THE

LIFE OF THE BUDDHA.

THE

LIFE OF THE BUDDHA

I
AND

THE EARLY HISTORY OF HIS ORDER.
DEKIVED FBOM
TIBETAN WORKS IN THE BKAH-HGYUE AND BSTAN-HGYUR.
FOLLOWED BY NOTICES ON THE EARLY HISTORY
OF TIBET AND KHOTEN.

TKANSLATED BY
W. WOODVILLE ROCKHILL,
SECOND SECRETARY V. S. LEGATION IN CHINA.

BOSTON:
J. R. OSGOOD & CO,
1885.

(V|bviG3 RS-S

INTRODUCTION.

Any one who has glanced at the analysis of the Tibetan
Bkah-hgyur by Alexander Csoma de Koros, published in
the 20th volume of the "Asiatic Researches," must have
been struck with the wonderful patience and perseverance
of this extraordinary scholar. Some idea of the extent of
the researches which are embodied in his analysis of the
Dulva, about the tenth part of the whole Bkah-hgyur,
may be had when it is known that it occupies more than
4000 leaves of seven lines to the page, each line averaging
twenty-two syllables. But notwithstanding all that Csoma
did to make known to Europe the vast Buddhist literature
of Tibet, his work is hardly more than an index of the
Tibetan Tripitaka, Moreover, when he wrote it, Buddhist
studies were in their infancy, and many important subjects
on which the Bkah-hgyur furnishes answers, which, if not
always acceptable, are still plausible and interesting, had
not been investigated by scholars, and their importance
was as yet ignored,
Csoma's premature death prevented him examining as
fully as we could have desired the Tibetan Bstan-hgyur,
in which may be found many important works which help
to elucidate the difficulties which so frequently beset the
canonical works in the Bkah-hgyur.
From what has been said we may safely assert that it
is not impossible to extend the analysis of the Bkah-hgyur

vi INTRODUCTION.
far beyond the limits reached by Csoma. So numerous,
however, are the materials which are supplied us, that it
is beyond the power of any one scholar to examine them
iu their entirety, and he must necessarily confine himself
to one special subject or branch of research.
In the first part of this work we have endeavoured to
give a substantial and connected analysis, and frequently
literal translations, of the greater part of the historical or
legendary texts contained in the Tibetan Dulva or Vinaya-
pitaka, which' is unquestionably the most trustworthy, and
probably the oldest portion of the Bkah-hgyur.
By frequent- reference to the pages of the original (the
East India Office copy of the Bkah-hgyur), we hope we
will have facilitated researches in the cumbrous Tibetan
volumes, to which no indices are attached.
Some of the passages of this volume have been analysed
by Anton Schiefner in his Tibetische Libensbescriebung
^akyamuni (St. Petersburg, 1849), but as the work from
which he translated them was composed by a Tibetan
lama of the seventeenth century, it could hardly be con
sidered as authoritative, and it has been thought advis
able not to omit these documents in their original Tibetan
form. The Tibetan Vinaya (Dulva) is not solely devoted to
recording the rules and regulations of the Buddhist order,
as is the P^li work of this name, but it contains j^takas,^
avadanas, vyakaranas, s^tras, and ud^nas, and in that it
resembles the Sanskrit Vinaya, which Burnouf tells us
presents the same peculiarity. A few of these texts have
been introduced in this work, because they appeared of
sufficient interest to justify their presence in a volume
1 The third volume of the Dulva volume 39, some of which I have not
contains 13 jatakas, and the fourth met vpith in the Pali jataka.

INTRODUCTION. vii
which is intended to give an idea of the Tibetan Vinaya
literature. By comparing the following notes on the life of the
Buddha with other works on the same subject, but derived
from different sources, it will be seen that two periods of
the life of Gautama are narrated by all Buddhist authors
in about the same terms (probably because they all drew
from the same source their information), the history of his
life down to his visit to Kapilavastu in the early part of
his ministry, and that of the last year of his life. All the
events which occurred between these two periods are with
difficulty assigned to any particular year of his life, and we
have been obliged to avail ourselves of any incidental
remarks in the texts for arranging our narrative in even
a semi-chronological order. Thus the oft-recurring phrase
that Adjatasatru was king of Magadha when such and
such an event took place, suggested the idea of taking the
commencement of his reign (five or eight years before the
Buddha's death) as a dividing-point in the Buddha's life,
and of putting in the same chapter all the texts which are
prefaced with this remark.
The histories of the councils of Rtijagriha and of Vaisali,
contained in the eleventh volume of the Dulva, are here
translated for the first time, and they differ in many
respects from the versions of these events previously
translated from P§,li or Chinese.
The authenticity of the council of Rajagriha has been
doubted on insufficient grounds, and, without examining
the merits of the case, we cannot help thinking that it was
much more rational that a compilation or collation of the
utterances of the Master and of the rules of the order
should have been made shortly after his death, than that
his followers, however united they may have been, should

viii INTRODUCTION.
have allowed a century to elapse before fixing in any
definite shape the sacred words and ordinances. More
over, both Pili and Tibetan works only credit the councU
of Vaisali with having settled some unimportant questions
of discipline, and do not mention any revision of the
sacred works performed by this synod.
In the sixth chapter will be found a literal translation
of the greater part of a work on the Buddhist schools of
the HinayS-na by Bhavya, an Indian Buddhist of great
renown. His work is especially interesting, as it differs
materially from that of Vasumitra on the same subject,
which has been translated by Professor Wassilief. Both
of these works, unfortunately, are far from being satis
factory, and though Bhavya often appears to quote
Vasumitra, he has not made use (at least in the Tibetan
translation) of terms which might enable us to better
understand the frequently enigmatical explanations of
Vasumitra. A few words are necessary to explain the presence in a
volume of translations from the Tibetan sacred writings of
a chapter on the early history of Tibet. What little infor
mation we possess of the early history of this secluded
country is scattered about in a number of works not
always accessible, and frequently unsatisfactory on ac
count of the defective transcription of Tibetan words. It
was thought that an abstract of the greater and more
reliable part of the works bearing on this question might
prove acceptable to those who may desire to have some
knowledge on this subject, but who are unwilling to look
over all the different documents which treat of it. We
have endeavoured to supplement the researches of our
predecessors in this field with what new facts we have
been able to derive from a somewhat hurried examina-

INTRODUCTION. ix
tion of the Tibetan Bstan-hgyur and some other books
which have come under our notice.
The extracts incorporated in chapter viii. are quite
new, and it is believed that no scholar has heretofore
called attention to them. The texts from which they
have been taken, with the exception of one, belong to a
class of Buddhist works called Vyakarana or Prophecies.
In them the Buddha predicts to his disciples the events
which will occur in days to come in such ,a country or to
such an individual In this case these Predictions are
all corroborated by the statements of the Li-yul-lo-rgyus-
pa or Annals of Li-yul, the most important of the works
on this subject which I have met with.
This last-named work seems to have been compiled
from documents unknown to Northern Buddhist writers
in general, and from the particular form in which certain
proper names have been transcribed (such as Ydgo in
stead of Ydgas or Yasheska, which is always met with in
Northern texts), we think its author had access to some
Southern documents on the early history of Buddhism.
This supposition is stUl more strengthened by the fact
that this work does not confound the two Aqokas, as do
all Northern Buddhist ones, but gives about the same
date for his reign as the Dipawansa and Mah^wansa.
Still it is strange, if it was inspired from these TMi
documents, that it does not give exactly the same dates
as they do. These extracts are interesting, moreover, in
that they show with what care and precision the great
Chinese traveller Hiuen Thsang recorded the traditions of
the 'different countries he visited.
My most sincere thanks are due to Dr. Ernst Le'u-
mann and to Mr. Bunyiu Nanjio for the notes they have
kindly furnished me, and which are reproduced in the

X INTRODUCTION.
Appendix. Dr. Leumann's translation from the Bhaga-
vati will prove of great assistance in elucidating the very
obscure passage of the Samana-phala Sutra relative to
Gosala's theories, and Mr. Bunyiu Nanjio's parallel trans
lations of two Chinese versions of the Samana-phala Siitra
tend to prove the existence at an early date of several
distinct versions of this very interesting sutra.
One of the most embarrassing parts of reading Tibetan
Buddhist works is the habit of those who did these works
into Tibetan of translating all the proper names which
were susceptible of being translated. It is hoped that the
special index of Tibetan words with their Sanskrit equi
valents at the end of this volume wiU prove of assistance
to those who may wish to study Tibetan Buddhism in the
original works.
Throughout this volume no attempt has been made to
criticise the texts which have been studied ; they are only
intended as materials for those who hereafter may under
take to write a history of the Buddha founded on the
comparative study of works extant in the difi'erent coun
tries in which his doctrines flourished ; and if our labours
facilitate this, we will feel fuUy compensated for all our
pains. Lausanne, Jum 6, 1884.

CONTENTS.

PAGE
INTRODUCTION  V
CHAPTER I.
HISTORY OF THE WORLD PROM THE TIME OF ITS RENOVATION
TO THE KEIGN OP pUDDHODANA, FATHER OF THE BUDDHA I
CHAPTER II.
FROM THE REIGN OF yUDDHODANA UNTIL THE COMMENCEMENT
OP THE BUDDHa'S MINISTRY  1 4
CHAPTER III.
LIFE OP THE BUDDHA FROM THE COMMENCEMENT OF HIS MINI
STRY UNTIL THE REIGN OP ADJATASATRU • • • 37
CHAPTER IV.
FROM THE COMMENCEMENT OP ADJATASATRU'S REIGN TO THE
DEATH OP THE BUDDHA  92
CHAPTER V.
HISTORY OP THE CHURCH DURING THE HUNDRED AND TEN
YEARS WHICH FOLLOWED THE BUDDHA's DEATH . . 148
CHAPTER VI.
HISTORY OP THE SCHOOLS OF BUDDHISM  181

xii CONTENTS. FAOE
CHAPTER VII.
THE EARLY HISTORY OF BOD-YUL (tIBET) .... 203
CHAPTER VIII.
THE EARLY HISTORY OF LI-YUL (KHOTEN) .... 23O

APPENDIX.
1. EXTRACTS PROM BHAGAVATI XV. ON THE INTERCOURSE
BETWEEN MAHAVIBA (i.e., NIGASTHA NATAPUTTA) AND
GOSALA MANKHALIPUTTA, BY DR. ERNST LEDMANN . . 249
IL THE DOCTRINES OP THE SIX HERETICAL TEACHERS, ACCORD
ING TO TWO CHINESE VERSIONS OF THE SAMANA-PHALA
sdTRA, BY BUNYIU NANJIO, ESQ  255

GENERAL INDEX  261
INDEX OF TIBETAN WORDS WHICH OCCUR IN THIS VOLUME,
WITH THEIR SANSKRIT EQUIVALENTS .... 270

IIRRATUM.
Page 228, line 7, for "Augustine era" read "Augustan age.'

THE LIFE OF THE BUDDHA.

CHAPTER L
HISTORY OF THE -WOELD FEOM THE TIME OE ITS EENOVA-
TION TO THE EEIGN OF gUDDHODANA, FATHEE OF THE
BUDDHA.
The following history of the world's renovation and of
the origin of castes is taken from the fifth volume of
the 'Dulva, fol. 155-166. It also occurs in the third
volume of the same work, fol 421-430, but several inte
resting passages are there omitted, although the rest of
the text is exactly the same as that of vol. v. In the
third volume it is Maudgalyayana who, at the Buddha's
request, tells to the ^akyas the story of the world's re
generation, and of the ancient peoples who inhabited it.
The Buddha feared that if he himself told the story the tir-
thikas would accuse him of unduly extolling his own clan
(D. iii. 420*). In the fifth volume the story is told to the
bhikshus by the Buddha, to teach them how sin first made
its appearance in the world.
" At the time when the world was destroyed, many of
its inhabitants were born in the region of the A^bh§,svara
devas, and there they had ethereal bodies, free from every
impurity ; their faculties were unimpaired, they were per
fect in all their principal and secondary parts, of goodly
appearance and of a pleasing colour. Light proceeded from

2 THE LIFE OF THE BUDDHA.
their persons ; they moved through space and fed on joy,
and they lived in this state to great ages for a long period.
In the meanwhile this great earth was mingled up with
the waters and with the mighty deep. Then on the face
of the great earth, of the water and of the ocean that were
mingled together, there blew a wind,^ which solidified and
concentrated the rich surface (lit. the cream) ; as when the
wind blowing over the surface of boiled milk which is
cooling, solidifies and concentrates the cream, so likewise
did this wind blowing over the surface of the earth, the
water and the ocean which were mixed together, solidify
and coagulate it.
This rime (lit. essence of the earth, prithivirasa) was of
exquisite colour, of delicious taste, of delightful (f. 156*)
fragrance, in colour like unto butter, its taste like that of
uncooked honey.
At this period when the world was formed, some of the
beings in the region of the Abh^svara devas had accom
plished their allotted time, the merit of their good works
being exhausted; so they departed that life and became men,
but with attributes similar to those they previously had.^
At that period there was neither sun nor moon in the
world ; there were no stars in the world, neither was there
night or day, minutes, seconds, or fractions of seconds;
there were no months, half months, no periods of time,
no years : neither were there males or females ; there were
only animated beings.
Then it happened that a being of an inquisitive nature
tasted the rime with the tip of his finger, and thus he
conceived a liking (f. 157=') for it, and he commenced eating
pieces of it as food.^
Other beings saw this being tasting the rime [so they
1 Cf. Gen. i. 2, and Ps. xxxiii. 6, s i„ Scandinavian mythology the
" And the Spirit of God moved upon renovated human race is fed on
the face of the water." See B. H. dew. So likewise the cow Audh-
Hodgson, Essays, 1. p. 43, and p. 55, umbla lived on, salt that came from
note 3. the rime produced by the ice-cold
2 The first beings were devas, in streams. See Anderson, Norse My-
the Vedio sense of." bright ones." thol., p. 194.

ORIGIN OF THE DIVISIONS OF TIME. 3
followed his example], and commenced eating pieces of it
as food.
From these beings eating the rime as food their bodies
became coarse and gross ; they lost their brilliancy and
their goodly appearance, and darkness was upon the face
of the earth.
For these reasons the sun and moon were created ;
stars also (f. 157'') came into existence, as did night and
day, minutes, seconds, fractions of seconds, months and
half months, divisions of time and years. The beings feed
ing on this rime lived to great ages for a long space of time.
The complexion of those who ate but little of this food
was clear, whereas that of those who ate much of it was
dark. Then those whose complexion was clear said to
the others, " Why, I have a fine complexion, whereas
you are dark ! " and thus were established distinctions.
They whose complexion was clear were proud of it, and
became sinful and iniquitous, and then the rime vanished.
(t. 158*.) When the rime had vanished from these beings,
there appeared a fatty substance {prithiviparvataha) of
exquisite colour and savour, of delicious fragrance, in
colour as a dongka flower, in flavour like uncooked honey ;
and they took this as their food, and they lived to great
ages for a long while.
[This fatty substance vanished after a while, for the
same reason as had brought about the disappearance of
the rime.J
When the fatty substance had vanished from mankind,
there appeared bunches of reeds (vanalaid) of exquisite
colour and savour, of delicious fragrance, in colour like
a kadambuka flower (f. 159"), in flavour like uncooked
honey. Then they took this as their food, and on it they
lived to great ages for a long while.
[This food also vanished after a while, for the same
reasons as above.]
(i. I59^) When the bunches of reeds had vanished from
mankind, there appeared a spontaneously growing rice, not

4 THE LIFE OF THE BUDDHA.
coarse, without pellicule, clean, four fingers in length.
There was never any lack of it ; for if it was cut down in
the evening, it was grown up again in the morning ; if it
was cut down in the morning, it was grown ere evening ;
what was cut down grew up afresh, so that it was not
missed. Then they took this as their food, and on it they lived
to great ages for a long time.
From eating this rice their different organs were de
veloped ; some had those of males and others those of
females. Then they saw each other, and conceived love for
each other, and, burning with lust, they came to commit
fornication. Other beings (f i6o^) saw what they were doing, so
they threw at them earth, stones, gravel, pebbles, and
potsherds, saying unto them, " Thou doest wrongly ! thou
doest that which is wrong!" But those who had acted
wrongly, who had done that which was wrong, exclaimed,
" Why do you thus insult us ?"
As nowadays when a man takes unto himself a wife,
they sprinkle her over with dust, perfumes, flowers, and
parched rice, with cries of " Good luck, sister!" so those
beings, seeing the wickedness of those other beings,
sprinkled them with earth, threw at them stones and
gravel, pebbles and potsherds, crying after that, " Thou
doest wrongly ! thou doest that Which is not right 1" But
they who had done wrong, who had done that which was
wrong, exclaimed, "Why do you thus insult us ?"
And thus it was that what was formerly considered
unlawful has become lawful nowadays; what was not
tolerated in former times has become tolerated nowadays ;
what was looked down (f. 160*) on in former days has
become praiseworthy now.
Now, when they had done wrong one, two, three, even
unto seven days, these sinful beings were so possessed by
the ways of wickedness that they commenced building
houses. "Here," they said, "we may do what is not

ORIGIN OF PROPERTY.

5

allowed ; " and from this expression originated the word
" house." 1
Now this is the first appearance in the world of
divisions by houses, and this (division) is lawful or not
lawful according to the king's decision, and he is the lord
of the law.
If these beings wanted rice to eat in the evening or in
the morning, they would go and get what was requisite ;
but it happened that one being who was of an indolent
disposition took at one time enough rice for evening and
morning. Now another being said to him, " Come, let us
go for rice." Then he answered him, "Look after your
own rice; I have taken enough at one time to last me
morning and evening" (f. i6i*). Then the other thought,
" Good, capital ! I will take enough rice for two, three,
seven days ; " and he did accordingly.
Then it happened that some one said to this person,
" Come, let us go for rice;" but he answered him, "Look
after your own rice ; I have taken enough at one time to
last me two, three, seven days."
" Good, capital ! " thought the other, " I will take
enough rice for a fortnight, for a month;" and he did
accordingly. And because these beings took to laying up provisions
of this spontaneously growing rice, it became coarse; a
husk enveloped the grain, and when it had been cut down
it grew not up again, but remained as it had been left.
Then these beings (f. 161'') assembled together in sorrow,
grief, and lamentation, and said, " Sirs, formerly we had
ethereal bodies, free from every impurity, with faculties
unimpaired, &o., &c  ^ Let us now draw lines of
demarcation and establish boundaries between each one's
1 Khyim is probably derived from of other words in Tibetan, was not
hyims-pa, " to encircle," in accord- used with this signification until after
ance with this supposition, which the introduction of Buddhism into
derives the Sanskrit g'riAa, " house," Tibet.
from grah, " to embrace, to contain." ^ Here follows a recapitulation of
This leads us to suppose that the all the preceding history.
word Ichyim, like a very large class

6 THE LIFE OF THE BUDDHA.
property." So they drew lines of demarcation and set up
bounds — " This is thine — this is mine " (they said).
Now, this is the first appearance in the world of a
system of boundary lines, and this (boundary) is right or
not right according to the king's decision, and he is the
lord of the law.
After this it happened that one person took another's
rice without his consent, as if it was his own, and when
other persons saw him, they said to him, " Why do you
take the rice of another without his consent, as if it was
your own ? You must not do this again." But he went
a second and a third time, and took the rice of another
without his consent, as if it was his own. When the other
persons saw this (f 163'') they said to him, "Why do you
thus take the rice of another without his consent, as
though it was your own ? " So they laid hold of him and
led him into their midst.
" Sirs," they said, " this person has been guilty of taking
the rice of another without his consent, as though it was
his own." Then they said unto him, "Why have you
taken the rice of another withoijt his consent, as though
it was your own ? Go, and do wrong no more." But he
who had stolen said to them, " Sirs, I have been badly
treated in that I have been laid hold of by these per
sons on account of some rice and brought into this
assembly." Then they said to those who had brought him thither,
and who had spoken about the rice, " Why did you bring
this man here to whom you had spoken about the rice ?
In bringing him here into our midst you have done him
a wrong; go, and do not so again" (f. 164*). Then they
thought, "Let us, in view of what has just happened,
assemble together, and choose from out o\ir midst those
who are the finest-looking, the largest, the handsomest,
the strongest, and let us make them lords over our fields,
and they shall punish those of us who do what is punish
able, and they shall recompense those of us who do what

ORIGIN OF THE KSHATRIYA CASTE. 7
is praiseworthy, and from the produce of our fields and of
the fruits we gather we will give them a portion."
So they gathered together [and did as they had decided
upon], and they made him lord over their fields with
these words : " Henceforth thou shaft punish those of us
who deserve punishment, and thou shalt recompense those
of us who deserve recompense, and we will give thee- a
portion of the produce of our fields (f. 164*) and of the
fruits we gather."
From his receiving the homages of many he was called
" Honoured by many, or Mah§,sammata ; " and as he was
lord over the fields and kept them from harm, he received
the name of " Protector of the fields," or Kshatriya ; and
as he was a righteous man and wise, and one who brought
happiness to manfand with the law, he was called " King,"
or Raja.
Some beings who were afflicted with diseases, ulcera
tions, pains, and misery, left their villages for the wilds ;
they made themselves huts with boughs and leaves, and
they dwelt therein. Each evening when they (f. 165'')
wanted food, they would go into the villages to gather
alms, and in the morning when they required food they
would do likewise ; and the people gave to them with
willing hearts, for they thought, " These learned men are
afflicted by disease, ulcerations [the rest as above down
to], morning and evening they come into the village to beg
alms." Then it happened that some persons not having been
able to find perfection in meditation and perfect seclusion,
went to a certain place, where they made huts with boughs
and leaves. "Here," they said, "we will compose man
tras, we will compUe the vedas;" And they did as they
had said.
Now some others of their number not having been able
to (f. 165*) find perfection in either meditation and per
fect seclusion, or in composing mantras and in compiling
the vedas, left the wilds and went back to their villages.

8 THE LIFE OF THE BUDDHA.
" Here," they said, " we will distribute alms and do good
works. All those who come and sit down at our board
shall have all they may wish, either food or drink."
And so they gave alms [and did as they had said they
would do].
Those who lived "away" from villages were called
" detached minds," or Brahmans, and from the fact that
(some) were not given to contemplation, but did read, they
were called " readers " or Pg-thaka. Those who lived away
from the forests and in vUlages were called " Villagers."
Some beings (f. 166*) applying themselves to different
handicrafts and occupations in their homes, made "different
kinds" of things (which they did sell), and they were
therefore called " merchants," or Vaisyas.^
Thus were created in the world these three castes. There
was also a fourth one created, that of the ^ramanas.
Members of kshatriya families cut off their hair and
beard, and putting on saffron-coloured gowns, they left
their homes for a homeless state, and completely retired
from the world (pravradjita) ; and to them the kshatriya
spoke with respect; they arose in their presence and
bowed reverentially to them. The brahmans and vaisyas
[treated them with like respect].
Members of (f. 1 66*) brahman and vaisya families cut
off their hair and beard, and putting on saffron-coloured
gowns, they left their homes for a homeless state, and
completely retired from the world; and to them the
kshatriyas spoke with respect ; they arose in their pre
sence and bowed reverentially to them. The brahmans
and vaisyas [treated them with like respect].
Then it was that when a person first took rice from
another, as if it had been his own, by this transgression
stealing first showed itself in the world, in which there
had been no trace of it until then. By this act, by
1 Mjew-rigs. Both Csoma and our text, vaisya is derived from vis
Jasohke derive this word from rje- vi = so-so, " different (kinds of
bo, "lord," whereas it is evidently things").
derived from rje-ba, "to barter." In

SUCCESSORS OF MAHASAMMATA. 9
stealing, sin now exists in the world, in which there was
no trace of it in the first place.
The history of the succeeding events is taken from the
third volume of the Dulva, fol. 420* et seq.
King MahS,sammata's son was Rokha (Od mdjes), whose
son was Kalyana (Dge-ha), whose son was Varakalyana
(Dge-mtchog), whose son was Utposhadha {Gso-sbyong-
liphags) (f 430*). From King Utposhadha's head was
born a son whose name was Mandhatar (Nga-las nu) (f.
430''). These six kings are called the six incommensur-
ables, for exceeding long were their lives.
From a tumour on King Mandhatar's right shoulder (?)
was born a son whose name was K§,ru (Mdjes-pa), and
great were his magical powers. He ruled over the four
continents. From his left shoulder was born a son whose
name was Upakaru (Nye-mdjes-pa), tad he ruled over three
continents (f. 431).
From a fleshy excrescence on his left foot was born a
son whose name was Karumant (Mdjes-ldan). He ruled
over two continents (f. 431').
From this one's right foot was born a son whose name
was Upakarumant (Nye-mdjes-ldan), and he ruled over one
continent. [Then followed a long succession of kings, whose de
scendants ruled in Varanasi (i. 432''), in Kamapala (? do.),
in Hastipura, in Taksha9ila, in Kanyakubdja, &c. ; but as
they are not immediately connected with the ^akyas, it is
useless to lose time with them.]
(F. 433*) Mahesvarasena (Bhang-pKyug tehen-poi sde)
of Varanasi had many descendants, who reigned in
Ku^inagara and also in Potala (Grti-hdjin) ; one of these
was King Karnika (Bna-ha-chan), who had two sons,
Gautama and Baradvadja (f. 435*) ; the former was a
virtuous man, whereas the latter was wicked. Gautama,
though the elder, begged his father to allow him to
become a recluse, for he dreaded the responsibility of a
sovereign ruler. Having obtained the necessary consent.

lo THE LIFE OF THE BUDDHA.
he became the disciple of a rishi called Krichnavarna
(Mdog-nag). After a while. King Karnika died, and Bar
advadja became king (f. 436*).
Following' his master's advice, Gautama built a hut
within the precincts of Potala, and there he dwelt. It
happened once that a courtesan of Potala called Bhadrl
was killed by her crafty lover near the recluse's hut^
(t 437"), into which the murderer threw his bloody
sword. The people of the town finding the murdered woman
and the sword in the hermit's hut, thought him the mur
derer, and he was condemned to death. He was marched
through the city with a wreath of karapira (sic) flowers
around his neck and dressed in rags; then they took
him outside the southern gate and impaled him (f.
437')- While yet alive, his master, the rishi Krichnavarna
saw him, and questioned him as to his guilt. " If I am
innocent," Gautama replied, " may you from black be
come golden-coloured I " and straightway the rishi became
golden-coloured, and was from that time known as Kana-
kavarna (? Gser-gyi-mdog). Gautama also told the rishi
that he was greatly worried at the thought that the
throne of Po'tala would become vacant, for his brother
had no children (f 438'') ; so the rishi caused a great
rain to fall on Gautama, and a mighty wind to arise
which soothed his pains and revived his senses, and
two drops of semen mingled with blood feU from him.
After a little while these two drops became eggs, and
the heat of the rising sun caused them to open, and
from out them came two chUdren, who went into a
sugar-cane plantation near by. The heat of the sun went
on increasing, so that the rishi Gautama dried up and
died. Now the rishi Kanakavarna perceived that these chil
dren must be Gautama's, so he took them home with
' See Dulva, iii. f, i et sej.

ORIGIN OF THE IKSHVAKU FAMILY. ii
him and provided for them. Having been born as the
sun arose, and having been brought forth by its rays,
they were called " of the sun family " or Suryavansa.
They were, moreover, caUed Gautama, being the chUdren
of Gautama, and as they were " born from his loins," they
were, in the third place, called Angirasas (Yan-lag sJcyes).
Having been found in a " sugar-cane plantation," they were
called Ikshvaku (Bu-ram shing-pa) (f. 439).
Baradvadja died without issue, and the ministers con
sulted the rishi to know if Gautama had left children
(f. 439''). He told them the strange story, and they took
the children and made the elder one king. He died,
however, without issue, and the younger became king
under the name of Ikshvaku. One hundred of his de
scendants reigned in Potala, the last of which was Iksh
vaku Virudhaka (Hphags-shyes-po) (f. 440).
' He had four sons, Ulk§,mukha (Skar-mdah gdong),
Karakarna (Zag ma), Hastin^jaka (Glang-po tche hdul),
and Nupura (Bkang-gdub-chan). He married, however,
a second time, on condition that if his wife bore a son,
he should be king.
After a while she had a son whose name was Rcljya-
nanda (?) (Bgyal-srid dgah) ^ (f. 441'').
When this last child had grown up. King Virudhaka,
on the representation of his wife's father, was obliged to
declare his youngest son his successor and to exile his
four other sons.
The princes set out, accompanied by their sisters and
a great many people. They travelled toward the Hima
laya mountains, and coming to the hermitage of the rishi
Kapila, on the bank of the Bhagirathi (Skal-ldan shing
rta), they built huts of leaves, and fed on the produce of
their hunting (f. 443).
^ Spence Hardy, Man. of Budh., shada and Visakha in Schiefuer'a
p. 133, calls this prince Janta, so Tib. Tales, p. 12S, where mention
also Beal, Romantic Legend, p. 20. is made of a prince called RajyS-
Cf. Bigandet, Leg. of the Burmese bhinanda. See .ilso Tumour's Ma-
Buddha, 3d edition, p. 11. Cf. the hawanso, p. xxxv.
first part of the story of Mahau-

12 THE LIFE OF THE BUDDHA.
Following the rishi's advice, they took as their wives
sisters who were not of the same mother as themselves,
and in this way they had many children.^
The rishi showed them where to build a town, and he
marked it out with golden sand mixed with water, and
they built it according to his directions (f. 444). The
rishi Kapila having given the soil (vastu) of the place,
they called the town "the soil of Kapila" or Kapila
vastu. When they had become very numerous, a deva pointed
out another spot, on which they built a town, which they
called " shown by a deva " or Devadaha.^
They made a law in a general assembly of the clan
that they should only marry one wife, and that she must
be of their own clan (f. 444').
King Virudhaka thought one day of his comely sons,
so he asked his courtiers what had become of them ; then
they told him their adventures. " The daring young men !
the daring young men!" he exclaimed; and from this they
became known as " ^akyas " (f. 444*").
King Virudhaka died, and his youngest son succeeded
him (f. 445) ; but dying without issue, Ulkamukha became
king of Potala ; but he also left no issue, and was succeeded
by Karakarna, and he by Hastin§,jaka. Neither of these
left children, so Nupura became king.
His son was Vasishta (Gnas-hjog), and his successors,
55,000 in number, reigned in Kapilavastu. The last of
these was Dhanvadurga (? Gdju-hrtan), who had two sons,
1 All this legend of Ikshvaku rabuddha. Also Spence Hardy,
Virudhaka's children is to be found loc. cit., p. 140. Bigandet, op. cit.,
also in Dulva xi. fol. 292'' et seq., p. 12, gives a different account; he
although abridged, calls the town Kaulya. But p. 13,
^ This is the town known in the he speaks also of the town of De-
Southern tradition as Koli. Beal, waha near a lake " somewhat dis-
Romantic Legend, p. 23, calls it tant from the city " (of Kapila-
Devadaho, and Fouoaux, Rgya- vastu). See also Bigandet's note, p.
toher rol-pa, p. 83, " Devadaroita ? " 34, and Rhys Davids, Buddh. Birth
See Rhys Davids, Buddhism, p. 52, Stories, p. 65, where the town ia
where Devadaha occurs as the name also called Devadaha.
of the Eaja of Koli, father of Sup-

SINHAHANU'S DESCENDANTS. 13
Sinhahanu (Seng-ge hgrain) and Sinhanada (Seng-gei sgra)
(f. 445*). Sinhahanu had four sons, ^uddhodana (Zas-
gtsang), ^uklodana (Zas-dkar), Dronodana (Bre-ho zas), and
Amritodana (Ts'ad-med zas). He had also four daughters,
Quddh^ (Gtsang-ma), Quklsi (Dkar-mo), Drona (Bre-ho-ma),
and AmritS, (Ts'ad-med ma).
^uddhodana had two sons, " the Blessed One " and the
ayuchmat Nanda ^ (Bgah-bo).
^uklodana had two sons, the ayuchmat Djina (? Bgyal)
and the ^akyar§,j§, Bhadra (or Bhallika, Bzang-ldan).
Dronodana had two sons, Mah§,n^man (Ming-tchen) and
the ayuchmat Aniruddha (Ma-hgags-pa).
Amritodana had two sons, the ayuchmat Ananda (Kim-
dgah-ho) and Devadatta^ (Lhas-sbyin).
^uddha's son was Suprabuddha (or Suprabodha, Legs-
par rdb-sad).
^ukla's son (or daughter) was Mallika (Bhreng-ha-clian).
Drone's son was Sulabha (? Bzang-len).
Amrita's son was Kalyanavardana ^ (? Dge-hphel).
The Blessed One's son was Rahula (Sgra-gchan zip,)
(f. 445")-
1 He is also called Sundarananda texts. Cf. Beal, loc. cit, p. 64.
or "Nanda the fair" {Mdjes dgah- ^According to Spence Hardy,
ho). See Foucaux, Rgya-tcher rol- Manual, p. 326, Devadatta was son
pa, translation, p. 137; according of Suprabuddha, his mother being a
to FausboU, Dhammapada, p. 313, sister of Cuddhodana ; Amrita ac-
and Rhys Davids, Buddhism, p. 52, cording to Rhys Davids, loc. cit.,
there were three sons of Cuddho- p. 52. The similarity of the two
dana, two by M3,y8. (or PrajSpati), names has occasioned the confusion.
Nanda and RtlpanandS, and Sid- Huen Thsang, B. vi. p. 301, says
dhartha. RApananda was the same that he was son of Dronodana.
as Sundarananda, I think, and these, ' According to Beal, he. cit., p. 64,
names are most likely different ones Amritaohittra's (or Amrita's) son
for Nanda, for he is the only one by was Tishya, which would be Od-
this name (atleast among the Cakya Idan or Skar-rgyal in Tibetan.
princes), who is mentioned in the

( H )

CHAPTER IL
FEOM THE EEIGN OF QUDDHODANA UNTIL THE COMMENCE
MENT OF THE BUDDHA's MINISTEY.
(Dulva iii. f. 446*.) Dueing King Sinhahanu's reign the
country of Kapilavastu enjoyed peace and prosperity, as
did also the country of Devadaha, over Avhich Suprabuddha
was reigning. This latter married a woman by the name
of Lumbini,^ who was exceedingly fair ; and in her com
pany he was in the habit of visiting a beautiful grove near
the city, which belonged to a wealthy citizen.
The 'queen took such a fancy to the place, that she
begged the king to give it to her. He told her he was
not able to do so ; but he had her one made more beauti
ful still and it was called Lumbini's grove (f. 447'):
After a while Lumbini brought forth a child of such
extraordinary and supernatural beauty that they called
her MlyS,.^ Some time after a second daughter was born,
and she they called Mah§,m§,ya. Suprabuddha offered the
hands of his daughters to Sinhahanu for his son Quddho-
dana (f. 448*^). He took Mah§,mS,ya, for it had been pre
dicted that she would bear a son with all the characteristics
^ Rhys Davids, Buddh., p. 52, order of female mendicants. She
gays that Suprabuddha's wife was is called by this name, Dulva iii.
Amrita, and Beal, Romantic Legend, f. 368, note, and wherever she is
p. 42, note, has " the Lumbini mentioned, after she had become a
garden was so called after the name bhikshuni, as in Dulva x. and xi.
of the wife of the chief minister of It is remarkable that our text does
Suprabuddha." See also Bigandet, not mention Mah^mSya's death
op. cit., p. 13. seven days after the birth of Sid-
^ MAyt is better known as Mahit- dhartha. According to Bigandet,
pradjapati Gautami, the foster- loc. cit., p. 14 and 27, the Buddha's
mother of the Buddha, the mother • mother was called MayS, and her
of Nanda, and the head of the sister Pradjapati.

MAHAmAyA'S DREAMS. ' 15
of a chakravartin monarch ; but he was obliged, for the
time being, to refuse the elder sister, on account of the
9akya law allowing a man only one wife.
At that time the hillmen of the Pandava tribe (Skya-
iseng-kyi-hu) were raiding the Qakya country (f. 449*), and
the people begged the king to send his son ^uddhodana
to subdue them. The king consented, and the young
prince vanquished them. Sinhahanu requested that, as a
recompense, they would allow his son to have two wives.
The people allowed him this privilege, and ^uddhodana
married MtjL
After a whUe Sinhahanu died, and Quddhodana reigned
in his stead; and he knew Mah§,m§,ya his wife; but she
bore him no children (f. 449'').
Now the future Buddha was in the Tushita heaven, and
knowing that his time had come, he made the five pre
liminary examinations — 1° of the proper family (in which
to be born), 2° of the country, 3° of the time, 4° of the
race, 5" of the woman ; and having decided that Mahamaya
was the right mother, in the midnight watch he entered
her womb under the appearance of an elejjhant^ (f. 452").
Then the queen had four dreams. (1°) She saw a six-
tusked white elephant enter her womb; (2°) she moved
in space above; (3°) she ascended a great rocky moun
tain ; (4°) a great multitude bowed down to her.
The soothsayers predicted that she would bring forth a
son with the thirty- two signs of the great man. "If .he
stays at home, he will become a universal monarch ; but if
he shaves his hair and beard, and, putting on an orange-
coloured robe, leaves his home for a homeless state and
renounces the world, he will become a Tathlgata, arhat, a
perfectly enlightened Buddha."
While visiting the Lumbini garden (i. 457*) the pains
' The dream of the queen has Lalita Vistara, p. 63, does not agree
evidently occasioned the legend of with the Southern version as well
the Bodhisattva's incarnation under as our text. See also Bigandet,
the form of an elephant. Cf. on p. 28, and Rhys Davids, Buddh.
this point and on the queen'a dreams Birth Stories, p. 63.
Spence Hardy, Manual, p. 144. The

1 6 THEXIFE OF THE BUDDHA.
of childbirth came upon her, and she seized hold of a
wide-spreading agoka tree. Then ^ataketu (Indra) caused
a violent rain to fall and a wind to blow, which dispersed
all the crowd (of her attendants). Assuming the appear
ance of an old woman, he went to receive the new-born
child in his lap.
The Bodhisattva, however, ordered him back, and then
took seven steps in the direction of each of the cardinal
points. Looking to the east he said, " I wUl reach the highest
nirvana." To the south, " I will be the first of all creatures."
To the west, " This wUl be my last birth."
To the north, " I will cross the ocean of existence ! " ^
(f. 458).
In accordance with what happens at the birth of every
Buddha, there fell on his head a stream of cold water
and one of warm, which washed him, and at the spot
where he had been born there appeared a spring in which
his mother bathed.
At the same time as the Buddha was born a son was
born to Bing Aranemi Brahmadatta of ^ravasti ; from the
whole country being illuminated at the time of his birth
he was called Prasenadjit^ (f. 458'').
In Raj§.griha, King Mah§,padma had a son born to him,
who, being the son of (queen) Bimbt, and being also
brilliant as the rising sun of the world, was called Bim-
bisara.^ The king of Kauqlmbl ^atanika (Dmag-hrgya-ha), had
a son born to him at the same time, and as the world was
1 Cf. the Lalita Vistara, chap. " the expert," Qrenika or Qrenya, on
vii. p. 89, where he takes seven account of his adroitness in all arts.
steps in the direction of the east, See Dulva i. f. 5. It is also said
and seven toward the west. Also that he was called VimbasS,ra, be-
Bigandet, p. 37 ; and Rhys Davids, cause at his birth the world was lit
op cit., p. 67 ; Huen Thsang, B. vi. up as when the disk (vimha) of the
p. 323 ; and Fah Hian (Beal's sun appears. See Foucaux, Lai.
trans.), p. 85 et seq. Vist., p. 229, note 2 j and Dulva xi.
^ Cf. Dulva xi. f. 99^ f. 99.
^ He received the surname of

THE PRINCE'S NAMES. 17
illuminated at his birth as with the sun, he was called
IJdayana.1 At Udjayani there was born a son to King Anantanemi
(Mu-kliyud mtJiah-yas), and from the fact that the world
was illuminated as if by a lamp at the time of his birth,
he was called Pradyota (Bab-snang) ^ (f. 459'').
On the same day as that on which the future Buddha
was born many blessings of different kinds were granted
his father, so the child was called Sarv§,rthasiddha (All
fulfilled, Thams-ckad-grub-pa) (f. 460").
It was the habit of the ^akyas to make all new-born
children bow down at the feet of a statue of the yaksha
^akyavardana (Qdkya-hphel or spel) ; so the king took the
young child to the temple, but the yaksha bowed down at
his feet 3 (f. 460^).
On the way to the temple every one was struck with the
infant's bold appearance, so he received the second name
of " The mighty one of the ^akyas or ^akyamuni ; " and
when the king saw the yaksha bow at the child's feet he
exclaimed, " He is the god of gods ! " and the child was
therefore called Devatideva* (l 461").
Now at that time there lived on the Sarvadh§,ra (Kun-
1 In the texts of the Bkah-hygur vi., fol. 137 ; ch. vii., fol. 139 ; ch.
where his name occurs he is called viii., fol. 147 ; ch. ix., fol. 151 ; ch.
Udayaua, Rajit of Vadsala. See x., fol. 154; oh. xi., fol. 156; ch.
Mdo xvii. f. 339, and Dulva xi. f. 99. xii., fol. 15S; ch. xiii., fol. 162;
^ He was afterwards surnamed ch. xiv., fol. 163 ; ch. xv., fol. 165 ;
"the cruel" Tchanda. Theinstruo- ch. xvi., fol. 173; ch. xvii., fol. 178;
tive legends concerning him given ch. xviii., fol. 183; ch. xix. fol. 185;
in Dulva xi. have been translated by ch. xx., fol. 194-210. See, for an-
Schiefner in his " Mah^katySyana other explanation of the name, Rhys
und Konig Tshanda-Pradjota," St. Davids, Buddhism, p. 27. We learn,
Petersburg, 1875, in 4to. As the moreover, that on the same day on
St. Petersburg edition of the Bkah- which the Buddha was born were
hgyur differs from that of Paris and also born Ya^odhara, Tohandaka,
London (India Oifice), the following Kaiudayi, the horse Kanthaka, &o.
concordance may be of use to those See Bigandet, p. 39 ; Rhys Davids,
who may desire to consult the origi- Buddhist Birth Stories, p. 68 ; La-
nal of these legends. In the Paris lita Vistara (Fouoaux's trans.), p. 96,
and London edition, Sohiefner's ch. &c.. See also Dulva vi. f. 93 et seq.
i. commences on fol. 99 of Dulva xi. ; ' Cf . Lalita Vistara, chap. viii. ;
ch. ii., fol. 106 ; ch. iii., fol. 1 14 ; ch. and Beal, op. cit, p. 52.
iv., fol. 118; ch. v., fol. 128; ch. " Cf. Huen Thsang, B. vi. p. 321.
B

1 8 THE LIFE OF THE BUDDHA.
Tidsin) mountain 1 a rishi called Akle9a (Kun-mongs-med
= Asita), a mighty seer, and with him was Nalada (Mis-
iyin), his nephew. These two came to see the chUd (f.
464*), and Asita took him in his arms, and asked what had
been prophesied about him. He predicted that he would
leave his home at twenty-nine, that he would be an ascetic
for six years, and that then he would find the drink of the
cessation of death (amrita).
Shortly after, feeling his end approaching (t 467''), he
begged Nalada to enter the order of the young ^akya as
soon as he should have found the truth, and then he died.
Nalada went to Varanasi, where he entered into a
company of five hundred mantra-studying brahmans ; and
as he was of the family of Katya, he became known as
Katyayana (f. 467*). Later on, having been converted by
the Buddha, he was called " the great member of Katya's
family," or Mah^katyayana.^
While the Bodhisattva was still in his nurse's arms, she
wanted to give him a golden bowl in which was rice and
meat, but she was unable to move it from its place. She
called the king, the ministers, all the town's people ; but
they were all unable to move it. Neither could five
hundred elephants ; but the Bodhisattva took hold of the
'Schiefner, M^m. del' Acad, de St. calls Naraka (p. 151). Bigandet, p.
Peters., xxii. No. 7, p. I, also Dulva 42, calls him Nalaka. Rhys Davids,
xi. f. 99, calls the mountain Kish- Buddh. Birth Stories, p. 69, agrees
kindha. The Lalita Vistara, chap, with Spence Hardy in saying that
vii. p. 103, does not mention the Asita had been «, samapatti of the
name of the mountain ; nor does king. He also calls the nephew
Beal, loc. cit, p. 56. In the Lalita Naiaka, p. 71.
Vistara, loc. cit, the rishi is called ^ With tjjjg^ however, Rhys
Asita (or Kala, Nag-po), which Davids, loc. cit, p. 71, and Bigan-
agrees with the name given him in det, p. 44, do not agree. They say
the Southern legend, KaiadiSvalo. that Nalaka became a disciple of
Schiefner, loc. cit, calls the nephew the Buddha shortly after his en-
Narada, as does Beal, p. 39. The lightenment ; that he then went
Tibetan i/»s-5ym," given by a man," back to the Himalayas, reached
is in Sanskrit, Narada or Nara- arhatship, and died after seven
datta. See Foucaux, Rgya-tcher months. Cf. with the present ver-
rol-pa, p. Iii. According to Spence sion Dulva xi. 99l> et seq., where we
Hardy, Manual, p. 149, Kaiadewala find another epitome of the Bud-
(Asita) had been chief counsellor of dha's early life, substantially the
King Sinhahanu. The nephew he same as that of our text.

THE PRINCE'S EDUCATION. 19
bowl with oue finger and pulled it out. On account of
this exploit he was called " As' mighty as a thousand ele
phants " (i. 468).
Together with five hundred ^akya children he went to
be taught his letters by KauQika (? Sprin-bu go-tcha=\i(^Y8i-
mitra), but he knew everything he could teach (t 469^).^
After that his uncle Sulabha taught him how to manage
elephants, and Sahadeva (Lhar-bchas) taught him archery
(f. 469^).
When he was yet hardly grown up, the Licchavis of
Vais§,li offered him an elephant of exceptional beauty, for
they had heard that he would be a chakravartin monarch.
So having covered it with jewels, they led it to Kapila
vastu, but when they were near the town, Devadatta noticed
it, and, filled with envy, he killed it with a blow of his
fist (f. 470). Nanda coming that way, saw the carcass
lying in the road, so he threw it to one side ; but the
Bodhisattva seeing it there, took it by the tail, and threw
it over seven fences and ditches, and it dug a great ditch
in falling, which became known as " the elephant ditch,
or Hastigarta" (i. 470), and on that spot the believing
brahmans and householders built a stupa, and it is rever
enced to the present day by the bhikshus.
And here it is said —
"Devadatta killed, tlie mighty elephant,
Nanda carried it seven paces,
The Bodhisattva through space with his hand
Did cast it as a stone far away."
After this the young ^akyas tried their skill at archery.
The arrow of the Bodhisattva, after having pierced all the
targets, went so far into the ground that it caused a
spring to rush forth, and there also the believing brah
mans and householders built a stupa, &c. (f. 47 1"").
When this last event happened, the Bodhisattva was
^ Cf. Lalita Vistara, chap, x., Tib. Lebens, p. 236, in translating
where the master is called Vi^va- Sprin-hu go-tcha, "manner of a
mitra. I have followed Schiefner, worm," by Kaugika.

20 THE' LIFE OF THE BUDDHA.
seventeen,! for -^^ ^re told that when the young Qakyas,
riding their chariots, re-entered the city, the soothsayers,
seeing the Bodhisattva, exclaimed, " If twelve years hence
he does not give up the world, he will become a universal
monarch" (i. 471*).
Quddhodana decided that his son must marry; so he
had all the maidens of the clan assembled for him to
choose, and he took Ya96dh§,ra (Grags Msin-ma), daughter
of the ^akya Dandap^ni (Lag-na dbyug-ehan) ^ (i. 472'').
On the day of the Buddha's birth there had appeared a
tree called " essence of virtue " (Kalyanagarbha, Dgebai
snying-po), which had grown exceedingly big, and when
the Bodhisattva was twenty, undermined by the waters of
the Rohita, it had been overthrown by the wind and had
made a dam between Kapilavastu and Devadaha, so that
the latter place was deprived of water, whereas the former
was flooded. All the people were unable to move the
tree, so Suprabuddha asked ^uddhodana to request his son
to do it, but the father did not like to disturb him (f. 473).
Tchandaka (Hdun-pa), the prince's charioteer,* thought
he could induce the prince to come without asking him.
Now, on the banks of the Rohita there were gardens
1 Spence Hardy, Manual, p. 155, Beal, Rom. Leg., p. 96, says Danda-
has it that the prince was first mar- pani's daughter was called G6taml
ried when he was sixteen, and that (Gopa?). Seealsohisnoteonthlssub-
he showed his dexterity with the ject, same page. Bigandet, p. 52,
bow after his marriage, not before, agrees with Rhys Davids. Dulva x.
as the Lalita Vistara, chap, xii., has los^ only mentions two wives of
it. the Bodhisattva, " Mrigadja, Yac6-
^ Cf. Spence Hardy, loc. cit, p. dhara, and 60,000 women."
140, where he makes Dandapani ^ Tchandaka ia here introduced
brother of Suprabuddha, and con- for the first time, as if he was a
sequently Siddhartha's maternal personage with whom the reader
uncle. Rhys Davids, Buddh, p. 52, was well acquainted. This and
says Ya56dhara was daughter of many more important omissions
Suprabuddha and Amrita, aunt of in the text seem to indicate that
the Bodhisattva. The Lalita Vis- the present version is but a summary
tara, p. 152, Foucaux's trans., says derived from older texts at present
that Dandapani's daughter was lost. This obliges us not to attach
G6pa ; Beal, loc. cit, p. 80, makes any undue importance to the chro-
her daughter of Mahanaman. The nologioal order in which the stories
Tibetan version of the Abhinish- are given, at least in the first part of
kramana SAtra, fol. 32, agrees with this work.
the Dulva. See Foucaux, ,Zoc. dt.;

DEVADATTA'S FIRST QUARREL. 21
belonging to the young Qakyas, and there Tchandaka went
with the young nobles, knowing that the Bodhisattva
was there. On a sudden the Bodhisattva heard shouts,
and asking Tchandaka what was the matter, he learnt that
the people were unable to move the tree, so he at once
offered to go and do it.
While they were still in the gardens, Devadatta saw
a goose flying overhead, so he shot it, and it fell in
the Bodhisattva's garden, who took it, and, having ex
tracted the arrow, bound up its wound. Devadatta sent
a messenger to claim the bird, but the Bodhisattva would
not give it up, saying that it belonged not to him who
had attempted to take its life, but to him who had saved
it. And this was the first quarrel between these two
(f. 474).
As they were going to assist the people, a viper ran
out before the Bodhisattva, but Udayi (Rtchar-ka) struck
it down, not, however, before it had bitten him, so that
his skin became black, and he was henceforth called
" Udayi the black," or Kaiudayi ^ (f. 474).
None of the young ^akyas could any more than move
the fallen tree, but the Bodhisattva threw it into the air,
and it broke in two, a, piece falling on either bank of the
Rohita. Now this happened when the prince was in his
twenty-second year (t 474^).
The ^akya Kinkinisvara ^ (Dril-hu sgra) had a daughter
called Gop^ (Sa-hts'o-ma), and as the Bodhisattva was
riding home (from removing the tree V) she saw him from
^ According to Beal, op. cit, p. and dexterity on the part of Sid-
123, Udayi was son of Mahanaman dhartha with his marriage to Yst^Q-
and brother of YajSdhara. dhara. See Bigandet, p. 52. I have
2 Schiefner calls him Gantacabda, not seen mentioned in the Dulva
loc. cit, p. 238. He also says that that TJtpalavarna was wife of Sid-
his daughter was Gupta, and on dhartha. She is mentioned as being
p. 236 he tells us that G6pa was a ^akya in Dulva iv. f. 448. There
another name for Ya56dhara. The was another bhikshuni of the same
Dulva, however, distinctly speaks name, but from TakshasUa. See
of three different wives, YagSdhara, Schiefner, Tib. Tales, p. 2o5 et seq.,
G6pa, and Mrigadja. It is also to and Schmidt, Dsang Blun., p. 208
be noticed that our text does not et seq.
connect the different tests of skill

22 THE LIFE OF THE BUDDHA.
the terrace of her house, and he also noticing her, stopped
his chariot to look at her. The people saw that they
were fascinated with each other, so they told the king,
and he took Gop^ and made her his son's wife.
One day the prince told Tchandaka that he wanted to
go drive in the park, and whUe there he saw an old
man, and the charioteer explained what old age was and
how all were subject to it (f. 476). Deeply impressed, the
prince turned back and went home.
A short time after, while out driving, he met a drop
sical man (rbab rbab-po), emaciated, weak, with faculties
impaired (f. 477), and Tchandaka told him what disease
was (D. iv. i. 1-2), and again he turned back.
Another time he came across a procession bearing along
on a litter, with burning torches, something wrapped iu
many-coloured stuffs, the women accompanying it had dis
hevelled hair and were crying piteously. It was a corpse,
Tchandaka told him, and to this state all must come (f. 6").
And yet on another occasion he met a deva of the pure
abode who had assumed the appearance of a shaved and
shorn mendicant, bearing an alms-bowl and going from
door to door. The charioteer told him that he was one
who has forsaken the world, a righteous, virtuous man,
who wandered here and there begging wherewith to satisfy
his wants (f. 7''). So the Bodhisattva drove up to him
and questioned him about himself, and received the same
answer. Then pensively he drove back to the palace.
^uddhodana heard from his son of what appeared to
trouble so much his mind (f. g^), so to divert him he sent
him to a village to look at the ploughmen.^ But there he
^ This is evidently a reminiscence Bigandet (p. 55), however, mentions
of the legend of the ploughing festi- an excursion of the Bodhisattva to
val, which in the Southern legend his garden after having met the
(Spence Hardy, Manual, p. 153; bhikshu, and our legend seems to
Rhys Davids, Buddh. Birth Stories, agree with what Rhys Davids, loc.
p. 74), and also in the generality of cit, p. 78, gives as the version of
Northern works (Lalita Vistara, ch. " the repeaters of the Dlgha
xi. ; Beal, Romantic Legend, p. 73), Nikaya."
'occurred at a much earlier date.

MEETING' WITH MRIGADJA. 23
saw the labourers with hair erect, uncovered hands and
feet, their bodies dirty and running with sweat, and the
work-oxen pricked with iron goads, their backs and rumps
streaming with blood, hungry and thirsty, panting with
fast-beating hearts, burdened with a yoke which they had
to drag great distances, files and insects biting them, with
bleeding and suppurating wounds, the ploughshare wound
ing them, running at the mouth and nose, covered with
gadflies and mosquitoes (sbrang-bu mtchu rings) (f. 9*).
His tender heart was touched with compassion. "To
whom do you belong ? " he asked the labourers. " We are
the king's property," they answered. " From to-day you
are no longer slaves ; you shall be no longer servants ; go
where ere you please and live in joy." He freed also the
oxen and said to them, "Go ; from to-day eat the sweetest
grass and drink the purest water, and may the breezes
of the four quarters visit you " (f. 10*). Then, seeing a
shady jambu-tree on one side, he sat down at its foot and
gave himself to earnest meditation ; and there his father
found him, and lo ! the shade had not moved from where
he was.
Shortly after he went into the cemetery of Ri,jagriha
and saw the dead and decaying bodies, and a great grief
filled his heart, and there his father found him (f. 11'?).
As he was going back to the city Mrigadj§, (Bi-dags
skyes), the daughter of the ^akya Kalika (Bus-legs) saw
him from her window. ^ Then she sang —
" Ah ! happy is Ids mother ;
His father also, happy is he.
Ah ! she whose husband he shall be.
That woman has gone beyond sorrow ! "
The Bodhisattva threw her a necklace to pay her for her
pretty words. Now the people saw all this, and they
1 Cf. the story as told by Rhys ing in love with her, but, after
Davids (Buddhism, p. 31) where the having sent her the necklace, "he
girl's name is not given. She took no further notice of her and
thought young Siddhartha was fall- passed on." According to the same

24 THE LIFE OF THE BUDDHA.
told ^uddhodana, so he took Mrigadja and made her the
Bodhisattva's wife. So at that time the Bodhisattva's
wives were G6p§,, Mrigadj§,,i ^^.^^ amj 60,000 attendant
women (f. 1 1''). MrigadjS, thus became the Bodhisattva's
wife seven days before he left his home (f. 11*).
The prediction of the soothsayers, so often repeated, was
ever in King ^uddhodana's ears ; so the same day as that
on which the last events had taken place he had troops
stationed outside the city and guards placed at the gates.-
At the southern gate watched Dronodana ; at the western
one, Quklodana; at the northern one, Amritodana; and
at the eastern one, ^uddhodana ; in the centre of the city
was Mahan§,nian with a detachment of troops, and from
there he patrolled the city (f . 1 2").
In the meanwhile the. Bodhisattva was in his palace in
the midst of his harem, amusing himself with song and
dance, and now it was that he knew Yagodh&ra his wife
(f- 13).
And so the king watched six days. On the night of the
seventh the Bodhisattva noticed all his sleeping harem,
and the women looked so like the dead in their sleep that
he was filled with loathing (f. 14). On the same night
Yaqodhara dreamt ha was abandoning her, and she awoke
and told her lord of her dream. " Oh, my lord, where e'er
thou goest, there let me go to." And he, thinking of going
to where there was no sorrow (nirvdna), replied, "So be
it; wherever I go, there mayest thou go also " (f. 14'').
^ataketu (Indra) and the other gods, knowing the
Bodhisattva's inclinations, came and exhorted him to flee
the world. " Kau^ika," he answered, " seest thou not all
authority, it was on the night of this adja. It is also worthy of notice
same day that he left his home, that several Chinese works say that
Bigandet (p. 58) also mentions his the Bodhisattva left his home
rencontre with Keissa Gautami when he was nineteen. See Chin-
(= Mrigadja) after this occurrence, i-tian, Ixxvii. p. 28 etseq., edited by
but he does not say that she became Klaprothin Remusat's Foe-kone-ki,
his wife. p. 231 ; also Kwo-hu-hien-tsai-yin-
1 It is strange that YaQodhara ko-king, kiuen ii., and Siu-hing-pen-
is not mentioned. It is evidently ki-king, vi., cited by Beal, Sacred
an omission, for she is nowhere con- Books of the East, vol, xix. pp. xxvi.
founded with either G6pa or Mrig- and'xxi.

FLIGHT FROM KAPILAVASTU. 25
the armed men with horses and elephants that surround
the city; how can I depart? " (f. 16*). ^^taketu promised
him his help ; he went and aroused Tchandaka and told
him to saddle his treasure-horse, Kanthaka (Snags-ldan).
The Bodhisattva patted the horse and quieted his fiery
temper, and together with Tchandaka, Qataketu, with
many other gods, he started out (f. 17").^ On leaving the
palace, the devatas who inhabited it commenced to cry, so
that their tears fell like rain (f. 18*). As he passed the
eastern gate he perceived his sleeping father. " Father,"
he cried, " though I love thee, yet a fear possesses me and
I may not stay. I must free myself from the fear of con
quering time and death, of the horrors of age and death ! "
(f. 18*). Suddenly he came across Mahanaman patrolling
the city; but though his cousin begged and cried aloud,
telling him of all the sorrow he was bringing to those who
loved him, yet he pursued his way and travelled that night
twelve yojanas (f. 20).^
Then he stopped and told Tchandaka to return to the
city with the horse and the jewels he had on his person ;
and though the faithful attendant begged to stay with his
master to protect him against the wild beasts of the forest,
he made him go so that he might tell his family what
had become of him. So the charioteer and the horse
turned back, and reached Kapilavastu after seven days.*
Before Tchandaka left him the prince took his sword and
cut off his hair, which he threw into the air, and (^ataketu
took it and carried it off to the Trayastrimcat heaven. On
that spot the faithful brahmans and householders built
^ Rhys Davids (loc, cit, p. 84) The latter says that in that one
says that the Bodhisattva left his night he passed through three king-
home on the full - moon day of doms, &c.
Asaihi, when the moon was In the ^ According to Bigandet (p. 67),
Uttarasaiha mansion (i.e., on the 1st the horse died on the spot where the
July). . Bodhisattva left him (also Rhys
^ Bigandet (loc. cit, p. 64) says Davids, op. cit, p. 87). Bigandet's
that he journeyed a distance of thirty version is an exact translation of
yojanas, and arrived on the banks the Pali (Nidanakatha), as far as it
of the river Anauma, or Anama, as goes.
Rhys Davids (Zoc. dt, p. 85) has it.

26 THE LIFE OF THE BUDDHA.
the stupa of the taking of the hair and beard (Tchuda-
pratigraha) (f. 21).
In former times a rich householder of Anupama (Bpe-
on'ed)'^ had ten sons, who all successively became Pratyeka
Buddhas. They all had worn in succession the same
cotton garment, and they gave it finally to an old woman,
with instructions to give it after their death to the son of
Quddhodana-raji, as soon as he should have become a
Buddha, and that by so doing she would reap a great
reward. On dying, the old woman left it to her daughter
with similar instructions, and she, feeling her end ap
proaching, committed it to the guard of a genii of a tree
near by. Now ^ataketu knew all this, so he went and
took the robe ; then assuming the appearance of an old de
crepit hunter, with arrows in his hand and wearing this
garment, he came and stood wher^ the Bodhisattva could
see him (f 23). They exchanged clothes, and ^ataketu
carried off to the Trayastrimcat heaven the fine ka^i cotton
garments of the prince. On this spot the faithful brah
mans and householders built a stupa, &c. (as above).^
Thus attired, the prince went to the hermitage of the
rishi the son of Brigu (f. 23*),^ of whom he inquired how
far he was from Kapilavastu. "Twelve yojanas," he re
plied. " 'Tis too near, Kapilavastu ; I may be disturbed
by the Qakyas. I will cross the Ganges and go to Raja
griha " (f 24"). The Bodhisattva was expert in all handi
crafts and occupations of men, so after having crossed the
1 Lit. "unparalleled;" but may of thirty yojanas." Rhys Davids,
not this be a translation of Anoma, op. cit, p. 87, has not the words " in
" high," "lofty"" ? the name of the the country of the Malla princes."
river being given to a village on its I do not believe that the Bodhi-
bank. sattva's visit to Vaisali, mentioned
^ This legend is slightly different in the Lai. Vist., chap. xvi. p. 226,
in Bigandet, p. 65. of Foucaux's trans., and by Rhys
3 Bigandet, p. 65, says that he Davids, loc. cit, took place at that
" spent seven days alone in a forest time, but after he had been to Raja-
of mango trees. . . . This place is griha ; for a little farther on it says
called Anupyia, in the country be- that Alara was at Vaisali, and the
longing to the Malla princes." "He Pali te.'rt says he saw Alara after
then started for the country of Rad- having been to Rajagriha.
jagriha, travelling on foot a distance

MEETING WITH BIMBISARA. 27
Ganges he made an alms-bowl of karavira (sic) leaves
and went into R§,jagriha. The king of Magadha, Qrenika
Bimbisara, noticed him from the terrace of his palace, and
was struck with his noble bearing (f. 24*), so he sent some
one to fill his bowl and another person to see where he
went. The king then learned that he was stopping on the
Pandava (mountain),^ and he went to visit him with his
suite (f. 25*), and offered him everything that makes life
agreeable, women, riches, and pleasures.
" R§,j§,," the Bodhisattva answered, " near the Himalaya,
in a rich and prosperous country, Kosala it is named,
there lives a tribe of Ishkvaku or Solar race, the ^akyas
they are called. To this tribe I belong ; I am of kshatriya
caste. I care not for this world's treasures ; they cannot
bring contentment. 'Tis hard to cross the swamps of
human passions ; they are the root of fear, of sorrow, of
despair. I seek to conquer, not to indulge desires ; happy,
free from sorrow, is he who has cast them far away. The-
treasure I am seeking is that wisdom which knoweth no
superior" (f. 25"^). "When thou shalt have reached thy
goal, ah ! teach it then to me, that unsurpassable wisdom,"
said the king, and the Bodhisattva promised him that he
would (f. 26*).
After this interview the Bodhisattva went to the Vul
ture's Peak^ (Gridrakuta parvata) near R§,jagriha, and
lived with the ascetics who dwelt there, surpassing them
all in his mortifications, so that he became known as " the
great ascetic or Mah§,9ramana " (f. 26''). But he finally
learned from them that the object they had in view was
to become Qakra or BrahmS,, or even M§,ra, and then he
knew that they were not in the right way ; so he left them
and went to Ar§,ta Kcilama (Bgyu-stsal shes-kyi-bu ring-du
hphur); but he taught that all' depended on controlling the
senses (f. 26*), and with this he could not agree; so he left
1 Or "under the shadow of the ^ Bigandet, p. 70, says that he
Pandava rooks," as Rhys Davids, met Alara immediately after his
p. 88, has it. interview with Bimbisara.

28 THE LIFE OF THE BUDDHA.
him and went to Rudraka Ramaputra (Bangs-byed-kyi-bu
Ihag spyod), who taught that there is neither conscious
ness or unconsciousness (f. 27'') ; but this also could not
satisfy him, so he departed thence.
Now King ^uddhodana had heard through his messen
gers that his son was stopping with Rudraka Ramaputra,
near Rajagriha, and that he had no attendant to' minister
to his wants ; so he sent three hundred men, and Supra
buddha sent two hundred, to wait on him ; but the Bodhi
sattva would only retain five of them as his attendants,
and in their company he lived. Two of them were of the
maternal tribe, and three of the paternal^ (f. 29*). He
went to the southern side of Mount Gsly^, to the village
of the school of Uruvilva K§,9yapa, and took up his abode
at the foot of a tree near the bank of the lovely Nairanjana
river, and there he continued his mortifications, graduaUy
making them more and more severe.
The gods offered to feed him miraculously and unknown
to mankind, but he refused (f. 33) ; so he went on fasting
until he reduced his food to a single pea (mdsha) a day,
and his body was emaciated, and of a blackish-red colour
(f 35^).
From the day on which his father heard that he was
mortifying his body, he sent each day two hundred and
^ Their names are given else- follow the prince after having heard
where. The two last probably came him discuss with Rudraka. Schief-
from Koli. Their names are always ner, Tibet. Lebens, p. 243, says that
given in the following order — Kaun- Kaundinya, A9vadjit, and Vachpa
dinya, A^vadjit, Vachpa, Maha- were disciples of Arada KaiSpa
nama, and Bhadrika. This MahS- (Kaiama), and Mahanaman and
naman can neither be the Buddha's Bhadrika disciples of Rudraka ; and
uncle (for he was killed by Viru- though the first part of the para-
dhaka),nor the ministerof that name, graph in his work is evidently taken
for he was from Kapilavastu. Spence from our text, the latter part agrees
Hardy, p. 152, says that these five with the general outline of the Lalita
were sons of the Brahmans who had Vistara's version. Vachpa is better
visited the Buddha shortly after his known as Da5abala Ka^yapa (Sohjef-
birth, and who had foretold his ner, Tib. Lebens, p. 304). The Maha-
future greatness. Beal's account, p. wansa, cited by Burnouf, Intr., p. 157,
188, probably agrees with this latter says that this Mahanftman was the
version. The Lalita Vistara, p. 235, elder son of Amritodana, and first
makes them out disciples of Rudraka cousin of (jakya (the Buddha). With
Ramaputra, who left their master to this our text does not agree.

YAQODHARA'S MORTIFICATIONS. 29
fifty messengers (idog-pa), as did also Suprabuddha, and
they reported everything the Bodhisattva was doing.
Then Quddhodana, the prince's wives, and especially
Ya96dh8,ra, were greatly grieved, and the latter put away
her flowers and jewels, and performed the same mortifica
tions which her husband was practising ; ^ but ^uddhodana,
fearing for the child she bore, forbade any one to speak to
her about the Bodhisattva (i. 37'').
Finally, the Bodhisattva saw that all this severe asce-
tism had not brought him nearer the truth ; so he decided
to take some food, but of a very unpalatable kind.^
After he had obtained and eaten it, he wandered into
the cemetery, and lying down beside a corpse, he went to
sleep. The village girls saw him, and thought he was a
fiend (pisatcha) seeking human flesh to devour, and they
threw dirt and stones at him (f. 38*).
Now, when the five attendants that were with him saw
all this, they forsook him, thinking that he lacked the
necessary perseverance to attain enlightenment, and they
started out for Benares, and there they dwelt in the
Mrigadava, where they became known as " the Five,-' or
the Panchavarga (Lnga-sde).^
^ Cf. Spence Hardy, Manual, p. shall not have the privilege of the
353. house, nor shall he abide in the dor-
" He takes the milk of a cow who mitory ; he shall not abide among
had just calved, says our text. The the bhikshus ; he shall not teach
Lai. Vist., chap, xviii., has a diffe- the dharma to a number of brah-
rent, but more extraordinary, version mans and householders who have
of this part of the legend. The Lai. met together for that purpose ; he
Vist., moreover, says that he made must not enter the houses of brah-
himself a robe out of the shroud of mans and householders ; if he goes
a girl who had been recently buried, to one, he must stop at the door ; if
It is generally recommended in he gets among the ariyas, he must
Buddhist writings t9 make the robes say, ' I am a frequenter of burial-
of a bhikshu of similar materials ; places ' (sosdniko)." This low esti-
but that this practice did not long mate in which these sosanikos were
prevail, if it ever even became a held explains what appeared strange
common one, is evident from the to me in the eleventh paragraph of
following extract from Dulva xi. chap, xxvii. of the Udanavarga, p.
32b : — "The bhikshu who wears 127, where the frequenters of burial-
the clothing of a corpse from the places are classed among those
cemetery must not enter a vihara ascetics whose practices are not

'-lag) ; he must not go to wor- deemed justifiable.
ship a chaitya ; he must not go to ^ In Pali, Fausboll's Jataka, i. p.
bow to and circumambulate it; he 57, they are called Pancavaffgiya-

30 THE LIFE OF THE BUDDHA.
When the Bodhisattva forces had been restored, he
went to the village of Senani (Sde-chan), the headman of
which was Sena (Sde).^ Now, this man had two daughters,
Nandl (Bgah-mo) and Nandabala (Bgah-stobs), and they
had heard about the Qakya prince of the Kapilavastu
^akyas who lived on the bank of the Bhagirathi and that
it had been prophesied of him that he would become an
universal monarch or a Buddha ; so they had prepared for
him a milk-soup (i. 40") (the Story is told in about the
same words as in chap, xviii. of the Lalita Vistara), and
the Bodhisattva took it in a crystal vase adorned with
jewels, which two devas of the Akanishta region had
brought him.
Carrying the food with him, he went to the Nairanjana
river and bathed, and when he had finished the devas bent
down the branches of an arjuna tree,^ which he seized to
help him out of the water (f. 42''). Putting on his robes,
he sat down on the bank and ate the honeyed soup, and
having washed the bowl, he threw it into the river. The
Nigas took it, but ^akra,* assuming the form of a garuda
(Nam-mkah Iding), dashed into the river, and seizing the
bowl carried it off to the Trayastrimcat heaven, and there
the gods built the stupa of the bowl (f. 41'').
When the two sisters made him their offering of food,
he asked them what they sought by this gift. "The
therd, or the company of the five daughter Thoodzata (Sujata). Rhys
elders. Davids, Buddh. Birth Stories, p. 91,
^ In the Lai. Vist., chap, xviii., calls the place "the village Senani."
the headman of the village is called Dulva xi. 106^ also speaks of Nanda
Nandika, and only one daughter is and Nandabala.
mentioned, Sudjata by name. Beal, * The Lalita Vistara, p. 257, calls
op. cit, p. 191, calls him the brah- the tree a kakubha (Pentaphera
man Senayana, and his daughters ardjuna), which agrees with our
Nanda and Bala (= Nandabala) ; as text. Beal, p. 194, calls it pinjuna,
does also the Tibetan Abhinich- which is most likely an incorrect
kramana SUtra. See, however, Beal, transcription of arjuna. Cf. Bigan-
p. 193, where the text speaks of the det, p. 83.
two daughters of Sujata, the village ^ xhe Lai. Vist., p. 260, says that
lord; and p. 194, where he is called it was Indra who rejtook the vase
Nandika, and his daughter is called from the Nagas. Beal, p. 195, agrees
Sujata. Bigandet, p. 77, calls the with our text.
villager Thena (Sena), and his

MARA'S DEFEAT. 31
soothsayers," they replied, "have prophesied that you
would become a chakravartin monarch ; may this action,
this seed of virtue, make you become our husband at that
time." He explained to them that this could never be,
then they said, " May you then quickly reach the highest
wisdom and perfection" (t 42^).
Then the Bodhisattva waded across the river, and many
wondrous signs foretold that the hour of enlightenment
was approaching.^
Qakra took the shape of the grass merchant, Svastika ^
(Bkra-shis), and from him the Bodhisattva obtained a
handful of grass, out of which he made his seat at the foot
of the Bodhi tree (f. 44'').
Then M^ra, the Evil one, went to him and said, " Deva
datta has subdued Kapilavastu ; he has seized the palace,
and has crushed the Qakyas. Why stay you here ? "
He caused apparitions of Yagodh^ra, of Mrigadj^, and of
Gopi,, of Devadatta, and of the Qakyas who had escaped
to appear before him, but the Bodhisattva remained un
moved (f. 44''). Then Meira reasoned with him, saying
that it was impossible for him to find enlightenment; but
all to no purpose ^ (f. 45).
After that he called his three daughters. Desire, Pleasure,
and Delight,* and they tried all their allurements, but in
vain (f 46) ; the Bodhisattva changed them into old hags.
All the Evil one's devices Were unable to affect the
Bodhisattva, and, seeing this, the devas of the pure abode
1 Lotuses sprang up wherever he ' Cf. Beal, Romantic Legend, p.
put down his foot, the four great 207, where Mara brings the Bodhi-
oceans became lotus ponds, &c. Cf. sattva " a bundle of official notices,
on these signs the Lai. Vist, p. 262. as if from aU the Qakya princes."
^ Beal, p. 196, calls this mauKih- * The Lalita Vistara, p. 353, calls
li (Santi?), "good luck" or "for- Mara's three daughters Rati (plea-
timate," which is also the meaning sure), Arati (displeasure), and Tri-
of Svastika. Bigandet, p. 84, speaks chna (passion or desire). Spence
only of a young man returning with Hardy, p. 183, names them Tanha,
a grass load ; but Rhys Davids, p. Rati, and Ranga ; also Bigandet, p.
95, calls the grass-cutter Sotthiya, 103. Of. with the text Dulva xi.
which would agree with our text — 106*.
sotthi = svasti.

