, procured a birth as the san-tsuh (three leg or foot) star 3 ; 1622 'Worldly profit is fleeting and perishable, religious (holy) profit is eternal and inexhaustible ; a man though a king is full of trouble, a common man, who is holy, has everlasting rest.' 1623 1 I cannot be sure of this translation ; yet I can suggest no other. The line is g|$ g£ ^ j^ ^. 2 ' The victorious stream ; ' this may refer to the Rapti, on the banks of which -Sravasti was situated. The object of the allusion is that as both rich and poor, noble and ignoble may enter the stream of the river, so all may seek the benefit of the stream of religious doctrine. 3 I am unable to explain the reference here ; nor do I know what the ' three-footed star ' can be. IV, 20. RECEIVING THE GETAVANA VIHARA. 233 Buddha knowing the state of the king's heart, — that he rejoiced in religion as -Sakrara^a 1 , — con- sidered the two obstacles that weighted him, viz. too great love of money, and of external plea- sures 2 ; 1624 Then seizing the opportunity, and knowing the tendencies of his heart, he began, for the king's sake, to preach : ' Even those who, by evil karman 3 , have been born in low degree, when they see a person of virtuous character, feel reverence for him; 1625 'How much rather ought an independent 4 king, who by his previous conditions of life has acquired much merit, when he encounters Buddha, to con- ceive even more reverence. Nor is it difficult to understand, 1626 ' That a country should enjoy more rest and peace, by the presence of Buddha, than if he were not to dwell therein 5 . And now, as I briefly declare my law, let the Maharaja listen and weigh my words, 1627 'And hold fast that which I deliver! See now the end of my perfected merit 6 , my life is done, 1 General Cunningham (Barahut Stupa, plate xiii) has re- marked that the Preaching Hall visited by Prasena^-it resembles in detail the Palace of -Sakraraga ; the reference in the text seems to allude to this. 2 Reference is often made in Buddhist books to the self-indulg- ence of king Prasena^it. Compare section xxix of the Chinese Dharnmapada. 3 That is, in consequence of evil deeds. 4 This expression ' tsze tsai,' which I render ' independent/ means 'self-sufficient,' or 'self-existing;' the reference is probably to a lord paramount (samra^). 5 This exordium appears intended to take down the pride of the king. 6 Buddha points to himself as having gained the end of all his 234 FO-SHO-HING-TSAN-KING. IV, 20. there is for me no further body or spirit, but freedom from all ties of kith or kin! 1628 ' The good or evil deeds we do from first to last (beginning to end) follow us as shadows; most exalted then the deeds (karman) of the king of the law 1 . The prince 2 (son) who cherishes his people, 1629 ' In the present life gains renown, and hereafter ascends to heaven; but by disobedience and neg- lect of duty, present distress is felt and future misery! 1630 ' As in old times Lui-'ma (lean horse) 3 ra^a, by obeying the precepts, was born in heaven, whilst Kin-pu (gold step) ra^a, doing wickedly, at the end of life was born in misery. 1631 ' Now then, for the sake of the great king, I will briefly relate the good and evil law (the law of good and evil). The great requirement 4 is a loving heart ! to regard the people as we do an only son, 1632 ' Not to oppress, not to destroy ; to keep in due check every member of the body, to forsake un- righteous doctrine and walk in the straight path ; not to exalt oneself by treading down others (or inferiors), 1633 ' But to comfort and befriend those in suffer- previous meritorious conduct, in the attainment of his present condition. 1 Dharmara^a, an epithet of every Buddha (Eitel). 2 The symbol here stands for 'son;' it may mean 'prince' in the sense of ' son of the king of the law ' (fa wang tseu), which is a common one in Buddhist books, and is often rendered by ' Kumara bhuta.' 3 Lui-'ma may be a phonetic equivalent of the name of the king, or a translation of the name, viz. Km&jva. So also in the next line Hira«yaka.ripu may be meant. 4 The ' great deficiency/ or ' the great need.' IV, 20. RECEIVING THE GETAVANA VIHARA, 235 ing ; not to exercise oneself in false theories 1 (treatises), nor to ponder much on kingly dignity (strength), nor to listen to the smooth words of false teachers ; 1634 'Not to vex oneself by austerities, not to exceed (or transgress) the right rules of kingly conduct, but to meditate on Buddha and weigh his righteous law, and to put down and adjust all that is contrary to religion ; 1635 ' To exhibit true superiority by virtuous conduct and the highest exercise of reason, to meditate deeply on the vanity of earthly things, to realise the fickleness of life by constant recollection ; 1636 ' To exalt the mind to the highest point of reflec- tion, to seek sincere faith (truth) with firm purpose ; to retain an inward sense of happiness resulting from oneself 2 , (and to look forward to) increased happiness hereafter; 1637 1 To lay up a good name for distant ages, this will secure the favour of Tathagata 3 , as men now loving sweet fruit will hereafter be praised by their descendants 4 . 1638 ' There is a way of darkness out of light 5 , there is a way of light out of darkness ; there is darkness which follows after the gloom (signs of gloom), 1 In false theories and ' vidyas ' (ming). 2 Self-dependent happiness. 3 Whether the phrase '^11-lai ' ought to be here translated Tatha- gata, or whether it refers simply to 'future generations,' is a question. 4 This again is an uncertain translation, although the meaning- is plain, that those who here love ' sweet fruit,' will not set their children's teeth on edge hereafter. 5 In this and the following lines the reference is apparently to the possibility of growing worse or better by our deeds. 236 FO-SHO-HING-TSAN-KING. IV, 20. there is a light which causes the brightening of light. 1639 ' The wise man leaving first principles 1 , should go on to get more light 2 ; evil words will be repeated far and wide by the multitude, but there are few to follow good direction ; 1640 'It is impossible however to avoid result of works 3 , the doer cannot escape ; if there had been no first works, there had been in the end no result of doing, 1 64 1 1 — No reward for good, no hereafter joy — ; but because works are done, there is no escape. Let us then practise good works ; 1642 ' (Let us) inspect our thoughts that we do no evil, because as we sow so we reap 4 . As when enclosed in a four-stone [stone or rock-encircled] mountain, there is no escape or place of refuge for any one, 1643 ' So within this mountain-wall of old age, birth, disease, and death, there is no escape for the world 5 . Only by considering and practising the true law can we escape from this sorrow-piled mountain. 