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VARGA 16. BIMBISÂRA RÂGA BECOMES A DISCIPLE.
And now those five men, Asvagit, Vâshpa, and the others, having heard that he (Kaundinya) 'knew' the law, with humble mien and self-subdued, . 1277
Their hands joined, offered their homage, and looked with reverence in the teacher's face. Tathâgata, by wise expedient, caused them one by one to embrace the law. . 1278
And so from first to last the five Bhikshus obtained reason and subdued their senses, like the five stars which shine in heaven, waiting upon the brightening moon. . 1279
At this time in the town of Ku-i 1 (Kusinârâ) there was a noble's son (called) Yasas; lost in night-sleep suddenly he woke, and when he saw his attendants all, . 1280
Men and women, with ill-clad bodies, sleeping, his heart was filled with loathing; reflecting on the root of sorrow, (he thought) how madly foolish men were immersed in it; . 1281
Clothing himself, and putting on his jewels, he left his home and wandered forth; then on the way he stood and cried aloud, 'Alas! alas! what endless chain of sorrows.' . 1282
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Tathâgata, by night, was walking forth, and hearing sounds like these, 'Alas! what sorrow,' forthwith replied, 'You are welcome! here, on the other hand, there is a place of rest, . 1283
'The most excellent, refreshing, Nirvâna, quiet and unmoved, free from sorrow.' Yasas hearing Buddha's exhortation, there rose much joy within his heart, . 1284
And in the place of the disgust he felt, the cooling streams of holy wisdom found their way, as when one enters first a cold pellucid lake. Advancing then, he came where Buddha was; . 1285
His person decked with common ornaments, his mind already freed from all defects; by power of the good root obtained in other births, he quickly reached the fruit of an Arhat; . 1286
The secret light of pure wisdom's virtue (li) enabled him to understand, on listening to the law; just as a pure silken fabric 1 with ease is dyed a different colour; . 1287
Thus having attained to self-illumination, and done that which was to be done, (he was converted); then looking at his person richly ornamented, his heart was filled with shame. . 1288
Tathâgata knowing his inward thoughts, in gâthas spoke the following words: 'Tho’ ornamented with jewels, the heart may yet have conquered sense; . 1289
'Looking with equal mind on all that lives, (in such a case) the outward form does not affect religion; the body, too, may wear the ascetic's garb, the heart, meanwhile, be immersed in worldly thoughts; . 1290
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'Dwelling in lonely woods, yet covetous of worldly show, such men are after all mere worldlings; the body may have a worldly guise, the heart mount high to things celestial; . 1291
'The layman and the hermit are the same, when only both have banished thought of "self," but if the heart be twined with carnal bonds, what use the marks of bodily attention? . 1292
'He who wears martial decorations, does so because by valour he has triumphed o’er an enemy,--so he who wears the hermit's colour’d robe, does so for having vanquished sorrow as his foe.' . 1293
Then he bade him come, and be a member of his church (a Bhikshu); and at the bidding to! his garments changed! and he stood wholly attired in hermit's dress, complete; in heart and outward look, a Sramana. . 1294
Now (Yasas) had in former days some light companions, in number fifty and four; when these beheld their friend a hermit, they. too, one by one, attained true wisdom [entered the true law]; . 1295
By virtue of deeds done in former births, these deeds now bore their perfect fruit. Just as when burning ashes are sprinkled by water, the water being dried, the flame bursts forth. . 1296
So now, with those above, the Srâvakas (disciples) were altogether sixty, all Arhats; entirely obedient and instructed in the law of perfect discipleship 1. So perfected he taught them further: . 1297
'Now ye have passed the stream and reached "the other shore," across the sea of birth and death;
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what should be done, ye now have done! and ye may now receive the charity of others. . 1298
'Go then through every country, convert those not yet converted; throughout the world that lies burnt up with sorrow, teach everywhere; (instruct) those lacking right instruction; . 1299
'Go, therefore! each one travelling by himself 1; filled with compassion, go! rescue and receive. I too will go alone, back to yonder Kia-ke 2 mountain; . 1300
'Where there are great Rishis, royal Rishis, Brahman Rishis too, these all dwell there, influencing, men according to their schools; . 1301
'The Rishi Kâsyapa, enduring pain, reverenced by all the country, making converts too of many, him will I visit and convert.' . 1302
Then the sixty Bhikshus respectfully receiving orders to preach, each according to his fore-determined purpose, following his inclination, went thro’ every land; . 1303
The honour'd of the world went on alone, till he arrived at the Kia-ke mountain, then entering a retired religious dell, he came. to where the Rishi Kâsyapa was. . 1304
Now this one had a 'fire grot' where he offered sacrifice, where an evil Nâga dwelt 3, who wandered here and there in search of rest, through mountains and wild places of the earth. . 1305
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The honoured of the world,.(wishing) to instruct this hermit and convert him, asked him, on coming, for a place to lodge that night. Kâsyapa, replying, spake to Buddha thus: 'I have no resting-place to offer for the night, . 1306
'Only this fire grot where I sacrifice, this is a cool and fit place for the purpose, but an evil dragon dwells there, who is accustomed, as he can, to poison men.' . 1307
Buddha replied, 'Permit me only, and for the night I'll take my dwelling there,' Kâsyapa made many difficulties, but the world-honoured one still asked the favour. . 1308
Then Kâsyapa addressed Buddha, 'My mind desires no controversy, only I have my fears and apprehensions, but follow you your own good pleasure.' . 1309
Buddha forthwith stepped within the fiery grot, and took his seat with dignity and deep reflection; and now the evil Nâga seeing Buddha, belched forth in rage his fiery poison, . 1310
And filled the place with burning vapour. But this could not affect the form of Buddha. Through-out the abode the fire consumed itself, the honoured of the world still sat composed: . 1311
Even as Brahma, in the midst of the kalpa-fire that burns and reaches to the Brahma heavens, still sits unmoved, without a thought of fear or apprehension, . 1312
(So Buddha sat); the evil Nâga seeing him, his face glowing with peace, and still unchanged, ceased his poisonous blast, his heart appeased; he bent his head and worshipped. . 1313
Kâsyapa in the night seeing the fire-glow, sighed;
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[paragraph continues] 'Ah! alas! what misery! this most distinguished man is also burnt up by the fiery Nâga,' . 1314
Then Kâsyapa and his followers at morning light came one and all to look. Now Buddha having subdued the evil Nâga, had straightway placed him in his pâtra, . 1315
(Beholding which) and seeing the power of Buddha, Kâsyapa conceived within him deep and secret thoughts: 'This Gotama,' he thought, 'is deeply versed (in religion), but still he said, "I am a master of religion."' . 1316
Then Buddha, as occasion offered, displayed all kinds of spiritual changes 1, influencing his (Kâsyapa's) heart-thoughts, changing and subduing them; . 1317
Making his mind pliant and yielding, until at length prepared to be a vessel of the true law, he confessed that his poor wisdom could not compare with the complete wisdom of the world-honoured one. . 1318
And so, convinced at last, humbly submitting, he accepted right instruction. (Thus) U-pi-lo (Uravilva) Kâsyapa, and five hundred of his followers . 1319
Following their master, virtuously submissive, in turn received the teaching of the law. Kâsyapa and all his followers were thus entirely converted. . 1320
The Rishi then, taking his goods and all his sacrificial vessels, threw them together in the river, which floated down upon the surface of the current. . 1321
Nadi and Gada, brothers, who dwelt adown the stream, seeing these articles of clothing (and the rest) floating along the stream disorderly, . 1322
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Said, 'Some great change has happened,' and deeply pained, were restlessly (concerned). The two, each with five hundred followers, going up the stream to seek their brother, . 1323
Seeing him now dressed as a hermit, and all his followers with him, having got knowledge of the miraculous law--strange thoughts engaged their minds-- 1324
'Our brother having submitted thus, we too should also follow him (they said).' Thus the three brothers, with all their band of followers, . 1325
Were brought to hear the lord's discourse on the comparison of a fire sacrifice 1: (and in the discourse he taught), 'How the dark smoke of ignorance arises 2, whilst confused thoughts, like wood drilled into wood, create the fire, . 1326
'Lust, anger, delusion, these are as fire produced, and these enflame and burn all living things. Thus the fire of grief and sorrow, once enkindled, ceases not to burn, . 1327
'Ever giving rise to birth and death; but whilst this fire of sorrow ceases not, yet are there two kinds of fire, one that burns but has no fuel left; . 1328
'So when the heart of man has once conceived distaste for sin, this distaste removing covetous desire, covetous desire extinguished, there is rescue; . 1329
'If once this rescue has been found, then with it is born sight and knowledge, by which distinguishing
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the streams of birth and death, and practising pure conduct, . 1330
'All is done that should be done, and hereafter shall be no more life (bhava).' Thus the thousand Bhikshus hearing the world-honoured preach, . 1331
All defects 1 for ever done away, their minds found perfect and complete deliverance. Then Buddha for the Kâsyapas' sakes, and for the benefit of the thousand Bhikshus, having preached, . 1332
And done all that should be done, himself with purity and wisdom and all the concourse of high qualities excellently adorned, he gave them, as in charity, rules for cleansing sense. . 1333
The great Rishi, listening to reason, lost all regard for bodily austerities, and, as a man without a guide, was emptied of himself, and learned discipleship. . 1334
And now the honoured one and all his followers go forward to the royal city 2 (Râgagriha), remembering, as he did, the Magadha king, and what he heretofore had promised. 1335.
The honoured one when he arrived, remained within the 'staff grove 3;' Bimbisâra Râga hearing thereof, with all his company of courtiers, . 1336
Lords and ladies all surrounding him, came to where the master was. Then at a distance seeing Buddha seated, with humbled heart and subdued presence, . 1337
Putting off his common ornaments, descending from his chariot, forward he stepped; even as
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[paragraph continues] Sakra, king of gods, going to where Brahmadevarâga dwells. . 1338
Bowing down at Buddha's feet, he asked him, with respect, about his health of body; Buddha in his turn, having made enquiries, begged him to be seated on one side. . 1339
Then the king's mind reflected silently: 'This Sâkya must have great controlling power, to subject to his will these Kâsyapas who now are round him as disciples.' . 1340
Buddha, knowing all thoughts, spoke thus to Kâsyapa, questioning him: 'What profit have you found in giving up your fire-adoring law?' . 1341
Kâsyapa hearing Buddha's words, rising with dignity before the great assembly, bowed lowly down, and then with clasped hands and a loud voice addressing Buddha, said: . 1342
'The profit I received, adoring the fire spirit, was this,--continuance in the wheel of life, birth and death with all their sorrows growing,--this service I have therefore cast away; . 1343
'Diligently I persevered in fire-worship, seeking to put an end to the five desires, in return I found desires endlessly increasing, therefore have I cast off this service. . 1344
'Sacrificing thus to fire with many Mantras, I did but miss (i.e. I did not find) escape from birth; receiving birth, with it came all its sorrows, therefore I cast it off and sought for rest. . 1345
'I was versed, indeed, in self-affliction, my mode of worship largely adopted, and counted of all most excellent, and yet I was opposed to highest wisdom. . 1346
'Therefore have I discarded it, and gone in quest
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of the supreme Nirvâna. Removing from me birth, old age, disease, and death, I sought a place of undying rest and calm. . 1347
'And as I gained the knowledge of this truth, then I cast off the law of worshipping the fire (or, by fire).' The honoured-of-the-world, hearing Kâsyapa declaring his experience of truth, . 1348
Wishing to move the world throughout to conceive a heart of purity and faith, addressing Kâsyapa further, said,' Welcome! great master, welcome! . 1349
'Rightly have you distinguished law from law, and well obtained the highest wisdom; now before this great assembly, pray you! exhibit your excellent endowments; . 1350
'As any rich and wealthy noble opens for view his costly treasures, causing the poor and sorrow-laden multitude to increase their forgetfulness awhile; . 1351
'(So do you now) and honour well your lord's instruction.' Forthwith in presence of the assembly, gathering up his body and entering Samâdhi, calmly he ascended into space, . 1352
And there displayed himself, walking, standing, sitting, sleeping, emitting fiery vapour from his body, on his right and left side water and fire, not burning and not moistening him; . 1353
Then clouds and rain proceeded from him, thunder with lightning shook the heaven and earth; thus he drew the world to look in adoration, with eyes undazzled as they gazed; . 1354
With different mouths, but all in language one, they magnified and praised this wondrous spectacle, then afterwards drawn by spiritual force, they came and worshipped at the master's feet, . 1355
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(Exclaiming), 'Buddha is our great teacher! we are the honoured one's disciples! Thus having magnified his work and finished all he purposed doing, . 1356
Drawing the world as universal witness, the assembly was convinced that he, the world-honoured, was truly the 'Omniscient!' . 1357
Buddha, perceiving that the whole assembly was ready as a vessel to receive the law, spoke thus to Bimbisâra Râga: 'Listen now and understand; . 1358
'The mind, the thoughts, and all the senses are subject to the law of life and death. This fault 1 of birth and death, once understood, then there is clear and plain perception; . 1359
'Obtaining this clear perception, then there is born knowledge of self, knowing oneself and with this knowledge laws of birth and death, then there is no grasping and no sense-perception. . 1360
'Knowing oneself, and understanding how the senses act, then there is no room for "I," or ground for framing it; then all the accumulated mass of sorrow, sorrows born from life and death, . 1361
'Being recognised as attributes of body, and as this body is not "I," nor offers ground for "I," then comes the great superlative (discovery), the source of peace unending; . 1362
'This thought (view) of "self" gives rise to all these sorrows, binding as with cords 2 the world, but having found there is no "I" that can be bound, then all these bonds are severed. . 1363
'There are no bonds indeed--they disappear--
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and seeing this there is deliverance. The world holds to this thought of "I," and so, from this, comes false apprehension. . 1364
'Of those who maintain the truth of it, some say the "I" endures, some say it perishes; taking the two extremes of birth and death, their error is most grievous! . 1365
'For if they say the "I" (soul) is perishable, the fruit they strive for, too, will perish; and at some time there will be no hereafter, this is indeed a meritless deliverance. . 1366
'But if they say the "I" is not to perish, then in the midst of all this life and death there is but one identity (as space), which is not born and does not die. . 1367
'If this is what they call the "I," then are all things living, one--for all have this unchanging self--not perfected by any deeds, but self-perfect; . 1368
'If so, if such a self it is that acts, let there be no self-mortifying conduct, the self is lord and master; what need to do that which is done? . 1369
'For if this "I" is lasting and imperishable, then reason would teach it never can be changed. But now we see the marks of joy and sorrow, what room for constancy then is here? . 1370
'Knowing that birth brings this deliverance then I put away all thought of sin's defilement; the whole world, everything, endures! what then becomes of this idea of rescue. . 1371
'We cannot even talk of putting self away, truth is the same as falsehood, it is not "I" that do a thing, and who, forsooth, is he that talks of "I?" . 1372
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'But if it is not "I" that do the thing, then there is no "I" that does it, and in the absence of these both, there is no "I" at all, in very truth. . 1373
'No doer and no knower, no lord, yet notwithstanding this, there ever lasts this birth and death, like morn and night ever recurring. But now attend to me and listen; . 1374
'The senses six and their six objects united cause the six kinds of knowledge, these three (i.e. senses, objects, and resulting knowledge) united bring forth contact, then the intervolved effects of recollection (follow). . 1375
'Then like the burning glass and tinder thro’ the sun's power cause fire to appear, so thro’ the knowledge born of sense and object, the lord (of knowledge) (self) (like the fire) is born. . 1376
'The shoot springs from the seed, the seed is not the shoot, not one and yet not different, such is the birth of all that lives.' . 1377
The honoured of the world preaching the truth, the equal and impartial paramârtha, thus addressed the king with all his followers. Then king Bimbisâra filled with joy, . 1378
Removing from himself defilement, gained religious sight, a hundred thousand spirits also, hearing the words of the immortal law, shook off and lost the stain of sin. . 1379
VARGA 17. THE GREAT DISCIPLE BECOMES A HERMIT.