32 THE LIFE OF THE BUDDHA.
and all the gods showered down flowers on the con
queror (Djina), and sang songs of victory (f. 47).
Then reasoning within himself, the Bodhisattva saw the
cause of existence, of age, of death, and the way to free
oneself of all this trouble. The concatenation of causes
and effects which bring about existence and its cessation
(i.e., the Nidanas) became known to him (f. 50), and he
became enlightened, a Buddha.^
When all wisdom had been given him, Mara's bow and
his standard fell from his grasp (f. 5 1), and all his cohorts,
a million and thirty-six thousand in number, fled, filled
with dismay.
The rumour had reached Kapilavastu that the prince
had died under the excess of his penances, and all the
court was plunged in despair, and his wives fell fainting
to the ground ; but a little after came the news that he
had attained enlightenment, and great was the rejoicing
everywhere (f. 51). Just as the king was being told this
news, they came and told him that YaQ6dh§,ra had
brought forth a son, and also that Rahu had seized the
moon (i.e., that there was an eclipse).^
So they called the child R§,hula (seized by Rahu), or
R^hulabhadra. On the same day the wife of Amritodana
brought forth a son, and as the city was rejoicing greatly
that day, they called him All-joy or Ananda^ (f. 51*).
^uddhodana thought that Yaqodh^ra's child could not
be ^akyamuni's, and great was the mother's distress on
hearing his suspicions ; so she took the child to a pond,
1 Dulva xi. f. 106=' says that at years old ; and it is generally ad-
that same time King Pradyota be- mitted that the Buddha visited his
came sovereign of Udjayani. Ed- country twelve years after he had
kins, Chinese Buddhism, p. i8, says left it. Cf., however, the legend as
that the prince became a Buddha at told by Rhys Davids, Buddhism, p.
the age of thirty, and that "after 30, and Bigandet, p. 61.
this he lived forty-nine years." 3 From p. 88 of Beal's Roman.
2 The Southern legend agrees Leg., we may infer that the Chinese
tacitly vrith this one, for we are Abhinichkram. SAtra thinks that
told by Spence Hardy, Manual, p. Ananda was about the same age as
211, that v?hen the Buddha first the Buddha, as does the Lahta Vis-
visited Kapilavastu after commen- tara, p. 145 (trans.)
cing his ministry, Rahula was seven

OBTAINING ENLIGHTENMENT. 33
put it on a stone,^ and placed them together in the water
with these words : " If the child be the Bodhisattva's, may
it and the stone float ; if it is not, may it sink ! " And lo !
the child floated on the stone as if it had been a ball of
cotton. And the people saw this, and they rejoiced
greatly, and went and took the young child out of the
pond (f. 52=').
The two same devas of the Akanishta region who had
previously offered the Bodhisattva a bowl in which he
had eaten the food offered him by Sena's daughters, now
came and sang his praises, and their voices recalled the
Buddha from his abstraction, and he spoke these verses
" All the pleasures of worldly joys.
All those which are known among gods.
Compared with, the joy of ending existence
Are not as its sixteenth part.
Sorry is he whose burden is heavy,
And happy he who has cast it down ;
When once he has cast off his burden,
He will seek to be burthened no more.
When all existences are put away,
When all notions are at an end,
When all things are perfectly known,
Then no more will craving come back." ^
, So great was the joy he experienced in the newly dis
covered freedom, that he passed seven whole days without
partaking, of food.
^ M. Foucaux in Rgya-tcher rol- ^ These are not the verses that
pa, p. 389, note, translating this the Buddha is generally supposed
legend from the Abhinichkram, to have spoken on this occasion.
Sfitra, fol. 75, 76, says that the chUd The second stanza occurs in the Uda-
was put on an ass which had for- navarga, chap. xxx. 34 n. It is also re
medy been the Bodhisattva's. This markable that our text does not men-
version is not as satisfactory as that tion the famous udana, " Through
of the Duiva. There is hardly any many different births," &c. See on
miracle remaining. Schiefner, Tib. this Udanavarga, p. 157 > cf. also
Lebens, p. 246, agrees with our Beal, Rom. Leg., p. 225.
text. C

34 THE LIFE OF THE BUDDHA.
When the seven days were passed ^ there came along
two merchants, Trapusha (Ga-gon) and BhaUika (Bzang-po),
with five hundred waggons ; and following the advice of
a deva, they came to the Buddha and offered him food
sweetened with honey and many other sweets. Each of the
four great kings of the cardinal points brought him each
a bowl in which to take the food; and not wishing to
offend any of them, he took the four bowls and trans
formed them into one (f. 55*).
Then the Buddha said to the merchants, " Merchants,
go for a refuge to the Buddha, to the truth and to the
church that will hereafter exist ! Whatever wish you
may have made when you made me this offering, it wUl be
granted unto you." Then they bowed down before him
and went on their way rejoicing (f 5 5*).
After their departure the Buddha sat down on the bank
of the Nairanjana and ate the food which the merchants
had given him, but the honey gave him colic. Then the
Evil one, seeing the pain he was enduring, came to him
and said, " Blessed One (Bhagavat), the time to die has
come!"^ But he answered him, "Mara, as long as my
disciples have not become wise and of quick understand
ing, as long as the bhikshus, the bhikshunis, and the lay
disciples of either sex are not able to refute their adver
saries according to the Dharma, as long as my moral
teaching has not been spread far and wide among gods
and men, so long will I not pass away " (f. 56'').
Then ^akra, the lord of the devas, brought an arura
(myrobolan skyu-ru-ra) fruit from a tree in Jambudvipa,
and by it the Buddha was cured.
' Beal, loc. cit, p. 236, agrees legend in Lai. Vist., p. 352, where
with this. See, however, Lai. Vist., Papiyan (Mara) visits the Buddha
p. 356, where the text has it that four weeks after he had obtained
the offering was only made seven enlightenment. See also Beal, p.
weeks after he had become Buddha. 240. Bigandet, p. 107, speaking of
Bigandet, p. 107, agrees with the the offering of fruit made by a
version of the Lai. Vist. At p. 108 deva, "to prepare his system to
he tells us that the two merchants receive more substantial food," evi-
were brothers. dently alludes to this event.
^ There seems to be a trace of this

MUTCHILINDA PROTECTS THE BUDDHA. 35
¦ After having remained under the Bo tree as long as
pleased him, the Buddha went to where lived the naga
king Mutchilinda ^ (Btang-bzung) ; and he, wishing to pro
tect him from the sun and rain, wrapped his body seven
times around the Blessed One, and spread out his hood
over his head, and there the Lord remained seven days in
thought. After having remained with Mutchilinda as long as
pleased him, the Blessed One went to the Bodhimanda
(Byang-tchub-kyi-snying-po)^ and there he remained seven
days seated on a grass mat studying the twelve, branches
of the theory of causes and effects (pratityasamudpada),
and when that theory had become well fixed in his mind
he spoke the ud9,na which is recorded in the last verses
of the Udanavarga, commencing with " When to the ear
nest, meditative Brahmana," &c.^
The idea took possession of his mind that this doctrine
of causes and effects was too deep for man's intellect,
and he thought that he would not teach it; but Brahmi,,
the lord of the world, came and begged him to have mercy
on the erring world, for " the advent of a Buddha is as
uncommon as is a flower on a fig tree."
Then the Lord reflected who would be a proper person
for him to teach; he thought of Arata K§,l§,ma, but he
found out that he had been dead seven days ; Rudraka,
son of Rama, had also died three days before (f. 6''), so he
decided upon seeking the Five who were at Benares in
the Mrigadava of Rishivadana.
Having stayed at Bodhimanda as long as pleased him, he
started for Benares, the town of Kaql and on the way he
met an adjivaka (Kun-tu ht'so nyer-hgro),^ who questioned
^ The Lalita Vistara, p. 354, says Lai. Vist., p. 355, as the nyagrodha
that the Buddha went to Mutchi- of the goatherd.
linda's five weeks after he had been ^ Cf. Udanavarga, p. 199.
enlightened. Also Bigandet, p. 106. * Bigandet, p. 115, calls him " the
^ This is the same episode as that heretic Rahan Upaka." P. 117 he
alluded to by Beal, op. cit., p. 238, says that Upaka went about inquir-
where the Buddha sat for seven days ing for his friend Dzina (Djina).
beneath a nyagrodha tree ; and in

36 THE LIFE OF THE BUDDHA.
him concerning himself and his master, and as to where
he was going. When he heard his answers, he exclaimed,
" Venerable Gautama, verily you are a conqueror (Djiua) ! "
and then he went his way (f. 63^).

( 37 )

CHAPTER III
LIFE OF THE BUDDHA FEOM THE COMMENCEMENT OF HIS
MINISTEY UNTIL THE EEIGN OF ADJATASATEU.
JouENEYiNG along from the Nairanjana river, the Buddha
finally came to Benares, to the deer-park. When the Five
saw him, they wanted to receive him coldly, nearly rudely,
but they could not resist the grandeur of his transformed
person, and, rising, they ministered to his wants (f. 6^).
They questioned him as to his reason for giving up
asceticism, and he answered them in the words that have
been preserved in the Bharma chakrapravartana Sdtra, or
" the sermon of the foundation of the kingdom of right
eousness." ^ This work has been so frequently translated
from different versions that it is useless to dwell on it
here. He imparted his doctrine to two of the Five in the
morning, for the three others had gone to the city to beg,
and in the evening he taught the latter while the other
two went to collect alms (f. 64).^
Again he spoke to them about the four truths, and in
addressing them he called them " bhikshus " or mendi
cants, a term which was very generally applied at that
time to all ascetics.^
' There are at least six versions he converted all five the same day ;
of this sfttra in the Tibetan canon, not so, however, in the Nidana-
1° Dulva, iv. 64-68 ; 2° Dulva, xi. katha, Rhys Davids, Birth Stories,
69-71 ; 3° Mdo, xxvL 88-92 (Abhi- p. 113.
nichkramana Sdtra) ; 4° Mdo, xxvi. ^ Cf . G. Biihler, Sacred Laws of
425-431, Dharmachakra SAtra; 5° the Aryas, Gautama Dharma^astra,
Mdo, xxx. 427-431, Dharmachakra iii. 2. The word sanyasin, generally
pravartana Sdtra ; 6° Mdo, ii. chap, used in the Dhai'ma9astra, conveys
xxvi. of the Lalita Vistara. the same meaning.
^ According to Bigandet, p. 118,

38 THE LIFE OF THE BUDDHA.
When he had finished speaking, he turned to the oldest
of the five, K^undinya, and said, " Kaundinya, hast thou
thoroughly understood the doctrine?" "Blessed One, I
have thoroughly understood it." On this account he was
called "K§,undinya, who knows all," or Adjnata Kaun
dinya (f. 66*).
Yet again he spoke to them about the four truths, and
he converted the four other bhikshus. Now at that time
there was one perfectly enlightened disciple (or arhat),
Kaundinya. After that he preached to them about the
impermanency of all created things, and the other four
became arhats (f. 69*).
When he had thus converted the five, he went with
them and stopped on. the bank of the river of Benares,
the Na^i ^ (? Gnod-pa-ehan). There was a wealthy young
man of Benares called Yaqas^ (Grags-pa), who came to
the bank of the river by night, and seeing the Blessed One
on the farther shore, he cried out to him, " ^ramana, I
am hurt ; (^ramana, I suffer ! " Then he answered him,
" Come hither and thou shalt suffer no more, nor be dis
tressed." So he left his slippers on the river's bank and
crossed over to where was the Blessed One, who talked to
him of charity, of virtue, of heaven (svarga), of content
ment, of the way to salvation, of the four truths, &c.
(f. 71), and Yaqas perceived the truth, he believed, and
asked to become a lay follower (upasaka), (f. 71''). One
of YaQas' slaves discovered, while it was yet night, that
her master had left his home, so fearing an accident, she
told his father, who started out to seek him. He came to
the river, and seeing his son's slippers, he feared that he
had been drowned or murdered. He crossed the stream
and met the Blessed One, of whom he inquired concerning
his son. The Buddha, before answering him, converted
him (f. 73), and the same sermon made Ya9as an arhat. It
^ I have followed Schiefner, Tibet. " He is called Ratha in Bigandet,
Lebens, p. 247, in translating this p. 120. He does not mention the
name. Feer, Annales Musde Guimet, fact that he crossed a river.
V. p. 21, translates it by Varana.

THE FIRST DISCIPLES. 39
was on this occasion that the Blessed One spoke the verse,
" He who, though dressed in gorgeous apparel, walks in
the way of truth," &c.i (f. 74).
Then Yagas and his father returned home, and when it
was morning the Buddha went to his house, and, after
having partaken of the food provided for him by the wife
and mother of Yaqas, he preached to them and converted
them, and they became lay followers (upasikas), (f. 75'').
Now Ya9as had four friends,^ Piirna (Gang-po), Vimala
(Bri-med), Gavampati (Ba-lang bdag), and Subahu (Lag-
bzangs), and when they had heard that Yaqas had become
a bhikshu, they also came and asked the Blessed One to
admit them into his order. When he had finished preach
ing to them they beca,me arhats. At that time there
were ten arhats in the world, exclusive of the Buddha
(f. 77'')-
Fifty young men of the leading families of Benares,*
on hearing of these conversions, entered the order (f.
78-79), and they also became arhats shortly after, so that
there were sixty arhats in the world.
While still at the deer-park of Rishivadana he sent
the sixty out two by two (f. y^) to spread the doctrine
that would help all creation, and he went towards the
Senani village at Uruvilva.* Before he left, however,
Mara took the appearance of a young brahman and came
and mocked at him for saying that he had found deliver
ance, whereas he was yet in Mora's grasp. The Buddha
recognised him, and with a few words put him to
flight.^ Then the Blessed One went towards the Senani
^ See Udanavarga, chap, xxxiii. only be translated by the Senani
I, p. 185 ; also Feer, op. cit, p. 24. village of Uruvilva. See Feer,
^ Bigandet (p. 126) says that they Etudes Bouddhiques, Le Slltra de
belonged " to the most illustrious I'Enfant, p. 67, note. Bigandet (p.
familiesofBaranathu (Benares), and 132) says, "The village of Thena
formerly connected with Ratha by (Sena), situated in the vicinity of
the ties of friendship." the solitude of Ooroowila (Uru-
^ "Who had been the companions vilva)." Also Rhys Davids, Sacred
of Ratha(Ya5as)whilein the world," Books of the Bast, xiii. p. 113.'
adds Bigandet (p. 129). " Cf. Bigandet, p. 132; Feer,
^ The text is " Lteng-rgyas-hyi- Annales de Mus^e Guimet, v. p.
grong-hhyer-sde-chan," which can 31.

40 THE LIFE OF THE BUDDHA.
village, and entering a karvasika or cotton-tree forest^
(Bas-bal-chan), he sat down at the foot of a tree. At that
time there was a band of sixty young men who were
called " the happy band " or Bhadravarga, who were in
the habit of coming each day near Uruvilva to amuse
themselves with women. One day one of the women ran
away, and while looking for her the young men came
across the Blessed One (f. 81"). They asked him if he
had seen such and such a looking woman. Then he asked
them, " What think ye ? is it better to look for a woman
or to look for oneself ? " " Better to look for oneself," they
replied. " Abide then with me a little and I will teach
you the truth." So they sat down and he instructed them
so that their hearts were opened ; they believed and be
came lay followers (i. 82).
After this the Buddha converted a rich brahman of
Kapilavastu called Deva^ and also his wife. They had
come to the Senani village and there they had heard of
their countryman the ^akya prince (f. 82).
Then the Blessed One went into the village of Uru
vilva and taught the two girls Nand4 and Nandabala, and
they also became lay disciples (f. 85*).^
Now the Buddha thought that the most important con
vert he could make in Magadha would be Uruvilva Kaq-
yapa, the jatila, then aged 120, a man greatly revered
throughout the land, who was looked upon as an arhat,
and who, with 500 disciples, was then stopping on the
bank of the Nairanjana (f. 85). His two brothers, Nadi
and G§,ya K§,9yapa, each with 250 disciples, were also
^ Cf. Rhys Davids, Birth Stories, ing to the system here adopted of
Nidanakatha, p. 114, where this counting the years from the season
forest is placed half-way between of wa^s. Rhys Davids (loo. cit,, p.
the Mrigadava and Uruvilva. He 1 14) speaks of " the thirty young
and also Bigandet (p. 134) say that, Baddha-vaggiyan nobles."
after sending out his disciples, he ^ Comp. Feer, op. cit. p. 42. M.
spent his first lent (was) in the soli- Peer's translation is from the 6th
tude of Migadawon (Mrigadava), volume of the Dulva, consequently
after which he went to Uruvilva. our two translations complete each
This would place the following other and give an ensemble of all the
events in the second year, accord- Tibetan vinaya texts on the subject.

CONVERSION OF THE KAgYAPAS. 41
living on the bank of the same river, a little lower down
the stream (f. loi). The Blessed One went to Uruvilva
K^Qyapa's hermitage, entered into conversation with him,
and finally asked his permission to pass the night in his
fire-house, for he was a fire-worshipper (f. 86). Kl^yapa
cautioned him about the terrible snake which belched forth
fire and smoke, but the Buddha conquered it and put it
in his alms-bowl (i. 8y^). Notwithstanding this miracle,
and many more which the Buddha performed (f. 88-100),
K§,9yapa would not recognise his superiority, but at each
new miracle he said to himself, " But I also am an
arhat." Finally (f. 100*), his pride was subdued, and he in
formed his disciples that he was going to adopt the rules
of the order of the Mah^9ramana. They told him that, as
he was their master, they would follow him ; so they threw
into the river their skin couches, tree-bark, staffs, round
bowls, and sacrificial spoons (f. loi), and then Ki,9yapa
begged admission into the order for himself and followers.
The two younger Ka9yapas, seeing all the implements
of worship of their brother floating down the stream, feared
that some misfortune coming from the king or robbers, from
fire or water, had befallen him; so they and their disciples
went to seek him, and they found him and his disciples
listening to the Blessed One, and they also were converted
(t 102) and entered the order.
When the Blessed One had stayed at Uruvilva as long
as pleased him, he and the thousand converts went to
G§,y§,, and stopped at the tchaitya of G^y^irsha (f. 102''),
and there he showed them manymarvellous transformations
by which he established their faith. He also preached
to them the sermon on burning, or the Aditta-pariydya
Butta of the Southern canon ^ (f 103*, 104*).
At this time the emissaries of ^renika Bimbisara, king
of Magadha, reported to him that there was a Buddha at
^ Cf. Rhys Davids, Buddhism, p. 59, and Birth Stories, p. 114; and
Feer, op. cit, p. 131.

42

THE LIFE OF THE BUDDHA.

Gayg,9irsha with his disciples (f. 105). Now the king had
made five wishes — i. That a Buddha might appear in his
reign; 2. That he might see him ; 3. That he might learn
the truth from him; 4. That he might understand it; 5.
That he might follow his commandments (f. io6j. So, on
hearing the happy tidings, he sent a messenger to the
Blessed One to salute him, and to offer to him and his
disciples his roval hospitality at the eapital Rajagriha
(f. 107).
The Blessed One accepted the invitation and went to
Rajagriha, and took up his abode with his thousand dis
ciples in the grove of the consecrated (or the mighty)
tchaitya of the people of Magadha,^ and there the king
sought him (f. 108*). When the king and all the vast
multitude which had come with him saw Ka9yapa the
elder with the Buddha, they knew not what to think.
Was he the Buddha's disciple, or was the Buddha his ?

1 This phrase is obscure, and my
translation is subject to correction.
Thetextis," YuL Magadha-pa-rnams-
Jcyini tchod-rten legs-par rab-gnas
Itang (?) hral-kyi ts'al." It is evi
dently the same place referred to
by Feer, Etudes Bouddh., ii. p. 68,
as " le jardin abondamment plant^
de Test " [t Shar pai ts'al gseb).
Schiefner, Tib. Lebens, p. 254,
speaks of this place as the " Rohr-
hain des festen k'aitya." Spence
Hardy, p. 196, calls it "the forest
of Yashti, twelve miles from Raja
griha." Beal. Rom. Leg., p. 311,
says that the Buddha "had arrived
as far as the bamboo grove, and
was resting for a time near a tower
erected therein." According to
another passage of the Dulva, ix. f.
53, King Bimbisara was converted
in the Yashtivana, which would
therefore be the same place as " the
grove of the tchaitya " of our text.
Feer, loc. cit, agrees with this. The
text of Dulva ix. says, however, that
" from Venuvana the Blessed One
betook himself at that time to Ba-
huputrachaitya," and there Maha-

ka5yapa saw him under a tree, and
was received into the order by him."
This Kagyapa was also called Nya-
grodhaya, as " he had been obtained
in consequence of a prayer addressed
to a nyagrodha tree." See Schiefner,
Tib. Tales, ch. ix. p. 186 et seq.
The Nidana-Katha, Rhys Davids,
Birth Stories, p. 116, seems to allude
to the place mentioned in our text,
where it speaks of the Vannabhu,
or place of praise, but it places
Bimbisara's conversion at the
Latthivana ; Fausboll's text, p. 84,
and Bigandet, p. 1 50, at the Tandl-
vana, which he says is the same as
the Latti grove. It is strange that
notwithstanding this well - estab
lished version of Bimbisara's con
version, the Mdo (vol. xvi. f. 332-
336) should have imagined another
one in which the king, on hearing
that the Buddha is coming, jealous
of the homage the people are bestow
ing on him, makes a man throw a
rock at the Buddha to kill bim, but
he hears a gatha and is converted.
Cf. the conversion of Udayana,
p. 74.

DONATION OF THE VELUVANA. 43
(f. no). The Lord knew their thoughts, so he made
Kl9yapa perform all kinds of miracles in their pre
sence, and declare that the Buddha was his master
(f. III).
After that the Blessed One preached to the king and
the people on form and its transitory nature, on upadana,
sandjna, sanskara, &c. (t 112), on the nidanas (f 11 3-1 14),
&c., so that the king and a great multitude of brahmans
and householders were converted.
The king then invited the Blessed One to the city, and
when he came there, he and his disciples stopped in the
Yashtivana. The king came to see him, and after having
heard the Buddha preach, he invited him to a feast on the
morrow (f. 122"). When the feast was over, the king
poured water over the Blessed One's hands, and said, " I
give the Kalantakanivasa Bamboo grove to the Blessed
One to dispose of as may please him" (f. 122). The
Buddha accepted it, and this was the first vihara or per
manent residence that the Buddhist order possessed.
The origin of the name of Kalantakanivasa Veluvana is
this. Before Bimbisara had ascended the throne, he took
a great fancy to a park belonging to a householder of
R§.jagriha, He asked the owner for it, but he would not
give it up, so the prince made up his mind that as soon as
he should become king he would confiscate it (f. 120).
This he did, and the lawful owner became after death a
venomous snake in his garden, and sought an occasion to
bite the king. One day the king had gone into the park
with his wives, and had fallen asleep whUe only one of
the women was beside him. The snake was crawling
near him, but some Kalantaka birds seized it and com
menced crying, when the woman awoke and killed the
snake. To show his gratitude to the birds, the king had the
place planted with bamboo groves, of which these birds
were especially fond, so the park became known as the

44 THE LIFE OF THE BUDDHA.
Bamboo grove, the place of the Kalantaka birds (f 121'').^
In this grove the Buddha passed the rainy season of the
first year of his ministry ,2 and there the sixty disciples
whom he had previously sent out to preach joined him,
as is shown by the following episode taken from Dulva i.
f 13-50. There lived at NS,landa, near RSjagriha, a brahman
called Mathara (Gnas-len-hyi bu), who had a son called
Koshthila (Stogs-rings) (f. 1 3) and a daughter called Qari.
Koshthila went to Southern India to study the Lokayata
system, and he received the surname of " the long-nailed,"
or Dirghanakha, because he had vowed not to cut his
nails until he had learnt the 9astras. Qarl married a
brahman from Southern India called Tishya (Skar-rgyal).
She bore him a son whom they called Upatishya* (Nyer-
rgyal) after his father, ^ariputra or son of Qarl, after his
mother, and as they belonged to the ^aradvati family, he
was also called Qaradvatiputra. He learnt all the sciences
of the brahmans, and excelled in them at an early age
(f.2l). In a village near by, Modgal, the wife of the purohita
of King Kaundinya Pot§,la bore a son, who was called
Kolita, or " the lap-born," and as he greatly resembled his
mother, he received the name of Modgalputra, or son of
Modgal, and from the family to which he belonged he
took the name of Maudgalyayana. He also became a
master of all brahman lore at an early age.
These two youths met at school, and became fast
friends, so when Maudgalyayana decided upon renouncing
' Bigandet, p. 157, speaks of this Hardy, Manual, p. 200 ; Feer, op.
place as the Wiloowon (Veluvana), cit, p. 4 et seq. Huen Thsang,
butit is only in the Northern legends B. ix. p. 54, says that Cariputra was
that I have seen the term Kalanta- born at Kaiapinaka, and (p. 51)
kanivasa (or nipata) joined to it. that Maudgalyayana was born at
See Huen Thsang, B. ix. p. 29. Kulika. Fah Hian, p. 11 1, saya
= See Schiefner, Tib. Lebena, p. that Naianda was Qariputra'a birth-
315, place.
" Cf. Bigandet, p. 158; Spence

CONVERSION OF CARIPUTRA. 45
the world, notwithstanding the opposition of his parents,
his friend ^ariputra resolved to follow him (f. 32).
Together they went to REijagriha and became disciples
of Sanjaya (Yang-dag rgyal-ba-chan), (f. 40). When their
master died they each assumed the leadership of 250
disciples and took up their abode at Rajagriha. Before
dying,^ Sanjaya had spoken to them of the young (^a.'^ja,,
and had advised them to become his disciples (f. 41).
One day ^ariputra met A9vadjit while in Rajagriha
begging his food. Struck with his appearance, he ques
tioned him concerning himself and master.
A9vadjit replied that he was but a neophyte, and could
not expound all the doctrine, but he repeated the verse,
" Ye dharma hefu prabhava," ^ &c., and this was enough to
enable ^ariputra to see the truth of the Buddha's doctrine.
He inquired where the Buddha was, and learnt that he
was at the Bamboo grove ; so he went to Maudgalyayana,
and' repeated to him the verse he had heard, and he also
perceived the truth; then together with 250 of their dis
ciples they went to where the Buddha was, and entered the
order. A few days later ^ariputra's uncle, Koshthila, came to
the Bamboo grove, and was converted by the words of the
Blessed One, which, at the same time, made ^ariputra an
arhat (f. 57). Qariputra and Maudgalyayana are known
in Buddhist history as " the model pair ; " the former was
unsurpassable in wisdom, the latter in magical power.
It was 'at about this period of his ministry that the
Buddha converted the nephew of the old rishi Asita,
Nalada, who, under the name of Katyayana or MahS,katya-
yana, played such a prominent role as a missionary.
^ Bigandet, p. 161, aaya that founded with Sanjaya the aon of
Thindzi (Sanjaya) was not dead VairattI, one of the six heretical
when they entered the Buddhist teachers. See p. 79.
order, and that they each entered ^ There is a good commentary on
with 220 companions. Thindzi, this verse by Nagarjuna in the 72d
enraged at being left alone, died, vol. of the Mdo of the Bstan-hgyur,
vomiting blood from his mouth, f. 244-245. The titleja Dharma-
This Sanjaya must not be con- dhatugarbha vivarana.

46 THE LIFE OF THE BUDDHA.
His conversion is, told as follows in Dulva xi. f. iiB et seq.
While the Buddha was yet in the Tushita heaven he
had spoken these two enigmatical verses : —
" To whom is lord and king (i.e., the senses),
Under the rule of the passions, he is covered with dust
(raga);
Free from passion (raga), be is free from dust (raga) ;
Who is it that thus speaks of passion here 1
Wickedness, by it is sorrow produced ;
Wisdom, by it is joy brought forth ;
By being separated from the possession of what
Do we learn here what is perfection and bliss 1 " ^
Before the Buddha's birth no one was even able to read
these words, and after his birth they could be read, but
not understood, as it required a Buddha to explain them.
There lived at that time a n^ga king called Suvarnapra-
bhasa (Gs'er-od), who saw in the palace of the naga Vai9ra-
vana (Bnam-thos-kyi-bu) a copy of these verses; he re
peated them to Elapatra (Elai-mdab), another naga who
lived at Taksha9ila, and who was very desirous of seeing
a Buddha. Suvarnaprabhasa advised him to go every
where offering a laksha of gold to any one who could
explain these lines to him (f. 1 19). Elapatra followed his
advice after having assumed the appearance of a young
brahman. After a while he reached Benares, where was
Nalada, who promised that he would bring him the
desired explanation within seven days. Having found
out that there was a Buddha in the world, and that he
was stopping in the deer-park of Rishivadana, he went to
him. He was as ravished with his appearance as would
be a man who had been plunged in abstraction for twelve
years, or as a childless man to whom a son is born, or as
a poor man who sees a treasure ; and as soon as the Bud
dha had preached to him, his eyes were opened, and he
saw the truth. So having gone and fulfilled his promise
^ These verses are very difficult KonigTshandaPradyota, p. 11. See
to translate. Cf. Sohiefner's transl. also Beal, Romantic Legend, p.
of them in his Mahakatyayana und 277.

SU DATTA SEES THE BUDDHA. 47
to Elapatra, he came back and became a disciple (f. 126),
and henceforth he was called Katyayana or Katyayana
the Great (l 128).
While stopping at the ^itavana of RHjagriha,^ the Blessed
One was invited to a feast by a householder of the city,
at whose house was then stopping a rich merchant of
Cravasti called Sudatta, better known on account of his
generosity and charitableness as " the incomparable alms-
giver," or Anathapindada. The night before the feast
Sudatta heard the master of the house giving his orders ;
and having inquired the reason of these preparations, he
heard of the Buddha and his disciples, and conceived great
admiration for the Master. Early on the morrow he went
to Qitavana, and finding the Buddha walking in front of
the house, he was led by him into his room, and there the
Blessed One talked to him of charity, morality, &c., so
that he saw the truth, and became a lay follower.
Then the Blessed One questioned him as to his name,
his country, &c., and Sudatta besought him to come to
^ravasti in Kosala, and assured him that he would provide
him and his disciples with all which they might require.
"Householder," the Buddha inquired, "is there any
vihara at Qravasti ? "
" There is none. Blessed One."
" If there was such a place, householder, bhikshus could
go, come, and stay there."
" Only come. Blessed One, and I will provide a vihara
also." The Buddha promised him, and with that assurance
Sudatta departed.
After a little while he came back and asked the Buddha
^ Taken from Dulvaiv. f. 123-139. to his father to build the vihara of
This episode is also in Dulva ui. the Banyan grove on the plan of the
f. 317-341. The Nidanakatha, Rhys Jetavana. Prof. Rhys Davids, Zoc.
Davids, op. cit, p. 130, places the cit, translates Sitavana by "grove
donation of the Jetavana vihara of Sita." I cannot believe that this
after the journey to Kapilavastu, but can be correct. Cf. Huen Thsang,
the Tibetan texts do not agree with B. vi.'p. 296 et seq.
this, as it ia aaid that he sent word

48 THE LIFE OF THE BUDDH4.
to send a bhikshu with him who could superintend the
building of the vihara. The Buddha chose ^ariputra, for
well he knew that he would also work at the conversion
of the people of ^ravasti.
Sudatta sought to procure a suitable piece of ground for
the vihara, and his choice fell upon a park belonging to
Jeta^ (Bgyal-byed), son of King Prasenadjit. He asked
the prince for it ; he at first refused, but finally agreed to
sell it if Sudatta covered all the ground with gold pieces
(f. 129). To this the householder consented. When he
had nearly finished having the ground covered with gold,
Jeta thought that it would be good for him to offer some
thing to this Buddha for whose sake Sudatta was sacri
ficing so much, so he asked him to let him retain that part
of the park not yet covered with gold. Sudatta let him
have it ; and on this ground the prince afterwards buUt
a vestibule, which he gave to the order (i. 130).
The members of other orders (the tirthikas) in Rajagriha
became jealous of the sudden popularity of the new order,
so they complained to the king. Qariputra offered to de
monstrate his greater worthiness by a trial of their relative
magical powers (f. 131), out of which contest he came off
victorious (f. 132). He also converted the chief of the
tirthikas, " Red eye," or Rakt^ksha (Mig-dmar), and many
of the spectators.
Then the tirthikas sought to kill ^ariputra while the
vihara was being buUt ; but they were unable to execute
their plan, and were finally converted, and became arhats
(f- 135).
The vihara was built on the plan of one sent by the
devas of the Tushita heaven, and contained sixty laro-e
halls and sixty small ones (f. 136).^
' Jeta was most Ukely the son of (early part of the fifth century A.D.)
Varshika, a princess of kshatriya there were very few inhabitants
caste. See Dulva x. f. 126 ; he is in it, perhaps about two hundred
there represented as a little older families.
than Virudhaka, who succeeded ^ In Dulva xi. fol. 34'', Anatha-
Prasenadjit. Fah Hian, chap, xx., pindada asks the Buddha how the
says that when he visited Qravasti vihara must be ornamented with

DONA TION OF JETA VAN A . 49
When all was ready, Sudatta sent word to the Blessed
One, and on his arrival at ^ravasti he was received with
great honours, such as were only shown to a king of kings
(f . 1 3 8). After an entertainment, Anathapindada presented
to the sangha the park and the vihara by pouring water
on the Buddha's hands, as we have seen Bimbisara do in
presenting the Bamboo grove. Then the Buddha, in hon
our of the two donors, called the place Jeta's park (Jeta
vana), the pleasure grove of Anathapindada (Anathapin-
daddrama). Great was Jeta's joy when he heard his
name placed first ; so he had the vestibule he had built
ornamented with all kinds of precious substances (f. 139'').
King Prasenadjit of Kosala having heard that the
Blessed One was at Reijagriha in the Jetavana, visited
him, and asked him how he could possibly pretend to be
a Buddha when such old and respected sages as P^rna-
Ka9yapa, the Parivradjaka (Maskharin) Go9ala, Sanjaya
son of Vairatl Ajita-Ke9akambala, &c., did not even lay
claim to this title (f. 141''). Then the Buddha preached
to him the sermon of the comparisons of young men, or
Kumara dristanta Sutra ^ (f. 140-141), by which the king
was converted.
paintings (or bas-reliefs). The Bud- house (well-house ?), nagas with vari-
dha answers, " On the outside door ously ornamented vases in their
you must have figured a yaksha hands ; on the wash-house (or the
holding a club in his hand ; in the steaming - house bsro - khang), foul
vestibiJe you must have represented sprites or the different hells ; on
a ^eat miracle, the five divisions (of the medicine-house, the Tathagata
beings) of the circle of transmigra- tending the sick ; on the privy, all
tion ; in the courtyard, the series of that is dreadful in a cemetery ; on the
births (jatakas) ; on the door of the door of the lodging-house (?text
Buddha's special apartment (lit. hall effaced), a skeleton, bones, and a
of perfumes, GandhaJcHH; see Bur- skull."
nouf, Intr., p. 262, and Childers, Pali ^ The Southern version of this
Diot.,s.v.(?ai!dAaM/i),ayakshahold- sermon, Dahara SuUa, is in the San-
ing a wreath in his hand ; in the yutta-nikaya, and is very nearly
house of the attendants (or of hon- identical with the Northern one.
our, rim-gro), bhikshus and sthaviras See Feer, Etudes Bouddh., ii. p. 63
arranging the dharma ; on the kit- et seq. The Tibetan version there
chen must be represented a yaksha translated (Mdo xxv. f. 458-460)
holding food in his hand ; on the door differs slightly from that of the
of the storehouse, a yaksha with an Dulva ; not enough, however, to
iron hook in his hand ; on the water- justify a new translation of it.
D

50 THE LIFE OF THE BUDDHA.
In this vihara of Jetavana the Buddha passed the
season of was of the third year of his ministry.
We are not told where he passed the summer of the
fourth year, but he was certainly at Jetavana iu the fifth
year, for it was from that place that he went to Kapila
vastu in the sixth year of his ministry.
The Dulva does not chronicle any important conversion
between that of Prasenadjit, king of Kosala, and that of
the ^akyas of Kapilavastu in the sixth year.^
Part of the intervening time was most likely occupied
in framing the regulations for the order of bhikshus,
although the Dulva informs us that the most important
rules of the code, which was afterwards called the Bratimok-
sha, were only formulated when Devadatta commenced
sowing strife among the brethren, some ten or twelve
years before the Buddha's death. At all events, our texts
lead us to. suppose that until after the conversion of Pra
senadjit the mendicants of the order did not live together,
and that the only rules laid down for their guidance were
that they were obliged to beg their food, that they must
observe the ordinary rules of morality (the 9ila precepts),
that they must own no property, and that they must
preach to all classes of people. They may have adopted
such rules as were in general usage at the time among
ascetics, but it appears improbable that they had any
regulating their dress,2,for we are told that King Prasen
adjit several times mistook doctors, &c., for Buddhist
mendicants on account of their similar costumes, and
that it was only then that the Buddha prescribed that the
bhikshus should make their cloaks out of pieces of stuff
dyed of different colours and sewn together (Dulva iii.
f 112''). Of course, the rule about shaving the head and
1 See for thia date Edkins, Chinese same vol. fol. 4b, they were pro-
Buddh., p. 32 ; Schiefner, Tib. Le- hibited from drawing lines in white
bens, p. 315. clay (on their persons), as do at the
2 Thus in Dulva x. fol. 9, the present day many Hindu sects, such
bhikshus are prohibited from wear- as the Nimbarkas, the RamSnujas
ing the sacred cord (Ts'angs pai &c. '
skud) of the Dvijas. Also, in the

THE VIHARA OF THE BANYAN GROVE. 51
beard was in force from the first days of the order, for this
rule was common to all ascetics of those times.
Prasenadjit, shortly after his conversion, sent a mes
sage to ^uddhodana, king of the ^akyas of Kapilavastu,
in which he told him, " Rejoice, 0 R&ja, for thy son has •
found the drink .of the cessation of death (amrita), and he
is quenching the thirst of mankind with this nectar ! " (D.
iv. f. 142).^
Then Quddhodana sent several messengers to his son at
Rajagriha begging him to visit him at Kapilavastu ; but
they all entered the order, and came back no more to the
king. Finally he dispatched K^lud§,yi^ with a letter to the
Buddha. Udayi promised that he would come back, even
if he entered the order in the meantime.^ Hardly had he
arrived at Rijagriha but the Buddha converted him, and
^ariputra received him into the order (f. 143), after which
the Buddha allowed him to return to Kapilavastu ; but he
instructed him to stop at the gate of the town, not to
dwell in a house in the town, and to inform the king that
when he himself came he would not stop in the town,
but in a vihara, and that Jetavana was the model vihara
(t 144").
K^lud^yi deUvered the message* as it had been given
him (f 145), and King Quddhodana had the vihara of the
Banyan grove, or Nyagrodhdrama, built on the plan of
the Jetavana yihara for his son's reception (f. 146).
^ Cf. Dulva vi. f . 93-102 ; and brothers, ascetics. And on the fuU-
Feer, op. cit, p. 43. moon day of the month of January
^ "The Nidanakatha, Rhys Davids, he went to Rajagriha with a retinue
Buddh. Birth Stories, p. 1 20, says of a thousand mendicants, and there
that Kala Udayin was born on the he dwelt two months. Thus five
same day as the future Buddha, and months had elapsed since he left
had been his playfellow and com- Benares, the cold season was past,
panion. See also Feer, op. cit., p. and seven or eight days since the
2i5. arrival of Udayin the elder " (thsra).
3 The Nidanakatha, p. 120, says. See also Bigandet, p. 169.
"The Master spent the first Lent ^ The Nidanakatha, loc. cit., says
after he had become Buddha at Isipa- that Udayin started for Kapilavastu
tana ; and when it was over, went on the full-moon day of March
to Uruvila, and stayed there three (PhaggunipurmamA). Also Bigan-
montha, and overcame the three det, p. 170.

52 THE LIFE OF THE BUDDHA.
When all was ready, the Buddha started for Kapilavastu
with his disciples, and first stopped on the banks of the
Rohita near the city, where he and his followers performed
all kinds of magical transformations in the presence of the
king and the ^akyas who had come to meet them,^ so
that great was the astonishment of ^uddhodana and his
people (f. 148). The king bowed at the Buddha's feet,
much to the astonishment of his people ; but he recalled
to them how he had done so on former occasions when
the Buddha was but an infant. He conversed with his
son, recalling to him (in verse) the splendours and joys
of his former life, to which, however, the Buddha opposed
those of his present one (f. 150-152).^
After this first meeting the Buddha took up his abode
in the Banyan grove, and by his first predication he
converted his uncle ^uklodana and 70,000 ^akyas (f.
152''), " but Quddhodana was not among them." At short
intervals after this he converted Dronodana with 66,000
^akyas, and Amritodana with 75,000 (f. 153).*
The Buddha was very anxious to convert his father, but
he had not been able to make any impression on his mind,
although he had sent Maudgalyayana to him, who had
performed wondrous magical feats in his presence. One
day a great number of gods came to the Banyan grove and
built a marvellous hall, in which the Blessed One took his
seat and explained the truth ; and there his father saw
him, surrounded by the four Lokap^litas, by ^akra, Brahm^,
&c. (f 155-156), and when the Lord had finished teaching
the gods, he came and taught his father, who believed and
entered the paths (f. 157).*
1 The Nidanakatha, p. 122, says = Cf. Huen Thsang, B. vi. p. 318
that the Buddha went to Kapila- et seq.
vastu attended by 20,000 mendi- ^ These numbers appear fanciful.
cants, and that he took two months Beal, Rom. Leg., p. 351, speaks of
to travel the sixty leagues which "all the Qakyas of Kapilavastu,
separated it from Rajagriha. Big- 99,000 in all. "
andet, p. 170, says the same thing, « The Nidanakatha, p. 126, does
but all this portion of his text is a not agree with this version. See
translation of the Nidanakatha, — at Feer, op. cit., p. 57.
least so it appears to me.

DONATION OF THE BANYAN GROVE. 53
The two following episodes seem out of place here, but
it appears proper to preserve the arrangement of the text.
^uddhodana offered the succession to the throne of
KapUavastu to Quklodana, but he refused (f. 157), having
become a Buddhist (bhikshu ?) ; the king's other brothers
refused for the same reason,^-so they chose as Quddhodana's
successor ^akyar§,ja Bhadrika (f. iSS'').
The following day Quddhodana gave an entertainment
to the Buddha and his disciples, and presented the Banyan
grove to him by pouring water on his hands (f. 1 5 ff').
Shortly after this the ^akyas made a proclamation
by which one man out of every family must enter the
Buddhist order (f. 159"), and it is probable that to this
decision, to which the Buddha was obliged to consent,
was due a great deal of the trouble he afterwards had with
some of the ^akya bhikshus whose names are mentioned
farther on. I reproduce the following anecdote, not so
much for its historic value, as to show the curious altera
tions some of these old legends have undergone during the
ages in which they were preserved orally.
Dronodana had two sons, Aniruddha and Mah§,n§,man ;
the former was his mother's favourite, but never took any
part in the sports and amusements of his age, whereas
his brother had learnt all kinds of field-work.^ When
the king's decree was proclaimed, their mother wanted
Mahanaman to enter the order, but he told her that her
favourite Aniruddha was better entitled to such an
honour ; and, to find out who was the more worthy, they
made the foUowing experiment. They took an empty
basket in which they put a vase, which they covered
over (at the mouth ?) with sugar painted (or sealed) with
1 ^ddhodana could not have after the Buddha had taken up his
made this offer to his brothers until residence there.
after the conversion of Nanda and ' This is a reminiscence of the
Rahula, which, according to our passage in the Southern version, in
text, only took place later on. So, which Mahanama describes to hia
likewiae, it appeara curious that the brother the labour of the husband-
presentation of the Nyagrodha vi- man. See Spence Hardy, Manual,
bara only took place some time p. 235.

54 THE LIFE OF THE BUDDHA.
lac, and this they gave to a servant-girl with orders that
if (f. 1 60) any one asked what was in the vase, to say that
there was nothing. On the way to where Aniruddha was,
Cakra filled the vase with pease, vegetables, and other
kinds of food. Aniruddha asked the girl what she had
in her basket. "Nothing," she answered him. "My
mother loves me dearly, she cannot have sent this empty;
surely it is a dish called ' nothing.' " So he opened the
vase, and the fragrance of the contents pervaded the
whole park and filled him with wonder and gratefulness
toward his mother, so he sent her word begging that
she would send him every day some of that " nothing "
dish. His mother, on hearing what had happened, wondered
greatly and said to Mahanaman, " Seest thou that, my
son ? " " Yes, truly, mother." And by this means did
they discover that Aniruddha was in truth entitled to
the honour of entering the Buddhist order.
The mother told Auiruddha that he could enter the
order, and she explained to him what this term implied.
Aniruddha sought his friend Qakyaraja Bhadrika (i.
161), and having embraced him, he told him of the
king's proclamation and asked him to enter the order with
him. Bhadrika objected that if he did so the throne
would belong to Devadatta (f. 162), to the great prejudice
of the people. Aniruddha then suggested that they
should induce Devadatta to enter the order at the same
time ; so they obtained his promise, and as soon as they
had it they caused to be announced in the streets of the
city that Bhadrika, Raivata, Aniruddha, Devadatta, five
hundred in all, were about to enter the order of the
Blessed One.
Devadatta was greatly worried at this ; he had hoped
to be able to perjure himself and escape becoming a
bhikshu, for that would put an end to all his hopes of
reigning; but it was too late, and he had to submit.
There appears to have been many more of the five hundred

NAN DA'S CONVERSION. 55
who entered the order under compulsion, and who after
wards aided Devadatta in bringing about a schism ; the
best known were Kokalika, Khandadvaja, Katamora-
katisya, Sagaradatta, &c. (f. 163): Nanda,^ the Buddha's
half-brother, was also one of those who entered against
his will. Nanda, says the Dulva x. (f. 102), was very much
in love with his wife Bhadr^,^ but was led by the Buddha
to the Banyan grove and there made a bhikshu. His
fondness for his wife was so great that he tried several
times to get back to her, and the Buddha was obliged to
take him to the Trayastrimcat heaven, and also to hell,
to convince him of the unworthiness of any worldly love.^
^uddhodana, on hearing of the young Qakyas' determi
nation, sent the royal barber Up§,li (Nye-bar-bkhor) to shave
their heads and beards. When he had finished doing so,
they took off all their jewels and ornaments and gave
them to him (f. 165'') and then went to bathe. Up^li
thought, " If these young noblemen have given up wealth,
the pleasures of youth, wives, and treasures, to become
mendicants, it cannot then be seeming in me to care for
these baubles; they would bring me but grief. If I had
not had an evil birth,* I would have entered the order
of the well-spoken dharma, and have devoted myself to
crossing the stream and to freeing myself of all my bonds."
Now pariputra knew that Up^li would become famous as
a bhikshu, so he went to where he was standing, and
said, " Up§.li, what troubles you ? " and then he told him
the thoughts of his mind, ^^'^ip'^tra led him to where the
1 The Nidanakatha (p. 128) says &c. See Dhammapada, 150; Udan-
that Nanda was received into the avarga, xvi. 22 ; and Dulva x. fol.
order on the day of his marriage, 246-247, where there are many
the third day after the Buddha had more verses of an equally instruc-
reached Kapilavastu. tive character.
2 In the Nidanakatha (p. 128) she * Can the Buddhist order have
is called Jauapada Kalyanl. Kalyanl been in the first place only open to
= Bhadra, "good-, beautiful." men of the higher castes ? Upaii is
^ It was then that the Buddha the first bhikshu mentioned in the
spoke the famous gatha, " When a legends who did not belong to the
citadel has been made of bones, brahman or kshatriya caste.
plastered over with flesh and blood,"

56 THE LIFE OF THE BUDDHA.
Blessed One^ was, and told him that Up^li wanted to
enter the order. "Come hither, bhikshu," the Blessed
One said, " and lead a life of purity ; " and forthwith
Up§,li's hair fell off and he stood arrayed in bhikshu's
apparel, an alms-bowl in his hand, with the look of a
bhikshu of eight years' standing.
When the young ^akyas arrived, the Blessed One con
sented to their admission into the order with misgivings,
for he saw that some of them would soon become dissatis
fied (f 163). Up^li had been received while they were
yet on their way, so they were obliged, on being received
into the order, to do him homage, and to bow down before
him. Devadatta, however, would not consent to this.
" Son," the Buddha said to him, " bow down. Hast thou
not entered the order to cast off pride ? " But he still
refused, and this was the first time that Devadatta dis
obeyed the Blessed One's orders (f. 167*).
One day while the Blessed One was out begging, Ya96-
dhlra saw him from the palace, so she sought to win him
back (f. 208*). She gave five hundred pieces to a charm-
maker of ESjagriha, who gave her a philter which would
bring the Buddha back to her. Ya96dh§,ra gave this to
Rahula, and told him to present it to his father. When the
child came to where the Blessed One was, there appeared
five hundred Buddhas, but Rlhula recognised his father
among them all,^ and gave him the charm. The Buddha
gave the food back to E§,hula, and he ate it ; after which
he could not be prevented from following after the
Buddha. Now the Lord saw that he was in his last
birth, so he told Cariputra to admit the child into the
order (f. 209), although, he was only six years old.
Ya96dhara, foiled in this attempt, arrayed herself, and
also Gop^, MrigadjS,, and the 60,000 women of the palace,
'' Bigandet (i. p. 183) says that he thief who was recognised by his
was in the village of Anupya, in the son. The Buddha had been the
country of the Malla princes. thief. See Schiefner, Tibetan Tales,
" It was on this occasion that the p. 37 ; and Dulva iv. f. 209-214.
Buddha told the story of the clever

ANANDA FOLLOWS THE BUDDHA. 57
in all their finery (f. 2 14), and they placed themselves where
they would be seen by the Buddha when he came to the
palace to beg. The Blessed One performed all kinds of
miracles in their presence, by which he filled them with
awe and established them in the faith (f. 215). G6p^,
MrigadjS,, and the 60,000 other women entered the paths,
but Ya96dh§,ra, blinded by her love for her lost husband,
would not see the truth, but continued to hope that she
would be able to bring him back to her arms.^ A little
while later on, however, he converted her, and she also
entered the paths. She entered the order (the following
year?), became an arhatl and the Buddha said of her,
" Ya9odhara, the mother of R^ihula, is the most modest of
all my female disciples " (f 220").
Amritodana had a son, Ananda by name, a boy of the
same age as Rahula. Soothsayers had predicted that he
would, become the personal attendant of the Buddha, so his
father sought to prevent them meeting. He took him to
Vaisali when the Buddha came to Kapilavastu, and back
to Kapilavastu when the Blessed One went to Vaisali.^
The Blessed One perceived that it would be good for
Ananda if he were converted (f. 233''), for "after my
death he will find the amrita." So he went to Amrito-
dana's house at Kapilavastu, and sat down in a room
next to the one in which was Ananda. Suddenly the
door opened, Ananda came in, and bowed to the Blessed
One ; then taking a fan, he stood on one side fanning him.
Amritodana on seeing this bowed down at the Buddha's
feet, and listened to the words, of truth which he spoke.
When the Buddha arose and went away, Ananda followed
after him, and no one could keep him back. His father
seeing this, consented that Ananda should enter the order,
^ On thia occasion the Buddha on leaving Kapilavastu went into
told the Rishyasringa jataka. See the Vridji country. The passage
Schiefner, op. cit, p. 253 ; and under consideration leads us to sup-
Dulva iv. f. 216, 219. pose that he made several visits to
^ We learn from a paasage in Kapilavastu at short intervals.
Dulva xi. f. 328*, that the Buddha

58 THE LIFE OF THE BUDDHA.
and on the morrow he led him in great pomp to the
Nyagrodha vihara, where he was received into the brother
hood by DagabS-la Ka9yapa (i. 334*).
While the Buddha was yet at Kapilavastu,^ the Qakya
women attempted to gain admission into the order. The
story is told as follows in Dulva iii. f. 365-368 : —
The Buddha had expounded the truth to the Qakyas
three times, he had also taught ^uddhodana three times,
and had made many converts (f. 366^). The Qakya Ma-
hS,nS,man had also heard the truth, and was so delighted
with it that his wife was struck with his enthusiasm and
asked him the reason. He told her about the Buddha
and his doctrine, and said that he was their saviour.
" He is the saviour of men, but not of women," she
exclaimed. " Say not so," her husband replied ; " his
mercy extends to all creation. Go, seek him, and you
will hear the truth from his mouth" (f 366''). Maha-
n§,man was unable, however, to get King Quddhodana's
permission for the women to go to the Banyan grove
(doubtless the king suspected their purpose), but he
interested Mahaprajapati Gautami (Skye-dguhi-bdag tchen-
mo), the king's wife, in their undertaking, and she obtained
the necessary authorisation (f. 367).
Mah§,naman also persuaded five hundred ^ other Qakya
women to go with them to the Banyan grove. Now Mah^-
n^man's wife was young and beautiful, and she wore much
jewellery on this occason. As she was approaching the Bud
dha with the other women, the Buddha's attendant ^ saw her,
and reproved her for wearing such gorgeous apparel. She
1 Already in the fifth century ^ The text says Ananda, but this
A.D. it was deserted and in ruins, can hardly be if we follow the in-
See Fah Hian, chap. xxii. dicationa of D. iv. f. 51 and 232,
" This number makes the story for Ananda was the same age as
look suspicious. It reminds us too Rahula, six years old, when this
much of the episode of Bhadrika, event happened. That this is the
Raivata, Auiruddha, &c. In fact, commonly received version is ap-
every episode relating to the female parent from Spence Hardy, Man.,
members of the order seems a copy p. 241, where we are told that
of one concerning the bhikshus, and Ananda was ordained "in the
is evidently much more recent than twentieth year after the teacher of
the former. the three worlds became Buddha,"

RATNAVALI, PRINCESS OF CEYLON. 59
gave her jewellery to a maid-servant who had accompanied
her, and who was very desirous of hearing the dharma, and
told her to take her jewels home (f. 368'') ; but the girl
was so distressed at being deprived of hearing the Buddha
preach, that she died on the way to the city. She was,
however, reborn as the Princess Ratnavali (Mu-tig-chan),
daughter of the king of Ceylon. Although the latter part
of this legend occurred some years later, it is as well to
reproduce it here, as does the Dulva.
It happened that some merchants of Qravasti (f. 370),
pushed by contrary winds, came to the island of Ceylon,
and through them Princess Ratn§,vali heard of the Buddha,
of his life and his doctrines. She wrote a letter to the
Blessed One (f. 371''), asking him for the amrita, and the
merchants carried it to the Buddha, who was then at ^ra-
vasti. He, knowing that the princess could be converted,
told the merchants to speak his praise when they should
return thither, and moreover he decided upon sending the
princess his likeness. The artists who were called to
paint his portrait were unable to do so. The Buddha told
them to take a piece of cotton stuff, and to hold it up be
tween him and the light, and by this means they traced
the outlines of his person, and filled them in with diffe
rent coloured paints (f. 372''). Below the portrait he had
written the three refuges, the five prohibitions, the twelve
nidanas, what was the truth (lugs dang mthun) and what
was not the truth, and the holy eightfold way. Above it
which would make Ananda twenty accurate, for it does not take into
at that time, the regulation age for consideration the time during which
ordination. See Dulva i. f. 108. Ka9yapa was patriarch, possibly ten
If, on the other hand, we follow the or eleven years. Klaproth, Foe
legend which makes him of the same Koue Ki, p. 25 1, says that Ananda
age as the Buddha, he was a lived a hundred and thirty years,
hundred and twenty when he died, which would allow five years for
for he was head of the church for Ka^yapa's patriarchate, forty-five
forty years after Mahaka9yapa's for his own, and would make him
death. Schiefner, Tib. Lebens, p. the same age as the Buddha. Ed-
309, says that Ananda was chief of kins, op. cit, p. 42, says that
the doctrine for forty years, and Ananda was sixteen when he was
passed away when he was eighty- chosen as the attendant of the
five. This cannot be considered as Buddha.

6o THE LIFE OF THE BUDDHA.
were written the two verses, " Arise, commence new life,"
&c., and " He who leads a life of purity," &c.^
The merchants explained to the princess that whosoever
observed all the rules written on .the piece of cloth on
which was the Buddha's likeness had found amrita (f.
374')- When the merchants started for their home again, Rat
navali gave them three dronas (bushels) of pearls (f. 375),
one for the Buddha, one for the dharma, and one for the
sangha. With this legend the account given in the third volume
of the Dulva of the first attempt of the pakya women to
found a female order of mendicants comes abruptly to an
end. We must turn to the eleventh volume, i. 326''-338,
to find the sequel.
When the Blessed One had finished preaching to the five
hundred ^akya women in the Banyan grove, Mahaprajapati
Gautami said to the Buddha, " If women could have the
four fruits of the gramana, they would enter the order and
strive for perfection. I beseech the Blessed One to let
women become bhikshunis, and to live in purity near the
Blessed One." But he answered her, " Gautami wear the
pure white dress of lay-women; seek to attain perfection;
be pure, chaste, and live virtuously, and you will find a
lasting reward, blessings, and happiness " (D. xi. f. 327).
A second and yet a third time she renewed her request in
the same terms, but she only elicited the same answer; so
bowing down, she left his presence.^
When the Blessed One had remained at Kapilavastu
as long as suited him, he took up his alms-bowl and
^ See Csoma, Tib. Gram., p. 164, take into consideration the facts
where part of this episode is trans- mentioned in the Southern version
lated. Udanavarga, p. 23. of the first visit to Kapilavastu in
^ It would be possible to make the first year, and another at the
the Southern and Northern versions time of his father's death in the
agree, to a certain extent, as to the sixth. In our text these two jour-
time of the Buddha's life when Gau- neys are confounded. This, however
tami entered the order, &o., if we is of secondary importance.

THE BUDDHA'S FEAR OF WOMEN. 6i
cloak and went to the Natika^ country in Vriji, and
stopped at a place called Nakaikundjika (sic) (f. 328*).
Gautami having heard this, she and the five hundred
^akya women shaved their heads, put on bhikshunis
clothing, and followed after him and came to where he
was, wearied, ragged, wayworn, and covered with dust.
When the Buddha had finished preaching to her and her
companions, she renewed her request to be admitted into
the order, but she received the same answer as previously
(f. 328''). So she went and sat down outside the entrance
of the house and wept, and there Ananda saw her and
asked her what was the matter. She told him, and An
anda went to where the Buddha was and renewed Gau-
tami's request (f. 329^). " Ananda," replied the Buddha,
" ask not that women be admitted into the order, that they
be ordained and become bhikshunis, for if women enter
the order the rules of the order will not last long. An
anda, if in a house there are many women and but few
men, thieves and robbers may break in and steal ; so will
it be, Ananda, if women enter the order, the rules of the
order will not long be safe.^ Or yet again, Ananda, if a
field of sugar-cane is blighted (btsah-nad), it is worthless,
good for nothing; so will it be, Ananda, if women enter the
order, the ruks of the order will not last long (f. 330").
However, Ananda, if Gautami accepts the eight following
rules, she may enter the order : — ist. To thoroughly under
stand the nature of a bhikshuni; 2d, a bhikshuni being
near bhikshus, shall be taught every half-month ; 3d, a
bhikshuni shall not pass the season of was in a place
where there are no bhikshus ; 4th, a bhikshuni during was
' Fah. Hian, ch. xxi., speaks of a angry, the spiteful, the hating, the
town called Na-pi-ka, twelve yojanas ungrateful, and the venomous one;
south-east of Cravasti. The Natika so likewise there are five kinds of
of our text must have been east of dangerous women— the angry, the
Kapilavastu, whereas that of Fa Hian spiteful, the hating, the ungrateful,
was less than a yojana to the west and the venomous women." See also
of it. p. 15^1 where Ananda's conduct on
2 Elsewhere (Dulva x. f. 127I1) this occasion ia severely reproached
the Buddha says, " There are five by him.
kinds of dangerous serpents — the

62 THE LIFE OF THE BUDDHA.
shall be sufficiently separated from the bhikshus so as not ,
to see and hear them or fear the proximity; 5th, a bhik
shuni by words or by reviving recollections shall not
damage the morals of a bhikshu ; 6th, a bhikshuni shaU
not be wrathful, abusive, or do anything sinful; 7th, a
bhikshuni shall confess her sins to the bhikshus (?) every
fortnight ; 8th, a bhikshuni, though she has been ordained
since an hundred years, shall always speak kindly to a
bhikshu, even if he be recently ordained ; she shall honour
him, rise before him, reverence him, and bow down to
him" (f. 331). Gautami accepted all these rules, and so
she and the other women were received into the order,
and among them was Yagodh^ra, the Buddha's wife.
From here the Blessed One went on to Vaisali.i I take
the following description of this celebrated city from
Dulva iii. f. 80 : — " There were three districts in Vaisali.
In the first district were 7000 houses with golden towers,
in the middle district were 14,000 houses with silver
towers, and in the last district were 21,000 houses with
copper towers ; in these lived the upper, the middle, and
the lower classes, according to their positions." The people
of Vais§,li (who were the rulers, f. 79) had made a law
that a daughter born in the first district could marry only
in the first district, not in the second or third ; that one
born in the middle district could marry only in the first
and second ; but that one born in the last district could
marry in any one of the three; moreover, that no marriage
was to be contracted outside Vais§,li.^
Their chief magistrate was called Myaka (Sde-dpon)
(f. 82), and he was elected by the people, or rather
by the ruling clans of Licchavis, for the people of the
country were called Vrijians, or inhabitants of the land of
1 See Schiefner, Tib. Lebens, p. and abode in the Jetavana vihara
26S. Dulya iv. f. 334*) says that (f. 336).
the Buddha on leaving Kapilavastu ^ j jjg^yg followed Schiefuer'a trans-
went to Rajagriha, where Jivaka lation in W. Ralston's English ren-
cured an abscess on Ananda's head ; dering of it. Tibetan Tales, page
and from there he went to ^ravasti 77.

HISTORY OF S ARAL A. 63
Vriji (Spong-byed) .'^ Vaisali is invariably described in
the Dulva as a kind of earthly paradise, with its handsome
buildings, its parks and gardens, the singing- birds, and
continual festivities among the Licchavis. " Nanda Upa-
nanda ! " exclaimed the ChabbaggiyI bhikshus when they
visited Vais§,li ; " the Blessed One never saw the like of
this, even when he was among the Trayastrimcat devas "
(Dulva X. i. 2).
Sakala (Bitm-bu), a minister of King Virudhaka of
Videha, had been obliged to flee from his country on
account of the jealousy of the other ministers of the king ;
so he went to Vaisali together with his two sons, Gop§,la
(Sa-skyong) and Sinha (Seng-ge). Sakala soon became a
prominent citizen in Vaisali, and after a while he was
elected Nayaka (f. 82). His two sons married at Vais§,li,
and Sinha had a daughter whom they called VS-savt
(Gos-chan) ; it was foretold that she would bear a son who
would take his father's life, set the diadem on his own
head, and seize the sovereignty for himself Sinha's wife
bore him, moreover, another daughter, whom they called
Upav^savi (Nye-gos-chan), and the seers declared that she
would bear a son provided with excellent qualities.
Gop§,la was fierce and of great strength, so he ravaged
the parks of the Licchavis. To restrain him, the popular
assembly (Bon-du ts'ogs) gave him and his brother a park ;
and thus it is said by the sthaviras in the sutras, " The
Blessed One went out from Vaisali to the sala forest of
Gopaia and Sinha " (1 82).
When Sakala died, the people appointed Sinha, his
son NSyaka ; and Gop§,la, slighted at this, departed from
Vaisali and took up his residence at Rajagriha in Maga
dha, where he became the first minister of Bimbisara
(f83). A little later on King Bimbisara married Veisavi,
GopS.la's niece, and as she was of a family from Videha,
1 Dulva v. f. 284-288, Ajatasatru ravages the territory of Vriji, and
it is the Licchavis who defend it.

64 THE LIFE OF THE BUDDHA.
she became known as Vaidehi (f 85). After a whUe she
bore a son, who, on account of the prediction made to his
mother, received the name of Adjatasatru, or " the enemy
(while) not (yet) born " (Ma-skyes dgra) ^ (f. 8).
We will farther on have frequent occasion to speak of
this prince, who is one of the prominent personages in
the history of the last years of the Buddha's life.
The history of two other persons from Vais§,li who
played an important role in this story is told as follows in
Dulva iii. f 87-107: — There lived at Vaisali a Licchavi
named Mahanaman. From a kadali tree in an amra grove
in his park was born a girl, lovely to look upon, perfect
in all parts of her body, and he called her name Amra-
p§,lt (Amra skyong-ma). When she was grown up, as
there was a law of Vaisali by which a perfect woman was
•not allowed to marry, but was reserved for the pleasures
of the people (f. 88), she became a courtesan.
Bimbisara, king of Magadha, heard of her through
Gop§.la ; he visited her at Vais^U, though he was at
war with the Licchavis, and remained with her seven
days. Amrap§,li became with child by him, and bore him a
son whom she sent to his father. The boy approached
the king fearlessly and climbed up to his breast, which
caused the king to remark, " This boy seems not to know
fear ; " so he was called Abhaya or " fearless " (f. 92).
King Bimbisara, " who was always longing after strange
women," had a child by the wife of a merchant of R§,ja-
griha, and the mother had the child left in a chest be
fore the palace gate (f. 92''). The king had the chest
opened, and asked his son Abhaya if the chUd was living
(jiva), so it was called Jivaka ; and having been provided
for by Abhaya, it was moreover called Kumarabhanda or
Jivaka Kumarabhanda (Hts'o-byed gdzon-nus-gsos).
When Abhaya and Jivaka were grown up, they deemed
¦¦ ' Burnouf, Lotus (p. 340 and 482), says that the name' of Adjatasatru's
mother was ^rlthadra.