1644 ' There is, indeed, no constancy in the world, the end of the pleasures of sense is as the lightning flash, whilst old age and death are as the piercing bolts ; what profit, then, in doing (practising) ini- quity 6 ! 1645 1 San p'hin, the ' three sections.' 2 ' Ought to learn from first to last, illumination.' Does it refer to books or vidyas (ming) of instruction ? 3 There is not such a thing as ' not making fruit,' or the fruit of ' not making ; ' but the former is the more likely. ' Fruit,' of course, refers to the result of works. 4 ' Because as we ourselves do, we ourselves receive.' 5 For all living creatures. 9 ' Why then ought we to do iniquity !' (fi fa.) IV, 20. RECEIVING THE GETAVANA VIHARA. 237 'All the ancient conquering kings, who were as gods 1 on earth, thought by their strength to over- come decay 2 ; but after a brief life they too dis- appeared 3 . 1646 ' The Kalpa-fire will melt Mount Sumeru, the water of the ocean will be dried up, how much less can our human frame, which is as a bubble, expect to endure for long upon the earth ! 1647 ' The fierce wind scatters the thick mists, the sun's rays encircle (hide) Mount Sumeru, the fierce fire licks up the place of moisture, so things are ever born once more to be destroyed! 1648 ' The body is a thing (vessel) of unreality, kept through the suffering of the long night 4 , pampered by wealth, living idly and in carelessness, 1649 ' Death suddenly comes and it is carried away as rotten wood in the stream ! The wise man expect- ing these changes with diligence strives against sloth ; 1650 1 The dread of birth and death acts as a spur to keep him from lagging on the road ; he frees himself from engagements, he is not occupied with self- pleasing, he is not entangled by any of the cares of life, 165 1 1 He holds to no business, seeks no friendships, engages in no learned career, nor yet wholly sepa- rates himself from it; for his learning is the wisdom 1 Who were as lyvaradeva. 2 Literally, ' to conquer emptiness ; ' it may mean to ' surpass the sky ' — to climb to heaven. 3 They were ground to dust and disappeared. 4 The suffering of the ' long night ' (the period of constant transmigration) keeps and guards it. 238 FO-SHO-HING-TSAN-KING. IV, 20. of not-perceiving * wisdom, but yet perceiving that which tells him of his own impermanence ; 1652 ' Having a body, yet keeping aloof from defile- ment, he learns to regard defilement as the great- est evil. (He knows) that tho' born in the Arupa world, there is yet no escape from the changes of time; 1653 ' His learning, then, is to acquire the changeless body ; for where no change is, there is peace. Thus the possession of this changeful body is the foundation of all sorrow. 1654 ' Therefore, again, all who are wise make this their aim — to seek a bodiless condition ; all the various orders of sentient creatures, from the indulgence of lust, derive pain; 1655 * Therefore all those in this condition ought to conceive a heart, loathing lust ; putting away and loathing this condition, then they shall receive no more pain ; 1656 ' Though born in a state with or without an ex- ternal form, the certainty of future change is the root of sorrow ; for so long as there is no perfect cessation of personal being, there can be, certainly, no absence of personal desire ; 1657 ' Beholding, in this way, the character of the three worlds, their inconstancy and unreality, the presence of ever-consuming pain, how can the wise man seek enjoyment therein ? 1658 ' When a tree is burning with fierce flames how 1 'The wisdom of not perceiving;' the symbol 'sheu' corres- ponds with ' vedana,' perception, or sensation. The meaning there- fore is that true wisdom depends not on the power of sense ; but yet he perceives by his senses that he (his body) is impermanent. IV, 20. RECEIVING THE GETAVANA VIHARA. 239 can the birds congregate therein ? The wise man, who is regarded as an enlightened sage, without this knowledge is ignorant ; 1659 1 Having this knowledge, then true wisdom dawns ; without it, there is no enlightenment. To get this wisdom is the one aim, to neglect it is the mistake of life. 1660. 1 All the teaching of the schools should be centred here ; without it is no true reason. To recount this excellent system is not for those who dwell in family connection; 1661 1 Nor is it, on that account, not to be said 1 , for religion concerns a man individually [is a private affair]. Burned up with sorrow, by entering the cool stream, all may obtain relief and ease; 1662 1 The light of a lamp in a dark room lights up equally objects of all colours, so is it with those who devote themselves to religion, — there is no distinction between the professed disciple and the unlearned (common). 1663 ' Sometimes the mountain-dweller (i. e. the reli- gious hermit) falls into ruin, sometimes the humble householder mounts up to be a i?zshi ; the want of faith (doubt) is the engulfing sea, the presence of disorderly belief is the rolling flood, 1664 1 The tide of lust carries away the world ; involved in its eddies there is no escape ; wisdom is the handy boat, reflection is the hold-fast. 1665 ' The drum-call of religion (expedients), the bar- rier (dam) of thought, these alone can rescue from 1 This and the preceding line are obscure. The sense of the whole passage seems to point to the adaptation of religion for the life of all persons, laic or cleric. 24O FO-SHOHING-TSAN-KING. IV, 30. the sea of ignorance.' At this time the king sincerely attentive to the words of the All-wise 1 , 1666 Conceived a distaste for the world's glitter and was dissatisfied with the pleasures of royalty, even as one avoids a drunken elephant, or returns to right reason after a debauch. 1667 Then all the heretical teachers, seeing that the king was well affected to Buddha, besought the king (mahara^a), with one voice, to call on Buddha to exhibit 2 his miraculous gifts. 