At this time Bimbisâra Râga, bowing his head, requested the honoured of the world to change his
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place of abode for the bamboo grove 1; graciously accepting it, Buddha remained silent. . 1380
Then the king, having perceived the truth, offered his adoration and returned to his palace. The world-honoured, with the great congregation, proceeded on foot, to rest for awhile in the bamboo garden 2. . 1381
(There he dwelt) to convert all that breathed 3, to kindle once for all 4 the lamp of wisdom, to establish Brahma and the Devas, and to confirm the lives 5 of saints and sages. . 1382
At this time Asvagit and Vâshpa 6, with heart composed and every member (sense) subdued, the time having come for begging food, entered into the town of Râgagriha: . 1383
Unrivalled in the world were they for grace of person, and in dignity of carriage excelling all. The lords and ladies of the city seeing them, were filled with joy; . 1384
Those who were walking stood still, those before waited, those behind hastened on. Now the Rishi: Kapila amongst all his numerous disciples . 1385
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Had one of wide-spread fame, whose name was Sâriputra; he, beholding the wonderful grace of the Bhikshus, their composed mien and subdued senses, . 1386
Their dignified walk and carriage, raising his hands, enquiring, said: 'Young in years, but pure and graceful in appearance, such as I before have never seen, . 1387
'What law most excellent (have you obeyed)? and who your master that has taught you? and what the doctrine you have learned? Tell me, I pray you, and relieve my doubts.' . 1388
Then of the Bhikshus, one 1, rejoicing at his question, with pleasing air and gracious words, replied: 'The omniscient, born of the Ikshvâku family, . 1389
'The very first ’midst gods and men, this one is my great master. I am indeed but young, the sun of. wisdom has but just arisen, . 1390
'How can I then explain the master's doctrine? Its meaning is deep and very hard to understand, but now, according to my poor capability (wisdom), I will recount in brief the master's doctrine: . 1391
'"Whatever things exist all spring from cause, the principles (cause) of birth and death (may be) destroyed, the way is by the means he has declared 2."' . 1392
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Then the twice-born Upata (Upatishya), embracing heartily what he had heard, put from him all sense-pollution, and obtained the pure eyes of the law. . 1393
The former explanations he had trusted, respecting cause and what was not the cause, that there was nothing that was made, but was made by Îsvara, . 1394
All this, now that he had heard the rule of true causation, understanding (penetrating) the wisdom of the no-self, adding thereto the knowledge of the minute (dust) troubles 1, which can never be overcome in their completeness (completely destroyed), . 1395
But by the teaching of Tathâgata, all this he now for ever put away; leaving no room for thought of self, the thought of self will disappear 2. . 1396
'Who, when the brightness of the sun gives light, would call for the dimness of the lamp? for, like the severing of the lotus, the stem once cut, the pods (?) will also die; . 1397
'So Buddha's teaching cutting off the stem of sorrow, no seeds are left to grow or lead to further increase.' Then bowing at the Bhikshu's feet, with grateful mien, he wended homewards. . 1398
The Bhikshus after having begged their food, likewise went back to the bamboo grove. Sâriputra
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on his arrival home, (rested) with joyful face and full of peace. . 1399
His friend the honoured Mugalin (Maudgalyâyana), equally renowned for learning, seeing Sâriputra in the distance 1, his pleasing air and lightsome step, . 1400
Spoke thus: 'As I now see thee, there is an unusual look I notice, your former nature seems quite changed, the signs of happiness I now observe, . 1401
'All indicate the possession of eternal truth, these marks are not uncaused.' Answering he said: The words of the Tathâgata are such as never yet were spoken;' . 1402
And then, requested, he declared (what he had heard). Hearing the words and understanding them, he too put off the world's defilement, and gained the eyes of true religion, . 1403
The reward of a long-planted virtuous cause; and, as one sees by a lamp that comes to hand, so he obtained an unmoved faith in Buddha; and now they both set out for Buddha's presence, . 1404
With a large crowd of followers, two hundred men and fifty. Buddha seeing the two worthies 2 coming, spoke thus to his disciples: . 1405
'These two men who come shall be my two most eminent followers, one unsurpassed for wisdom, the other for powers miraculous;' . 1406
And then with Brahma's voice 3, profound and
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sweet, he forthwith bade them 'Welcome!' Here is the pure and peaceful law (he said); here the end of all discipleship! . 1407
Their hands grasping the triple-staff 1, their twisted hair holding the water-vessel 2, hearing the words of Buddha's welcome, they forthwith changed into complete Sramanas 3; . 1408
The leaders two and all their followers, assuming the complete appearance of Bhikshus, with prostrate forms fell down at Buddha's feet, then rising, sat beside him 4: . 1409
And with obedient heart listening to the word, they all became Rahats. At this time there was a twice-(born) sage 5, Kâsyapa Shi-ming-teng (Eggidatta) (Agnidatta), . 1410
Celebrated and perfect in person, rich in possessions, and his wife most virtuous. But all this he
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had left and become a hermit, seeking the way of salvation. . 1411
And now in the way by the To-tseu 1 tower he suddenly encountered Sâkya Muni, remarkable for his dignified and illustrious appearance, as the embroidered flag of a Deva (temple); . 1412
Respectfully and reverently approaching, with head bowed down, he worshipped his feet, whilst he said: 'Truly, honoured one, you are my teacher, and I am your follower, . 1413
'Much and long time have I been harassed with doubts, oh! would that you would light the lamp 2 (of knowledge).' Buddha knowing that this twice-(born) sage was heartily desirous of finding the best mode of escape 3, . 1414
With soft and pliant voice, he bade him come and welcome. Hearing his bidding and his heart complying, losing all listlessness of body or spirit, . 1415
His soul embraced the terms of this most excellent salvation 4. Quiet and calm, putting away defilement, the great merciful, as he alone knew how, briefly explained the mode of this deliverance, . 1416
Exhibiting the secrets of his law, ending with}
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the four indestructible acquirements 1. The great sage, everywhere celebrated, was called Mahâ Kâsyapa, . 1417
His original faith was that 'body and soul are different,' but he had also held that they are the same, that there was both 'I' and a place 2 for I; but now he for ever cast away his former faith, . 1418
And considered only (the truth) that 'sorrow' is ever accumulating; so (he argued) by removing sorrow there will be 'no remains' (i.e. no subject for suffering); obedience to the precepts and the practice of discipline, though not themselves the cause, yet he considered these the necessary mode by which to find deliverance. . 1419
With equal and impartial mind, he considered the nature of sorrow, for evermore freed from a cleaving heart. Whether we think 'this is,' or 'this is not' (he thought), both tend to produce a listless (idle) mode of life; . 1420
But when with equal mind we see the truth, then certainty is produced and no more doubt. If we rely for support on wealth or form, then wild confusion and concupiscence result, . 1421
Inconstant and impure. But lust and covetous desire removed, the heart of love and equal thoughts produced, there can be then no enemies or friends (variance), . 1422
But the heart is pitiful and kindly disposed to all, and thus is destroyed the power of anger and of hate. Trusting to outward things and their relationships, then crowding thoughts of every kind are gendered; . 1423
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Reflecting well, and crushing out confusing thought, then lust for pleasure is destroyed. Though born in the Arûpa world (he saw) that there would be a remnant of life still left; . 1424
Unacquainted with the four right truths, he had felt an eager longing for this deliverance, for the quiet resulting from the absence of all thought. And now putting away for ever covetous desire for such a formless state of being, . 1425
His restless heart was agitated still, as the stream is excited by the rude wind. Then entering on deep reflection in quiet he subdued his troubled mind, . 1426
And realised the truth of there being no 'self,' and that therefore birth and death are no realities; but beyond this point he rose not, his thought of 'self' destroyed, all else was lost. . 1427
But now the lamp of wisdom lit, the gloom of every doubt dispersed, he saw an end to that which seemed without an end; ignorance finally dispelled, . 1428
He considered the ten points of excellence; the ten seeds of sorrow destroyed, he came once more to life, and what he ought to do, he did. And now regarding with reverence the face of his lord, . 1429
He put away the three 1 and gained the three 2; so were there three disciples 3 in addition to the
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three 1; and as the three stars range around the Trayastrimsas heaven, . 1430
Waiting upon the three and five 2, so the three wait on Buddha. . 1431
VARGA 18. CONVERSION OF 3 THE 'SUPPORTER OF THE ORPHANS AND DESTITUTE 4' (ANÂTHAPINDADA).