SUBHADRA AND THE NIRGRANTHA. 65
it proper to learn some trade, so Abhaya learnt coach-
making and Jivaka studied medicine at Takcha9il^ with
Atraya (Bgyun-shes-kyi-bu), and soon became a master in
the healing art.
The Blessed One was once stopping at Raijagriha in the
Veluvana Kalantaka nivasa. There then lived in R§,ja-
griha a householder called Subhadra, whose wife was with
child. One day the Blessed Buddha, having put on his
mantle and taken his alms-bowl, went into the town to
beg. Wandering on through the town begging alms, he
came to the house of Subhadra. Then he and his wife
came to the Blessed One, and Subhadra asked him,
" Blessed One, if this my wife be with chUd, what kind
of offspring will she bring forth ? "
The Buddha replied, " She will bring forth a male child;
he wUl make his family renowned ; he wUl enjoy the
pleasure of gods and men ; he will enter the priesthood of
my order, and, casting off all the miseries of sin, he will
become an arhat."
Then they filled the Blessed One's alms-bowl with the
choicest food, both hard and soft, and handed it back to
him. . . .
A short time after this one of the Nirgranthas thought,
" The ^ramana Gautama has been prophesying something
to them in this house, the only one where we can get
anything. I must go and see what he has told them."
So he went and asked them. Now this Nirgrantha was a
soothsayer ; so he took a lot of white pebbles, and having
made his reckoning, he saw how exact was all that the
Buddha had said. Then he thought, " If I praise this
prophecy I wUl cause this householder to go over to the
Qramana Gautama's doctrine, so I will say a little good
and a little evU of it." Then he clasped his hands and
changed the expression of his face, so that Subhadra
asked him, " Sir, why clasp you your hands and change
your expression ? " " Householder," he replied, " part of
that prediction is true and part is a lie." " What, sir, is
E

66 THE LIFE OF THE BUDDHA.
true and what a lie ? " " Householder, when he said,
' She will bring forth a male child,' that is true ; that ' he
will be renowned in his family' is true, for 'renowned'
or 'prakasa ' is a man's name ; but it is this child's lot
to be burnt up in his house a short time after his birth.
That ' he will enjoy the pleasures of gods and men ' is
a lie, for there are but few (i.e., there are none) men who
enjoy the pleasures of gods and men, or who ever see
the gods. That ' he will enter the priesthood of my
order' is true, for when he is without food or raiment
he will certainly be a member of the ^ramana Gautama's
order. That 'he will cast off all the miseries of sin and
become an arhat' is a lie, for the ^ramana Gautama
himself has not cast off all the miseries of sin and be
come an arhat; how much less then can one of his
disciples ? "
Subhadra was greatly distressed at this, and asked what
he must do. "Householder," the Nirgrantha replied, "enter
only our order, and by learning our precepts you wiU find
wisdom," and with that he departed.
(After this Subhadra tried to bring on an abortion, but
being unable to do so, he took his wife into the woods, where
she died, and his servants and friends came and put the
corpse on a bier and carried it to the Qitavana cemetery.)
The Nirgranthas, on hearing aU this, were greatly de
lighted ; so they erected canopies, flags, and streamers,
and went about saying to every one in the streets, the
lanes, and in the cross-roads of Rajagriha, " Listen, sir; the
^ramana Gautama prophesied that Subhadra's wife would
bring forth a male child, &c. (as above) ; and now she is
dead, and they are carrying her to the Qitavana ! "
Two young men, one a believing kshatriya, the other an
unbelieving brahman, were out walking, and the brahman
told the news to his companion ; but the kshatriya youth,
who did not think the words of the Blessed One could be
untrue, answered him in this verse : —

BIRTH OF JYOTISHKA. 67
" The moon with all the stars may fall to earth ;
This earth, its hills and forests, may reach the sky ;
The waters of the mighty deep may all dry up,
But by no chance" can the mighty Rishi tell a lie."
. . . Subhadra having had firewood made ready, put his
wife's remains on it and set fire to the pyre. When all
her body had been consumed there stUl remained as it
were a ball of flesh, which burst open, a lotus appeared,
and lo ! in the centre of the lotus was a chUd, beautiful
and of pleasing appearance.
All the vast multitude saw this, and exceeding great
was their astonishment; but the Nirgranthas suffered in
their might, in their pride, in their haughtiness.
The Blessed One said to Subhadra, " Householder, take
your chUd ;" but he looked at the Nirgranthas, who said,
" No one has ever entered a roaring fire without being
burnt to death ;" so he would not take the child.
Then the Blessed One said to Jivaka, " Doctor, take the
chUd." He, thinking the Blessed One would not bid one
do what was impossible, entered the fire without hesitation
and took the chUd. Then it went from mouth to mouth,
" At the Conqueror's bidding he entered the flames ; he
took the child in the fire ; by the Conqueror's might the
fire harmed him not !" . . .
The Buddha said to Subhadra, " Householder, take this
child." But he, putting his trust in false doctrines, would
not take it, and turned to the Nirgranthas, who said,
" Householder, it is undeniable that this thing will be
burnt by fire ; if you take it to your house, your dwelling
will burn, and you wUl lose your life." So he, thinking
that his own preservation was of paramount importance,
left the child.
Then the Blessed One said to ^renika Bimbisara, king
of Magadha, " Mah^r^ja, take the child ; " and he, filled
with the deepest respect for the Buddha, held out his
hands and took it.

68 THE LIFE OF THE BUDDHA.
He asked the Buddha what name it ought to receive.
" Mah§,r§,ja," answered the Buddha, " as this child has been
born from out the fire, let it be called Jyotishka (Me skyes)
or ' Born of the fire ' " (jyotis).
(Bimbisara had the boy reared with every care, but
finally the father was persuaded by his brother-in-law to
take his child.)
According to universal custom, as long as the father
lived the son's name was not mentioned, but after a while
the householder Subhadra died, and young Jyotishka
became the head of the house. Filled with faith in the
Buddha, he sought his refuge in the dharma, the sangha,
and the Buddha. He had a vihara built on the spot
where he had been (preserved from) the death that
(awaited him at the hands of) Subhadra. He fitted it up
with everything of the most perfect description, and gave
alms to the clergy of the whole world. Therefore is it
said in the sutranta of the sthaviras, " The Blessed One
was stopping at R§,jagriha, in the §,rama of the 'rubbed
side ' " (dku mnyed-pai ts'al).
Now the agents of Subhadra in foreign parts heard of
his death, and that Jyotishka had become head of the
house, also that he was a firm believer in the Buddha, the
dharma, and the sangha. On hearing this they took an
alms-bowl of sandal- wood, which they decorated with jewels
and sent it to Jyotishka. He had it put on the end of a
long pole, with this notice appendent, " No one may have
this by using a ladder, steps, or a hook (to reach it), but
whatever 9ramana or brahmana can get it by usino- only
magical or superhuman m6ans shall have whatever he
wishes."^ Some tirthikas came along, after washing on the river-.
bank, and saw this, so they asked the householder what
it was there for. When he had explained it, they said,
" Householder, you are a believer in the Cakyaputra
1 Comp. Bigandet, op. cit, vol. i. p. 212 et seq.

JYOTISHKA'S MECHANICAL FISH. 69
qramanas ; they wUl get (the bowl) ;" and with that they
went their way.
After a while the bhikshus and sthaviras came into
R&jagriha to beg, and they also saw it. They asked
Jyotishka what it was ; so he explained it to them. Then
they said, " Householder, the Blessed One has said the
bhikshu's virtues must be concealed and his sins made
public; this is applicable in the case of this alms-bowl,"
and with that they departed.
After a while the venerable Dkc^ah^la, K§,9yapa came
that way, and he asked the householder the same question.
when its purpose had been explained to him, he thought,
" It is long since I have put away aU sin (klega), and have
been made clean, and the householder would be very glad
to know which of the tirthikas or myself is the greater
adept in magical performances," so he extended his hand
as an elephant would his trunk and took the patra and
carried it off to the vihara.
(When the Buddha heard of what K§,Qyapa had done
he forbade bhikshus showing magical feats, and moreover
he prohibited them from having alms-bowls made of any
other substance than iron or earthenware.)
. . . (i. 34*".) One day King Bimbisara said to Jyo
tishka, " Young man, you who are enjoying the pleasures of
gods and men, how comes it that you have never invited
me to your house ? " "I invite your majesty." " Go
then and get ready your servants." " I myself will wait
on your majesty, though he who knows the joys of gods
and men has many servants."
So the king went to Jyotishka's house, . . . and pass
ing through a jewelled door, he saw before him like a lake
of water, in which fish were made to move by machinery.
The king, desiring to enter (the room), commenced un
doing his shoes, when Jyotishka said, " Sire, why are you
getting ready to bathe ?" " Because I must wade in the
water," he replied. " Sire," Jyotishka answered, " it is
not water, it is a floor of jewels which looks like water."

^o THE LIFE OF THE BUDDHA.
" But those fish which seem to move about ? " " Sire,
they are made to move by machinery."^
The king could not believe it, so he threw down a ring ;
and when he heard the noise it made on striking the floor,
great was his amazement.
Then he entered the room and sat down on a throne.
When the women came and bowed down at his feet, they
had tears in their eyes. The king asked, " Why are the
women crying ? " " Sire," answered Jyotishka, " they
are not weeping (in grief) ; 'tis the smoke from the wood
in the artificial sun which brings tears to their eyes"
(Ihai-na-bzah-la shing-gi dud-pai dri dgah-bas).^
Here we will leave Jyotishka for the time being. The
end of his history will find place in the latter part of our
narrative, after Adjatasutra had begun to reign.
Qampa, which was a part of the kingdom of Magadha,
and where the Buddha made frequent excursions, was the
birthplace of the two following heroes, whose stories have
been preserved to us in the third and fourth volumes of
the Dulva.
Mrigadhara (Bi-dags hdzin), first minister of Prasenadjit
of Kosala, had seven sons, the youngest of which was
called Visakha (Sa-ga), whom he married to Visakh^ (Sa
ga-ma), the daughter of Balamitra (Stobs-kyi bshes-gnyen),
an Ulegitimate son of King Aranemi Brahmadatta, who
was living at ^ampa, where he had been exiled (f. 1 26*).
She soon became celebrated for her intelligence, cleverness,
and wisdom (f. 11 5-1 24), which was so great that her
1 There are several other stories Nepalese' princess, wife of the Tibe-
in the Dulva about mechanical de- tan king Srong-btsan-agam-po, build-
vices ; one is given p. io8. See also ing a temple on Mount Potala, at
Dulva xi. f. 166, the story of the Lhasa, in which was also a crystal
elephant which a mechanic made floor. The king was also deluded
for Bharata, minister of Kiog when he first saw it. The whole
Tchanda Pradyota. The same story passage of the Bodhimur seems to
occurs in Rodger's Buddhaghosha's be a copy of our text.
Parables, p. 39, and Schiefner, Mem. ^ Taken from the Jyotishka
de I'Acad. de St. Petersb., xxii. No. Avadana, Dulva x. f. 17-38. The
7, p. 36. In the Mongol history Sanskrit text is in the Divya Ava-
entitled Bodhimur (Schmidt, San- dana. See Burnouf, Introd. k, I'Hist.
ang Setsen, p. 342), we read of the du Buddh., p. 199.

VISAKHA' S SONS. 71
father-in-law asked permission of the Buddha to call her
his -mother (f. 126), and so she is called in Buddhist
legends " Vis§,kh§,, the mother of Mrigadhara." Likewise,
King Prasenadjit was so faithfully nursed by her in a
severe illness that he called her his sister. She built a
vihara near ^ravasti, in what had formerly been a park,
and made it over to the clergy. Therefore it is said in the
sutranta of the sthaviras, " The Blessed One was residing
at ^ravasti, in the vihara of Mrigadhara's mother, Vis§,kh^,
in what had been a park (pHrvdrama)."
At another time Vis§,kh§, brought forth thirty-two eggs,
which she placed in cotton, each in a separate box, on the
Buddha's advice, and on the seventh day thirty-two sons
came forth, who all grew up to be sturdy, very strong,
overcomers of strength (f. 127*). They once had a
quarrel with the purohita's son, so he sought means to get
rid of them. The hillmen had defeated the king's troops
seven times (f. 127''); Vis^kha's sons were sent against
them, but they defeated the hUlmen, took from them
hostages and tribute, and came back. Then the purohita
tried to make the king destroy them, for they were
dangerous to his power, so strong were they. The king
therefore invited them to a feast, and there he drugged
them, and while stupefied he had their heads cut off
(f. 128''), which he sent in a basket to their mother, who
was then entertaining the Buddha and his disciples.
The Buddha consoled her by telling her of the evil deeds
which her sons had committed in a former existence.^
At about the same time as the previous events were
taking place, there lived also at ^ampa a rich householder
named Potala^ (? Grur-hdzin), to whom a son was born
while he was on a trip to Rajagriha. A person ran to the
householder and told him that he had a son. So great was
^ See also Schiefner, Tibetan take for gro-dzin — Crona. The
Tales, p. no et seq. Fah Hian following story is taken from Dulva
(Beal's), p. 78, where ahe ia called iv. f. 314-325. Cf. the Pali version
Visakha-matawi. . in Mahavagga, v. i, and Sutra in

' It is probable that this is a mis- Forty-two Sections, sect. 33.

72 THE LIFE OF THE BUDDHA.
his delight that he made the messenger repeat the news
three times, and would have had him repeat it again, but
the man thought he was laughing at him, and would not
speak. The householder told him that he was mistaken, and
that for every time he had told him he would fill his mouth
once with gold. Moreover he sent word to his treasurer
to distribute twenty kotis of gold to celebrate the event.
As the child had been born under the constellation ^rona
(Gro-dzin), he was called " Crona-twenty-kotis," or Qrona-
vimgatikoti. On the soles of his feet were tufts of golden-
coloured hair four fingers long (f. 315''). The Buddha
desiring to convert him, sent Maudgalyayana to him, who
appeared to him in the orb of the sun, and talked to him
of the Buddha. ^ronavim9atikoti filled his bowl with
food of extraordinary fragrance, and this he carried back
to the Buddha in the Kalantaka bamboo grove. Just
then King Bimbisara came to visit the Buddha, and
smelling the sweet odour, he asked from whence the food
came. The Buddha told him that it was from his own
land of ^ampa, and related the young man's history. The
king decided to go and see this wonder, but the people of
^ampa, fearing that the king's visit would be dangerous
for them, sent him word that the young inan would come
to RS,jagriha. As he was not accustomed to walk, they
prepared for him a boat in which he could journey to the
capital of Magadha (f. 321*). . . .
The king came down to the Ganges, and had dug a
canal from there to the capital, by which means the boat
was brought to R§,jagriha amid great rejoicing. . . . The
king having asked the young man if he had ever seen the
Buddha, learnt that he had not, so they went together to
the Bamboo grove, and there ^ronavim9atikoti was con
verted and became a bhikshu (f. 323").
After that he retired to the Qitavana cemetery of
R§,jagriha, and gave himself up to the rudest penances,
but it did not bring him the passionlessness he sought.
The Buddha called him to him and asked why he had

THE BUDDHA VISITS KAUQAMBt. 73
been so severe in his penances. " When you were at
home did you know how to play on the lute ? "
" I did. Venerable One."
"When the strings were excessively stretched, was
the sound of the lute agreeable, pleasing, harmonious,
correct ? "
" It was not. Venerable One."
" But when the strings of the lute were too loose, was
the sound of the lute agreeable, pleasing, harmonious,
correct ? "
" It was not. Venerable One."
"When the strings were neither too much stretched,
nor too loose, was the sound agreeable, pleasing, har
monious, true ? "
" It was. Venerable One."
" (Jrona, in like manner, too much application brings
distraction, and too much relaxation brings indolence.
Be moderate, unselfish, and pious, and you will reach
excellence." FoUowing this advice, he gave himself up to no more
excesses, and in a short time he became an arhat.^
'Twas not very long after his departure from Kapila
vastu that the Buddha thought of introducing his doctrine
into Kau9ambl. The history of the conversion of the
king of that country is told as follows in the sixteenth
volume of the Mdo f. 337-339. I reproduce the intro-
^ Huen Thsang, iii. p. 66, relates in the midst of the assembly. Then
this story. In a passage of the spoke the ayuchmat Nanda, ' Vene-
Punyabala Avadana (Mdo xxx. f. rable sirs, the best thing conoeiv-
I, 33) occurs the following passage, able is a fine appearance.' 'Vene-
which happily illustrates the charac- rable sirs,' quoth Qronavim9atikoti,
ter of some of the principal disciples ' diligence is the best conceivable
of the Buddha : — " A great many of thing.' ' Venerable sirs, skilfulness
the bhikshus were gathered together, is the best thing,' said Aniruddha.
and were talking about the best The venerable (Jariputra said, 'Vene-
thing conceivable. Then the ayu- rable sirs, of a truth wisdom is the
chmat Nanda, the cousin of the best thing that man can conceive.'
Blessed One, and the son of his aunt. But the Buddha declared that
the ayuchmat (Jronavim^atikoti, moral merit was the best thing for
the ayuchmat Auiruddha, the ayu- man." See also Mdo xvi., Anguli-
chmat ^ariputra, came and sat down maliya Stitra, f. 243-260.

74 THE LIFE OF THE BUDDHA,
ductory passage of this story, though I have found no
mention of this event in the Vinaya : — " The Blessed One
was teaching his doctrine to the multitude in the city of
Varanasi when perceiving that the time for the conver
sion of Udayana (Tchar-byed), king of Vadsala (Kau-
9ambi ?), had arrived, he, together with his disciples,
departed for the Vadsala country.
" Udayana, king of Vadsala, had assembled his army
with the intention of conquering the city of Kanakavati
(Gser-chan), when, seeing the Blessed One approaching,
he exclaimed in anger, ' All such messengers of bad luck
must be put to death ! ' and with that he took a sharp
arrow and shot it at the Blessed One. As it flew through
the air these words were heard : —
" From malice is misery brought forth.
He who here gives up to strife and quarrels.
Hereafter will experience the misery of hell.
Put then away malice and quarrelling."
"When the king heard these words, he became submissive
to the Blessed One, and with clasped hands he sat down
near the Buddha, who preached to him on giving up strife
and quarrelling, on conquering, ' not human enemies, but
egotism, that great and mighty foe. 'Let discernment
(rnam-rtog) be your sword; faith, charity, and morality
your fort ; virtue your army, and patience your armour.
Let diligence be your spear, meditation the bow you bend,
and detachment the arrow.' " ^
While the Blessed One was once stopping at Kapila
vastu in the Banyan grove,^ the steward of the ^akya
Mahlnaman died, and he appointed a young brahman in
his stead steward of the hill-people. Desirous to possess
this world's good and not to see his race die out, this
1 This is the substance of his ser- fore the end of the Buddha's life.
mon, not a literal translation. I only give the general outlines of
^ This must have been in the the story, which is too long to be
early part of his ministry, for, as we given here in extenso. It is taken
will see, Mallika's son Virudhaka from Dulva x. f. 121-134.
had reached man's estate long be-

THE STORY OF MALLIKA. 75
brahman married a woman of the same caste as his own,
who after a while bore him a daughter, whom they named
Tchandra (?Zlar-ba).
She grew up to be shrewd and well-bred, and her pretty
face gained the hearts of all the hill-people. After a
while her father died, and the hill-people went and told
MahS,n§,man of his death. " Sirs," he inquired, " had he
collected the taxes and dues ? "
" Lord, , he had certainly collected the greater part of
them, but he used it to procure remedies for his cough.
He did not recover, however, and he even made other loans
besides, so that to-day the little he has left belongs to his
creditors. But he had a house, a son and daughter, and
the latter is shrewd and good-looking, a favourite among
the hill-people."
So Mahanaman took the daughter into his house. His
wife was old, and it was her duty to cook the food and to
gather flowers. Then she said, " My lord, I am very old,
and my hands are unable to accomplish both my tasks,
so I pray thee let Tchandra help me." To this he con
sented, and the old woman said, "Tchandra, go to the
garden and gather the flowers while I cook the food."
Mah§,n^man was so well pleased with the way in which
she made the wreaths that he changed her name to
MallikS, (Bhreng-chan), or " the wreath girl."
Now it happened that one day Mallik^ had gone into
the garden with her food, and just then the Blessed One
passed that way collecting alms. Mallik^ was greatly
struck with his beautiful appearance, and wished to give
him her food, but she felt so poor that she held back,
hesitating. He, knowing her heart, held out his bowl,
and she put her offering in it, wishing the while, " May
this make me some day to be no longer a slave or poor."
One day Prasenadjit, king of Kosala, carried away by
his horse in the heat of the chase, came to Kapilavastu
alone, and wandering here and there, he came to Mah§,n§,-

'76 THE LIFE OF THE BUDDHA.
man's garden. There he saw Mallikl "Maiden," he
said, " whose garden is this ? "
"It is the gakya Mah^ng-man's."
He got off his horse and said, " Bring me some water
to wash my feet."
A little whUe after he said, " Maiden, bring me water to
wash my face." Then she, pushing away with her hand
the surface water, took water which was neither too warm
nor too cold, and with that he washed his face.
Again he said, "Maiden, bring me some drinking
water." Then mixing^ the water thoroughly, she took
cool water in a leaf cup and gave it to the king. When
he had drunk it he asked MallikS,, " Young girl, are there
three different pools in this garden that thou hast brought
me three kinds of water ? "
Then she explained what she had done, and Prasenadjit
praised her shrewdness. After that he requested her to
rub his feet with a towel and she willingly complied, but
scarcely had she touched his feet when he fell asleep.
Maliik^ thought, " These kings have many enemies. If
any one should harm him while thus asleep, it would be a
slur on my master's reputation, so I will close the gate."
Hardly had she done so when she heard cries of " Open "
from a crowd of men who wanted to get in, but she
opened not the gate; and the king awakening, asked
what was the matter. When he heard why MalUka had
closed the gate, he admired still more her shrewdness and
wisdom. Having found out who she was, he went to Mah§,n§,man,
and asked him for the girl to make her his wife. Maha
naman consented, so the king took her with him in great
state to ^ravasti.^
Now Prasenadjit's mother was displeased that her son
had married a servant-girl of humble birth. But when
Mallika went to salute her and took hold of her feet,
^ My translation is conjectural, derived from Jclong, " a wave. "
The text is phu mam-par glongs- '¦' Cf. Huen Thsang, B. vi. p.
nas. I think that glongs may be 317.

VIRUDHAKA AND AMBHARISHA. 77
she at once fell asleep. When she awoke, she thought,
" Surely a maiden with such a touch is of noble birth,
worthy of the family of Kosala ! " At that time the king
of Kosala had two wives, VarshikS, (Bhyar-ts'ul-ma), cele
brated for her beauty, and Mallika, renowned for her
wonderful touch ^ (f. 127).
After a whUe Mallika had a son, whose name was given
him by his grandmother. She had said of Mallik^ that
surely she was of noble birth, so she called the child
Virudhaka (Hphags-skyes-po), or " the high-born." 2
At the same time the wife of the purohita of King
Prasenadjit brought forth a son amidst great suffering, so
they called his name Ambarisha (Ma-la gnod), or " Harm
ful to his mother." ^
Virudhaka was brought up as became the heir to a
great kingdom, and Ambarisha as became a young
brahman. He learnt the theories and practices of the
brahmans, to say Om, to say Bhu, the truth-speaking
Veda (Bik), the sacrificing Veda (Yaj'ur), the hymns
(Sama), the Veda for taking care of the sacred things
(Atharva). He learnt about rishis of old, about the firma
ment, the cause of earthquakes, and about atmospherical
space, also the six occupations of a brahman (f. 131).
One day Virudhaka and Amb§,risha while deer-hunting
came to Kapilavastu and entered the Qakyas' park. The
keepers went and told the ^akyas, saying, "Sirs, Viru
dhaka is in your park I "
Then the Qakyas, who were not forbearing, exclaimed,
" If that be the case, let us go and kiU him ! " So they
put on their armour and started.
'¦ Cf . Feer, Annales Musee Guimet, by this name mentioned in Buddhist
V. p. 65, note 4. Dbyar-byed is the legends, one of the four great kings
Varshakara minister of Adjatasatru of space, and a king of Videha.
who figures in the Parinirvaua ' M. Feer, Annales Musfo Guimet,
S<ltra. See p. 123. Varshika was v. p. 69, thinks that his name may
probably Bimbisara's sister. See possibly be Matraparadhaka. I have
Spence Hardy, Manual, p. 227 ; and foEowed Schiefner, Tib. Lebens, p.
for the Southern version of Mai- 326. For another veraion of these
lika'a atory, p. 293 et seq. eventa, aee Edkins, op. cit, p. 45.
^ There are two other personages

78 THE LIFE OF THE BUDDHA.
The elders seeing them, asked them where they were
going. "Virudhaka is in our park, and we are going to kill
him!" they cried. -
" Young men," the old ^akyas replied, " you are over-
hasty ; resent not his wickedness and turn back." And'
the young men obeyed them.
Virudhaka, who had heard them, went after his troops
(who had accompanied him in the chase) ; and returning,
he introduced them into the park.
Then the keeper of the park went and told the ^akyas,
" Sirs, Virudhaka has entered the park with all his troops.
It is not right to let the park be spoiled by dirty elephants
and horses."
The ^akyas, greatly exasperated, and disregarding the
words of their elders, started out to kill Virudhaka. But
he, hearing that the ^akyas of Kapilavastu were coming
to kill him, said to one of his men, " I am going to hide
(with all the troops) ; if the Qakyas ask you anything
about me, tell them that I have gone away."
So the Qakyas came to the park, and not seeing Viru
dhaka, they asked the man, " Where is that son of a slave ? "
" He has run away," he answered them.
Then some of them cried, " If we had found him we
would have cut off his hands ; " others said, " We would
have cut off his feet;" others would have killed him.
" But since he has run away, what can we do ? "
So they decided to have the park purified. " Clean up
the park," they said to the workmen ; " and wherever this
son of a slave has been, clean it and sprinkle fresh earth
(over his footprints). Whatever part of the walls he has
had hold of, plaster it over and make it new. Take milk
and water and sprinkle it about, and also scented water ;
strew about perfumes and flowers of the sweetest kind."
No.w Virudhaka's man, who had heard all this, went
and told him what the ^akyas had said. Virudhaka was
greatly incensed, and exclaimed, " Gentlemen, when my

THE VICTORY OF VAISALI. 79
father is dead and I am king, my first act will be to put
these ^akyas to death. Promise me that you will give
me your support in this undertaking."
All those present promised, and Ambarisha said,
" Prince, you must certainly do as you have resolved,
(and remember) the virtuous man is steadfast in what is
right." And from that time he sought means to take possession
of the throne of Kosala.
Shortly before the Buddha's death Virudhaka ascended
the throne and executed his plan against the ^akyas, as
will be seen in the next chapter (p. 116 et seq.)
Not wishing to reproduce in this narrative those legends
which have already been translated from Tibetan into any
European language, I will devote but a few lines to one
of the most celebrated victories of the Buddha, viz., the
one he gained over the six brahmanical teachers assembled
at Vaisali. This important event took place in the early
part of the Buddha's public life, most likely in the six
teenth year of his ministry.
Buddhist works mention six principal philosophical
masters who were the chief opponents of the Buddha.
Their names are frequently met with in Tibetan works
(Dulva iv. f . 141, 409, et seq.) They were Purna-Kigyapa,
(Maskari)-Go9ala, Sanjaya son of Vairatl, Ajita-Kegakam-
bala, Kakuda-Katy§,yana, and Nirgrantha son of JnS,ta.
We will have occasion, in speaking of the conversion of
King Adjatasatru, to mention their principal theories ;
for the moment we will content ourselves with mention
ing that they all claimed to be great magicians, and as
they felt that the Buddha was depriving them of their
popularity, they decided to have a public trial, which
would establish their supernatural powers and their supe
riority over the Qramana Gautama. Prasenadjit, king of
Kosala, had everything made ready (Dulva xi. f. 239) in a
place between Qravasti and Jetavana; the Buddha per
formed such wonderful feats (f. 241-249) that the tirthikas

8o THE LIFE OF THE BUDDHA.
dared not show their inferiority, so they fled in dismay- ^
(f. 250). The most prominent of these six was Piirna-
Ka9yapa, " a man who went naked in the villages before
all the world" (t. 252). When his disciples asked him,
"Master, tell us what is the truth" (tattva), he told some
of them, "The truth is that this world is eternal." To
others he said, "It is not eternal." To others, "It is
eternal and perishable." To others, " It is neither eternal
nor perishable." To others, " The finite and the infinite
exist." " There is no finite, no infinite." " Vitality (srog)
and the body are one. Vitality and the body are separate.
On departing this life there is a hereafter. There is
not. There is and there is not. The truth is that on
departing this life there is a hereafter and there is no
hereafter. The other (teachers) are fools ; " and with
these and similar reasons he upset their minds ^ (t. 251*).
He could no longer reason, so with wandering mind he
also ran away. As he went along he met a eunuch,
who recognised him and said, " Whence comest thou, thus
crestfallen, like a ram with broken horns ? Ignorant
though thou art of the truth (taught by) the Cakya,
thou wanderest about without shame like an ass." Then
Purna-Ka9yapa told him that he was seeking a lovely
pool full of cool water, in which he wished to clean him
self of the dirt and dust of the road. When the eunuch
had pointed it out to him, he went there, and fastening
around his neck a jar full of sand, he threw himself into
the water and was drowned.^
After defeating the tirthikas the Buddha vanished from
amidst his disciples and went to the Trayastrimcat heaven,
where, seated on a slab of white stone in a beautiful grove
^ Cf. Bigandet, vol. i. p. 215 c« seq. teaching of Ka9yapa, but only what
He places the contest of Buddha he said when his mind was troubled
with the heretics immediately after by his defeat. For PArna-KaQya-
the story of Da5abala Kagyapa and pa's doctrines, see p. 100.
Jyotishka's jewelled bowl, see p. 69. ^ For a fuU account of the Bud-
Huen Thsang, B. vi. p. 304, says dha's . miracles and the subsequent
that the Buddha converted the events, see Dulva xi. f. 230-252, also
heretics. Der Weise und der Thor„chap. xiii.,
_ ^ I do not think that thia ia and Burnouf, Intr. ^ I'Hist., p. 162
intended to illustrate the habitual et seq.

DESCENT FROM HEAVEN. 8 1
of parij^taka and kobidaraka (sic) trees, he instructed his
mother and a host of devas. He was prompted to leave
Varanasi lest the people should suppose that the great
wonders he had shown were intended as a means of
acquiring gifts and honours.^
The disciples were greatly worried at the Buddha's
disappearance, and questioned Maudgalyayana, who told
them where the Blessed One was. When three months
had passed away the disciples sought Maudgalyayana
again, and told him that they wanted to see the Buddha,
that they thirsted after him. Maudgalyayana, by the power
of samadhl went to the Trayastrimcat devas' heaven, and
told the Buddha how all the people of Jambudvipa longed
to see him. The Blessed One bid him return and tell the
disciples that after seven days he would return to them,
¦ and would be at the foot of the udumbara tree of the Ava-
djaravana (sic) of the town of S§,mka9ya in Jambudvipa.
Then the Buddha visited many other abodes of the devas,
teaching them all the truth ; after which he descended to
the earth by a vaidurya (lapis lazuli) staircase, while
Brahma, bearing a jewelled yak tail, descended a golden
one on his right together with all the gods of the Rupa-
loka, and ^ataketu (Indra), bearing a hundred-ribbed
parasol over him, descended by a crystal staircase on his
left accompanied by all the devas of the Kamaloka.
Now the bhikshuni UtpalavarnS,^ saw the Blessed One
descending to earth, so she took the appearance of an
emperor (Chakravartin), and came to honour him. Udayin,
who was also there, recognised her by the sweet odour
that her body emitted ; but the Blessed One rebuked her,
saying, "It is not seeming in a bhikshuni to perform
magical feats in the presence of the Master." Then he
1 Conf. Bigandet, i. p. 224, and chap. xxv. According to Tibetan au-
Spence Hardy, op. cit, p. 308. thorities (Schiefner, Tib. Lebens, p.
'^ See on Utpalavama, Sohiefner's 315), the Buddha passed the seven-
Tib. Tales, p. 206 et seq.; and Hdj- teenth summer of his ministry in the
angs-blun (Der Weise und der Thor), Tushita (here Trayastrimcat) heaven.
F

82 THE LIFE OF THE BUDDHA.
sent her away, and the Buddha told his disciples the story
of Susronl'-
There lived at about that time in Ko9ala a celebrated
brahman called Pushkarasarin (Badma snying-po, in Pali
Bokkharasddi), who had a very learned disciple caUed
Appriya (? Ma-sdug). Hearing that the Blessed One was
at ^ravasti, he sent Appriya to him to see if the reports
concerning the Buddha's learning were really true.
So Appriya came and entered into conversation with
the Buddha, who compared the different occupations of
9ramanas and brahmanas with what their occupations
ought to be (see Brahmajala Sfitra), and asked him many
of the questions contained in the sermon known in the
P§,li version as the Tevidja SUtra, or " On the Knowledge
of the Vedas.'' Appriya returned to Pushkarasarin, and
told him that the 9ramana Gautama was worthy of all the
praise bestowed on him, and he repeated the conversation
he had had with him. So greatly was the master enraged
with the way in which his messenger had behaved that he
hit Appriya on the head with his shoe (f. 520), and then and
there he decided to go see the Buddha himself. He drove
to where the Buddha was, taking with him a supply of
pure food, and he found him attended by Ananda, who
was fanning him.
The Buddha soon remarked how devoured he was by
pride, for he wanted to fix the ceremonial that should be
used when he and the Buddha met, so he sought to dispel
it. He talked to him of charity, of morality, &c. When
he saw that he had gladdened, incited, rejoiced him, that
his mind was free from obstacles, intent, that it was pre
pared to receive the highest truths, then he explained the
highest truths, namely, suffering, the cause of suffering,
the cessation of suffering, the path. Just as a clean cloth,
^ See for the descent from heaven, seq. This translation of Sohiefner's
Dulva xi. f. 308-315 ; and for the is not, however, literal. Conf. also
story of Susroni (in Tib. Sko-shum- Fah-Hian, p. 62 ; and Hiuen Thsang,
pa), Dulva xi. f. 316-325; and B. iv. p. 237.
Sohiefner's Tibetan Tales, p. 227 et

DEVADATTA'S WICKEDNESS. 83
free from black spots and ready for dyeing, takes the colour
when put in the dye, thus the brahman Pushkarasarin
while sitting there discerned the four blessed truths of
suffering, the cause of suffering, the cessation of suffering,
the path (f. 523''). Then the brahman Pushkarasarin
having seen the truth, having found the truth, having dis
cerned the truth, having fully mastered the truth, having
penetrated the whole depth of the truth, having crossed
over beyond uncertainty, having dispelled all doubts, de
pendent on the favour of no one else (f. 524*), not having
found it by another, having found the incontrovertible
doctrines in the teaching 'of the Master, rose from his seat,
and throwing his cloak over one shoulder, turned with
clasped hands to the Blessed One, and said to the Blessed
One, " Lord, glorious, truly glorious ! Lord, I take my
refuge in the Buddha, in the dharma ; I take my refuge in
the fraternity of bhikshus ; may I be received among the
lay f oUowers. From this day forth, while life lasts, I take
my refuge and I put my trust (in them)." ^
We have seen (p. 54) that Devadatta and quite a num
ber of ^akyas had been made to enter the order much
against their will when the Buddha visited Kapilavastu
in the sixth year of his ministry. Devadatta was the
leader of this dissatisfied portion of the fraternity, and his
name became in later times synonymous with everything
that is bad, the object of the hatred of all believers. We
read in Dulva iv. f. 453, that while the Blessed One was
at Qravastl Devadatta started for Kapilavastu with the
intention of stealing GopS-, the Buddha's wife. He came
up to her and took her hand, but she gave it such a
squeeze that the blood spurted out, and then she threw
him from the terrace where they were standing into the
Bodhisattva's pleasure pond. The Qakyas heard the noise
^ This passage, which is continu- ever it was possible, so that the com-
ally repeated in the Didva, is repro- parisou might be made by those
duoed to show how exactly the Ti- who cannot avail themselves of the
betan text and the PaU agree. I have original texts.
used Rhys Davids' expressions wher-

84 THE LIFE OF THE BUDDHA.
of his falling. When they found out that Devadatta
had penetrated into the inner apartments of the Bodhis
attva,^ and had tried to seduce his wife, they wanted to
put him to death ; but they remembered that the Buddha
had once predicted that Devadatta would inevitably fall
into hell, so they let him go.
Another time, while the Blessed One was stopping at
Rcljagriha at the Kalantaka nivasa Bamboo grove, there
was a dire famine, and it became difficult to get alms. So
the bhikshus who had magical powers, and who knew the
country called Jambudvipa (or the island of Jambu), used
to go there and fill their alms-bowls with delicious jambu,
myrobolan, or vilva fruits, and bring them back and divide
them with the other bhikshus. Others would go to Pur- .
vavideha, or to Aparagaudani, or to Uttarakuru, where
they would fill their alms-bowls with the wUd rice which
grew there, and with this they lived, dividing what was
left over with the fraternity of bhikshus ; or they would
go to the four Lokap§,Utas heaven, to the Trayastrim
cat devas' heaven, and fill their alms-bowls with nectar
(amrita) ; or yet again they would go to distant countries
where there was prosperity and plenty and fill their alms-
bowls with all kinds of savoury viands, with which they
lived in plenty, dividing what was left over among the
bhikshus. Then Devadatta thought that it would be a great thing
for him to be able to do like these bhikshus with magical
powers. So he went to where the Blessed One was,
and asked him to teach him magic. But the Buddha,
^ The use of the term Bodhisattva vadatta's death, which took place
in this legend, and in another (Dulva when Adjatasatru was king (i.e.,
iv. f. 454) which we will have occa- during the last five years of the
sion to relate farther on, seems to Buddha's life). On the other hand,
imply that the Buddha had not we have learnt (p. 57) that YajS-
reached enlightenment at the time dhara became a bhikshuni. It is
when it took place, or, at all events, impossible to make these different
that his wives were not aware of it. accounts agree, but the legend
In the legend of f. 454, Ya96dhara is interesting as illustrative of the
is the heroine, and the story is said Buddhist ideas of the characters of
to have occurred shortly before De- the Buddha's wives.

DEVADATTA'S MAGICAL POWER. 85
who well knew the evil intentions lurking in his mind,
answered, " Gotama, devote yourself to virtue, and by
that means you will acquire magical and other powers.
Gotama, devote yourself to acquiring spiritual insight and
superior knowledge, and you will acquire magical and
other powers."
So, seeing that the Buddha would not teach him
magic, he went to Adjnata Kaundinya, A9vadjit, Bhad
rika, &c., and asked them to teach him, but they knew
the Blessed One's opinion, so they each one successively
answered him, "Devadatta, learn to rightly understand
rupa, and you will acquire magical and other powers.
Devadatta, learn to rightly understand vedana, sandjna,
sanskara, vidjn§,na, and you will acquire magical and
other powers."
Then Devadatta went to Da9abala K§,9yapa, saying to
himself, " The sthavira Da9abala K§,9yapa has no superior
far or near ; he is without guile, an honest man, the
master of my elder brother, Ananda (bdag-gi phu-nu-bo-
rgan pa kun dgah-bo) ; he can teach me the way to acquire
magical powers."
K^9yapa taught him the way ; then Devadatta kept
from sleeping during the night, and having reached the
first stage of dhyana, he acquired the irrdhi of the way of
the world. So he became able, from being one, to mul
tiply himself; and, having multiplied himself, he could
become one again. With the eye of wisdom he could
make himself visible or invisible. He could go from one
side of a wall or of a mountain to the other side without
any more trouble than if it had been air. He could do
what creatures on the earth or above it do, or what birds ^
or fishes do. He could walk on water, without sinking,
as if he were on dry land, or sit cross-legged in the air
like a winged animal. He could become smoke or fire,
appearing like a great heap of fire. He could bring a
stream of water out of his body as if he was a whale
^ The text has byeu zvZ byed de, but I read bjeu ts'vl.

86 THE LIFE OF THE BUDDHA.
(makara). Through the might of the great magical
powers he had acquired he could give to himself the
splendour of the sun and moon.
Then he thought, " If I could get the greatest person
in the land of Magadha to become my disciple, the
common of mortals would follow his example without
any difficulty." Then he thought of Prince Adjatasatru,
who would be the ruler of the kingdom at his father's
death ; so transforming himself into an elephant, he en
tered the front door of Prince Adjatasatru's house and
went out by the wicket, and having entered by the wicket,
he came out by the front door. After that he transformed
himself into a horse, into a bhikshu, and passed before
him in the same manner, Prince Adjatasatru thinking the
while, " Why, this is the venerable Devadatta ! " Then
he transformed himself into a golden necklace ; encircling
the prince's neck, he fell into his bosom, entwined hini-
self around his person, &c., and he knew that Adjatasatru
thought, " Why, this is the venerable Devadatta ! Why,
there is no greater teacher than the venerable (ayuchmat)
Devadatta ; great are his magical powers ! " So the prince
believed in him ; and after that each morning he would go
with five hundred chariots, and would give him and his
friends five hundred bowls full of different kinds of food,
on which Devadatta and his five hundred adherents did
feast.^ Devadatta became so infatuated with the gifts and
honours which Adjatasatru was lavishing on him that he
said to himself, " The Blessed One is getting old and
decrepit, and it wearies him to exhort the bhikshus and
lay followers, both male and female. What if the Blessed
One turned over the direction of the congregation to me ?
I will guide them, and in the meanwhUe the Blessed One
will be able to live in comfort, without any pre-occupa-
tion." Hardly had he conceived this idea but his magical
' Dulva V. f. 430-439. See also Dulva iv. f. 249-255; conf. Spence
Hardy, Manual, p. 327 et seq.

DEVADATTA'S REFORMATION. 87
powers commenced decreasing, and finally left him en
tirely, although he knew it not. But Maudgalyayana
was informed of the fact by a deva from the Brahmiloka^
(who had been the son of Kaundinya), so he went and
informed the Buddha just as Devadatta was coming to
make him the above-mentioned proposition. When the
Blessed One heard him he replied, " Thou fool ! thinkest
thou that I will commit the care of the congregation to
an eater of filth and spittle like thou (ro dang hdra-ba
mtchil-ma za-ba), when I do not intrust it to virtuous
men like Qariputra or Maudgalyayana ? "
Devadatta was indignant with the Blessed One ; he
was provoked and dissatisfied, so he shook his head three
times, and with the words, "Let us abide our time," he
went out of the presence of the Blessed One.^ It was
probably after the preceding events that Devadatta
brou'ght about the first schism in the Buddhist order of
which we have any record. The five rules which seem to
have been the distinguishing features of his reformation
are given as follows in Dulva iv. f. 453 : — "Sirs," said
Devadatta to his hearers, " (i.) The 9ramana Gautama
makes use of curds and milk; henceforth we will not
make use of them, because by so doing one harms calves.
(2.) The 9ramana Gautama makes use of meat ; but
we will not use it, because, if one does, living creatures
are killed.^ (3.) The 9ramana Gautama makes use of
salt ; but we will not use it, because it is produced from a
mass of sweat (rngul khrod-nas byung). (4.) The 9ramana
Gautama wears gowns with cut fringes ; but we will wear
gowns with long fringes, because by his practice the
skUful work of the weavers is destroyed. (5.) The 9ra-
mana Gautama lives in the wilds ; but we will live in
^ Spence Hardy (op. cit, p. 328) prepared for the bhikshu, if it had
calls him Kakudha. apparently been prepared for him,
^ Dulva V. f. 436-439, and Dulva or if it was presumable from circum-
iv. f. 256-258. , stances that it had been prepared
' The Buddha allowed the use of in his intention. See Dulva iii.
meat, but it was not lawful to make f. 38. On the third rule see Wassi-
use of it if it had evidently been lief, Buddh., p. 56.

88 THE LIFE OF THE BUDDHA.
villages, because by his practice men cannot perform
works of charity (dana)." ^
When the Buddha was about fifty years old,^ he said
to the bhikshus, "Bhikshus, I am bent down with age
and infirmities, and worn out through giving counsel to
my followers; you must appoint a bhikshu who will
attend to my wants."
Kaundinya asked to become his attendant, but the
Buddha told him that he was too old and would require
an attendant himself A9vadjit, Subahu, and all the other
great sthaviras asked for this place, but he told them that
they were all too old. Then Maudgalyayana bethought
him that Ananda would be a fit person and acceptable to
the Lord ; so he took ^ariputra with him and went and
asked Ananda if he would accept this most honourable
place. Ananda at first refused, " for," he said, " it is a
difficult matter to wait on a Buddha. As it is diffi
cult to approach a mighty sixty-year-old elephant of the
M§,tanga (forest), strong, with great curved tusks and
deep-set chest, revelling in the fight, when he is ready
for the fray, so is it difficult to serve the Blessed Buddha
and to attend on him ; therefore, venerable Qariputra,
choose me not as the Blessed One's attendant."
Finally he consented, but on three conditions : (i.) That
he should never have to partake of the Blessed One's food,
use his underclothes (smad gyogs), or his cloak ; (2.) That
he should not have to accompany the Blessed One when
he went to a layman's house; (3.) That he might at any
time see and revere the Blessed One. The Buddha agreed
to these conditions, and from that day on Ananda became
his inseparable attendant, and was the foremost among
those who heard much, who understood what they heard,
who remembered what they had heard.^
1 See also Udanavarga, p. 204, means. Cf. Spence Hardy, Manual,
where the third rule is still less in- p. 338.
telligible, but might be rendered ^ See Spence Hardy, Manual,
" because it is produced from the p. 241.
semen of Mahesvara," whatever that ' See Dulva iv. f. 240-243. ¦

THE MANGO TREE AND THE ROBBERS. 89
WhUe Devadatta was enjoying his short-lived popu
larity in R§,jagriha the Buddha went to GS,ya, and while
there he learnt of Adjatasatru refusing to send him gifts,
reserving them all for Devadatta. Then he told his dis
ciples the following story : — " Bhikshus, in days of yore
there lived in the desert wild, in a hermitage surrounded
by every variety of fruit and fiower trees, a number of
rishis (hermits) who fed on roots or fallen fruits, and who
clothed themselves with bark. Now there was a mango-
tree near by, and when on its fruit-laden branches the
fruit was ripe and ready to eat and the hermits tried to
take any, the selfish deity who lived in the tree would not
let them have any.
" It happened one day while the hermits were away
looking for roots and fruit that a band of five hundred
robbers came to the hermitage and espied the mango-tree.
They wanted to get the fruit, so their chief said, ' Let us
cut down the tree with an axe and eat the fruit.'
" (On hearing this) the deity let all the fruit fall to the
ground ; the robbers ate their fill and went away.
" When the rishis came back, they asked (one of their
number whom they had left behind) who had eaten the
mangoes. Then he spoke this verse —
' To the peaceful and righteous-doing
The tree's fruits are not given ;
To the thief, to the wicked-doer.
The fruits of the tree are given.'
" They asked him how it had come about, and he told
them. So it was that the avaricious deity would not give
the fruit to the peaceful hermits, but gave it to the lawless
thieves." Then the Blessed One added, " What think ye, bhik
shus ! He who was then the deity is now Adjatasatru, and
the robber chief is now Devadatta."^
Adjatasatru, impelled by Devadatta and also by his
own ambition, sought to take his father King Bimbisara's
' Dulva iv. f. 272-273.

go THE LIFE OF THE BUDDHA.
life by shooting an arrow at him, but he failed in the
attempt. When the Buddha heard of this he laid all the
blame on Devadatta, and he told the Bhikshus the story
of the guilty dogs (D. iv. f. 332), of the grateful animals
(f. 333-335), and of the ichneumon, the snake, and the
mouse (f. 335-336).!
Bimbisara having found out that Adjatasatru's object
was to become king, made him viceroy of ^ampa, and
there he and Devadatta gave themselves up to plundering
the people, so that they complained to the king.
Bimbisara imagining that if his son's domains were
vaster he would be less rapacious, gave him the whole of
Magadha, with the exception of his capital, Rajagriha ; but
even this did not arrest his exactions. Then the king
relinquished also Rajagriha, only reserving his treasures ;
but as Devadatta suggested to Adjatasatru that the real
sovereign was the one who had the treasures, he prevaUed
on the king to relinquish these also. Bimbisara com
plied, but at the same time he implored his son to give
up his wicked associate Devadatta. Exasperated at this,
Adjatasatru had his father cast in prison, there to die of
hunger ; but Queen Vaidehi, the only person admitted to
see him, brought him food in a bowl. Adjutasatru heard
of this through the jailers, and forbade the Queen doing so
on pain of death. Then Vaideht had her body anointed
with a quantity of nutritious powders, and filled her ankle
rings with water; by this means she kept the king -alive.
This device was also found out, and she was no longer
allowed to visit the king. Then the Blessed One walked
on the Vulture's Peak, in a place where Bimbisara could
see him from his window, and the joy that this gave him
kept him alive. Adjatasatru found this out, and had the
window walled up and the soles of his father's feet
scarified. The Blessed One then sent Maudgalyayana, who entered
' All of these Stories have been translated in Sohiefner's Tibetan
Tales.

DEATH OF BIMBISARA. 91
the prison through his magical power, and comforted the
king with the assurance that he would come to life again
in the region of the four great kings.
It happened that at that time Udayibhadra, son of
Adjatasatru, had a gathering on his finger, which made
him cry, though his father took him in his arms and
kissed him. Then Adjatasatru put the finger in his
mouth and sucked it, which broke the sore and relieved
him. Just then Vaidehi came in, and seeing what Adja
tasatru was doing, she told him that his father had once
done the same thing for him. Great was the king's dis
tress at the way he had treated his father, and he wished
that he were still living. "Ah!" he cried, "if any one
could tell me that the old king was alive I would give
him my kingdom ! " A great crowd rushed to the prison
with shouts of joy, but when Bimbisara heard them, he
thought that they were going to inflict some new torture
on him, so, filled with terror, he heaved a deep sigh and
passed away.^
According to the Li-yul-gyi lo-rgyus pa, f. 429* (see p.
233), Adjatasatru became king of Magadha five years before
the Buddha's death, but this is a very little time for the
accomplishment of aU the events enumerated in the next
chapter. The Southern recension ^ says that it was eight
years after Adjatasatru's coronation that the Buddha died.
This is a little better, though still a very short period.
^ Dulva iv. f. 336-341. Conf. Spence Hardy, op. cit, p. 328 et seq.
" See Dipawansa, iii. 60.

( 92 )

CHAPTER IV.
FEOM THE COMMENCEMENT OF ADJATASATEU'S KEIGN TO THE
DEATH OF THE BUDDHA.
Shoetly after Adjatasatru had become king of Magadha,
and while the Buddha was on the Vulture's Peak near
Rajagriha, in the abode of the yaksha Kumbhira, Deva
datta asked the king to assist him in becoming Buddha,
" For you owe your crown to me," he said.
Devadatta had a skilled mechanic called from Southern
India, and made him construct a catapult in front of the
Buddha's residence. He stationed 500 men to work it,
250 more were stationed so as to kill the Buddha in
case the machine missed him, and Devadatta took up a
position so as to be able to do the deed himself if the
others failed.
Just as the men were about to let off the catapult,
they saw that it would kill the Buddha ; so they would
not do so, but went away; and descending a magical
staircase which the Buddha had caused to appear,
they came and sat down at his feet, and he converted
them. Devadatta thinking that the deed was done, climbed
to the top of the Vulture's Peak, and from there he saw
the men seated at the feet of the Buddha, and then the
mechanic, to whom he had given as a reward a pearl neck
lace worth a hundred thousand pieces (of gold), ran away
down the magic steps. Devadatta managed, however, to
hurl a stone from the catapult at the Buddha, and though
a yaksha called Vadjrapani shattered it, and the yaksha

THE BUDDHA'S LIFE ENDANGERED. 93
Kumbhira sacrificed his life in trying to arrest it, a
fragment struck the Buddha on the foot and made a
dangerous wound.
Jivaka visited him three times, and prescribed a kind
of sandal-wood called Tsan-dan sa mtchog, a very rare
substance, which was only procured with great difficulty.
But the Blessed One had lost a great deal of blood, and
though Jivaka made him drink the milk of a young
woman, the hemorrhage could not be stopped. Then
Da9abala K^9yapa exclaimed, " Blessed One, if it be true
that thou carriest alike in thy heart thy sons and thy
enemies, let the hemorrhage stop ! " and forthwith the
blood stopped trickling forth.^
King Adjatasatru had a very ferocious elephant called
Ratnapala (or V§,supala, Nor-skyong), which wounded so
many persons each time it was brought out, that the
people had been obliged to request the king to have a
bell rung to warn the people whenever he was about to
be led out. Now it happened one day that a rich
citizen of R§,jagriha had invited the Buddha and his
disciples to come eat at his house. Devadatta hearing
of this, went and told the elephant-tamer that he would
give him a necklace worth a hundred thousand (pieces
of gold) if he would let out the elephant. He consented
to do so, but only with the king's consent, which Deva
datta feigned to obtain. Then the bell of warning was
rung, and the man who had invited the Buddha ran to
the Bamboo grove and begged him not to come into the
town. The Blessed One told him to fear nothing, and,
together with five hundred disciples, he started out for the
city. Devadatta went on to the palace terrace to see the
Buddha killed, but when the elephant came rushing at
the Buddha, who had been abandoned by all his dis
ciples save Ananda, he tamed it with a few words, and
the ferocious beast followed him submissively to the
house where he was going to eat. So that the elephant
1 Dulva iv. f. 349, 361.

94 THE LIFE OF THE BUDDHA.
might continue to look at him, the Buddha changed the
walls of the house into crystal but the king caused a
wall to be put up between the elephant and the house,
when, deprived of the sight of the Blessed One, it died
of grief and was reborn in the heaven of the four great
kings.! Devadatta sought by every means to make the bhik
shus doubt the truth of the Buddha's word, and to make
them disobey the disciplinary rules which he had esta
blished, ^ariputra and Maudgalyayana went to where
Devadatta was teaching his five hundred followers, with
Kokalika on his right side and Kandadvaja on his left.
Qariputra exhorted the misguided bhikshus to return to
the true doctrine, and Maudgalyayana performed all kinds
of magical feats before them; so that finally their eyes were
opened, and they asked to be led back to the Blessed
One. The " perfect pair " took them back, and caused a
ditch to appear across the road, which arrested Deva
datta, who, with Kokalika, Kandadvraja, Katamoraka-
tisya, and Sagaradatta, had started in pursuit, hoping to
turn them back. The misled bhikshus were presented
to the Buddha; they confessed their sin, and were re
admitted into the order without a word of reproach,
the Blessed One only repeating to them the theory of
causes and effects, and vindicating the truth of his
doctrine.^ We left in the preceding chapter (p. 70) Jyotishka,
the wealthy householder of Rajagriha, in peaceful enjoy
ment of all human pleasures, but when Adjatasatru,
beguUed by Devadatta, had killed his righteous father,
placed the crown on his own head, and become king, he
called Jyotishka, and said to him, "Householder, you
and I are brothers,^ let us divide our household pro
perty." Then Jyotishka thought, "He who has killed his
1 Dulva iv. f. 374-376. 3 It must be remembered that
' Dulva IV. f. 396-399. Conf. Bimbisara had brought up Jyotish-
Spence Hardy, op. cit, p. 339. ka.

JYOTISHKA ENTERS THE ORDER. 95
righteous father, who has put the crown on his own
head, and made himself king, will perhaps kill me. He
wants to deprive me of my house, but he will be foiled."
So he said, " Sire, how do you want to divide ? "
" I will take your house, and you will take mine."
Jyotishka answered, " So let it be."
Then Adjatasatru moved into Jyotishka's house, and
he into Adjatasatru's ; but all the splendour of the first
residence passed into Jyotishka's new one, and he had to
change with the king seven times.
Adjatasatru thought, "Since I cannot get Jyotishka's
jewels by this means, I will try another." So he com
missioned robbers and thieves to go and steal the jewels
in Jyotishka's house. They were discovered by the
women of the house, and Jyotishka learnt from them
that they had been sent by the king. Adjatasatru, on
hearing that they had been caught, sent a messenger to
Jyotishka saying, " I am the culprit ; let them go."
The householder dreading lest the king should kill
him, made up his mind to enter the Buddhist order ; so
he gave his wealth to the needy, to the forlorn, to the
poor, and to the sick, and the paupers he made rich.
Then, with the consent of his friends, kindred, neighbours,
and sons, he went to the Blessed One and became a
bhikshu.! The Blessed One was at Rajagriha, in the mango
grove of Jivaka Kumarabhanda,^ where he was passing
the summer.
Then it happened that the son of Vaidehi the king of
Magadha, Adjatasatru, knowing that it was the night of
the full moon of the mid-sumrner month, went on the
terrace of his palace, into the brightness of the full moon,
surrounded by all his courtiers.
Then he said to his courtiers, " Sirs, 'tis midsummer; of
' See Dulva v. f. 36-38. place ; but this does not agree with
^ According to Schiefner, Tib. our text. It cannot be placed earlier
Lebens, p. 315, the Buddha passed than the forty-first summer, or in his
the thirty-sixth summer in this seventy-fifth year.

96 THE LIFE OF THE BUDDHA.
a truth 'tis the night of the full moon of the midsummer
month, for the moon has risen full as the sun. What can
(we) do ? "
Then said one of the women of the palace to the son of
Vaidehi, to the king of Magadha, Adjatasatru, " Sire, as
it is midsummer, the night of the full moon, &c., having
all that heart can wish, let then your majesty rejoice, be
glad, make merry. That, methinks, would be weU."
Another of the women suggested decorating all around
Rajagriha, and "let then your majesty rejoice, be glad,
and make merry," &c.
Prince Udayibhadra suggested a campaign against some
other kingdom in commemoration of the day. One of the
king's old ministers said, " There is Purna K^9yapa,! who
has a retinue, who is a teacher of many, who is honoured
by many, revered by many. He is exceedingly old, the
master of five hundred, and he is passing the summer at
Rajagriha. Let your majesty go and pay his respects to
him." Another old councillor made the same remark about
the parivradjaka (Maskarin), son of G69§,li, Sanjayin, son
of VairattI Ajita Ke9akambala, Kakuda Katyayana, and
Nirgrantha Djnatiputra, who had retinues, who were
teachers of many (rest as above), who were passing the
summer at Rlijagriha.
Now Jivaka Kumarabhanda was present among the
courtiers while this was going on, so the king said to him,
"Say you nothing, Jivaka? Why do you remain silent?"
" Sire, there is the Blessed One, who has a retinue, who
is a teacher of many, who is honoured by many, who is
revered by many, and who is passing the summer here at
R§,jagriha in my mango grove; let your majesty go and
pay your respects to him, and that, methinks, would be
weU." ^ How can this be, for we have all the discrepancies we meet with
seen, p. 80, that Purna Ka^yapa in these legends. All that can be
drowned himself near Cravasti in the done is to try and arrange them so
sixteenth year of the Buddha minis- that the contradictions are not too
try? It is uselessto seek to explain evident.

ADJATASATRU VISITS THE BUDDHA. 97
Then the heart of the king of Magadha, Adjatasatru, the
son of Vaidehi, turned toward the Blessed One, flowed
toward the Blessed One, went toward the Blessed One ;
so he said to Jivaka Kumarabhanda, " Go, Jivaka, and
have got ready my best elephant ; I will mount it and
go visit the Blessed One." " Sire," replied Jivaka, " be it
as thou dost command." So he had the king's great
elephant got ready, and five hundred female ones on
which rode five hundred women of the palace bear
ing torches, and then he went to the king of Magadha,
Vaidehiputra Adjatasatru, and said to him, " Sire, the
time has come, and your elephant is ready." So the king
mounted his great elephant, and, preceded by the five
hundred women with torches on female elephants, he
went forth from Rljagriha to visit the Blessed One.
Now at that time Vaidehiputra Adjatasatru, king of
Magadha, was not on friendly terms with the Vrijians ; ^
so hardly had the king left Rajagriha but he was filled
with fear, thinking, " May not this Jivaka Kumarabhanda
^ In Dulva v. f. 284 et seq., we rejoiced, and without one moment's
read, " It happened that Vaidehi- hesitation they attacked King Adja-
putra Adjatasatru, king of Magadha, tasatru, who, taken by surprise, was
was not on friendly terms with the defeated, panic-stricken, and driven
Licchavis of Vaisali ; so the king of to the shores of the Ganges. Then
Magadha assembled his chaturanga thekingof Magadha thought, 'These
army and commenced ravaging the Licchavis of Vaisali are cruel and
territory of Vriji (Spong-hyed). The hard-hearted. If I jump into the
forces of the people of the territory Ganges, they will draw me out with
of Vriji informed the Licchavis of a net or a noosed rope (? htchil-pas
Vaigah that Adjatasatru had as- dbyung-pas), or some such contri-
sembled his army and was ravaging vance, and I will be brought to
the territory of Vriji, and they great misery. 'Tis better to die.'
called on them for help. When the So having made up his mind to die,
Licchavis of Vaisali heard this, they he rallied his army, beat the Lie-
also got together their army and chavis, terrified them, conquered
started out from Vai^aU. As they them, and put them to flight. They
were starting out, they met Maud- entered Vaisali in great disorder,
galyayana entering Vaisali to get and shutting the gates, they re
alms. So they asked him — for, they mained behind their walls. King
argued, there is nothing that he Adjatasatru having conquered them
does not know — if they would be and subdued the territory of Vai9ali,
victorious. He answered them, went back to Rajagriha." See also
' Men of Vasistha'a race, you will Ananda'a remark ahortly before his
conquer.' Then they were pleased, death, p. 165.^
greatly delighted, their hearts were G

98 THE LIFE OF THE BUDDHA.
want to kill me, ensnare me, or may he not wish to
deceive me, or deliver me over to the executioner, to my
adversaries, or to my enemies ? " And he was" so sorely
disturbed in mind that he broke out in a profuse sweat.
Then he said to Jivaka Kumarabhanda, " Jivaka, do you
not want to kill me, ensnare me, or do you not wish to
deceive me, or deliver me over to the executioner, to my
adversaries, or to my enemies ? "
" Sire," he answered, " I do not intend [to do any of
these things]."
Then Vaidehiputra Adjatasatru said to Jivaka Kuma
rabhanda, " Jivaka, what is the number of the Blessed
One's followers ? "
"There are twelve hundred and fifty bhikshus (withhim)."
" Ah ! Jivaka, how can it be that thou dost not wish to
kill me, to ensnare me, to deceive me, or to deliver me
over to the executioner, or to my foes, or to those who are
not my friends, for here is the Blessed One with such a
great number of followers, and I hear not even the sound
of a cough or a whisper ! "
" Sire, the Blessed One likes a low voice, he delights in
a low voice, he speaks in a low voice ; and as he extols a
low voice, his disciples speak softly. Sire, push on your
elephant, for there is the light of the lamp in the court
yard (hkhor-gyi khyam-na)."
So the king of Magadha, Vaidehiputra Adjatasatru,
pushed on his elephant, and having ridden as far as was
right, he alighted and entered the vihara on foot.
Now at that time the Blessed One was seated in the
midst of his disciples as in the middle of a calm and
placid lake ; so when the king of Magadha, Vaidehiputra
-Adjatasatru, had come to the middle of the court, he asked
Jivaka Kumarabhanda, " Jivaka, which is the Blessed
One?" " Sire, the Blessed One is he 'who is sitting in the midst
of the congregation of bhikshus as in the middle of a calm
and placid lake."

ADJATASATRU VISITS THE BUDDHA. 99
Then Vaidehiputra Adjatasatru, king of Magadha, went
up to the Blessed One, and throwing his cloak over one
shoulder, he touched the ground with his bended knee,
and with clasped hands he spoke to the Blessed One as
foUows : " My lord (btsun-pa, Bhante in Pali), would that
Prince (Kumara) Udayibhadra had a spirit as controlled
and dispassionate as are the minds of the bhikshus of the
order of the Blessed One."
"Good, good, Maharaja; great is the love thou hast
shown him. Be seated, Mah^r§,ja."
Then Vaidehiputra Adjatasatru, king of Magadha, bowed
down his head at the Blessed One's feet, and sat down to
one side. While thus seated he said to the Blessed One,
" If the Lord, the Blessed One, will permit it, I will ask
him a question."
" Mah§,raja, ask whatever question you like."
" My lord, there are many kinds of trades and profes
sions, such as wreath-makers, basket-makers (? smyug-
mkhan), weavers (gdan -pa mkhan), grass - gatherers,
trainers, elephant - riders, horsemen, chariot - drivers,
swordsmen (ral-grii thabs), archers (^djui hdsin stangs-pa),
body - servants (djam hbring bgyid-pa), scribes, dancers
(bro-gar len-pa), raj^putras warlike and valorous, jesters
(mnyen-par byed-pa), barbers, and bathers. Any one of
these exercising his trade or profession gives in charity,
does good, tends the sick (gso-ba mams gso-djing) ; he
acquires the five kinds of desirable things (i.e., all that he
can wish for), he enjoys himself, is happy, and partakes
of the pleasures of this world ; is there any such visible
reward for one who devotes himself to virtue ? " ^
"MaharSja, have you ever propounded this question
before to any 9ramana or brahmana ? "
1 In T^t&siyang-dag-paa-mthong- de la Bonne Loi, p. 448 et seq., and
bai dge-sbyong-gi ts'vl. The last by Gogerly. See Grimblot, Sept
two woids, dge-sbyong-gi ts'vZ, or, in Suttas Palis, p. 113 et seq. Conf.
Pali, samanna-phala, have become Spence Hardy, op. cit, p. 333 et
the name of this sermon, which has seq.
been translated by Burnouf, Lotus

I GO THE LIFE OF THE BUDDHA.
" My Lord, I have. Once, my Lord, I went to Purna
K49yapa, and I asked him [the same question as above].
"'PiEija,' he answered, 'here is my theory.' Then he
said, ' Offerings, sacrifices, and burnt-offerings exist not,
righteousness is not, neither is unrighteousness. Rewards
for righteousness or for unrighteousness are not. This
world is not, the other world is not. Father and mother
are not ; there is no such thing as opap§,tika birth ; ^ there
is no birth. They who here in this world have reached
the truth, who have entered into the truth, who under
stand this their present life, have perfectly understood
that this life and another life (lit. world) are severed (the
one from the other), that their being born is at an end.
They live a life of purity and do what ought to be done.
They do not know that there are other existences but
this one, so there are none who go (to another existence).
In this very life they will come to an end, decay, die, and
come not forth again after death. The body of man is
composed of the four great elements, and when he dies
the earthy part of his body returns to earth, the watery
part to water, the fiery part to fire, and the airy part to
air. The perceptive powers are scattered in space. The
corpse is carried by men to the cemetery and burnt, and
is at an end. The burnt remains are ashes, and the bones
become the colour of wood-pigeons. Thus both the fool
and the wise man who pretend that they wUl receive
anything for their charity speak empty, foolish, lying
words.' " Then did he talk of both the fool and the wise man
being destroyed, decaying, and having no hereafter when
once dead. My Lord, if a man had asked about mangoes
and one had talked to him about bread-fruit (labuja, but
in the text la-ku-tsai hbras-bu), or if he had asked him
about bread-fruit and he had talked to him about mangoes,
so it was that Purna Ka9yapa, when I asked him con-
1 Sems-chan brdzus-te sJcye-ha opapdtikd. The Pali attributes these
emdo. Conf. the Pali n'atthi sdUa theories to Ajita Kejakambala.

MASKARIN GOQALPS THEORIES. loi
cerning the visible reward of the 9ramana, talked to me
about not being.
" Then, my Lord, I thought 'twould not be seeming in
me to openly deprecate such a person, such a learned and
highly respected man, such a gramS-na and brahm§,na re
siding in my land. So, my Lord, without praising or
blaming Purna K§,9yapa's words, I arose from my seat
and went away.
" Then I went to the son of Gogali (Maskarin), and I
asked him [the same question].
(f. 411.) " ' Mah§,raja,' he answered, ' here is my theory.'
Then he said, ' There is no cause or reason for human
defilement; beings are defiled without cause or reason.
There is no cause or reason for human purity ; beings are
pure without cause or reason. There is no cause or
reason for beings ignoring or for their not perceiving;
beings ignore and do not perceive without cause or
reason; and so there is no cause or reason for beings
knowing and perceiving ; beings know and perceive with
out cause or reason. There is no power, no ability ; there
is no power and ability. There is no personal action, no
external action; there is no personal and external action.!
There is no personal ability, no ability of another ; there is
no personal and impersonal ability of another. All sentient
beings, all living creatures, all creation are without power,
force, might, wiH, control ; they are subject to the exist
ences which are inherent to their natures ; and this is how
creatures in the six forms of existence experience the
different kinds of pleasure and pain.'
" This was what he said, my Lord. If a man had asked
about mangoes, &c. So I arose from my seat and went away.
" Then I went to Sanjayin, the son of Vatratti, and I
asked him [the same question].
(f. 412.) " ' MahMja,' he replied, ' here is my theory' ^
1 Shyes-hui rtsaZ medo, pha rol Comp. the Pali purisa-Mre . . .
gnon pa medo. Skyes-bui rtsal dang purisa-parakkame.
pha-rol gnon pa medo. Bdag-gi rtsal ^ The Pali attributes these theories
medo gdzan-gyi rtsal medo. ... to Pftrna Ka9yapa.

102 THE LIFE OF THE BUDDHA.
Then he said, ' (There is such a thing as) to do, to cause to
be done, to mutilate, to cause mutilation, to burn, or to
cause burning, to strike, or to cause to be struck, to inflict
pain on living creatures, to steal to commit adultery, to
prevaricate, to drink intoxicating liquors, to break into
houses, to untie knots (? mdud pa' hgrol-ba), to rob in
arms, to make ambuscades on the high road (? lam hgog-
ching hdug-pa), to plunder villages, to plunder cities, to
plunder the country. In this world all sentient creatures
are whirled around on the circle of a wheel; so if one
mutilates, torments, strikes, tears to pieces, he only does
something to a little flesh, to an accumulation of flesh ;
and having only done something to a little flesh, to an
accumulation of flesh, there is no sin in any of these
actions, no sin will accrue from such deeds. If a man on
the south bank of the Ganges hurts everything, tears to
pieces everything, mutilates everything, or if a man on
the north bank of the Ganges makes offerings, gives alms,
from these actions there is neither sin nor merit; by so
doing there will be no future punishment nor acquisition
of merit.' Thus did he speak of the non-existence of
merit in charity, good conduct, self-restraint, in seeking
what is right, in liking what is right. My Lord, if a man
had asked about mangoes, &c., &c. So when I asked him
about the reward of virtue, he talked to me of irrespon
sibility (byed-pa nyid-ma min).
Then, my Lord, I thought 'twould not be seeming, &c., so
I arose from my seat and went to Ajita Ke9akambala, and
I asked him [the same question].
(f. 413''.) "'MahMja,' he replied, 'here is my theory.'
Then he said, ' The seven following kinds of corps are not
made or caused to be made, they are not emanations or
caused to emanate,! they do not conflict (gnod-par bya-ba
ma-yin-pa); they are eternal they stand like a pillar. These
seven are earth, water, fire, wind, pleasure, pain, and
^ Ma sprul-pa sprvl-pas ma byas-pa.

KEQAKAMBALA'S THEORIES. 103
vitality is the seventh.! These seven corps are not made
or caused to be made, &c. ; they stand like a pillar. They
are not moved for the production of merit or demerit, for
that of merit and demerit, nor for the production of plea
sure or pain, nor for that of pleasure and pain, in either
bringing them about or arresting them. The man who
cuts off another man's head does nothing to a being moving
or existing in the world, but the sword in penetrating
between the seven elements injures a living being, and
that is all. To kill, to bring about death, to think or to
cause to think, to exhort or to cause to exhort, to know or
to cause to be known, none of these exist. The foolish
and the wise have 14,000 principal kinds of births, 60,000
(or) 600 great kalpas ; ^ there are five(fold) actions, or
three (fold), or two(fold), or simple actions or half actions;
there are 62 paths, 62 medium kalpas, seven senses
(sandjna), 120 hells (nayakas), 130 organs (dbang-po), 36
elements of dust, 49,000 nagas, 49,000 of the garuda
species, 49,000 of the parivradjaka species, 49,000 of the
akelaka species, 49,000 of the nirgrantha species, seven
modes of conscious existence, seven of unconscious exist
ence, seven as asuras, seven as pisatchas, seven as devas,
seven human; there are seven (or) 700 lakes, seven (or)
700 (kinds of) writing (? hbri-ba), seven (or) 700 dreams,
seven (or) 700 proofs (? sad-pd), seven (or) 700 kinds of
^ Grog-gson-ba nyid ni bdun-pa rather obscure for the Tibetan trans-
ste. This resulted from reading in lators that they substituted rtog-pa
the original ; sattame instead of satta for bskal-pa. The same difficulty
me. recurs a little farther on, where we
^ The text is riog'-paicAen-^o, which find rtog-pa bar ma, which I have
can only mean literally " great con- translated by " medium kalpas."
aideration, alternative ; " but this is All this ia very uncertain. It may
ao very unaatisfactory that I venture be that rtog-pa is intended to trans-
to suggest that rtog-pa may here be late vikaZpa, ' ' doubt, uncertainty ; "
used to translate the Sanskrit kaZpa, but this is not much more satisfac-
which admits of the double signi- tory than the sense I have adopted in
fication of " thought " and " age, the text. See the Chinese version
cycle." At all events, this would be of the text, p. 258, where the ex-
very uncommon, for the Tibetan presaion " great remembrancea " alao
word bskal-pa — kalpa is of con- occurs, without, however, the phrase
tinual occurrence, and it can only being more intelligible.
have been because this phrase was

104 THE LIFE OF THE BUDDHA.
precipices ; there are six social degrees, ten kinds of ranks,
eight kinds of mahS-purushas ; and all must inevitably go
on transmigrating through 84,000 great kalpas before they
reach the end of misery.
" ' It is as if a ball of thread was dropped in space ; it
unwraps itself to its full length ; so likewise both fools
and sages must go on in the inevitable round for 84,000
great kalpas ere they reach the end of misery.
" ' Therefore 9ram§,nas and brahmanas who say, " By
morality, religious observances, penance, a life of purity, I
will mature this action and the action which has matured
will be wiped out," talk senselessly. Pleasure and pain
exist, and there are no ascending or descending births.'
" Thus did he speak, saying that transmigration was
given out equally to all. My Lord, if a man had asked
about mangoes, &c. ; so I arose from my seat and went to
Nirgrantha, son of Djnati, and I asked him [the same
question]. (t. 416.) " ' Maharaja,' he replied, ' here is my theory.'
Then he said, 'All impressions experienced by beings are the
result of a previously produced cause. From the fact that
former deeds are wiped out by penance, recent deeds cannot
be arrested by any dam. Whereas, there being no future
misery (asrava), there will be no actions as there is no
misery ; actions being ended, affliction wUl be at an end ;
affliction being at an end, the end of affliction is reached.'!
" Thus did he speak, saying that by the extinction of
asrava one reaches the end of affliction.
" My Lord, if a man had asked about mangoes, &c. ; so
when I questioned Nirgrantha Djnatiputra concerning the
reward of virtue, he talked to me about first causes. My
Lord, then I thought, &c. ; so I arose and went to Kakuda
Katyayana, and I asked him [the same question].
(i. 417.) " ' Mah^r§,ja,' he replied, ' here is my theory' ^
Then he said, ' If any one asks nie if there is another life,
1 Dr. Leumann informs me that ^ The Pali attributes these theories
these theories agree with Jain doc- to Sariijaya.
trines, as sho^vn by their canon.