1668 Then the king addressed the lord of the world : 'I pray you, grant their request!' Then Buddha silently acquiesced 3 . And now all the different professors of religion, 1669 The doctors who boasted of their spiritual power, came together in a body to where Buddha was ; then he manifested before them his power of miracle; ascending up into the air, he remained seated, 1670 Diffusing his glory as the light of the sun he shed abroad the brightness of his presence. The heretical teachers were all abashed, the people all were filled with faith. 167 1 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 man- sions 4 . There he converted the occupants (Devas) of that abode, 1672 1 The words of him who knew all things. 2 To substantiate his claim by exhibiting miraculous power. 3 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 Stupa of Barahut. IV, 21. WORK OF CONVERSION. 24I 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 1 ; he travelled down a seven-gemmed ladder, 1673 And again arrived at C7ambudvipa. Stepping down he alighted on the spot where all the Buddhas return 2 , countless hosts of angels accompanied him, conveying with them their palace abodes (as a gift); 1674 The people of Cambudvipa with closed hands looking up with reverence, beheld him. 1675 Varga 21. Escaping 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 C7utika, C7iva(ka) 3 , Sula, and Kuma, the noble's son Ariga and the son of the fearless king (Abhaya) 1677 Nyagrodha 4 and the rest; .Srikutaka (or, Sri- 1 It would be curious, if this translation were absolutely certain, to find that Ajvaghosha 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. 2 That is, at Sankisa (Sahka-sya), [see the Archseological Survey of India, 1862-1863.] 8 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. 242 FOSHOHING-TSAN-KING. IV, 2 r. guptaka), Upali the Nirgrantha 1 , (all these) were thoroughly converted. 1678 So also the king of Gandhara, whose name was Fo-kia-lo (Pudgala?) ; he, having heard the pro- found and excellent law, left his country and became a recluse. 1679 So also the demons Himapati and Vatagiri, on the mountain Vibhara, were subdued and con- verted ; 1680 The BrahmaMrin Prayan(tika), on the mountain Va^ana (Po-sha-na), by the subtle meaning of half a gatha, he convinced and caused to rejoice in faith; 1681 The village of Danamati (Khanumat) 2 had one Kutadanta, the head of the twice-born (Brah- mans) ; at this time he was sacrificing countless victims; 1682 Tathagata by means (upaya, expedients) con- verted him, and caused him to enter the true path. On Mount Bhatika 3 (?) a heavenly being of eminent distinction, 1683 Whose name was Pa#/£a.nkha 4 , receiving the law, attained Dhyana 5 ; in the village of Vainu- 1 For Upali the Nirgrantha, see M. B., p. 267. 2 The village Danamati must be the same as that called Khanu- mat by Spence Hardy, M. B., p. 271. 3 For this event, see Spence Hardy's M. B., p. 288. He calls the mountain or rock by the name of Wddi. 4 For Pa?i&uikha 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. no), instead of 'each one possessing a five-stringed lute,' it should be ' attended by the divine musician PaiUajikha.'] For Pa«/£a.rikha, see Childers' Pali Diet., sub voce Paftcasikho ; also Eitel's Handbook. 6 Or attained rest, or a fixed mind. IV, 21. WORK OF CONVERSION. 24 j sh/a, he converted the mother of the celebrated Nanda 1 ; 1684 In the town of A/2/£avari (Agra/avi), he subdued the powerful (mahabala) spirit; Bhanabhadra (pa- tala), 6Yonadanta; 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 Vi^i 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 Angulimala 2 , in that village of Sumu, through the exhibition of his divine power, he con- verted and subdued ; 1688 There was that noble's son, Puri^ivana, rich in wealth and stores as Punavati (punya- vatf?), 1689 Directly he was brought to Buddha (Tathagata) accepting the doctrine, he became vastly liberal. So in that village of Padatti he converted the cele- brated Patali (or, Potali), 1690 And also Patala, brothers, and both demons. In Bhidhavali (Pi-ti-ho-fu-li) there were two Brah- mans, 1691 One called Great-age (Mahayus?), 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 Pra^apati ; for her conversion, see M. B., p. 307. She was the foster-mother of Buddha. 2 For the history of the conversion of the Angulimala, see M. B., p. 249. R 2 244 FO-SHOHING-TSAN-KING. IV, 21. When he came to Vai^ali, he converted all the Raksha demons, and the lion (Siwha) of the Li>£- £//avis, and all the LiM/iavis, 1693 Sa/'a 1 the Nirgrantha, all these he caused to attain the true law. Hama kinkhava had a 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 Asi- daka ; then going back to Mount Ga^a (Gayasirsha) he converted the demon Kaw^ana, 1696 AndKamo(kin-mau) the Yaksha, with the sister and son. Then coming to Benares, he converted the celebrated Katyayana 2 ; 1697 Then afterwards going, by his miraculous power, to Sruvala (Sou-lu-po-lo), he converted the mer- chants Davakin and Nikin(?), 1698 And received their sandal-wood hall, exhaling its fragrant odours till now. Going then to Mahivati, he converted the 7?/shi Kapila, 1699 And the Muni remained with him ; his foot step- ping on the stone, the thousand-spoked twin-wheels appeared, which never could be erased. 1 700 Then he came to the place Po-lo-na (Pra/ heaven-taken-up-received. V, 28. DIVISION OF THE SARIRAS. 331 much less for our all-wise master should we be- grudge our lives! 2255 ' Wherefore if from these examples we find others ready to die for no real principle, how shall we for our teacher of gods (Devas) and men, reverenced by the universe, 2256 ' Spare our bodies or begrudge our lives, and not be earnest in desire to make our offerings ! Now then, if you desire to stay the strife, go, and for us demand within the city 2257 ' That they open wide (distribute) the relics, and so cause our prayer to be fulfilled. But because your words are right ones, we hold our anger for a while; 2258 1 Even as the great, angry snake, by the power of charms is quieted.' And now the Brahman 1 , having received the king's instruction, 2259 Entering the city, went to the Mallas, and saluting them, spoke these true words : ' Without the city those who are kings among men 2 grasp with their hands their martial weapons, 2260 ' And with their bodies clad in weighty armour wait eagerly (to fight) ; glorious as the sun's rays ; bristling- with rage as the roused lion. These united are, to overthrow this city. 2261 ' But whilst they wage this religious war, they fear lest they may act irreligiously, and so they have sent me here to say what they require. 