At this time there was a great householder 5 whose name was 'Friend of the Orphan and Destitute;' he was very rich and of unbounded means, and widely charitable in helping the poor and needy. . 1432
Now this man coming far away from the north, even from the country of Kosala 6, stopped at the house of a friend whose name was Sheu-lo 7 (in Râgagriha). . 1433
Hearing that Buddha was in the world and dwelling
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in the bamboo grove near at hand, understanding moreover his renown and illustrious qualities, he set out that very night 1 for the grove. . 1434
Tathâgata, well aware of his character, and that he was prepared to bring forth purity and faith 2, according to the case, called him by his true 3 (name), and for his sake addressed him in words of religion: . 1435
'Having rejoiced in the true law 4, and being humbly 5 desirous for a pure and believing heart, thou hast overcome desire for sleep, and art here to pay me reverence; . 1436
'Now then will I for your sake discharge fully the duties of a first meeting 6. In your former births the root of virtue planted firm in pure and rare expectancy 7, . 1437
'Hearing now the name of Buddha, you rejoiced because you are a vessel fit for righteousness, humble
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in mind, but large in gracious deeds, abundant in your charity to the poor and helpless-- 1438
'The name you possess wide spread and famous, (this is) the just reward (fruit) of former merit. The deeds you now perform are done of charity, done with the fullest purpose and of single heart. . 1439
'Now, therefore, take from me 1 the charity of perfect rest (Nirvâna), and for this end accept my rules of purity. My rules 2 are full of grace, able to rescue from destruction (evil ways of birth), . 1440
'And cause a man to ascend to heaven and share in all its pleasures. But yet to seek for these (pleasures) is a great evil, for lustful longing in its increase brings much sorrow. . 1441
Practise then the art of "giving up 3" all search, for "giving up" desire is the joy of perfect rest (Nirvâna) 4. Know 5 then! that age, disease,
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and death, these are the great sorrows of the world. . 1442
'Rightly considering the world, we put away birth and old age, disease and death; (but now) because we see that men at large inherit sorrow caused by age, disease, and death, . 1443
'(We gather that) when born in heaven, the case is also thus; for there is no continuance there for any, and where there is no continuance there is sorrow, and having sorrow there is no "true self." . 1444
'And if the state of "no continuance" and of sorrow is opposed to "self," what room is there for such idea or ground for "self 1?" Know then! that "sorrow" is this very sorrow (viz. of knowledge), and its repetition is "accumulation 2;" . 1445
'Destroy 3 this sorrow and there is joy, the way 4 is in the calm and quiet place. The restless busy nature of the world, this I declare is at the root of pain. . 1446
'Stop then the end by choking up the source 5.
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[paragraph continues] Desire not either life (bhava) or its opposite; the raging fire of birth, old age, and death burns up the world on every side. . 1447
'Seeing the constant toil (unrest) of birth and death we ought to strive to attain a passive state (no-thought), the final goal of Sammata 1, the place of immortality 2 and rest. . 1448
'All is empty! neither "self," nor place for "self," but all the world is like a phantasy; this is the way to regard ourselves, as but a heap of composite qualities (samskâra).' . 1449
The nobleman hearing the spoken law forthwith attained the first 3 degree of holiness, he emptied, as it were, the sea of birth and death, one drop 4 alone remaining. . 1450
By practising, apart from men, the banishment of all desire he soon attained the one impersonal
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condition, not 1 as common folk do now-a-day who speculate upon the mode of true deliverance; . 1451
For he who does not banish sorrow-causing samskâras does but involve himself in every kind of question; and though he reaches to the highest form of being, yet grasps not the one and only truth; . 1452
Erroneous thoughts as to the joy of heaven are still entwined by the fast cords of lust 2. The nobleman attending to the spoken law the cloud of darkness opened before the shining splendour; . 1453
Thus he attained true sight, erroneous views for ever dissipated; even as the furious winds of autumn sway to and fro and scatter all the heaped-up clouds. . 1454
He argued 3 not that Îsvara was cause, nor did he advocate some cause heretical, nor yet again did he affirm there was no cause for the beginning of the world. . 1455
'If the world was made by Îsvara deva 4, there should be neither young nor old, first nor after, nor the five ways of birth (transmigration); and when once born there should be no destruction. . 1456
'Nor should there be such thing as sorrow or calamity, nor doing wrong nor doing right; for all,
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both pure and impure deeds, these must come from Îsvara deva. . 1457
'Again, if Îsvara deva made the world there should be never question (doubt) about the fact, even as a son born of his father ever confesses him and pays him reverence. . 1458
'Men when pressed by sore calamity ought not (if Îsvara be creator) to rebel against him, but rather reverence him completely, as the self-existent. Nor ought they to adore more gods than one (other spirits). . 1459
'Again, if Îsvara be the maker he should not be called the self-existent 1, because in that he is the maker now he always, should have been the maker (ever making). . 1460
'But if ever making, then ever self-remembering 2, and therefore not the self-existent one. And if he made without a mind (purpose) then is he like the sucking child; . 1461
'But if he made having an (ever prompting) purpose, then is he not, with such a purpose, self-existent. Sorrow and joy spring up in all that lives, these at least are not the works of Îsvara; . 1462
'For if he causes grief 3 and joy, he must himself
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have love (preference) and hate; but if he loves unduly, or has hatred, he cannot properly be named the self-existent. . 1463
'Again, if Îsvara be the maker, all living things should silently submit, patient beneath the maker's power, and then what use to practise virtue? . 1464
'’Twere equal, then, the doing right or wrong, there should be no reward of works; the works themselves being his making, then all things are the same with him, the maker. . 1465
'But if all things are one with him, then our deeds, and we who do them, are also self-existent. But if Îsvara be uncreated, then all things (being one with him) are uncreated. . 1466
'But if you say there is another cause beside him as creator, then Îsvara is not the "end of all" (Îsvara, who ought to be inexhaustible, is not so), and therefore all that lives may after all be uncreated (without a maker). . 1467
'Thus, you see, the thought of Îsvara is overthrown in this discussion (sâstra); and all such contradictory assertions should be exposed; if not, the blame is ours 1. . 1468
'Again, if it be said self-nature 2 is the maker, this
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is as faulty as the first assertion; nor has either of the Hetuvidyâ 1 sâstras asserted such a thing as this, till now. . 1469
'That which depends on nothing cannot as a cause make that which is; but all things round us come from a cause, as the plant comes from the seed; . 1470
'We cannot therefore say that all things are produced by self-nature. Again, all things which exist (are made) spring not from one (nature) as a cause; . 1471
'And yet you say self-nature is but one, it cannot then be cause of all. If you say that that self-nature pervades and fills all places, . 1472
'If it pervades and fills all things, then certainly it cannot make them too; for there would be nothing, then, to make, and therefore this cannot be the cause. . 1473
If, again, it fills all places and yet makes all things that exist, then it should throughout "all time" have made for ever that which is, . 1474
But if you say it made things thus, then there is nothing to be made "in time 2;" know then for certain self-nature cannot be the cause of all. . 1475
Again, they say that that self-nature excludes all
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gunas 1 (modifications), therefore all things made by it ought likewise to be free from gunas. . 1476
'But we see, in fact, that all things in the world are fettered throughout by gunas, therefore, again, we say that self-nature cannot be the cause of all. . 1477
'If, again, you say that that self-nature is different from such qualities (gunas), (we answer), since self-nature must have ever caused, it cannot differ in its nature (from itself); . 1478
'But if the world (all living things) be different from these qualities (gunas), then self-nature cannot be the cause. Again, if self-nature be unchangeable, so things should also be without decay; . 1479
'If we regard self-nature as the cause, then cause and consequence of reason should be one; but because we see decay in all things, we know that they at least are caused. . 1480
'Again, if self-nature be the cause, why should we seek to find "escape?" for we ourselves possess this nature; patient then should we endure both birth and death. . 1481
'For let us take the case that one may find "escape," self-nature still will re-construct the evil of birth. If self-nature in itself be blind, yet ’tis the maker of the world that sees. . 1482
'On this account again it cannot be the maker, because, in this case, cause and effect would differ in their character, but-in all the world around us, cause and effect go hand in hand. . 1483
'Again, if self-nature have no purpose 2 (aim), it
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cannot cause that which has such purpose. We know on seeing smoke there must be fire, and cause and result are ever classed together thus. . 1484
'We are forbidden, then, to say an unthinking cause can make a thing that has intelligence. The gold of which the cup is made is gold throughout from first to last. . 1485
'Self-nature then that makes these things from first to last must permeate all it makes. Once more, if "time" is maker of the world, ’twere needless then to seek "escape," . 1486
'For "time" is constant and unchangeable, let us in patience bear the "intervals" of time. The world in its successions has no limits, the "intervals" of time are boundless also. . 1487
'Those then who practise a religious life need not rely on "methods" or "expedients." The To-lo-piu Kiu-na 1 (Tripuna guna sâstra?), the one strange Sâstra in the world, . 1488
'Although it has so many theories (utterings), yet still, be it known, it is opposed to any single cause. But if, again, you say that "self 2" is maker, then surely self should make things pleasingly, . 1489
'But now things are not pleasing for oneself, how then is it said that self is maker? But if he did not wish to make things so, then he who wishes for things pleasing, is opposed to self, the maker. . 1490
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'Sorrow and, joy are not self-existing, how can these be made by "self?" But if we allow. that self was maker, there should not be, at least, an evil karman 1; . 1491
'But yet our deeds produce results both good and evil, know then that "self" cannot be maker. But perhaps you say "self" is the maker according to occasion 2 (time), and then the occasion ought to be for good alone; . 1492
'But as good and evil both result from "cause," it cannot be that "self" has made it so. But if you adopt the argument--there is no maker--then it is useless practising expedients 3; . 1493
'All things are fixed and certain of themselves, what good to try to make them otherwise? Deeds of every kind, done in the world, do, notwithstanding, bring forth every kind of fruit; . 1494
'Therefore we argue all things that exist are not without some cause or other. There is both "mind" and "want of mind," all things come from fixed causation; . 1495
'The world and all therein is not the result of "nothing" as a cause.' The nobleman 4 (householder), his heart receiving light, perceived throughout the most excellent system of truth, . 1496
Simple, and of wisdom born; thus firmly settled
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in the true doctrine he lowly bent in worship at the feet of Buddha and with closed hands made his request: . 1497
'I dwell indeed at Srâvastî (Sâvatthi) 1, a land rich in produce, and enjoying peace; Prasenagit (Pasenit) 2 is the great king thereof, the offspring of the "lion" family; . 1498
'His high renown and fame spread everywhere, reverenced by all both far and near. Now am I wishful there to found a Vihâra, I pray you of your tenderness accept it from me. . 1499
'I know the heart of Buddha has no preferences, nor does he seek a resting-place from labour, but on behalf of all that lives refuse not my request.' . 1500
Buddha, knowing the householder's heart, that his great charity was now the moving cause, untainted and unselfish charity, nobly considerate of the heart of all that lives . 1501
(He said), 'Now you have seen the true doctrine, your guileless heart loves to exercise its charity, for wealth and money are inconstant treasures, ’twere better quickly to bestow such things on others. . 1502
'For when a treasury has been burnt, whatever precious things may have escaped the fire, the wise
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man, knowing their inconstancy, gives freely, doing acts of kindness with his saved possessions. . 1503
'But the niggard guards them carefully, fearing to lose them, worn by anxiety, but never fearing (worst of all!) "inconstancy 1," and that accumulated sorrow, when he loses all! . 1504
'There is a proper time and a proper mode in charity, just as the vigorous warrior goes to battle, so is the man "able to give," he also is an able warrior; a champion strong and wise in action. . 1505
'The charitable man is loved by all, well-known and far-renowned! his friendship prized by the gentle and the good, in death his heart at rest and full of joy! . 1506
'He suffers no repentance, no tormenting fear, nor is he born a wretched ghost or demon! this is the opening flower of his reward, the fruit that follows--hard to conjecture 2! . 1507
'In all the six conditions born there is no sweet companion like pure charity; if born a Deva or a man, then charity brings worship and renown on every hand; . 1508
'If born among the lower creatures (beasts), the result of charity will follow in contentment got; wisdom leads the way to fixed composure without dependence and without number 3. . 1509
'And if we even reach the immortal path, still by continuous acts of charity we fulfil ourselves in
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consequence of kindly charity done elsewhere. Training ourselves in the eightfold 1 path of recollection, . 1510
'In every thought the heart is filled with joy, firm fixed in holy contemplation (samâdhi), by meditation still we add to wisdom, able to see aright (the cause of) birth and death; . 1511
'Having beheld aright the cause of these, then follows in due order perfect deliverance. The charitable man discarding earthly wealth, nobly excludes the power of covetous desire; . 1512
'Loving and compassionate now, he gives with reverence and banishes all hatred, envy, anger. So plainly may we see the fruit of charity, putting away all covetous and unbelieving ways, . 1513
'The bands of sorrow all destroyed, this is the fruit of kindly charity. Know then! the charitable man has found the cause of final rescue; . 1514
'Even as the man who plants the sapling, thereby secures the shade, the flowers, the fruit (of the tree full grown); the result of charity is even so, its reward is joy and, the great Nirvâna. . 1515
'The charity which unstores 2 wealth leads to returns of well-stored fruit. Giving away our food we get more strength, giving away our clothes we get more beauty, . 1516
'Founding religious rest-places 3 (pure abodes) we
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reap the perfect fruit of the best charity. There is a way of giving, seeking pleasure by it; there is a way of giving, coveting to get more; . 1517
'Some also give away to get a name for charity, others to get the happiness of heaven, others to avoid the pain of being poor (hereafter), but yours, O friend! is a charity without such thoughts, . 1518
'The highest and the best degree of charity without self-interest or thought of getting more. What your heart inclines you now to do, let it be quickly done and well completed! . 1519
'The uncertain and the lustful heart goes wandering here and there, but the pure eyes (of virtue) Opening, the heart comes back and rests 1!' The nobleman accepting Buddha's teaching, his kindly heart receiving yet more light, . 1520
He invited Upatishya 2, his excellent friend, to accompany him on his return to Kosala; and then going round to select a pleasant site, . 1521
He saw the garden of the heir-apparent, Geta, the groves and limpid streams most pure. Proceeding where the prince was dwelling, he asked for leave to buy the ground; . 1522
The prince, because he valued it so much, at first was not inclined to sell, but said at last: 'If you can cover it with gold then, but not else, you may possess it 3.' . 1523
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The nobleman, his heart rejoicing, forthwith began to spread his gold. Then Geta said: 'I will not give, why then spread you your gold?' . 1524
The nobleman replied, 'Not give; why then said you, "Fill it with yellow gold?"' And thus they differed and contended both, till they resorted to the magistrate. . 1525
Meanwhile the people whispered much about his unwonted 1 (charity), and Geta too, knowing the man's sincerity, asked more about the matter: what his reasons were. On his reply, 'I wish to found a Vihâra, . 1526
'And offer it to the Tathâgata and all his Bhikshu followers,' the prince, hearing the name of Buddha, received at once illumination, . 1527
And only took one half the gold, desiring to share in the foundation: 'Yours is the land (he said), but mine the trees; these will I give to Buddha as my share in the offering.' . 1528
Then the noble took the land, Geta the trees, and settled both in trust on Sâriputra. Then they began to build the hall, labouring night and day to finish it; . 1529
Lofty it rose and choicely decorated, as one of the four kings' palaces, in just proportions, following the
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directions which Buddha had declared the right ones; . 1530
Never yet so great a miracle as this! the priests shone in the streets of Srâvastî! Tathâgata, seeing the divine shelter, with all his holy ones resorted to the place to rest 1; . 1531
No followers there to bow in prostrate service, his followers rich in wisdom only. The nobleman reaping his reward, at the end of life ascended up to heaven, . 1532
Leaving to sons and grandsons a good foundation, through successive generations, to plough the field of merit. . 1533
VARGA 19. INTERVIEW BETWEEN FATHER AND SON.