KAKUDA KATYAYANA'S THEORIES. 105
I answer his question by " There is another life." If they
inquire of me, saying there is no other life, or the other
world (life) is or is not, or it is and is not, or it is not not
existing, or the other world is so and so, or it is not thus,
or it is another way, or it is not another way, or it is not
not another way, I reply to their questions by " The other
world (i.e., future life) is not another way, (or) it is not
not another way." '
"Then I thought the greatest fool of all the men of re
ligion in RSjagriha, the stupidest, the most hypocritical is
this Kakuda Katyayana. But still it occurred to me
'twould not be seeming in me, &c. ; so, without extolling or
yet blaming the words of Kakuda Katyayana, I arose
from my seat, and (now) I have come to the Blessed One,
of whom I ask [the same question]."
" Mah^rS,ja, I will question you concerning this inquiry
of yours. Answer me as you see fit.
"Mah^r§,ja, let us suppose that you have a slave, an
attendant, without a will of his own, who knows no plea
sure of his own. This man, seeing you in your palace, in
possession of everything which can gratify the senses,
living in the midst of more than human bliss, amusing
and diverting yourself, thinks, 'Vaidehiputra Adjatasatru,
king of Magadha, is a man, and I also am a man ; but
Adjatasatru, because he has formerly accumulated good
deeds, now lives in a palace, in the midst of more than
human joys, amuses and diverts himself, and I also may
become like him if I perform meritorious acts. I will
shave my head and beard, put on an orange gown, and,
filled with faith, I wUl give up a home life and retire from
the world.' Then, cutting the rope (which holds him to the
world), he shaves his head and beard, and, filled with faith,
gives up a home and retires from the world. He abstains
from taking life, from stealing, from fornication, from joking
(pra-ma), from mocking, reviling, coveting, slandering, and
from malice. Now if your emissaries should meet him,
and, thinking, ' This was a slave, an attendant, without a

io6 THE LIFE OF THE BUDDHA.
will of his own, of Vaidehiputra, king of Magadha, &c.,
&c. ; he abstains from slandering and from malice ; let us
go and tell the king.' If then coming to where you are, they
should say, ' Does your majesty know that his slave, his
attendant, &c., &c., is living, abstaining from slandering and
from malice ? ' would your majesty on hearing this say,
' Bring the man here ; he shall again be my slave, my
attendant, without a will of his own ' ? "
" Not so, my Lord ; but in whatever place I met him I
would speak respectfully to him, bow before him, rise in
his presence, join my hands to him (make an anjali), and
show him every possible kind of respect ; and as long as
he led such a life I would provide him with clothes, food,
lodgings, and medicines."
'¦¦ What think you, Maharaja ? In such a case as this have
T not demonstrated that there is a visible reward for a life
of virtue ? "
" Of a truth you have, my Lord. In such a case the
Blessed One has shown that there is a visible reward for
a life of virtue." !
The Buddha continued to converse with him until the
king was finally gained over to the Buddhist creed.
After Adjatasatru's conversion by means of the ^ra-
mana-phala Sutra, he would no longer admit Devadatta's
followers into the palace, but had them all turned away.
One day Devadatta came to the palace and was refused
admission. Just then he espied the bhikshuni Utpala-
varna entering the palace for alms, and he thought, " It is
for such bald-pates as this that they have quarrelled
with me." Then he said to Utpalavarna, " What have I
done thee that thou hast deprived me of alms ? " and with
that he struck her. " Persecute not the righteous," she
meekly said. " How can you, a relative of the Blessed
One, treat so badly one who is a ^akya who has renounced
the world ? Be not so harsh with me." But he struck
1 See Dulva iv. fol. 405 et seq.; and for the end of the sdtra, Bur
nouf, Lotus, p. 461-482.

DEVADATTA GOES TO HELL. 107
her with his fist on the head. She reached the abode of
the bhikshunis, though suffering great pain, and shortly
after she died.!
Devadatta having failed to reach eminence as a religious
teacher, stUl retained some hope of being able to become
king of the ^akyas. Now the (^akyas had thought of
putting Ya96dh^ra on the throne, so Devadatta went to
Kapilavastu and ascended the terrace of the palace where
Ya96dhara was. He took her hand and besought her to
become his wife, that they would reign over Kapilavastu.
On hearing such a proposition she sprang up from her
seat and threw him to the ground. "Thou shameless
fool," she cried, " I cannot bear thy touch. My husband
must be one who will become an universal monarch or a
bodhisattva." The Qakyas, on hearing of this new insult
of Devadatta to the Buddha, told him to go and beg the
Blessed One's pardon, and that if he granted it they would
make him their king.
Devadatta filled underneath his nails with a deadly
poison, intending to scratch the Buddha's feet. When he
drew nigh the Buddha and cast himself at his feet he tried
to scratch him, but the Blessed One's legs had become of
adamantine hardness, so that Devadatta's nails broke off.^
The Buddha granted him forgiveness, but on condition that
he-professed his faith in the Buddha. If, however, he should
do so with a lie in his heart, he would at once fall into
hell. Devadatta, who was in great pain, exclaimed, " To the
very marrow of my bones I seek my refuge in the Buddha."
Hardly had he uttered the words but he fell into hell.
But even there the Buddha's mercy followed him, for
he sent Qariputra and Maudgalyayana to visit him in hell,
and to tell him that, though he was then suffering for
having tried to divide the brotherhood and for having
killed Utpalavarna, he would on the expiration of a kalpa
become a pratyeka buddha.*
^ See Dulva iv. f. 448-449. Hdzangs-blun gives another version
^ Conf. Huen Thsang, B. vi. p. of Devadatta's death.
302, and I^a-Hian, p. 80. The ^ See Dulva iv. f. 455-457.

ro^ THE LIFE OF THE BUDDHA.
The bhikshus came to the Buddha and said, " Lord, see
to what grief Devadatta has come because he hearkened
not to the words of the Blessed One."
The Blessed One answered them, " Bhikshus, 'tis not
only now that grief has come to him because he hearkened
not to my words. Listen how the same thing happened to
him in days of yore.
" Bhikshus, iu times gone by there lived in a mountain
village a master-mechanic (hkhrul-hkhor-gyi slob-dpon) who
married a woman of the same caste as his own, . . . who
after a while gave birth to a son. Twenty-one days after
his birth they had a naming-feast, and, tenderly nurtured,
the child grew apace.
"After a while his father died, and (the lad) went to
another mountain village where lived another master-
mechanic, and with him he commenced learning his trade.
" In yet another mountain village there lived a house
holder whose daughter's hand (the young man) asked of her
father. The father replied, ' If you can get here on such-
and-such a day, I will give her to you, but on no other
day.' " Then (the young man) said to his master, ' Master, in
such a village there lives a householder whose daughter's
hand I have asked of her father. He told me that if I
could get there on such-and-such a day he would give her
to me, but on no other.'
"The master-mechanic said, 'Since that is the case, my
lad, I will go (with you) myself and get her.'
" So on the appointed day they mounted together a
wooden peacock, and the same day they reached the
mountain village, to the great astonishment of all the
people. They took the girl and mounting the same
machine, they went to (the young man's) own home.
Then (the master-mechanic) took the machine and said to
the youth's mother, "Your son does not know how to
manage this machine, so do not let him have it."
"After a while (the young man) said, 'Mother, please

THE FLYING MACHINE. 109
let me have the machine, so that I may astonish the
people ' (skye-boi ts'ogs dhang-du bgyio).
" ' My son,' she answered, ' your master said that you
did not know how to manage it, and that I must not let
y»u have it. You do not understand it; it will bring
trouble on you. I will not let you have it.'
"'Mother,' he said, 'I can make it go forward and
backward ; the master only refused it through jealousy.'
"Women's hearts are tender, so seeing how much he
longed for it, she let him have it.
" Then he got on the machine and started off, to the great
delight of the people ; but the master-mechanic saw (him
on) the machine and cried out, ' Go away, and do not try
this again ! ' But he went on flying about farther and
farther until he flew to the ocean. Then the deity caused
a deluge of rain to fall on the ocean, and the parts (sbyor-
hha-rnams) (of the machine) were soaked. No longer able
to manage it, he was wrecked (lit. came to trouble).
¦ " A deity then spoke this verse —
' When one's words of loving-kindness.
One's cautious instructions, are not heeded ;
When one stops not and remembers nought.
He is carried off by the wooden bird.'
"Bhikshus, what think ye? At that time I was the
master-mechanic and Devadatta the apprentice. At that
time he would not listen to my words of caution, and
through his ignorance he got into trouble; so likewise
now, hearkening not to my words, he has. gone to suffer
.the torments of hell" !
^ariputra and Maudgalyayana shortly after their visit
to Devadatta in hell had told the CMekasataka ^ tirthikas
in Rajagriha that they had seen their master in heU, and
that he had admitted to them the falsity of the doctrines
^ See Dulva iv. f. 462-464. gchig. This, however, may be a mis-
^ The text reads dbyug thogs spyi take, but I have not met elsewhere
phud-chan, which I have taken as with the former expression.
synonymous with gtsug-phud ras-

no THE LIFE OF THE BUDDHA.
he had taught. His disciples were so enraged at this that
they resolved to avenge themselves oh the calumniators.
They at first tried to quarrel with ^ariputra, but he passed
on ; so they attacked Maudgalyayana, whom they met in
RSjagriha a little later. They pounded him like sugar
cane and beat him through the whole town, and would
have killed him then and there if ^ariputra had not come
to his rescue, and having changed him into a little child,
carried him off in his cloak to the Veluvana vihara,!
The news of this attempted assassination spread like wild
fire, and a great crowd with King Adjatasatru came to the
vihara. The king had the heretics seized. He asked
Maudgalyayana why he, who was such a great magician,
had not been able to escape. He told him that such was
his destiny on account of bygone deeds (he had in a
former existence treated his father and mother in like
manner). Adjatasatru sent all his physicians to Maud
galyayana, and told them that if he was not cured within
seven days they would all be degraded (? dbang-thang
bchad). They were greatly worried at this, for Maud-
galyayana's condition was hopeless, and nothing less than
a miracle could cure him. This they told to the wounded
man, who promised that in seven days he would be in
R§,jagriha begging his food; and he did as he had pro
mised; but after having shown himself in R§,jagriha, he
went to "the town with the wooden paling" (? Grong-
khyer shing-thags-chan), and died on the afternoon of that
same day. ^ariputra, who was at Naianda, was taken UI
the same day, and died at the same time as his friend,
and 77,000 ordinary bhikshus also died at this time.'^
1 Conf. Bigandet, op. cit, ii. p. 25, until the time of Cariputra's death
and Spence Hardy, Manual, p. 349. 80,000 bhikshus had died, &c. Bi-
2 Dulva xi. f. 652, we are told that gandet, op. cit, vol. ii. p. 9, places
when Qariputra died 80,000 bhikshus ^ariputra's death iu the forty-fifth
died ; and that at Maudgalyayana's or last year of the Buddha's ministry.
death 70,000 died, and at the Bud- He recounts it after the Blessed One's
dha's death 18,000 passed away. By illness at Beluva. Seep. 130. His
this may also be understood that version of thia event ia much fuller
from the first founding of the order than that of our text.

HONOURS SHOWN QARIPUTRA'S REMAINS, in
When Qariputra's disciples had finished cremating his
body, they carried his ashes (ring-bsrel), his alms-bowl,
and his cloak to the Blessed One at R§,jagriha.
The Blessed One after their arrival left Rajagriha and
went to ^ravasti and stopped at Jetavana. Now, when
Anathapindada heard that ^ariputra was dead, and that
his ashes were in the hands of Ananda, he went and
asked permission of the Buddha to build a cairn (tchaitya)
over his ashes, in consideration of their long-standino-
friendship. The Buddha having given his consent, Ana
thapindada carried the remains to his house, put them in
a high place, and honoured them in the presence of his
friends and relatives with lamps, incense, flowers, per
fumes, wreaths, and sweet-scented oils (byug-pa-rnams) ;
and all the people of Kosala, .King Prasenadjit and queen
MallikS,, the royal family and Varshika, the rishi Datta,
the elders, Visakh^ Mrigadhara's mother, and many other
believers came and honoured them.
Then Anathapindada inquired of the Buddha how the
cairn or tchaitya ought to be built. " It must have four
storeys, gradually decreasing in size, and it must contain a
vase, and there must be one, two, three, four, thirteen bal
dachins, and it must have roofs to protect it against the
rain (tchar-khab-dag bdjag-par-byao).'^
Moreover, Anathapindada asked permission of the
Buddha to found a feast which should be celebrated at
a certain time at the tchaitya of ^ariputra. The Buddha
gave his consent, and King Prasenadjit had proclaimed
1 The text adds, ' " For a pratyeka Mahaprajapati Gotami, and of the
Buddha there shall be no rain-court other Qakya women who had founded
(tchar-khab) ; for an arhat there shall with her the female order of mendi-
be four festoons (? dgugs) ; for a sak- cants. They are said to have died
ridagamin three ; for an anagamin shortly before the Buddha, while he
two ; for a crotapanna one ; as to was at the banyan grove of Kapila-
ordinary people, their tchaityas must vastu. Prajapati Gotami was aged
Toe ylain" (byi-bor = byi-dor1). We 120 at the time of her death, but she
see from this that the tchaitya of had retained her youthful appear-
(Jariputra was similar to that made ance, and her hair had not become
for a Buddha. See Dulva xi. f. white. See Dulva x. f. 180-185, also
53-68 for the preceding episode. Spence Hardy, Manual, p. 317 et
We will^ not insist on the death of seq.

112 THE LIFE OF THE BUDDHA.
with sound of bell, " Give ear, ye people of Qravasti, and
all ye foreigners ! At the time of the feast of the tchaitya
of the venerable Qariputra, all merchants who may come
thither with goods will have to pay no duties or tolls or
ferry fees ; they may come freely."
We may as well note here that Dulva xl f. 53 gives
the following directions for disposing of the corpse of a
bhikshu. His body must be burnt, but in case wood
cannot be found, it may be thrown into a river. If there
be no river in the neighbourhood, it must be interred in
a shady spot, the head to the north, lying on the left side,
on a bed of grass. Then it must be covered with green
grass and leaves. Previously to being interred the body
must be washed. A cairn or tchaitya (mtchod-rten) must
be raised over the remains.
We have seen in the preceding chapter (p. 79) that
Virudhaka, son of King Prasenadjit of Kosala, and heir-
apparent, was very desirous of becoming king, so as to
avenge himself on the Qakyas of Kapilavastu. He then
commenced conspiring against his father, and trying to
gain over to his interests all the five hundred councillors
of Prasenadjit; and they all promised him their support,
with the exception of Dirgh§,ch§,rayana! (Spyod-pai-bu
ring-po), the chief minister, who was devoted to his lord.
On a certain occasion, while Dirgha,char§,yana was at
Virudhaka's dwelling on business, the prince spoke to
him about his desire to avenge himself on the ^akyas as
soon as he became king, and he proposed assassinating his
father, so that he might the sooner reign. The minister
persuaded him to desist from such a crime, " for," he said,
" the king is old, and in a little while you will ascend the
throne, for there is no other heir but you." Virudhaka
1 Conf. Feer, Annales Musfe Gui- son of the walker." I have no doubt
met, V. p. 65. He there translated that in our text Spyod-pai-bu is in-
this name Dirgha, son of Cari. Since tended as a translation of Carayana.
then he has written to me that in I have, therefore, availed myself of
the Avadana-Cataka he is called M. Peer's remark, and have adopted
Dirgha Carayana, translated in Tibe- this restitution of the name instead
tan Rgyu-bai-bu ring-po, "Dirgha, of Sohiefner's Dirghachariya,

DIRGHACHARAYANA'S TREASON. 113
gave in to his reasons, but bound the minister over to
secrecy as to what had just passed between them.
Now the Blessed One was stopping in a little town of
the Qakyas called Metsurudl when one day Prasenadjit
having got on his chariot with Dirgh§,ch§,r^yana driving,
started out. On the road he saw a hermit living in soli
tude, shunning sin and the company of man, and the
king bethought him that that was the way in which the
Blessed One lived ; so turning round to the minister, he
asked him if he knew where the Blessed One then was,
for it had been some time since he had been to pay him
his respects. Dirgh§,ch^r^yana told him that he had
heard that the Blessed One was in a Qakya town caUed
Metsurudl " Is it far off? " asked the king. " It is about
three yojanas from where we are," answered Dirgh^charS,-
yana. " Drive me, then, to the village of Metsurudl"
When they had come to Metsurudl the king alighted
from his chariot and went to the arama on foot. The
Blessed One was passing the day inside of the dwelling
with closed doors, and the bhikshus outside were walking
about with their cloaks off. The king went up to them
and asked where was the Blessed One. " He is passing
the day in the house with big doors. If you want any
thing, Maharaja, go and knock gently on the door, and the
Blessed One will have it opened." So the king handed
over to Dirghacharayana the five insignia of royalty which
he wore, his crown, his parasol, his sword, his jeweUed
yak-tail, his richly embroidered shoes, and having knocked
gently, the Blessed One opened the door and he went in.
Dirgh§,ch£Lr4yana thought, " The king has given me the
five insignia of royalty; I will accomplish the prince's
secret intention ! " So mounting the chariot, he drove off
to ^ravasti and made Virudhaka king.
Prasenadjit, having bowed down at the feet of the Bud
dha, wiped his face and mouth and then said, " Blessed
One, it has been a long time since I have seen you.
Sugata, it has been a long time since I have seen you."
H

114 THE LIFE OF THE BUDDHA.
Then the Buddha said, " Mah§,raja, why are you so very
humble, so excessively humble towards the Tathagata ? "
" Venerable One, it is because I believe that the Blessed
One is the Tathagata, the Arhat, the Perfectly Enlightened
One. Well spoken your doctrine, excellent your disciples
and the order.''
" But, Maharaja, why do you believe in me ? "
"Venerable One, I have seen those 9ramanas, those
learned brahmans, filled with pride in their learning, act
ing, and speaking accordingly. I have seen their self-
sufficiency and their intolerance for all other opinions.
. , . Venerable One, I have yet other reasons for believ
ing in your doctrine. Venerable One, I am of Kosala, and
the Blessed One also is of Kosala; I am of kshatriya
caste, and so is the Blessed One ; I am aged and decrepit,
fourscore years old, and the Blessed One is aged and de
crepit, and (nearly) fourscore years old. Venerable One,
I am the anointed king of the country, and you are the
king of the exalted Dharma."
When they had finished conversing, the king came out
of the house. Mallik^ and VarshikS, (his wives) had seen
Dirgh§,ch§,r§,yana, and learning from him that the king
was at the village of Metsurudl they started out on foot
to find him. When the king heard from the bhikshus
that Dirghacharayana had abandoned him, he continued
his road on foot, going in the direction of Rajagriha.!
After a while he met MallikS, and Varshikl " How came
you here on foot ? " he exclaimed. " Sire," they answered,
" Dirghi;ch9,r^yana has put Virudhaka on the throne, so
we who are of your majesty's family went away."
" Mallik^," the king replied, " 'tis thy son who is in
possession of the throne; go and enjoy his sovereignty
with him; I and VarshikI will go to R§,jagriha." So,
with sorrow and tears MallikS, went away as she had been
told. 1 I think this must be a mistake Dirghachardyana's treason ; then he
for Cravasti, for it was only after turned his atepa toward Rajagriha.
meeting hia wives that he heard of

DEATH OF PRASENADJIT. 115
The king and VarshikS, set out for Rijagriha ; after a
whUe they reached it, and wandering about, they came
to one of King Adjatasatru's parks, which they entered.
Then the king said to VarshikS,, " Go and tell King Ad
jatasatru that Prasenadjit, king of Kosala, is in his park."
So she went and told the king, who cried out in anger,
" What, sirs ! this king has a mighty host, and he has
quietly come here without any of you knowing it ! "
. Then Varshika,! said, " Sire, where is his army ? His
son has usurped his throne, and he has come here alone
with his handmaid."
The king, well pleased with Prasenadjit's confidence in
him, ordered everything to be made ready to show him
respect, and he had announced to the people that whereas
Prasenadjit the king of Kosala was in the park, every one
must accompany the king with flags and banners to receive
him. After waiting a long time for Adjatasatru, King Prasen
adjit became irritated and sick from inanition, so he went
to a turnip-field near the park, and the gardener gave him
a handful of turnips, and he ate them, tops and all (la-
pug-gi-rdog-ma dang lo-ma-dag zos-pa dang). This made
him very thirsty, so he went to a pool of water and
quenched his thirst. Suddenly his hands stiffened, and,
seized with cramp in the stomach, he fell in the road and
died, suffocated by the dust caused by the wheels of
(passing) vehicles.
When King Adjatasatru and all the people reached the
park, they searched everywhere, but could not find Prasen
adjit. The king sent messengers all about, one of whom
came to the turnip-field and learnt from the gardener that
a man had been there, had taken a handful of turnips and
gone toward the pond. The messenger went that way,
and found Prasenadjit lying dead in the road. So he went
and told Adjatasatru, and he came there followed by a
great concourse of people. On seeing the disfigured corpse,
^ She is here called Dbyar-lyed, instead of Dbyar-ts'id-ma^

Ii6 THE LIFE OF THE BUDDHA.
he said, " Sirs, Prasenadjit was a sovereign king, and it is
very unfortunate that he has died in my realm. You
must show him every honour in accompanying his remains
to the cemetery ; and, so that I may show him the highest
marks of respect, I will go and consult the Blessed One."
So they carried the corpse to the cemetery while the king
went to the Blessed One. The Buddha told him to render
to the deceased monarch whatever honours he was able
to, and this Adjatasatru accordingly did.!
Hardly had Virudhaka become king of Kosala but his
minister, Ambharisha, reminded him of his oath to destroy
the (^akyas, and the king got ready his army hoping to be
able to surprise them. The Buddha, who knew Virudhaka's
intentions, went out from ^ravasti on the road to Kapila
vastu, and sat down under an old shakotaka tree on which
was no bark ; a crooked, leafless tree that could offer no
shade, and there he passed the day. Virudhaka found
him there, and asked him why he had chosen this tree
which afforded him no shade. "Maharaja," the Blessed
One replied, " my relatives and kindred make it shady."
Then Virudhaka thought, " The Blessed Oue is filled with
compassion for his kinsfolk," so forthwith he turned back
and returned to ^ravasti.^
Now it occurred to the Buddha that if the ^akyas of
Kapilavastu knew the truth, they would not be subject to
rebirth in case they were destroyed by Virudhaka. So
he started up and went to the (^akya country, and coming
to Kapila, he entered the Banyan grove. The Qakyas
hearing that he had come to their country, flocked to see
him, and he taught them the four truths, so that great
numbers were converted, and many entered the order.
(F. 146.) Ambharisha persuaded the king to march again
against the (^akyas. So Virudhaka reassembled his troops,
marched to Kapila, and pitched his camp near the city.*
^ See Dulva x. f. 133-143. Agata9atru's mit seinen Truppenzu
'' Cf. Huen Thsang, B. vi. p. 305. Hiilfe und schliesst die Stadt ein."
3 Schiefner, Tib. Lebens, p. 288, I have found no mention of this in
adds here, " Darauf kommt ein Sohn the Dulva.

SHAMPAKA THE gAKYA. 117
Mahimaudgalyayana having heard of Virudhaka's in
tended attack, went and asked the Blessed One to allow
him to carry the whole of Virudhaka's army to another
part of the world, or to perform some other magical feat
which would save the (^akyas ; but the Blessed One re
plied that nothing would avail ; that the (Jakyas must bear
the consequences of their former deeds.
As soon as the Qakyas of Kapila heard that Virudhaka
had come with all his troops to destroy them, they got to
gether their army, sallied forth and repulsed him. Those
among them who had been converted by the Blessed One,
and who refrained from killing anything, carried cudgels
and goads ; they cut the bow-strings and the strappings,
and shot arrows into the ear ornaments (rna-rgyan-la mdah
hphel-par byed).
After repelling Virudhaka's army, the ^akyas re-entered
the city, shut their gates, and remained watching on their
walls, sounding their trumpets the while.
Ambharisha ralUed the troops of Kosala and inspired
them with fresh courage. " We run no danger," he said.
" The Qakyas are Buddhists (lit. righteous) ; they would
not kill anything that has life; no, not even a black beetle.
See, they have not killed any one among us." So they
remained (encamped around the city).
The ^akyas issued a proclamation prohibiting any one
from attacking Virudhaka or his army. If any one did so,
he would be no kinsman of theirs, no ^akya. There hap
pened to be a (Jakya called Shampaka who was off work
ing for himself on the hills,! and who had not heard the
proclamation of the Qakyas. Filled with rage on hearing
of Virudhaka's attack, he sallied forth towards Virud
haka's army, overthrew a great number of persons, the
^ Cf. Huen Thsang, B. vi. p. Thsang, loc. cit, says that one of
318, who says that there were four these men became king of Udyana,
men working in the fields. M. Feer, the second king of Bamyan, the
however, Annales Muafe Guimet, third king of Himatala, and the
vol. V. p. 72, does not translate the fourth king of Qambi.
Tibetan text as I have done, Huen

ii8 THE LIFE OF THE BUDDHA.
greater part of whom he killed outright. Virudhaka,
greatly discouraged, said to Ambharisha, " Are these your
righteous people who wiU not kill even a beetle ? If they
all kiU as many of us as this one man, there wUl not be
left a soul living among us ! "
When Shampaka tried to enter Kapilavastu, the people
would not let him, for he had violated their law, and
though he pleaded that he had had no knowledge of it,
he was obliged to go away with his attendants. Before
leaving the country he went to the Blessed One, and
besought him to give him some memorial of his person
(f. 149). The Buddha gave him by magic some of his
hair, some nail-parings, and a tooth,! ^nd bearing them
with them, he set out for the country of Vaku.^ Sham
paka was made king of the country by acclamation, and
was called King Shampaka. He built a stupa for the
relics of the Blessed One, and it was called Shampaka's
stupa. He married a woman who was a pagan, converted
her to Buddhism, and established a regular government.
He, moreover, organised means for protecting the forests,
and taught the people not to kill the deer (f 150).
Meanwhile Virudhaka said to Ambharisha, " Now that
the Qakyas have closed their gates abd remain cringing
behind their walls bewailing, what is to be done ? "
The minister suggested that they should try to foment
dissensions among the inhabitants, and that by that means
the city would soon fall into their hands. So the king
sent a messenger to the (Jakyas, saying, " Sirs, although I
have no fondness for you, yet I have no hatred against
^ Dulva X., f. legl', it is prescribed kingdom of Udyana. Huen Thsang,
that a bhikshu shall circumambulate p. 131 et scj., gives a description of
the chortens (cairns) which contain Udyana, a country of Northern India,
hair and nail-parings of the Tatha- watered by the river Swat, a tribu-
gata. See also same vol. f. 198. tary of the Kabul. There is also a
^ Huen Thsang, B. iii. p. 141 region south-east of Kachmere which
et seq., gives the history of four was called Tchampaka, a name
^akyaa who were obliged to leave which forcibly reminds us of the
their country for having fought with hero of our story. It is on the north-
Virudhaka. One of them (the western frontier of Lahul.
Shampaka of our text) founded the

MAHANAMAN'S DEATH. 119
you. It is all over ; so open your gates quickly." Then
the (^akyas said, "Let us all assemble and dehberate
whether we shall open the gates." When they had
assembled, some said, " Open them ; " others advised not
doing so. Some said, " As there are various opinions, we
will find out the opinion of the majority." So they set
about voting on the subject.
Then M^ra, the Evil one, thought that it was a good
occasion to revenge himself on Gautama's kinsmen for
his former defeats by the Buddha; he took the form
of the headman (rgan-po) of the ^akyas, and advocated
opening the gates, and they all voted in the same way.
So they sent Virudhaka word that he could enter the
city, and he made his entry with all his army. Hardly
were they in but the king cried out, " I will shut up the
^akyas' mouths ; I will exterminate the ^akyas ! " And
with that he commenced having the (^akyas slaughtered
with wild vociferations (ku-cho tchen-po hdon-to ?).
Mah§,ni,man hearing the noise, and filled with anguish
for his people, ran to Virudhaka, and said, " Sire, you came
here on a promise ; make me a promise, I beseech you ! "
" What do you ask ? "
" Spare the people, 0 king ! "
" I will not spare your people," replied the king, " but
you and your famUy may leave the place."
" Sire," said Mah§,naman, " let as many of my people
escape as may while I can remain in the water without
sinking." Then the king's courtiers said to him, " Sire, this Maha
naman is a compatriot (yul-mes) of yours, and he was a
friend of your father's, so grant him his request."
The king told him to do as he wished ; so, filled with
anguish for his people, he went down into the water of a
pool. On the edge of the pool there grew a sala tree, the
branches of which feU into the water ; they got entwined
in Mah§,naman's hair-knot, so that he was pulled under
and drowned. '

. 120 THE LIFE OF THE BUDDHA.
In the meanwhile some of the Qakyas of Kapilavastu
got out of the city without any of their goods, and
hastened away. Some of them went to Bal-po (Nepal),
some to different towns and villages, some to the R§,ja-
(griha ?) country (rgyal-poi yul-hkhor), and to different
castles (pho-brang de dang de dag-tu) (f. 151)- Some of
the (^akyas, thinking of their property, went out of one
gate and came in by another, and Virudhaka's courtiers
called his attention to this. " Go," said the king, " and
see if that countryman of mine has sunk yet." So they
went, and looking, they found him dead. When they
told this to the king, he became enraged, and said to his
courtiers, "Prepare me a seat. I will not leave it until
the blood of the slain runs down this road in streams."
But the blood that flowed from the men and women he
had killed was not in sufficient quantity (to make a
stream), so his courtiers poured on the road one hun
dred thousand jars of red lac. Seeing this, Virudhaka
thought, "Now I may depart, for I have fulfilled my
promise." He had massacred in this way 77,000 ^akyas,
the greater part believers. Moreover, he took five hun
dred youths, and a like number of maidens, whom he
carried off to the §,rama of the Parivradjaka tirthikas
called the " Place of the Sow ; ! but Ambharisha advised
the king to have them also put to death. Then Viru
dhaka tried to have the young men trampled to death by
elephants, but they overcame the elephants and kept off
their tusks ; so he had them thrown into a pit and
covered over with iron plates.
Virudhaka sent a man to the Blessed One with instruc
tions to listen to what he might say (about the massacre),
and to come and repeat it to him. The Buddha went to
where the young ^akyas had been cast in a pit covered
over with iron plates, and as there still remained a little
life in them, they cried out when they saw him; and

may

' In Tibetan, phag-moi gnas. This rdo-rje phag-moi gnas, " the place of
ay possibly be an abbreviation for Vadjraxarahi,"

JETA'S DEATH. 121
shortly after they died and were reborn in the Tray
astrimcat heaven. Then the Buddha sat down to one
side, and told the bhikshus that in seven days the house
of Kosala would be destroyed, that Virudhaka and Am
barisha would be burnt up, and be born in the bottomless
hell (Avitchi).
In the meanwhile Virudhaka returned to ^ravastl It
happened that Prince Jeta had gone on to the terrace of
his palace, and was amusing himself there when Viru
dhaka noticed him and asked who it was. When his
courtiers told him that it was Jeta, he ordered them to
call him to him. When he had come he said, " Jeta, I
come from putting to death my enemies, and you have
remained here amusing yourself ! "
" Sire," answered the prince, " who are your enemies ? "
"The ^akyas," he answered. "If the (^akyas are your
enemies," replied Jeta, " who are your friends ? "
Then the king said, "Have him sent to where the
^akyas are ! " So Jeta was put to death, and he also was
reborn in the Trayastrimcat heaven.
Virudhaka tried to put the five hundred (^akya maidens
in his harem, but they mocked at him and would not go.
Then he was angered and exclaimed, " When the vipers
are killed, still their young are poisonous ; so cut off their
hands and feet, and then let them go back to their people."
Then they took the five hundred (^akya maidens to the
bank of a patali (dmar-bu-chan) pond, and there they cut
¦off their hands and feet, for which reason the pond
became known as " the pool of the severed hand " (lag-pai
dong-gi rjing)} The Blessed One came to them, had their
w^ounds dressed, and, while they felt some relief from
their sufferings, he unfolded to them the law, so that they
died in the faith and were reborn in the region of the
four great kings (i. 159). From thence they came back to
visit the Blessed One at Jetavana during the night, and
there they obtained the reward of 9rotapanna.
^ See Fah-Hian, p. 87, and Huen Thsang, B. vi. p. 307.

122 THE LIFE OF THE BUDDHA.
When Virudhaka's messenger came and told him what
the Buddha had said, he was filled with trouble. Ambha
risha comforted him with the assurance that Gautarna
had only said this because the king had killed so many of
his people. Moreover, he advised him to have a kiosque
built in the water, and there to pass the seven days. The
king followed his advice, and retired to the kiosque with
all his harem. On the seventh day, as they were pre
paring to return to (Jravasti, and the women were array
ing themselves in all their jewels, the sky, which until
then had been overcast, cleared up, and the sun's rays
falling on a burning-glass which was on a cushion, set
fire to the cushion, and from that the flames spread to
the whole house. The women ran away and made their
escape, but when the king and Ambharisha tried to do
likewise, they found the doors shut, and with loud cries
they went down into the bottomless hell.!
In the following pages will be found an abstract of the
Tibetan version of the Mah§,parinirvana Sutra, or as Pro
fessor Rhys Davids has happily translated it "The Book
of the Great Decease," in which are related the events
which took place during the last year of the Buddha's
life — that is to say, his seventy-ninth year. This work
has been considered as perhaps the oldest one extant in
the P^li canon, and as having been composed before the
time of the first synod held after the Buddha's death.^
There appears to me no reason to believe that this narra
tive has been handed down with any more or any less
care than the history of the first years of the Buddha's
ministry, for example; but as this sutra is confessedly
very important, I have thought it advisable to give an
analysis of the Tibetan version. Wherever the text of
this and the P§,li version agree, I have used Professor Rhys
1 See Dulva x. f. 133, i6r ; also and Huen Thsang, B. vi. p. 307-
for parts of it, Feer, Annales du 308.
Mus^e Guimet, vol. v, p. 65, 76 ; ^ See Oldenberg's Vinaya Pita-
Sohiefner, Tib. Lebens, p. 287-289 ; kam, vol. i., p. 26.

, VARSHAKARA VISITS THE BUDDHA. 123
Davids' translation,! so that the similarity of the two texts
may at once be detected.
The Blessed Buddha was stopping at Rajagriha on the
Vulture's Peak mountain. Now at that time Vaidehi
putra Adjatasatru, king of Magadha, was not on friendly
terms with the Vrijians ; so he said to his courtiers, " I
will conquer these Vrijians, I will crush them, I will put
them to rout for their turbulence ; rich, mighty, happy,
prosperous, numerous though they be."
So Vaidehiputra Adjatasatru said to the brahman
Varshakara (Bbyar-byed), one of the great noble's (sna-
tchen-po la-gtogs = Mahdmatra) ^ of Magadha, " Varsha
kara, go to where is the Blessed One ; bow down on my
behalf at his feet, and ask him for me if he is free from
illness, if he is suffering or not, if he is comfortable
(bskyod), at ease, in vigorous health, happy, free from
trouble (f. 536*) ; then tell, him, ' Lord, Adjatasatru
Vaidehiputra, the king of Magadha, and the Vrijians are
not on friendly terms, and (the king has said to his
courtiers), &c.,' [as above], and bring me word what the
Blessed One says when he hears this. Because, Varsha
kara, the tathlgatas, arhats, perfectly enlightened ones
never say anything which does not come true."
Then the great noble of Magadha, the brahman Var
shakara, having hearkened to the words of Vaidehiputra
Adjatasatru, king of Magadha, said, " Sire, be it as you
command." So he mounted a pure white chariot with
splendid horses, a golden seat (khang), as if he was
going to carry the globular anointing vase (for a coro
nation), and went out of Rajagriha to see the Blessed
One and to offer him his respects. He went to where
was the Blessed One, riding as far as was practicable,
' Sacred Books of the East, voL nirvana of the Buddha. They are —
xi. p. 1-136. Conf. also Bigandet, (i.) In Mdo, viii. f. 1-231, entitled
op. cit. (3d edit.), vol. ii. p. 1-95; Mahd parinirvdna sUtra ; (2.) Do., f.
and Spence Hardy, op. cit., p. 355 et 231-234, same title ; and the section
seq. My text is from Dulva xi. f. called Myang-hdas or Nirvana, in
535I1-652''. There exist several other two volumes.
works in the Bkah-hgyur on the ^ gee Buddh. Trigl., p. 27^

124 THE LIFE OF THE BUDDHA.
then alighting and climbing the Vulture's Peak on foot
(t 536''). When he approached the Blessed One, they
exchanged different greetings and congratulations, then
he sat down to one side. While thus seated, the brahman
Varshakara, the great noble of Magadha, [delivered the
king's message, and when he had finished, he said], "What
does the Blessed Gautama say to this ? "
"Varshakara (the Buddha replied), they were once
disunited. Varshakara, I was once staying near the
Rtseb-pa! tchaitya of the Vriji country (f 537"), and
there I taught the Vrijians the seven conditions of wel
fare ; and as long as they continue to keep these seven
rules of welfare, so long as they keep present to their
minds these seven conditions, so long will the Vrijians'
prosperity increase and not diminish."
" Gautama, I do not know the particulars of these
summarily mentioned facts. I beg Gautama to repeat to
me what he then said, so that I may be able to appreciate
his words."
Now at that time the venerable Ananda was standinor
behind the Blessed One holding a fan, with which he was
fanning him. Then the Blessed One said to the venerable
Ananda, " Have you heard, Ananda, whether the Vrijians
assemble frequently and from afar ? "
"Lord, I have heard [that they do]" (i. 537'').
" Well Varshakara, so long as the Vrijians [do this], so
longwill the Vrijians' prosperity increase and not diminish."
(The six other conditions of welfare which he inquires
about in the same terms as above are) — (i.) Whether
the Vrijians sit in harmony, rise in harmony; whether
the Vrijians' plans and undertakings are carried out in'
harmony ? (2.) Whether the Vrijians do not edict any
thing not desirable, or abrogate anything desirable,
whether they follow the institutions made by the Vri-
1 This word does not appear to The Pali version calls the place the
be Tibetan. It is most likely a mis- Sarandada cetiya (p. 3).
print, but I am unable to correct it.

THE SEVEN CONDITIONS OF WELFARE. 125
jians ? (3.) (F. 538*.) Whether, among the Vrijians,
Vrijian women, Vrijian maidens are protected by their
fathers, mothers, husbands, brothers, mothers-in-law,
fathers-in-law, by their relatives and kinsfolk; whether
they do not by promises or stealth take other men's
wives ; whether they do not put them away as of little
value, as they might throw away a wreath of flowers ;
whether Vrijians are murdered in abductions ? ! (4.)
Whether the elders of the Vrijians, the upper classes and
parents are honoured by the Vrijians, revered, venerated,
respected ; whether they hearken to their words and act
as they direct ? (5.) Whether the tchaityas, in what
ever part of the territory of Vriji they be, are revered,
venerated, respected by the Vrijians, and whether they
have not done away with the time-established honours
due them? (6.) Whether among the Vrijians arhats
receive the strong protection and support (dran-ba nye-
bar-gnas) that is due them, and whether arhats who are
not travelling are invited, and whether those who are
travelling (through their country) are made happy (f.
538''), and receive the necessary robes, alms, bedding,
medicine ? "
" Varshakara, so long as the Vrijians shall continue to
keep these seven rules of welfare, so long as the Vrijians
keep before them these seven conditions of welfare, so
long will their prosperity increase and not decline" (f.
540^). " Gautama, if the Vrijians have any one part (of these
conditions of welfare), Vaidehiputra Adjatasatru, king of
Magadha, would not be able to subdue them ; how much
more so if they are possessed of them all ! Gautama, I
have much to do, so I must depart."
" Go, Varshakara ; you know what is best for you." So
the great noble of Magadha, the brahman Varshak§,ra, well
pleased with the words of the Blessed One, went away.
' The latter part of this phrase is as to the way in which I hav^ trans-
obscure, and I feel some uncertainty lated it.

126 THE LIFE OF THE BUDDHA.
Shortly after his departure the Blessed One said to the
venerable Ananda, " Go, Ananda, and cause all the
bhikshus who are stopping on the Vulture's Peak to
assemble in the service hall" When Ananda had
hearkened to the words of the Blessed One, he replied,
" So be it ; " and he went, and having assembled in the
service hall all the bhikshus then stopping on the Vul
ture's Peak (f 540^), he went back to the Blessed One, and
having bowed down reverentially at his feet, he stood to
one side, and while thus standing he said to the Blessed
One, " Lord, all the bhikshus stopping on the Vulture's
Peak are assembled in the service hall ; may the Blessed
One do as he deems proper."
Then the Blessed One went to the service hall and took
his seat in the midst of the congregation of bhikshus,
and then he said to them, "Bhikshus, I will explain to you
seven consecutive conditions of welfare ; listen well and
be attentive and I will explain them." (Then follows
(f. 54o''-544'') different series of conditions of welfare.
The text does not materially differ from that of the P^li
version, except that of the 5th and 7th condition in the
first series ; but as we only have to do with the historical
portion of the narrative, I must refer those whom the
question interests to the text.)
(F. 545*.) From the Vulture's Peak (Gridhrakuta par
vata) the Buddha went toward Patalig§,ma (Bmar-bu-
chan-gyi-grong) and stopped at Ambalatthika (Od-mai
' dbyug-pa-chan), in the king's house, and there he ex
plained the four truths to his disciples ; " For," he said,
" both you and I, from not having perceived them, have
been wandering about for a long time in the orb of
regeneration." From thence he went to PsitaligEima, and stopped near
the tchaitya of Patalig§,ma,! and the people havino- heard
of the Buddha's arrival, went to him, and he told them
' Or, Patalitchaitya, as it is fre- Books of the East, xix. p. 249 •
quently written. Beal, Sacred Bstan-hgyur, Mdo, 94, f. go. ' '

THE FUTURE OF PATALIPUTRA. 127
of the fivefold loss of the evil-doer (f. 546) and of the
fivefold gain of the well-doer ! (f. 547).
At that time the great noble of Magadha, the brahman
Varshakara,^ was having built the fortress of Pataligama
for the purpose of subduing the Vrijians; and at that
time in the village of the Patali there were many power
ful d^vas (Iha), who haunted the whole place. Now the
Blessed One, whUe passing the day at his abode, saw with
his divine sight, which surpassed that of men, the many
powerful fairies who were haunting all the ground of
PS,taU(gama) ; and when he had seen them he bore it
in mind, and, entering into his house, he sat down in the
midst of his disciples. While thus seated, the Blessed
One said to the venerable Ananda, " Ananda, have you
heard who was building the fortress of P^talig^ma ? "
" Lord, it is the great noble of Magadha, the brahman
Varshakara, who to subdue the Vrijians (f. 549") is build
ing the fortress of P^talig^ma."
"Ananda, just so, just so ! Ananda, the great noble of
Magadha, the brahman Varshakara, is as wise as if he had
held council with the Trayastrimcat dSvas. Ananda,
while I was passing the day (near this place), I saw with
my divine sight, which surpasses that of men, [a quantity
of powerful fairies]. Ananda, whatever spot is haunted
by powerful fairies, they influence the minds of powerful
men to build there. Whatever spot is haunted by fairies
of medium or inferior power, they influence the minds of
medium or inferior men to build there. Ananda, this place
of P§,talig^ma is haunted by powerful fairies, therefore
they wUl influence the minds of powerful men to buUd here.
Ananda, among the abodes of high-class people, among
famous places, among famous marts and mercantile em-
^ See Rhys Davids, op. cit, p. 16, p. 250, also alludes to two persons,
et seq. although it does not give their
^ The Pali version, p. 18 (Rhys names. Not so, however, the Tibe-
Davids, op. cit), speaks of two per- tan version of the Buddhaoharita
sonagea, Sinidha and Varahakara. (f. 90*), which only mentions Tchar-
The Chinese Buddhaoharita (Beal, dbyings or Varshakara.
Sacred Books of the Baat, vol. xix.),

128 THE LIFE OF THE BUDDHA.
poriums (zong-bgram sar), Pataliputra (Bmar-bu-chan-gyi
grong-khyer !) (f. 549*) will be the greatest. Three perils
will menace it — fire, water, and internal dissensions."
When Varshakara heard that the Blessed One was at
P§,taligama, he went to the Blessed One, and having ex
changed compliments and greetings with him (f. 549''), he
invited him with his disciples to a meal on the morrow
(f. 550"). When the meal was over, the Blessed One left
the village by the western gate ; then turning northward,
he passed the Ganges at a ferry (or ford), and these were
called Gotama's Gate and Gotama's Ferry (f. 551'').
(F. 552*.) After this the Buddha went to Kotigama
(Grong-khyer spyil-po-chan), and stopped in a 9in9apa
grove north of the village,^ where he taught the brethren the
meaning of morality, meditation, and wisdom. On leaving
this place he went to Nadika (Grong-khyer sgra-chan),&'ndi.
resided in the gunjaka^ (or brick hall) of Nadika (f. 552*").
Now the lay disciple Karkata (sic) had died, as had
also the lay followers Nikata (Nye-ba), Katissabha (Kat-ii-
khyu-mtchog), Tushti (Mdjes-pa), Santushti (Nye-mdjes-pa),
Bhadra (Bzang-pa), Subhadra (Shin-tu bzang-pd), Ya9as
(Grags-pa), Yaqodatta (Grags-byin), &c. ; and when the
bhikshus found this out, they went and asked the Blessed-
One what had become of them (f. 553^). After having
told them (f. SS3*'-554^), he explained to them the Mirror
of Truth* (dharma), which enables one to see what wUl
be his future, and which would help them when he would
be no more (i. 554'').
After this the Blessed One went to Vaisali and stopped
at Amrapali's grove (f. 555''). When Amrapalt heard of
the Buddha's arrival, she went to see him, attended by
a great number of waiting- women. The Buddha seeing
her coming, cautioned the bhikshus. " Bhikshus," he said,
' Usually Patiliputra is rendered ' The text has Kunjikai gnas-na
in Tibetan by Skya-nar-gyi-bu. In bdjugs-so. There can be no doubt
the Tibetan Buddhaoharita (f. <)d°) that this is an error for Gunjaka.
it is Pa-ta-U-yi-grong. * See Rhys Davids, p. 26-27.
^ Cf. Rhys Davids, op. cit, p. 23.

KAPILA THE BRAHMAN. 129
" Amrapali is coming ! Be mindful, wise, and thought
ful," &c.! (f. 556). When Amrapali had come near to
him, she bowed down at his feet, and, sitting down to one
side, the Blessed One instructed, aroused, and gladdened
her by his words, after which she invited him and the
bhUfshus to take their meal with her on the morrow
(^' 557*)- The Blessed One accepted the invitation by re
maining silent, and Amrapali departed.
The Licchavis of Vaisali also heard of the arrival of
the Blessed One, so they mounted their chariots . . .
and went to see him ^ (f. 557''). Seeing them coming, the
Buddha caUedthe bhikshus' attention to them: "Bhikshus,
you who have not been in the parks of the Trayastrimcat
dSvas, these are like unto them for the glory of their
appearance, their riches, and the beauty of their apparel "
(i ssn
The Licchavis saluted the Blessed One, and then he
instructed, incited, and gladdened them by his words.
When he had finished speaking, a brahman youth called
Kapila (Ser-skya) rose up (i. 558") and said, " Blessed One,
may I venture ; Tathagata, may I give vent (to my feel
ings) ? " And when the Blessed One had authorised him,
he spoke these verses : —
"A room of jewels the king of Anga keeps.
And great the wealth owned by the lord of Magadha ;
Bat in that country the living Buddha
Obtains admiration great as Himavat.
See the Teacher like the radiant sun,
As a lovely full-blown lotus.
As the sweet scent of the open Karnika (donha),
Like the sun shining brightly in the sky !
Wisdom is the TathS,gata's might ;
See how as a beacon in the night
Now flashes his illumined eye.
Dispelling the darkness in those around him !" (F. 558''.)
1 See Rhys Davids, p. 28, where ^ Our text does not mention their
his admonitions do not seem to meeting with Amrapali, or give any
allude to the coming of the famous hint that it knows of it. See Rhys
courtesan. Davids, p. 31. I

130 THE LIFE OF THE BUDDHA.
The Licchavis were so much pleased with his verses
that each one of them gave him the cloak he was wearing.
Again the Blessed One instructed, incited, and gladdened
them by his words, and the Licchavis asked him to eat
with them on the morrow, but he refused, having accepted
the courtesan's invitation; then the Licchavis having
saluted him, departed.
After their departure the brahman youth Kapila begged
the Blessed One to accept the five hundred cloaks which
he had received ; and the Buddha, to please him, acceded
to his request. Then having taught him concerning the
five wonders which attend Buddhas in this world (f. 559-
560), KapUa took his leave.
On the morrow, after eating at Amrapali's (f. 561*), she
sat down on a low stool and listened to the Buddha's dis
course on liberality and its merits.!
On leaving Vaisali the Buddha went to Beluva (Od-ma
chan-gyi-grong) in the Vriji country (f 561^), and stayed
in a 9in9apa grove to the north of the village (i. 562*).
Now at that time there raged a famine, and it was a
difficult matter for aU the bhikshus to find food ; so the
Blessed One told them to go and dwell in the Vriji coun
try round about Vaisali during the rainy season, wher
ever they had friends and acquaintances. He decided to
pass the rainy season with Ananda at Beluva (f. 562*).
While spending the rainy season there, a dire illness fell
upon the Blessed One, and sharp pains came upon him
even unto death. Then the Blessed One thought, " The
sharp pains of a dire illness have come upon me even
unto death, but the congregation of bhikshus is scattered,
and it would not be right for me to pass away while the
congregation of bhikshus is thus scattered. I wiU by a
strenuous effort dispel the pain, so that I may retain a
hold on this body until it has accomplished its task. I
will keep this body until all my projects have been
1 The text doea not mention the for which aee Rhys Davids, op. cit,
gift of her residence to the order, p. 33.

ANANDA'S GRIEF. 131
accomplished." ! So he overcame the pains and kept his
hold on life (f. 562").
Ananda came to him (when he was convalescent) and
gave vent to the sorrow he had felt. " My body was as
stiff as if I had taken poison; the cardinal points (phyogs)
became confused ; I forgot the lessons I had heard ; there
was yet a hope in my heart (lit. throat), for I thought the
Blessed One would not pass away before he had made a
final exhortation to the congregation of bhikshus, how
ever brief it might be" (i. 563*).
The Buddha reproached him for thinking that he had
withheld any part of his doctrine. " Think not, Ananda,
that the Tathagata withholds what he does not deem suit
able for certain persons. I am not (one of those) teachers
unwilling to lend his books ^ (f 563''). Moreover, Ananda,
the Tathagata has reached fourscore years ; his body has
become bent down and decrepit, and he lives holding the
two parts together (with difficulty). Just as an old cart
is only kept in order by binding (tight) together the two
portions of it, so the Tathagata, having reached fourscore
years, his body bent down and decrepit, only lives holding
the two parts together (with difficulty). Therefore sorrow
not, Ananda, neither give yourself up to grief. . , .
Ananda, let the truth be your island; let the truth be
your refuge. There is no other island, no other refuge."
Then the Blessed One went with Ananda to Vaisali,
and there they abode in the mansion built on the edge of
the monkey pond. In the morning (after his arrival) he
went into VaisaU accompanied by Ananda to collect alms,
and when he had finished his meal and washed his bowl,
he went to the Tsapala (i.e., Kap§,la) tchaitya (f. 565''), and
^ The text here is difficult ; it is, be made out of it, but I have no
Mts'an - ma thams - chad yid - la mi authority for so doing.
mdzad-pas sems-kyi ting-nge-hdzin ^ In Tibetan slob-dpon-gyi dpe
mts'an-ma med-pa skus mngon sum- mkhyud ; conf. the Pali Akariya
du mdzad-pa bsgrubs-nas djugs-te. I mutthi, which Rhys Davids, p. 36,
have translated mts'an-ma (—lak- very happily translates by "the
shana) by "project," because I did closed fist of a teacher who keeps
not aee that any other sense could some things back."

132 THE LIFE OF THE BUDDHA.
sat down near a tree to pass the day. Then he aaid to
Ananda, " Ananda, how delightful a spot is Vaisali, the
Vriji country, the Klp§,la tchaitya, (the tchaitya of) the
seven amra trees (Sattambaka), the Bahuputra (Bu-mang-
po) (tchaitya), the banyan tree of Gautama, the twin sala
trees, the Brtson-pa-gtong (?), and the crested tchaitya of
the Mallas (makuta bandhana tchaitya, chod-pan htching-
pai mtchod-rten), and many other spots in Jambudvipa,"
&c., &c. (see Rhys Davids, p. 40-48).
After having conversed with Ananda, he told him to
call the brethren together at the Klp§,la tchaitya, and
there he exhorted them to practise the four earnest medi
tations, the fourfold great struggle against sin, &c. (see
Rhys Davids, p. 60-61) (f. 670).
Then the Buddha went to Kusinagara (? Kus-tii-grong)
(L 571*), and as he and Ananda were passing through
¦Vaisali, he turned his whole body to the right as would
an elephant (Bal-glang) and looked at (the city). Ananda '
asked him why he did so, and then the Buddha told him
that it was the last time he would ever see Vaisali, for he
was about to pass away in a grove of sala trees (f 571^).
Then the Blessed One journeying in the Vriji coun
try passed through different villages called Amrag^ma
(Amrai-grong), Jambug§,ma (Rdzam-bui-grong), Bhanda-
g§,ma (Bjo (rje?) grong), Shur-pai-grong (?), Hasthigama
(Bal-glang Itar-gyi-grong), villages of the Vrijians and
Mallas, and he came to Bhoga-nagara (Long-spy od-grong),
and there he stopped in a 9in9apa grove to the north of
the vUIage (f. 572''). And while he was there the earth
trembled, and he explained the reason to his disciples,
attributing earthquakes to three natural causes.! On
leaving - this place the Blessed One went to " the villao-e
of the earth" (? Sa-pai-grong'^) (f. 578''). Proceeding
1 The text does not exactly agree text they are to be found, f. 573^^
with the Pali version, for which see 5773, but it is much more developed
Rhys Davids, p. 44. Our text aaya than the Pali version, and gives
that it was here that he spoke of many more rules.
" the three great references." See ^ jj ^^^ j^^ ^.^^^^ Sa-pai ia an
R. D., p. 67 et seq. In the Tibetan error for Pa-vai, as the letters which

KUNDA, THE WORKER IN METALS. 133
then from Bhoga-nagara, and journeying in the Mallas
country (Malya in the text), he came to " the village of
the earth," and stopped in the JaliikS. mah^vana (Bza-lu-
hai ts' al-mang-pa) (f. 579*), and the people of the place
having heard that he was there, came to him and he
taught them. Now at that time there was a man called
Kunda (sic), a worker in metals, among those assembled
to listen to the Blessed One, and he sat there until all the
people had left (f 579*"); then he arose and invited the
Buddha and his disciples to eat with him on the morrow,
and the Blessed One assented by remaining silent.
Before the night was over, Kunda, the worker in metals,
had prepared for the Blessed One a quantity of delicious
food, and when the Buddha came on the morrow, he filled
an iron bowl with food which had been expressly prepared
for the Buddha and placed it before him with his own
hands ; but a wicked bhikshu took the bowl and the food
which had been offered to the Blessed One and hid it in
his bosom, and though both the Buddha and Kunda saw
him do so, they said nothing. Then Kunda went and had
another iron bowl filled with other delicious kinds of
food and presented it to the Buddha, and the brethren
he treated to delicious food, both hard and soft, and he
waited on them himself ! (f. 580*). When the Buddha had
finished eating, he spoke some verses to Kunda (f. 580''-
581*), after which he said to Ananda, "Let us go to
Kusinara" (Grong-khyer rtsa-chan). So passing through
Pav^ (Sdig-pa-chan) the Blessed One entered the wilder
ness on the other side of the Hiranyavati river (Tchu-bo
dbyig-chan), and then he said to Ananda, " Ananda, my
back (nga rgydb). -pains me. I would like to rest. Fold
compose these two words are very farther side of Pava (Sa-pai-grong).
much alike, but PSva, which was ^ It is curious that the text con-
the home of Kunda (ace. to the Pali tains no mention of the pork which
version), is elsewhere rendered in is said to have caused the inflamma-
Tibetan Sdig-pa-chan. On f. 581I' tion, the cause of Buddha's death.
we hear that to go to Kusinara he See Rhys Davids, p. 71. Our text
passed through Pava; the Jalaka omits § 18, 19 of the Pali version.
mahavana was probably on the

134 THE LIFE OF THE BUDDHA. *
in four the Tath§,gata's robe." Then he laid down on his
right side and drew his feet together ; having done which,
he asked Ananda to go to the Kakustana river ! (sic) and
fill his bowl with water to drink (f. 582*).
Ananda went with the bowl to the river, but five
hundred waggons had just crossed it and had stirred it
up ; Ananda filled the bowl and brought it back to the
Blessed One. He told him, however, that the water was
muddy, and added, " My Lord, I beg you to only wash
your feet and to rinse your mouth with this water. A
little way hence is the Hiranyavati river, and if the
Blessed One only drinks of its waters, his body will once
more be whole" (sku-la yang gdab-par bgyio). So the
Blessed One only washed his feet and rinsed his mouth,
and sitting down patiently, his legs crossed and his body
erect, he was soon lost in meditation (f 582''). Now at
that time one of the great nobles of the Mallas, a man
called Pushkasa (Gyung-pa), was travelling on this road,
and seeing the Buddha in all his splendour seated at the
foot of a tree, he approached him, and having respectfuUy
saluted him, he sat down to one side. The Buddha asked
him what teacher he foUowed, and he said that Arata
Kaiama was his master. Then the Buddha having told
him what had happened to him while in a ^oom at Atuma
during a violent storm^ (f. 583-584), converted him,
and Pushkasa told one of his attendants to bring him a
piece of chintz the colour of burnished gold, and he
offered it to the Buddha (f. 585") ; then having listened to
his teaching, he saluted him and went his way. Now
as soon as Pushkasa had left, the Blessed One said to
Ananda, " Take the chintz the colour of burnished gold,
^ Spence Hardy, op. cit, p. 356, stream." See also his note, p. 40,
calls the river in which the Buddha on the Hiranyavati. The Paii ver-
bathed the Kukuttha. Bigandet, sion does not mention the name of
vol. ii. p. 39, calls it the Kakanda, the river. Ka9yapa reproached
an arm of the little Gundak. " It Ananda for his conduct on this occa-
is at present dried up, but up to this sion. Seep. 153.
day are to be seen several marks ^ See Rhys Davids, p. 76 et seq.
indicating the ancient bed of that

THE TWIN SALA TREE GROVE. 135
cut off the fringes and give it to me, for I will wear it."
Then Ananda did as he had been told; and when the
Buddha put on the robe, lo ! his body became exceedingly
brilUant, so brUliant that Ananda said, " Lord, I have
been in attendance on the Blessed One twenty years and
more, but never before has the Blessed One's body been
bright as at present. What may be the reason of it ? "
Then the Buddha told him of the two occasions on which
a Buddha's body becomes resplendent ! (f 5 86).
Thence they went to the Hiranyavati river, and when
they had come to the bank of the river, the Blessed One
put aside all his garments but one, and going down into
the river he bathed ; then crossing the stream, he dried
himself and sat down. Then he told Ananda that Kunda,
the worker in metals, must not feel remorse because he
died after eating a meal at his house (f 587^).
Then they departed, journeying to KusinarS, through
the wilderness between the Hiranyavati river and that
town. Again he asked Ananda to arrange him a couch,
for he was weary and would fain rest a while ; so he laid
down and went to sleep (f 587*). When he awakened
he exhorted Ananda to steadfastness and the bhikshus to
walk in the way of the truth, and to follow the Sutranta,
the Vinaya, and the M^trika, &c., &c. (i. 588-589") ; and
then they resumed their journey to Kusin§,ra, and stopped
in the twin sala tree grove.^ Now, knowing that his time
had come, he told Ananda to place the TathS,gata's couch
(khri tchos) between the twin sala trees, with his head to
the north, " for in the middle watch of this night I will
utterly pass away." Ananda did as he was bidden, and
the Blessed One laid down on his right side, drew his feet
together, and gave up his mind to thoughtfulness, to the
thought of light (snang), to the thought of nirv§,na (f. 590).
Ananda stood by his side holding on to his couch, and
the tears fiowed from his eyes as he thought, " Soon the
^ See Rhys Davids, p. 8l.
- S,ee on the position of this grove, Bigandet, vol. ii. p. 46.

136 THE LIFE OF THE BUDDHA.
Blessed One will utterly pass away ; soon the Sugata will
utterly pass away ; the eye of the world will soon pass
away," ... and he went out and wept.
The Buddha noticed his absence, so he asked the
bhikshus who pressed around him to call Ananda, and he
said to him, " Ananda, thou hast ever been attentive to
the Tath§,gata by acts of love, kind and good" . . . (f
590-591'); and then he explained to the brethren that as
there were four wonderful qualities in a king of kings,
so likewise there were four in Ananda! (f_ 59i''-592*).
When the Blessed One had finished speaking, Ananda
said, " Lord, there are the six great cities of Qravasti,
Saketa, ^ampa, Var§,nasl VaisaH, Rljagriha, and others
besides ; why then has the Blessed One seen fit to reject
these and to decide to die in this poor vUlage, this sand-
hole (dgon-dung), this straggling vUlage (mkhar-ngan),
this suburb, this semblance of a town ? " The Buddha
rebuked him for thus speaking of Kusinar^, and then he
narrated the history of King Mah^.sudar9ana (Legs-mthong
tchen-po) and of his glorious capital Kus^vati, which had
become Kusin§,r^^ (f. 592-607).
Now the venerable Up§,vana (Bpe-chan) was standing
in front of the Blessed One, and the Buddha told him,
" Bhikshu, stand not in front of me."
Then Ananda said, " Lord, I have attended on the
Blessed One twenty years and more, but I have never
heretofore heard him speak harshly to the venerable
Up§,vana." Then the Blessed One told the former history of Up^-
vana, which accounted for what he had said to him * (f.
608-609). ^ See Rhys Davids, p. 95-99. tion the facts related in § 10-15.
2 This agrees very exactly with Bigandet, vol ii. p. 49, saya that it was
the Mahaaudassana Sutta ; cf. Pali the Bhikshuni Utpalavarna who was
Digha Nikaya. See Rhys Davida, atanding in front of the Buddha.
op. cit, p. 237-289. See, however, ' what haa been said,
' Cf. Rhya Davids, p. 87 et seq. p. 106.
The Tibetan version does not men-

HONOURS DUE THE BUDDHA'S REMAINS. 137
After this incident Ananda asked the Blessed One how
they must honour him after his death.
" Ananda," he replied, " take no trouble about that ; the
brahmans and householders who are believers will attend
to that."
" How then. Lord, must the brahmans and householders
who are believers honour the Blessed One's remains ? "
asked Ananda (f. 610'').
" Ananda, they must treat them as those of a king of
kings" (Chakravartin).
" Lord, how do they treat the remains of a king of
kings ? "
"Ananda, the body of a king of kings is wrapped in
bands of cotton, and when it has thus been wrapped it is
covered with five hundred layers (? zung) of cotton. After
that it is put in an iron case filled with oil, and it is
covered with a double cover of iron ; then a funeral pile
of all kinds of odoriferous woods is built ; (the remains)
are burnt and the fire is put out with milk. Then they
put his bones in a golden casket, and in the cross-roads
they' build a tchaitya over his remains, and with balda
chins, flags and streamers, perfumes, garlands, incense and
sweet powders, with the sounds of music, they honour,
praise, venerate, and revere him, and celebrate a feast in
his honour. So likewise, Ananda, must they treat the
Tath§,gata's remains.
" Go, Ananda, and tell the Mallas of Kusin§,r§,, ' 0,
VS,sishtas (Gnas-hjug-dag), your master will finally pass
away at midnight to-day, leaving every particle of the
skandas behind;'" and he invited them to visit him (see
Rhys Davids, p. loi), (f 611*).
The Mallas came to him, and he instructed them, after
which Ananda presented all the Mallas to the Buddha in
the first watch of the night (f 611-612).
Then there occurs in the text (f 613-616) what appears
to be an interpolation ; it-is the history of the conversion of
the king of the Gandharvas, called Abhinanda (? Bab-dgah).

138 THE LIFE OF THE BUDDHA.
(F. 616^) Now there then lived at Kusinara a parivrad
jaka called Subhadra! (Bab-bzang), old, well stricken in
years, decrepit, one hundred and twenty years of age. He
was a man greatly respected, revered, and honoured by
the people of Kusin§,r§,, who deemed him an arhat. The
parivradjaka Subhadra had seen many things during the
Buddha's life which had led him to believe in his autho
rity, so when he heard that he was about to pass away
so near where he was, he decided to visit him ; > . . and
having been introduced to his presence, he asked him con
cerning the truth of the doctrines of Purna K§,9yapa,
Maskharin, son of G69all &c. (see f. 618-619). The
Buddha answered him, " Subhadra, he who does not know
the holy eightfold way is no true 9ramana of the first,
second, third, or fourth degree. Subhadra, he who professes
a doctrine and discipline in which is the holy eightfold
way, he is a man of true saintliness of the first, second,
third, and fourth degree," &c. (f. 619*).
And Subhadra became yet another among the arhats,
and as soon as he had attained arhatship he thought, " It
would not be right in me to witness the utter passing
away of the Blessed One, so I will pass away before him."
So he went to the Blessed One and said, " Would that I
might pass away before the Blessed One," and the Buddha
granted him permission (f. 621*) ; so after performing
divers wonders, by which five hundred Mallas who were
standing by were converted, he utterly passed away.
Now the bhikshus were astonished that he should have
obtained such a great privilege, so they questioned the
Blessed One, and then he told them this birth-story : —
"Bhikshus, in days gone by there lived in a valley a
deer, the leader of a herd of a thousand deer; he was
prudent, wide-awake, and of quick perception. One day
a hunter espied him, who went and told the kinw. So
^ Cf. Bigandet, vol. ii. p. 6l ei seq. authors I have been able to consult
Rhys Davids, p. 127 note, says that disagree with our text. See also
Subhadra was " a young man of Hiuen Thsang, B. vi. p. 337.
high character." None of the

THE DEVOTED DEER. 139
the king assembled all his army and came and surrounded
all the deer and their leader. Then the leader thought,
' If I do not protect these deer they will all be destroyed ; '
so looking about the place in which they were penned, he
espied a torrent flowing through the valley, but the cur
rent was so swift that the deer feared that it would carry
them away. The leader at once jumped into the water,
and, standing in the middle of the stream, he cried, 'Come,
jump from the bank on to my back, and from there to the
other bank ; it is the only means of saving your lives ; if
you do .not do so you will surely die!' The deer did as
he told them, and although their hoofs striking his back
cut the skin and tore the flesh off to the bone, he endured
it all. When the deer had thus crossed the stream, the
leader looked back and saw a fawn who could not get
over. Then, with body torn, with every joint racked with
pain, he took the fawn on his back, crossed the stream
and put it on the bank, and thus he saved them to
still enjoy the pleasures of life. Knowing that all the
deer had crossed and that death was approaching, he
cried, ' May what I have done to preserve the pleasures of
life to these deer and this fawn make me cast off sin,
obtain unsurpassable and perfect enlightenment ; may I
become a Buddha, cross over the ocean of regeneration to
perfection and salvation, and pass beyond all sorrow !'
" What think ye, bhikshus ! I am he who was then the
leader of the herd ; the deer are now the five hundred
Mallas, and the fawn is Subhadra."
Then he told another story about Subhadra, in which
he had also played a part, but I am forced to omit it as it
is too long (t 625-629).
When he had finished telling it he spoke to his disciples
about keeping virtuous friends [kalyanamitra sevana), (f.
629''-630'). Then the Buddha said to the bhikshus (t 630*), " If
hereafter any of my kinsmen, the ^akyas, shall come
bearing the insignia of the heretics, and desire to enter

14° THE LIFE OF THE BUDDHA.
the order and be ordained, they shall receive the requisites
of bhikshus, and be ordained (at once), and this because
I have made this concession in favour of my kinsmen the
Cakyas. " If any other heretical parivradjakas (with the excep
tion of the fire-worshipping Jatilas, who must be treated
like the ^akyas) shall come wishing to be received into
the order and ordained, the bhikshus shall give them
probationers' robes, which they must wear for four
months when they can be ordained, if, at the expiration
of that time, the bhikshus are satisfied with them"!
(f.631). Then the Buddha enumerated the different parts of the
sacred writings (i.) Sfitranta, (2.) Geya, (3.) Vyakarana,
(4.) Gatha, (5.) Udana, (6.) Nidana, (7.) Avadana, (8.)
Itivritaka, (9.) Jataka, (10.) Vaipulya, (11.) Adbhutad-
harma, (12.) Upade9a; and he exhorted the bhikshus to
study them, and recommended them to hold half-monthly
meetings, in which they should recite the Pratimoksha
Sutra 2 (£631")
Moreover he said, " Let the assembled congregation
make a selection of the minutiae of the precepts (bslab-pai
gdzi) and of the minor matters (phran-ts'egs), so that they
may be able to dwell iu harmony"^ (f 631*).
" The novices must not hereafter call the elders by their
names, by their patronymic names (rus-nas bod-par-mi
bya), but they must use no other expression than 'Vener
able' (Bhadanta, btsun-pa), or Ayuchmat [Ts'e-dang-ldan-
pa). The elder bhikshus must provide the novices with
alms-bowls, robes, nets (dra-ba), cups, and girdles, and
they must incite them to steadfastness, to reading, recit-
1 Cf. Mahavagga, I. xxxviii. ii. Dulva xi. f. 73a the Buddha, while
Rhys Davids, Sacred Books of the lying between the twin aala trees.
East, xiii. p. 190. explains to his disciples how they
^ All this passage is evidently an must understand the rules he had
interpolation. laid down. Unfortunately the Tibe-
' 'The text is difficult ; it reads, tan text is very obscure. See, how-
Dge-hdun ts'ogs-nas skai dbye-djing ever, my translation of it in " Revue
bde-ba-la rig-par gnas-par-byao. In de I'Hist. des Religions," 1884.