2262 '"We 3 have come, not for the sake of territory, 1 There is nothing like this in the Southern account. 3 ' Kings among men,' nWi-t ? di>8pui>. This is the only way to take the translation, although the pronoun 'ngo standing alone would signify ' I ' have come ; but 33 2 FO-SHO-HING-TSAN-KING. V, 28. much less for money's sake, nor on account of any insolent feeling, nor yet from any thought of hatred ; 2263 ' " But because we venerate the great J?ishi, we have come on this account. You, noble sirs ! know well our mind ! Why should there be such sorrowful contention ! 2264 ' " You honour what we honour, both alike, then we are brothers as concerns religion. We both with equal heart revere the bequeathed spiritual relics of the lord. 2265 ' " To be miserly in (hoarding) wealth, this is an unreasonable fault ; how much more to grudge religion, of which there is so little knowledge in the world! 2266 ' The exclusive and the selfishly-inclined, should practise laws of hospitality (civility) 1 ; but if ye have not rules of honour 2 such as these, then shut your gates and guard yourselves." 2267 ' This is the tenor of the words, be they good or bad, spoken by them. But now for myself and my own feelings, let me add these true and sincere words. 2268 ' Let there be no contention either way ; reason ought to minister for peace, the lord when dwelling in the world ever employed the force of patience. 2269 ' Not to obey his holy teaching, and yet to offer gifts to him, is contradiction. Men of the world perhaps the singular implies that Dro«a used the words of the chief of the kings. 1 Should practise ' waiting for guest laws/ civil conduct. I have given here the sense of the passage. 2 Kshatriya rules, rules or laws of chivalry. V,28. DIVISION OF THE SARIRAS. 333 for some indulgence, some wealth or land, contend and fight, 2270 1 But those who believe the righteous law, should obediently conform their lives to it ; to believe and yet to harbour enmity, this is to oppose " religious principle" to "conduct." 2271 ' Buddha himself at rest, and full of love, desired to bestow the rest he enjoyed, on all. To adore with worship the great merciful, and yet to gender wide destruction, 2272 ' (How is this possible ?) Divide the relics, then, that all may worship them alike ; obeying thus the law, the fame thereof wide-spread, then righteous principles will be diffused; 2273 ' But if others walk not righteously, we ought by righteous dealing to appease them, in this way showing the advantage (pleasure) of religion, we cause religion everywhere to take deep hold and abide. 2274 ' Buddha has told us that of all charity " religious charity " is the highest ; men easily bestow their wealth in charity, but hard is the charity that works for righteousness.' 2275 The Mallas hearing the Brahman's words with inward shame gazed at one another ; and answered the Brahma/§arin thus : ' We thank you much for purposing to come to us, 2276 ' And for your friendly and religious counsel — speaking so well, and reasonably. Yours are words which a Brahman ought to use, in keeping with his holy character l ; 2277 ' Words full of reconciliation, pointing out the ~X)j |jh1 merit, or religious merit. 334 FO-SHO-HING-TSAN-KING. V, 28. proper road ; like one recovering a wandering horse brings him back by the path which he had lost. 2278 ' We then ought to adopt the plan of recon- ciliation such as you have shown us ; to hear the truth and not obey it brings afterwards regretful sorrow.' 2279 Then they opened out the master's relics and in eight parts equally divided them. Themselves paid reverence to one part, the other seven they handed to the Brahman ; 2280 The seven kings having accepted these, rejoiced and placed them on their heads 1 ; and thus with them returned to their own country, and erected Dagobas for worship over them. 2281 The BrahmaMrin then besought the Mallas to bestow on him the relic-pitcher as his portion, and from the seven kings he requested a fragment of their relics, as an eighth share. 2282 Taking this, he returned and raised a Aaitya, which still is named ' the Golden Pitcher Dagoba.' Then the men of Ku^inag-ara collecting all the ashes of the burning, 2283 Raised over them a A'aitya, and called it ' the Ashes Dagoba.' The eight Stupas of the eight kings, ' the Golden Pitcher ' and ' the Ashes StupaV 2284 Thus throughout Cambudvipa there first were raised ten Dagobas. Then all the lords and ladies 1 Placing relics on the head was a token of reverence. Com- pare plate xxxviii (Tree and Serpent Worship). 2 In reference to these Aaityas or towers, compare the account given in the Pali (Sacred Books of the East, vol. xi, p. 135), and also Fa-hien, cap. xxiii. V, 28. DIVISION OF THE SARiRAS. 335 of the country holding gem-embroidered cano- pies, 2285 Paid their offerings at the various shrines, adorn- ing them as any golden mountain \ And so with music and with dancing through the day and night they made merry, and sang. 2286 And now the Arhats numbering five hundred, having for ever lost their master's presence, reflect- ing there was now no ground of certainty, returned to Gridhraku/a mount; 2287 Assembling in king 6akra's cavern 2 , they collected there the Sutra Pi^aka ; all the assembly agreeing that the venerable Ananda 2288 Should say (recite), for the sake of the congrega- tion, the sermons of Tathagata from first to last, ' Great and small, whatever you have heard from the mouth of the deceased Muni.' 2289 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 Sutra Pi/aka 3 . By diligent 1 Or, as the Golden Mountain, i. e. Sumeru. 2 Indra .rilagr/ha. 3 Here we have a short account of the first Buddhist Council, called the Council of the 500. It forms no part of the Maha-pari- nibbana-Sutta, although it is found in the Vinaya Pi/aka. Com- pare Oldenberg, Vinaya Pi/akam, Introduction. 33<5 FOSHOHING-TSAN-KING. V, 28. attention in the use of means, practising (the way of) wisdom, (all these) (Arhats) obtained Nirvana ; 2292 Those now able so to do, or hereafter able, shall attain Nirvana, in the same way. King A^oka 1 born in the world when strong, caused much sor- row ; 2293 When feeble 2 , then he banished sorrow; as the Ai-oka-flower tree, ruling over ^ambudvipa, 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 Mayura family, re- ceiving from heaven a righteous disposition, 2295 He ruled equally over the world; he raised everywhere towers and shrines, his private name the 'violent Ai'oka,' now called the 'righteous Asoka..' 