Buddha in the Magadha country (employing himself in) converting all kinds of unbelievers 2 (heretics), entirely changed them by the one and self-same 3 law he preached, even as the sun drowns with its brightness all the stars. . 1534
Then leaving the city of the five mountains 4 with the company of his thousand disciples, and with a
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great multitude who went before and came after him, he advanced towards the Ni-kin 1 mountain, . 1535
Near Kapilavastu; and there he conceived in himself a generous purpose to prepare an offering according to his religious doctrine 2 to present to his father, the king. . 1536
And now in anticipation of his coming the royal teacher (purohita) and the chief minister had sent forth certain officers and their attendants to observe on the right hand and the left (what was taking place); and they soon espied him (Buddha) as he advanced or halted on the way. . 1537
Knowing that Buddha was now returning to his country they hastened back 3 and quickly announced the tidings, 'The prince who wandered forth afar to obtain enlightenment, having fulfilled his aim, is now coming back.' . 1538
The king hearing the news was greatly rejoiced, and forthwith went out with his gaudy equipage to meet (his son); and the whole body of gentry (sse) belonging to the country, went forth with him in his company. . 1539
Gradually advancing he beheld Buddha from afar, his marks of beauty sparkling with splendour two-fold
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greater than of yore; placed in the middle of the great congregation he seemed to be even as Brahma râga. . 1540
Descending from his chariot and advancing with dignity, (the king) was anxious lest there should be any religious 1 difficulty (in the way of instant recognition); and now beholding his. beauty he inwardly rejoiced, but his mouth found no words to utter. . 1541
He reflected, too, how that he was still dwelling among the unconverted throng, whilst his son had advanced and become a saint (Rishi); and although he was his son, yet as he now occupied the position of a religious lord 2, he knew not by what name to address him. . 1542
Furthermore he thought with himself how he had long ago desired earnestly (this interview), which now had happened unawares 3 (without arrangement). Meantime his son in silence took a seat, perfectly composed and with unchanged countenance. . 1543
Thus for some time sitting opposite each other, with no expression of feeling (the king reflected thus) 4, 'How desolate and sad does he now make my heart, as that of a man, who, fainting, longs for water, upon the road espies a fountain pure and cold; . 1544
'With haste he speeds towards it and longs to
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drink, when suddenly the spring dries up and disappears. Thus, now I see my son, his well-known features as of old; . 1545
'But how estranged his heart! and how his manner high and lifted up! There are no grateful outflowings of soul, his feelings seem unwilling to express themselves; cold and vacant (there he sits); and like a thirsty man before a dried-up fountain (so am I).' . 1546
Still distant thus (they sat), with crowding thoughts rushing through the mind, their eyes full met, but no responding joy; each looking at the other, seemed as one who thinking of a distant friend, gazes by accident upon his pictured form 1. . 1547
'That you' (the king reflected) 'who of right might rule the world, even as that Mândhâtri râga, should now go begging here and there your food! what joy or charm has such a life as this? . 1548
'Composed and firm as Sumeru 2, with marks of beauty bright as the sunlight, with dignity of step like the ox king, fearless as any lion, . 1549
'And yet receiving not the tribute of the world, but begging food sufficient for your body's nourishment!' Buddha, knowing his father's mind, still kept to his own filial purpose. . 1550
And then to open out his 3 mind, and moved with
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pity for the multitude of people, by his miraculous power he rose in mid-air, and with his hands (appeared) to grasp the sun and moon 1 . 1551
Then he walked to and fro in space, and underwent all kinds of transformation, dividing his body into many parts, then joining all in one again. . 1552
Treading firm on water as on dry land, entering the earth as in the water, passing through walls of stone without impediment, from the right side and the left water and fire produced 2! . 1553
The king, his father, filled with joy, now dismissed all thought of son and father 3; then upon a lotus throne, seated in space, he (Buddha) for his father's sake declared the law. . 1554
'I know that the king's heart (is full of) love and recollection, and that for his son's sake he adds grief to grief; but now let the bands of love that bind him, thinking of his son, be instantly unloosed and utterly destroyed. . 1555
'Ceasing from thoughts of love, let your calmed mind receive from me, your son, religious nourishment; such as no son has offered yet to father, such do I present to you the king, my father. . 1556
'And what no father yet has from a son received, now from your son you may accept, a gift miraculous for any mortal king to enjoy, and seldom had by any heavenly king! . 1557
'The way superlative of life immortal 4 (sweet
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dew) I offer now the Mahârâga; from accumulated deeds comes birth, and as the result of deeds comes recompense; . 1558
'Knowing then that deeds bring fruit, how diligent should you be to rid yourself of worldly deeds! how careful that in the world your, deeds should be only good and gentle! . 1559
'Fondly affected by relationship or firmly bound by mutual ties of love, at end of life the soul (spirit) goes forth alone,--then, only our good deeds befriend us.-- 1560
Whirled in the five ways of the wheel of life, three kinds of deeds produce three kinds of birth 1, and these are caused by lustful hankering, each kind different in its character. . 1561
'Deprive these of their power by the practice now of (proper) deeds of body and of word; by such right preparation day and night strive to get rid of all confusion of the mind and practise silent (contemplation); . 1562
'Only this brings profit in the end, besides this there is no reality; for be sure! the three worlds are but as the froth and bubble of the sea. . 1563
'Would you have pleasure, or would you practise that which brings it near? then prepare yourself by
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deeds that bring the fourth birth 1: but (still) the five ways in the wheel of birth and death are like the uncertain wanderings of the stars; . 1564
'For heavenly beings too must suffer change: how shall we find with men (a hope of) constancy; Nirvâna! that is the chief rest; composure! that the best of all enjoyments! . 1565
'The five indulgences (pleasures) enjoyed by mortal kings are fraught with danger and distress, like dwelling with a poisonous snake; what pleasure, for a moment, can there be in such a case? . 1566
'The wise man sees the world as compassed round with burning flames; he fears always, nor can he rest till he has banished, once for all, birth, age, and death. . 1567
'Infinitely quiet is the place where the wise man finds his abode; no need of arms (instruments) or weapons there! no elephants or horses, chariots or soldiers there! . 1568
'Subdued the power of covetous desire and angry thoughts and ignorance, there's nothing left in the wide world to conquer! Knowing what sorrow is, he cuts away the cause of sorrow; . 1569
'This destroyed, by practising right means, rightly enlightened in the four true principles 2, he casts off fear and escapes the evil ways of birth.' The king when first he saw his wondrous spiritual power (of miracle) rejoiced in heart; . 1570
'But now his feelings deeply affected by the joy of (hearing) truth, he became a perfect vessel for receiving true religion, and with clasped hands he
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breathed forth his praise: 'Wonderful indeed! the fruit of your resolve (oath) 1 completed thus! . 1571
'Wonderful indeed! the overwhelming sorrow passed away! Wonderful indeed, this gain to me! At first my sorrowing heart was heavy, but now my sorrow has brought forth only profit! . 1572
'Wonderful indeed! for now, to-day, I reap the full fruit of a begotten son. It was right he should reject the choice pleasures of a monarch (conqueror); it was right he should so earnestly and with diligence practise penance; . 1573
'It was right he should cast off his family and kin; it was right he should cut off every feeling of love and affection. The old Rishi kings boasting of their penance gained no merit; . 1574
'But you, living in a peaceful, quiet place, have done all and completed all; yourself at rest now you give rest to others, moved by your mighty sympathy (compassion) for all that lives! . 1575
If you had kept your first estate with men, and as a Kakravartin monarch ruled the world, possessing then no self-depending power of miracle, how could my soul have then received deliverance? . 1576
Then there would have been no excellent law declared, causing me such joy to-day; no! had you been a universal sovereign, the bonds of birth and death would still have been unsevered; . 1577
'But now you have escaped from birth and death; the great pain of transmigration overcome, you are able, for the sake of every creature, widely to preach the law of life immortal (sweet dew), . 1578
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'And to exhibit thus your power miraculous, and (show) the deep and wide power of wisdom; the grief of birth and death eternally destroyed, you now have risen far above both gods and men. . 1579
'You might have kept the holy state of a Kakravartin monarch; but no such good as this would have resulted.' Thus his words of praise concluded, filled with increased reverence and religious love, . 1580
He who occupied the honoured place of a royal father, bowed down respectfully and did obeisance. Then all the people of the kingdom, beholding Buddha's miraculous power, . 1581
And having heard the deep and excellent law, seeing, moreover, the king's grave reverence, with clasped hands bowed down and worshipped. Possessed with deep portentous thoughts, . 1582
Satiated with sorrows attached to lay-life, they all conceived a wish to leave their homes 1. The princes, too, of the Sâkya tribe, their minds enlightened to perceive the perfect fruit of righteousness, . 1583
Entirely satiated with the glittering joys of the world, forsaking home, rejoiced to join his company (become hermits). Ânanda, Nanda, Kin-pi (Kimbila) 2, Anuruddha, . 1584
Nandupananda, with Kundadana 3, all these principal nobles and others of the Sâkya family, . 1585
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From the teaching of Buddha became disciples and accepted the law. The sons of the great minister of state, Udâyin being the chief, . 1586
With all the royal princes following in order became recluses. Moreover, the son of Atalî, whose name was Upâli, . 1587
Seeing all these princes and the sons of the chief minister becoming hermits, his mind opening for conversion, he, too, received the law of renunciation. . 1588
The royal father seeing his son possessing the great qualities of Riddhi, himself entered on the calm flowings (of thought), the gate of the true law of eternal life. . 1589
Leaving his kingly estate and country, lost in meditation, he drank sweet dew. Practising (his religious duties) in solitude, silent and contemplative he dwelt in his palace, a royal Rishi. . 1590
Tathâgata following a peaceable 1 life, recognised fully by his tribe, repeating the joyful news of religion, gladdened the hearts of all his kinsmen hearing him. . 1591
And now, it being the right time for begging food, he entered the Kapila, country (Kapilavastu); in the city all the lords and ladies, in admiration, raised this chant of praise: . 1592
'Siddhârtha! fully enlightened! has come back again!' The news flying quickly in and out of doors, the great and small came forth to see him; . 1593
Every door and every window crowded, climbing on shoulders 2, bending down the eyes, they gazed
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upon the marks of beauty on his person, shining and glorious! . 1594
Wearing his Kashâya garment outside, the glory of his person from within shone forth, like the sun's perfect wheel; within, without, he seemed one mass of splendour 11. . 1595
Those who beheld were filled with sympathising 2 joy; their hands conjoined, they wept (for gladness) 3; and so they watched him as he paced with dignity the road, his form collected, all his organs well-controlled! . 1596
His lovely body exhibiting the perfection 4 of religious beauty, his dignified compassion adding to their regretful joy! his shaven head, his personal beauty sacrificed! his body clad in dark and sombre vestment, . 1597
His manner natural and plain, his unadorned appearance; his circumspection as he looked upon the earth in walking! 'He who ought to have had held over him the feather-shade' (they said), 'whose hands should grasp "the reins of the flying 5 dragon," . 1598
'See how he walks in daylight on the dusty road! holding his alms-dish, going to beg! Gifted enough to tread down every enemy, lovely enough to gladden woman's heart, . 1599
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'With glittering vesture and with godlike crown reverenced he might have been by servile crowds! But now, his manly beauty hidden, with heart re-strained, and outward form subdued, . 1600
'Rejecting the much-coveted and glorious apparel, his shining body clad with garments grey, what aim, what object, now! Hating the five delights that move the world, . 1601
Forsaking virtuous wife and tender child, loving the solitude, he wanders friendless; hard, indeed, for virtuous wife through the long night 1, cherishing her grief; . 1602
'And now to hear he is a hermit! She enquires not now (so lost to life) of the royal Suddhodana if he has seen his son or not! . 1603
'But as she views his beauteous person, (to think) his altered form is now a hermit's! hating his home, still full of love; his father, too, what rest for him (they say)! . 1604
'And then his loving child Râhula, weeping with constant sorrowful desire! And now to see no change, or heart-relenting; and this the end of such enlightenment! . 1605
'All these attractive marks, the proofs of a religious calling, whereas, when born, all said, these are marks of a "great man," who ought to receive tribute from the four seas! . 1606
'And now to see what he has come to! all these predictive words vain and illusive.' Thus they talked together, the gossiping multitude, with confused accents. . 1607
Tathâgata, his heart unaffected,. felt no joy and
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no regret. But he was moved by equal love to all the world, his one desire that men should escape the grief of lust; . 1608
To cause the root of virtue to increase, and for the sake of coming ages, to leave the marks of self-denial 1 behind him, to dissipate the clouds and mists of sensual desire, . 1609
He entered, thus intentioned, on the town to beg. He accepted food both good or had, whatever came, from rich or poor, without distinction; having filled his alms-dish, he then returned back to the solitude. . 1610
VARGA 20. RECEIVING THE GETAVANA VIHÂRA.