DEATH OF THE BUDDHA. 14I
ing, and they must exhort them to delight in yoga"
(devotion). After having spoken to his disciples of the four places
which believing men will visit and where they will build
stupas,! he said, " Brethren, if there be any doubt among
you concerning the Buddha, or the doctrine, or the order,
or concerning misery, its origin, its arresting, or concern
ing the way, inquire freely and I will explain it, so that
you may not think, ' While we had our master before us
we did not venture to make him explain.' Let bhikshu
ask bhikshu and friend friend, and then question me and
I will give you an explanation" (f 63 3*").
But they were silent, so that Ananda exclaimed, " Of a
truth there is no bhikshu in this assembly who has any
doubt or misgiving," &c.^
Then the Blessed One uncovering his body, said to
the bhikshus, " Brethren, look at the Tathagata's body.
Brethren, look well at the Tathagata's body ; for it is as
hard to find a Tathagata, Arhat, Samyaksambuddha as
to see a flower on a fig tree. Bhikshus, never forget it ;
decay is inherent to all component things ' " and these
were the last words of the Tathagata (f 634*).^
As soon as the Blessed One expired the mighty earth
was shaken, thunderbolts did fall, and the gods in the sky
did shriek with (or like) sound of drum (f. 635"). At that
time the venerable Mah§,ka9yapa was stopping in the Kal
antakanivasa Bamboo grove at Rajagriha ; and when the
earth quaked he sought what might be the reason, and he
saw that the Blessed One had utterly passed away. . . .
^ See Rhys Davids, Sacred Books second, &c., for which see Rhys
of the East, xi. p. 90. These places Davids, p. 115, fol. 634b. Thevener-
are — i . Where the Buddha was able Ananda asked the venerable
bom; 2. Where he became Buddha; Aniruddha, "Has the Blessed One
3. Where he first preached ; 4. utterly passed away ? " " Nay, the
Where he died. Blessed One has entered into that
^ See Rhys Davids, p. 1 14. state in which sensations (hdu-shes)
8 The text goes on to tell how and ideas [ts'or-ba) have ceased," &o.
" the Blessed One entered into the f. 65211. See the PaU version. We
first stage of deep meditation, rising are told that 18,000 bhikshus died
out of which he passed into the at the same time as the Buddha.

142 THE LIFE OF THE BUDDHA.
Then he thought, " If Vaidehiputra Adjatasatru, who has
such infinite faith, suddenly heard that the Blessed One has
died, he would die of a hemorrhage. I must devise some
means of informing him of it." So he told the brahman
Varshakara, the great noble of Magadha, of the danger to
Adjatasatru of suddenly hearing of this event, and he added,
" Go quickly, Varshakara, into the park and have made
representations (ri-mo) (i.) of the Blessed One having exa
mined the five subjects while living as a bodhisttava in
the Tushita heaven (seep. 15), and having three times ex
pounded the truth to the six K^mavatcharas devas,! coming
to enter his mother's womb as an elephant ; (2.) acquiring
perfect and unsurpassable enlightenment at the foot of the
Bo tree; . . . (6.) having converted different persons in many
places, and having reached the end of a buddha's career,
(represent him) in his last wrappings (gzims-mal-du), in
the town of Kusinara. Then get ready seven tubs full of
fresh butter, and one with pieces of goQirsha sandal-wood.
When the king shall come to the gate of the park, you
must ask him if he would not like to see it ; and when he
shall come to the pictures, you will explain them to him,
commencing with the first. When he shall have heard that
the Blessed One is dead, he wUl fall to the ground ; then
you must put him into one of the tubs of fresh butter, and
when the butter shall have melted, you must put him
iijto another, and so successively in the seven (f. 637") ;
after which you must put him into the tub with the
pieces of gogirsha sandal-wood, and he will recover."
After giving these instructions, M.ahkk^qja.pa, started for
Kusinara, and Varshakara did as he had told him, and
Adjatasatru's life was saved.
On the morrow after the Buddha's death, Aniruddha
sent Ananda to the Mallas of Kusinarl (i. 639"). " Go,
Ananda," he said, " and say to the Mallas of Kusinarl, ' 0
Vasishtas, to-day at midnight the Master left behind
1 Edod-pa-na spyod-pai-lha. See Lalita Vistara (Foucaux's transla
tion), p. 37.

BURNING THE BODY. 143
every particle of the skandhas, and has utterly passed
¦away ; do whatever you see fit, so that hereafter you may
not have to reproach yourselves, saying; "Our Master left
behind every particle of the skandhas, and utterly passed
away within our district, and we did not show him proper
honours and attention." '" !
Ananda went and did as he was bid (f. 640), and
-explained to the Mallas that the Buddha's remains must
be treated as those of a king of kings. Then the Mallas
asked that seven days be allowed them to get everything
ready for the funeral (f. 641).
On the seventh day, having prepared a golden bier, and
got together all the perfumes, garlands, and musical in
struments within twelve yojanas, from Kusinara to the
Hiranyavati river, from the twin sala grove to the crested
tchaitya of the Mallas ^ (Makuta bandhana tchaitya), they
"went out of the town to the twin sala tree grove to hon
our the Buddha's remains (f 641''). When they came
there, the principal Mallas of Kusinara said, " 0 Vasishtas,
let the Mallas women and maidens make a canopy of their
garments over the Blessed One ; then when we have hon
oured his remains with perfumes and garlands, they will
carry his body to the western gate of the city, which we
will traverse and leave by the eastern gate; then after
having crossed the Hiranyavati, we will go to the Makuta
bandhana tchaitya of the Mallas, and there we will burn
the body " (f. 642). But when the Mallas women tried to
move the body, they were unable to do so ; and Anirud
dha told Ananda that the will of the gods was that the
Mallas and their sons should carry the bier. So Ananda
told the Mallas, and they lifted up the bier and carried it
to the Makuta bandhana tchaitya (f. 643).
Now at that moment there fell in the town of Kusin^rS,
1 Csoma's translation of this pas- passages. Moreover, it omits seve-
sage, Asiat. Res., vol. xx. p. 309-317, ral important facts.
and Foucaux, Rgya-tcher-rol-pa, ii. ^ In Bigandet, vol. ii. p. 81, it is
p. 417 et seq., is incorrect in several called Matulabandana.
places, notably in this and parallel

144 THE LIFE OF THE BUDDHA.
such a quantity of mand§,rava flowers (Erythrina fulg ens),
that they were knee-deep. There was an ajivaka ! (hts'o-
ba-chan), who was going to the Plvl country on business,
and this man picked up a quantity of these divine flowers.
Mah§,ka9yapa, with five hundred disciples, was going to
Kusinara, and was passing through the P^vS, country
when he met this man, and from him he heard that the
Buddha had been dead seven days. Among Ka9yapa's dis
ciples there was an old man, who, when he heard of the
Buddha's death, spoke these unseemly words : "Why should
we thus lament ? for now the old mendicants (rgan-dzugs)
are freed from being told, ' This may be done, this may not
be done ; ' now we may do what we want to do and not do
what we do not want to do " (f. 644*). But Ka9yapa re
buked him and spoke to his followers of the impermanency
of all created things.^
When the Mallas tried to light the funeral pUe, they
were unable to do so, and Aniruddha told Ananda that
it was because Mahaka9yapa had not arrived; then he
repeated this to the Mallas (f. 645).
When the people saw Mahaka9yapa coming from afar
off, they took perfumes and wreaths, &c., and went out to
meet him; ^ then they bowed down at his feet and followed
after him to the place where the Blessed One's body was.
He uncovered the body and worshipped it. At that time
there were in the world four great sthaviras — Adjnata
Kaundinya, Tchunandana (Skul-byed tchen-po), Da9abala
Ka9yapa, and Mahak§,9yapa ; and as Mahaka9yapa was the
greatest among them through his knowledge and virtue,
he had a store of robes, alms, bedding, medicines, and
other necessaries (yo-byad) ; so he changed the garments
which enshrouded the Blessed One for others from his
1 Bigandet, vol. ii. p. S3, says that Beal, Four Lectures, p. 68, gives the
the man who was carrying the flowers bhikshu's name as Balanda.
was " a heretic Rahan," called Thou- 3 This passage is incorrectly trans-
bat (Subhadra), and that he it was lated by Csoma (at least in Foucaux's
who rejoiced at the Buddha's death, translation of it, p. 422, the only one
and spoke the words of our text. I have at my disposal).
" Cf. Rhys Davids, op. cit, p. 127.

DIVISION OF THE REMAINS. 145
store; and having replaced the cover of the coffin, the
fire burst forth from the pile and consumed the body
(f. 645").
When the body had been consumed, the Mallas put out
the fire with milk, and putting the remains (sku-gdung) in
a golden vase, they placed it on a golden bier, and having
honoured it with perfumes and the sound of music, &c.,
they took it to Kusin^r^, to the centre of the town,
where they again paid it honours. Now the Mallas of
Pav§, heard that, seven days previously, the Blessed One
had expired in the town of Kusin^rS,, and that his relics
had received the relic-honours; so they assembled their
troops and marched to where were the Mallas of Kusinara,
to whom they said, " All ye Mallas of Kusinara assembled,
hearken, sirs. The Blessed One has lived and has been hon
oured in our country for a long time, but while stopping in
your country he has expired (f. 647) ; give us a portion
of his relics (gariras), which we will carry to PavS,, where
we will erect a tchaitya of his relics, which we will hon
our, worship, and revere, &c., and (where) we will institute
a great periodical feast." — "Vasishtas" (the Mallas of
Kusinara replied), "the Blessed One was honoured and
loved by us, and as he died while near our city, we will
not relinquish a portion of his relics." — " If you give us a
portion, it is well ; but if you wUl not give it, we will carry
it off by force." Then, when the Mallas of KusinarS, heard
this, they consented.
The kshatriya Buluka of Rtogs-pa gyo-ba (the Bulls
of AUakappa ?), the kshatriya Krodtya of Roruka (Sgra-
sgrogs, the Koliyas of Ramagrama ?),! the brahman of
Vethadvipa (Khyab-hjug gling-na gnas), the kshatriya
Qakyas of Kapilavastu, the kshatriyas Licchavis of
Vaisali,^ also heard of this event, and they also went to
Kusinara with their troops and made the same request.
Vaidehiputra Adjatasatru, king of Magadha, heard what
1 The same as the Qakyas of Deva- ^ Cf. Rhya Davids, op. cit, p. 131
daha. See Fah-Hian, p. 88-89. et seq. K

146 THE LIFE OF THE BUDDHA.
had happened, and also that the above-mentioned tribes
had gone to Kusinara; so he told it to the brahman Varsha
kara, and ordered him to assemble his troops, so that he
also might go there and get a portion of the relics of the
Blessed One (f. 648). When the troops were ready, Adja
tasatru mounted his elephant, but the recollection of the
virtues of the Blessed One made him faint, so that he fell
to the ground; so likewise when he tried to mount his horse
he fainted. " Varshakara," he then said, '' I cannot go ; take
you the army and salute the Mallas of KusinarS, in my
name, and ask them for a portion of the Buddha's relics."
Varshakara did as he had been told, and the Mallas
gave him the same answer as they had given to the
Mallas of PavS,; but when they saw the great multi
tude of the king's men,! j^j^gy taught their wives and
children how to use bows, and when the united forces
of the Buluka, of the Mallas of PavS., &c., advanced
toward the town to fight, they assembled all their forces,
with their wives and young men, and sallied forth to
resist them (f. 649).
Now there was a brahman called Drona ^ who had
come with the troops, and when he perceived that there
was going to be blood shed, he put on his skin robe
(gyang-gdzi), and going to the Mallas of Kusinara he said,
" The Blessed Gautama was long-suffering, and greatly
praised patience ; why then would you slaughter each
other over his remains ? I will divide his relics into eight
parts, and you will give me the vase wherewith I shall
have divided them, and I will build in the town of Drona-
sama (?) a tchaitya of the relics of the Blessed Gautama,"
1 Csoma adds, " who had come to pression is generally rendered in
carry off by force the Blessed One's Sanskrit by sama, "even, level."
relics ; " but I have not found this The brahman's name would thus be
in my text. At all events, it ia Dronasama (?) ; but 1 have thought
difficult to see why they prepare to it advisable to drop the second part
fight, for they had conaented to and to follow the Southern veraion.
divide the relics. (Fol. 650'') the brahman calla hia
'The text has Bre-bo dang mnyam- native place " the town of Bre-bo
pa. The latter portion of this ex- dang mnyan-pa."

THE BRAHMAN NYAGRODHA. 147
&c. (as above). The MaUas accepted his proposal ; then
he went successively to each of the other parties, and
having also obtained their consent, he divided the relics
among them, and he took as his share the vase which the
Mallas of KusinarS, had given him to make the division
with (f. 651).
Then a young brahman who had also come with the
troops said to the Mallas of Kusin§,r§,, '' Hearken to me,
all ye assembled Mallas of Kusinar^,. For a long time I
have honoured and loved the Blessed Gautama, and now
that he has expired in your town, I beg you to give me
the embers of the cremation fire, so that I may build in
the Nyagrodhika country (= Pipphalivana) ! a tchaitya
of the relics of the Blessed One," &c. So the Mallas gave
the brahman Nyagrodha the embers . . . (f 652).
At that time there existed in Jambudvipa eight
tchaityas of the body relics of the Blessed One; the
tchaitya of the vase made nine, and that of the embers
ten. Of the eight measures of relics of the Seer (Spyan-
Idan), seven remained the object of honours in Jambu
dvipa ; the other measure of the relics of the Greatest of
men is honoured in the city of Roruka (?) ^ by a king of
n§,gas. Of the four eye-teeth of the Greatest of men, one
is honoured in the heaven of the Thirty- three ; the second
is in the town of Anumana (? Yid-ong-ldan) ; the third is
in the country of the king of Kalinga, and the fourth eye-
tooth of the Greatest of men is honoured by a naga king
in the city of Roruka^ (f. 652").
^ Cf. Rhys Davids, p. 1 34: " And translation of Ramagama of the Pali
the Moriyaa of Pipphalivana heard text.
the newa . . ." Also Fah-Hian, ^ Cf. Rhys Davids, p. 135, and
chap. xxiv. his note on same page ; also Big-
^ Sgra-sgrogs, which may be a andet, vol. ii. p. 95.

( 148 )

CHAPTER V.
HISTOEY OF THE CHUECH DUEING THE HUNDEED AND TEN
YEAES WHICH FOLLOWED THE BUDDHA'S DEATH.
The following account of the councils of R§,jagriha and
Vaisali, and of the spread of Buddhism in Kachmere, is
taken from the eleventh volume of the Dulva, and is the
only canonical version of these events to be met with in
Tibetan works. Before giving an analysis of these pas
sages, I must call attention to the difficulties which the
text presents. These difficulties are so real that a learned
Tibetan lama from the monastery of Snar-Thang, near
TachUunpo, has said of this volume that " this translation
is not felicitous ; it is full of obsolete expressions, is badly
written, and in the latter part of the volume the correc
tors' minds appear tired and their other faculties worn out;
and all this is a source of much incertitude."! The trans
lators of this volume were the well-known Indian pundits
Vidyakaraprabha ^ and Dharma9riprabha.
Mahak8,9yapa, whom we have seen (p. 144) acknowledged
as the head of the order on account of his wisdom and
virtues, heard, after the death of the Buddha, people re
mark that whereas 80,000 bhikshus had died at the same
time as Qariputra, 70,000 on Maudgalyayana's death, and
18,000 more when the Buddha had died, the words of the
Blessed One had vanished like smoke ; and that as all the
mighty bhikshus had utterly passed away, the Sutranta,
the Vinaya, and the M§,trikS, of the Blessed One were no
longer taught. When he heard people thus censuring,
' See Dulva xi. f. 706. ^ See Udanavarga, p. xi.

CONVOCATION OF THE SANGHA. 149
blaming, and slandering (f. 652), he told what he had
heard to the bhikshus, and concluded by saying that they
must assemble in that place ! (i.e., at Kusin§,rS,). The
bhikshus assented to his proposition. " Who shall convoke
the clergy ? " " Let it be the venerable Purna." Then the
venerable Mahaka9yapa said to the venerable Purna,
" Purna, strike the ganta and assemble the bhikshus ;" and
Purna consented ; and after having entered into the state
of abstraction of the fourth dhyana of perfect freedom,
and having acquired the sight of knowledge, he arose and
commenced striking the gaiita. Then from all parts
assembled the congregation of bhikshus ^ (among whom
were) five hundred arhats. When these were assembled
Mah§,k§,9yapa said to them, " Venerable sirs, what member
of the congregation of bhikshus has not come ? " and they
discovered that the venerable Gavampati was not there.
Now at that time Gavampati was in the hermitage of
the 9iri9aka tree (shing shi-ri-sha-kai gdzal-med khang-
stong). Then Ka9yapa said to Purna, "Go, Purna" (i. 654),
" to where Gavampati is, and tell him, ' Ki,9yapa and all
the other members of the sangha greet you, and request
that you will come to them in all haste for business of the
order.'" The venerable Purna consented; soheleftKusinarS,
and transported himself to the hermitage of the 9iri9aka
tree, and having bowed down at Gavampati's feet, he
delivered Kl9yapa's message. Then Gavampati considered
within himself what could be the matter, and when he
discovered that "the lamp of wisdom had been blown
out by the wind of impermanency," that the Blessed One
had passed away (t. 655), he told Purna that he could
1 The other accounts of the first the Sthavira school, held a separate
synod are Mahawanso, chap. iii. ; Di- synod, in which they formed another
pawanso, chap, iv.; Fah-Hian, chap, collection of the canonical works
xxx.; Hiuen Thsang, B.ix. p. 33 (St. and founded the school of the
Julien's trans.); Beal, Four Lectures, "great assembly" or the Maha-
p. 69 et seq. saughikanikaya. Bhavya, in his
" According to Hiuen Thsang. B. Kayabhetrovibhanga, saya that the
ix. p. 36, all thoae of the congregation Mahasanghika school only com-
who did not take part in the council menced 160 years after the Buddha's
of Rajagriha, from which originated death. See p. 182.

I50 THE LIFE OF THE BUDDHA.
not go, for his end was nigh ; so he gave him his alms-
bowl and his three robes, and told him to present them
to the sangha ; then, by means of his magical powers, he
was consumed and passed into the state of parinirv3,na (f.
656). Then Purna, having honoured his remains, returned
to the twin sala tree grove, where the five hundred bhik
shus and Ka9yapa were, and presenting them with the
bowl and robes, he told them what had occurred.
Kl9yapa told the bhikshus that he thought it would
be advisable to assemble in Magadha, where the Blessed
One had acquired omniscience, and he consulted the
bhikshus as to the proper spot to choose. One of their
number proposed to go to the Bodhi tree (and there
hold the synod), but K§,9yapa said that as Adjatasatru
was a very firm believer, he would provide the sangha
with all the necessaries, and that they must consequently
go to Rajagriha. The bhikshus consented, and then
asked if Ananda, who had been the Master's attendant,
and to- whom several of the sutras had been addressed,
would not be admitted into the synod. K§,9yapa said
that if they made an exception -in Ananda's favour, the
other bhikshus who had had something to do with the
Blessed One would be angered; however, if they were
willing that he (Ananda) should be appointed to supply
the sangha with water when they required it, he would
be admitted, otherwise he would have to be excluded.
The bhikshus having shown their willingness, Ka9yapa
asked Ananda, "Venerable Ananda, if you are sent to
get water for the assembly ?" — "I will go." Then K§,9yapa
having repeated the question, said, " Hear me, venerable
sirs. This venerable Ananda, the personal attendant of
the Blessed One, who has been in close attendance on
the Blessed One, and to whom he spoke several of his
sfitras, is to be appointed to bring water ' to the as
sembly. Now I ask you if you approve of the appoint
ment of the venerable Ananda. If it appears proper,
remain silent. It is approved. Now hear me. The

MEETING IN THE NYAGRODHA CAVE. 151
venerable Ananda, the attendant of the Blessed One,
who stayed near his person, and to whom the Blessed
One spoke several of his sermons, has for these reasons
been appointed to supply the sangha with water. If the
sangha requires water, the venerable Ananda, having been
appointed to the office of supplying it with water, must
supply it with, water. If the sangha approves (these
arrangements), let all remain silent. The assembly is
silent, therefore the venerable Ananda is appointed water-
provider of the assembly (dge-hdun)."
Then Ka9yapa said to Ananda, " Go along to R§,ja-
griha with the congregation of bhikshus by the way
which suits you best ; I am going directly there (through
the air)." So K§,9yapa went to R§,jagriha, and when
first Adjatasatru, king of Magadha, saw him, the recol
lection of the Buddha made him fall senseless to the
ground (f. 658). When Kl,9yapa had told him of the
intention of the five hundred bhikshus well versed in
the Sutranta, the Vinaya, and the Abhidharma, he gave
orders to supply them with everything which they
might require, and he had the city decorated as if for a
feast. When the elders! (yfif}^ Ananda) arrived, they asked
Ka9yapa where they could reside (and hold the council).
Neither the Kalantaka-nivasa bamboo grove nor the
Vulture's Peak could answer their purpose, but the Nya
grodha cave ^ was sufficiently secluded if it had bedding
in it (or seats, mal-stan). So when the king heard that
this place suited them, he had it provided with beds (f.
659). As soon as the bhikshus had assembled, Ka9yapa re
quested Aniruddha to examine if any one out of the
five hundred was still subject to passions, anger, ignorance,
desire, or attachment.
} Rgan-rims, which I take B. ix. p. 22. Our text is wrong, for
throughout these pages to be the the Sattapam cave by the side of
same as gnas-brtan or sthavira. the Webhara mountain was the place
2 Or the Pippala cave. See Fah- where the synod was held. See Ma-
Hian, p. 117, and Hiuen Thsang, hawanso, p. 12.

IS2 The life of the buddha.
Aniruddha discovered that there was only one out of
their number in this case, and that it was Ananda ; so
K£l9yapa excluded him from the assembly (f. 66 1).
" Bear with me, venerable K^9yapa," said Ananda ; " I
have neither sinned against morality, the doctrine, nor
against good behaviour, neither have I done aught un
seemly or detrimental to the congregation. Be forbearing
then, 0 Kaqyapa!"
" Ananda, thou wast the Blessed One's close attendant,
what wonder then that thou didst not commit any of the
sins thou hast mentioned ; but if thou sayest that thou
hast done no wrong to the congregation (f. 661''), how
comes it that when the Blessed One said that women
were as dangerous as snakes, and that it would be wrong
to admit them into the order, thou didst ask that they
might be allowed to enter it ? " !
"Bear with me a while, Ka9yapa," replied Ananda.
"I thought of all that Mah^praj§,patl Gautami had en
dured, and how it was she who had nursed the Blessed
One when his mother died. I only asked that women
who were (my) relatives and friends might enter the
order. 'Twas surely no wonder, no subject of shame !"
Then K§,9yapa said, " When the Buddha (shortly before
his death) explained to thee how it was possible for a
buddha to prolong at his will his life, why didst thou not
ask him to deign to remain in the world during the rest of
the present age for the weal of mankind ? "
" Ka9yapa," Ananda replied, " 'twas no wonder, nor is
there aught to be ashamed of, if I did not do so, for I was
then possessed by the Evil one." ^
"Moreover, thou didst commit another sin," rejoined
K§,9yapa, " for thou didst rest thy feet for a whole day
on the golden-coloured raiment of the Blessed One."
" I did so," replied Ananda, " because at the time there
was no friendly bhikshu anywhere about " (f. 663).
' See p. 61. ¦ cease. Sacred Books of the East,
' See the Book of the Great De- vol xi. p. 40, 48.

INDEFINITENESS of the PRATIMOKSHA. 153
" There is yet another sin which thou hast committed,
for when the Blessed One was nigh unto death between
the twin sala trees, and he did ask thee for some clear
water, (how came it that thou didst not get it for
him ? ")
" Ka9yapa, I have nought to reproach myself therein ;
nor was it surprising, for five hundred waggons had just
crossed the Kakusthana river, and had made it muddy."
^'But why didst thou not hold up thy bowl towards
heaven, for the devas would have filled it? More
over, when the Blessed One, having ordained that at
the half-monthly recitations of the Pr§,timoksha SUtra,
when the portion appertaining to the minor moral pre
cepts (ts'ul-khrims phra mo) and the minutise (phran-
ts'egs) was reached, the bhikshusangha might stop the
recitation or go on with it, why didst thou not ask the
Blessed One what was to be understood by the terms
' minor moral precepts and minutiae ' ? ! Now (as a con
sequence of thy negligence), I say that all which is not
in the four pi,rajika, the thirteen sanghadisesa, the two
aniyata, the thirty nirsaggiyS, pachittiya, the ninety pa-
chittiya, the four pratidesaniya, and all the many sekhiya
dharmas are minor moral precepts and minutiae. Others
again say that all which is not in the four pi,rajika, the
thirteen sanghi,disesa, the two aniyata, the thirty nir-
saggiya pachittiya, the ninety pachittiya, and the four
pratidesaniya are minor moral precepts and minutiae (f.
664). But others say that all which is not in the four
p^r^jika, the thirteen sanghMisesa, the two aniyata, the
thirty nirsaggiya pachittiya, and the ninety pachittiya, are
minor moral precepts and minutiae. Again, others say
that, with the exception of the four parajika, the thirteen
sanghS,disesa, the two aniyata, and the thirty nirsaggiya
pachittiya, all are minor moral precepts and minutiEE.
Others say that, with the exception of the four par&jika,
¦' This omission of Ananda's seems put forward for the convocation of
to have been one of the chief causes the first council.

154 THE LIFE OF THE BUDDHA.
the thirteen sanghadisesa, and the two aniyata, all are
minor moral precepts and minutiae. Now if a tirthika
should discover that some bhikshus adhere to the four
p§,r^jika, while others keep to the thirteen sangh§,disesa,
(he would say), 'The doctrine of the Qramana Gautama
has vanished like smoke ; while the ^ramana Gautama
was yet alive, his disciples strictly kept his ordinances,
but now they allow themselves all the indulgences they
see fit. They do what they want to do, and do not
do what they do not want to do.' Therefore, in not
questioning the Blessed One for the sake of future
generations, thou didst wrong."
Ananda replied, "When the Blessed One spoke these
words, I was overcome with grief (at the prospect) of
losing the Tath9,gata."
"There again thou wert in the wrong; for if the at
tendant of the Tathagata had (borne in mind) that all
created things are of their nature impermanent, he would
not have felt sorrow. Moreover, why didst thou show
to men and women of low habits the Tath§,gata's hidden
privy parts ? " !
" Venerable KaQyapa," replied Ananda, "'twas no wonder
nor source of shame to me, for I thought that women,
being naturally sensual if they but saw the privy parts of
the Blessed One, would they not cease being so ? " (f. 665).
"Moreover, thou didst show to corrupt women the
golden body of the Blessed One, which was then sullied
by their tears." ^
" I thought," replied Ananda, " that if they then but
saw the Blessed One, many of them would conceive a
longing to become like him."
"Ananda," said K&9yapa, "thou art still under the
rule of passions; none may enter here who have not put
' F. 664''. Khyim-pai hkhor dang ^ This alludes to the woman who,
bud-med spyod pa pan-pa-mams-la worshipping the body of the Buddha
de-bdzin-gshegs-pai hdoms-kyi sba- after his death, let her tears fall on
ba-sbubsu nub-pa bstan-pa. . . . mo- his feet. See Beal, Four Lectures
mts'an dang bral-bar ma gyur-tam. p. 75.

ANANDA BECOMES AN ARHAT. 155
away all passions ; so depart thence ; thou canst not be
among pure-speaking men."
Great was Ananda's grief, but he called to mind what
the Blessed One had said to him shortly before his death.
"jAnanda," he had said, "sorrow not, neither be dis
tressed nor afflicted. Thou must turn (gtod) to the bhik
shu Mah§,ki,9yapa (as to the head of the order). Be
patient and do as he shall tell thee. Weep not, Ananda ;
thou shalt magnify the law of virtue; thou shalt not bring
it low." Then Aniruddha said to Ananda', " Go, Ananda, and de
stroy every particle of the passions, become an arhat, and
then, but only then, thou mayest enter the synod."
Ananda thought of his Master who was dead; his eyes
filled with tears, and he was sorrowful ; but he departed
for the city of Vriji (sic — Vaisali ?), and arranged himself
as was the rule during summer (f. 666''). Now Ananda's
attendant at that time was the venerable Vrijiputra (or an
ayuchmat of Vrijian descent),! and he expounded the law
to the fourfold assembly while Ananda diligently applied
himself (to cast off all sin). But when Vrijiputra looked,
by means of the mental abstraction of samadhi, he found
out that Ananda was not yet freed from all passions, so he
went to him and said —
" Gautama, be thou not heedless ;
Keep near a tree in the dark, and on nirvana
Fix thy mind ; transport tbyself into dhyana,
And ere long thou shalt find the abode of peace."
When Ananda heard the advice of the venerable Vriji
putra, day was waning ; then he went and seated himself
(near a tree) and fixed his mind on the five obscurations
(i.e., sin), and in the first watch of the night he had
thoroughly freed his mind of them. In the middle watch,
after having washed his feet outside the vihar, he entered
it and laid himself down on his right side, and just as he
^ Cf. Beal, op. cit, p. 71.

156 THE LIFE OF THE BUDDHA.
was putting one foot on- the other, lo ! he acquired the
notion of the visible, of memory, of self-consciousness
(shes-bdzin-dang-ldan pai hdu-shes). As he was putting his
head on his pillow, his mind became detached and freed
from all asravas (i. 66y). Then Ananda in the enjoyment
of bliss and peace was free, and having become an arhat,
he went to Rajagriha and entered the Nyagrodha (Satta-
pani) cave, where K§,9yapa and the five hundred arhats
were compiling (or about to compUe) the dharma.
K^9yapa said to the bhikshus, " Sirs, whereas hereafter
bhikshus may be oblivious and ignorant (or weak, hcs
nyam tchung-bas), and not able to understand the Sutranta,
the Vinaya, and the Abhidharma, because there are no
gathas of the sutras, therefore in the forenoon the g§,th§,s
of the sutras will be recited,! and in the afternoon the
Sutranta, the Vinaya, and the Abhidharma will be taken
into consideration (discussed or recited)." Then the bhik
shus asked K^9yapa which of the S-utranta, the Vinaya,
or the Abhidharma would be collated first, and K§,9yapa
decided that the Sutranta should first receive their atten
tion. Then the five hundred arhats requested Mahak^9yapa to
preside over the assembly, and he therefore sat down in the
lion's seat (presidential chair or pulpit). Then he asked the
assembly if they would allow Ananda to commence with
the compilation of the Sfitranta of the Tathagata. They
consented by remaining silent (t. 668*), and then the five
- hundred arhats spread their cloaks over the pulpit.
Ananda, after having circumambulated the pulpit, keep
ing it to his right side, bowed down to the elders and sat
^ Snga-droi dus-su, mdoi ts'igsu- ther mention is made of this forenoon
bchad-pas brjod-par byao. This is a occupation of the council, which was
remarkable phrase, which can hardly probably to collect short verses of
admit of any other translation than the sacred discourses which would
the one I have given, but I do not enlighten the bhikshus who might be
see to what part of the canon it re- unable to learn long passages of the
fers. It may be rendered literally, sacred works. Perhaps this refers to
"in the forenoon — of sdtra — -with the composition of the mcMjms.
gathas — it will be spoken." No fur-

ANANDA RECITES THE SUTRANTA. 157
down in the pulpit. Then he thought, " If I have under
stood the whole of the Siitranta as spoken by the Blessed
One, there is the siitranta spoken by the Blessed One
in the abode of the nagas, that which he spoke in the
abqde of the gods, and that which he spoke to (before) me.
I will explain (recite) each one of them as they took place
(i.e., chronologically), as I heard and understood them."
Then K§,9yapa said to Ananda, " Where did the Master,
desiring the good of the world and having conquered (the
Evil one), explain the chief dogmas ? Ayuchmat, recite
(gsungs) the s-utranta (which he then spoke)." Then,
having collected himself, Ananda recited in a loud voice
and with clasped hands the sermon (sutranta) of the
Establishment of the Kingdom of Righteousness, or Bh
arma chakrapravartana Siltra (f. 669).
When he had finished, Adjnata Kaundinya said to
Mah§,k§,9yapa, "Venerable Mah§,ka9yapa, I heard this
sermon ; it was spoken for my benefit. It dried my blood
and the ocean of my tears. I left behind the mountain of
bones ; it closed the door of perdition, and opened (for me)
the door of heaven and of freedom. When that precious
jewel of a sutra was spoken, I and 80,000 devas acquired
the clear eye of truth, and became free from sin (dri-md).
Now that I hear that sermon of long ago, (I see) that
there is nothing which is not transitory ! " and he fell
senseless to the ground. Great also was the agitation of
Ananda and of all those present as they thought of their
dead Lord, and that even he had not escaped the universal
law of decay.
Then Ka9yapa asked Ananda which was the second
sutra. " It was also spoken at Benares for the sake of the
five bhikshus"! . . . (i. 6/1). When Ananda had finished
reciting the second sfitra, Adjnata Kaundinya said that it
had made an arhat of him, and had converted his four
companions, &c., &c., and again he fell senseless to the
ground, &c. (f. 671'') ; and when Ananda had finished re-
1 See p. 37.

158 THE LIFE OF THE BUDDHA.
citing each siitra, Ka9yapa and the assembly cried aloud,
"This, then, is the dharma; this is the vinaya (rule) !"
In this way Ananda recited all the siitranta which the
Blessed One had spoken, and he mentioned in which
villages, towns, countries, and kingdoms they had been
. uttered ; and when it was a siitra concerning a skandha,
he put it in a compilation relating to the skandhas ; when
it related to an ayatana, he compiled it with the six ayat-
anas. All that had been explained by the qravakas he
compiled in the " explanations by the 9ravakas." All the
explanations (bshad) of the Buddha he gathered together
in the " explanations of the Buddha." All which related
to acquiring memory, abstraction, to real change, to the
bases of supernatural power (irrdhipada), to the five
faculties, to the branches of the bodhi the branches of the
way, he collected in the "branches of the way." All
sfitras which had been rightly spoken he collected in the
"rightly spoken sutras." Those which had gathas with
them he collected in the " well-named sutras." When it
was a long sutra he placed it in the Dirgh§,gama. The
medium length sutras he placed in the Majjim^gama, and
those which were of one, two — ten words (i. 674) formed
the !6k6ttar^.gama.!
(F. 674.) When he had finished, K§,9yapa asked him,
" Venerable Ananda, is your exposition (lung) at an end? "
"Venerable K^9yapa, that is all;" and with that he
descended from the pulpit.
Then K^9yapa said, " Venerable sirs, the whole of the
Sutranta of the Blessed One has been compiled, we will
now pass to the Vinaya."
Now at that time there was the venerable UpaU, a wise
man, and one conversant with the origin of the rules and
1 This passage would lead us to certain bhikshus were appointed cus-
suppose that the canon was -written todians of one section and others of
do-wn at this council, but this is another, and that they only taught
not explicitly said, as the verb " to the section which they had been ap-
-write," hbri-ba, does not once occur, pointed to learn by heart.
The probable explanation ia that

UPALI RECITES THE VINAYA. 159
their history ; so K§,9yapa ascended the pulpit and pro
posed to the assembly that Upali should compile the
Vinaya section. When the assembly had consented,
K§,9yapa said to Upali, " Venerable Upali, if you (recite
the vinaya), will you repeat every particle of the Tatha
gata's vinaya ? " "I wiU," he replied.
When Upali had taken his place in the pulpit, K§,9yapa
asked him to narrate where and for what reason the first
ordinance had been laid down by the Blessed One. "It was
at Benares," Upali replied; " it was on account of the five
bhikshus, and he ordained that cloaks (sham-thabs) should
be circular (zlum-por) " ! (t 674^").
K§,9yapa then asked him where and for what reason
the second ordinance had been made. " It was at Benares,"
Upali replied ; " it was on account of the five bhikshus,
and he ordained that (bhikshus) should wear circular
sanghS,ti (tchos-gos). . . . The third rule was promulgated
in the village of Kalandaka, on account of the man from
Kalandaka called Sudatta (Bzang-sbyin)," &c., &c. (f. 675);
and in this way he narrated each of the ordinances laid
down by the Buddha, and the 499 arhats listened atten
tively ; and as he finished with each rule they said, " This
is the teaching of the Master ; this is the law ; this is the
rule, &c., &c.; these are the pirajika, these the sanghMisesa,
these the two aniyata, the thirty nirsaggiya pacittiya, the
ninety pacittiya dharma, the four pratidesaniya, the many
sekhiy4 dharmS,, the seven adhikarana samatha dharmS,.
These (things) are to be put away, these to be conceded.
Having entered the order, this is the way to be ordained
(to receive the upasampada ordination). This is the way
to ask, and the (proper) act to perform. . . . Such and
such persons may enter the order, such others may not
enter it. This is the way to confess (one's sins) (gso-
sbyong). This is the way to enter seclusion (for the was
season). These are the habits, these the lesser moral
1 Cf., however, Beal, op.'cit, p. 76, Pratimoksha Sutra. The ohronolo-
where 'Upali ia said to have recited gical method appears more rational.
the rules as they are arranged iu the

i6o THE LIFE OF THE BUDDHA.
prescriptions (phra-mo ni hdi). This the index (gleng-
gdzi). This the way to worship (mos-pa)." !
Then Mah^k§,9yapa thought, " For the sake of those men
who will hereafter wish for wisdom and who wUl follow
whatever letters there be, for the sake of those who will
delight in the essence of the doctrine (lit. the profound sig
nification), why, I myself will expound the M^trika to pre
serve the sense of the Siitranta and Vinaya as it was
spoken." ^ So he mounted the pulpit and said to the bhik
shus, " Venerable sirs, in what does the MeitrikS, consist ? "
"The M^trikEi (they replied) is that which makes perfectly
lucid the distinguishing points of that which ought to be
known. Thus it comprises (explanations of) the four smrit-
yupasth^na, the four right renunciations, the four irrdhipada,
the five faculties, the five forces, the seven branches of bodhi,
the holy eightfold way, the four kinds of analytical know
ledge, the four fruits (rewards) of the virtuous man (qra-
mana),3 the four words of the dharma (tchos-kyi ts'ig-bdzi),^
absence of klega, the knowledge of what is desirable, perfec
tion, the very void of very void (stong-pa-nyidstong-pa-nyid),
the uncharacteristic of the uncharacteristic (mts' an-ma-med-
pa nyid mts'an-pa-med-pa), the samadhi by means of mixinc
(? hdres-pa bsgo-nas-pai bsam-gtan), the emancipation of per
fect understanding, subjective knowledge, the abode of peace
(i.e., nirvdna), supernatural sight, the correct way to compile
and put together all the dharma,^ this is in what consists
the M^trik^ (i.e., the Abhidharma, or metaphysics). . . ."
1 These are the different headings 105, Grimblot, Sept Suttas Palis.
of sections of the vinaya in the * Or tchos-kyi ts'ig-gdzi, the root
Tibetan translation. words or fundamental dogmas of the
^ This phrase is obscure. The dharma.
text (f. 676*) says, " Ma-ongs-pai- ^ Tchos - kyi mam - grangs - kyi -
dus-na mi-mams shes-rab dzen-pa yi- phung-po yang-dag-par bsdus-pa
ge tsam-gyis rjesu hbrang-la, zab-moi dang btags pa ste, says the text. It
don-la mos-par-gyur-pa, de mams-la, must be noticed that the text does
mala bdag-kho-nas . . . bshad-par- not say that Kajyapa delivered these
byao." Beal'a version of the origin metaphysical doctrines of the Bud-
of the Abhidharma Fttaka, op. cit, dha as a separate part of the canon.
p. 79, substantially agrees with our They are only considered as a com-
text, although it says that it was mentary on tliose subjects laid down
Ananda who recited it. in the preceding sections of s^tra
3 See the Qramana phala Sutra, p. and vinaya.

KAQYAPA'S DEATH. i6l
When K§,9yapa had finished compiling the metaphysical
parts of the doctrine, then the yakshas above the earth
cried out, " Bravo ! the venerable Mah^ka9yapa and the
five hundred other arhats have compiled the Three Bas
kets (Tripitaka) of the Tathagata; the devas will swell in
number, and the asuras will diminish ! . . ."
When the work of the council was over, K8,9yapa thought
that as he had done all that was necessary for the preser
vation of the doctrine to future generations, his time had
come to pass away; so he went to Ananda and said to hihi,
"Ananda, the Blessed One committed to my care the
keeping of the doctrine, and passed away. Now, when
I shall have passed away, thou shalt take care of the
doctrine (i.e., be patriarch). Moreover, there shall be born
in Rajagriha a son of a merchant, who, from the fact that
he will be covered with a linen garment, will be called
^anavasika (Sha-nai gos-chan). Returning from a sea-
voyage, he will entertain the Buddhist sangha for five
years, (after which) he will enter the order, and thou shalt
confide the doctrine to him" (f. 678).
Then Mah^k^9yapa went and worshipped the four great
chaityas and the eight chaityas of the relics, after which
he went to the realm of the n^gas and revered the eye-
tooth of the Buddha, and also to the Trayastrimcat devas'
heaven, where was another tooth of the Buddha (see p.
147). Vanishing from the summit of Sumeru (where is the
Trayastrimcats abode), he came to Rajagriha, and decided to
teU King Adjatasatru that he was about to die. He went
to the king's palace, and said to the doorkeeper, " Go and
tell King Adjatasatru that K§,9yapa is standing at his
gate, and would like to see him." " The king is asleep,"
answered the porter. Ka9yapa insisted that he should go
and tell him ; but the porter replied, " Venerable sir, the
king is violent; (if I awaken him), he would have me
put to death." " Tell him, then, when he awakens, that
Ka9yapa has passed away." K^9yapa then climbed the
southern peak of Kukutupada (Iho-phyogs-kyi-ri bya-gag-

i62 THE LIFE OF THE BUDDHA.
rkang) mountain, and having arranged a grass mat in the
centre of the three peaks,! he went through the marvellous
manifestations customary on such occasions, and entered
parinirv§,na (f. 680).
Adjatasatru was greatly distressed on hearing of K§,9-
yapa's death. He ascended the Kukutupada mountain in
company with Ananda (f. 681), and having told him that
he had not been able to see the Buddha after his death,
and now could not see Mah§,k&,9yapa after his nirvana
(f. 682), the sthavira promised him that he should see
him.2 Moreover, the king had a chaitya built on the spot
where K§,9yapa had passed away, and he honoured it.
When ^§,n§,vasika had happily returned from sea,* and
had stored away his wealth in his treasury, he entertained
the congregation for five years. At the expiration of that
time he went to the Bamboo grove, and having saluted
Ananda, who was standing in the door of the gandhakuta,
he said to him, " Where is the Buddha ? " " My son," the
sthavira replied, "the Blessed One has passed away."
When QanavasUfa heard this he fell senseless to the ground.
He was revived with water, and having recovered his
senses, he asked where was the sthavira ^ariputra ? " He
also is dead, and so is Mah^maudgalyayana and MahS,-
k§,9yapa. My son," added Ananda, "now that thou hast
finished laying up goods for the disciples of the Blessed
One, lay up stores of the Dharma and enter the order of
the Blessed One's doctrine." "So be it," replied (Jina-
vasika, and he was ordained, and in a little while he
acquired the triple knowledge, and learnt (by heart) the
Tripitaka, for he remembered whatever he heard Ananda
say (f. 682).
' Cf. Hiuen Thsang, B. ix. 6. He jatasatru was able to look at the body
also says, p. 7, that it- was twenty of Ka5yapa, over which the mouu-
years after the Buddha's nirvana tain had closed.
that Kajyapa died. See also Edkins, * The text here is so corrupt that
op. cit, p. 64. it is impossible to follow it closely.
2 The text does not tell us that I have only reproduced the outlines
Ananda fulfilled hia promise, but we of it.
know from other sources that Ad-

ANANDA'S OLD AGE. 163
One day at the Bamboo grove a bhikshu spoke the fol
lowing g§,tha : —
" In whom life is of (but) an hundred years,
It is as the footprint of a bird on water ;
Like the appearance of the footprint of a bird on water
Is the virtue of the life of each separate one." 1
When Ananda heard this, he went to where these (sic)
bhikshus were and said, " My son, the Blessed One did
not say that, but he did say —
' In whom life is of an hundred years,
There is therefore birth and decay ;
By teaching to both classes of men
That here on earth exists permanency,
The unbeliever will have angry thoughts,
The believer perverted ideas. ,
Having wrongly understood the Stitranta,
They go like cattle in a swamp.
When they are nigh unto dissolution.
Their minds have no kno-wledge of their own death ;
When one understands not what he has heard, 'tis fruitless ;
To understand what is erroneous is as smoke.
To hear, and of correct understanding
To be deprived, is to have intelligence with(out) fruit.' " ^
Then (that bhikshu) said to his master, "Ananda has
grown old, and his memory is impaired; he has become
broken down by old age. This man's (lus-chan-de) memory
is bad; he does not remember well; his mind is impaired
through old age." His master told him, "Go and say,
'Sthavira Ananda, (you are) again wrong;'" and the bhikshu
went and repeated these words. " My son," the sthavira
replied, " I did not say that the Blessed One did not say
^ This verse is extremely obscure. This, however, does not make the
It reads, Qang-na lo-brgya hts'o-ba fourth line very clear.
ni, des-pa/r tchu-la, bya kar bdzin, " Here again the text appears in-
tchu-la bya kar mthong-ba Itar, bdag- correct ; the last two lines are thos-
nyid gchig-pui hts'o-ba dge. I pro- pa yang -dag nyid-shes-pa, bral-ba
pose reading in the second and third hbras-bu bio Idam yin. Or is this
lines bya rkang, instead of bya kar. intentional to set forth Ananda's
The two words are graphically alike, failing memory ?

1 64 THE LIFE OF THE BUDDHA.
that."! The bhikshu repeated the words of his master, to
which Ananda replied (i. 683*), " If I should speak to the
bhikshu (your master), it would occasion a quarrel. It is
not my duty to go to where he is ; he has not come to
where I am."
Then he thought, " Qariputra, Mah§,maudgalyayana, &c.,
have passed away, and when I shall have passed away
the doctrine of the Blessed One will still be followed for
a thousand years. The men of the old times have ere
now passed away, and the young men and I do not agree ;
I stand alone ; I am like an outcast, for all my associates
and friends have long since departed. . . ." So he said
to ^§,nivasika, " My son, the Blessed One, having confided
the doctrine to Mah^k^9yapa, passed away. He confided
it to me, and now I intrust it to thee, and when I shall
have passed away thou shalt protect it. Moreover, in the
city of Mathura (Bchom-brlag), the two sons of a merchant
of that country, whose names will be Nata and Phata (sic),
will build a vihara at Rimurundha ^ (sic), and will become
the patrons of the vihara ; this has been foretold by the
Blessed One. He has also predicted that after the buUd-
ing of the vihara of Rimurunda (sic) there will be a son
of a perfume-seller called Gupta (Sbas-pa) whose name
will be Upagupta (Nyer-sbas-pa). He will enter the order
one hundred years after the nirvana of the Blessed One ;
and, having become a .buddha without the characteristic
signs,* he will accomplish all the acts of a buddha." . . .
Then the venerable Ananda said, " The time for my pass
ing away has come." Then he thought, "If I should die
here (in the Bamboo grove). King Adjatasatru and the
Vrijians being on bad terms with each other (1685*'), the
1 The text appears incorrect here, the thirty-two signs of the great
The negation appears out of place, man, or the eighty peculiarities
or perhaps here again Ananda had which characterised the Buddha
forgotten what he had previously Gautama. The legend of Upagupta
said. of the 47th chapter of the Hdsang-
2 Conf. Taranatha, p. 11 of the blun (Der Weise und der Thor) says
text. that he was a native of Benares,
^ That is to say, he will have an and was converted by Yasheska or
enlightened mind, but will not have Yajas.

LAST MOMENTS OF ANANDA. 165
Licchavis of VaisSili would not get a portion of (my)
relics. If I should pass away in VaisaU, they would not
relinquish (a portion to Adjatasatru). I will pass away
in the middle of the Ganges river." So he went there.
Now King Adjatasatru saw in a dream the staff of the
standard that was borne above him broken, and he was
frightened and awoke, and then he heard from the porter
that the sthavira Ananda was about to pass away. Hear
ing this, he fell senseless to the ground, and when, revived
by water, he had regained his senses, he asked, " Where
has the venerable Ananda passed away ? " " Maharaja,"
replied the venerable Qan^vasika, " he who had been
created to follow after the Blessed One, the mighty lord
who has guarded the treasure of the Dharma, he whose
intellect enables him to arrest existence (in himself), has
gone towards Vaisali." So Adjatasatru assembled his
fourfold army and set out for the bank of the Ganges.
(F. 686.) The devas told the men of VaisaU, " The ven
erable Ananda, the lamp of mankind, the lover of all
humanity, this mighty one, having dispelled the shades of
sorrow, is about to attain perfect peace (to die)." Then
the Licchavis of Vaisali got together their army, and
when they reached the banks of the Ganges, the vener
able Ananda entered a boat and went to the middle of
the Ganges. Then King Adjatasatru bowed his head at
the feet of the sthavira Ananda and said, "The wide eye
of a buddha is open like a hundred-leaved flower (hdab-
ma brgya-pa Ita-bur) ; thou who hast been a lamp to three
existences and who hast reached peace, we go to thee for
a refuge ; if (of a truth) thou hast reached peace, for our
sakes cast down thy body here from the water where
thou hast gone ! " The men of Vais§,li said the same
thing. But Ananda reflected, " If I cast my body in the
Magadha country, the Licchavis will certainly be dis
tressed ; if I cast it in the Vriji country,! the ruler of
^ The text ia obscure ; it reads, skaso (?) byed dag-tu. I don't uu-
magadhai grong-du and grong-khyer derstand this last expression at all.

i66 THE LIFE OF THE BUDDHA.
Magadha will be displeased. Therefore, I will give half
of my body to the sovereign and half to the people
(ts'ogs), and by this means both of them (i.e., both parts
of my relics) will receive proper and lasting honours."
As Ananda was dying the earth shook in six ways.
Just then a rishi who' had a retinue of five hundred
followers came to the sthavira Ananda by magical means
and with clasped hands said, " I beg thee to receive
us into the order of the well-spoken law, and that we
be ordained and receive the requisites of bhikshus."
Then Ananda said, " Come hither with your disciples ; "
and hardly had he conceived the wish but the five hun
dred disciples were there. The sthavira Ananda created
dry land in the middle of the river, and having made it
inaccessible, he admitted into the order the rishi and his
five hundred followers; and having conferred on them
the desired upasampada ordination, they obtained the
reward of anagamin. He explained the three acts,! ^nd
they cast off all klega and obtained the reward of arhat
ship. As they had entered the order in the middle of the
river Ganges and in the middle of the day, to some they
became known as Madhyantika (TcMi-dbus), to others as
Madhyanika (Nyi-mai-gung) (f. 687).
Then they bowed their heads at Ananda's feet and said,
" The Blessed One allowed Subhadra, the last of his con
verts, to enter nirvana before him f now we beg the master
to allow us to enter nirv§,na before him, so that we may
not see him, die."
The sthavira replied, "The Blessed One confided the
doctrine to Mahak&9yapa and died ; the sthavira Mah§,-
ki,9yapa intrusted it to me (and said :) ' When I shall have
passed away, I intrust this doctrine to you.' The Blessed
One has said of Kachmere, 'The country of Kachmere
is the best place for dhyana that can be wished for. One
^ Probably " right acts, right by the name of Madhyantika or
thoughts, right speech.'' See Feer, Madhyanika, and TaranStha, p. 7,
Introduction du Bouddhisme dans agrees with this.
le Kachmir, p. 9. Our text says ^ See p. 138.
that all the five hundred were called

DEATH OF ANANDA. 167
hundred years after the death of the Blessed One ! (the
Buddha went on to say) there will be a bhikshu called
Madhyantika; he will introduce the teaching into this
country.' Therefore, my son, introduce the doctrine
(there)." "I will act accordingly," (Madhyantika the rishi)
replied. (F. 687''.) Then the venerable Ananda commenced
showing all kinds of miracles. A Magadha man with
tears of love cried, " Master, come here." A Vrijian with
tears of love cried, " Master, come here." Hearing . these
words spoken on the banks of the river by the two men, he
wisely divided in two his worn-out body. Then Ananda
gave his blessing, and having shown different miracles,
he became like water thrown on fire (i.e., steam) and
entered parinirv^na. Half of his body was taken by the
men of Vaisali and the other half by King Adjatasatru.
So it was said —
" By the sagacious diamond of wisdom,
Who had subdued the mountain of his own body,
A half was given to the sovereign,
A half the mighty one gave to a nation."
After that the Licchavis had a chaitya built in Vaisali
and placed (the half of the body therein). Likewise
King Adjatasatru, having built a chaitya in the city of
Pataliputra, placed (the other half in it).
Madhyantika thought, " My master ordered me to in
troduce the doctrine into Kachmere, (for) the Blessed
One has predicted that there would be a bhikshu called
Madhyantika who, having conquered the malicious n§,ga
Hulunta ^ in Kachmere, would introduce the doctrine. I
wUl accomplish the purpose of the teacher." So the
venerable Madhyantika went to the Kachmere country
'- This is extraordinary, for either would allow sufficient time for (Ja-
Ananda's life must have been much navasika's patriarchate. See Tara-
longer than all other legends say, or natha's remark, op. cit, p. 10.
else Madhyantika only carried out ^ Conf. p. 238, where he is called
Ananda's command some seventy the naga-king Hu-lor.
years after his master's death. This

1 68 THE LIFE OF THE BUDDHA.
and sat down cross-legged. Then he thought, " To con
quer the n§,gas of Kachmere, if I can but trouble them, I
will be able to subdue them." So he composed his mind
in deep meditation, and the Kachmere country trembled
in six ways. The n^gas were troubled, they panted
violently, and having caused rain to fall in torrents, they
tried to injure the sthavira, but he remained deep in
the perfect composure of the profound meditation of
mercy ; so these n^gas were not able to move even the
hem of his garment. Then these nagas rained down
arrows, but the sthavira made them reach the ground as
beautiful flowers, ulvas, padmas, kumudas, and white
lilies. The n§,gas commenced to throw at him a string
of thunderbolts ! and of great arrows, a continuous stream
of swords and axes ; but as they all fell on the sthavira
in a rain of blue lotus flowers, they said, "As one sees
those summits of a glacier remain unchanged though
struck by the rays of the sun, those summits of mountains
on which all is harmless, so the drenching rain fell as a
shower of various flowers, and the rain of arrows falling
from the sky has become garlands of flowers ! "
As he (Madhyantika) was in the state of perfect com
posure of the profound meditation of mercy, the fire (of
the thunderbolts) did not burn his body, nor did the
weapons or poison harm it ; so the nigas were astonished.
Then the n§.gas went nigh unto the sthavira and spake to
him, saying, " Venerable one, what would you ? "
The sthavira said, " Give me this place."
" A stone is not much of an offering ! " the n§,gas replied.^
" The Blessed One has predicted," the sthavira rejoined,
'' that this place would be mine. This Kachmere country,
being a good place for meditation, henceforth it is mine."
^ This passage has embarrassed There is no doubt about rdo-rje in
M. Feer, who reads the text rtseg- my copy of the text. The word
chig rdo-rtse, "une quantity de rtse gchig occurs farther on in con-
pointes de rochers." I think it nection with swords, axes, &c.
better to read rtse-gchig rdo-rje, ^ Thesthavirawasprobablyseated
lit.' " a stream of thunderbolts." on a stonewhen he made this request.

INTRODUCTION OF SAFFRON INTO KACHMERE. 169
The n§,gas said, " Did the Blessed One say so ? "
" He did," answered the sthavira.
" Sthavira,'' said the n§,gas, " how much (land) shall be
offered (to you) ? "
" As much as I cover when seated cross-legged."
" So be it, Venerable One," the nagas replied.
Then the sthavira sat down cross-legged (f 689^), and
(down to) the lower ends of the nine valleys (all the land)
was covered by (him) sitting cross-legged.!
The n§,gas asked him, " Sthavira, how many followers
have you ? "
The sthavira thought, " How many bhikshus shall I get
together ? I will have the five hundred arhats (who were
converted with me)." So he said, " Five hundred arhats."
" So be it," the nagas said ; " but if a single arhat out
of the number is wanting, then we^ will take back the
Kachmere country."
Madhyantika said to the nagas of Kachmere, " Notwith
standing, there must be people who give when there are
persons who (live on what they) receive, so I must intro
duce householders (here) ; " and to this the nagas gave
their consent.
When the sthavira had made by himself villages, towns,
and provinces, he settled large numbers of people (in them),
but they said to him, " Sthavira, how can we develop our
prosperity ? " Then the sthavira took the people with
him to the Gandhamadana (sbos-kyis ngad-ldan) mountain
and said, " Pull up safiron ! " (f. 689*). Then the nS-gas
of Mount Gandham§,dana were angered, but the sthavira
having subdued them, they asked, " How long will the
doctrine of the Blessed One endure ? " "A thousand

^ I think that my translation is skyil-mo-grung-gis, "by the action
justified by the text, and also by the of being seated cross-legged ; " non-
remarks of Hiuen Thsang, B. iii. p. pa, "be covered."
168-169. Non-pa in the text means ^ Bdag-gis is used as well for the
" to cover ; " sas non-pa, " to cover singular as the plural throughout
with earth ; " lung-pa dgni-mdo, " the the Bkah-hgyur.
lower ends of the nine valleys;"

I70 THE LIFE OF THE BUDDHA.
years," answered the sthavira. Then they made him this
promise, " As long as the teaching of the Blessed One
endures, so long wUl we allow you (to take saffron plant.?
from here)." ! So when the sthavira had planted the saf
fron in Kachmere, he blessed it (and it prospered).
When the sthavira Madhyantika had introduced the
doctrine of the Blessed One into Kachmere, he spread it
abroad, and having gladdened the hearts of the charitable
and virtuous, and having shown different miracles, he
passed away as water when thrown on fire. After that
his body had been burnt with the best of sandal-wood,
aloe- wood, and other kinds of wood, it was placed in a
chaitya which was built (for that purpose).
Now the venerable ^anavasika received into the order
the venerable Upagupta, by whom the doctrine was
greatly spread. He (^^-navasika) said to the venerable
Upagupta, " Venerable Upagupta, be attentive. The
Blessed One, having intrusted the keeping of the doctrine
to the venerable Mahaka9yapa, passed away. The vene
rable MahS,ka9yapa intrusted it to (my) master ; (my)
master (intrusted it) to nie, and passed away. M.j son,
now when I also shall have entered nirvana, you must
defend the doctrine and devote all your energy to telling
every one, 'Thus spoke the Blessed One.' " Then the vene
rable 9§,n4vasika having gladdened the hearts of the cha
ritable and virtuous, having performed different miracles,
such as producing sparks, fire, rain, lightning (from out
his body), utterly passed away into the middle where
there is no particle of corporality.
The sthavira Upagupta (taught) the venerable Dhitika,
and the venerable Dhitika having accomplished the re
quirements of the doctrine, (taught) the venerable Kala
(Nag-po), and he the venerable Sudar9ana (Legs-mthong),
and in this order the mighty ones (lit. the elephants^)
passed away (i. 690'').
' Conf. Taranatha, p. 9-10 (12- ply here that these first patriarchs
1 3 of the trans. ) were the mightiest of their order, and
'' Glang-po, " elephant," may im- were not succeeded by as great ones.

THE TEN INDULGENCES. 171
One hundred and ten years after the death of the
Blessed Buddha the sun of the Conqueror was obscured,
and the bhikshus of Vaisali imagined ten false proposi
tions which transgressed the law and the rules, which
were not of the Master's teaching, which were not com
prised in the Siitranta, nor to be found in the Vinaya,
which transgressed the Dharma ; and the bhikshus of
Vais&li taught that these evil things were right. These ten
practices were : the bhikshus of Vais§,li practised as lawful
the exclamation alala; (those who) did not agree were
heterodox ; (those who were) assembled (elsewhere than at
Vaisali) were heterodox ; those who did agree were ortho
dox.! This was the first proposition which transgressed
the doctrine, which was not the Master's teaching, which
was not in the sutras, nor to be found in the Vinaya,
which transgressed the Dharma, which the bhikshus of
Vaisali carried into practice, teaching that what was
unlawful was lawful.
Moreover, the bhikshus of Vaisali (said), " Venerable
sirs, enjoy yourselves ;" and indulging in enjoyment in the
congregation of bhikshus, they made enjoyment lawful ;
and those who did not agree were heterodox; those who
were assembled (elsewhere than at Vaisali) were hetero
dox ; those who did agree were orthodox. This was the
second proposition, &c.
Moreover, the bhikshus of Vaisali held as lawful that (a
bhikshu) might dig the earth with his own hand, or have
it dug, &c. This was the third proposition, &c.
Moreover, the bhikshus of Vaisali held as lawful the
practice of keeping salt as long as one lived, if he added to

¦^ This phrase, which recurs many its usual acceptation of " not agree-
times in the same words, is exceed- ing." My translation, however, is
ingly difficult. The text is. Mi very doubtful. From f. 690 to the
mthun -pas tchos-ma yin-pa dang, end of the volume is extremely ob-
hthun pas tchos-ma yin-pa dang, mi soure, and, as I have remarked,
mthun-pas tchos-kyi las byed-de. I severely criticised by the Tibetan
propose considering the second mi- lama. The general sense is, how-
mthun-pas=mi-rnamsmthun-pas,a,nd ever, clear, the difficulties bearing
the first mi-mthun-pas as taken in on unimportant details.

172 THE LIFE OF THE BUDDHA.
(his supply) at the right time some consecrated salt,! ^g_
This was the fourth proposition, &c.
Moreover, the bhikshus of Vaisali practised as being
lawful during journeys, going a yojana or a half yojana
(away from their viharas), then meeting and eating. This
was the fifth proposition, &c.
(F. 692*.) Moreover, the bhikshus of Vaisali having
deemed it lawful to take food, hard or soft, that was not
left-over food, with two fingers, did practise as lawful
eating with two fingers. . . . This was the sixth proposi
tion, &c.
Moreover, the bhikshus of Vas§,li held it lawful to suck
fermented drinks as would a leech (srin-bu bad-pa bdzin-
du), though one was made ill by drinking (thus). . . . This
was the seventh proposition, &c.
Moreover, the bhikshus of Vais§,li held it lawful to eat
between times a mixture of half-milk and half-curds, &c.
This was the eighth proposition, &c.
Moreover, the bhikshus of Vaisali held it lawful to use
a new mat (gding-pa) without patching it around the
edge (the width of) a Sugata span,^ &c. This was the
ninth proposition, &c.
Moreover, the bhikshus of Vaisali held it lawful to
take a round alms-bowl and to besmear it with perfumes,
to make it redolent with sweet burnt incense and adorn
it with different kinds of sweet-smelling fiowers. Then
they put a mat on a Qramana's head and on it (the bowl),
and he went through the highroads, the lanes, the cross-
' The text is, Ji-srid hts'oi bar-du other's alms-bowl, &c. , &o., or his
byin-gyis brlahs-pai ts'wa dus su salt-horn (tswa khug) ; the text of
rung-ba dang Ihan-chig bsres - nas the Pratimoksha, however, reads, in-
kun-tu spyod-ching tswa rung-bai stead of this expression, phor-bu,
dzes byed paste. Conf. Taranatha, " drinking-cup." Revue de I'Hiat.
p. 41 (trans.), note 3. In Dulva, des Religions, 1884.
x. 290, the Buddha allows salt to be ^ In the JBhikshuni Vinaya-vib-
kept in certain cases. It muat be hanga it is said that a Sugata span
kept in a box with a cover. See also is equal to a cubit and a half. It
theTibetanPratiraokshaS(itra,pacit- moreover remarks that Sugata means
tiya 67, where the Vinaya-vibhanga " the Master."
says that a bhikahu who hides an-

YAgAS UPHOLDS THE VINAYA. 173
roads, saying, "Hear me, all ye people who live in Vais§,li, ye
town's people and ye strangers ; this alms-bowl is a most
excellent one ; he who gives here, who gives very much,
he who makes many offerings here, will receive a great
reward ; it will profit him much, it will avail him much."
And in this way they got riches, gold, and other treasures,
which they (the bhikshus of Vaisali) made use of, thus
holding it lawful to have gold and silver ; and this was
the tenth proposition, &c.! . . . (f. 693).
Now there was at Vais§,li a sthavira called Sarvakama ^
(Thams-chad hdod-pa) known as an arhat contemplator of
the eight perfect freedoms (rnam-par thar-pa brgyad
bsgom-pa dzas-bya-ba), who had lived in Ananda's time.
Moreover, in the town of Qonaka (Nor-chan) there lived an
arhat called Ta9as (Grags-pa), also an arhat contemplator
of the eight perfect freedoms, and he, wandering about
with a retinue of five hundred, came to Vaisali when (the
bhikshus of that place) were fixing (i.e., dividing) their
treasures (f. 694). The censor (dge-skos) having declared
that the sthaviras of the community were at liberty to
make use of the property, asked (Ya9as), " Venerable sir,
what will you take of the goods ? " Then he explained
(to Ya9as) the whole thing (i.e., the tenth indulgence ?) ;
and the sthavira thought, "Is this canker unique or
are there others ? " 3 And he saw that the relaxation of
the rules was increasing by following the ten unlawful
customs (dngos). Therefore, to preserve the doctrine, he
went to where the venerable Sarvak§,ma was, and having
bowed down at his feet, he said to him, " Is it lawful or
not to say alala?" — "Venerable sir, what does that mean,
^ The list of the ten iudulgencea Upasampada. The same work, p. 1 5,
varies greatly; see Mahawanso, p. calls Yaso, son of Kakandako, the
15; Beal, Four Lectures, p. 83; brahman, versed in the six branches
and especially Rhys Davids, Bud- of doctrinal knowledge and powerful
dhism, p. 216. in his calling.
2 In the Mahawan,so, p. 18-19, ^ Obscure : the text reads, Nges
it is said that Sarvakama was a tchu-bur hdi gchig-pu byung-barzad-
Paohina priest, and that he was at dam gdzan yang yod, lit. " Truly this
that time high priest of the world, sore has it appeared alone, yet auo-
and had already attained a standing ther is."
of 120 years since the ordination of

174 THE LIFE OF THE BUDDHA.
' Is it lawful to say alala ? ' " Then Yagas explained it
in the same terms used above, and Sarvakama answered,
" Venerable sir, it is not lawful." — " Sthavira, when was
it declared (unlawful)?" — "It was in the town of ^ampa."
— " On account of what ? " — " On account of acts of
the six bhikshus." — " What kind of a transgression was
it ? " — " They committed a dukkata offence." — " Sthavira
(said Ya9as), this is the first proposition which disregards
the Sutranta, the Vinaya, which is not the Master's
teaching, which is not in the sfitras, which does not appear
in the Vinaya, which transgresses the Dharma, which the
bhikshus of VaisSli teach as lawful when it is unlawful.
If they practise it will you remain quiet ? " (Sarvak§,ma)
remained without ever saying a word. Then (Ya9as)
said, " Then, sthavira, I will ask you if it be lawful to
amuse oneself ? " — " Venerable sir, what does that mean,
' Is it lawful to amuse oneself ? ' " Ya9as having ex
plained what it meant, he replied, " Venerable sir, it is not
lawful It was declared unlawful in the town of ^ampa
in consequence of acts of the six bhikshus, and it was
pronounced a dukkata offence." — " Sthavira, this is the
second proposition which disregards the Sutranta, &c. If
they practise it will you remain quiet ?" (Sarvakama)
remained without ever saying a word.
Then (Ya9as) said, " Then, sthavira, I will ask you if it
be lawful to use one's strength (to dig the earth!) ? " . . ,
" Venerable sir, it is not lawful It was declared unlaw
ful at ^ravS-sti, in consequence of the acts of the six, and
it was pronounced a p§,cittiya." — "Sthavira, this is the
third proposition," &c., &c.
" Sthavira, I will ask you then this question. Is it
lawful to use (kept) salt ? " . . . "Venerable sir, it is not
lawful. It was declared unlawful at Rajagriha on account
of an act of Qariputra, and it was pronounced a p§,cittiya."
— " Sthavira, this is the fourth proposition," &c., &c.
1 See 73d pacittiya of the Bhikahu Pratimoksha, 56th of the Bhikshuni
Prat.

. SARVAKAMA'S OPINION. 175-
" Sthavira, I will ask you then this question. Is it compa
tible with (the rules) of journeying (to go a league or a half
league and then eat) ? " — " Venerable sir, it is not lawful
It was declared unlawful at Rajagriha on account of what
Devadatta had done, and it was pronounced a pacittiya."
..." Sthavira, this is the fifth proposition," &c., &c.
" Sthavira, I will ask you then this question, Is the
practice of using two fingers lawful ? " . . . (f 696'').
" Venerable sir, it is not lawful. It was declared unlaw
ful at ^ravasti on account of what a great number of
bhikshus had done, and it was pronounced a p^cittiya.J' —
" Sthavira, this is the sixth proposition," &c., &c.
" Sthavira, then I will ask you this question. Is it law
ful to get sick (from sucking wine) ? " — " Venerable sir,
it is not lawful. It was declared unlawful at ^ravasti on
account of an act of the ayuchmat Suratha (? Legs-ongs),
and it was pronounced a pacittiya," &c., &c.
" Sthavira, then I will ask you this question. Is the
practising (of drinking) a mixture! (of milk and curds)
lawful ? " — " Venerable sir, it is not lawful. It was de
clared unlawful at Qravasti on account of an act of a
number of bhikshus, and it was pronounced a pacittiya,"
&c., &c.
" Sthavira, then I will ask you this question. Is the
mat practice lawful ?"..." Venerable sir, it is not law
ful. It was declared unlawful at ^ravasti on account of
an act of a number of bhikshus, and it was pronounced
a pacittiya," &c., &c.
" Sthavira, then I will ask you this question. Is the
gold and silver practice lawful?" — "Venerable sir, it is
not lawful It is a nissaggiya pacittiya according to the
Vinaya, . . . the Dirgh^gama, the Majjim§,gama, . . . the
Kathina section of the (Pritimoksha) Siitra, . . . the
Ekottar§,gama," &c., &c.
" Sthavira, this is the tenth proposition which disregards
1 See 37th-39th pacittiyas of the Bhikshus, 25th-27th of the Bhik
shuni Pratimoksha.