2296 Opening the Dagobas raised by those seven kings to take the .Sariras thence, he spread them every- where, and raised in one day eighty-four thousand towers 3 ; 2297 Only with regard to the eighth pagoda in Rama- grama, which the Naga spirit protected 4 , the king was unable to obtain those relics ; 2298 1 This episode about A.roka is a curious one. It would seem from it that A,rvaghosha knew only of one king of that name, called first ' the fierce,' afterwards ' the righteous.' 2 There are one or two Avadanas to be met with in Chinese Buddhist literature, relating to Anoka'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. 3 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 Pi/akas. 4 See Fa-hien's account, cap. xxiii. V, 28. DIVISION OF THE SARIRAS. 337 But though he obtained them not, knowing they were spiritually bequeathed relics of Buddha which the Naga worshipped and adored, his faith was in- creased and his reverent disposition. 2299 Although the king was ruler of the world, yet was he able to obtain the first holy fruit 1 ; and thus in- duced the entire empire to honour and revere the shrines of Tathagata. 2300 In the past and present, thus there has been deli- verance for all. Tathagata, when in the world ; and now his relics — after his Nirvana; 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 alms- giving, 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 (Amrz'ta), those who believe (his law) shall follow him there ; there- fore 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 De- vas, 2306 He has removed all these accumulated sorrows ; 1 That is, the first step in the Buddhist profession of sanctity (Srotapanna). [19] Z 338 FO-SHO-HING-TSAN-KING. V, 28. 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 M' 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 scrip- tures 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- xarita. II. Example of the Style of the Expanded SOtras, as translated into Chinese. III. The same Title given to different Works. z 2 NOTE I. List of the Titles of 17 Chapters of the Sanskrit Text of the Buddhaxarita-kavya, BY AsVAGHOSHA. i vrn^mg'frf^TH mw. *ft: ii Birth of the Bhagavat. 2 #rr:^f^riTd ^m ffrfta: ^n: n Life in the Palace. 3 ^%ntfqftRm ijrfta: *pf : ii Beginning of Inward Trouble. Separation from his Wife, &c. Departure. Return of ^T/^andaka. 7 H^t^TOWt ^m *ym: *ft: 11 Entering the Forest of Penance. Lamentation in the Palace. Search after the Crown Prince. io ^?wfa^H ^n^fa*wrt ^t*t ^ro: *Fi: ii The arrival of Sreni. NOTE I. Chinese Translation by Dharmaraksha. m m n m m. Lit. ' Buddha's practice-praise-sutra.' PP Birth I g fp f - Living in the Palace. S» PP ?ft — ' Disgust at Sorrow. Gives up a Life of Pleasure. m m & $ at Leaves the City. e m IS S£ % ^ Return of ^T^andaka. 7 A ^ ff # & n -b Enters the Forest of Penance. s £• if S IB ft # A The general Grief of the Palace. 9 m * * -y- & m % Mission despatched to search for the Royal Prince. Bimbisara R%a goes to visit the Royal Prince. 342 NOTE I. 11 ^ra^p^ wrfsrctwt tr^j wit h Renouncing Pleasure. Interview with Ara which is a phrase often used for 'a great number;' see Notices on Chinese Grammar [part i, by Philo-Sinensis, Batavia, 1842], p. 70 ; and com- pare Fa-hien, p. 161 (English edition), where M. Stanislas Julien has suggested another reading. 2 Taou-£ang, reason enclosure; this is the usual phrase for the Bodhi ma.nda.la., or enclosure round the Bodhi tree ; it is difficult to translate in the text. 362 NOTE II. in himself for arriving at perfect wisdom, and (unfurl) the infinitely high standard of religion for the rescue of those who profess only natural powers (for their salvation), of himself to subdue (the evil powers that govern) the great universe, to become the leader and guide of gods and men, to perform fully that great sacrifice which directs men in the way from ignorance, and leads them to accumulate the excellent qualities of wisdom, to cut off the very source of repeated birth and death, to put in motion and make manifest the great vehicle — this one has just been born on the lower earth, and dwells in the king's palace — ; oh then ! let all living things — putting aside all private feelings (or intentions), those who have arrived at wisdom and those not yet arrived — go straightway and adore with bowed heads, let them admire his merit and virtue, let them offer their sacrifice and bestow their gifts ; and as for the rest, those Devas who are not subject to religion, but are puffed up in their own estimation, not knowing that the chief true one is manifested to point out the great way, whose destiny is of infinite worth, surpassing that of Bodhisattvas unknown in number, — let all these too come and adore, let them behold this land of the king of the country of .Sravasti *, let 2 them acquire merit by declaring the wisdom and majesty of Sarvarthasiddha, who has been born there, let them examine his true wisdom, and thus attain to the highest method of salvation ; " and then they chanted thus : "The merits (virtues) of Siddhartha 3 are as the sea (for extent), And so declares Mahesvara with propriety, Through ages too numerous to mention, Preparing to be accepted as the honourable among men. And now the countless host of the Devas of the pure abodes, With glorious bodies resplendent as gems, Are come with dignity and decorum in a body, 1 Tsang-yeh, increase and augment. Used for .Sravasti. Perhaps it should be Kapilavastu. 2 In the original it is 'let them &c. of born-time.' I take born-time to be a form of Bodhisattva's name, ' Sarvarthasiddha,' because when this name was given him, the king said, 'At the time of his birth all was prosperous.' But it is obscure. 3 Sing-shi. EXAMPLE OF THE STYLE OF EXPANDED SUTRAS. 