The lord of the world, having converted 2 the people of Kapilavastu according to (their several) circumstances 3, his work being done, he went with the great body of his followers, . 1611
And directed his way to the country of Kosala, where dwelt king Prasenagit (Po-se-nih). The Getavana was now fully adorned, and its halls and courts carefully prepared; . 1612
The fountains and streams flowed through the garden which glittered with flowers and fruit; rare birds sat by the pools (water side), and on the land
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they sang in sweet concord, according to their kind; . 1613
Beautiful in every way as the palace of Mount Kilas (Kailâsa) 1, (such was the Getavana.) Then the noble friend of the orphans, surrounded by his attendants, who met him on the way, . 1614
Scattering flowers and burning incense, invited the lord to enter the Getavana. In his hand he carried a golden dragon-pitcher 2, and bending low upon his knees he poured the flowing water . 1615
As a sign of the gift of the Getavana Vihâra for the use of the priesthood throughout the world 3. The lord then received it, with the prayer 4 that 'overruling all evil influences it might give the kingdom permanent rest, . 1616
'And that the happiness of Anâthapindada might flow out in countless streams.' Then the king Prasenagit hearing that the lord had come, . 1617
With his royal equipage went to the Getavana to worship at the lord's feet 5. (Having arrived) and
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taken a seat on one side, with clasped hands he spake to Buddha thus: . 1618
'O that my unworthy and obscure kingdom should thus suddenly have met such fortune! For how can misfortunes or frequent calamities possibly affect it, (in the presence of) so great a man? . 1619
'And now that I have seen your sacred features, I may perhaps partake of the converting streams of your teaching. A town although it is composed of many sections 1, yet both ignoble and holy persons may enter the surpassing 2 stream; . 1620
'And so the wind which fans the perfumed grove causes the scents to unite and form one pleasant breeze; and as the birds which collect on Mount Sumeru (are many), and the various shades that blend in shining gold, . 1621
'So an assembly may consist of persons of different capacities, individually insignificant, but a glorious body. The desert master by nourishing the Rishi, procured a birth as the san-tsuh (three leg or foot) star 3; . 1622
'Worldly profit is fleeting and perishable, religious (holy) profit is eternal and inexhaustible; a man though a king is full of trouble, a common man, who is holy, has everlasting rest.' . 1623
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Buddha knowing the state of the king's heart,--that he rejoiced in religion as Sakrarâga 1,--considered the two obstacles that weighted him, viz. too great love of money, and of external pleasures 2; 1 . 624
Then seizing the opportunity, and knowing the tendencies of his heart, he began, for the king's sake, to preach: 'Even those who, by evil karman 3, have been born in low degree, when they see a person of virtuous character, feel reverence for him; . 1625
'How much rather ought an independent 4 king, who by his previous conditions of life has acquired much merit, when he encounters Buddha, to conceive even more reverence. Nor is it difficult to understand, . 1626
'That a country should enjoy more rest and peace, by the presence of Buddha, than if he were not to dwell therein 5. And now, as I briefly declare my law, let the Mahârâga listen and weigh my words, . 1627
'And hold fast that which I deliver! See now the end of my perfected merit 6', my life is done,
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there is for me no further body or spirit, but freedom from all ties of kith or kin! . 1628
'The good or evil deeds we do from first to last (beginning to end) follow us as shadows; most exalted then the deeds (karman) of the king of the law 1. The prince 2 (son) who cherishes his people, . 1629
'In the present life gains renown, and hereafter ascends to heaven; but by disobedience and neglect of duty, present distress is felt and future misery! . 1630
'As in old times Lui-’ma (lean horse) 3y râga, by obeying the precepts, was born in heaven, whilst Kin-pu (gold step) râga, doing wickedly, at the end of life was born in misery. . 1631
Now then, for the sake of the great king, I will briefly relate the good and evil law (the law of good and evil). The great requirement 4 is a loving heart! to regard the people as we do an only son, . 1632
'Not to oppress, not to destroy; to keep in due check every member of the body, to forsake unrighteous doctrine and walk in the straight path; not to exalt oneself by treading down others (or inferiors), . 1633
'But to comfort and befriend those in suffering;
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not to exercise oneself in false theories 1 (treatises), nor to ponder much on kingly dignity (strength), nor to listen to the smooth words of false teachers; . 1634
'Not to vex oneself by austerities, not to exceed (or transgress) the right rules of kingly conduct, but to meditate on Buddha and weigh his righteous law, and to put down and adjust all that is contrary to religion; . 1635
'To exhibit true superiority by virtuous conduct and the highest exercise of reason, to meditate deeply on the vanity of earthly things, to realise the fickleness of life by constant recollection; . 1636
'To exalt the mind to the highest point of reflection, to seek sincere faith (truth) with firm purpose; to retain an inward sense of happiness resulting from oneself 2, (and to look forward to) increased happiness hereafter; . 1637
'To lay up a good name for distant ages, this will secure the favour of Tathâgata 3, as men now loving sweet fruit will hereafter be praised by their descendants 4. . 1638
'There is a way of darkness out of light 5, there is a way of light out of darkness; there is darkness which follows after the gloom (signs of gloom),
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there is a light which causes the brightening of light. . 1639
'The wise man leaving first principles 1, should go on to get more light 2; evil words will be repeated far and wide by the multitude, but there are few to follow good direction; . 1640
'It is impossible however to avoid result of works 3, the doer cannot escape; if there had been no first works, there had been in the end no result of doing, . 1641
'--No reward for good, no hereafter joy--; but because works are done, there is no escape. Let us then practise good works; . 1642
'(Let us) inspect our thoughts that we do no evil, because as we sow so we reap 4. As when enclosed in a four-stone [stone or rock-encircled] mountain, there is no escape or place of refuge for any one, . 1643
'So within this mountain-wall of old age, birth, disease, and death, there is no escape for the world 5. Only by considering and practising the true law can we escape from this sorrow-piled mountain. . 1644
'There is, indeed, no constancy in the world, the end of the pleasures of sense is as the lightning flash, whilst old age and death are as the piercing bolts; what profit, then, in doing (practising) iniquity 6! . 1645
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'All the ancient conquering kings, who were as gods 1 on earth, thought by their strength to overcome decay 2; but after a brief life they too disappeared 3. . 1646
'The Kalpa-fire will melt Mount Sumeru, the water of the ocean will be dried up, how much less can our human frame, which is as a bubble, expect to endure for long upon the earth! . 1647
'The fierce wind scatters the thick mists, the sun's rays encircle (hide) Mount Sumeru, the fierce fire licks up the place of moisture, so things are ever born once more to be destroyed! . 1648
'The body is a thing (vessel) of unreality, kept through the suffering of the long night 4, pampered by wealth, living idly and in carelessness, . 1649
'Death suddenly comes and it is carried away as rotten wood in the stream! The wise man expecting these changes with diligence strives against sloth; . 1650
'The dread of birth and death acts as a spur to keep him from lagging on the road; he frees himself from engagements, he is not occupied with self-pleasing, he is not entangled by any of the cares of life, . 1651
'He holds to no business, seeks no friendships, engages in no learned career, nor yet wholly separates himself from it; for his learning is the wisdom
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of not-perceiving 1 wisdom, but yet perceiving that which tells him of his own impermanence; . 1652
'Having a body, yet keeping aloof from defilement, he learns to regard defilement as the greatest evil. (He knows) that tho’ born in the Arûpa world, there is yet no escape from the changes of time; . 1653
'His learning, then, is to acquire the changeless body; for where no change is, there is peace. Thus the possession of this changeful body is the foundation of all sorrow. . 1654
'Therefore, again, all who are wise make this their aim--to seek a bodiless condition; all the various orders of sentient creatures, from the indulgence of lust, derive pain; . 1655
'Therefore all those in this condition ought to conceive a heart, loathing lust; putting away and loathing this condition, then they shall receive no more pain; . 1656
'Though born in a state with or without an external form, the certainty of future change is the root of sorrow; for so long as there is no perfect cessation of personal being, there can be, certainly, no absence of personal desire; . 1657
'Beholding, in this way, the character of the three worlds, their inconstancy and unreality, the presence of ever-consuming pain, how can the wise man seek enjoyment therein? . 1658
'When a tree is burning with fierce flames how
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can the birds congregate therein? The wise man, who is regarded as an enlightened sage, without this knowledge is ignorant; . 1659
'Having this knowledge, then true wisdom dawns; without it, there is no enlightenment. To get this wisdom is the one aim, to neglect it is the mistake of life. 1660.
'All the teaching of the schools should be centred here; without it is no true reason. To recount this excellent system is not for those who dwell in family connection; . 1661
'Nor is it, on that account, not to be said 1, for religion concerns a man individually [is a private affair]. Burned up with sorrow, by entering the cool stream, all may obtain relief and ease; . 1662
'The light of a lamp in a dark room lights up equally objects of all colours, so is it with those who devote themselves to religion,--there is no distinction between the professed disciple and the unlearned (common). . 1663
'Sometimes the mountain-dweller (i.e. the religious hermit) falls into ruin, sometimes the humble householder mounts up to be a Rishi; the want of faith (doubt) is the engulfing sea, the presence of disorderly belief is the rolling flood, . 1664
'The tide of lust carries away the world; involved in its eddies there is no escape; wisdom is the handy boat, reflection is the hold-fast. . 1665
'The drum-call of religion (expedients), the barrier (dam) of thought, these alone can rescue from
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the sea of ignorance.' At this time the king sincerely attentive to the words of the All-wise 1, . 1666
Conceived a distaste for the world's glitter and was dissatisfied with the pleasures of royalty, even as one avoids a drunken elephant, or returns to right reason after a debauch. . 1667
Then all the heretical teachers, seeing that the king was well affected to Buddha, besought the king (mahârâga), with one voice, to call on Buddha to exhibit 2 his miraculous gifts. . 1668
Then the king addressed the lord of the world: 'I pray you, grant their request!' Then Buddha silently acquiesced 3. And now all the different professors of religion, . 1669
The doctors who boasted of their spiritual power, came together in a body to where Buddha was; then he manifested before them his power of miracle; ascending up into the air, he remained seated, . 1670
Diffusing his glory as the light of the sun he shed abroad the brightness of his presence. The heretical teachers were all abashed, the people all were filled with faith. . 1671
Then for the sake of preaching to his mother, he forthwith ascended to the heaven of the thirty-three gods; and for three months dwelt in heavenly mansions 4. There he converted the occupants (Devas) of that abode, . 1672
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And having concluded his pious mission to his mother, the time of his sojourn in heaven finished, he forthwith returned, the angels accompanying him on wing 1; he travelled down a seven-gemmed ladder, . 1673
And again arrived at Gambudvîpa. Stepping down he alighted on the spot where all the Buddhas return 2, countless hosts of angels accompanied him, conveying with them their palace abodes (as a gift); . 1674
The people of Gambudvîpa with closed hands looking up with reverence, beheld him. . 1675
VARGA 21. ESCAPING THE DRUNKEN ELEPHANT AND DEVADATTA.