1/6 THE LIFE OF THE BUDDHA.
the Sutranta, the Vinaya, which is not the Master's
teaching, &c., &c. If they practise it will you remain
quiet ? " " Venerable sir," replied Sarvakama, " wherever
you choose to go I will be your adherent in following the
Dharma."! Then he composed his mind in the dhyana of perfect
perfection, and remained in it.
Now at that time there lived in the city of ^onaka a
venerable sthavira called S§,lha (Gyo-ldan), who had lived'
with Ananda. He was an arhat contemplator of the eight
perfect freedoms. Then Ya9as went to the venerable
Salha, and having bowed down at his feet (he asked him-
the same questions and received the same answers), and
he also agreed to be his adherent.
After that Ya9as went to the city of Samk§,cya, where
lived the venerable sthavira V^sabhagS-mi (Nor-chan), an
arhat like the two preceding ones, and also a contem
porary of Ananda's. From him also he received the same
answers to his questions.
(F. 700.) Then Ya9as went to Pataliputra (Bmar-bu-
chan), -where lived the venerable Kuyyasobhito (Zla-sgrur),^
&c., &c. (F. 700.) After that he went to ^rughna, where
lived the venerable Adjita (Ma-pham-pa), to whom he
also explained the ten indulgences, &c., &c.
Then he went to Mahismati (Ma-he-ldan), where lived
the venerable Sambhuta ( Yang-dag skyes) ; . . , after that
to Sahadsha (? Lhan-chig skyes), where lived the venerable
^ This oft-recurring phrase is ob- son of Kakandako, and Samblito, a
scure, but I see no other way of native of Sana, these six theros were
translating it. Des song-la phyogs the disciples of the there Ananda.
ts'ol-chig dang, ngas tchos bdzin-du Vasabhagamiko and Sumano, these
phyogs byao. two theros were the disciples of the
^ "This name is variously written there Anurad ho. . . . They repaired
zla-sgur, zla-rgur, or zla-sgrur. I to the Valukarama vihara, a situa-
have adopted the last form, .which tion so secluded (that not even the
is also followed by Schiefner, Tar- note of a bird was heard), and free
anatha, p. 290. The word grughna from the strife of men. The high
is also transcribed by srug-na or sug- priest Rgvato, the chief of the inter-
ma. See Schiefner, Zoc. cii. TheMaha- rogating party, questioned the thero
wanso, p. 19, says, " Sabbakami, Sabbakami in due order on the ten
Saiho, Revato, Kujjas6bhito, Yaso indulgences, one by one,"

THE VAISALI BHIKSHUS ADMONISHED. 177
Revata (Nam-gru), to whom he also explained the ten
indulgences in the same terms used in conversing with
Sarvakama. When Revata heard of all his journeying,
he told Ya9as to take some rest, after which he would
accompany him as his partisan.
While these things were taking place, the bhikshus of
Vaisali went to where the bhikshus of Ya9as' company
were and asked them where was their master, and then
they learnt that he had gone to seek partisans. " Why
did he want partisans?" they asked.
" Sirs, on account of the schism in the order."
" Venerable sirs, what have we done to cause a schism
in the order?"
Then (Ya9as' disciples) told them; but they replied,
" This is not right ; why oppose us because we seek
different interpretations (rnam-pa) for the commandments
of the departed Master ? "
Then one of their number (i.e., of Ya9as' disciples ?),
whose mind was straight, and whose harsh words were
well meant,! said to them, "Venerable sirs, you are doing
what is not done (by aU the rest of the order), what is not
lawful what is not becoming in 9ramaiias. You have
formerly heard that the doctrine of the Blessed One will
last a thousand years, but you will be the cause that in
days to come the doctrine will be obscure ; so it is that
those who disregard any of the commandments create a
cancer (which will go on spreading). To help to main
tain the doctrine, what are you then doing but bringing
about schisms ?" They were terrified on hearing this, but
remained silent under his harsh words (sbogs-pa).
(F. 702.) Then (the bhikshus of Vaisali) commenced
talking to one another. " The venerable Ya9as has gone
to get partisans ; if we have caused a schism in the order,
why remain pondering over it ? Say what must be done."
Then one of their number said to another, "Let us do
what (Ya9as) has done. He has gone to get partisans ; let
1 The text ia phan-pai brlang ts'ig-gis, " with worda of uaeful abuse."
M

178 THE LIFE OF THE BUDDHA.
us also seek partisans who will uphold us." Another
said, " Sirs, they are going to fight us ; we must flee."
Another said, " Where can we go ? wherever we may go
we will be thought badly of We must sue for pardon; we
are, as it were, in a trap.'' Another said, " Let us get all
(the bhikshus) who are in the neighbourhood together (by
giving them) alms-bowls, robes, nets, drinking-cups, girdles,
and all will be arranged (? phyir gang rigs par byao)." This
course being approved, they decided to act accordingly ;
so they gave to some (bhikshus) robes, to some mantles,
to some nether garments, to some sweat-cloths, to some
cushions, to some alms-bowls, to some water-strainers,
and in this way they got them all together and remained
in their midst.!
When Ya9as had little by little got together his par
tisans he came back toVaisi,ll and his disciples asked
him, "Master, have you found your partisans?" "My
sons," he replied, " they will shortly be here."
When his disciples had told him of the right claimed
by the Vais&,li bhikshus to interpret diversely the com
mandments, and that they were using terms not formerly
spoken by (the Buddha), he said, "As the partisans for
relaxing the rules will rapidly increase, (we) must do
everything for the true doctrine ; for the g§,tha says —
' He who instantly does a thing to be postponed, who postpones (a
thing to be done) instantly.
Who follows not the right way of doing, a fool he, trouble is his
share ;
Cut off by associating with obscure and unworthy friends.
His prosperity will decrease like the waning moon.
He who swiftly does what is useful has not forsaken wisdom.
He who has not put away the right way of doing wise, happiues
will be his,
Not cut off by associating with -n'orthy, virtuous friends.
His prosperity will go on increasing like the waxing moon.' "
Then Ya9as sat down in the hall (hkhor-kyi khamsu) ;
^ Conf.Beal, op. dt, p. 90, where Tibetan text ia not very clear, and
the goods are given to Revata. The my tranalation ia open to correction.

PROCEEDINGS OF THE COUNCIL. 179
having composed his' mind in the fourth dhyana of perfec
tion, and having discerned the proper course (to follow),
he beat the ganth^ and assembled 700 arhats less one, all
contemporaries of Ananda. Now at that time the vene
rable Kuyyasobhito was deep in the samadhi of arresting
(hgog), and he did not hear the ganthS,. When all the
arhats had assembled, the venerable Ya9as thought, " If I
should salute each one by name it would cause great con
fusion " (? lit. if I should call them by name there would
be much wrangling). " I will not call them by name." So
he bowed to those who were well stricken in years, and
having saluted by raising his hands to his forehead those
who were verging on old age, he took his seat.!
Just then Kuyyasobhito came out of his meditation,
and a deva came and asked him, "Venerable Kuyyasobhito,
why stand you there thinking ? Go quickly to VaisS^H, where
the 699 arhats are assembled to maintain the doctrine,
thou who art the first master (Idiyod dang mkhan-po gchig-
pa)." 2 Then he vanished from Pataliputra, and coming
to VaisaU, he stood before the door of the hall and asked
admission, for it was closed.
After having told those within who he was in several
verses (f. 703-704), he was admitted and took his seat.
Then the venerable Ya9as informed them of the ten
indulgences in the same terms which he had previously
used in speaking to Sarvakama and the other arhats, and
they gave the same answers we have seen given above, after
which they said, " These bhikshus of Vaisali who proclaim
that which is unlawful lawful and who act accordingly,
we condemn them!" And this formula they repeated
after each indulgence had been condemned.
(F. 705.) When they had examined and condemned the
ten indulgences, they beat the gantha, and having assem-
^ This passage is obscure. The gis ming-nas mi dbyung-bar brjod-
first part of it, which is the most par byao. . . .
embarrassing, is, De-dag-gis ming- ^ -Which may also be, " Thou art
nas phyung-ste brjod-na ni, hkhrug- the one master (missing to complete
pa tchen-por hgyur-bas, ma-la bdag- the 700)."

i8o THE LIFE OF THE BUDDHA.
bled all the bhikshus at VaisS-U, Ya9as informed them of
the proceedings and decision of the council (f. 705'').
The text of the Vinayaksudraka ends abruptly here,
and I have not been able to find in any canonical text
any mention of the subsequent work which the Maha
wanso says the council performed in settling the whole
canon; nor does the Chinese version of the council of
Vaisali! mention anything beyond the condemnation of
the ten indulgences. It will, however, be seen, by refer
ring to Bhavya's work (p. 187), that the Northern authors
do not disagree with the Southern ones as regards the
history of these events.
' See Beal, Four Lectures, p. 83 et seq.

( i8i )

CHAPTER VI.
HISTOEY OF THE SCHOOLS OF BUDDHISM.
The 90th volume of the sutra of the Bstan-hgyur contains
three works on the schismatic schools of Bhuddism, one of
which, the Samavadhoparacha chakra, by Vasumitra (f.
157-163), has been translated by Professor Wassilief in his
work on Bhuddism. I have endeavoured in the following
pages to condense the information contained in the work
of Bhavya, the Kayabhetro vibhanga'^ (f. 163-172), in that
of Vinitadeva, the Samayabhedo parachanachakra,^ and in a
curious little work caUed the Bhikshu varshagrapritsha (f.
284-296), the author of which is unknown. The theories
of the different schools are unfortunately given by both
Vasumitra and Bhavya in about the same words, and so con
cisely, that it is a very difficult if not an impossible task,
to give a satisfactory translation of them. I have, how
ever, attempted to translate the greater part of Bhavya's
remarks, and by means of Vinitadeva's work, which is a
compilation of that of Vasumitra, I hope that I have been
able to elucidate a few of the latter's observations which
I think are rather obscure in Professor Wassilief's trans
lation. I have deemed it prudent to retain in the
translation the greater part of the technical Sanskrit
^ In Tibetan, Sde-ba tha-dad-par ences of the schools from the Sama-
byed-pa dang rnam-par bshad-pa, or vadhoparacha chakra (by Vasumit-
"The thorough explanation of the ra)." With the present account
differences of the schools." conf. Mahawanso, p. 20-21, where
^ In Tibetan, Gdzwng tha-dad-pa we are told that the seventeen
rim-par glag-pai hkhor-lo-las sde- schisms arose in the second century
pa tha-dad-pa bstan-pa bsdus-pa. after the death of the Buddha.
" Compilation teaching the differ-

1 82 THE LIFE OF THE BUDDHA.
terms in their original form, for by translating them mis
takes might be made which would entirely alter the sense
of the original whereas the Sanskrit term wUl enable the
reader to reconstrue more easily what may have been the
original text.
The first twelve pages only of Bhavya's work are
translated, for the last five present but little interest, and
add nothing to our knowledge of the doctrines of these
schools : —
Adoration to the triratna !
How came about the eighteen schools and their peculiar
features ? . This is the way in which they are all said to
proceed from (the teaching of) the one highest Lord.
One hundred and sixty years ! after the utter passing
away of the Blessed Buddha, when King Dharm^9oka (i.e.,
KaMsoka) was reigning in Kusumapura (Me-fog-gis rgyas-
pa, i.e., Pataliputra), there arose a great schism in the
congregation on account of some controverted questions,
and it divided into two schools, the Mahasanghika and
the Sthavira. Of these, the Mah§,s§,nghika school gradu
ally divided into eight fractions (to wit), the Mahsisan-
ghika school, the Ekavyavah§,rika, the Lokottaravadina,
the Bahu9rutlya, the Pradshnaptiv^dina, the Tchaityika,
the Purva9aila, and the Avara9aila.
The Sthavira school gradually divided into ten fractions
— (i) the Sthavira proper, also called the Haimavata ; (2)
the Sarv^stiv^dina ; (3) the Vaib§,dyav§,dina ; (4) the
Hetuvidya, which is also called by some persons Mudun-
taka (or Muruntaka) ; (5) the Vatsiputriya ; (6) the Dhar-
mottarlya; (7) the BhadrS.yaniya; (8) the Sammatiya,which
is also called by some persons Avantaka, and by others
KurukuUaka ; (9) the Mahigasaka ; (10) the Dharmagup-
taka ; (11) the Saddharmavarshaka (or properly Suvar-
1 The two Agokas are generally Khoten appear, however, to have
confounded in Northern Buddhist derived some of their statements
works. See, however, p. 233, where from Southern Buddhist works not
we find the correct date for Ajoka known to, or, at all events, not men-
the Great's reign. The Annals of tioned by Northern writers.

NAMES OF THE SCHOOLS. 183
shaka), which some persons call the K^9yaplya ; (12) the
Uttariya, called also by some the Samkrantiv§,dina. These
are the eighteen schools.!
The Mahlsclnghika received this name on account of
the great number of its followers, which made it a great
assembly or Mahd sangiti.
Some persons contending that all the doctrines are
thoroughly understood by an unique and immediate
wisdom (skad chig gchig-dang-ldan-pai-shes-rab), for all
doctrines of the blessed Buddhas are comprehended by
the intellect (thugs-gis instead of thugs-gi), are for this
reason called " Disciples of the dispute on one subject,"
or Eka vyavahara.
Those who say that the blessed Buddhas have passed
beyond aU worlds (i.e., existences), that the Tathagata was
not subject to worldly laws, are called, " Who has passed
beyond all worlds," or Lokottaravadina.
Those who were taught by the master Bahu9rutiya are
called Bahuqrutiya.
Those who contend that misery (dukha) is mixed with
all compound things are called Bradshnaptivddina.
Those who live on the Tchaitya mountain are called
the Tchaityika.
' By referring to Vasumitra, f. 158, badyavadina, (4) Pradshnaptiva-
we learn that the Sarvastivadina was dina (Btags-par-smra), (5) Lokotta-
the same as the Hetuvidya or Mu- vavadina (the original school makes
duntaka. With this exception, and up the six). Five divisions come
by supposing that the Vaibadyava- from the Sammatlyas — (i) Tamra-
diua of our list is the same as the ?atiya, (2) Guptaka, (3) Kurukul-
Shannagarika of Vasumitra, the two laka, (4) Bahu9rutlya, (5) Vatsl-
lists agree. The Bhikshu varhhagra- putrlya. Three divisions proceed
pritsha, f. 295, has as follows : There from the Sthaviras^(i) Jetavaniya,
are four schools (sde, nikaya), which (2) Abhayagiriya, (3) Mahavihara-
are — (l) the Aryasarvastivadina, vasina. It appears difficult to reduce
(2)1 the Mahasanghika, (3)Arya- Bhavya's Hst to ten sects, as his text
sammatiya, (4) Aryasthavira. There prescribes. The list of schools given
are eighteen divisions, of these four in the Mahavyutpatti is substanti-
come from the Aryasarvastividina — ally the same as that of the Bhikshu
(l) the Ka5yapiya, (2) Mahl9asaka Varshagrapritcha. The Mahawanso
(the text has by mistake Sa-srung), tells us that the Abhayagiri schism
(3) the Dharmagnptaka, (4) Mllla- occurred in the 453d year after the
sarvastivadina. Six diviaiona come Buddha'a death. See Turnour, p.
from the Mahasanghika school — (l) 207.
Pfirvajaila, (2) Avara5aila, (3) Vai-

1 84 THE LIFE OF THE BUDDHA.
Those who live on the Purva mountain (gaila) and on
the Avara mountain are respectively called B4rvagaila
and Avaragaila.
Those who teach that the sthaviras belong to the body
of the elect (ariyas) are called Sthavira. They are also
called Haimavatas because (f 164'') they live on Mount
Himavata. Those who say that all exists, the past, the future, and
the present, are called in consequence, "They who say that
all exists," or Sarvastivadina.
Those who say that some things exist, (such as) past
actions of which the result has not matured, and that
some do not exist, (such as) those deeds of which the con
sequences have occurred, and the things of the future;
making categories (or divisions), they are called in con
sequence, "They who speak of divisions," or Vaibddya-
vddina. They who say that things which have been, which are,
and those which will be, have a cause (hetu), are called,
" They who speak of a cause," or Hetuvidya.^
They who live on Mount Muruntaka are for that reason
called Muruntaka.
They who, teaching of man's birth, say that, woman
kind being the dwelling-place (vdsa) of the family, man,
being born of her, is a son of the dwelling-place or vdsa-
putra, are for this reason called Vatsiputriya.^
Those who were taught by the master Dharmottara are
the Bharmottariya.
The disciples of Bhadrayana are the Bhadrayaniya.
They whose teacher was Sammata are the Sammatiya.
They who congregated in the city of Avanta were con
sequently called the Avantaka,
1 The text says, " They who not the name of the sect. Conf.
apeskoi wiad," rlung smra-bai. This Stan. Julien, Listes divers des Noms
is of course a mistake, as rgyu and des dix-huit Eooles schismatiques ;
rlung are graphically aimilar. Journal Asiatique, 5th series. No.
2 Correctly we ahould .have Vasap- xiv. pp. 353 and 356.
utriyas ; but we know that this was

PECULIARITIES OF THE SCHOOLS. 185
They who live on the Kurukula mountain are for that
reason (called) Kurukidd(Jca).
They who declaring in their teaching, from the proper
ties of the word " earth," that all the great mass of human
beings will have no other existence, are the MaMgasaka,
or " Those who teach much " (?).!
They whose master (founder) was Dharmagupta are
the Bharmaguptaka.
They who have caused the rain of the law of laudable
ideas to fall are called " (The school of) the good rain," or
Suvarshaka. They whose master was Ka9yapa are the Kagyapiya.
In like manner, they whose master was Uttara are
the Uttariya.
They who say that the pudgala (individuality) passes
from this world (i.e., life) into another are called, " They
who speak of passing," or Samkrantivadina.
Of these (f. 165*), the Mah§,sanghika and seven others,
for a priori reasons, and the Stha-v?ira, Sarv§,stiv§,dina,
Maht93,saka, Dharmottariya, and Ka9yapiya, for a poste
riori reasons, are believers in the non-existence of the
soul (anatmavadinas), and say that all things are without
atman. They say that those who teach of self are in con
formity of views with the tirthikas, and that all things
(dharma) are without atman.
All the other (sects), the V§,tsiputriya, &c., five (in all),
believe in (the existence of) the pudgala.^ They say that
when the six senses have discerned that the pudgala
(passes) from (one set) of skandhas to another, one is
perfectly freed from transmigration.^ These are the
differences of the eighteen schools.
1 The text is difficult, " Sa sui (?) teaching of the earth ; " probably
skad-kyi dbyings-las rjesu ston-du this means " the school which de-
bsgyur-te, skye-boi ts'ogs tchen-po-la rives its teaching from a compari-
yang srid-pai mi hbyung-bar rjesu son with the earth, " in which case
ston-par byed-pa-ni, mang-ston-pao." it would agree with Bhavya. Conf.
The difficulty rests on the first Stan. Julien, p. 352, No. 44, p. 355,
words, and I do not feel sure of No. 68, 69.
having overcome it. Mahi^asaka ^ Are we to understand by thia
is generally translated sa-ston-pa ot t-h&tpudgala= atman f
ea-ston-gyi-sde, " the school of the ' 'We are not told whether we are

1 86 THE LIFE OF THE BUDDHA.
Other people say that it is not so. They say that there
were three original divisions (lit. root-divisions, rtsa-bai
dbye-ba), to wit, the Sthavira, the Mah§,sanghika, and the
Vaibadyav^dina. Moreover, there are two (sub)divisions
of the Sthavira — the Sarvastivadina and the V§.tsiputriya.
Again, the Sarvastivadina are divided into two — the Sar
vastivadina (or Mula SarvS-stivadina ?) and the Sautran-
tika. There are four (sub)divisions of the V§.tsiputriya —
the Sammatiya, the Dharmottariya, the Bhadrayaniya, and
the Shannagarika. In this way are the Sthavira divided
into six schools.
Moreover, the Mahasanghika school has eight divisions
(according to their theory) — the Mah^sS-nghika, the Pur-
va9aila, the Avara9aila, the R^jagiriya, the Haimavata,
the Tchaityika, the Samkrantivadina,! and the Gokulika.
This is the way in which they divide the Mahas§,nghika.
The Vaibadyavadina (they say) comprise four divi
sions — the Mahi9§,saka, the Kl9yapiya, the Dharmagnp
taka, and the Tamra9atiya (t 165'').
This is the way in which they give the eighteen divi
sions of the schools of the Ariyas.
Again, others say that 137 years after the death of
the Blessed One, King Nanda and Mah§,padma convened
in the city of Pataliputra all the different Ariyas. Mah§,-
k§,9yapa, a man who had attained to unassailable compo
sure, and the venerable Mah^loma (spu tchen-po), Mah§,-
tyaga (gtang-ba tchen-po), Uttara (bla-ma), &c., arhats, with
correct , analytical knowledge, there assembled to bring
round the wicked to agree with the good.^
to understand by this that thia know- " king," is in the singular, whereas
ledge itself is nirvdna, or whether it we might expect the plural, although
only shows the way to liberation. Nanda and Mahapadma reigning to-
^ The text has bden drug-pa = gether might be spoken of in the
Shattasatyika (?), but it ia un- aingular. See Wassilief, Taranatha,
doubtedly a mistake for don-grub- p. 29 1, where he gives this passage
pa or Samkrantivadina. The two from the work of Tshantsha Khu-
Tibetan exj>ressions may easily be tuktu. This relates to the events
mistaken in writing. which followed the second council,
^ This passage, which appears to that of Vasaila, which we have
me very important, is not without seen (p. 171) the Vinaya places 1 10
difficulties. The word rgyal-po, yeara after the Buddha's death.

COUNCIL OF PATALIPUTRA. 187
Having settled the habits (? tcha-byad) of the bhikshus
(i.e., the ten indulgences? see p. 171), and having ex
hibited different miracles, there occurred, on account of
five propositions, a great schism in the congregation (san
gha). The Sthaviras called Naga, Sthiramati (Yid brtan-
pa), and Bahu9rutiya advocated the five propositions and
taught accordingly. They said that (the doctrines con
cerning) answer to another (or advice to another, gdzan-
la lan-gdab), ignorance (mi shes-pa), doubt (lit. double-
mindedness, yid gnyis-pa), complete demonstration (yong-
su btags-pa), restoration of self (bdag-nyid gso-bar byed-pa),
were the way, and that they were taught (lit. the doctrine
of) by the Buddha.! Then they (the congregation) became
divided into two schools, the Sthavira and the Mahasanghika,
and for sixty-three years after the division of the congrega
tion they obstinately quarrelled (hkhrug long-gio gnas-so).
One hundred and two years later, the Sthavira and the
Vatsiputriya rightly collected the doctrine (bstan-pa yang-
dag-par badus-so). After they had rightly collected it,
there arose two divisions of the Mahasanghika, the
Ekavyaharika and the Gokulika. The Ekavyaharika con
sidered as fundamental doctrines that the blessed Buddhas
(f. 66") having passed beyond the world, the Tathagata is not
subject to worldly laws ; that the dharmachakras of aU the
Tath^gatas do npt agree ; ^ that the words of all the Tath^-
1 Vasumitra, op. dt, 175^ says, ledge (rang rig ma yin-no) ; to even
"It is asserted that a little more arhats are doubt and ignorance
than a century after the death of the (dgra-bchom-pa-rnams-la yang som-
Blessed Buddha, after the setting of nyi dang mi-shes-pa yod-de) ; the ex-
the radiant sun, in the city of Pata- planations of another are useful in
liputra, during the reign of King (acquiring) the fruit (hbras-bu-la
A^oka, the one ruler of the (whole) gdzan-gyi brda-sprad dgos-so) ; to
land (of India), occurred the schism speak of misery, to explain misery
of the Mahasanghika. It took place (to another), will produce the way
on account of the conception and (sdug-bsngal smos-shing, sdug bsngal
promulgation of five propositions : ts'ig-tu brjod-pas lam skye-ba/r hgyur-
infiuence by another (gdzan-gyis ro)." Conf. also Taranatha, p. 41,
nye-bar bsgrub-pa), ignorance {mi line 20.
shes-pa), doubt (som-nyi), investiga- * So I understand the ,text, which
tion of another (gdzan-gyi rnam-par is, Be-bdzin-gshegs-pa thams-chad-kyi
spyod-pa), the production of the tchos-kyi hkJior-lo bskor-bai rjesu
way (by) words (lam sgra (yis) hby- gsungs-pa ni mi hjug-go; lit. of all the
in-pa)." Vinitadeva, op. dt., f. 173^ Tathagatas, the wheel of the law has
has, "There is no intuitive know- been spoken in agreement (it) doea

i88 THE LIFE OF THE BUDDHA.
gatas are revered in their spirit (snying-po-la). (They say)
that all the Tathagatas here (in this world) are without
longing for riipa; that the b6dhisattva does not pass
through the successive stages of embryonic development
[lit. does not receive the condition of halala (nur-nur),
arbuda (mer-mer), pechi (nar-nar), and gana (gor-gor)], (but
that), after having entered his mother's side as an elephant,
he appears (i.e., is born) (by) his own (will ?). (They
say) that a bodhisattva has no kamasandjna (hdod-pai
hdu shes) ; he is born at his will among inferior beings
for the salvation of mankind (lit. to bring people to
maturity). (They say) that with one wisdom (djana,
ye shes) the four truths are perfectly understood ; that the
six vidjnanas are subject to passions (hdod-tchags-dang-
bchas) and free from passions. (According to their
theories) the eye sees forms ; arhats acquire the doc
trine by others ; and, moreover, there is a way to cast
off ignorance, uncertainty; complete demonstration, and
misery (exist).! There are words (spoken while) in a
state of perfect abstraction ; there is (such a thing as)
to cast off impurity ; he who has perfectly acquired right
restraint has cast off all yoga (attachment). Tathagatas
have not the right view (of the rest of) humanity. The
mind (sems) being of its nature radiant, it must not be
said that anu9ayas (bag-la nyal, thoughts) participate of
not exist. Waasilief, however (Bud- worda spoken by the Buddha ; but
dhisme, p. 235, note 6), translates it, the phrase is curiously constructed,
" The predication of the Tathagata and, to me, ungrammatical. By
does not enter {mi hjug-go) into the changing the order of the words in
wheel of the doctrine. " The text Bhavya it would be easy to arrive
of the Tibetan translation of Bhavya at the same sense as that of the
must be incorrect, for both Vasu- other texts, but the negation would
mitra (f . 158'') and Vinitadeva (f. have to be suppressed.
172'') agree in saying just the oppo- ^ The text is, Bgra-bchom-pa-
site. The first says, " All the words mams kyang gdzan-dag-gis bstan-pa
of the Tathagata turn with the wheel sgrub-par-byed-do. Mi-shes-pa dang
of the law" (i. e. , are true) ; the latter, yid gnyis dang yonsu brtags-pa dang
" The turning the wheel of the law sdug-bsngal spong-pai lam yang yod-
ia of the word" (tchos-kyi hkhor-lo do. Vaaumitra, op. cit, f. 159^ re-
bskor-ba ni ts'ig-gi yin-no) ; which I fers to the same theories, but his
suppose means that the wheel of the worda are very obacure. See Wassi-
law is in agreement — is part of the lief, Buddh., p. 228.

THEORIES OF THE BAHUQRUTIYA. 189
the mind or that they do not participate of it. Anu9ayas
are one, the completely spread out (kun-nas Idang-ba, i.e.,
the mind) is another. The past and the future do not
exist (in the present). The 9rotapatti (f . 1 66^) can acquire
dhyana. These are the fundamental doctrines of the Eka
vyaharika. (As to) the (sub)divisions of the Gokulika, the Bahu-
9rutiya and the Pradjnaptivadina, the Bahu9rutiya hold
as fundamental doctrines that there is no mode of life
leading to real salvation (niryanika) ; that the truth of
suffering, subjective truth (?kun rdsob-kyi bden-pa), and
the venerable truth (aryasatya, hphags-pai bden) (consti
tute) the truth. To perceive the suffering of the sans
kara is to enter perfect purity. There is no (way) to see
the misery of suffering and the misery of change. The
sangha has passed beyond the world (i.e., is not subject
to worldly laws or conditions). Arhats acquire the doc
trine by others. There, is a rightly preached way (yang-
dag-par bsgrags-pai-lam yang yod-do). There is a right
entry into perfect composure (samapatti). Of this descrip
tion are the fundamental doctrines of the Bahugrutiya.
The Pradjnaptivadina say that suffering is no skandha ;
that there are no perfect §,yatanas ; that (all) sansk§,ras are
bound together; that suffering is absolute (paramdrtha,
sdug-bsngal-ni don-dam-por-ro) ; that what proceeds from
the mind is not the way ; that there is no untimely death
(dus-ma yin-par htchi-ba ni medo) ; that there is no human
agency (skyes-bvr-byed-pa yang med-do) ; that all suffering
comes from karma (deeds). Of this description are the
fundamental doctrines of the Pradjnaptiv§,dina.
The Sthavira Tchaityika are yet another division of the
Gokulika. A parivradjaka by the name of Mahadeva, who
had entered the (Buddhist) order, lived on a mountain
with a tchaitya. He rejected the fundamental laws of the
MahS^s^nghika, and established a school which was called
Tchaityika ; and these are the six sects derived from the
Mahasanghika.

190 THE LIFE OF THE BUDDHA.
There are two divisions of the Sthavira, the Old Sthavira
(sngar-gyi gnas-brtan) (t 167*) and the HaimSvata.
The fundamental doctrines of the Old Sthavira are as
follows : Arhats are not perfected by the teaching of
another, so likewise the remainder of the five propositions
are denied ; the pudgala exists ; there is an intermediary
state (between two successive existences) ; arhatship is
parinirv§,na (dgra-bchom-pa yongsu mya-ngan-las-hdas-pa
ni yod-do) ; the past and the future exist (in the present) ;
there is a sense (? don=artha) of nirvana. These are the
fundamental doctrines of the (Old) Sthaviras.
The fundamental doctrines of the Haimavata are that a
bodhisattva is not an ordinary mortal; that even a tirthika
has the five abhidjnanas ; that the pudgala is separate from
the skandhas, because in the (state of) nirv§,na in which
the skandhas are arrested the pudgala exists. Words
enter into sam§,patti (i.e., words are spoken in that state) ;
suffering is removed by the marga. These are the funda
mental doctrines of the Haimavata.
Moreover, the first Sthavira (dang-poi gnas-brtan)
divided into two sects, the Sarvastivadina and the Vatsi
putriya. The fundamental doctrines of the Sarv4stivS,dina are all
comprised in two (propositions ?). The compound and the
elementary exist. What is the consequence of this (theory) ?
That there is no pudgala ; therefore if this body without
atman comes into existence, there being no agent (byed-pa
med-ching), no right-doer, one consequently drops into the
stream of existence.! This is the way they speak. These
are the fundamental doctrines of the Sarvastiv§,dina.
Their fundamental doctrines are all comprised in ndma-
^ This passage on the theories of ba. It is not contrary to what
the Sarvastivadina is difficult: Hdus- Vasumitra tells us, f. i6o. See also
byas dang hdus-mabyas-so. De skad Vinitadeva, f. 173'', who has that
smras-pas-chir hgyur. Qang-zag ni they believed it very meritorious to
med ches bya'-ba ste, ji skad-du bdag- honour tchaityas ; that they distin-
med-pa-yi lus hdi hbyung-na, byed-pa guished three kinds of elementary,
med ching, rigs-pa-po-yang med, j%- &o., &c.
Itar hkhor-bai tchu-Huvg hjug-hgyur-

THEORIES OF THE MAHIQASAKA. 191
riipa. The past and the future exist (at the present time) ;
the grotapatti is not subject to degeneracy. There are three
characteristics (f 167'') of compound things. The four
holy truths are gradually understood. The void, the un-
desired, and the uncharacteristic lead to the unblemished
(state, skyon-med-pa-la). With fifteen seconds one has
attained the fruit of grotapanna.! The qrotapatti finds
dhyana. Even the arhat has an imperfect existence.^
Ordinary mortals can cast off r%a or evil-mindedness.'
Even a tirthika has the five abhidjanas. There are means
for even a deva to lead a virtuous life (brahmdchariya).
All the sutras have a straight (drang-po, richu) sense. He
who has entered the unblemished (truth), has (passed)
beyond the k§,madhatu. There is a right view of the
k§,maloka (i.e., inherent to persons inhabiting the kama
loka ?). All the five vidjnanas are not under the rule of
the passions, (but) they are not also free from passions.
These are the fundamental doctrines of the Sarv§,stiv4dina.
There is, moreover, a sect (bye-brag) of the Sarvastivadina
which is the Vaib^dhyav^dina.
The divisions of . the VaibMhyav§,dina are the Mahi-
9§,saka, the Dharmagnptaka, the Tamragatiya, and the
Kagyapiya. The fundamental doctrines of the MahigS-saka are : The
past and the future do not exist ; present compound things
exist. To distinguish misery is to see into the parts of
the four truths. Anugayas are one and the evident cause
(mngon du rgyu = sems ?) is another (i.e., they must be dis-
tinofuished). There is no intermediary existence (between
two successive regenerations) ; there is (such a thing as) a
life of virtue (brahmdchariya) in the abode of devas f even
1 Wassilief, op. cit., p. 248, note 3, =" The text has dgra-bchom-pa
tells us that there are sixteen periods yang nyam pa sring-ngo. I read the
or moments through which one must last words nyams-pa srid-do.
pass before he becomes an ariya. 3 Vasumitra, 0^. ni*., f. 162'', says
Conf. Vasumitra, f. i6ob, "Having thecontrar}', and Vinitadev.i,f. 173b,
entered the unblemished reaUty, the also. Vasumitra, loc. cit, also says
mind's development (sems bskyed-pa) that they deny an intermediary
in fifteen (moments) is called ^rota- existence, but Vinitadeva does not
panna." • agree with him.

192 THE LIFE OF THE BUDDHA.
an arhat accumulates merit.! All the five vidjn§,nas are
(subject to) the passions and without passion (rdga). The
pudgala pervades all the individual;^ the grotapatti ac
quires dyana. Ordinary beings (can) cast off passions and
wickedness. The Buddha is comprised in the sangha.
The emancipation (lit. perfect freedom) of the (or a) Buddha
and of the gravakas is one. There is no such thing as to
perceive (mthong) the pudgala. Neither the mind nor its
manifestations, nor anything which participates in the
least of the conditions of birth, passes from this life into
another. All compound things are momentary. If birth
is through an extension of the sansk§,ra, the sanskira do
not (however) exist permanently. Karma is as is the
mind. There is no liberty of body or speech;^ there is no
condition not subject to degeneracy; there is no reward
for honouring a tchaitya. (Any) present event is always
an anugaya (da-ltar byung-ba rtag-tu ni bag-la-nyal-ba yin-
no). To distinguish compound things is to enter the un
blemished (truth).
These are the fundamental doctrines of the Mahtg^saka.
The fundamental doctrines of the Dharmagnptaka are
as follows : The Buddha is not comprised in the sangha.*
There is a great reward from (offerings made to) the
Buddha, but none from (those made to) the sangha.
There is (such a thing as) a life of virtue (brahmdchariya)
in the abode of the devas. There are worldly laws (hjig-
rten-pai-tchos-ni yod-do). These are the fundamental
doctrines of the Dharmagnptaka.^
^ Vasumitra, loc. cit, says the faculty with freedom of action.
contrary, but Vinitadeva agrees vrith * But Vasumitra, f. 163*, says,
our text. " The Buddha is represented iu the
^ The text is, Gang-zag ni mgo la- sangha." Vinitadeva agrees with
sogs-pa lus dang mnyam-pa yin-no, our text. In the following clause
lit. " the pudgala is equal to the the words in brackets are aupphed
head and all the reat of the body." from Vaaumitra'a work ; our text ia
Vasumitra, f. 162*, says, " The pud- evidently imperfect.
gala is even with the head" (mgo ^ Vasumitra, loc. cit, adds that
mnyam-pa yod-do). " the body of an arhat ia without
^ That ia to say, if I understand asrava. All the rest (of their
rightly the text (sems ji-ltar-ba de- theories) are like those of the
Itar las-yin-gyi-lus dang ngag-gi las
ni med-do), the mind is the only

DOCTRINES OF THE VATSIPUTRIYA. 193
The fundamental doctrines of the Kagyapiya are as
follows : Requital, and subjection to the laws of requital,
as also the law of coming to pass (i.e., the pratityasamud
pada) exist. To a person who has cast off (all sin ?) is
perfect knowledge.! All the other assertions (hdod) of
the Ki,9yapiya are (like) those of the Dharmaguptaka.
The fundamental theory of the Tamragaitya is that
there is no pudgala.
Furthermore, the fundamental doctrines of the Samk
rantivadina, a sect of the Sarvastiv§,dina (f. 168''), whose
chief doctrines are (due to) the master Uttara, are that
the five skandhas pass (hpho, samkrdnti) from this life
to another. There is no arresting the skandhas when the
way has not been discovered.^ There is a skandha which
has inborn sin (? rtsa-bai Itung-ba dang-bchas-pai-phung-po
yod-do). The pudgala is not to be considered subjectively
(don-dantwpar). All is impermanent. These are the
fundamental doctrines of the Samkr§,nti (school). These
are the fundamental doctrines of the seven divisions of
the Sarvastivadina.
The fundamental doctrines of the Vatsiputriya are :
The possession of what one was attached to and upadana
are solidary (? nye-bar blangs-pa nye-bar-len pa dang-ldan-
pa ni btags-so). There are no properties (? dharma) which
pass from this life into another.* When one has been
attached to the five skandhas, the pudgala transmigrates.
There are compound things (sanskdra) which are mo-
1 The text saya, " To one who haa spangs-pa . . . medo. "To one who
oast off (sin) is imperfect knowledge " is perfectly wise there is nothing
(spangs-la yongsu ma shes-pa yod-do), which has not been cast off," which
but this cannot be correct. Vasu- confirms our translation of Bhavya.
mitia, (i. l6:i^) has, Spangs-pa yongsu ^ Vasumitra, op. cit, i63*>, says
shes-pa yod-do, ma spangs-pa yongsu the contrary, and Vinitadeva does
spang dzes-pa med do. It appears, not mention the doctrines of this
moreover, to me that Bhavya's school.
phrase shows us that spangs-pa in ^ Conf. what Vaaumitra says, f.
Vasumitra ought to be translated 162, "With the exception of the
by, "He who has cast off (sin)," not, pudgala, there is nothing which
"-What is cast off," as WassUief passes from this life (into another)."
has it, ep. dt., p. 257. Vinitadeva Vinitadeva says about the same
(f. 173'') has, Yongsu shes-la-ma- thing. N

194 THE LIFE OF THE BUDDHA.
mentary, and also (some) which are not momentary.
One must not say that the pudgala is either an upadana^
skandha, or that it is not. They do not say that nirvana is
in the unification of all conditions, or that it is in the
disruption (of them).! They do not say that nirv§,na is
real existence (yod-pa nyid), or that it is not real exist
ence. (They say that) the five vidjn§,nas are not subject
to passions ; that there are none without r§,ga. These are
the fundamental doctrines of the Vatsiputriya. There are
yet two divisions of the Vatsiputriya, the Mah§,giriya and
the Sammatiya.
The fundamental doctrines of the Sammatiya are : (The
belief in) the existence of what shall be (i.e., future
things), of what is, of what shall be arrested ; (the belief
in the existence of) birth and death (as well) as of the
thing which shall die, of the agent, of the thing which
shall decay (as well as of) decay, of what shall go (as
well as) in going, of what must be perceived (as well as)
in perception (vidjnana).^
There are two kinds of Mahagiriya (ri-tchen-po), the
Dharmottariya and the Bhadrayaniya.
(F. 169*.) The fundamental doctrines of the Dharmot
tariya is : In birth is ignorance ; in the arresting of birth
is the arresting of ignorance. The Bhadr§,yanlya are like
unto them. Some say that the Shannagarika school is a
division of the Mahagiriya ; others that it is a division of
the Sammatiya, thus making four divisions of the Vatsi
putriya school.
The eighteen divisions (rnam-pa) came into existence
gradually through following (the theories of) certain
doctors who are the originators of them.* There is much
1 Tl"s clause is obscure ; it runs, I offer my translation as tentative.
Mya-ngan-las-hdas-pa ni tchos tJiams- Conf. what Vasumitra (f. 162) and
chad dang gchig-pa-nyid-du dam tha- Vinitadeva (f. 1 74b) gay of this
dad-pa-nyid-du mi brjod-do. Neither school. The latter classes it with
Vasumitra nor Vinitadeva mention the KaurukuUaka, Guptaka, and
this doctrine. Vatsiputriya schools.
" In other words,, they believe in ^ Bhavya givea this as the theory
subjective and objective existence, of another class of historians.
The passage is certainly obscure, and

THEORY. OF PRIMARY SUBSTANCE. 195
more to be said about another separation. Here is how
(arose) the diversity of doctrines and the four divisions
of the Sarv^stiv§,dina, which was caused by the diversity
(of opinions) on substance (bhava, dngos-po), characteris
tics (lakshana, mts'an-nyid), condition (gnas-skabs), and
change (gdzan gdzan-du hgyur-ba-nyid).
Concerning primary substance and its change, the Bha
danta Dharmatr^ta said that, according to circumstances
(tchos-rnams) and time, there is (no) changing of sub
stance and no transmutation into another substance
(bhava). If a gold vase has been destroyed and (after
wards) made into something else, made into another
shape, it will not however be another substance (rdsas).
Likewise milk, if it become curds, though it has acquired
a different taste, property (nus-pa), another shape (smin-
pa), (yet) it is the same substance.! In like manner, if
past conditions (dharma) exist in the present, (they retain)
the substance (dngos-po) of the past. There is no destruc
tible matter therefore, he said, if the present (condition)
exists in the future ; the present substance (dngos-po) is
not of a destructible nature (i.e., it will be the same in
the future).
(The theory of) the change of characteristics is (the
work) of the Bhadanta Ghoshaka. He said that all
things under the influence of time cannot but have in
the future and in the present the characteristics which
they had in the past. The future and the future charac
teristics of a thing cannot but be the past and present
ones. For example, if men loved one woman, they are
not without affection for all the rest (of womankind).^
(The theory of) the change of condition is (the work)
of the Bhadanta Vasumitra. He said that things under
the influence of -time which are said to change do not
^ The text isMa-dotjfnimd^in-po, &c., but on the circumstances and
" it is not the colour," which I sup- time.
pose must imply that the new quali- ^ Dper-na skyes-bu-dag bud-med
ties acquired by milk in becoming gchig-la tchags-pa/r-gyur-pa-na, Ihag-
curds do not depend on the colour, ma mams-la tchags-pa-dang-bral-ba
ni ma yin-no.

196 THE LIFE OF THE BUDDHA.
alter their condition (gnas-skabs). For example, in a
single vegetable one speaks of one life, in a series of an
hundred it is an hundred lives, in a thousand it is a
thousand existences. That is what he said.!
(The theory of) passing from one (condition) into
another (i.e., of change) is (the work) of the Bhadanta
Buddhadeva. He said that when one looks at the remote
(sngon) and the proximate (phyi-ma) in the work of time
on things, one says that they (have passed) from one
(condition) into another. For example, one speaks of a
woman as " ma " (or mother) ; she is also called " bu-mo,"
(or girl). So it is that these (four) men say that all
things exist, and they are SarvastivSdinas.
Likewise some (teachers) said that there are seven
pratitya (rkyen), — cause (hetu), thought (dlambana), proxi
mity (? de-ma-thag-pa), the §,tman (bdag-po), karma, food
(zas), dependency (rten). Some said that there being
four ways of mental perception, truth was various (bden-
pa so-soo). Others say that as there are eight (kinds) of
religious knowledge (tchos-shes-pa) and knowledge derived
from experience (lit. example, rjesu shes-pa), there is no
analytical knowledge. . . .
Here we will leave Bhavya, for the remaining pages of
his treatise only recapitulate the opinions of the Sarvas
tivadina school and we know enough of these from Vasu
mitra. Although it is not within the scope of this
work to examine in detail the doctrines of the Mah^y§,na
schools of Buddhism which superseded those of which
Bhavya and Vasumitra speak, and which were called by
their opponents Hinay§,na schools, yet I cannot refrain
from giving the following extract from a very interesting
Vaipulya siitra called Angulimaliya siitra (Bkah-hgyur,
Mdo xvi, f. 208 et seq.) (f. 273") : " All sentient beings
exist in the essence (garbha) of the Tathagata ; " this is
the teaching of the Mah4y§,na, whereas the 9ravakay§,na
^ Sngon-bugchig-bubgrangs-pai-ts'e dzes -bya, grangs stong-du bgrang-
ni gchig ches brjod-par-gyur-pa-la, paits'e- ni stong dzes-bya-ba dang
grangs brgyar gtogs-pai-ts'e ni brgya hdrao.

DOCTRINES OF THE MAHAYANA. 197
(i.e., the Hin§,yana) says, " All sentient beings exist by
eating " (zas-la gnas-so).
The words ndma and rtipa originate in the ^ravaka-
y^na; they are not in the Mahiyana (doctrine). NdmarUpa
are as follows and nothing more : the freedom (moksha)
of the Qravakas and the Pratyikabuddhas is only a name
(ndma), so they do not understand either form or space.
The freedom of the blessed Buddhas is something else
than a myrobolan in the palm of the hand.
The three vedand originate in the Qravakayana; they
are not in the Mah§,y§,na. These three notions (vedand):
to have been so fortunate as to have heard that the TathS,-
gata will never cease from being the most exalted, that is,
a vedand. To have been so fortunate as to have heard that
the blessed law will vanish, that is a vedand. To have
been so fortunate as to have heard that the sangha will
disappear, that is a vedand. These are the three vedand of
the Mah^yana.
The four holy truths are chief dogmas (grags-pai-ts'ig)
in the Qravakayana ; but a similar collection is not in the
Mah&y^na. The Tathagata is eternal; that is a great
truth in the Mahayana ; but suffering is not a truth.
The Tathagata is everlasting ; that is a great truth
in the MahayS,na, (but) the origin (of suffering) is not
a truth. The Tathagata is the most exalted of ever
lasting (things) ; that is a great truth in the Mah§,y§,na,
(but) the cessation (of suffering) is not a truth. The
Tathagata is passionless (dzi-bao) ; that is a great truth in
the Mahayana, (but) the way (to arrest suffering) is not
a truth. These are the four holy truths in the Mah§,y§,na.
The action of suffering is not a truth, for if the action
of sufferincf was a truth, it would be true for the four
(classes) of suffering (beings) ; ! then the four holy truths
would apply to those of the worlds of brutes, pretas,
asuras, and of Yama.
^ So I understand the text, Sdug- sdmg-bsngal-ma bdzi bden-par hgyur-
bsngal-gyi-bya-ba bden-du lags-na, te, &o.

198 THE LIFE OF THE BUDDHA.
The five organs of sense are a chief dogma in the
^ravakayS,na, but it is not so in the Mah§,y&na. (Here)
the five organs of sense are :' To see the Tathagata as
eternally visible (gsal bar) in all one's meditation, this is
the (organ of the) eye. Having heard "the Tathagata is
eternal," always to meditate this way is the (organ of the)
ear. Always to reflect that the Tathagata exhales the
fragrance of eternity is the (organ of the) nose. Always
to reflect that the essence of the Tathagata is in nirv§,na
(the freedom from sorrow) ! is the (organ) of the tongue.
Always to reflect when one has heard and felt that the
dharmakdya of the Tathi,gata is the most exalted body,
that is the body.
The six senses (dyatana) are a chief dogma in the (Jrava-
kayana, but there is no such series of six senses in the
Mah§,yS,na. (With it) what is called the six ayatana are :
To reflect, as a means for arriving at perfection, that the
Tath§,gata must be considered (seen) as eternally visible,
that is the- Ayatana of the eye. To reflect, as a means for
arriving at perfection, that one has heard " the Tathagata
is eternal" that is the §,yatana of the ear. To reflect, as
a means for arriving at perfection, that one has heard the
essence (garbha) of the Tathagata is the odour of eternity
(or is an eternal fragrance), that is the Ayatana of the nose.
To reflect, as a means for arriving at perfection, that the
essence of the Tathagata is the doctrine (bstan-pa), is 'the
Ayatana of the tongue. To reflect, as a means for arriving
at perfection, that one has heard and felt that the dhar-
makaya of the Tathagata is the most exalted mind of that
body (sku dei blo-dam-pa), that is the §,yatana of the body.
To perfectly believe with- unwavering heart in the mani
fest doctrine of the Tath§,gata, that is the Ayatana of the
door of entering (i.e., this sense of the way of truth), is
the Ayatana of the mind (manas).
The seven branches of the Bodhi is a chief dogma in
* De-bdzin-gshegs-pai snying-pai nas ma-ts' ang-ba-med-par sgan-pa de
mya-ngas-nas (=mya-ngan-las hdas) nilcheo.

DOCTRINES OF THE MAHAYANA. 199
the 9i'avakay§,na. Even in the Mah^y§,na those seven
(branches) are difficult terms to find, like the blooming
flower of the fig-tree (udumbara). Those seven branches
of the Bodhi, the seven full-blown flowers, are the eternity
of the Tathagata.
The holy eightfold way is a chief dogma in the ^rava-
kayina. This Mahay§,na has another holy eightfold way
than right views, &c. Furthermore, the teaching that the
Tathagata is the chief eternity (rtag-pai mtchog) is an holy
eightfold way. To have heard and fully appreciated the
greatness of the Tathagata is to have found the right way
to pass beyond sorrow (nirvana). (To know that) the
Tathagata's eternity, everlastingness, is the highest bless
ing, is to become cool.! Enlightenment (bodhi) is bliss
(shis-pa ni sangs-rgyas-te). The Dharmakaya is the TathS,-
gata. The essence of the Tathagata is without old age (i.e.,
knows no decay). These are what one must know as the
eight branches of the way. The nine branches of the
siitra nikaya are a chief dogma in the ^ravakay^na. -This
Mahayana says that there is but one mode of conveyance
(yana) in all penetrating (f. 275") wisdom. The ten forces
of tlie Tath§,gata are a chief dogma in the Qravakayana ;
in this Mahayana there are not ten forces of the Tatha
gata, but an unlimited force. Whereas the Blessed Buddha
is incomprehensible and cannot enter the mind, therefore
his might is infinite. The Blessed Buddha taught infinite
parables (in the) sutra nikaya (mdo-sde mthah-yas-pa Idem-
po-ngad-tu ston-pao).^ This is the only way. The Tath^-
^ De-bdzin-gshegs-pai-rtag-pa ther- tras were to be understood aUegori-
zug gyung-d/rung-gi mtchog bsil-bar- cally, a theory which we know to
gyur-pa. have been held by some of the earlier
2 -Which might perhaps be ren- schools. See Vasumitra's Sama-
dered, " The Blessed Buddha ex- yabedhoparachanaohakra, f. 161*.
pounded in parables the infinite of " (The Sarvastivadina school teaches
the siUra nikaya." Made manifest that) there are doctrines which have
by parables the doctrine of the infi- not been taught in the precepts (lung-
nite as it was contained in the sfitras du mi ston-pai tchos-rnams yod-do. )
in obacure terma. However, it may Conf. however, Wassilief's transla-
simply imply that the Mahayana tion of this phrase. Buddh., p. 249,
taught that the doctrines in the sti- where I cannot follow him.

-200 THE LIFE OF THE BUDDHA.
gata is the only vehicle (yana), the one refuge, the one
truth to follow after, the one realm (khams), the one being,
the one colour (? kha-dog) ; therefore there is but one yana,
the others are but expedients."
I would like to examine more in detail the characteris
tics of the Mahayana doctrine, which gave a new impetus
to Buddhism, and perhaps made it acceptable to races
which would have refused it in its primitive purity ; but
enough has been said to show how pervaded its teachings
were with mysticism and ideas antagonistic to Gautama's
teaching. I will only give a short text concerning a very
interesting feature of the Mah§,yana theory, namely, that
of the three bodies or kayatrdya, in which we find an
important link in the chain of doctrinal evolution, which
finally led to the theory of the Adi Buddhas or " divine
essence," and to that of the Dhy^ni Buddhas.
" Once I heard the following discourse (said Ananda),
while the Blessed One was stopping at Rajagriha, on the
Vulture's Peak, together with an innumerable number of
bodhisattvas, d^vas, and n§,gas who were doing him homage.
Then from out this company, the Bodhisattva Kshiti-
garbha (Sai-snying-po), who was (also) there, arose ifrom
his seat and spoke as follows to the Blessed One : ' Has
the Blessed One a body ? ' The Blessed One said, ' Kshiti-
garbha, the Blessed One, the Tathagata, has three bodies :
the body of the law (Bharmakdya), the body of perfect
enjoyment (Sambhdgakdya), the apparitional body (Nir-
manakdya). Noble sir (Kdlaputra), of the three bodies
of the Tath§,gata, the Dharmakaya is a perfectly pure
nature (svabhdva), the Sambh6gak§,ya is a perfectly pure
samadhi ; a perfectly pure life is the Nirmanakaya of all
Buddhas. Noble sir, the DharmakS,ya of the Tathagata
is the prerogative of being without svabhdva'^ like space ;
the SambhSgak^ya is the prerogative of being visible like
' I think that svahhdva is here space, and space is without oharac-
used to express " absence of all char- teristics." Dr. Edkins, J. R. A. S.
acteristics." In Anguhmaliya Sdtra, 1881, p. 63, renders the expression
f. 250, " The Blessed Buddha is like Dharmakaya by " doctrinal self."

THE BUDDHA'S THREE BODIES. 201
a cloud ; the Nirmanakaya being the object of all Bud
dhas, is the prerogative of permeating all things as does
a rain.' " The Bodhisattva Kshitigarbha said to the Blessed One,
' Make visible these definitions of the true bodies of the
Blessed One.' Then the Blessed One said to the Bodhi
sattva Kshitigarbha : ' Noble sir, the three bodies of the
Tathagata will be discerned thus : the Dharmak§,ya is dis
cernible in the whole air of the Tathagata; the Sambho-
gak§,ya is discernible in the whole air of a bodhisattva ;
the Nirmanakaya is discernible in the air of different
pious men. Noble sir, the Dharmakaya is the nature in
herent to all buddhas ; the Sambh6gak§,ya is the samadhi
inherent to all buddhas ; the Nirmanakaya is the object
of all buddhas. Noble sir, purity in the abode of the
soul,! the science like a mirror (adar^adjndna), is the
Dharmakaya ; purity in the abode of the sinful mind is
the science of equality (samatadjndna) ; purity in the per
ceptions of the mind, the science of thoroughly analysing,
is the SambhSgakaya ; purity in the abode of the percep
tions of the five doors,^ the science of the achievement of
what must be done, is the Nirmanak§,ya.' *
" Then the Bodhisattva Kshitigarbha said to the Blessed
One, ' I have heard the blessed truth from the Blessed
One ; it is exceeding good ; Sugata, it is exceeding good 1 '
" The Blessed One said, ' Noble sir, he who has under
stood this exposition of the truth from the Blessed One
has acquired an inexpressible, incalculable amount of
merit.' " When the Blessed One had thus spoken, the Bodhi-
1 Kun-gdzi gnas-su dag-pa. Kun- " The Chinese Buddhist diction-
gdzi appears to be used here for " the ary, San thsang fa su (B. viii. f. 1 3,
seat of the passions." See Jaschke, Stan. Julien, I. c.) defines this body
Diet., s.v. kun. " the body gifted with the faculty
^ Sgo Inga is here used for dya- of transforming itself. The bud-
tana, " the senses," the science of dhas having a divine power which
the achievement of what must be escapes the human mind, can trans-
done =Sansk. Krantydnuchdhanadj- form themselves and appear in all
ndna. See Buddh. Trig., f. 9. places to explain the law," &c.

202 THE LIFE OF THE BUDDHA.
sattva Kshitigarbha, the d^vas, n§,gas, yakshas, gandhar-
bas, and men were delighted, and lauded greatly what the
Blessed One had said." !
If we refer to the work of the Chinese Buddhist Jin
Ch'an, we find that Dharmakaya has become Vairojana
(i.e., the omnipresent), Sambhogakaya is called Rajana
(i.e., the infinitely pure or glorious), and Nirmanak§,ya is
^akyamuni. "Now these three Tathagatas are all in
cluded in one substantial essence. The three are the
same as one ; not one, and yet not different ; without
parts or composition. When regarded as one, the three
persons are spoken of as Tath§,gata. But it may be
asked, if the persons are one substance, how is it that this
one substance is differently manifested? In reply we
say there is no real difference ; these manifestations are
only different views of the same unchanging substance." ^
' See Bkah-hgyur, Mdo xxii. f. 8 1, and aagea, exclusively devoted to the
Conf. Stan. Julien, Mem. sur lea practice of religion. It ia for this
Contrfea Occidentalea, i. p. 240. In reaaon, aaid 9^kya, that he is called
the Karandavyuha (Burnouf, Intr. Dharmakaya " who has for body
Ji I'Hist., p. 200) the preceding inter- the law." See also J. Edkins,
pretation of Dharmakaya is un- J. R. A. S., 1881, p. 63 ; Wassilief,
known. " In each of the pores of Buddh., p. 127 ; Beal, Catena, p.
the Bodhisattva Avalokitesvara rise 124, 373.
mountains and woods where live gods ^ Beal, Catena, p. 124.

( 203 )

CHAPTER VIL
THE EAELY HISTOEY OF BOD-YUL (tIBET).
The early history of Tibet or Bod-yul can only be said
to commence with the introduction of Buddhism, or per
haps rather of Chinese influence, into that country, and it
appears highly probable that all the events chronicled as
anterior to that epoch must be considered in great part
as legendary. It is, moreover, worthy of remark that
these legends seem to be a rather clumsy adaptation of
the Chinese ones relative to their first sovereigns, which
are recorded in the Bamboo books.
Another consideration, however, exercised great influ
ence with Tibetan historians when, in the reign of- Ral-
pa-chan, they commenced writing their national history,
and that was to make the genealogy of their monarchs
ascend, if not to the Buddha himself, at least to one of
his friends and protectors. And as we have in Europe
families who are proud to claim descent from the Virgin
Mary or from the wise men of the east, so likewise the
first Tibetan monarch claims descent from Prasenadjit,
king of Ko9ala, one of the early converts and the life
long friend of the Buddha Gautama.!
What information is derivable from early Chinese
' Sanang Setsen, in his history of Khri bstan po, the first Tibetan
the Eastern Mongols, p. 21, says that king, belonged to the family of
the ^akya race (to which the Buddha Qakya the Licchavi. Many other
belonged) was divided into three Buddhist sovereigns of India and
parts, whose most celebrated repre- elsewhere claimed the same descent.
Bentativea were (Jakya the great See Huen Thsang, Si-yu-ki (Julien),
(the Buddha), ^akya the Licchavi, i. p. 179, ii. p. 107, &c.
and Cakya the mountaineer. Gnya

204 THE LIFE OF THE BUDDHA.
authors, such as Sse-ma-tsien, or from the later compila
tion of Ma-twan-lin relative to the Tibetans, may not be
applicable to those tribes which founded the kingdom
of Tibet, for the early Chinese were only acquainted with
the eastern and north-eastern Tibetan tribes which have
always been wilder than those situated farther west.
Nevertheless, as all these tribes belonged to the same
stock, it may prove interesting to note what few particulars
I have been able to collect from the works at my disposal.
The Chinese name for the early Tibetans is K'iang (^)
(Ssc-ma-tsien, Kh. 123, p. 6), or " shepherds," and even
to the present day a large part of the Tibetan nation are
pastors. They were divided into small clans, which
were continually at war with one another, and were con
sidered by the Chinese as an assemblage of ferocious
tribes still barbarians. Each year they took " a little
oath" to their chiefs, who were called Than-phu (Btsan-po,
" noble "), when they sacrificed sheep, dogs, and monkeys.
Every three years they took " the great oath," and sacri
ficed men, horses, oxen, and asses. They had no written
characters, but made use of notched pieces of wood and of
knotted cordelets.! In short, the degree of civilisation of
the early Tibetans may unquestionably be compared with
that of the Lo-lo tribes of our days, who inhabit Yunan,
and who are most likely of the same stock as their eastern
neighbours. The Tibetans pretend that their first parents
were a monkey-king who had been sent to the snowy king
dom by Avalokitesvara and a rakshasi or female demon.
They had six children, and as soon as they were weaned
the father took them into a forest of fruit trees and aban
doned them. When, after a few years, he came back, he
found to his great surprise that their number had increased
to five hundred. They had eaten all the fruit in the forest,
and so, pressed by hunger, they came clamouring piteously
around him. The monkey-king had recourse to his patron
' Abel Remusat, Recherches sur Bushell, J. R. A. S., New Series, xii.
les Langues Tartares, p. 384 ; and p. 440 et seq.

CHARACTER OF THE TIBETANS. 205
Avalokitesvara ; he cried to him for help from the top of
the Potala mountain, and the god declared that he would
be the guardian of his race. So he went to Mount
Sumeru and cast down a great quantity of the five kinds
of grain, so that the famished apes filled themselves, and
a great quantity which was left over sprung up and sup-
pUed stores for their future wants. Wonderful were the
results which followed their eating of this grain ; the
monkeys' tails and the hair on their bodies grew shorter
and shorter until they finally disappeared. The monkeys
commenced to speak ; they were men ; and as soon as they
noticed this change in their nature they clothed them
selves with leaves.!
As a consequence of the first parents of the Tibetans
being- a monkey and a rakshasi, the people of Tibet show
peculiarities of both their ancestors. From their father,
the holy monkey, they get their gentleness, considerate-
ness, piety, charitableness, and abstemiousness ; more
over, they derive from him their love for good works, their
gentle speech, and their eloquence. From their mother,
the rakshasi, they get their sensuality, lasciviousness, and
their love for trade, their trickiness, and their deceitful-
ness. From this side they get greediness, enviousness,
stubbornness, and mischievousness, and, when provoked,
violence and cruelty.^
We cannot consider this picture of the character of the
Tibetans as flattering, but since they are responsible for'
-this description of themselves, we can accept it as pro
bably correct, and in reality it does not differ much from
what we have heard of them from European travellers.
The early religion of Tibet is known as the Bon or
^ J. J. Schmidt, Forschungen. im Kreitner, Im fernen Osten, p. 834,
Gebiete der alteren Religionen der gives a Tibetan legend concerning
Volker Mittel-Asiens, p. 212. See the origin of Chinese, Mongols,
also Markham's Tibet, p. 341 ; and and Tibetans different from that of
Buddaguhya's epistle to Khri srang our text. See also Hue's Souvenirs
Ide btsan, f. 387 (Bstan-hygur, de Voyage.
Mdo xciv.) ; E. B. Tylor, Primitive ° Schmidt, op. cit, p. 214.
Culture, 2d edit., p. 376-378 ; Gust.

2o6 THE LIFE OF THE BUDDHA.
Gyung-drung-gi-bon^ and this creed is still followed by
part of the Tibetans and the barbarous tribes of the Hima
layas. Mr. Brian Hodgson connects it with the primitive
Turanian superstitions and the doctrines of ^aivism; " but,"
he adds, " in the Himalayas even the Bon-pa priests them
selves can tell nothing of the origin of their belief"^ The
word Bon-pa is unquestionably derived (as General Cun
ningham was first to point out. Yule's Marco Polo, i. p.
287) from Bunya, one of the names of the Svastikas or
worshippers of the mystic cross swasti, which in Tibetan
is called " gyung-drung."
The only work of the Bon-pa which has been made acces
sible to Western scholars is a sutra translated by A. Schief
ner f but Buddhist infiuence is so manifest in it that it
is impossible to consider it as giving us very correct ideas
of what this religion -was before it came in contact with
Buddhism. The Bon-pa religion has repeatedly been said
to be the same as that of the Tao-sse,* and it is remark
able that these two religions have drawn so largely from
Buddhist ideas that they have nearly identified themselves
with it.
I fancy that the following description of the religious
ideas of the Lo-los of Sse-tchuen will give us some idea
of what was the early Tibetan national religion. " The
religion of the Lo-los is sorcery ; it almost entirely consists
in exorcising evil spirits, which are, they say, the sole
authors of evil. They fear the devil and devilish impre
cations; therefore, to get away from their evil influences
they wear on their persons amulets as talismans, and hang
^ See Schiefner, Ueber das Bon-po Peters., xxviii.. No. i. See also E.
Sutra, p. 6. Schlaginweit, Ueber der Bou-po
2 J. R. A. S., vol. ,xvii. p. 396- Secte in Tibet.
399. See also his notice " On the * Klaproth, Description de Tibet,
Tribes of Northern Tibet," in his p. 97, 148. Sutra in 42 Sections,
, p. 80, note. Intr., " The Bon-pa of China," &o.

^ The Tibetan title of this work See on the influence of Buddhism
is Otsang-ma klu hbum dkar-po, or on Taoism, Dr. Legge's Lectures on
"The holy white naga hundred the Religions of China, p. 166-170
thouaand." Mem. de l!Acad. de St. et seq.

THE BON-PA DOCTRINES. 207
on the waUs ot their houses branches of trees or skulls of
animals." !
From the work translated by M. Schiefner we learn
that the founder of the Bon-pa religion was Gshen-rabs,
or Gshen-rabs mi-bo, called also excellent Mah§,purusha,
glorious Mah§,purusha, " whose compassion shines forth
like the rays of the sun. In his right hand he holds the
iron hook of mercy, and in his left the mudra of equality.
On his head is the mitra jewel." It may possibly be that
this " iron hook of mercy," with which Gshen-rabs fishes
people out of the ocean of transmigration, has something
to do with the swastika cross, which is also a hooked
cross. " In former times, as a bodhisattva," he says (f.
28''), " I have obtained perfect freedom by walking in the
way of perfect charity." He took upon himself the task
of teaching the holy law to all humanity in the ten regions
of the thousand millions of continents, and for that purpose
. he took the form of the holy white n§,ga Hundred-thousand.
He taught the four truths of Gshen-rabs, the five perfec
tions — charity, morality, patience, steadfastness, and me
ditation. The five exoteric perfections — virtue, charity,
prayer, means, and wisdom. The nine branches of the
gyung-drung (cf. the nine Bodhyanga), &c. ; in all the 142
rules of deliverance which " are the foundation and root
for humanity." " Any one who masters them possesses
all knowledge. For him who has faith this doctrine is
the foundation of all knowledge. Shun evil, and learn to
know this excellent law " (f. 9*).
" Form is the cause of transmigration, of desire, of
misery, and by walking in the way of the five perfections,
of charity, morality, patience, steadfastness, and medita
tion (the five Buddhist paramitas), one will leave behind
the torrent of the misery of lust and subjection to trans
migration." " If any one Uves in the perfection of charity, it is
^ See Vivien de St. Martin, Ann^e letter of M. Crabouiller to the Mis-
Geographique, 1873, p. 99, from a sions Catholiqv.es.

2o8 THE LIFE OF THE BUDDHA.
happiness; if he enters the perfection of charity, it is
happiness ; if he abides in the perfection of charity, it is
happiness ; if he remains steadfastly in the perfection of
charity, it is happiness. If any one is in possession of this
idea, it is the heaven of Bon (Bon-nyid). If any one is in
possession of this idea, it is the gyung-drung (svasti) of
Bon. If any one is in possession of this idea, it is the
wisdom of Bon. So it is in like manner with the perfec
tion of morality, patience,! &c.
The first king of Tibet was Gnya-khri btsan-po (in Mon
golian Soger Sandalitu), a son of King Prasenadjit of
Kosala. He was elected by the twelve chiefs of the
tribes of Southern and Central Tibet, who hoped by this
means to put an end to the internecine wars which were
ravaging the country. He took up his residence in the
Yar-lung country ^ (i.e., the Sanpu valley, south of Lhasa),
and built a castle at Phyi-dbang-stag-stse, which became
known as the U-bu bla-sgang or Ombo-blang-gang. He
ruled according to law, and the kingdom was in happiness.
He organised an army to protect his person, to quell
troubles in the country, and to keep off foreign enemies.
The five principal sages glorified (the king) in records in
gold and turquoises (E. Schlaginweit, Konige von Tibet,
p. 332-834). This last remark seems to confirm what
the Chinese say about the Tibetans making use of a
species of quippus. According to Sanang Setsen (p. 23),
^ See Schiefner, op. cit. passim. Bhotan, near which, according to
2 The Yar-lung river empties into tradition, the first king of Tibet,
the Yarn Tsang-po a little east of coming from India, first entered the
Dhamda, and takes its rise in the country." Sarat Chandra Das, op.
Dalatang Tchukhang glaciers. Its cii., p. 214, says "that he erected
course has been explored by Euro- the great palace of Yambu Lagari,
peans. " Tar-lung," says Jaschke, on the site of which Lhasa was built
Diet., s. v., p. 508, "a large tributary in later days." This can hardly be
of the Yang-tse-kyang, coming from made to agree with the statement
the north, in Western China, east of that Srong btsan-sgam-po moved his
the town of Bathang. Nevertheless capital to Lhasa. Though it is
Tibetan historians, from a partiality true that he says " my great-grand-
to old legends, describe it as flowing father Totori snyan-shal resided in
near the mountain of Yarlhasam- Lhasa, on the red mountain (Dmar-
po, which is a snowy mountain be- po-ri=Potala)." Sanang Setsen p.
tween Lhasa and the frontier of 325.