363 To offer to the most honourable one, in person, their respectful worship. These Devas, secure from the sufferings of the long night ', Fixed (or safe) in the pure gate 2 of all virtue, Glorious with (or like) precious jewels, Beautiful in appearance as the full moon, Shining with radiance, but not equal to the holy one, In reputation not to be compared with him, They dare not pass over the royal precinct, (Denizens of) the three worlds are unable to take so great responsi- bility, Though from their persons issued such pure effulgence, Though their words were harmonious (sweet) beyond rivalry, Though richly (deeply) endowed with moral excellence Beyond all other Devas, Yet they could but offer to him their incomparable perfumes, (They could but) reverence and adore The Prince, unequalled for dignity, And sacrifice to him as a god among gods. Asita now informed (sent to) Suddhodana (This message), ' The sign-interpreter desires to be admitted to see The incomparably-beautiful divine holy one.' The king, hearing the message, rejoiced exceedingly ; The gate-keeper respectfully announces, ' the king (desires you) to enter.' The (sage), honoured by men, hearing this, His hand holding a flower, was glad, And like a divine person entered the holy abode. And now the king beholding him enter, Immediately rose with hands clasped together, And arranged for him a gilded jewelled couch, With the request that his excellency would sit on this (prepared) couch ; Immediately sitting, he examined carefully the four (quarters). The king then desired to know wherefore he had come. The child just born, his body replete with excellent tokens, His conduct true, this one I am come to see; Provided with marks and signs (indicating) his holy intelligence, Not knowing any cause to return quickly, Therefore do I wait here on the chair, Expecting to be permitted to behold the glorious marks and signs. And 3 now this attendant company (of Devas) arriving, Quietly and joyfully they took their places above the Royal Prince, And with reverence they behold him ; Lost in wonder, they reported to those without his unequalled (beauty) And now, at length, (when) the exceedingly excellent lord and master, Resplendent as gold, awaking, holy and graceful, Raised himself, and showed his countenance, 1 £"ang-ye, viz. the long night of pain. 2 The expression ' gate,' e. g. ' gate of the law,' means generally a ' mode' or ' method' (of salvation) ; hence the Devas are here said to be safe in the ' pure mode' or 'method,' i.e. to be Suddhavasikas. 3 Here the arrival of the Devas is again referred to. 364 NOTE II. They bowed their heads to hide their eclipsed glory. The old man (Asita), beholding him, rejoiced, His incalculable (top unseen) excellences and endowments, The white hair, unknown 1 among the Devas, (A sign) that he would reach the condition of a Buddha and conquer all the hosts of Mara, — (Seeing these) he sighed in astonishment at the very perfect (true) excel- lences (virtues, adornments), Which were a sign that he would bring down and destroy the entice- ments of the senses, And that the renowned (precious) Lion had come into the world, Who would destroy (curse) the pollutions of birth and death. Throughout the three worlds the fire of the three impurities (rages), From the act of thought springs up the pollution of the poisons, The rain of the law falling on the chiliocosm, As the water of life (amrita), destroys the fire of the senses ; Armed with the cuirass of love, beholding (These sorrows) the workings (aroma) of pity (arises), And with his pliant, sweet voice of Brahma, He instructs fully the three thousand worlds ; His mouth resounds the news of the great law as a drum ; It is he who is able to destroy the teaching (sutras) of the heretical schools, And the complications (bands) of all evil practices, His teaching, not being heard without avail, Shall mightily prevail for the reformation of the age, Like the shadow of a mighty tree, His powerful teaching shall overshadow the world ; His wisdom able to survey the condition of all men, His knowledge by its brightness able to scatter all darkness, The only illustrious benefactor of Devas, The only source of purity and truth, Able to empty (the way of) wickedness and profit the way of heaven, The faultless treasure found amongst men. Then the assembled Devas, showering down flowers, Worshipped and turned round him to the right, After which, felicitating Buddha and the land of his birth, Ascending into the air, they returned to heaven."' End of Kiouen II. a character of uncertain signification. NOTE III. The same Title given to different Works. The Chinese translators in making new translations of foreign texts, often give as their reason for doing so that the former translation or translators could not be under- stood or relied on. But in explanation of this we must remember that the originals themselves in the hands of successive translators, though bearing the same name, were not always copies of the same works. For instance, in the case of the work Fo-pan-ni-pan-king, that is, the Parinirva;za Sutra, translated into Chinese by Pih-fa-tsu, between 290 and 306 a. D. We cannot doubt that the text used by this translator was another form of the Maha-parinibbana-Sutta embodied in the Southern Canon \ But how widely another work bearing the same title, viz. Mahaparinirva/za Sutra, and translated into Chinese by Dharmaraksha, the same priest who turned the Buddha- .£arita into that language, differs from the simple Sutra just named, the following brief extract will show. We will select the incident of Afunda's offering, which is thus expanded in the last work : MAHAPARINIRVAA^A StTTRA, Translated by Dharmaraksha. KlOUEN II, § I. ' At this time, in the midst of the congregation, there was a certain Upasaka (lay-disciple) of the city of Kuj-inagara, the son of a blacksmith, whose name was Afunda ; this man, with his whole family, fifteen persons in all, had devoted himself to a religious life. At this juncture then it was that A'unda, rising from his seat, addressed Buddha 1 See some remarks on this point in the eleventh volume of the Sacred Books of the East, p. xxxvi. 