Having instructed his mother in heaven with all the angel host, and once more returned to men, he went about converting those capable of it. . 1676
Gutika, Gîva(ka) 3, Sula, and Kûrna, the noble's son Aṅga and the son of the fearless king (Abhaya) . 1677
Nyagrodha 4 and the rest; Srîkutaka (or, Srîguptaka),
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[paragraph continues] Upâli the Nirgrantha 1, (all these) were thoroughly converted. . 1678
So also the king of Gandhâra, whose name was Fo-kia-lo (Pudgala?); he, having heard the profound and excellent law, left his country and became a recluse. . 1679
So also the demons Himapati and Vâtagiri, on the mountain Vibhâra, were subdued and converted; . 1680
The Brahmakârin Prayan(tika), on the mountain Vagana (Po-sha-na), by the subtle meaning of half a gâtha, he convinced and caused to rejoice in faith; . 1681
The village of Dânamati (Khânumat) 2 had one Kûtadanta, the head of the twice-born (Brahmans); at this time he was sacrificing countless victims; . 1682
Tathâgata by means (upâya, expedients) converted him, and caused him to enter the true path. On Mount Bhatika 3 (?) a heavenly being of eminent distinction, . 1683
Whose name was Pañkasikha 4, receiving the law, attained Dhyâna 5; in the village of Vainushta,
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he converted the mother of the celebrated Nanda 1; . 1684
In the town of Añkavari (Agrâtavî), he subdued the powerful (mahâbâla) spirit; Bhanabhadra (patala), Sronadanta; . 1685
The malevolent and powerful Nâgas, the king of the country and his harem, received together the true law, as he opened to them the gate of immortality (sweet dew). . 1686
In the celebrated Viggi village (or in the village Paviggi) Kina and Sila, earnestly seeking to be born in heaven, he converted and made to enter the right path; . 1687
The Aṅgulimâla 2, in that village of Sumu, through the exhibition of his divine power, he converted and subdued; . 1688
There was that noble's son, Purigîvana, rich in wealth and stores as Punavatî (punyavatî?), . 1689
Directly he was brought to Buddha (Tathâgata) accepting the doctrine, he became vastly liberal. So in that village of Padatti he converted the celebrated Patali (or, Potali), . 1690
And also Patala, brothers, and both demons. In Bhidhavali (Pi-ti-ho-fu-li) there were two Brahmans, . 1691
One called Great-age (Mahâyus?), the other Brahma-age (Brahmâyus?). These by the power of a discourse he subdued, and caused them to attain knowledge of the true law; . 1692
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When he came to Vaisâlî, he converted all the Raksha demons, and the lion (Simha) of the Likkhavis, and all the Likkhavis, . 1693
Saka 1 the Nirgrantha, all these he caused to attain the true law. Hama kinkhava had a demon Potala, . 1694
And another Potalaka (in) Potalagâma [these he converted]. Again he came to Mount Ala, to convert the demon Alava, . 1695
And a second called Kumâra, and a third Asidaka; then going back to Mount Gaga (Gayâsîrsha) he converted the demon Kañgana, . 1696
And Kamo (kin-mau) the Yaksha, with the sister and son. Then coming to Benares, he converted the celebrated Katyâyana 2; . 1697
Then afterwards going, by his miraculous power, to Sruvala (Sou-lu-po-lo), he converted the merchants Davakin and Nikin (?), . 1698
And received their sandal-wood hall, exhaling its fragrant odours till now. Going then to Mahîvatî, he converted the Rishi Kapila, . 1699
And the Muni remained with him; his foot stepping on the stone, the thousand-spoked twin-wheels appeared, which never could be erased. . 1700
Then he came to the place Po-lo-na (Prâna), where he converted the demon Po-lo-na; coming to the country of Mathurâ, he converted the demon Godama (Khadama?); . 1701
In the Thurakusati (? neighbourhood of Mathurâ)
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he also converted Pindapâla (or, vara); coming to the village of Vairañga, he converted the Brahman; . 1702
In the village of Kalamasa (or Kramasa), he converted Savasasin, and also that celebrated Agirivasa. . 1703
Once more returning to the Srâvastî country, he converted the Gautamas Gâtisruna and Dakâtili; . 1704
Returning to the Kosala country, he converted the leaders of the heretics Vakrapali (or, Vikravari) and all the Brahmakârins. . 1705
Corning to Satavaka, in the forest retreat, he converted the heretical Rishis, and constrained them to enter the path of the Buddha Rishi. . 1706
Coming to the country of Ayodhyâ, he converted the Demon Nâgas; coming to the country of Kimbila, he converted the two Nâgarâgas; . 1707
One called Kimbila, the other called Kâlaka. Again coming to the Vaggi country, he converted the Yaksha demon, . 1708
Whose name was Pisha 1, the father and mother of Nâgara, and the great noble also, he caused to believe gladly in the true law. . 1709
Corning to the Kausâmbî country, he converted Goshira 2, and the two Upasîkâs, Vaguttarâ . 1710
And her companion Uvarî; and besides these, many others, one after the other. Coming to the
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country of Gandhâra he converted the Nâga Apalâla 1; . 1711
Thus in due order all these air-going, water-loving natures he completely converted and saved, as the sun when he shines upon some dark and sombre cave. . 1712
At this time Devadatta, 2, seeing the remarkable excellences of Buddha, conceived in his heart a jealous hatred; losing all power of thoughtful abstraction, . 1713
He ever plotted wicked schemes, to put a stop to the spread of the true law; ascending the Gridhrakûta (Ghiggakûta) mount he rolled down a stone to hit Buddha 3; . 1714
The stone divided into two parts, each part passing on either side of him. Again, on the royal highway he loosed a drunken, vicious elephant 4; . 1715
With his raised trunk trumpeting as thunder (he ran), his maddened breath raising a cloud around him, his wild pace like the rushing wind to be avoided more than the fierce tempest; . 1716
His trunk and tusks and tail and feet, when touched only, brought instant death. (Thus he ran) through the streets and ways of Râgagriha, madly wounding and killing men; . 1717
Their corpses lay across the road, their brains
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and blood scattered afar. Then all the men and women filled with fear, remained indoors; . 1718
Throughout the city there was universal terror, only piteous shrieks and cries were heard; beyond the city men were running fast, hiding themselves in holes and dens. . 1719
Tathâgata, with five hundred followers, at this time came towards the city; from tops of gates and every window, men, fearing for Buddha, begged him not to advance; . 1720
Tathâgata, his heart composed and quiet, with perfect self-possession, thinking only on the sorrow caused by hate, his loving heart desiring to appease it, . 1721
Followed by guardian angel-nâgas, slowly approached the maddened elephant. The Bhikshus all deserted him 1, Ânanda only remained by his side; . 1722
Joined by every tie of duty, his steadfast nature did not shake or quail. The drunken elephant, savage and spiteful, beholding Buddha, came to himself at once, . 1723
And bending, worshipped at his feet 2 just as a mighty mountain falls to earth. With lotus hand the master pats his head, even as the moon lights up a flying cloud. . 1724
And now, as he lay crouched before the master's feet, on his account he speaks some sacred words: 'The elephant cannot hurt the mighty dragon 3, hard it is to fight with such a one; . 1725
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'The elephant desiring so to do will in the end obtain no happy state of birth; deceived by lust, anger, and delusion, which are hard to conquer, but which Buddha has conquered. . 1726
'Now, then, this very day, give up this lust, this anger and delusion! You! swallowed up in sorrow's mud! if not now given up, they will increase yet more and grow.' . 1727
The elephant, hearing Buddha's words, escaped from drunkenness, rejoiced in heart; his mind and body both found rest, as one athirst (finds joy) who drinks of heavenly dew. . 1628
The elephant being thus converted, the people around were filled with joy; they all raised a cry of wonder at the miracle, and brought their offerings of every kind. . 1729
The scarcely-good arrived at middle-virtue, the middling-good passed to a higher grade, the unbelieving now became believers, those who believed were strengthened in their faith. . 1730
Agâtasatru, mighty king, seeing how Buddha conquered the drunken elephant, was moved at heart by thoughts profound; then, filled with joy, he found a twofold growth of piety. . 1731
Tathâgata, by exercise of virtue, exhibited all kinds of spiritual powers; thus he subdued and harmonised the minds of all, and caused them in due order to attain religious truth; . 1732
And through the kingdom virtuous seeds were sown, as at the first when men began to live (i.e. were first created). But Devadatta, mad with rage, because he was ensnared by his own wickedness, . 1733
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At first by power miraculous able to fly, now fallen, dwells in lowest hell 1. . 1734
VARGA 22. THE LADY ÂMRÂ 2 (ÂMRAPÂLÎ) SEES BUDDHA.
The lord of the world having finished his wide work of conversion conceived in himself a desire (heart) for Nirvâna. Accordingly proceeding from the city of Râgagriha, he went on towards the town of Pa-lin-fo (Pâtaliputra) 3. . 1735
Having arrived there, he dwelt in the famous Pâtali ketiya 4. Now this (town of Pâtaliputra) is
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the frontier town of Magadha, defending the outskirts of the country. . 1736
Ruling the country was a Brahman 1 of wide renown and great learning in the scriptures (sûtras); and (there was also) an overseer of the country, to take the omens of the land with respect to rest or calamity. . 1737
At this time the king of Magadha sent to that officer of inspection (overseer) a messenger to warn and command him to raise fortifications in the neighbourhood (round) of the town for its security and protection. . 1738
And now the lord of the world, as they were raising the fortifications, predicted that in consequence of the Devas and spirits who protected and kept (the land), the place should continue strong and free from calamity (destruction). . 1739
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On this the heart of the overseer greatly rejoiced 1, and he made religious offerings to Buddha, the law, and the church. Buddha now leaving the city gate went on towards the river Ganges. . 1740
The overseer from his deep reverence for Buddha named the gate (through which the lord had passed) the 'Gautama gate 2.' Meanwhile the people all by the side of the river Ganges went forth to pay reverence to the lord of the world. . 1741
They prepared for him every kind of religious offering, and each one with his gaudy boat (decorated boat) 3 invited him to cross over. The lord of the world, considering the number of the boats, feared lest by an appearance of partiality in accepting one, he might hurt the minds of all the rest. . 1742
Therefore in a moment by his spiritual power he transported himself and the great congregation (across the river), leaving this shore he passed at once to that, . 1743
Signifying thereby the passage in the boat of wisdom 4 (from this world to Nirvâna), a boat large enough to transport all that lives (to save the world), even as without a boat he crossed without hindrance the river (Ganges). . 1744
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Then all the people on the bank of the river, with one voice, raised a rapturous shout 1, and all declared this ford should be called the Gautama ford. . 1745
As the city gate is called the Gautama gate, so this Gautama ford is so known through ages; and shall be so called through generations to come 2. . 1746
Then Tathâgata, going forward still, came to that celebrated Kuli 3 village, where he preached and converted many; again he went on to the Nâdi 4 village, . 1747
Where many deaths had occurred among the people. The friends of the dead then came (to the lord) and asked, 'Where have our friends and relatives deceased, now gone to be born, after this life ended 5?' . 1748
Buddha, knowing well the sequence of deeds, answered each according to his several case. Then going forward to Vaisâlî 6, he located himself in the Âmra grove 7. . 1749
The celebrated Lady Âmrâ, well affected to Buddha, went to that garden followed by her waiting
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women, whilst the children from the schools 1 paid her respect. . 1750
Thus with circumspection and self-restraint, her person lightly and plainly clothed, putting away all her ornamented robes and all adornments of scent and flowers, . 1751
As a prudent and virtuous woman goes forth to perform her religious duties, so she went on, beautiful to look upon, like any Devî in appearance. . 1752
Buddha seeing the lady in the distance approaching, spake thus to all the Bhikshus 2: 'This woman is indeed exceedingly beautiful, able to fascinate the minds (feelings) of the religious; . 1753
'Now then, keep your recollection straight! let wisdom keep your mind in subjection! Better fall into the fierce tiger's mouth, or under the sharp knife of the executioner, . 1754
'Than to dwell with a woman and excite in yourselves lustful thoughts. A woman is anxious to exhibit her form and shape 3, whether walking, standing, sitting, or sleeping. . 1755
'Even when represented as a picture, she desires most of all to set off the blandishments of her beauty, and thus to rob men of their steadfast heart! How then ought you to guard yourselves? . 1756
'By regarding her tears and her smiles as enemies, her stooping form, her hanging arms, and all her disentangled hair as toils designed to entrap man's heart. . 1757
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'Then how much more (should you suspect) her studied, amorous beauty! when she displays her dainty outline, her richly ornamented form, and chatters gaily with the foolish man! . 1758
'Ah, then! what perturbation and what evil thoughts, not seeing underneath the horrid, tainted shape, the sorrows of impermanence, the impurity, the unreality! . 1759
'Considering these as the reality, all lustful thoughts die out; rightly considering these, within their several limits, not even an Apsaras would give you joy. . 1760
'But yet the power of lust is great with men, and is to be feared withal; take then the bow of earnest perseverance, and the sharp arrow points of wisdom, . 1761
'Cover your head with the helmet of right-thought, and fight with fixed resolve against the five desires. Better far with red-hot iron pins bore out both your eyes, . 1762
'Than encourage in yourselves lustful thoughts, or look upon a woman's form with such desires. Lust beclouding a man's heart, confused with woman's beauty, . 1763
'The mind is dazed, and at the end of life that man must fall into an "evil way." Fear then the sorrow of that "evil way!" and harbour not the deceits of women. . 1764
'The senses not confined within due limits, and the objects of sense not limited as they ought to be, lustful and covetous thoughts grow up between the two, because the senses and their objects are unequally yoked. . 1765
'Just as when two ploughing oxen are yoked
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together to one halter and cross-bar, but not together pulling as they go, so is it when the senses and their objects are unequally matched. . 1766
'Therefore, I say, restrain the heart, give it no unbridled license.' Thus Buddha, for the Bhikshus' sake, explained the law in various ways. . 1767
And now that Âmrâ lady gradually approached the presence of the lord; seeing Buddha seated beneath a tree, lost in thought and wholly absorbed by it, . 1768
She recollected that he had a great compassionate heart, and therefore she believed he would in pity receive her garden grove. With steadfast heart and joyful mien and rightly governed feelings, . 1769
Her outward form restrained, her heart composed, bowing her head at Buddha's feet, she took her place as the lord bade her, whilst he in sequence right declared the law: . 1770
'Your heart (O lady!) seems composed and quieted, your form without external ornaments; young in years and rich, you seem well-talented as you are beautiful. . 1771
'That one, so gifted, should by faith be able to receive the law of righteousness is, indeed, a rare thing in the world! The wisdom of a master 1, derived from former births, enables him to accept the law with joy, this is not rare; . 1772
'But that a woman, weak of will, scant in wisdom, deeply immersed in love, should yet be able to delight in piety, this, indeed, is very rare. . 1773
'A man born in the world, by proper thought comes to delight in goodness, he recognises the
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impermanence of wealth and beauty, and looks upon religion as his best ornament. . 1774
'He feels that this alone can remedy the ills of life and change the fate of young and old; the evil destiny that cramps another's life cannot affect him, living righteously; . 1775
'Always removing that which excites desire, he is strong in the absence of desire; seeking to find, not what vain thoughts suggest, but that to which religion points him. . 1776
'Relying on external help, he has sorrow; self-reliant, there is strength and joy. But in the case of woman, from another comes the labour, and the nurture of another's child. . 1777
'Thus then should every one consider well, and loath and put away the form of woman.' Âmrâ the lady, hearing the law, rejoiced. . 1778
Her wisdom strengthened, and still more enlightened, she was enabled to cast off desire, and of herself dissatisfied with woman's form, was freed from all polluting thoughts. . 1779
Though still constrained to woman's form, filled with religious joy, she bowed at Buddha's feet and spoke: 'Oh! may the lord, in deep compassion, receive from me, though ignorant, . 1780
'This offering, and so fulfil my earnest vow.' Then Buddha knowing her sincerity, and for the good of all that lives, . 1781
Silently accepted her request, and caused in her full joy, in consequence; whilst all her friends attentive, grew in knowledge, and, after adoration, went back home. . 1782

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Footnotes
180:1 The scene of this history of Yasas is generally laid in Benares; see Romantic Legend, 261; Sacred Books of the East, vol. xiii, p. 102.