FIRST SOVEREIGNS OF TIBET. 209
this king ascended the throne 313 B.C., but the Gruh-
mthah sel-kyi me-long (Sarat Chandra Das, J. B. A. S.,
vol. 1. p. 213) says that he was born in the year 416 B.C.
This king and his six successors are known as the
"seven celestial Khri." When they died their corpses
were carried off to heaven. I think that we may find
some analogy between these celestial rulers and the
"twelve celestial sovereigns" of the San hwang of the
Chinese, just as the next series of six Tibetan kings, who
are known as the "six terrestrial Legs," resemble the Chinese
" eleven terrestrial sovereigns." !
The fourth king among the six terrestrial Legs was
Spu-de gung-rgyal, or "the tiger-haired king," in whose
reign charcoal and wells were first made, iron, copper,
and silver ore were smelted, and ploughs were introduced
into the country (Schlaginweit, p. 835). We can imagine
from this in what a savage state the Tibetans must have
lived prior to this reign; and from the nature of these
discoveries, as well as that of others appertaining to
agriculture, it appears probable that they resulted from
intercourse with the Chinese.
The eight kings who successively ruled after the six
preceding ones are called " the eight terrestrial Lde," with
which compare the nine human sovereigns of the third
august line of the Chinese.
The next sovereign in succession was Tho-tho-ri long-
btsan, who was bOrn between 252 A.D. (Csoma) and 348
(Sanang Setsen).
His third successor was Lha-tho-tho-ri snyen-bshal, who
was born about 347 A.D.^ During this king's reign Bud
dhism first made its appearance in Tibet, and it is probable
^ See "Annals of the Bamboo the middle of the third century A. D.
Books," i. 6. Shu-King, pt. v. bk. But as Tibetan history only counts four
xxiii. p. 3 of Legge's edition. kings between him and Srong-btsan
^ Csoma, Tib. Gram., p. 194, says sgam-po's reign, which certainly
"The Rgyal-rabs gsal-bai me-long commenced in the early part of the
puts Thothori's birth five hundred seventh century, this early date for
years after Gnya khri-btsan-po." Thothori's birth seems untenable.
This would place hia birth towards Thia Thothori is probably the
0

2IO THE LIFE OF THE BUDDHA.
that the first missionaries in Tibet came from Nepal. This
prince ascended the throne'at the age of twenty in 367 A.D.
(Sanang Setsen). WhUe he was at Ombu in his eightieth
year (427 A.D.), there fell from heaven into his palace a
casket which contained a copy of the Za-ma-thog bkod-
pai mdo (Karandavyuha siitra), an almsbowl (patra), the
six essential syllables (Om mani padme hum), a golden
tchaitya and a clay image of the chintamani. It is re
markable that the Karandavyuha sutra, which does not
appear to have been especially venerated in China or in
India, was one of the favourite books of the Nepalese, and
an object of great veneration in their country. This is
one of the reasons which has led me to suggest that Bud
dhism first came to Tibet from Nepal. Another one is
that when King Srong-btsan sgam-po wanted to propagate
this religion in Tibet, he sent for religious works to Nepal,
and,, as we shall have occasion to relate farther on, he
"made his envoy translate this siitra before returning to
Tibet. A few years after the apparition in Tibet of these objects
of Buddhist worship, five strangers came to the king and
explained their use and power ; but this first attempt at
conversion proved unsuccessful The king, most likely
imbued with national superstition too deep - set to be
easUy dispelled, had all kinds of honours and offerings
made to the precious casket, as if it were a fetish, but did
not embrace the religious ideas of the strangers, ¦who
departed from the country. Lhathothori lived a hundred
and twenty years, dying consequently in 467 a.d. (Sanang
Setsen).! The fourth successor of Lhathothori was Gnam-ri srong
htsan, who ascended the throne in the latter part of the
Fanni, son of Thufa Liluku of the than the one I have adopted, but it
Southern Liang dynasty (A.D. 397). is very difficult with the materials
See Bushell, op. dt, p. 439. we have at our disposal to fix any
1 Csoma, op. cit, p. 182, says that date in Tibetan chronology. Csoma,
he died 371 A.D., and Sarat Chandra Sanang Setsen, and Sarat Chandra
Das, op. cit, p. 217, in 561 A.D. Thia Das, our chief authorities, do not
last date ia perhaps nearer the truth agree on any one date. According

KING SRONG-BTSAN-SGAM-PO. 211
^v sixth century. During his reign the Tibetans got their
first knowledge of medicine and mathematics (arithmetic)
from China. The great salt-mine north of Lhasa, called
the " great northern salt (mine "), or Byang-gi tsvja tchen-
po, which still supplies the greater part of Tibet, was dis
covered in his reign (Chandra Das, p. 217). Some of the
tribes between Tibet and Nepal were also subdued. His
son was the famous Srong-btsan-sgam-po, or, as he was
called prior to the commencement of his reign, Khri-ldan
srong-btsan, who was born about A.D. 600.!
This prince is known in Chinese history as Ki-tsung-
lun-tsan, which appears to be a transcription of his name
prior to his accession. Srong-btsan ascended the throne
of Tibet in his thirteenth year, and the neighbouring
states recognised him as their sovereign, so that his rule
extended over the whole of Tibet, to the north as far as
Khoten, which during his reign became subject to China,
and to the east to China. To the south the frontiers were
less well defined, and for several centuries the sovereigns
of Tibet carried on a desultory warfare with the moun
taineers who lived on the southern borders. One of
Srong-btsan's first preoccupations appears to have been
to form an alphabet for the Tibetan language. He dis
patched a mission composed of seven nobles to India for
that purpose ; but they were unable to find a route, and so
returned without having accomplished his design.^ The
king, however, did not relinquish his purpose, and in
the third year of his reign (616 A.D.) he sent Thoumi
Sambhota, son of Toumi Anu^ together with sixteen com
panions, who, after having had to overcome great diffi
culties on their road, reached India. Thoumi Sambhota
to the Bodhimur (Sanang Setsen, sen, p. 29, says 617 A.D. I have
p. 322), eighty-one years elapsed followed' the indications furnished
between the death of Thothori and by the Thang chu which places
the commencement of the reign of Srong-btsan's first mission to China
Gnam-ri. This puts the beginning in 634.
of the latter's reign at a.d. 548. ^ See Bodhimur in Sanang Set-
1 Csoma, op. di., p. 183, says that sen, p. 327.
he was bom 627 A.D. Sanang Set-

212 THE LIFE OF THE BUDDHA.
went to Southern India, where he learnt the Indian
characters from a brahman called Li-byin ! and the pundit
Sinhaghosha. He also made himself acquainted with the
nagari characters then in use in Kachmere. He took
twenty-four of these characters, with only slight altera
tions, and invented six new ones for sounds which did not
exist in the Indian language, viz. : ^ tsa, c£> t'sa, ^ dza^
fp zha, 3 ^O', and Q ha^ and with these he formed the
Tibetan capital alphabet, or Ka-phreng dbu-chan.
Moreover, before returning to Tibet he translated the
Karandavyuha s'utra, the Avalokitesvara sutra, and a
number of other works. He also carried back to Tibet a
large collection of religious works.*- In the Bstan-hygur,
Mdo, vol. cxxiil, there is a work called Sku-gzugs-kyi-
mts'an-nyid, hj Aneibu (i.e., son of Ann), and in vol.
cxxiv. (ngo), two grammatical works attributed to Thoumi
Anu(i-bu ?) or Sambhota, the Sgrai bstan-bchos sum-
chu-pa; in Sanskrit, VyakaranamUla tringadndma (f
37-38), and the Lung-du ston-pa stags-kyi hjug-pa, or
Vyakarana lingdvatara (I. 38-40).
King Srong-btsan sgam-po soon became proficient in
writing, and is credited with having translated several
Buddhist works, among others the Karandavyuha sutra,
and with having composed instructions on horse-raising,
verses and stories ; but the chief work to which his name
has remained attached is the Mani bkhah-hbum, or " The
hundred thousand precious commandments," * a glorifica
tion of Avalokitesvara and a history of his own life. I
1 See B. Schlaginweit, op. cit. , p. vowel. See Jaschke, Tibetan Dio-
47, note 4. This name may be a tionary, s. v.
corruption of Zipikara, " a scribe." ^ See Bodhimur, op. cit, p. 328.
The Bodhimur, op. dt,, p. 327, saya "* For an analyaia of thia work
that it was in Southern India. The see E. Schlaginweit, Buddhism in
same work, p. 49, says that the two Thibet, p. 84 et seq. I have not
teachers came to Tibet. been able to examine this work,
' They were made by differentia- although we know of at least two
tion of other Tibetan characters, copies of it in Europe, one in St.
the last one being, probablyr a modi- Petersburg, the other in the library of
fication of the character 'a. This the French Institute, No. 58 of the
sixth character denotes the pure Catalogue of Tibetan works.

CHINESE BUDDHISTS IN TIBET. 213
have, however, been informed by Professor Wassilieff that
this work is undoubtedly modern, and was written by order
of the Dalai lamas to maintain their authority.
In his twenty-second year the king married a Nepalese
princess, a daughter of King Devala. She is known in
Tibetan history as " the white T^ra," and is said to have
brought to Tibet many Buddhist images ; but, if we
refer to the Thang chu, and read of the innumerable raids
which Srong-btsan made ' against China and the other
neighbouring states, we may doubt whether he found
much time to give to the study of Buddhism or to aid in
spreading it within his domains.
Thai-tsung, the second emperor of the great Thang
dynasty of China, who ascended the throne in 626 a.d.,
desiring doubtlessly to be on amicable terms with his war
like neighbour, sent a friendly mission to Srong-btsan,
who in 634 sent a return mission and requested that
the emperor would give him in marriage a princess of
his family.! ^j^g emperor having refused, Srong-btsan
got together a great army and advanced into Sse-tchuen,
subduing all the tribes which opposed him, and which
were allies of the Chinese. In 641 Thai-tsung granted
Srong-btsan's request and gave him in marriage the
princess Wen-ch'eng, of the imperial house, who is known
in Tibetan history as Za-kong, or more generally Kong-cho
(i.e., Kung-chu, or " princess ").
Although Tibetan works are unanimous in affirming
that Buddhism was established in the country before the
advent of Wen-ch'eng, her influence was unquestionably
very great in helping to spread it ; and we have the word
of the Tibetan historian Buston for it that " in the com
mencement the Chinese kechana were the guides of the
^ See Bushell, op. cit, p. 443. of three pretenders to the princess's
The Tibetan account, as it has been hand, — the king of Magadha, the
preserved to us in the Bodhimur prince of the Stag-gzig (Persians),
(p. 338) and the Mani bkah-hbum and the ruler of the Hur (Uigurs).
(Csoma, Tib. Gram., p. 196), although See also Sarat Chandra Das, op. cit.,
greatly distorted, is substantially vol. 1. p. 220.
the same as the Chinese. ' " It speaks

L^

214 THE LIFE OF THE BUDDHA.
Tibetans in Buddhism." ! If these Chinese missionaries
translated many Buddhist works into Tibetan, they must
have been eliminated when the Indian pundits revised
the translations in the ninth century, for there remain
very few works in the Bkah-hgyur or Bstan-hgyur which
are translations by Chinese Buddhists ; nearly all are the
work of well-known Indian pundits of the ninth and
succeeding centuries.^ On the other hand, we may
perhaps argue that but few works were translated by
Chinese because Buddhism was in their time in its in
fancy in Tibet, and that it was only in the eighth and
ninth centuries that it became popular in that country;
and I am inclined to think that this is the correct view
of the question.
According to the Thang chu,* it was after Srong-btsan's
marriage with the Chinese princess that he built a walled
city and erected inside its walls a palace for her residence ;
which event I take to be the same as that chronicled by
the Tibetans of his removing his capital to Lhasa and
building the palace on Mount Dmar-po-ri.* "As the
princess (Wen-ch'eng) disliked their custom of painting
their faces red, Lung-tsan (Srong-btsan) ordered his
people to put a stop to the practice, and it was no longer
done.^ He also discarded his felt and skins, put on
brocade and silk, and gradually copied Chinese civilisa
tion. He, moreover, sent the children of his chiefs and
rich men to request admittance into the national schools
^ See Wassilieff, Buddhism, p. of the town at the mouth of the
320- Indus where the Qakyas first resided
2 The Rgyal-rabs (E. Schlagin- (see p. 9), and a favourite residence
weit's edit., p. 49) says that the of Avalokitesvara, the patron saint
principal Buddhist teachers who of Tibet. For a description of this
came to Tibet in this reign were celebrated place, see Markham's
Kumara from India, ^ilamanju from Tibet, p. 255 ; also a sketch of it on
Nepal, Tabuta and Ganuta from p. 256.
Kachmere, and Ha-chang (or Hwa- ^ Thang chu in Bushell, op. dt,
Chang) Mahadeva from China, and p. 445 ; also Wei thang thu ch'i
the lotsavas Thou-mi, Dharmagosha, (Klaproth's trans.), p. 27. Conf.
and Qrivadjra. what Hue says in the 2d vol. of his.
» Bushell, op. dt, p. 445. Souvenirs de Voyage about the
* In 1640 the mountain became habit of Tibetan women of Lhasa
known as the Potala, from the name of painting their faces black.

COMMERCE AND LAWS. 215
to be taught the classics, and invited learned scholars from
China to compose his official reports to the emperor."
Furthermore, he introduced into Tibet from China silk
worms and mulberry-trees (Bodhimur, p. 341), and asked
the emperor for persons knowing how to make wine,
water-mills, for paper and ink ; all of which were sent
him with the calendar.!
Srong-btsan sgam-po established commercial relations
with the Chinese, the Minak ^ (Tanguts), with Hindustan,
Nepal (Bal-po), with the Hor (the Hui-ho of the Chinese?),
and Guge (the modern Mngari Korsum), and extended
his rule over half of Jambudvipa. A high tribunal was
established to see that all laws were respected, to keep
under the arrogance of the mighty, and to protect the
oppressed. .The authors of quarrels were whipped, the
murderer was put to death, the thief was made to restore
eight times the value of the stolen property, the adulterer
was mutUated and exiled, liars and perjurers had their
tongues torn out.*
The Nepalese and Chinese princesses had no children,
so the king married four other women, one of whom, called
Khri cham, belonging to one of the Mon tribes which
lived among the mountains between Tibet and India,
bore him a son, whom he called Gung-ri gung-btsan. He
died in his eighteenth year, leaving a son called Mang-
srong mang-btsan, who succeeded his grandfather in 650. ,
It was in the reign of Srong-btsan sgam-po that Tibet
first became known among the Chinese as Thu-fan
^ See Wei thang thu chi, loc. dt. dt, p. 446, silkworms were intro-
Tibetan historians add that the duced into Tibet during Kao-tsung's
Chinese princess introduced nas- reign (649-684).
ch'ang or whisky. That milk was ^ Minak is generally supposed to
for the first time made into butter have designated the Tangutans or
andcheese, clay into pottery, and that the tribes of the Koko-nor basin.
the art of weaving was introduced. It is also used to designate the
See Schlaginweit, op. cit, p. 49. Manyak of Hodgson (Essays, ii. p.
The beginning of the first cycle of 66), who extend south of Ta-ohien-lu
sixty yeara among the Tibetans is at the present day.
A.D. 1026. See Csoma, Tib. Gram., ' Bodhimur, op. cit, p. 329. Conf.
p. 148. According to Bushell, op. Bushell, op. dt, p. 441.

2i6 THE LIFE OF THE BUDDHA. "l
(ifc^) °!'' ^^ !*' ought to be read in this case, Thu-po^
which appears to be the transcription of two Tibetan words,
Thub-phod, both of which mean " able, capable ;" the last
has been softened into bod? and the final d dropped in
the pronunciation. The Mongolian Tubed reproduces the
Tibetan pronunciation very closely. Klaproth, however,
and several other Orientalists after him, pretend that Tubet
or Tibet is a word unknown among the people of that
country, and that it is of Turkish origin. Mr. E. Colborne
Baber, in his interesting " Travels and Researches in the
Interior of China,"* (p. 98), says: "A Tibetan arriving in
Ta-chien-lu from Lhassa, on being asked from what coun
try he has come, will often reply, ' From Teu Beu' meaning
from ' High' or ' Upper Tibet.' Perhaps 'Teu Peu' is the
source of our Tibet. ... A native employs the expfession
' Peu Lombo ' (' Tibet country ') to designate en bloc all the
Tibetan-speaking nationalities, without intending to con
vey the least insinuation that they are subject to Lhassa."
As a general rule, however, Tibet is called Bod-yul, or the
" country of Bod," and in one work I have found it called
" The country of the red-faced men " or, Gdong-dmar-gyi-
yuU Mang-srong mang-btsan, or, as he is called in the Thang
chu, Ki-li pa-pu, being very young at the time of his
accession, the prime minister of his grandfather, called
Mkhar or Gar by the Tibetans,^ and Lutungtsan, " whose
surname (tribal name) was Chiishih," by the Chinese, was
made regent. The Tibetan history called Grub-mthah
sel-kyi me-long (Sarat Chandra Das' trans.) says (p. 222)
that in this reign the Chinese attacked the Tibetans ; that

1 See Bushell, op. cit, p. 435. a tranalation. Buddhaghuya in hia
' See A. Schiefner, Tibetische Stu- epistle to Khri-srong, calls him Mgo-
dien in Mel. Asiat. de St. Petersb., i. nag yohgs-kyi rje, " Lord of all the
332, note. black-heads," an expression very
* J. R. G. S., Supplementary common in the Chinese King.
Papers, vol. i. pt. I. ^ See Sarat Chandra Das, op. cit. ,
* See p. 242. It must not be for- p. 220; Sanang Setsen, p. 338.
gotten that the Li-yul lo-rgyus-pa ia

TIBET IN THE SEVENTH CENTURY A.D. 217
they were at first repulsed, but finally took Lhasa and
burnt the palace on the Dnaar-po hill. The Thang chu
does not allude to these events, and we may doubt their
veracity or suspect them of being interpolated.! This
king died at the early age of twenty-seven in 679, and
was succeeded by his son, called Bgung-srong hdam (or
hdu) rja, or Bu-srong mang-po, known in the Thang chu
as Kinushilung. The extent of the kingdom of Tibet in
this reign is described as follows in Tibetan histories :
" In the time of this king (all the country) from the Royal
river (Yang tze) in the east, to Shing kham in Bal-po
(Nepal) in the south, to the far-off Kra-krag (tribes) of
the Hor^ in the north, Lo-bo tchum-rings (probably in
Nepal), Sbal-ti (Balti), the plains of Nang god (or kod,
part of Balti), and the lowlands of Shi-dkar (?) in the
west, was under the rule of Tibet." During this reign tea
was (first) brought to Tibet from China.
The king was killed on an expedition against Nepal,
and was succeeded in 705 by his son Khri-lde gtsitg bstan
mes Ag-ts'oms, called in the Thang chu Kilisotsan, which
name gives a quite correct pronunciation of the four first
syllables of his Tibetan name. The king, who was a
minor, concluded a treaty with the Chinese, with whom
his father and grandfather had waged war during their
whole reigns. He married the adopted daughter of the
Emperor Tchang tsong. She was the daughter of Shuli,
prince of Yung, and bore the title of Princess of Chin-
1 This same work, p. 221, makes Tribes of Northern Tibet," says
out Mang-srong to be the son of that " the Horpa occupy the western
Srong-btsan, but with this the half of the region lying beyond the
Thang chu (Bushell, op. dt, p. 446) Nyenchhen-thangla range of moun-
does not agree, nor does the Bod- tains, and between it and the Kwan
himur, op. cit., p. 347, which says leun or Kuenlin chain, or Northern
thatthiskingwas theuncle of Srong- Tibet, and also a deal of Little
btsan ; but on p. 343 it calls him his Bukharia and of Songaria, where
grandson. they are denominated Kao-tse by the
^ This word is said by Csoma to Chinese, a,Ti&Dghurs (as would seem)
be used to designate the Turks, by themselves." The word Hor
Schmidt, on the contrary, says that may be derived from the Chinese
it meant the Mongols. M. Brian Hui-ho, which the Thang chu uses
Hodgson, in his " Essay on the for these tribes.

2i8 THE LIFE OF THE BUDDHA.
ch'eng,! or Chin-ch'eng kung-chu, but; like her predecessor,
the wife of Srong-btsan, she is generally called in Tibe
tan works "the princess," or Kong-cho (a.d. 710). This
monarch contributed very materially to propagating and
encouraging Buddhism. He built several monasteries,
and invited a number of monks from Khoten, with a view
of introducing monachism into Tibet, but failed, as no
body would come forward to take the vows of monkhood.^
The Suvarna prabhasa sutra and the Karma gataka were
translated into Tibetan, the text of the first work having
been obtained from China. The translations of these
works which are at present in the Bkah-hgyur are of a
later date, having been made during the reign of Ral-pa-
chan.* Some emissaries whom he had sent to India to
invite to Tibet two Indian pundits, Buddhaguhya and
Buddha9antl committed to memory while in India five
volumes of the Mahayana sutras, which they subsequently
reproduced in their own language.* This statement of
the Tibetan historian is very interesting, and' may help to
throw some light on the somewhat obscure question of
the discrepancies which we find in different translations
of a Buddhist text, such as the Buddhacharita of A9va-
ghosha, for example, of which the Chinese version has been
made accessible through Mr. Beat's translation of it in
vol xix. of the " Sacred Books of the East." I have had
occasion to compare the greater part of the Tibetan trans
lation of this work with Mr. Beal's version, and was
astonished to find that even in the case of this work,
which is not a canonical one, the two translations could
not have been made from the same original. If, then, we
1 See Bushell, op. cit, p. 456 ; very well with those related in the
Wei thang-thu-chi, p. 28 ; Bodhimur, Chinese works.
op. dt, p. 348, &o. This last work * Sarat Chandra Das, op. dt, p,
gives dates for all the events of 223.
Tibetan history, which are perfectly " See Bkah-hgyur, Rgyud xii. f.
unacceptable. I have consequently 208 et seq., and Mdo xxvii. xxviii.
adopted those supplied by the * Sarat Chandra Das, p. 223. A
Chinese annals. 'With this excep- letter of Buddhaguhya addressed to
tion, the events told by the Mongol Ag-ts'oms' son, Khri-srong, is in the
and the Tibetan historians a^ree Bstan-hgyur, vol. xciv. See p. 221.

KING KHRI-SRONG LDE BTSAN. 219
find that Tibetan translations were made, not from written
originals, but from ones which had been preserved orally
for a long period before they were taken down in writing,
we can understand how the early texts have become so
changed, and in some cases distorted, in the Tibetan trans
lations. Ag-ts'oms had also translated from Chinese several
works on medicine, astrology, and other works concerning
religious ceremonies (magic ?).
He died in 755, leaving the throne to his son by Chin-
ch'eng, called Khri-srong lde bstan, or, as he is known in
Chinese annals, Ki-li-tsan} He availed himself of the
disturbed condition of the Chinese empire during the first
years of Su-tsong's reign, and "daily encroached on the
borders, and the citizens were either carried off and
massacred, or wandered about to die in ditches, till, after
the lapse of some years, all the country to the west of
Feng-hsiang and to the north of Pin-chu belonged to the
Fan barbarians, and several tens of chou were lost."^
Tibetan rule extended over the greater part of Sse-tchuen
and Yun-nan, and their troops in 763 took Ch'angan, the
capital of China.
This sovereign is especially celebrated for the aid and
protection he afforded Buddhist missionaries, to favour
whom he did not even hesitate to persecute the followers
of the national religion of Bon-po, — a strange measure for
a follower of the most tolerant creed in the world ! He
called from India Qantarakshita;* but the teachings of this
doctor met with so much opposition — from the Chinese
YSgatchariyas most likely — that he departed from Tibet,
' In the Chinese annals (Bushell, ^ See Bushell, op. cit, p. 475.
op. cit., p. 439) we find a king ' The Bstan-hgyur contains many
called Sohsilungliehtsan between works by this Atcharya, among
Khi-li-so-tsan (Ag-ts'om) and Khi- others a coinmentary on the Saty-
li-tsan (Khri-srong), whereas all advayambhanga of Djnanagarbha ;
Tibetan histories are unanimous in commentaries on the Madhyamika
affirming that Khri-srong was son of theories, Vddangdyamitti pakishitd/r-
the Chinese Princess Chin-ch'eng,and thd, &o.
succeeded hia father on the throne.

220 THE LIFE OF THE BUDDHA.
but advised the king to invite Padma Sambhava of
Udyana, who belonged to the Madhyamika school of
Buddhism.! This celebrated teacher superintended the
building of the famous Hsam-yas (pr. Samye) monastery
at Lhasa, which is supposed to be a copy of the Naianda
monastery in Magadha.^ I have not met with any works
of his in the Tibetan Tripitaka, but his treatise on the
Dh^rani doctrine is still extant. Ananda, a Buddhist of
Kachmere, also came to Tibet, where he taught the theo
ries of the ten virtues, the eighteen dhatfis, and of the
twelve nidanas. He also largely contributed to the in
crease of Buddhist works by the translations he made. In
the Bstan-hgyar his name is of frequent occurrence, and
in the sutra section of that work' there are two treatises
by a Djaya Ananda, who may possibly have been the same
person. He must not, however, be confounded with the
famous Ananda9ri, who came to Tibet in the ninth cen
tury. But by far the most popular teacher in Tibet during
this reign, after Sambhava's death, was Kamala9ila. He
at first met with a great deal of opposition from the
Chinese Hwa-shang or Ho-shang? the most infiuential of
which was called Mahayana or Mahadeva, perhaps the
same as the Hwa-shang zab-mo, the author of two works
in the Bstan-hgyur (Mdo, xxx., xxxiii.) Kamala9ila de
feated him in a grand controversy held in the king's
presence,* and from that time the Madhyamika doctrines
were generally followed. Besides translating a great
many Buddhist works into Tibetan, he wrote a large
1 The followers of Padma Sam- See Markham's Tibet, p. cxx. It ia
bhava are called Urgyen-pa, an ab- aouth-east of Lhasa, and near the
breviation for " disciples of the man famous Dgah-ldan monastery. See
from Udyana or Urgyen." They Wei thang thu chi, p. 130.
are chiefly found in the present day ' A Chinese expression for Bud-
in those parts of Tibet which border dhist monk. The word was trans-
on Nepal and India. See E. Schla- ferred from the language of Khoten
ginweit. Buddhism in Tibet, p. 73- to Chinese. It corresponds to the
^ The pundit Nain Sing resided Sanskrit Upadhyaya or " Master."
in this monastery when at Lhasa in See Edkins, Chinese Buddh. , page
1874. He says that the images in 143.
it were of pure gold, and that it * For all the particulars see the
contains a large Buddhist library. Bodhimur, op. cit., p. 356-357.

BUDDHAGHUYA'S EPISTLE. 221
number of treatises which are still extant in the Bstan-
hgyur. In the sutra section alone of that collection I
ha,ve found seventeen works written by him. Taranatha
says that he was a contemporary of King ^rimant Dhar-
mapala of India (p. 171).
It was also during this monarch's reign that the Bud
dhist clergy was regularly reorganised ; it received a firm
constitution and was divided into classes.! Unfortunately
I have not been able to find any notice on the habits of
the Buddhist order in Tibet prior to this reorganisation,
but it appears probable that they were much the same as
in India, with only such material differences as a colder
climate and national peculiarities required.
That Buddhism had not fiourished in Tibet prior to this
reign is made quite evident by a document preserved to
us in the siitra section of the Bstan-hgyur, vol. xciv.
f 387-391, and entitled "Epistle of the Master Buddha
ghuya to the king of Tibet, Khri srong lde btsan, to his
subjects and nobles." It is unfortunately not possible
to give a translation of this interesting work here. I
will only quote a few lines at the commencement of it.
Buddhaghuya, after saluting the king, says : " Thou didst
dispatch to India Vairotchana, Ska-ba-dpal brtsegs, Klu-
yi rgyal mts'an, Ye-shes sde, Armandju,^ and others, to
whom thou didst intrust much wealth of gold and silver,
to get the Dharma, increase the little religion that was in
thy realm, and open the window which would let in the
light on the darkness of Bod, and bring in its midst the
life-giving waters. . . ." This suffices to show us that in
the middle of the eighth century Tibet was hardly recog
nised as a Buddhist country.
^ Bodhimur, p. 356. epistle not to have done so. He tells
^ These are well-kno-wn names of the king that " my body is wrinkled
lotsavas or interpreters, but they are and I have no strength ; " but wish-
more especially connected with fol- ing to serve him, he gave his two
lo-wing reigns. Buddhaghuya had messengers this epistle, in which he
been requested by the king to come described the duties of a king, of his
to Tibet, but appears .from hia nobles, and of the priesthood.

222 THE LIFE OF THE BUDDHA.
One of the first things which the Indian pundits and
their Tibetan aides or lotsavas appear to have done was to
determine the Tibetan equivalents of the innumerable
Sanskrit words which have a special sense in Buddhist
- works, and to this we owe two excellent Sanskrit-Tibetan
dictionaries, the larger one known as the Mahdvyutpatti
or Sgrabye-brag-du stogs-byed tchen-po, and an abridged
edition with the same title ; both of these works are in the
124th vol. of the Mdo section of the Bstan-hgyur.
It is quite beyond the scope of this work to give even
a list of the principal works which were made known in
Tibet at this time. Besides the numerous canonical works
which are mentioned in the index of the Bkah-hgyur and
Bstan-hgyur as having been translated in the latter part
of this sovereign's reign or in that of his successors, we
must mention two due to King Khri srong lde btsan him
self, and which have been preserved to us in the Mdo sec
tion of the Bstan-hgyur. One in the 12th and 13th vols'.
is a commentary on a work by Danshtasena, the other in
vol. 1 24, entitled " Fifteen chapters of perfectly measured
commandments," or Blcah yang-dag-pai ts'ad-ma len bcho-
Inga-pa. Khri srong died in 786,! a,nd was succeeded by
his son Mu-kri btsan-po (or Muni btsan-po), who is known
in Chinese as Tsu-chih-hien.
This young prince, of great promise, was poisoned by
his mother after a reign of a year and nine months, and
was succeeded by his brother Mu-khri btsan-po, or Sad-na-
legs, as he is also called. Schlaginweit's Rgyal-rabs, how
ever, erroneously calls this sovereign the son of the pre
ceding one. He induced Kamala9ila, who had left Tibet,
1 See Csoma's Chronological Ta- the Wei-thang thu-chi, p. 127, we
bles, Tib. Gram., p. 183. It is im- hear of a treaty concluded between
possible to make the statements of Te-tsung and Khri-srong. But Te-
the Thang chu agree with the sue- tsung only became emperor of China
cession of kings as given by Tibetan in 799. It, moreover, calls them the
and Mongolian writers, at least uncle and the nephew. We know,
there exists great confusion in the however, that Khri-srong's uncle
names. I remark, en ^jassani; that all was the Emperor Tchong taong
Chinese worka do not agree about (684-716).
eventa in Tibetan history ; thus in

KING RAL-PA-CHAN. 223
to return and reside permanently in that country. He
had many Buddhist works translated, and devoted much
time to forming good interpreters for that purpose. Ac
cording to Tibetan historians, he had a long and prosperous
reign, and died at a good old age. On the other hand, the
Thang chu says that he only reigned for six years, viz.,
798-804.! As, however, he commenced his reign at a
very early age, it appears improbable that the Chinese
chronicles can be perfectly correct. Moreover, they do
not mention any sovereign between the time of Mu-khri's
death and the commencement of the reign of Ral-pa chan
(Kolikotsu) in 816. But even supposing that he reigned
until this date, we would still be unable to make the
Chinese chronology agree with the Tibetan, for the latter
say that Ral-pa-chan, his son and successor, was born
between 846 and 864. Notwithstanding these discre
pancies, we prefer, as we have said before, the dates
furnished us by the Chinese, for we have no reasons for
doubting their accuracy in general, and a great many for
suspecting those given by the Tibetans or Mongols, who,
as is well known, attach no importance to dates. We
accept, therefore, provisionaUy 816 A.D. as the date of the
commencement of the reign of Bal-pa-chan or Khri-ral,
the Chinese Kolikotsu, second son of Mu-khri btsan-po.^
A few years after the commencement of his reign he
concluded peace with China, and at Gungu Meru the
Chinese and Tibetan monarchs had a temple erected, in
which was placed a great, stone slab upon which the sun
and moon were represented, and where it was written
that " whereas the sun and moon moved in the heavens
in friendship, so would the two kingdoms do," &c.* He
1 See Bushell, op. cit, p. 439. Buddhagoshya's epistle with the list
2 Another fact which shows that of translators in Schlaginweit's
the reigns of the two sovereigns who Rgyal-rabs.
succeeded Khri-srong was short is * See Bodhimur, op. dt., p. 361.
that the lotsavas who figure in Khri- For more particulars concerning this
srong's reign are known to have treaty see Bushell, op. cit., p. 521,
assisted pundits who only came to and rubbings of the inscription in
Tibet in Ral-pa-chan's reign. Cf. the same work. Cf. alao Schlagin-
the names of lotsavas given in weit, op. cit., p. 58.

224 THE LIFE OF THE BUDDHA.
was the first Tibetan sovereign who appears to have paid
any attention to the annals of his country ; he had all
the events of his reign recorded according to the Chinese
system of chronology, and he adopted Chinese weights
and measures.
The Chinese tell us that the Btsan-po, during his reign
of about thirty years, was sick and unable to attend to
business, and the government was in the hands of the
chief ministers.! Tibetan history, however, attributes the
profound peace which the land enjoyed during this reign
to the sovereign's love of religion. - He called from India
the Buddhist pundits Djinamitra, ^rilendrabodhi,^ Dana-
glla, Pradjnavarman, Surendrabodhi, &c., who, assisted by
the Tibetan interpreters Dpal brtsegs, Ye-shes-sde, Tchos-
kyi rgyal-mts'an, &c., added an immense number of works
to the Tibetan collection of Buddhist literature. Besides
the canonical works which they translated, they made
known to the Tibetans the works of Vasubandhu, of Ary-
adeva, Tchandrakirti, N§,garjuna, A9vaghosha, &c., also
numerous commentaries on the sacred works, such as the
Pradjnaparamita in 100,000 verses, &c.* Moreover, they
corrected all the translations made previously, and doubt
lessly substituted their own work in place of the older
ones ; for, as I have remarked, nearly all the translations
which are in the Tripitaka date from this reign. " They
thoroughly revised the two collections of precepts (i.e., the
Bkah-hgyur and Bstan-hgyur) and the works on know
ledge, and rearranged them."* And the work of these
masters has never been superseded by the succeeding
generations of doctors, for we may safely assert that at
least half of the " two collections," as we know them, is
1 Thang chu in Bushell, op. cit., on the Saddharmapundarika, by
p. 522. Prithivibandhu from Ceylon (Singa-
^ The two first were disciples of gling).
Sthiramati. See Wassilieff, Taran- * See E. Schlaginweit, op. cit., p.
atha, p. 320. 69. The two collections may mean
3 Among other works translate the Vinaya and Sdtra ; the works
at this time into Tibetan I note in on knowledge, the Abhidharma.
the siitra of the Bstan-ho-yur a tika

BUDDHIST COLLEGES. 225
the labour of their hands. The mass of works on tantrik
subjects was not known in their days, and was mostly
added by Atisha and his disciples in the eleventh century ;
but I do not believe that any of the older canonical works
(i.e., of the Bkah-hgyur) are due to any translators pos
terior to this reign.
Ral-pa chan is said to have done much toward giving
the priesthood a regular organisation and hierarchy. It
appears probable that he was aided by Buddhist priests
from some Northern Buddhist country, perha.ps Khoten,
although we read in the Sel-kyi me-long! " that he enforced
the canonical regulations of India for the discipline and
guidance of the clergy. , , . Thinking that the propaga
tion of religion depended much upon the predominance of
the clergy, he organised many classes of the priesthood.
To each monk he assigned a small revenue, derived from
five tenants." He established in monasteries three order.=i
of auditors, meditation, and practice, and classes of elocu
tion, controversy, and exegesis.^ Ral-pa chan's elder bro
ther, Gtsang-ma, entered the priesthood, became a famous
teacher, and wrote several 9astras ; his younger brother was
Glang dar-ma ox Bharma dbyig-dur btsan-po, who succeeded
him on the throne.
Ral-pa chan was so strict in enforcing the clerical laws
that he stirred up a revolt, which was encouraged under
hand by his brother Glang dar-ma, who was heir to the
throne, the king having no children. The king was
assassinated at the age of forty-eight (in 838), by two men
who strangled him.-^ Glang dharma or Tamo, as he is
called by the Chinese, is represented- in the Thang chu as
^ Sarat Chandra Das, op. dt, p. was assassinated in 904. SeeGaubil's
228. Histoire de la Dynastie Tang, Mem.
^ Bodhimur, op. cit, p. 358. The Conoernant les Chinois, xvi. p.
same work, p. 49, says that Ral-pa 353.
chan killed the Emperor Tchao- '' See Bushell, op. cit, p. 439 and
tchong of the Thang, and took much 522. Csoma, Tib. Gram., p. 183,
spoil from China. This gives a good gives a.d. 899 for Dharma's acces-
idea of the accuracy of Tibetan and sion, and Sanang Setsen, p. 49, a.d.
Mongolian records. Tchao-tchong 902. P

226 THE LIFE OF THE BUDDHA.
a man " fond of wine, a lover of field-sports, devoted to
women, and, besides, cruel, tyrannical, and ungracious." !
He appears to have persecuted Buddhism so effectually
that all the lamas had to flee from Tibet.^ The Rgyal-
rabs says " that in this reign priests were made to use meat
and intoxicating drinks. Whoever did not give up the
way of living of the priesthood was banished. Some left
of themselves, but those who remained had to take the
drum and horn, and with bow and arrows follow the
hounds in the chase. Some even had to learn the
butcher's trade." * Glang Dharma was murdered, after a
few years' reign,* by a Buddhist priest called Bpal-gyi
rdo-rje or Qrivadjra, of Lha-lung.
He was succeeded by his son Od-srung, who may have
had a haind in his murder, for the Rgyal-rabs says that as
soon as he became king he consulted with Qrivadjra on
the best means of re-establishing Buddhism. With this,
however, Sanang Setsen does not agree, for he tells us
that this prince reigned fifty-three years without the Law
(p-sO' He was succeeded by his son Lde dpal hkhor btsan, in
whose reign eight copies of the sacred works were restored
to the monasteries of Upper Mngari ^ind many persons
were intent on re-establishing the supremacy of Buddhism.
Nevertheless, with Glang Dharma the glory of Tibet as a
nation vanished, and we learn from Ma-twan-lin that in
the year 928 no one could be found at the court of China
who could read a letter written in Tibetan which had
been brought there by four priests.* The same work adds
1 See Bushell, op. cit, p. 522. his death at about 842, which an-
'¦' Cf. the chap, of this work on the swers the requirements, for it would
early history of Khoten, p. 243. be difficult to believe that he extir-
3 See Schlaginweit, Konige von pated Buddhism from Central Tibet
Tibet, p. 60. in a year.
^ Ace. to Csoma, loc. dt., he died ^ Ma twan lin. Wen hien tung-
in a.d. 900. Sanang Setsen, p. 49, khao, Kiuen, 335, p. i, and Remu-
says that he reigned twenty-three sat, Recherches sur les Langues
years, and was killed in 925. The Tartares, p. 386.
Tang chu (Bushell, p. 439) places

MILARASPA AND HIS WORKS. 227
that in the commencement of the tenth century the Tibetan
nation was disunited, and formed tribes of a hundred or
a thousand families.
In A.D. IOI 3 the Indian pundit Bharmapdla came to
Tibet with several of his disciples, and in 1042 the famous
Atisha, a native of Bengal, who is known in Tibet as Jo-
vo rje or Jb-vo rtishe, also came there. He wrote a great
number of works which may be found in the Bstan-hgyur,
and translated many others, relating principally to tantrik
theories and practices.
His principal disciple was the Tibetan Bu-ston, whose
historical work called " The Jewel of the Manifestation of
the Dharma," or Tchos-hbyung rin-tchen, is one of the
principal authorities in Tibetan history. The good work
was continued by Marpa and his disciple Milaraspa, whose
missionary labours appear from his works to have been
confined to those parts of Tibet which border on Nepal,
and to the north of the Mon or hill tribes on the southern
slope of the Himalayas. We know of two works by this
missionary, or rather by his disciples, one an " Autobio
graphy of the Reverend Lord Milaraspa,'' the other " The
Hundred Thousand Songs of the Venerable Milaraspa."
This last work, of which I possess a copy — due to the
kindness of Mr. Wherry of Ludiana — is written in a
language which offers many difficulties for one accustomed
to the classical language of the translators of the ninth
century, and we cannot help thinking that such radical
differences in works which were composed at the most at
an interval of three hundred years from each other, help
to show that the so-called classical language of Tibetan
works was an artificial one, which differed in its vocabu
lary, its phraseology, and its grammatical structure from
the spoken language of the same period. The Buddhist
pundits translated literally, and observed, as far as pos
sible, the peculiarities of style of the originals. This is
clearly shown by examining works translated into Tibetan

228 THE LIFE OF THE BUDDHA.
from Indian dialects on the one hand, and from the
language of Khoten or China on the other. The same
stock phrases are rendered in an entirely different way,
which is easily explained, however, by referring to the
peculiar genius of each of these languages.
It is not my intention to follow the history of Buddhism
in Tibet later than what we may call its Augustine era,
which ended with Ral-pa chan ; but I must call attention
to the literature of this country, which is not so thoroughly
Buddhistic as has been generally supposed. Without men
tioning the numerous works on grammar, logic, and polity
(niti), which are contained in the Bstan-hgyur, and were
translated from Sanskrit, we know of traslations of Kali-
dasa's Meghaduta, the QatagathS, of Vararutchi, the Ary&-
kosha of Ravigupta, &c., &c. Professor Wassilief says, "We
know that besides the Cesser Khan the Tibetans have other
poems; that they possess dramatical works, and have
even translations of the Ramayana and of Galien." i Mr.
Colborne Baber says, " Savants have allowed us to suppose
that the Tibetans possess no literature but their Buddhist
classics. A number of written |)oems, however, exist,
couched in an elevated and special style; and, besides,
there are collections of fairy tales and fables. . . . The
epic mentioned above is styled Bjiung ling (Moso Divi
sion), and is only one of three parts of a very extensive
work known as the Bjriung-yi, or ' Story Book.' . . . They
have never published it, and even the manuscript of the
three divisions cannot be obtained in a united form. But
every Tibetan, or at least every native of Kham, who pos
sesses any education, is able to recite or to chant passages
of great length."^
^ Mel. Asiat. de St. Petersb., ii. I refer my readers to the work
574. We may add that in the 1st itself; the whole passage is highly
vol. of the Bstod-ts'ogs of the Bstan- interesting, but too long to be re-
hgyur is a translation of the Ma- produced here. The word Djriung-
habharata. yi may possibly be for Rgyus-yi dpe,
2 E. Colborne Baber, op. cit , p. 88. " Book of Tales. "

TIBETAN LITERATURE. 229
, The library of the Academy of Science of St. Petersburg
contains a number of Tibetan works on geography, such
as the "Wonderful Story, a Description of the World,"! "A
Geography of Tibet," &c., &c.
1 See Mel. Asiat. de St. Petersb., Petersburg is a MS. geography of
i. 415, n. 445b. No. 25,228 of the Tibet.
library of the University of St.

( 230 )

CHAPTER VIII.
the EAELY HISTOEY OF LI-YUL (kHOTEN).
The country called in Tibetan works Li-yul has been
diversely identified by Orientalists. Csoma takes it to
be " a part of the Mongols' country ; " Schiefner (Tib-
Lebens Qakyam., p. 327,! and Taranatha, p. 78) thinks
that it was the Na-kie of Fah-Hien, Vakula of the
Buddhist works; Wassilieff (Buddh., p. 74) says that it
was " the Buddhist countries north of Tibet, and particu
larly Khoten ; " Sarat Chandra Das (J. B. A. S., vol. i.
p. 223) says, " Li-yul is identified with Nepal by the
translators of ICahgyur. I have been able to ascertain
that the ancient name of Nepal was Li-yul." ^
The following pages will superabundantly demonstrate,
I think, that Wassilieff's opinion is correct, and that by
Li-yul we must understand Eastern Turkestan, or that
region surrounded by the Kuen-lun, the Tung-lin, and
the Thien-chan mountains, but more especially Khoten.
The Tibetan name of Li-yul admits of no other trans
lation than " country of Li," * which one might be in
clined to compare with the modern Chinese name for
Khoten, Ilichi. As to " Khoten," it is (as Abel Remusat
has pointed out) a corrupt form of the Sanskrit Kusthana,
the name of the first sovereign of Li, and which was after-
1 P. 290 Schiefner says that it Konige von Tibet, p. 850, and f. 2i»-,
was in his eightieth year, shortly line 4 of the text.
before his death, that the Buddha ' Cf. Li-thang, name of a district
went to Li-yul. in Eastern Tibet, or " Plain of Li. "
^ The only passage in Tibetan Li in Tibetan means " bell-metal."
writers which places Li-yul south See Capt. Gill, " River of Golden
of Tibet is iu E. Schlaginweit's Sands," 2d ed., p. 206.

SOURCES OF KHOTEN HISTORY. 231
wards applied to the country. The same remark holds
good for the Chinese Yu-thien.
Fah-Hien and Huen Thsang, vvho visited Khoten in
the fifth and seventh centuries respectively, have given us
a glowing account of the power and splendour of Bud
dhism in that country at the time of their visits,! and the
legends preserved to us by Huen Thsang are substantially
the same as some of those which are contained in the
Tibetan works which I have conisulted for this notice.
The same may be said of several passages translated by
Abel Remusat in his Histoire de la Ville de Khotan, which
work has enabled me to complete to a certain extent the
Tibetan texts at my disposal.
The following notes are derived from four Tibetan
works which are probably translations from works written
in the language of Khoten or Djagatai Turki ; but as they
are not followed by any colophon (with the exception of
the fourth and least important one) giving the names of the
translators, &c., it is quite irhpossible to decide this ques
tion. The titles of these works are as follows, classing
them by their respective value: — ist. The Annals of Li-
yul (Li-yul-gyi Lo-rgyus-pa) Bstan-hgyur, vol. 94 (u), fol.
426-444 ; 2d, The Prediction (vyakarana) of Li-yul (Li-yul
lung-bstan-pa), do., fol. 420-425 ; 3d, The Prediction of the
Arhat Sanghavardhana (Bgra-bchom-pa Bge-hdun-hphel-
gyi lung-bstan-pa)? do., fol. 412-420; 4th, Gogringa Vya
karana (Bi-glang-ru lung-bstan) Bkah-hgyur, vol. 30, fol.
336-354. This last work, we are told, was translated
into Tibetan from the language of Li-yul.
To translate these works literally would have proved
very unsatisfactory, and would have given but an imperfect
idea of their general value. I have, therefore, deemed it
^ From a passage of Hoei-li's hundred convents in Khoten.
Life of Huen Thsang (p. 288) one ^ Taranatha (p. 62) speaks of
might think that at the time of Sanghavardhana as living in Li-yul
Huen Thsang's visit Khoten was a at the time when the Mletscha doo-
vassal of the Kao-tohang (Uigurs), trine (Islamism) first made its ap-
P. 278 he says that there were a pearance in India (p. 63).

232 THE LIFE OF THE BUDDHA.
best to give their contents, in chronological order, and to
use the past tense instead of the future, which occurs
throughout these predictions or revelations (vyakaranas).
Li-yul like Tibet and a great many other Buddhist coun
tries,! on adopting Buddhism, saw fit to recast nearly all
its national traditions, and to consider the first king of the
country, if not a descendant of the ^akyas, at least a son
of one of the illustrious Buddhist monarchs of India. In
the present case we are told that the founder of the king
dom of Khoten was a son of King DharLnS.9oka.
In the days of the Buddha Ka9yapa, Li-yul was fre
quented by some Rishis, but they were badly treated by
the people of the country, so they departed. Then the
Nagas were vexed, and from a dry country they converted
Li-yul into a lake."^ When ^akyamuni was in the world he
visited Li-yul in company with a great number of his dis
ciples. Then the Buddha ^akyamuni enveloped the whole
of Li-yul, which was then a lake, with rays of light, and
from out these rays there came 363 water-lilies, in the
centre of each one of which was a lamp. Then these rays
of light united into one, which circled around the lake,
three times, going to the right, and then disappeared in
the water.
After that the Blessed One said to the Arya ^ariputra
and to Vai9ravana, " Cut open this lake which is as black
as the Samangasarana Parvata (?)." Then the Arya ^ari-
putra made an opening for the lake (lit. pierced) with the
butt end of his staff, and Vai9ravana (did likewise) with
the end of his pike (mdung). After this the Blessed 'One
remained for seven days for the weal of mankind in the
' Cf. Huen Thsang, Si-yu-ki, vol. for Warren Hastings (Markham's
i. p. 179, vol. ii. p. 77-210, &c.; also Tibet, p. 341). " When the divine
Sanang Setsen, p. 21. Saki Sinha went to Kiisl, this eoun-
2 Cf. with this tradition that of try of Bhot was an expanse of water.
the Chinese about the Yok-chui About one hundred years after this
(Kingmill, /. B. A. S., N.S., vol. divine personage left his kingdom
xiv. p. 81 note). Cf. the history of the water ran out through Bengal
the conversion of Kachmere and and the land was left dry." Cf. D.
also what the Teshu-lama says in Wright's Histm-y of Nepal, p. 94
the history of Bod-yul he prepared ' et seq.

KING DHARMAgOKA. 233
temple to the left-hand side of the great figure on the
GoQircha mountain, where there is now a little tchaitya.!
While there, Ananda asked the Blessed One about what
had just occurred. Then the Buddha replied, " From the
fact that ^ariputra has pierced the lake with the butt-end
of his staff and Vai9ravana with the end of his pike, the
lake will hereafter dry up, and after my death it will be
a land called Li-yul In days to come, within the space
which the light encircled three times there will be built a
great city with five towers (?) (called) U-then." ^ — (Lo-
rgyur, f. 426.)
King Adjatasatru having become king, reigned thirty-
two j'ears ; five years after his accession to the throne *
the Buddha passed away, after which he reigned twenty-
seven years. From Adjatasatru to Dharm§,9oka there were
ten generations (of kings). Dharm§,9oka was king fifty-four
years.* — (Do., f 429''.)
'Two hundred and thirty-four years after the death of
the Buddha there was a king of India called Dharma-
9oka, who, in the first place, had put to death many beings,
but who had later on become a righteous man through the
Arya, the Arhat Ya90 (Y£i9as) ; he had confessed his sins
^ Huen Thsang (xii. p. 229, Jn- modern corruption of Kusthana.
lien) calls this mountain Go^ringa. ^ See also Mahawanso, p. 22 and
I am inclined to think that Gofircha 122. Cf. Mahawanso, p. 10, which
must be considered throughout our says that the Buddha died in the
texts as aynonymoua with Go9ringa. eighth year of hia reign.
H. T. mentions (loc. dt) the Bud- <* Perhaps this date alludes to the
dha's prediction. See also Schief- year in which Kusthana was born.
ner's Tib. Lebens, p. 290, where we If so, it places the date of Dharma-
have an abstract of our text. The ^oka's becoming king at 203 A.B.
mountain is there called Gocringa. This is the only passage I have ever
It adds that the three hundred and met with in Northern Buddhist
sixty-three lilies represented the works which speaks of Dharmagoka
number of Buddhist vihdras which as living later than a hundred
would be built in this country. Our years after the Buddha. See Gogrin.,
text, for some unaccountable reason, vy. f. 340; Hdzartgs-blun, p. 174,
omitted the explanation of this pro- &o. Tlie Dipawansa, vi. i, says,
digy. The Gocringa mountain was " Two hundred and eighteen years
20 li south-west of the capital, Re- after the Parinibbana of the Sam-
inusat(op. dt, p. 43). buddha, Piyadarsana was anointed
2 The text has Khar-lnga-ldan, king." It moreover says (v. no)
which I have supposed = Mkhar- that he reigned thirty-seven years.
Inga-ldan. U-then is probably a,

234 THE LIFE OF THE BUDDHA.
and had -vowed to sin no more. ... At that time the
lake had dried up, but Li-yul was uninhabited. — (Do.,
f. 428".) In the thirtieth year of Dharm§,9oka's reign (i. 429*") his
queen-consort brought forth a son. The soothsayers being
summoned, declared that the child bore many marks of
greatness, and that he would be king during his father's
lifetime. Then the king, fearing that this child would
dethrone him, gave orders that he should be abandoned ;
and the mother, apprehending that if the child were not
abandoned the king would have him put to death, did as
he had ordered. But when the child had been abandoned,
there arose a breast on the earth from which he derived
sustenance, so that he did not die. For this reason he was
called Kusthana, or " breast of the earth." ! — (F. 428^)
Now at that time there lived a ruler of Rgya (China),
a great Bodhisattva. He had 999 sons, and had prayed
to Vai9ravana that he might have one more to complete
the thousand. Vai9ravana looked about, and perceiving
that the little waif Kusthana was a promising person, he
carried him off and made him the son of the ruler of
Rgya. The ruler of Rgya brought him up, but one day
while quarreUing with the children of (the king of) Rgya,
' Cf. Huen Thsang, xii. p. 224 et reason he will be called ' Suckled
seq. His version of the story is from the earth ' {Sa-las nu-ma nu),
easily made to agree with that of the or Kusthana. When he shall have
text by suppressing the part which grown up, he will leave China with
precedes Kusthana's arrival in a great host, the great minister
China. In the G^ofn'ra., vy. f. 340, we Hjang-cho, and others. He will
read, "One hundred years after my come to this country (Li-yul), and
nirvana there will be a king of will establish himself here, and the
Rgya (China) called Tcha-yang, who country will take its name of Kus-
will have a thousand sons, each one thana from him. At that time a
of which will go and seek a new great many men will come here from
country. Having heard of the Rgya-gar (India) desirous of becom-
Buddha's prediction about Li-yul ing his subjects ; they will be divided
and the Go5ringa mountain in the by a stream (?), and the great mini-
west, he will implore of Vaigra- ater of China, Hjang-cho, and the
vana another son to go aettle in others, will found many Chinese and
such a blessed land. He will give Indian villages and towns, and there
him a son of King A^oka of Jambu- will King Kusthana become king
dvipa, for whom a breast will have over many familiea of men."
come out of the earth, for which

KUSTHANA DISCOVERS KHOTEN. 235
they said to Kusthana, " Thou art not the son of the sove
reign of Rgya." He was distressed at that, and having
ascertained from other men that this statement was borne
out by the annals of Rgya, he asked the king to allow him
to go seek his native land. The king answered, " Thou art
my son ; this is thy native land; be not thus distressed."
Though he told him this many times, yet he hearkened
not to him. Kusthana, the son of the ruler of Rgya,
wanted a kingdom for himself ; so he got together a host
of 10,000 men, and with them went to seek a home in the
west, and while thus employed he came to Me-skar of
Li-yul Now Ya9a! (Ya9as), the minister of R§,ja Dharm^Qoka
from India, had so extended his family infiuence (?) that
his relatives became obnoxious to the king ; so he left the
country with 7000 men, and sought a home to the west
and to the east, and thus he came into the country below
the river of U-then.^
Now it happened that two traders from among the
followers of Kusthana ran away from Me-skar in their
slippers (ba-bu nang langs-nas), and though there was no
road, they came to To-la (To-lar bros-pa-las), and from the
fact that they had walked (hbrangs) with slippers (ba-beu)
on, this country received the name of Ba-beu hbrangs-
pai-sa (or) Hbru-so-lo-nya. Then these men, seeing a
goodly tract of uninhabited land, were pleased, and thought
' Ya9as is also the name of the also found under the form of shel
Buddhist who presided over the tchu. This river may be the one
synod of Vaisali (seep. 173). A^oka alluded to by Huen Thsang (B. xii.
was also converted by a person of p. 239) when he says, "About 100 li
this name (see Taranatha, p. 25 et south-east of the capital there was
seq.) The personage of our text can a mighty river which ran to the
hardly be the same as the latter. north-west." This is apparently the
^ U-then gyi shel-tchab. This ex- Khoten-darya. Abel Remusat [op,
pression, shel-tchab, is of frequent «'t., p. 21) speaks of this same river
occurrence in these works. Lite- as being 20 li from the city. It is
rally it means " crystal stream," but called Chu-tchi ; (p. 30) he gives its
I am inclined to think it is a literal name as Chu-pa. The Tibetan word
translation of a local term for river, U-then corresponds very closely with
particularly as it occurs in connec- the Mantchu name of Khoten,
tion with streams which must have viz., Ho-thian, and with the Chinese,
been distant from each other, and is Hu-tan.

236 THE LIFE OF THE BUDDHA.
" This will do for a home for Prince Kusthana." After that
they visited the encampment of the minister Ya9as, which
was south of where they were. Y^9as having learned
who was their chief, sent a message to Kusthana in Me-
skar, saying, " Thou being of royal family and I a noble
(lit. of ministerial family), let us here unite and establish
ourselves in this district of U-then, and thou shalt be
king and I minister." Then Kusthana came with all his
followers and met Ya9as in the country south (of the
U-then river), which is called Hang-gu-jo.
The prince and the minister could not agree where to
locate their home, and their hosts were divided, and so
they commenced to quarrel ; but Vai9ravana and Qrima-
hadevi having appeared to them, they built on that very
spot a temple to each one of these gods, and from that
day forth they honoured Vai9ravana and ^rimahadevi as
the chief guardians of the realm.
So Kusthana and the minister Ya9as were reconciled,
and the first was made king (rgyal-bu) and the second
minister. Then the Chinese (Bgya) followers of Prince
Kusthana were established on the lower side of the
U-then river, and in the upper part of Mdo me-skar and
Skam-shed. The Indian followers of the minister Y£i9as
were established on the upper bank of the river (shel-tchu
gong-ma), and below Rgya and Kong-dzeng.! Between the
two (? shel-tchu dbus) they settled, the Indians and Chinese
indiscriminately. After that they built a fortress.
Li being a country half Chinese and half Indian, the
dialect of the people (hphral-skad) is neither Indian nor
Chinese (i.e., a mixture of the two). The letters resemble
closely those of India 2 (Bgya). The habits of the people
are very similar to those of China. The religion and the
sacred (clerical) language are very similar to those of
India.— (Do., f 429*.)
^ I am unable to give the modern resemble those of India ; their form
names of any of these places. has been slightly modified. . . . The
¦¦' Cf. Huen Thsang, xii. p. 224. spoken language differs from that of
"The characters of their writing other kingdoms."

INTRODUCTION OF BUDDHISM IN KHOTEN. 237
As to the early popular dialect of Li, it was taught to
some cattle-herders of the Tsar-ma country by the Bodhi
sattva Manju9ri, who had assumed human form and the
name of Vairotchana, and from this place it spread over
the rest of the country. The modern language was intro
duced by the Aryas (Buddhist missionaries). — (Lo-rgyus,
f. 429".) Kusthana was twelve years old when he gave up the
princely estate of the ruler of Rgya and started out to seek
his native land. He was aged nineteen when he founded
(the kingdom) of Li-yul. Counting exactly from the
nirv§,na of the Buddha to the first king of Li-yul, 234
years had elapsed when Li-yul was founded.! — (Qo,^ f.
430^) One hundred and sixty-five years after the establish
ment of the kingdom of Li-yul, Vijayasambhava, son of
Yeula, ascended the throne, and. in the fifth year of his
reign the Dharma was first introduced into Li-yul. This
king was an incarnation of Maitreya and Manju9ri. Hav
ing assumed the form of a Bhikshu, the Arya Vairotchana,
he came and dwelt in the Tsu-la grove, in the country
of Tsar-ma. There he became the spiritual guide of the
inhabitants of Li-yul, and taught the ignorant cattle-
herders in the Li language, and invented (bslahs) the char
acters of Li. After this the Dharma appeared. — (Do., i.
430*.) Then King Vijayasambhava built the great vihara
of Tsar-ma,2 but he greatly longed for some relics of the
body of the Tathagata. So he asked the Arya how he
could procure them, and he was told to build a tchaitya.
When the vihara was finished, Vairotchana told the king
to sound the ganta and to invite the Aryas ; but he replied,
^ According to the Dipawansa '' Huen Thsang (xii. p. 227) says
(xv. p. 7), Mahinda introduced Bud- that this vihdra was about 10 li south
dhism into Ceylon 236 years after of the capital. He . adds that Vai-
the nirvana of the Buddha. The rotchana came from Kachmere.
statement of our text does not agree Abel Remusat (op. cit, pp. 20, 29)
with what is said (f. 428b) — " 234 speaks of the Thsan-ma or Tsan-ma
years after the death of the Buddha temple, evidently the same as the
lived Dharmajoka," &o. (p. 233-234). Tsar-ma of the text.

238 THE LIFE OF THE BUDDHA.
"May I never sound the ganta unless the Tathagata
comes here and gives me a ganta ! " Immediately Vairo
tchana assumed the appearance of the Tathagata, and
after having taught like the Tathagata sixty great 9rava-
kas at Tsar-ma, he gave King Vijayasambhava a ganta,
and the king sounded it without ceasing for seven days. —
(Do., f 43 1^) After that Vairotchana invited the NS,ga
king Hu-lor ! to bring from Kashmere a tchaitya which
contained corporal relics of the seven Tathagatas. It came
through the air, and is at present at T'sar-ma. This
tchaitya is in the Gandhakuta, and is surrounded by a
halo. During the seven following reigns no more vih§,ras were
built, but after that (i.e., his eighth successor) was King
Vijayavirya, an incarnation of the Bodhisattva Maitreya
(f. 431''). One day while looking out of Srog-mkhar he
perceived a light brilliant as gold and silver at the spot
where now stands the Hgum-stir tchaitya. Then he
learned that the Buddha had foretold that- at that spot a
vihara would be built. Then the king called to his pre
sence the Buddhist Buddhadhuta, and having made him
his spiritual adviser, ordered him to, direct the building of
the, Hgum-stir vihara. Later on ,this king buUt on the
Oxhead Mountain (Goqircha) the Hgen-to-shan vih§,ra.2
— (Do., i. 432*.) During the two following reigns no
more viharas were built. After that {j.e., his third suc
cessor) reigned King Vijayajaya, who married the daughter
of the ruler of Rgya (China), Princess Pu-nye-shar. De
siring to introduce silkworms * into Li-yul, she commenced
raising some at Ma-dza; but the ministers (of China) hav
ing led the king to believe that these worms would be
come venomous snakes which would ravage the land, he
I In Dul-va (xi. f. 687b) we 3 Huen Thsang (xii. p. 238)
hear of this naga as Hulunta, who gives another version of this story.
was subdued by Madhyantika. See Remusat (op. cit., p. 53) substan-
p. 167. tially reproduces it, but gives the
2 This, seems to be a corrupi; form Chinese princess's name as Lou-
of the Sanakrit Go^ircha or Gocringa. tche.

SILKWORMS BROUGHT TO KHOTEN. 239
gave orders to have the snake-raising house (sbrul gso-bai
khar) burnt down. The queen, however, managed to save
some and reared them secretly. When after a time she had
(thus) procured Ke-tcher silk and raw silk (srin-bal), she
(had it made up and) put on silk and men-dri^ (garments).
Then she showed them to the king, and explained the
whole thing to him, and he greatly regretted what he had
done. He called from India the Bhikshu SauCThatjosha
and made him his spiritual adviser (Kalyanamitra), and
to atone for his wickedness in having destroyed the
greater part of the silkworms, he built the Po-ta-rya and
Ma-dza tchaityas and a great vih§,ra (or, the tchaitya and
the great vih&ra of Ma-dza).^ — (Lo-rgyur, f. 433^)
This king had three sons. The eldest entered the
Buddhist order, took the name of Dharmananda, and went
to India. The second son became king under the name
of Vijayadharma. When Dharmananda returned to Li-yul,
he introduced into the country the doctrines of the Maha
sanghika school, and was the spiritual adviser of the king.
— (Do., f 433*.) Eight viharas were occupied iu Skam-
shid by sanghas of the Mahasanghika school.
He was succeeded by his younger brother, Hdon-hdros,
who called from India the venerable Mantasidhi (sic) to
build a vihara for him. He introduced into Li-yul the
doctrine of the Sarvastivadina school of the Hinayana. —
(Do., f 435^) He built the Sang-tir vihara. This king had
as his wife a princess from Rgya called Sho-rgya. — (F.
441^0 His successor was Vijayadharma's son, Vijayasimha,
in whose reign the king of Ga-hjag waged war against

^ Jaschke says that men-hri, or, ^ Huen Thsang (op. dt, p. 237)
as we have it, men-dri, ia " a kind of aays that this vihAra was 50 or 60 li
fur (?)." I am inclined to think from south of the capital, and that it was
the passage of the text that It may called Lu-che-seng-kia-lan. Julien
possibly have some connection with is unable to explain this terra, but
the munga silk of Assam (Anthera by referring to what Remusat says,
Assama). Perhaps it may be a local "it means the saiighdrdma of Lu-
term for "satin." che."

240 THE LIFE OF THE BUDDHA.
Li-yul. He was defeated by Vijayasimha, and to save
his life adopted Buddhism. — (F. 436^)
This king hiarried a daughter of the king of Ga-hjag,
the princess A-lyo-hjah, who helped to spread Buddhism
in Shu-lik.!— (F 443^)
Vijayasimha was succeeded by Vijayakirtl an incar
nation of Manju9rl This king, together with the king of
Kanika,^ the king of Gu-zan, &c., led his army into
India, and having overthrown the city of So-kid, he
obtained a great quantity of 9ariras, which he placed
in the vihara of Phro-nyo, which he had built. — (Do., f
436".) In the time of the fourteenth sovereign, Vijayakirtl
foreign invaders overran and ruled the land, and greatly
vexed the people. After this, A-no-shos of Drug-gu
brought an army into Li-yul, and burnt down the
greater part of the viharas on the south side (lit. lower
side) of the. Hgen-to-shan (Go9ircha). — (Do., 437*.) The
population decreased, and no new viharas were built.
Fifteen hundred years after the death of the Blessed
^akyamuni, the king of Li-yul was an unbeliever who
persecuted the clergy, and the people lost their faith in
the Triratna, and no longer gave alms to the Bhikshus,
who had to work in the fields and gardens. — (Sano-fi., vy.
f.413''-) Li-yul, Shu-lik, An-se,* &c., were consequently visited
by all kinds of calamities. Each succeeding year was
worse than the previous one; wars and diseases raged,
1 Taranatha (p. 63) says that ' These appear to be neigh-
Shulik was this side (east) of Tuk- bouring countries to Li-yul, most
hara. May not this word have likely to the west of it. An-se
some connection with the Su-le may possibly be the same as the
(Kashgar) of the Chinese ? Chinese An-hsi. The Chinese go-
^ Perhaps this is King Kanishka, vernor - general of Pohuan was
who commenced to reign a.d. 75. styled Anhsi Tuhufu, and he ruled
His rule extended over Yarkand over Khoten (Yu-tien), Kasho-ar,
and Kokan. As to the king of (Su-le), and Siri-yeh. These four
Gu-zan, I am unable to identify military governments were collec-
this namel He was probably some tively called the four chen. See
petty monarch whose kingdom was Bushell, J. R. A. S., N.S., vol. xii.
near that of Khoten. p. 529.

EXODUS OF THE BHIKSHUS. 241
untimely winds and rains befeU them. Unseasonable
frosts, insects, birds, and mice devastated their fields,
&c. 'Unbelieving ministers in Li-yul violently took pos
session of those abodes of the Bhikshus which former
believing monarchs had erected. Then the Bhikshus
assembled in the Ts'ar-ma vihara, in which the Dharma
had first been preached in this country, and after confession,
on the evening of the fifteenth day of the last spring
month, they there decided to leave the country.! — ^jjq^
f. 414''.) They resolved to turn their steps toward Bod-
yul (Tibet), for they had heard that the Triratna was
honoured in that land. So they got together during the
season of vas provisions for their journey and means
of transport (khur-khal). When vas was over, they de
parted, and having reached the vicinity of the Ye-
shes-ri vihara, they found in the ruins of an old tchaitya
a great golden vase full of pearls.^ They exchanged its
contents for grain, which sufficed for their wants during
the three winter months. Having crossed the river
(shel-tchu) * they came to the highlands, where the in
habitants supplied them with food. — (Sang, vy., f. 415.)
After leaving them behind, the lowlanders (yul-mi smed-
pa-rnams) invited them to the Chang vihara, and enter
tained them during seven days. While there, the Nagas
disclosed to them a golden vase full of gold-dust, which
enabled the order to procure food for the spring
months. From the Ka-sar vihara, where they spent seven days,
they took the road to Me-skar. At the Stong-nya
vihara, Vai9ravana and yrimahldevi transformed them-
^ Sang, vy., f. 420b, says that infer that this persecution of Bud-
the Dharma vanished from Li-yul dhism in Li-yul occurred in the
120 years after the prediction latter part of the ninth century
had been made by Sanghavardana. A.D.
Li-yul. vy., f. 420b, saya that he ^ The Li-yuL vy., f. 422", says
lived in the time of Vigayakirti, that the king of the wind, who was
king of Li-yul, and as it, is said a believer, threw down the cairn
that the Bhikshus arrived in Bod- and disclosed its contents to them.
yul in the reign of the seventh sue- ^ Or, as we find it elsewhere, "the
cesser of Srong-btsan-sgam-po, we river of U-then (Khoten)." Q

242 THE LIFE OF THE BUDDHA.
selves into a man and woman of that country,! ^j^^ enter
tained the clergy for a fortnight ; and when they departed,
Qrimah§,devi gave them a bag (phur-rung) full of gold
pieces. — (Li-yul. vy., i. 422*.)
Little by little they drew nigh to the country of the
red-faced men (Gdong-dmar-gyi-yul — Tibet), but coming
to a cross-road, they got into a lateral valley and lost
their way. Then Vai9ravana assumed the appearance of
a loaded white yak and the Bhikshus followed after it,
thinking that it would take them to where men lived. He
led them for four or five days, until they reached Ts'al-byi,
in the red-faced men's country (Tibet), and then he van
ished. — (Li-yul. vy, f. 422^) The inhabitants sent word
to the king of Bod-yul that a great crowd of Bhikshus
from Li-yul had arrived there, and they asked what was
to be done. — (Sang, vy, f. 416".)
At that time reigned in Bod-yul the seventh successor
of the king in whose reign Buddhism had been intro
duced into the country.^ This king had taken as his wife
a daughter of the sovereign of Rgya (China), and (this
princess), Kong-cho by name, had come to the red-faced
men's country (Tibet) with six hundred attendants. She
was a fervent believer (in Buddhism), as was also the
king of Tibet. — (Li-yuL vy, t 421''.)
When the queen heard of the presence of the Bhikshus
of Li-yul at Ts'al-byi, she requested the king to allow her
1 Of the steppe (hbrog-mi-pho), well with our text. Although it
says the Sangh. vy., f. 415b. appears from Tibetan history that
2 This passage cannot be easily Ral-pachan introduced many Chi-
explained, for Kal-pa-chan, who is nese customs into Tibet, I find it
evidently the monarch alluded to, nowhere mentioned that he married
is always represented as a fer- a Chinese princess. The fVd-thang-
vent Buddhist. The expulsion of thu-chi (Klaproth's trans., p 28)
the Bhikshus from Bod took place says that Khi-li-son-tsan (Khri-
under his successor, Glang-dharma, srong-lde-btsan) married the daugh-
whose short reign began A.D. 899. ter of Li-jung, king of Yung. The
Sarat Chandra Das (/. B. A. S., vol word kong-cho is only a Chinese
1. p. 229) says that he ascended the title for "royal princess." The
throne between 908 and 914 a.d. full title of Khri-srong's wife -was
What Sarat Chandra Das says, loc. Kin-tching Kung-chu. Srong-btsan-
CT«., about Glang-dharma reviling the sgam-po's wife ia alao called Kong-
first Chineae princess agrees very. cho.