366 NOTE III. in the orthodox way and said : " Oh that the world-honoured (Tathagata) and the members of this great assembly would receive our poor offering, the very last to be presented, for the sake of bringing the benefit thereof to innumerable creatures ! World-honoured one ! from this time we are without a master, without a friend, with no means of ad- vance, no helper, no refuge. Oh that Tathagata would of his great compassion deign to receive this offering of ours before he enters Nirvana. World-honoured ! it is as though a Kshatriya, or a Brahman, or a Vauya, or 6udra were to be reduced by poverty so far as to be compelled to go to another land, and there by industry prepare a piece of ground for cultivation. He procures a serviceable ox for the plough, and carefully roots up all the noxious weeds, and removes all stones and broken vessels from the ground, and then only awaits the grateful rain from heaven to crown his endeavours — so it is with me, the ox yoked to the plough is this body of mine, the cleared land (is the work of) su- preme wisdom, the impediments and weeds removed are all the sources of sorrow which I have put away, and now we only await the rain of the sweet dew of the law ! Look upon us, we are poor and perishing from want, without a friend, no help, no refuge ; oh that Tathagata would pity us even as he had compassion on his son Rahula!" ' Then Tathagata replied : " Well said ! well said ! i^unda. For your sake I will relieve the poverty of the world, and cause the rain of the insurpassable law to descend upon the field, and bring forth abundant fruit. Whatever your request, it shall be granted and I receive your offering. For as I accepted the gift of the shepherd girls before arriving at supreme wisdom, so now will I accept your corresponding gift before entering Nirvawa, and thus enable you to accom- plish fully the Paramita of charity." A'unda replied : " Let not Tathagata say that the merit of these two gifts is the same, for surely when the shepherd girls offered their food, the world-honoured one had not entirely got rid of all the sources of sorrow, or completed every growth of the seeds of wisdom ; nor was he able at that time to cause others to complete the Paramita of charity by accepting their gifts ; but this last offering is like a God in the midst of gods. THE SAME TITLE GIVEN TO DIFFERENT WORKS. 367 The first offering was made for the support of the body of Tathagata still suffering from human wants : this last offer- ing is made to Tathagata possessing an eternal, sorrowless, and unchangeable (va^ra) body, the body of the law; everlasting, boundless. In these (and other) respects, then, it seems to me the two offerings differ in character and in merit." Tathagata answered: "Illustrious youth ! for ages innumerable (countless asahkhyeyas of kalpas) Tathagata has possessed no such body as that you named, as suffering from human wants or necessities — nor is there such an after- body as that you describe as eternal, illimitable, indestructi- ble. To those who as yet have no knowledge of the nature of Buddha, to these the body of Tathagata seems capable of suffering, liable to want (but to others it is not so). At the time when Bodhisattva received the offering of food and drink at the hands of the shepherd girls, he entered into the Samadhi known as va^ra, and beheld the nature of Buddha, and so obtained the highest and most complete enlightenment (and thus was supposed to have eaten the food) ; so now as he receives your offering he enters the same condition ; in this (and other respects) the offerings differ not in character. But principally for this reason, that as he then began to declare his law and preach it for the good of men, but did not completely exhaust the twelve portions of it, so now, having received your offering, he will preach the law in its entire form (i. e. including the Vaipulya, or last section) for the good of the assembly. But still, as in the former case, he ate not, so neither does he now eat." ' At this time the congregation having heard that the world-honoured would preach the law in its fulness after receiving the offering of iiTunda, rejoiced with exceeding joy, and opened their mouths with one accord in these words of praise : " Well done ! well done ! exceedingly for- tunate ^Tunda ! Thy name is now established (in meaning), well art thou called isTunda, for thou hast established a most excellent method of deliverance, and, therefore, thou art well named. Now shall your name be much honoured among men. Well done, ./Tunda ! it is indeed seldom that a Buddha appears in the world, and to be born when he is 368 NOTE III. born is exceedingly difficult ; to believe in him and listen to his law is difficult ; but how much more so to have the privilege of offering to him the last gift before he enters Nirvawa. Glory to ATunda ! Glory to Kunda, ! Like the autumn moon on the 15th day of the month, your merit is full, and as all men look up to the cloudless moon with admiration and reverence, so do we reverence thee. Glory to Afunda ! Now then Buddha has received from you his very last offering ! thus have you completed the Paramita of charity ! Glory to A'unda ! " &c. Then the assembly uttered these verses : "Although born in the role of men, Already hast thou overleapt the six heavens, And therefore this united congregation With supreme reverence make this request (of thee) ; The most adorable amongst men Is now about to enter Nirvawal You then, we pray, to pity us, And respectfully entreat Buddha (on our behalf) For a longer period to remain in the world, To bring profit and advantage to countless assemblies; And to declare fully the treasures of wisdom, The sweet dew of the most exalted law. If you consent not to make this request, Our destiny will be yet incomplete ; We therefore, on this account, and with this view, Respectfully entreat thee as our leader." < At this time isfunda, overjoyed as a man whose father or mother, after having been conveyed to the tomb, suddenly re-appears alive, again prostrated himself before Buddha and repeated the following verses : "Oh! fortunate one that I am— to have gained such distinction, To have been born thus happily as a man ! To have cast away covetousness and folly, To have got rid for ever of the three evil ways of life, — Oh ! fortunate one that I am, to have gained this ! To have found such a treasure of gold and gems, To have met with such a distinguished teacher, To have rescued myself from birth as a beast 1 . The appearance of Buddha in the world is like that of the Udumbara flower ; It is difficult to have faith in him when born, 1 That is, in any inferior position in the animal creation. THE SAME TITLE GIVEN TO DIFFERENT WORKS. 