181:1 Sacred Books of the East, vol. xiii, p. 105.
182:1 The law of Arhats.
183:1 In after time the disciples were not allowed to travel alone, but two and two.
183:2 Gayâsîrsha, or Gayâsîsa in the Pâli (Sacred Books of the East, vol. xiii, p. 134).
183:3 The episode here translated is found amongst the Sanchi sculptures. See Tree and Serpent Worship, plate xxiv.
185:1 The different wonders wrought by Buddha are detailed in Spence Hardy 's Manual, and in the Romantic Legend of Buddha.
186:1 So I translate i sse fo pi; it may mean, however, 'in respect of the matter of the fire comparison.'
186:2 This is the sermon on 'The Burning;' see Sacred Books of the East, vol. xiii, p. 135.
187:1 The Âsravas.
187:2 So also in the Pâli.
187:3 The Wang lin,' called in Sanskrit Yashtivana.
190:1 This fault; that is, this flaw.
190:2 As with fetters.
193:1 This garden, called the Karanda Venuvana, was a favourite residence of Buddha. For an account of it, see Spence Hardy, Manual of Buddhism, p. 194. It was situated between the old city of Râgagriha and the new city, about three hundred yards to the north of the former (see Fă-lien, chap. xxx, Beal's translation, p. 117 and note 2).
193:2 I have translated Ku’an 'to rest awhile,' it might be supposed to refer to the rest of the rainy season. But it is doubtful whether this ordinance was instituted so early.
193:3 All living things.
193:4 To establish and settle the brightness of the lamp of wisdom.
193:5 To establish the settlement of sages and saints.
193:6 He is sometimes called Dasabala Kâsyapa (Eitel, Handbook, p. 158 b).
194:1 In the Pâli account of this incident Asvagit alone is represented as begging his food; but here Asvagit and Vâshpa are joined according to the later rule (as it would seem) which forbad one mendicant to proceed alone through a town. (Compare Sacred Books of the East, vol. xiii, p. 344.)
194:2 For the Southern version of this famous stanza, see Sacred Books of the East, vol. xiii, p. 146; also Manual of Buddhism, p. 195 p. 196. For a similar account from the Chinese, see Wong Puh, § 77.
195:1 The 'dust troubles' are the troubles caused by objects of sense, as numerous as motes in a sunbeam.
195:2 'Look upon the world as void, O Mogharâgan, being always thoughtful; having destroyed the view of oneself-(as really existing), so one may overcome death; the king of death will not see him who thus regards the world,' Sutta Nipâta, Fausböll, p. 208.
196:1 'Then the paribbâgaka Sâriputta went to the place where the paribbâgaka Moggallâna was,' Sacred Books of the East, vol. xiii, p. 147.
196:2 The two 'bhadras,' i.e. 'sages,' or 'virtuous ones.'
196:3 Or, with 'Brahma-voice' (Brahmaghosha), for which, see Childers sub voce.
197:1 This triple (three-wonderful) staff is, I suppose, a mark of a Brahman student.
197:2 Twisted hair holding the pitcher; this may also refer to some custom among the Brahmans. Or the line may be rendered, 'their hair twisted and holding their pitchers.'
197:3 This sudden transformation from the garb and appearance of laymen into shorn and vested Bhikshus, is one often recounted in Buddhist stories.
197:4 Or, sat on one side (ekamantam).
197:5 This expression, which might also be rendered 'two religious leaders' (’rh sse), may also, by supplying the word 'sing,' be translated a 'twice-born sage,' i.e. a Brahman; and this appears more apposite with what follows, and therefore I have adopted it. The Brahman alluded to would then be called Kâsyapa Agnidatta. The story of Eggidatta is given by Bigandet (Legend, p. 180, first edition), but there is nothing said about his name Kâsyapa. Eitel (Handbook, sub voce Mahâkâsyapa) gives an explanation of the name Kâsyapa,' he who swallowed light;' but the literal translation of the words in our text is, 'Kâsyapa giving in charity a bright lamp.'
198:1 This 'many children' tower is perhaps the one at Vaisâlî alluded to by Fă-hien, chap. xxv.
198:2 Here the phrase 'teng ming,' light of the lamp, seems to be a play on the name 'ming teng,' bright lamp. The method and way in which a disciple (saddhivihârika) chooses a master (upagghâya) is explained, Sacred Books of the East, vol. xiii, p. 154.
198:3 Literally, '(had) a heart rejoicing in the most complete method of salvation (moksha).'
198:4 Or, 'the mode of salvation explained by the most excellent (Buddha).'
199:1 Katuh-samyak-pradhâna?
199:2 'the place of.'
200:1 The three poisons, lust, hatred, ignorance.
200:2 The three treasures (triratna), Buddha, the law, the community.
200:3 The three disciples, as it seems, were Sâriputra, Maudgalyâyana, and Agnidatta (Kâsyapa).
201:1 In addition to the three brothers (the Kâsyapas).
201:2 The allusion here is obscure; there may be a misprint in the text.
201:3 Literally, 'he converts,' &c.
201:4 This is the Chinese explanation of the name of Anâthapindada (or Anâthapindika), 'the protector or supporter of the destitute.' He is otherwise called Sudatta (see Jul. II, 294).
201:5 The Chinese is simply 'ta kang ké,' but this is evidently the equivalent of 'Mahâ-setthi,' a term applied emphatically to Anâthapindada (see Rhys Davids, Sacred Books of the East, vol. xiii, p. 202, note 2). Where I have translated it 'nobleman,' the word 'treasurer' might be substituted; the term 'elder' cannot be allowed. Yasa the son of a setthi is called by Rh. D. a 'noble youth' (op. cit., p. 102, § 7).
201:6 That is, Uttara Kosala (Northern Kosala), the capital of which was Srâvastî.
201:7 Rhys Davids gives the name of one of the rich merchant's daughters, Kûla-Subhaddâ (Birth Stories, p. 130; perhaps his friend at Râgagriha was called Sûla or Kûla (see also Manual of Buddhism, p. 219).
202:1 The statements that he came 'by night,' and that Buddha called him by his name--or, as the Chinese might be translated, called him 'true' (? guileless)--appear as though borrowed from the Gospel narrative. Nicodemus was rich, and Nathaniel (Bartholomew) preached in India (Euseb. Lib. v. cap. 10). He is said to have carried the Gospel of St. Matthew there, where it was discovered by Pantaenus.
202:2 That is, that he was ripe for conversion.
202:3 The name by which he was called, according to Spence Hardy (Manual of Buddhism, p. 217), was Sudatta.
202:4 That is, 'because' you have rejoiced. The 'true law' is the same as 'religious truth.'
202:5 Literally, 'pure and truthful of heart, with meekness thirsting (after knowledge).'
202:6 The meaning is, as we have now met for the first time, I will explain my doctrine (preach) in a formal (polite) way.
202:7 That is, your merit in former births has caused you to reap a reward in your present condition.
203:1 The construction here is difficult. There seems to be a play on the word 'shi,' religious charity; the sense is, that as Anâthapindada was remarkable for his liberality now, he should be liberally rewarded by gaining a knowledge of salvation (Nirvâna).
203:2 Instead of 'my rules,' it would be better to understand the word in an indefinite sense as 'rules of morality' (sîla).
203:3 'Giving up,' that is, putting away all desire and giving up 'self,' even in relation to future reward; compare the hymn of S. Francis Xavier,
'O Deus, ego amo Te
Nec amo Te ut salves me,' etc.
[paragraph continues] And again,
'Non ut in coelo salves me
Nec praemii ullius spe.'
203:4 This definition of Nirvâna, as a condition of perfect rest resulting from 'giving up' desire, is in agreement with the remarks of Mr. Rhys Davids and others, who describe Nirvâna as resulting from the absence of a 'grasping' disposition.
203:5 It would seem, from the context, that the word 'ki' (know), in this line, is a mistake for 'sing,' birth.
204:1 The argument is, that there can be no personal self, in other words, no 'soul,' where there is no continuance, or power of independent existence. This is one of the principles of Buddhism, viz. that what has had a beginning must come to an end; the 'soul,' therefore, as it began with the birth of the individual, must die (and as the Buddhists said) with the individual. If we put this into modern phraseology, it will be something like this, 'the very nature of phenomena demonstrates that they must have had a beginning, and that they must have an end' (Huxley, Lay Sermons, p. 17).
204:2 The sorrow of 'accumulation' is the second of the 'four truths' (according to Northern accounts).
204:3 'Destruction' is the third great truth.
204:4 The 'way' is the fourth truth.
204:5 The sentiment here enunciated is repeated, under various forms, in Dhammapada; the first paragraph in the Sûtra of Forty-two Sections, also, exhibits the same truth.
205:1 Sammata or Sammati seems to be the same as Samatha in Pâli (concerning which, see Childers, Pâli Dict. sub voce). The Chinese expression 'yih sin' (one heart) is generally equivalent to 'sammata,' ecstatic union. It cannot here be rendered by samâdhi.
205:2 The place of 'sweet dew' (amrita).
205:3 That is, of a Srotâpanna. Spence Hardy, in his Manual of Buddhism, p. 218, also says that Anâthapindada entered the first path after hearing the sermon; but in his account the sermon consisted of two stanzas only, 'He who is free from evil desire attains the highest estate and is always in prosperity. He who cuts off demerit, who subdues the mind and attains a state of perfect equanimity, secures Nirvâna; this is his prosperity.' In this account the idea of 'prosperity' is the same as the 'charity of Nirvâna' in our version.