EXPULSION OF THE BHIKSHUS FROM TIBET. 243
to get together riding-beasts (bdzon), clothing, &c., for the
congregation, and to invite them (to their capital). The
king consented, and when the Bhikshus arrived he had
built for them seven viharas.
Now the Bhikshus of An-tse, of Gus-tik, of Par-mkhan-
pa and of Shu-lik were also greatly afflicted ; so they set
out for the Bru-sha country, and there also repaired the
Bhikshus of Tokara and of Ka-tche (Kachmere), who were
persecuted by unbelievers. When they had all come to
Bru-sha,! they heard of the vih§,ras which were being built
in Bod-yul, and that the king was a Bodhisattva who
honoured the Triratna and made much of the images
(ri-mo tcher-byed-pa) ; so they started out for Bod rejoic
ing, and they all lived there for three years in peace and
plenty. At the expiration of this time there appeared
a sore (hbrum) on the breast of the queen, and she, feel
ing that she was dying, besought the king to allow her
to confer on the Triratna all her property ; and to this the
king consented. This epidemic of smallpox (hbrum nad)
carried off the minister (Bzang-blan-po ^) of Bod, his son,
and a great multitude of people. Then the Dzang-blon
of Bod-yul were angered and said to the king, '' Before all
these vagabonds came here our country was happy and
prosperous, but now every kind of misfortune has come
upon us. Kong-cho has died, so has the Dzang-blon-po,
his son, &c. Let these Bhikshus be turned out of the
country." So the king gave orders that not a single
Bhikshu should remain in Bod-yul — (Sang, vy., t. 417";
Li-yul. vy., f. 423^)
Then all the Bhikshus started out for Mahagandhara *
in the west, and it being then a time of war and trouble, the

^ Bru-dza or Bru-sha is the name magistrate). Jaschke, s. v. I think
of a country west of Tibet, border- it corresponds with the modern
ing on Persia. Jaschke, s.v.; E. .BiaA-JZow (pr. Kalon).
Schlaginweit, Konige von Tibet, p. ^ Gandhara, the capital of which
55 . was Puruchapura, the modern Pe-
^ "Dzang-blon'' seems to be a shawar.
kind of title given to a minister (or

244 THE LIFE OF THE BUDDHA.
Bhikshus of India also started for Gandhara, so that down
to the Ganges there was an end of following the Dharma.
Then the troops of Bod-yul hurried in pursuit of the
Bhikshus, who came to a great lake. Then the N&ga king
El§,patra (E-la-hdab) ! took the shape of an old man and
went to the Bhikshus and asked them where they were
going. " We have lost in an unbelieving land all means
of subsistence," they replied, " and we are now on our
way to Gandhara, where we hope to find the necessaries
of life." Elapatra asked them what provisions they had,
and when they had accurately counted all that they had
among them, they told him that they had provisions for
fifteen days. " From here to Gandhara," replied the N^ga
king, " requires forty-five days, and you must go around
this lake ; how can you manage with fifteen days' pro
visions ? Moreover, the intervening country is very
elevated, thickly wooded, infested with wild beasts, veno
mous serpents, and brigands." Then the Bhikshus, both
male and female, gave way to grief, for they thought that
their last hour was nigh.
But Elapatra, kneeling down before them, said, " Weep
not; for the sangha I will sacrifice my life; I will
bridge this lake over with my body." Then he took the
shape of an enormous serpent, and made a bridge wide
enough for five waggons to .pass abreast, with the fore
part of his body encircling the top of a mountain in
Bod, and with his tail wrapped around the top of a
mountain in Gandhara. The fugitive Bhikshus passed
the lake on this bridge, but the skin on the back of the
N^ga king was torn off by the hoofs of the cattle and
the men's feet, so that it made a great wound, from
which flowed matter and blood, and any of the men or •
beasts who fell into (this wound) died from it. When
every one had passed over, the NIga king died, and the
' The Naga had apparently episode of the conversion of Kat-
changed his residence since daya of yayana. -DuZua, xi. f. ii8 ctsej., and
old. When the Buddha was living p. 46.
he resided at Takcha^Ua. See the

THE BHIKSHUS IN GANDHARA. 245
lake drying up, his remains stayed there like unto a
mountain. In days to come, the Buddha Maitreya will
come that way with his 500 disciples. El§,patra having
finished his series of births, will then obtain the reward
of Arhatship. — (Sang, vy., t 418'.)
Now when the Bhikshus reached the land of Gand
hara, they stayed there two years (in peace). In the
third year the believing king of the country died, and
his kingdom was divided between his two sons, one a
believer, the other a follower of the Tirthikas, and they
waged war against each other. Then a thousand brave,
bold, resolute ^ramaneras attacked the unbelieving king
and his army, defeated him, and gave the throne to the
believing prince.! After a reign of five months, this
prince was murdered by the thousand Qramaneras, and
one of the Bhikshus was made king, and he ruled for
two years. — (Sang, vy, i. 418''.)
At the end of this time, the nobles and people of
Gandhara took up arms, put the king to death, and killed
all the Bhikshus living in Gandhara, and those who fled
to Mid-India (Madhyade9a) alone were saved. — (Do., f.
4i8\)^ At this time there lived three powerful monarchs, one
in the west (the king of the Stag-gzig — Persians), one in
the north (and one in the south ?).* These three kings
^ The Li-yul, vy. doea not men- Konige im S. Schi Kiue, im W.
tion this episode. Po-lo, im Suden Jan-u-na erachei-
^ The Li-yul. vy., f. 424^, aaya, nen," &c. I think that "im S"
"All the Bhikshus fled, and the is a mistake for "imW." As the
Dharma was extinct in Gand- passage of the Sang. vy. may prove
hara." intelligible to some of my readers,
^ The text of the Sang, vy., f. I reproduce it: "Srig ni la-sogs-pa
418b, is so obscure, and possibly dzig-gis rgyal-po ni stag-gzig-gis
corrupt, that I can make nothing rgyal-po byed-par-hygwr. Drug-gu (?)
out of it. That of the Li-yul. vy., rus ma-ts'ogs-du-mai rgyal-po ni
i. 424^, only mentions two kings, d/rug-gus byed-par hgyur. Gdzan
but in the next line it alludes to mang-po dzig-gis rgyal-po ni bod (.*)
three. Wassilieff in Taranatha, p. hi-rgyal-pos byed par hgyur-te."
307, gives an account of this per- May not Stag-gzig be the same as
seoution, taken from the second the Heiyi 'Tashih, "black-robed
Chinese version of A98ka's life. Arabs or Abasaidea " of the
Speaking of theae three kings, he Chineae ?
says, " Dann werden drei bose

246 THE LIFE. OF THE BUDDHA.
were allies, and they had a brave and valorous army of
300,000 men (200,000 says Li-yul vy.) with which they
conquered every country (of India ?) with the exception
of Mid-India. They put to death many people, and laid
waste the country. Then these three kings took council
and led their armies to Madhyade9a (Mid-India) (or, as
the Li-yul vy. says, into Kau9ambi). Now at that time
there reigned over Kau9ambi a king called Durdar9a(.?52:o(?-
dkah), at the time of whose birth there had fallen a rain
of blood, and on whose breast was marked two hands red
as if smeared with blood. This king had 500 ministers
and an army of 200,000 men. And when the king of
Stag-gzig (Persia) and the others turned their forces
against him, Durdar9a went towards them with his army,
and after having fought them for three months, he put
them to rout. — (Sang, vy, f. 419*.)
Durdar9a, wishing to atone for all his sins, invited
from Pataliputra a Bhikshu called Qir9aka,! .a man
learned in the Tripitaka, and having confessed his sins,
the Bhikshu told him that as a penance he must enter
tain all the Bhikshus of Jambudvipa, and daily confess
his sins before them. Then the king invited aU the
Bhikshus throughout India, and they, rejoicing, gathered
together in Kau9ambi to the number of 200,000. On
the night of the fifteenth day of the month, the Bhikshus
assembled together for confession, and they called upon
the Bhikshu ,^ir9aka to repeat the Pratimoksha Siitra.
But he answered them, " What can the Pratimoksha do
for you ? (khyed-rnams-la so-sor thar pas chi dzig bya).
What is the good of a looking-glass for a man whose
nose and ears are- cut off?" (mi sna dang rna-ba bchad-pa-
la me-long-gi chi-dzig bya). Then an Arhat called Surata
arose and cried with a lion's voice, " Bhikshu ^ir9aka.

^ Wassilieff, loc. cit, calla the Bahu9rutiya, he calls I-kia-tu (? An-
Bhikshu Tripitaka- Bahugru tiya; the gada). He does not give the name
Arhat Sudhara, the disciple of of the disciple of Sudhara.

MASSACRE OF THE BHIKSHUS. 247
why speak you thus ? I am whole as the Sugata or
dained (that a Bhikshu must be)."
Then the Bhikshu ^ir9aka was filled with shame;
but Agnavi, the disciple of (^irqsdia., said to the Arhat,
" How dare you speak thus to such an exalted personage
as my master ? " and enraged, he seized a door-bar with
both hands, and killed the Arhat. Karata, the Arhat's
disciple, seeing his master killed, inflamed with anger,
took a stick, and with it killed the Bhikshu Qir9aka. All
the Bhikshus became enraged, and dividing into two
camps, they killed each other.
And when it was dawn, the king saw all the Bhikshus
lying dead, and his eyes were obscured with tears. Then
he rushed to the vih&ra, calling the names of the Arhat,
and of the Bhikshu Tripitaka (^ir9aka). He pressed
their corpses to his breast, crying, "Alas, Tripitaka!
thou didst possess the treasure of the Dharma of the
Sugata 1 Alas, Arhat ! thou didst know the command
ments of the Sugata, and here you lie dead!" — (Sang.
vy, f. 420*.)
And as the shades of night were closing around the
blessed law,! ^^j^g Trayastrimcat Devas were defeated by
the Asuras, and fled, and transmigrating, they passed
among the Asandjasattva D^vas (Btag-tu myos-po). — (Do.,
f. 420».) We must not infer from the preceding narrative that
Buddhism became extinct in Li-yul at the time of this
persecution, for we learn from Remusat (Hist, de la Ville
de Khoten, p. 80) that in the tenth century (940 A.D.)
the people worshipped the spirits, but principally the
Buddha. In the fifth year, Khian-te (a.d. 967), Chen-ming
^ This extinction of Buddhism count of the extinction of Bud-
in India occurred in the latter part dhism in Magadha, Taranatha, p.
of the ninth century (according to 193, (255 of the trans.), also Manju-
our text). Cf. with the above ao- fi'i — mulatantra, t. 462.

248 THE LIFE OF THE BUDDHA.
(Y49as?) and Chen-fa (Saddharma?), priests of Yu-thien,
came to court (p. 85). These were evidently Buddhist
Bhikshus. In the time of the Yuen dynasty, however. Buddhism
had been stamped out of the country by Islamism.!
^ On the present state of Khoten, journey to Ilichi, J. E. G. S., vol.
see W. H. Johnson'a report of a xxxvii. pp. 1-47. ,

( 249 )

APPENDIX.

Extracts from BhagavatI XV. on the Intercourse
BETWEEN MaHIvIRA (i.e., NiGANTHA NATAPUTTA) AND
GOSILA MANKHALIPUTTA.
By Dr. Ernst Leumann.
At the time when GosSla Mankhaliputta had finished his
twenty-fourth year of ascetism, he lived in the pottery bazar
of the potter's wife Hal&hala in Sdvatthl, and taught the
ajiviya doctrines. Once the six DisdcarS,s came to him,
namely, S&na, Kalanda, KaniyS,ra, Attheda, Aggivesayana,
Ajjana Gomayuputta. They had made extracts according
to their own ideas from the ten (canonical) books, viz., from
the eight parts ! contained in the Piivas, and from the two
M&rgas,2 aji^ they confided themselves to Gosala's guidance.
He himself took from the (above) eightfold Mahanimitta
doctrine six principles: — (i.) Obtainment; (2.) Non-obtain-
ment ; (3.) Pleasure ; (4.) Pain ; (5.) Life; (6.) Death.
Gosala, in teaching this doctrine, believed himself to be a
Jina. When this became known, the oldest pupil of Maha-
vira, named Indabhiiti, came and asked his teacher about
the origin and life of Gosala.
^ These are, according to the Rice (Ind. Ant. iii.), they probably
commentary Abhayadeva, Divyam also formed part of the original
awtpdtam dntariksJiam bhaumam dn- Jaina canon, although no trace of
gam svararn lakshanwrn, vyanjanaiji. them can be found in the present
Since these eight maha-nimittas are one.
also mentioned in the Bhadrabahu ^ Gttamdrga- nrttamdrga -laksha -
inscription published by Mr. Lewis nan. Comment.

250 APPENDIX.
Mah^vira said, " It is an error on the part of Gosala if he
believes himself to be a Jina; he is the son of a beggar
(mankha) named Mankhali and of his wife Bhadd^ ; he was
born in a cow-stable (go-sdld), and was consequently called
Gosala. He himself became a beggar like his father.
" When, after having passed thirty years in my home up
to the death of my parents,! j jgfj; jt iq begin a religious
mendicant's life, I happened to come to Rajagriha in the
second year, and to take upon me the vow of a half-month's
fast in the Tantuv&ya-sala near the town. At that time
Gosala came also to the same place as a simple beggar. ^
" When, later on, it happened that the citizen Vijaya, be
cause I had taken my alms at his door, obtained great happi
ness, Gosala reverently approached me with the desire to
become my disciple ; but I declined, and soon after I departed
for Kolll,ga, where I took my alms at the door of the Brah
man Bahula. GosS,la accidentally came also to that vOlage,
and having heard that I was there, he approached me again
and renewed his request. I granted it, and we lived together
during six years on the ground of the bazaar (paniya-bhilmte),
experiencing obtainment and non-obtainment, pleasure and
pain, honour and dishonour.
" Once, at the beginning of a rather dry autumn, we went
together from the town Siddha-thaggama to the town Kum-
magama. On our way we came across a large sesam shrub,
which was covered with leaves and flowers and in a very
flourishing condition. Gosala asked me if it would perish or
not, and where would the seven living beings of the flower *
reappear after it had vanished. I answered that the shrub
would perish, and that the seven living beings would all
reappear in the same pericarp of the same sesam shrub. But
he would not believe it, and, saying that I must be wrong, he
approached the shrub, tore it out of the ground, and threw
it away. (Shortly after we had left this spot) a sudden rain
^ A corroboration of this state- was a place opened to all comers,
ment is to be found in the Aca- and not reserved for only religious
ranga (published by Professor Ja- mendicants.
cobi in the Pali Text Soc), ii. 15. * Satta tilapuppha-jiva, i.e., the
^ If we accept Mahavtra's state- seven senses, each representing a
ment as trustworthy, we are led to particular living object or "a life."
suppose that the Tantavaya hall

APPENDIX. 251
came on, so that the ground was moistened and the sesam
shrub was able to take root again ; so the seven lives really
reappeared all in the same pericarp of the same shrub.
" When we came to the town Kummagama, Gosala saw the
ascetic Vesibiyana, and he went to (mock) him with the ques
tion, 'Art thou believed to be a sage, or merely the abode, of
lice 1 ' The ascetic did not answer, but when Gosala had re
peated his question again and again, he became angry and
shot forth his magical power to kill him. But through com
passion for Gosala I interceded, and paralysed the hot flash
of the ascetic's power by a cool flash of mine. When the
ascetic saw that his power had remained without effect
through mine, he said to me (pacified), ' I see, I see.' Gosala,
wondering what that meant, asked me about it, and learnt
from me that he had been saved through my mediation. He
was somewhat terrified at the account, and wished to know
how he could himself acquire that magical power. I ex
plained to him the austere discipline which it required, and
he thought of undergoing it.
" When we once! returned to the town Siddhatthagama, we
again passed the place where the sesam shrub was, and he
reminded me that I had certainly been wrong in my state
ment. I answered that, on the contrary, a rain which had
fallen in the meantime had made true all that I had foretold
of the shrub, and I added that in this way plants in general
can undergo the change of a reanimation. Gos&la again would
not believe it ; so he turned to the plant to split open the
pericarp ; when he had counted the seven living beings, he at
once formed the idea that in this way (not only plants) but
all living beings can undergo the change of a reanimation.
" That is his doctrine of the change through reanimation,
and from that time GosS,la left me. After the lapse of six
months he himself acquired magical power by means of the
austere discipline, and now (recently) the six DisScaras have
intrusted themselves to his guidance; but he is wrong in
believing himself to be a Jina."
The rivalry of Mah^vlra and GosSla became known in the
1 I.e., some daya afterwards, for, as will be seen farther on, the flower had
developed into a fruit.

252 APPENDIX,
town (i.e., Savatthl), and also Mahavlra's statement that Gosala
was wrong. When Gosala heard of it, he began to bear a
grudge against Mah^vira, and once when a pupil of Mah^
vtra's named -inanda passed the settlement of the Ajlvakas
in Haiahaia's pottery bazar, Gosila caUed him in, saying that
he would tell him (of) a simile. Ananda entered, and Gosala
said to him, " Once in days of old some merchants were pass
ing through a forest with waggons and goods. After a while
they exhausted their (supply of) water, and they could find
no fresh supply ; at last they discovered a large fourfold ant
hill : ! opening the first part, they obtained an abundant
supply of water ; from the second part they got a quantity
of silver; and from the third a heap of jewels. Before
they had set about opening the fourth part, in which they
expected to find some ivory, one of the men who was thought
ful, recommended not opening any more, and to let the three
parts be enough, for the fourth might possibly bring them
some evil The others did not follow his advice, and on open
ing the fourth part they met with a huge serpent of a terri
fying aspect, and through the fire of its eyes all the men were
at once burnt up, with the exception of the one who had
given the advice, who now, through the favour of the goddess
(i.e., the serpent), returned home safe and provided with riches.
In like manner, 0 Ananda, has thy teacher, the Samana
Nayaputta (i.e,, Mah^vlra), obtained in a threefold manner
(i) merit of ascetism, (2) great fame, and (3) many adherents
among men as well as gods ; but if he turns to me, then I will
burn him up by means of my magical power, just as those
who were burnt up by the serpent ; but thou shalt be saved
like the man who advised (them). Tell this to thy teacher,
the Samana Nayaputta." Ananda, who had been horrified at
these words, imparted them all to Mahsivira, who dwelt out
side the town near the Kotthaya ceiya, and he asked him if
GosEila really possessed the faculty of burning up anybody.
Mahivtra answered him in the affirmative ; " only," he said,
" Gosala could not do any harm to one of the teachers of the
faith (arahantd bhagavanto), because their magical power would
be still mightier than his, so they could easily withstand it ;
1 Vammiya? (vdlmtka).

APPENDIX. 233
but none of our Niggantha ascetics," he continued, " shall
hereafter hold any religious conversation with Gosala, because
he has turned out a heretic."
While Ananda was still communicating this to the other
Niggantha ascetics, Gosila came out of the town with his
Ajivikas, and approaching Mah^vtra he said, " Thou, O vene
rable KSrSava,! hast been right in calling me thy pupil ; but
as this thy pupil has emaciated himself through austerity, he
is dead and reborn in one of the worlds of the gods.^ After
having originally been UdM Kundiyayaniya, I left (in my last
change) the body of Ajjuna Goyamaputta and entered that
of GosEila Mankhaliputta, and I still retain this seventh body
of mine. According to my doctrine, 0 venerable Kasava, all
those who have reached or who will reach final beatitude*
had or will have to pass (through) the eighty-four of hundred
thousands of great kalpas, seven births as a deity, seven as a
bulky (insensible) being, seven as a sensible being, seven with
change of body by means of reanimation ; and having by this
time gradually expiated the five hundred thousand actions,
and the sixty thousand, and the six hundred and the three
particles of actions, they will reach final beatitude.
" The river GangS, has the following dimensions : — 500 yoja
nas in length, a half yojana in breadth, 500 dhanu in depth.
Seven GangS, rivers of these dimensions malie a MaMk-Qangd.
Seven Mahft-GangSs make a Sddtna-GangS,.
Seven SMipa-GangSs make a Madu-Gangd.
Seven Madu-G£lngi,s make a Zohiya-Gangd.
Seven Lohiya-Gang&s make an Avati-Gangd.
Seven Avati-Gang&s make a Paramdvatt-Gangd.
Which gives the last one an amount of 117,649* Gangd
rivers, according to my doctrine. If, now, it be supposed that
^ Auso Kdsavd (dyuchmah Kag- gabbhe, satta pauttaparihdre, panca
yapa), kammani-sayasahassdim satthim ca
a The argument is very obscure, sahassdim chac-ca sac tinni ya kam-
but extremely ingenious. Gosala m'amse anupuvvenam khavaittd tas
consents to being called Mahavtra's pacchd sijjhanti bujjhanti jdma anlam
pupil, because he retains now, by karenti.
accident, the body of that former ^/.c, 7x7x7x7x7x7x7;
pupil of Mahavira. Gangd-sayasahassam sattavasa ya
3 The text from here on is : Cau- sahassa chac-ca aunapannam Gangd
rasiti mahdkappa-sayasahassdirn, sat- sayd blavantiti m'akkhdyd. All these
ta divve, satta samjUhe, satta sanni- statements about the different Gangas

254 APPENDIX.
every century one single grain of sand is removed, then the
time which would be required for the disappearance of the
whole amount of those Ganges would be one Sara(s) ; three
hundred thousand of such Sara(s) periods make one Mahd-
kappa period, and 84,000 of these make one Mahdmdnasa.
" (Living beings, after having passed already through endless
births, are successively reborn in the following order :) —
(i) As a deity in the upper M^nasa.
(2) As- a sensible being for the first time.
(3) As a deity in tiie middle Metnasa.
(4) As a sensible being for the second time.
(5) As a deity in the lower M3,nasa.
(6) As a sensible being for the third time.
(7) As a deity in the upper Manasuttava.
(8) As a sensible being for the fourth time.
(9) As a deity in the middle Manasuttava.
(10) As a sensible being for the fifth, time.
(11) As a deity in the lower Manasuttava.
(12) As a sensible being for the sixth time.
(13) As a deity in the Bambhaloga.
(14) As a sensible being for the seventh time.
"In this the last birth as a sensible being, I myself left my
home early in youth for religious life, and then, after having
obtained universal knowledge,! I underwent the seven changes
of body by means of reanimation.
(i) With the first change, I left outside R§,jagriha, near the ceiya
Mandikucchi, the body of Ud&t Kundiydyaria, and entered
that of Enejjaga for the space of twenty-two years.
(2) With the second change, I left outside Uddandapura, near the
ceiya Candoyarayana, the body of Enejjaga, and entered
that of MaLlarama for the space of twenty-one years.
(3) With the third change, I left outside CampS, near the ceiya
Angamandira, the body of Mallarftma, and entered that of
Mandiya for tbe space of twenty years.
are merely introduced as a simile to could only suggest themselves to
give an approximate idea of the human fancy on Indian soil. It is
immensity of time implied by the the term sdgarovama, " a sea-like "
terms Sara(s\Mahdkappa, and Mahd- period.
mdnasa. As to Sara(s), a similar ^ SamkJidnam. This term seems
word is used by the Jains for the to have had the same value with the
same purpose, viz., to denote one of Ajivikas as Kevali-ndna with the
those immense periods of time which Jains.

APPENDIX. 255
(4) With the fourth change, I left outside VtinSrasi, near the ceiya
Kamahavana, the body of Mandiya, and entered that of Boha,
for the space of nineteen year.?,
(5) With the fifth change, I left outside AlabhiyS, near the ceiya
Pannakalaga, the body of Roha, and entered that of BhS,-
raddai for the space of eighteen years.
(6) With the sixth change, I left outside Vesali, near the ceiya
Kandiyaya, the body of Bharadd&i, and entered that of
Ajjunaga for the space of seventeen years.
(7) With the seventh change, I left in SSvatthi, in HItMhaM's
pottery bazar the body of Ajjunaga, and entered that of
Gosdla Mankhaliputta for the space of sixteen years.
" So I have fulfilled the seven changes in the course of 133
years, according to my doctrine.! j^ tjiig respect thou hast
been right in calling me thy pupil."
The story goes on to relate subsequent events, the death of
GosS,la, and his punishments in a long series of subsequent
births ; but there is no further mention of any of his doctrines.

IL
The Doctrines of the Six Heretical Teachers according
to Two Chinese Versions of the Samana-phala SCtra
By Bunyiu Nanjio, Esq.
No. 545. Chin. Bud. Tripit., kh. No. 593. Chin. Bud. Tripit.
17, f. I (A.D. 412-413). (A.D. 381-395).
The Buddha said to the king, The Buddha said, " Mahdr^ja,
" Have you ever asked this ques- have you ever asked su,ch a ques
tion to any §r&mana or br&h- tion to any heretic ? "
mana ? " The king said to the Buddha,
The king said to the Buddha, " I once upon a time went to the
" I have formerly been to a place place where Fu-ran ka-shio (Piir-
where was a ^rSmana or br^h- na K^gyapa) was, and I asked
mana, and have asked him a him (about the reward of the
similar question. I remember 9ramana).
having once gone to Fu-ran-ka- " He answered me, ' There is
shio (Piirna Kigyapa), and hav- no such thing as this, nor (such
1 , . . BhavantUi m'akkhdyd.

2s6

APPENDIX.

ing asked him (about the reward
of the gr^mana).
' ' That Piirna K%y apa answered
me, 'If the king himself oranother
kills or injures beings who cry
and grieve on account of it, or if
he steals, or commits adultery,
or lies, or robs others by entering
their house' (lit. jumping over
the fence of their house), ' or if
he seta anything on firej or' does
evil by cutting a path ; to do
even these things, MahSrILja, is
not to do evil.
" ' Maharaja, if any one cuts all
beings into pieces, and makes a
heap which will fill the world, it
is not an evil deed, nor is there
anyrequital for this crime. There
is no requital for the evil-doer
who cuts beings to pieces on the
south (bank) of the GangS, nor is
there a reward for the righteous
doer who makes a great assem
bly for distributing (alms), and
who gives to all equally.' "
. . . Again (the king) said to
the Buddha, " I once went to
Matsu-ka-ri ku-sha-ri (Makkhali
Gos&la) and asked him (the same
question). " He answered me, ' MahSraja,
there is no (such thing as) dis
tributing, nor giving, nor law of
sacrifice, nor good and evil, nor
reward and punishment for good
and evil deeds, nor present world,
nor world to come, nor father,
nor mother, nor deva, nor fairy (?),
nor world of beings, nor gramana
and brahmana who practise
equally, nor this world and a
world to come, for which one
can show others any proof. All

a thing as) the world honoured,
nor reward for righteousness and
favour, nor (is there) sin and
happiness, father and mother,
nor Ra-kan (arhat) who has ac
quired the path (m^rga), nor
happiness in worship, nor the
present world and the world to
come, nor one who walks with
his whole heart and mind in the
path. " ' Therefore, though they (i.e.,
beings) have body and life, yet
after death the four elements are
scattered about and destroyed,
their heart (or soul) comes to
nought, and is never bom again.
They are buried under the
ground, they rot, and nothing is
left of them.' "

. . . King A-ga-se(AjS,tasatru)
said to the Buddha, " Moreover,
I went to Maku-ka-ri Ku-ga-ru
(Maskarin GosElliputra)and asked
him (the same question).
" He answered me, ' There is
no present world, nor world to
come, nor power and powerless-
ness, nor energy. All men have
obtained their pleasure and
pain (?).'"

APPENDIX.

257

who say that these things are,
are all liars.' "
• . . Again he said to the
Buddha, " I once went to A-i-da
Shi-sha-kin-ba-ra (Ajita Kesa-
kambara), and asked him (the
same question).
" He answered me, ' When a
man who is composed of the four
, elements dies, the earth element
goes back to the earth, the water
to water, the fire to fire, the wind
to wind. Thus all become de
stroyed, and all one's organs go
back to nought.
" ' When a man dies, and his
body is put in a cemetery, where
it has been carried on a bed, the
bones become pigeon-coloured if
the body has been burnt, or all
are changed into ashes and earth.
" ' Whether one be wise or
foolish, when he dies, all is de
stroyed, because (all is subject to)
the law of destruction.' "
. -. - Again he said to the
Buddha, " I once went to Hi-fu-
da Ka-sen-zen (Kakuda KUty-
Snana), and asked him (the same
question). " He answered me, ' MahEir^ja,
there is no power, no energetic
man, no power, no means, no
cause, no reason (for) the attach
ment of beiugs, no cause, no rea
son (for the) purity of beings.
No power in all living beings
who are unable to obtain free
dom, no enemy.
".' All are fixed in certain num
bers, and in these six different
conditions of existence they ex.
perience either pain or pleasure.

. . . Again I went to A-i-tan
(Ajita), and asked him (the same
question). He answered me, " Yes, Mahft-
r^ja." When others went to him
and questioned him, he also made
this reply : " There is a world to
come in which we shall be born
again." When I asked him, he
also said, " There is a world to
come." " But if there is a world
to come iu which we shall be
born, is there a world or not ac
cording to my conception and
idea ? Is there a world to come
or not?" If any one asks. him
(these questions; whether there
is a world to come or not, (&c.),
(he answers), " There is," or
« There is not."

. . . Again I went to Ha-ku
Ka-sen-zen, and asked him (the
same question).
He answered me, " Yes, Mahfi-
r&ja, if there is a man who has
received a body, there is no cause
or reason (for it), nor idea, nor
pride and accumulated injuries.
He has obtain eda dwelling-place ;
there he lives and stands. 'There
fore if he has obtained a body,
he does not lose it. What is
thought (by him), what he knows
and thinks prevail within him,
(are) called sin and virtue, good
and evil. If there is a man wlio
has been cut off, and who sees
with his eyes, there is no dispute
(about the question). If the life

R

APPENDIX.

. . . Again he said to the
Buddha, " Once upon a time I
went to San-niya Bi-ra-ri's son
(Sanjayin Vairattiputra), and
asked him (the same question).
" He answered me, ' Mahftrija,
there is a visible reward of the
9iumana.' I asked, ' (Is it) thus'i'

of the body comes to an end,
there is nothing to grieve about
in the death of life.
" Others do not speak of this
desire. ... As to these desires
and supports (?), there are five
theories and sixty-two different
sorts or species. These sixty-two
different kinds are spoken of by
those who have no nature (?), as
si.^ty-two matters or, things which
accompany nature, without any
thought or idea. When they
enter into eight difiiculties they.
will throw them away, and being
benefited thereby, they will be at
ease. Being at ease, they are
con stantly in heaven. When they
are in heaven, there are eighty-
four great remembrances (or in
tense thoughts) which are accom
panied by magical arts and
miracles. Then they can remove
the pain of old age and disease.
There are neither men acquainted
with the way nor brahmachSxis.
Thus do I say ; my precepts are
pure and free from love and de
sire (or the desire of love).
When desire conies to an end,
that state of being which always
follows is as the going out of a
burning lamp.
" Thus it is, and there is no
brahmach§,ri who has found the
way or path."
. .• . Again I went to Sen-hi-
ro-ji, and asked him (the same
question). i
He answered me, " Yes, MahS-
rftja, what a man does himself or
lets another do, to cut, rob, see
or not to see, to dislike what is
sought after, to lament, to break

APPENDIX.

259

He replied, ' It is so ; the truth
is so ; it is different (from that),
it is not different, it is not not
dififerent MahSrsija, there is no
visible reward of the §ramana.'
I asked, ' (Is it) thus 1 ' He re
plied, ' It ia so,' (&c., as above).
' MahaLr^ja, these is a visible no-
reward of the gramana.' I asked,
' (Is it) thus ? ' He replied, ' It
is so,' (&c., as above). ' MahS-
r^ja, there is, and there is not
a visible reward of the gramana.'
I asked, ' (Is it) thus ? ' He re
plied, ' It is so,' (&c., as above).

. . . Again he said to the
Buddha, "Once upon a time I
vrent to Ni-ken's son (Nirgrantha
Djnatiputra), and asked him (the
same question).
" He answered me, ' Maharaja,
I am an all-knowing and all-see
ing man, 1 know everything that
is. While walking or standing
still, sitting or lying down, I am
always enlightened, and my wis
dom is ever manifest.'"

vases, to be devoid of covetous-
ness, to break (down) and destroy
castles of the country, to injure
people, to kill, to steal, to com
mit adultery, to lie, to be double-
tongued, to drink intoxicating
liquors ; though one commits
these deeds there is no crime
nor demerit.
"One who is charitable does
not receive any reward for his
virtue. For one who does injury
(to others), who acts unright
eously, and who commits all
kinds of evil, there is neither
sin nor virtue, nothing to be lost
or made, no cause nor reason, no
truth, no honesty.
"Even the man who practises
what is right and lawful, there is
nothing in it which corresponds
with right or wrong."
. . . Again I went to Ni-keu's
son, and asked him the same
question. He answered me, " Yes, Maha
raja, whether it be evil or good
which is here given to all sentient
creatures, it is the karma of their
former existences. They were
born through the cause and by
reason of love and desire.
Through cause and reason (prat
ityasamudpada) are old age and
disease. Then there are the
ideas of cause and reason in their
learning the path, in the way
their children and grandchildren
are born to them, and after that
they obtain the path (?).

N.B. — The Chinese characters for proper names are given with their
Japanese sounds.

GENERAL INDEX.

Abassides, 245.
Abhaya, 64, 65.
Abhayagiriya, 183.
Abhaavara, 1-2.
Abhinanda, 137.
Abhiniahkramana sutra, 20, 30, 32,
33-
-Agoka, 16, 182. See Kaia9oka and
Dharmagoka.
Ajvadjit, 28, 44, 85-88.
Agvaghosha, 224.
Adi Buddha, 200.
Aditta pariyaya sutta, 41.
Adjita, 176.
Adjivaka, 35, 144, 252, 253, 254.
Adjatasatru, 64, 70, 79i 84, 86, 89,
90 et seq., 106, no, 115, 116,
123, 125, 142, 145, 146, 150, 151,
161, 164, 165, 167, 233, 256.
Aggivesayoraa, 249.
Agnavi, 247.
Ajjana, 249.
Ajita Ke^akambala, 49, 79, 96, 100,
102, 257.
Ajjuna Goyamaputta, 253, 255.
Akaniahta, 30, 33.
Akelaka, 103.
Akle9a, or Asita, 18.
Alabhiya, 255.
A-lo-hjah, 240.
Amragama, 132.
Amra grove, 64.
Amrapali, 64, 128, 129, 130.
Ambalatthika, 126.
Ambarisha, 77, 79, 116, 117, 120,
122.
Amrifcaohittra, 13.
Amrita, 13, 14, 20.
Amritodana, 13, 28, 32, 52, 57.
Ananda (Prince), 13, 32, 57, 58, 59,
61, 82, 85, 88, 93, 124, 126, 127,
130, 131. 132, 134-137. I4i> 150,
152, 154-158, 160-167, 171, 176.

An.anda, pupil of Mahavira, 251,
253-
Ananda, the pundit, 220.
Ananda Djaya, 220.
Anandagri, 220.
Anantanemi, 17.
Anathapindada, 47, 48, 49, III.
Anauma, also Anama, Anoma,
Anumana (?), 25, 26, 147.
Anga, 129.
Angirasas, 11.
Angulimaliya stltra, 196, 200.
An-se, 240, 242.
Aniruddha, 13, 53, 54, 58, 73, 141-
144. 151, 152, ISS-
A-no-shos, 240.
Aparagaudani, 84.
Appriya, 82.
Aranemi Brahmadatta, 16, 70.
Arata Kaiama, 26, 27, 28, 35, 134.
Aratt, 31.
Armandju, 221.
Aryadeva, 224.
Aryakoaha, 228.
Asandjasattva devas, 247.
Atharva veda, 77.
Atisha, or Jo-vo-rje, 225, 227.
Atraya, 6^.
Attheda, 249.
Atuma, 134.
Avalokitesvara, 202-204, 205, 212,
214.
Avalokitesvara siitra, 212.
Avantaka, 182, 184.
Avaragaila, 182, 183, 184, 186.
Ba-beu-hbbangs-pai-sa, 235.
Bahugrutiya, 182, 183, 187, 189.,
Bahula, 250.
Bahuputra tchaitya, 132.
Balamitra, 70.
Bal-po, 215, 217. See Nepal.
Bal-ti or Sbal-ti, 217.

262

INDEX.

Bamboo grove, 45, 49, 72, 84, 93.
See also Veluvana.
Bamyan, 117.
Banyan grove, 51, 58, 74, II 6. See
also Nyagrodharama.
Banyan tree of Gautama, 132.
Baradvadja, 9, 11.
Bathang, 208.
Beluva, III, 130.
Benares, 29, 35,-37, 39, 46, 157, 159,
164. See also Varanari.
Bhadda, 250.
Bhadra, 128.
Bhadra, 10, 55.
Bhadrayaniya, 182, 186, 194.
Bhadrika, 28, 85.
Bhadrika Cakyaraja, 13, 53, 54, 58.
Bhagirathi, 11, 30.
Bhallika, 33.
Bhandagama, 132.
Bharaddai, 255.
Bharata, 70.
Bhavya, 149, 181, 182 et seq.
Bhikshu varshagrapritsha, 181, 183.
Bimbl, 16.
Bimbisara, 16, 27, 41, 43, 49, 63, 64,
67, 68, 69, 72, 89, 90, 91, 94.
Bodhimanda, 35.
Bod-yul, 216, 221, 241-244.
Bon-pa, 206, 207, 208, 219.
Brahma, 27, 35, 52, 81.
Brahmajala sfttra, 82.
Brahmaloka, 87.
Brigu, son of, 26.
Brtson-pa-gtong, 132.
Bru-sha, 243.
Buddhajanti, 218.
Buddhadhuta, 238.
Buddhaghuya, 205, 216, 218, 221.
Buddhateharita, 127, 128, 218.
Bulia or Buluka, 145, 146.
Bu-ston, 213, 227.
Cakka, 27, 30, 31, 33, 52, 54.
^akyavardana, 17.
Cambi, 117.
gampa, 70, 71, 72, 90, 136, 174,
254.
Canavasika, 161, 162, 164, 165, 167,
170.
Candoyarayana, 254.
gantarakshita, 219.
. ari, 44.
gartputra, 44, 45, 48, 51, 55, 56, 73,
87, 94, 107, 109, no. III, 148,
162, 163, 174, 232, 233.

Caradvatiputra, 44. See Cariputra.
Cataketu, 16, 24, 25, 26, 81.
^atagatha, 228.
^atanika, 16.
Ceylon, 59, 237.
Chabbaggiya bhikshus, 63, 159.
Chang' an, 219.
Chang vihara, 241.
Chen-fa, 248.
Chen-ming, 248.
Chin-cheng, 218, 219.
Chiutamari, 210.
Cilamanju, 214.
Cincapa grove, 128, 1 30, 1 32.
^irjaka, 246, 247.
Citavana, 47, 72.
Qonaka, 171, 176.
Cravakayana, 196, 197, 198, 199.
Cravasti, 16, 47, 48, 49, 59, 71, 76,
79. 82, 96, III, 112, 113, 114, 116,
122, 136, 174, 175, 255.
Crested tchaitya of the Mallas
(Makuta bhandhana), 132, 143.
^rilendrabodhi, 224.
^rimahadevi, 236, 241, 242.
^rimant Dharmapala, 221.
Crlthadra, 64.
Crivadjra, 214.
Cronavimsatikoti, 72, 73-
Qrughna, 176.
^udddha, 13.
^uddhodana, 13, 14, 15, 20, 24, 26,
28, 29, 32, 51, 52, S3, 55, 58.
Cukla, 13.
(Juklodana, 13, 52, 53. •
Culekasataka tirthikas, 109.
Da(;abala KAotapa, 58, 69, 80, 85,
93, 144-
Dahara sutta, 49.
Dana9ila, 224.
Dandapani, 20.
Danshtasena, 222.
Datta, III.
Deva the brahman, 40.
Devadaha, 12, 14, 20, 145.
Devadatta, 13, 19, 21, 31, 50, 56, 83
et seq., 94, 106-109, 175-
Devala, 213.
Dgah-ldan monastery, 220.
Dgung erOng hdam rja, 217.
Dhanvadurga, 12.
Dharma dbyig-dur btsan-po, 225.
See Glang der-ma.
Dharma chakra pravartana siitra, 37,
157- I

INDEX.

263

Dharma9oka, 182, 232, 233, 234,
235, 237.
Dharmajriprabha, 148.
Dharmagupta, 185.
Dharmaguptaka, 182, 183, 185, 186,
.^.^ 191, 193-
Dharmaghosha, 214.
Dharmananda, 239.
Dharmapala, 195.
Dharmottara, 184.
Dharmottariya, 182, 184, 185, 186,
194.
Dhitika, 170.
Dhyani Buddhas, 200.
Djina, prince, 13.
Disaoaras, 249, 251.
Djinamitra, 224.
Djnanagarbha, 219.
Djriung-ri, 228.
Dmar-po-ri, 20S, 214, 217.
Dpal-gyi rdo-rje ((Jrivadjra), 226.
Drona, the brahman, 146.
Drona, 13.
Dronasama, 146.
Dronodana, 13, 52, 53.
Drug-gu, 240.
Durdarja, 246.
Ekavtavahakika, 182, 183, 187,
189.
Ekottaragama, 158, 175.
Mlapatra, 46, 47, 244, 245.
Enejjaga, 254.
Fek hsiakg, 219.
Ga-hjag, 239, 240.
Galien, 228.
Ganges, 26, 72, 97, 102, 128, 165.
253, 254, 256.
Gandharva, 137.
Gandhamadana, 169.
Gandhara, 244, 245.
Gantacabda, 21.
Ganuta, 214.
Gatha, 140, 156, 158.
Gautama, 9, 10, II, 128.
Gautami, Mahaprajapati, 20, 60, 61.
Gavampati, 39, 149.
Gaya, 28, 41, 89.
Gaj'a Ka9yapa, 40.
Gaya girsija, 41, 42.
Gesser khan, 228.
Geya, 1 40.
Ghoshaka, 195.
Glang dar-ma, 225, 226, 242.

Gnam-ri srong btsan, 211.
Gnya-khri btsan-po, 208, 209.
Gogirsha, 233, 238, 240.
Go9ringa, 231, 233.
Gokulika, 186, 187, 189.
Gomayuputta, 249.
G6pa, 20, 21, 24, 31, 56, 57, 83.
G6pala, 63, 64.
Guaala Mankhaliputta. See Mas
kharin,
Gshen-rabs, 207.
Gtsang-ma, 225.
Guge, 215.
Gundak, Little. See Kakustana.
Gunjaka, 128.
Gung-ri gung btsan, 215.
GuDgu Meru, 223.
Gupta, 164.
Gupta, 21.
Guptaka, 183, 194.
Gus-tik, 243.
Gu-zan, 240.
Gyung-drung, 206, 207.
Ha-ohang or Hwa-chang Mahadeva,
214, 220.
Haimavata, 182, 1 84, 186, 1 90.
Haiahaia, 249, 252, 255.
Hang-gu-jo, 236.
Hastigama, 132.
Hastigarta, 19.
Hastinajaka, II, 12.
Hastipura, 9.
Hbru-so-lo-nya, 235.
Hdon-hdros, 239.
Hetuvidya, 182, 183, 184.
Hgen-to-shan, 238, 240.
Hgum-stir (or tir), 238.
Himalaya, or Himavat, ir, 18, 27,
129, 184, 206.
Himatala, 117.
Hindustan, 215.
Hiranyavati, 133, 134, 135, 143.
Hor (or Hur, Hui-ho), 213, 215,
217.
Hsam-yas, 220.
Hulunta (or Hu-lor), 167, 238.
Hwa-shang zab-mo, 220.
Ikshvaku, 11, 27.
Ikshavaku 'Virudhaka, II, 12.
Ilichi, 230.
India, 211, 215, 235, 236, 239, 240,
244.
Itivritaka, 140.

264

INDEX.

Jajns, 104, 249, 254.
Jaluka mahavana, 133.
Jambudvipa, 33, 81, 84, 132, 147,
215, 246.
Jambugama, 132.
Jauapada Kalyani, 55. See Bhadra.
Janta, II. See Rajyananda.
Jataka, 140.
Jeta, 48, 49, 121.
Jetavana, 49, 50, 51, 79, III, 121.
Jetavaniya, 183.
.Tiu-oh'an, 202.
Jivaka (Kumarabhanda), 63, 64,
65. 67, 93, 95, 96, 97, 98.
.io-vo-rje. See Atisha.
Jyotiahka, 68, 69, 70, 94, 65.
Kaohmeke, 148, 166, 167, 168, 169,
170, 212, 220, 232, 238, 243.
Ka9i, 35. See Beuarea and Va
ranasi.
Kagyapa, 42, 69, 1 85. See Uruvi
lva, Nadi, Gaya, Nyagrodha,
Maha, Kagyap.i.
Kaoyapiya, 183, 185, 186, 191, 193.
Kakuda Katyayaua, 79, 96, 104,
105, 257.
Kakudha, 87.
Kakustana, 134, 153.
Kala, 18, 170. See also Asita.
Kaiagoka, 182.
Kalanda, 249.
Kalandaka, 159.
Kalantakanivasa tor nipata), 43, 141,
151. See Bamboo grove and
Veluvana.
Kalidasa, 228.
Kalika, 23.
Kalinga, 147.
Kaiudayi, 17, 21. See Udayin.
Kalyana, 9.
Kalyanavardana, 13.
Kamahavana, 255.
Kamala9ila, 220, 222.
Kamaloka, 81.
Kamapala, 9.
Kamavatcharadeva, 142.
Kanakavati, 74.
Kanakavarna, 10.
Kandiyaya, 255.
Kanika, 240.
Kanishka, 240.
Kaniyara, 249.
Kanthaka, 17, 25.
Kanyakubdja, 9.
Kao-tsung, 215.

Kao-tchang, 231.
Kapala tchaitya, 131, 132.
Kapila, 11, 12.
Kapilavastu, 12, 14, 19, 20, 26, 30,
31, 32, 40, 50, 51, 52, 57, 58, 60,
73, 75, 77. 83, 107, 112, 116, 117,
118, 145.
Karandavyuha sfttra, 202, 210, 212.
Karakarna, 11, 12.
Karata, 247.
Karkata, 128.
Karma 9ataka, 218.
Karnika, 9.
Kard, 9.
Karumant, 9.
Kasava, 253.
Ka-sar vihara, 241.
Kashgar, 240.
Katamorakatisya, 55, 94.
Katissabha, 128.
Katyayana, 1 8, 45, 47.
Kau9ambt, 16, 73, 246.
Kaujika, 19, 24.
Kaundinya, 28, 38, 85, 87, 144, 157.
Kaundinya Potala, 44.
Kechana, 213.
Keissa Gautami, 23. '
Khandadvaja, 55, 94.
Khoten,. 211, 218, 220, 225, 228,
230, 231, 232, 335. See also
Li-yul.
Khoten darya, 235.
Khri, seven celestial, 209.
Khri-cham, 215.
Khri-ldan srong btsan, 211. See
Srong btsan sgam-po.
Khri-lde gtsug bstan mes Ag-ts'oms,
217, 218.
Khri-srong lde btsan, 219, 221, 222,
223.
Khri-ral, 223. See Ral-pa-chan.
K'iang, 204.
Kinkinisvara, 21.
Kishkindha, 18.
K'iang, 204.
Klui-rgyal-mts'an, 221.
Kokalika, 55, 94.
Kokan, 240.
Koko-nor, 215.
Kolita, 44. See Maudgalyayana.
Koliyas of Ramagama, 145.
Kollag,a, 250.
Kong-dzung, 236.
Kosala, 47, 49, 50, 70, 75, 76, 79, 82,
III, 112, 114, 115, 121, 203, 208.
Koshthila, 44, 45.

INDEX.

265

Kotigama, 128.
Kotthaya ceiya, 251.
Krichnavarna, 10.
Kra-krag tribes, 217.
Kshitigarbha, 200, 201, 202.
Kuginagara or Kusinara, 9, 132, 133,
,^ 135, 136, 137, 138, 142-
Kueu-lun, 230.
Kukutupada, 161.
Kumara, 214.
Kumara dristanta siitra, 49.
Kumbhira, 92, 93.
Kummagama, 250, 251.
Kurukula, 185.
KurukuUaka, 182, 183, 184, 194.
Kusaviiti, 136.
Kusthana, 230, 233, 234, 235, 236,
237.
Kusumapura, 182.
Kuyyasobhito, 176, 179.
Lahul, 118.
Lde, eight terrestrial, 209.
Lde-dpal-hkhor-btsan, 226.
Legs, six terrestrial, 209.
Lhasa, 70, 208, 211, 214, 216, 217,
220.
Lha-tho-tho-ri snyen - hshal, 209,
210.
Li-byin, brahman, 212.
Licchavis, 19, 62, 63, 64, 97, 129,
130, 145, 165, 167, 203.
Li-thang, 230. .
Li-yul, 230 et seq., 247. See Kho
ten.
Lo-bo-tchum-rings, 217.
Lokapalitas, 52, 84.
Lokayata system, 44.
Lokottaravadina, 182, 183.
Lo-los, 204, 206.
Lumbini, 14, 15.
Madhyanika or Madhyantika, 166,
167, 168, 169, 170.
Madhyadega, 245, 246.
Madhyamika, 200.
Ma-dza, 238, 239.
Magadha, 27, 40, 63, 64, 67, 70, 72,
86, 90, 123, 125, 129, 142, 150,
165, 166.
Mahabharata, 223.
Mahadeva, 189.
Mahagandhara, 248.
Mahagiriya, 194.
Maha Ka9yapa, 59, 134, 141, 144,
148, 149 etseq., 166, 170, 185, 186.

Mahaloma, 186.
Mahamaya, 14.
Mahanama, 13, 20, 21, 24, 25, 28,
53.54, 58,64, 74,75, 76, 119.
Mahanimitta doctrine, 249.
Mahapadma, 16, 186.
Mahaprajapati Gautami, 14, 58, 60,
III, 152.
Mahapurusha, 207.
Mahaparinirvana sutra, 77, 122 et
seq.
Mahasammata, 7, 9.
Mahasanghika, 182, 183, 185, 186,
239-
Mahasudar9ana, 136.
Mahasudar9ana siitra, 136.
Mahaushada, 11.
Mahaviharavasina, 183.
Mahavira, 249, 250, 251, 252.
Mahavyutpatti, 183, 222.
Mahayana, 196, 197, 198, 199.
Mahesvarasena, 9.
Mahlgasaka, 182, 183, 184, 185, 186,
191, 192.
Mahinda, 237.
Mahismati, 276.
Maitreya, 237, 238.
Majjimagama, 158, 175.
MallaramaJ 254.
Mallas, 26, 56, 132, 134, 137, 138,
139, 142, 143, 144, 145, 146.
Mallika, 13, 75, 76,77, III, 114.
Mandhatar, 9.
Mandiya, 254, 255.
Mang-srong mang-btsan, 215, 216.
Mango grove, 95, 96.
Mani bkah-ht)um, 2"I2, 213.
Manjujri, 237, 238.
Mantasidhi, 239.
Mara, 27, 31, 32, 33,39, 119.
Marpa, 227.
Maskharin, son of Gdgali, 40, 79,
96, IQI, 138, 249, 250-255.
Matanga forest, 88.
Mathara, 44.
Mathura, 164.
Ma-twan-lin, 204, 226.
Maya, 13, 14. See Pradjap. Ga^u-
taml.
Maudg.ilyayana, 1, 44, 45, 52, 72, 81,
86, 88, 90, 94, 97, 107, 109, no,
117, 148, 162, 164.
Meghaduta, 228.
Me-skar, 235, 236, 241.
Metsurudl, 113, 114.
.Milaraspa, 227.

266

INDEX.

Minak or Mauyak, 215.
Mkhar or Gar, 216.
Mletchas, 231.
Mngari Korsum, 215, 226.
Mon tlribes, 215, 227.
Mongols, 217.
Monkey pond, 131.
Mrigadhara, 70.
Mrigadava, 29, 35.
Mu-khri btsan-po, 222, 223.
Muduntaka or Muruntaka, 182, 183,
184.
MAlasarvastivadina, 186.
Mutchilinda, 34.
NA91, 38.
Nadi Ka9yapa, 40.
Nadika, 128.
Naga, 187.
Nagarjuna, 45, 224.
Nakaikundjika, 61.
Na-kie, 230.
Nairanjana, 28, 30, 33, 37, 40.
Nalada (Nalaka, Naradatta;, 18, 45,
46. See Katyayana.
Naianda, 44, 110, 220.
Nanda, 13, 14, 19, 53, 55, 73, 186.
Nanda, 30, 40.
Nandabala, 30, 40.
Nandika, 30. See Sena.
Nang-kod, or God, 217.
Na-pi-ka, 61.
Nata, 164.
Nepal, 120, 210, 211, 215, 217, 220,
230.
Nikata, 128.
Nimbarkas, 50.
Nirgrantha, 65, 66, 103, 253.
Nigrantha Jnatiputra, 79, 96, 104,
259-
Nyagrodha cave, 151, 159.
Nyagrodharama, 51, 53, 58. See
also Bamboo grove.
Nyagrodhika country, 147.
Od-sbuno, 226.
Om-mani padme hum, 210.
Ombo-blang-gang, 208, 210.
Opapatika birth, 100.
Padma Sambhava, 220.
Pandava, 15, 27.
Pannakalaga, 255.
Parivradjaka, 49, 103, 120, 138, 140,
1 89.
Par-mkhan-pa, 242.

pataligama, 126, 127, 128.
patali pond, 121.
pataliputra, 128, 167, 179, 182,
179, 186, 246. See also Kusuma
pura.
Patali tchaitya, 126.
pava, 133, 144.
Persia, 243, 245.
Peshawar, 243.
Phata, 164.
Pbyi-dbang stag-rtae, 208.
Pin-chu, 219.
Pippala cave, 151.
Pipphalivana. See Nyagrodhika.
Potala, 9, II, 12, 70, 208, 214
Po-ta-rya, 239.
Pradjnaptivadina, 182, 183, 189.
Pradjnavarman, 224.
Pradyota, 17, 32, 70.
Praaenadjit, 16, 48, 49, 50, 51, 70,
71, 75. 76. 79, in-ii6, 203, 208.
Pratimoksha afttra, 50, 140, 153,
159, 175, 246.
Pro-nyo vibara, 240.
Punya, 206.
Punyabala avadana, 73.
Pu-nye-shar, 238.
Purna, 39, 149, 156.
Purna Kafyapa, 49, 79, 80, 96, 100,
IOI, 138, 255, 256.
Purvarama, 71.
Plirva9aila, 182, 183, 184, 186. ;
Purvavideha, 84.
Pushkarasarin, 82, 83.
Pushkasa, 134.
RlHULA, 13, 32, 53, 56, 57, 58.
Raivata, 54, 58.
Rajagiriya, 186.
Rajagriha, 16, 26, 27,42, 43, 44, 47,
48, 49, 51, 56, 63, 64, 65, 69, 71,
84, 90, 92, 96, 67, 105, 109, 114,
115, 120, 123, 136, 148, 150, 151,
156, 161, 174, 175, 200, 250, 254.
Rajana, 202.
Rajyananda, n.
Raktaksha, 48.
Ral-pa-chan, 21 8, 223, 225, 242.
Ramanuyas, 50.
Ramayana, 228.
Ratnapala, 93.
Ratnavali, 59.
Ravigupta, 228.
Revata, 177.
Rgya (China), 234, 235, 236, 237,
238, 239, 242.

INDEX.

267

Rig veda, 77.
Rimurunda, 164.
Rishyasringa jataka, 57.
Rishivadana, 35, 39, 46.
Rohita, 20, 21, 52.
Rokha, 9.
Roruka, 145, 147.
Rtseb-pa tchaitya, 124.
Rubbed side, grove of, 68.
Rudraka Ramaputra, 28, 35.
Rlipaloka, 81.
Rtlpananda, 13. See Nanda.
Saddhaemavakshaka, 182.
Sad-na-legs, 222.
Sahadeva, 19.
Sahadsha, 176.
Sagaradatta, 55, 94.
Sakala, 63.
Saketa, 136.
Sala grove, 63, 119, 132, 135, 143,
150, 153-
Salha, 176.
Sama veda, 77.
Samavadho paracha chakra, 181.
Samayabhedo parachana chakra,
181.
Samangasarana Parvata, 232.
Samanna phala autta, 99, 106.
Sambhuta, 176.
Samkajya, 81, 176.
Samkrantivadina, 183, 185, 186, 193.
Sammata, 184.
Sammatlyas, 182, 183, 184, 188,
194.
Sana, 249.
Sanghaghoaha, 239.
Sanghavardana, 231, 241.
Sang-tir vihara, 239.
Sanjaya, 45.
Sanjaya Vairattiputra, 49, 79, 96,
IOI, 104, 258.
San-pu valley, 208.
Santushti, 1 28.
Sarandada tchaitya, 124.
Sarvadhara, 17.
Sarvakama, 171, 173, 174. 176, 177,
179.
Sarvanhaaiddha, 17.
Sarvastivadina, 182, 183, 184, 185,
186, 190, 191, 193, 195, 196, 239.
Sattapani cave, 151, 156.
Sautrantika, 186.
Seger Sandalitu, 208.
Sena, 30, 33.
Senanigama, 30, 39, 40.

Senayana, 30.
Seven amra tree, tchaitya of, 132.
Severed hand, pool of, 121.
Shampaka, 117, 118.
Shannagarika, 183, 186, 194.
shi-dkar, 217.
Shing-dkam, 217.
Sho-rgya, 239.
Shuli, prince of, 217.
Shu-lik, 240, 243.
Shur-pai-grong, 132.
Siddha-thaggama, 250.
Siddhartha, 13, 20, 21, 23.
Sinha, 63.
Sinhahanu, 13, 14, 18.
Sinhaghosha, 212.
Sinhanada, 13.
Sinidba, 127.
Ska-ba-dpai-brtsegs, 221, 224.
Skam-shed, 236.
Snar-thang, monastery of, 148.
So-kid, town of, 240.
Sow, place of (Vadjravarahi ?), 120.
Spu-de gung rgyal, 209.
Srong-btsan sgam-po, 208, 209 et
seq., 215, 217, 218, 241.
Sthiramati, 187.
Stag-gzig, 213, 245, 246.
Stong-nya vihara, 241.
Subahu, 39, 88.
Subhadra, 65, 66, 67, 68, 12S, 138.
Sudargana, 170.
Sudatta, 47, 48, 49, 159. See
Anathapindada.
Sujata, 30.
Sulabha, 13, 19.
Sumeru, l6l, 205.
Sundarananda, 13. See Nanda.
Suprabuddha (or Suprabodha), 12,
13, 14, 20, 28, 29.
Suratha, 246.
Surendrabodhi, 224.
Suryavamsa, n.
Susroni, 82.
Sutra in 42 sections, 71, 206.
Suvarshaka, 182, 185.
Suvarna prabhasa siitra, 21S.
Svastika, 31, 206.
Swat, river, 118.
Sse-ma-tsien, 204.
Sse-tchuen, 206, 213, 219.
Tabuta, 214.
Ta-chien-lu, 215, 216.
Taohilhunpo, 148.
Takahagila, 9, 21, 46, 65.

268

INDEX.

Tamragatiya, 183, 186, 191, 193.
Tangutans, 215.
Tantuvaya sala, 250.
Tao-sae, 206.
Tchaityika, 182, 183, 186, 189.
Tchampaka, 118.
Tohandaka, 20, 21, 22, 25.
Tchang- taang, 217, 222.
Tchao-tohang, 225.
Tchos-kyi rgyal-mts'an, 224.
Tohudapratigraha, stupa of, 26.
Tchunandana, 144.
Tevidja sutta, 82.
Thai-tsung, 213.
Thien chan, 230.
Tho-tho-ri long btsan, 209.
Thumi Anu, 211.
Thumi Sambhota, 211, 212, 214.
Tirthikas, 48, 68, 69, 79, i2o, 154.
Tishya, 44.
Tokara, 243.
To-la, 235.
Trapusha, 34.
Tripita'sa, the bhikshu, 247.
Tsal-byi, 242.
Tsar-ma, 23^, 238, 241.
Tsu-chih hien, 222.
Tung-lin, 230.
Turkestan, 230.
Turks, 217.
Tushita, 15, 46, 48, 141.
Tushti, 128.
U-Btr bla-sgang, 208.
Uddandapura, 254.
Udai Kundiydyaniya, 253, 254.
Udanavarga, 29, 33, 35.
Udayana, 17, 74-
Udayi, 21, 51, 81. See Kaiudayi.
Udayibhadra, 91, 96.
Udjayani, 17.
Udyana, 117, 118, 220.
Ulkamukha, II, 12.
Upagupta, 164, 170.
Upaka, 35.
Upakaru, 9.
Upakarumant, 9.
Upali, 55, 56, 158, 159.
Upatishya, 44. See ^arlputra.
Upavana, 136.
Upavasavi, 63.
Uruvilva, 39, 40, 41, 51.
Uruvilva Kagyapa, 28, 40, 41.
U-then, 233, 235, 236, 241. See
Khoten.
Utpalavarna, 21, 81, 106, 107, 136.

Utposhadha, 9.
Uttara, 185, 186, 193.
Uttariya, 183, 185.
Uttarakuru, 84.
Vaohpa, 28. See Dagabala Kdfyapa.
Vadjrapani, 92.
Vadsala, 17, 74. See Kaugambi.
Vaibadyavadina, 182, 183, 184, 186,
191.
Vaigravana, 46, 232, 233, 234, 236,
241, 242.
Vaidehi, 64, 90, 91, 95.
Vairojana, 202.
Vairotchana, 221, 237, 238.
Vaisali, 19, 26, 57, 62, 63, 64, 79,
97. 129, 130, 132, 136, 148, 155,
165, 167, 171, 172, 173, 177, 178,
179, 180, 235, 255.
Vaku, 118, 230.
Vanararl, 255.
Varana, 38. See Nagi.
Varanasi, 9, 18, 74, 81, 136. See
Benares.
Vararutchi, 228.
Varakalyana, 9.
Varshakara, 77, 123, 124, 125, 127,
142, 146.
Varshika, 48, 77, in, 114, 115.
Vasabhagami, 176.
Vasistha, 12, 97, 137, 142, 143,
145-
Vasubandhu, 224.
Vasumitra, 181, 183, 187, 193, 195,
196.
Vethadvipa, 145.
Vatsiputriya, 182, 183, 184, 185,
186, 187, 190, 193, 194.
Veluvana, 65, no. See Bamboo
grove.
Vigvamitra, 19.
Videha, 63.
Vidyakaraprabha, 148.
Vijayadharma, 239.
Vijayajaya, 238.
Vijayakirtl, 240, 241.
Vijayasambhava, 237, 238.
Vijayasimha, 239, 240.
Vijayavirya, 238.
Vimala, 39.
Vinitadeva, 181, 1S7, 188, 193.
Virudhaka, 28, 48, 63, 77, 78, 79.
112, 113, "4. "6, 117, 119, 120,
121, 122.
Visakha, n, 70.
Visakha, 70, 71, in.

INDEX.

269

Vn]i, 57, 61, 63, 124, 12S, 130, 132,
155. 165.
Yrijians, 62, 97, 123, 124, 125, 127,
132, 164.
Vrijiputra, 155.
Vulture's peak, 27, 90, 123, 124,
126, 151, 200. See Gridhrakuta
parvata.
Webhaba, 151.
Wen-ch'eng, 213, 214.
Wooden paling, town of, no.
Was, season of, 50, 61, 159.
Ya^as, 38, 39, 128, 164, 173, 174,
176, 177. 178, 233, 235, 236.

Yagodatta, 128.
Ya§6dhara, 17, 20, 21, 24, 29, 31,
32, 56, 57, 62, 84, 107.
Yajurveda, 77.
Yama, 197.
Yambu-Lagari, 208.
Yang-tze-kiang, 208, 2 1 7.
Yarkand, 240.
Yashtivana, 42, 43.
Ye-shes-sde, 221, 224.
Yeula, 237.
Y6gatchariya, 219.
Yok-chui, 232.
Yu-thien, 231, 248. See Khoten.
Za-kong, 213. See Wen-ch'eng.

( 271 )

INDEX OF TIBETAN WOEDS WHICH OCCUE
IN THIS VOLUME, WITH THEIE SANSKEIT
EQUIVALENTS.

Amrai-geong — Amragama.
Amra skyong-ma — AmrapaU.
Ba-lahq bdag — Gavampati.
Bal-glang Itar-gyi-groug — Haathi-
gama.
Bchom-"brlag — Mathura.
Bchom-ldan-hdaa — Bhagavan.
Bkra-shis — Svastika.
Bla-ma — Uttara. ;
Bre-bo — Drona.
Bre-bo-ma — Drona.
Bre-bo-zas — Dronodana.
Btang-bzung — Mutchiliuda.
Btsun-po — Bhadanta.
Byang-tchub-sems-pa — ^Bodhisattva.
Byang-tchub-kyi - snying - po — Bod
himanda.
Bya-gag-rkang — Kukutupada.
Bu-ram shing-pa — Ikshvaku.
Bu-mang-po — Bahuputra.
Bzang-ldau — Bhadrika.
Bzang-len — Sulabha.
Bzang-po — Bhallika. -¦.
Bzod-dkah — Durda'rga (?).
Cakya - hphel or spel — Qakyavar-
dana.
Cakya-thub-pa — Qakyam uni.
(Jhod-pan-htching-pai-mchod-rten — •
Makuta bandhana tchaitya.
De-bdzin-gshbgs-pa— Tathagata.
Dbang-phy ug - tchen - poi - sde — Ma
hesvarasena.
Dbyar-ts'ul-ma or Dbyar-byed—
Varshika and Varshakara.
Dgah- bo — Nanda.
Dgah-mo — Nanda.
Dgah-stobs — Nandabala.
Dgra-bchom-pa — Arahan or Arhan.
Dge-ba — Kalyana.
Dge-bai-snying-po — Kalyanagarbha.

Dge-hdun hphel — Sanghavardana.
Dge-hphel — Kalyanavardana.
Dge-mtohog — Varakalyana.
Dkar-mo — Cukla.
Dmag-brgya-ba — Qitanika.
Dmar-bu-chan — Patali.
Dmar-bii-chan grong — Pataligama.
Dmar-bu-chan grong-khyer — Patali
putra.
Don-ka — Karnika.
Dpe-med — Anupama.
Dpe-chan — Upavana.
Dril-bu-sgra — Kinkinisvara.
Dri-med — Vimala.
Dum-bu — Sakala.
Dus-legs — Kai ika.
Dza-lu-kai - ts'al - mang - pa ¦ — JalUka
mahavana.
Elai-mdab— Elapatra.
Ga-gon — -Trapusha.
Gang-po — Purna.
Gdju-brtan — Dhanvadurga.
Glang-po-tohe-hdul — Hastinajaka.
Gnas-len-kyi-bu — Mathara.
Gnas-hj ug — -Vasishta.
Gnod-pa-chan — Nagi or Varana.
Gos-chan — Vasavt.
Graga-pa— Yagas.
Grags-hdzin-ma — Yag6dhara.
Gro-dzin — Crona.
Grong-khyer spyil-po-chan — Koti
gama.
Grong-khyer sgra-chan — Nadika.
Grong-khyer rtaa-chan — Kuainai a.
Gru-hdj in — Potala.
Gaer-gyi-mdog — Kanakavarna.
Gser-od — Suvarnaprabhasa and
Kanakavati (?).
Gso-abyong-hphaga — Utposhada.
Gtang-ba tchen-po-
Gtaang-ma — 9 "ddha.

272

INDEX.

Gyo-ldan— Saiha.
Gyung-pa — Pushkasa.
Hdod-pa-na spyod-pai Iha — Kama-
vatcharas devas.
Hdun-pa — Tchandaka.
Hdzam-bui grong — Jambugama.
Hphags skyes-po — Virudhaka.
Hts'o-byed gdzon-nus gsos — Jivaka
Kumarabhanda.
Ka-tii khyu mtchog — Katissabha.
Khyab-hjug gling — Vethadvipa.
Kun-dgah-bo — Ananda.
Kun-hdzin — Sarvadhara.
Kunjikai-gnas — Gunjaka.
Kun mongs med — Asita (lit.
Aklega).
Kun-tu hts'o nyer-hgro — Ajivaka.
Kus-tii grong — Kusinagara.
Lag-bzangs — Subahu.
Lag-na dbyug-chan — Dandapani.
Lag-rna — Karakarna.
Legs-mthong — Sudargana.
Legs - mthong tchen - po — Mahaau-
dargana.
Lega-onga — Suratha (?).
Legs-par rab sad — Suprabuddha.
Lha-yis bstan — Devadaha.
Lhan-chig akyea — Sahadaha.
Lhar bchaa — Sahadeva.
Lhas sbyin — Devadatta.
Lnga sde — Panchavarga.
Long-spyod grong — Bhoga nagara.
Ma-he Idan — Mahismati.
Ma-la gnod — Ambharisha.
Ma-pham-pa — Adjita.
Ma-hgags-pa — Aniruddha.
Ma-akyea-dgra — Adjataaatru.
Ma sdug-^ Appriya (?).
Mchod-rten — Tchaitya.
Mdjes-pa — Kara and Tushti.
Mdjes-dgah-bo — Sundarananda,
Mdjes-ldan — Karumant.
Mdog-nag — Kri chn avama.
Mig-dmar — Raktaksha.
Ming-tchen — Mahanaman.
Nag-po — Kala.
Nam-gru — Revata.
Nam-mkah-lding — Garuda.
Nga-laa-nu — Mandhatar.
Nor-chan — (^onaka and Ydsabha-
gami.

Nye-ba — Nikata.
Nye-bar-hkhov — Upali.
Nye-goa-chan — Upavasavi.
Nye-mdjes-pa — Upakaru and San
tushti.
Nye-mdjes-ldan — Upakarumant.
Nyer-rgyal — Upatishya.
Nyer sbaa-pa — Upagupta.
Nyi-mai-gung^Madhyanika.Od-ma-chan-gti grong — Beluva.
Od-mai dbyug-pa chan — Ambalat
thika.
Od-mdjes — Rokha.
Padma anyiug-po — Pushkarasarin.
Phreng-ha chan — Mallika.
Phreng-chan — Mallika.
Rab-bzang — Subhadra.
Rab- dgah — Abhinau da.
Rab-Snang — Pradyota.
Raa-bal chan — Karvaaika.
Eangs-byed-kyi-bu Ihag-spyod —
Rudraka Ramaputra.
Rdo-rje phag-moi-gnas — Vadjra
varahi.
Rgyal-byed — Jeta.
Rgyal-arid dgah — Rajyananda.
Rgyu-ataal ahes-kyi bu ring-du
hphur — Arata Kaiama.
Rgyun shes-kyi-bu — Atraya.
Ei-dags akyea — Mrigadja.
Ri-dags hdzin — Mrigadhara.
Rjo (rje?) grong — Bhandagama.
Ekang-gdub chan — NUpara.
Rna-l^-chan — Karnika.
Enam-thos-kyi-bu — Vaigravana.
Rtag-tu smyos-pa — Asandjasattva.

Sa-ga — Visakha.
Sa-pai-grong — Pa-vai-grong ? See
Sdig-pa-chan — Pava.
Sai-snying-po — Kshitigarbha.
Sa-skyong — Gopaia.
Sa-hts'o-ma — G6pa.
Sa-las-nu — Kusthana.
Sbas-pa — Gupta.
Sbos-kyia ngad-ldan — Gandhama
dana.
Sde — Sena.
Sde-chan — Senani.
Sde-dpon — Nayaka.
Sdig-pa-chan — Pava.
Seng-ge hgram — Sinhahanu.
Seng-ge sgra — Sinhanada.

INDEX.

273

Ser-akya — Kapila.
Sgra sgrogs — Roruka.
Sgra-gchan-zin — Eahlila.
Sha-nai-goa-chan — ^anavaaika.
Sho-shum-pa — Suaroni.
Skal-ldau shing-rta — Bhagirathi.
Skar-mdah gdong — Ulkamukha.
Skar-rgyal — Tishya.
Skul-byed tchen-po^Tchunandana.
Skya-nar-gyi-bu — Pataliputra.
Skya-bseng-kyi-bu — Pandava.
. Skye-dguhi bdag tchen-mo — Maha-
pradjapati gautamt.
Sna tchen-po-la-gtogs — Mahamatra.
Snags-ldan — Kanthaka.
Sprin-bu go-tcha — Kaugika.
Spong-byed — Vriji.
Spu-tchen-po — Mahaloma.
Spyod-pai-bu ring-po or Rgyu-bai-
bu ring-po — Dirghatcharayana.

Stogs-ringa — Koshthila.
Stobs-kyi bshes-gnyen — Balamitra.
TcHAB-BTED — Udayana.
Tchu-dbus — Madhyantika.
Tohu-ho-dbyig chan — Hiranyavati.
Thams-chad grub-pa — Sarvartha-
siddha.
Thams-chad hdod-pa — Sarvakama.
Ts'ad-med-ma — Amrita.
Ts'ad-med zas — Amritodana.
Yan-lag skyes- — Angirasas.
Yang-dag skyes — Sambhftta.
Yang-dag rgyal-ba-chan — Sanjaya.
Yid bstan-da — Sthiramati.
Yid-ong Idan — Anumana.
Zas dkar — ^uklodana.
Zas gtsang — ^uddhodana.
Zla-sgrur — Kuyyasobhito.

rhJNTHD BV BALLANTYNE, HANSON AND CO.
EDJNBUKGH AND LONDON.