369 And having met with him, to sow the seeds of virtue, Whereby for ever to escape the sorrows of hell (Pretas), And to destroy and put to rout The combined power of all the Asuras (this also is difficult). Truly to attain this when Buddha is bom Is as difficult as to cast a mustard seed on the point of a spear. But now having completed (the Paramita) of charity, It is my happy privilege to deliver both Devas and men from life an death. The law of Buddha is an uncontaminated law, Like the pure flower on the surface of the water, Able to deliver to the utmost (those highest in existence), Able to rescue eternally from the waters of birth and death. It is difficult when born to be born as a man, To meet with Buddha in the world is difficult, Even as it is hard for a blind turtle To find the hole in a piece of wood floating on the great ocean. And now on the ground of this offering of food, I aspire to attain the highest recompense, Deliverance from the whole concourse of sorrows, To destroy them and be held by them no more. I desire not as my aim in this To be bom as a man or a Deva, Like others who look only for this recompense: And when obtained find no real delight. But now Tathagata, by receiving my offering, Has inspired me with true and lasting joy, Even as the Hiranya (golden?) flower Placed on (or in a setting of) scented sandal-wood, — So my body, like that flower, Is now filled with joy in consequence of Tathagata ; Like that sandal-wood (setting), having received my gift, Such is the delight that now fills my soul. And my present reward is equally great, Beyond any other in point of excellence, For iSakra, and Brahma, and all the gods Here present, adore and reverence (bring their offerings to) me. But alas ! all the world Is filled with unutterable sorrow, In the knowledge that the world-honoured Buddha Is about to enter Nirvana. And the cry is heard on every hand, 'The world is left without a ruler.' But it is not well thus to leave mankind, They should rather be looked on as an only son, And Tathagata dwelling in their midst Should completely expound the supreme law — That law, grand as the precious Sumeru, Planted firmly in the midst of the great sea. The wisdom of Buddha is able completely to dissipate The dark gloom of our ignorance, [19] B b JO NOTE III. Even as when in the midst of space A rising cloud is suddenly dispersed. Tathagata is able to destroy for ever The entire concourse of sorrows, Even as the sun, when he bursts forth, Disperses with his brightness the blackness of the cloud. So it is that now the entire world Laments and weeps with affliction On account of the torrents of suffering Which fall heavily upon all in their passage thro' birth and death, On this account, therefore, the world-honoured Ought to strengthen and increase the faith of men, That they may escape these sorrows, And to remain a longer while in the world." ' Then Buddha replied to iTunda : " Even so ! even so ! it is as you say — the birth of a Buddha in the world is rare as the appearance of the Udumbara flower, and to be able to believe in him is also a matter of extreme difficulty ; but infinitely more difficult is it to be selected as the one to present a last offering to him before he enters Nirva;/a. What room, then, O TTunda, is there for sorrowful thoughts ? your heart should rather dance for joy ! for you are the one thus selected to offer the last offering, and so complete your work of charity. Make not, then, such a request that Buddha should remain longer in the world, for you should now be able to realise (kwan c ) even the highest truth [the province or domain (keng kiai) of all the Buddhas], the impermanency of all things, that all systems of religion (or, elements of being) — (hing°) both as to their nature and attributes — are also impermanent. And then for the sake of -A'unda he repeated these Gathas : " All things in the present world Being produced, must return to destruction; Although the term of life were immeasurably long, Yet it must in the end come to a close. Prosperity gives place to adversity, Plenty is succeeded by want, Youth before long yields to decay, The ruddy colour of health is paled by disease, Life, also, is followed by death, There is no such thing as permanency. The most absolute monarchs, Whose might none can dispute, These also come to naught and change. The years of their life are just the same, THE SAME TITLE GIVEN TO DIFFERENT WORKS. 37 I Involved in the wheel of transmigration. The rolling stream of life goes on, And there is no continuing place for any. There is no real joy to be found in the world, For the mark set upon all these things Is that they are all empty and unreal, Liable to destruction and change, Ever accompanied by sorrow, Tinctured with fears and regrets, And the bitterness of old age, disease, and death, Even as an insect bom in filth. What wise man would desire To continue in the midst of such things as these (or find his joy therein) ? So the sorrows to which the body is joined, Are even like this impure substance. Surrounded, as it were, with these, man lives Without any reasonable hope of escape. And so even the bodies of the Devas Are likewise perishable and impure ; All things liable to desire are unreal, And, therefore, I have cast off this cloak of covetousness. I have discarded the very thought of desire, And so I have arrived at the only truth, And passed beyond the boundary of Being. To-day I shall reach Nirvawa — To-day I shall cross to that shore ; I have for ever got rid of sorrow, And therefore it is to-day I shall be (or am) ravished with unutterable joy. In this way and by these means it is I have arrived at the one reality: For ever free from the bonds of grief, To-day I shall reach Nirvana. No more disease, old age, or death, The days of my life interminable, inexhaustible. Now shall I enter Nirvana! Just as a great fire which is extinguished. Kunda. ! you ought not therefore To think of measuring the truth of Tathagata, You should rather contemplate his true nature. As the great Mount Sumeru, So am I resting on Nirvana, Receiving and keeping in me the only joy. This is the law of all the Buddhas. Weep, then, and lament no more !" ' B b 2 INDEX. Abhisambodhi, the condition that stands face to face with wis- dom, page 156. A?a, king, 92. Agastya, a .Rishi, 43. A^itavati, name of a river, meaning invincible, 1. Agitata. kau«a, priest, 12. Vasu Devas, one of the eight, 72. Vessels of the seven precious sub- stances, 20. Vimala, a .Rishi, 149. Vinaya Pi/aka, xxvi. Vijvamitra, a .Rishi, 39. Vriddha Panuara, a Rishi, 139. Vr/hatphala heaven, 138. Vulture Peak, in. Yasa, a noble's son, 180. Yajodhara, a lovely maiden, 24, 86. Yen-tsz' cave, fabulous hiding-place of the sun, 313. Yuh-yen, daughter of Mara rag-a, 147. CORRECTIONS. Page 228, verse 1598, for 'reigns' read 'reins.' In the spelling of Chinese words, the Canton form has sometimes been used inadvertently, as in ' Fo-sho ' for ' Fo-so.' 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