205:4 This appears to allude to the circumstance that at the dedication of the Vihâra Anâthapindada arrived at the third degree of holiness, after which there was but one birth (drop) more to experience before reaching Nirvâna (Manual of Buddhism, p. 220).
206:1 These lines appear to be by way of reflection.
206:2 'Lust' in the sense of 'appetite.'
206:3 Here follows a long dissertation on the subject of the 'maker' of the world. The theories refuted are (1) that Îsvara is maker, (2) that self-nature is the cause, (3) that time is the maker, (4) that self (in the sense of 'universal self') is the cause, (5) that there is no cause.
206:4 Here I begin with inverted commas, as if the discourse were either spoken by Buddha or interpolated by Asvaghosha.
207:1 In the sense of 'existing in himself' or independently. How entirely Northern Buddhism changed its character shortly after Asvaghosha's time, is evident from the fact that Avalokites.vara, 'the god who looks down' (in the sense of protector), became an object of almost universal worship, and was afterwards regarded as the creating god.
207:2 That is, ever 'purposing' to make, and so not complete in himself.
207:3 'This question, "unde malum et quare,"' was the question that of old met the thoughtful at every turn. And it has always p. 208 done so. Many of the arguments used in the text may be found in works treating on the subject of 'evil' and its origin.
208:1 So the passage must be translated; but if so, it would appear, as before stated, that this discourse on the 'maker' is introduced here parenthetically by Asvaghosha, not as spoken by Buddha. No doubt the theories and their confutations were such as prevailed in his day.
208:2 By self-nature, or, original nature, is evidently meant 'svabhâva.' The theory of such a cause had evidently gained ground at this time in the North, although it seems unknown amongst p. 209Southern Buddhists. Nâgasena wrote a Sâstra ('of one sloka') to disprove it.
209:1 The usual Chinese expression for 'hetuvidyâ' is 'in ming;' here the phrase is 'ming in;' but I suppose this to be either an error, or equivalent with the other. The Hetuvidyâ sâstra is a treatise on the 'explanation of causes.'
209:2 The argument seems to be that self-nature must have made all things from the first as they are; there is no room therefore for further creation, but things are still made, therefore self-nature cannot be the cause.
210:1 That is, that it is nirguna, devoid of qualities.
210:2 "No purpose'--no heart; if we take the two powers of soul p. 211(according to the scholastic method) to be a 'vis cognitiva' and a 'vis effectiva,' the expression in the text appears to correspond with the latter.
211:1 I do not know any other way of restoring these symbols than the one I have used. But what is the Tripuna guna sâstra?
211:2 'Self' in the sense of a 'universal cause' co-extensive with the things made.
212:1 There should not be works producing birth in one of the evil ways.
212:2 I do not understand the point here; literally the passage is 'saying self according to time makes'--the Chinese 'ts’ui ski' means 'whenever convenient,' or 'at a good time;' so that the passage may mean 'but if you say that self creates only when so prompted by itself.'
212:3 That is, using means for salvation or escape from sorrow.
212:4 Here the narrative seems to take up the thread dropped at v. 1451.
213:1 She-po-ti; evidently a Pâli or Prâkrit form of the Sanskrit Srâvastî. The Chinese explanation of this name is (as found in the next line) a 'country of abundance.' It has been identified by General Cunningham with Sâhet Mâhet.
213:2 Po-sze-nih, i.e. Prasenagit (victorious army). With respect to this king, we know from Hiouen Thsang (Jul. II, 317) that he did not belong to the Sâkya race, but he became a convert to Buddhism. His son Virûdhaka massacred a number of the Sâkyas, 'and the ground was covered with their dead bodies as with pieces of straw' (Jul. II, 317). The king is here described as belonging to the Simha race; probably he was a Scyth, of the same family as the Vaggis, one tribe of whom was called the 'lion' tribe.
214:1 'Inconstancy,' or 'death.'
214:2 This is a singular expression, implying that the character of a good man's final condition is difficult to describe: 'it has not entered the heart.'
214:3 These two lines appear to be irrelevant; nor do I understand the last phrase 'without number,' in its connection with the context.
215:1 The eight recollections (nim); doubtless these are the eight 'samâpattis' (attainments or endowments), concerning which we may consult Childers' Pâli Dict., sub 'samâpatti.'
215:2 That is, which does not store up wealth, but unstores it to give away. There seems to be here a tacit allusion to Sudatta's wealth, which he unstored and gave in charity by purchasing the garden of Geta.
215:3 That is, Vihâras.
216:1 These two lines are probably proverbial, something of this kind, 'the uncertain, amorous mind is profligate (wandering), the enlightened man comes to himself.'
216:2 Upatissa is the same as Sâriputra. Hiouen Thsang (Jul. II, 296) says that Buddha sent Sâriputra with Sudatta, to advise and counsel him.
216:3 The famous contract between Sudatta and Geta, the heir-apparent, is well known, and may be read in all the translations of the p. 217 lives of Buddha. There is a representation of the proceeding in plate lvii (Bharhut Stûpa). I may observe here that the figure immediately in front (by the side of Geta, the prince, who is apparently giving away the trees, whilst Sudatta below him is giving the land), whistling with thumb and forefinger, and waving the robe, is typical of a number of others in these sculptures similarly engaged (see eg. plate xiii [outer face]).
217:1 Or, the unwonted circumstance; or, the 'unusual' character of Sudatta.
218:1 The expression 'to rest' may also mean 'to observe the rainy season rest,' if the ordinance of Wass had been enacted at this time.
218:2 'I tau,' different persuasions. It was during Buddha's stay near Râgagriha that different rules for the direction of the 'Order' were framed. See Romantic Legend, p. 340 seq. There is no reference in our text to the stately march of Buddha to Kapilavastu, or of the different messages sent to him, as related by Bigandet, p. 160, and in Hardy's Manual of Buddhism, pp. 198, 199, also Romantic Legend, p. 349.
218:3 Yih-mi-fă, 'one-taste law.'
218:4 That is, Râgagriha; the city surrounded by five mountains.
219:1 This may be the Nyagrodha garden alluded to by Spence Hardy, Manual of Buddhism, p. 200, and also in the Romantic Legend, p. 350. The symbols ni-kin, however, seem to have some other equivalent, such as Nigantha.
219:2 This of course means 'a religious offering,' or 'service of religion,' i.e. agreeable to religion.
219:3 There is no reference here to their conversion as in the Southern accounts. The account in the Manual of Buddhism, p. 200, of the king's preparation to meet his son, bears the appearance of a late date, and in exaggeration surpasses all we find in the Northern books.
220:1 That is, whether religion required a greeting first from him, the father.
220:2 An Arhat or distinguished saint.
220:3 Without any summons.
220:4 I supply this (as in many other cases); in the text we are without direction when and where to bring in these explanatory phrases,
221:1 This translation is doubtful; there is some question as to the correct reading.
221:2 Buddha is often called 'the golden mountain,' and in this particular, as in many others, there is in Buddhism a marked resemblance with traditions known among primitive races; Bel, for example, is called 'the great mountain.'
221:3 That is, as I understand it, to move his father's mind. It may be understood, however, in the sense of carrying out his own purpose.
222:1 Here we have an account of the grotesque miracles that distinguish this part of the narrative in all Northern Buddhist books; see Romantic Legend, p. 352.
222:2 This is probably the twin-miracle (yamaka-pâtihâriyan) referred to by Mr. Rhys Davids, Birth Stories, p. 105 n.
222:3 That is, of the relative duties of father and son.
222:4 This phrase, 'the way of sweet dew,' I can only restore to 'the p. 223 way of immortality;' of course it means 'immortality' (amritam) according to Buddhist ideas, that is, Nirvâna. Childers tells us that 'Buddhaghosa says that Nirvâna is called amata, because not being born it does not decay or die' (Pâli Dict., sub amatam). This definition of Nirvâna is the usual one found in Chinese books, that state which admits 'neither of birth nor death.'
223:1 Referring to the three inferior kinds of birth, as a beast, a preta, or in hell.
224:1 The 'fourth birth' would be as 'a man;' but it may refer here to birth as 'a Deva.'
224:2 That is, in the 'four truths.'
225:1 That is, the oath to become enlightened and a deliverer.
226:1 That is, to become mendicants, or religious followers of Buddha.
226:2 The conversion of Nanda &c. is referred to in Spence Hardy's Manual of Buddhism, p. 227. I have restored Kin-pi to Kimbila from this authority, p. 228. Perhaps also in the. Romantic Legend, p. 386, it ought to have been so restored.
226:3 Kun-ka-to-na. I do not remember having met with this name before. It may be meant for Khandaka, see Schiefner, 'Lebensbeschreibung Sâkyamuni's,' p. 266.
227:1 Or, living in peaceful prosecution of his work.
227:2 Or it may be 'shoulder to shoulder.'
228:1 The glory of his person within and without, together, like a mass of light.
228:2 Compassion and joy.
228:3 That is, they wept for pity and for joy.
228:4 Manifesting religious uprightness or rectitude.
228:5 This appears to be a Chinese phrase, adapted perhaps from some expression in the Sanskrit original signifying 'supreme power.'
229:1 I. e. her life of widowhood.
230:1 Little desire.
230:2 The expression in the original is 'having opened for conversion.'
230:3 It is not necessarily 'according to their circumstances,' but it may also be rendered 'according to circumstances,' or 'as the occasion required.'
231:1 Mount Kailâsa, the fabulous residence of Kuvera; the paradise of Siva.
231:2 In the Barahut sculpture there is a figure carrying a pitcher in the act of pouring out the water; but the figure is not kneeling.
231:3 'The four quarters,' that is, 'the world.'
231:4 'The prayer,' the 'devout incantation;' it has often been questioned whether 'prayer' is possible with Buddhists; the expression in the Chinese is the same as that used for prayer in other books; but it may of course denote sincere or earnest desire, coming from the heart.
231:5 There are various representations of Prasenagit going to the Getavana in the Barahut sculptures. In plate xiii (Cunningham's Barahut) the Vihâra is represented, the wheel denoting the sermon which Buddha preached; the waving of garments and whistling with fingers denoting the joy of the hearers.
232:1 I cannot be sure of this translation; yet I can suggest no other. The line is .
232:2 'The victorious stream;' this may refer to the Rapti, on the banks of which Srâvastî was situated. The object of the allusion is that as both rich and poor, noble and ignoble may enter the stream of the river, so all may seek the benefit of the stream of religious doctrine.
232:3 I am unable to explain the reference here; nor do I know what the 'three-footed star' can be.
233:1 General Cunningham (Barahut Stûpa, plate xiii) has remarked that the Preaching Hall visited by Prasenagit resembles in detail the Palace of Sakrarâga; the reference in the text seems to allude to this.
233:2 Reference is often made in Buddhist books to the self-indulgence of king Prasenagit. Compare section xxix of the Chinese Dhammapada.
233:3 That is, in consequence of evil deeds.
233:4 This expression 'tsze tsai,' which I render 'independent,' means 'self-sufficient,' or 'self-existing;' the reference is probably to a lord paramount (samrâg).
233:5 This exordium appears intended to take down the pride of the king.
233:6 Buddha points to himself as having gained the end of all his p. 234 previous meritorious conduct, in the attainment of his present condition.
234:1 Dharmarâga, an epithet of every Buddha (Eitel).
234:2 The symbol here stands for 'son;' it may mean 'prince' in the sense of 'son of the king of the law' (fă wang tseu), which is a common one in Buddhist books, and is often rendered by 'Kumâra bhûta.'
234:3 Lui-’ma may be a phonetic equivalent of the name of the king, or a translation of the name, viz. Krisâsva. So also in the next line Hiranyakasipu may be meant.
234:4 The 'great deficiency,' or 'the great need.'
235:1 In false theories and 'vidyâs' (ming).
235:2 Self-dependent happiness.
235:3 Whether the phrase 'gu-lai' ought to be here translated Tathâgata, or whether it refers simply to 'future generations,' is a question.
235:4 This again is an uncertain translation, although the meaning is plain, that those who here love 'sweet fruit,' will not set their children's teeth on edge hereafter.
235:5 In this and the following lines the reference is apparently to the possibility of growing worse or better by our deeds.
236:1 San p’hin, the 'three sections.'
236:2 Ought to learn from first to last, illumination.' Does it refer to books or vidyâs (ming) of instruction?
236:3 There is not such a thing as 'not making fruit,' or the fruit of 'not making;' but the former is the more likely. 'Fruit,' of course, refers to the result of works.
236:4 'Because as we ourselves do, we ourselves receive.'
236:5 For all living creatures.
236:6 'Why then ought we to do iniquity!' (fi fă.)
237:1 Who were as Îsvaradeva.
237:2 Literally, 'to conquer emptiness;' it may mean to 'surpass the sky '--to climb to heaven.
237:3 They were ground to dust and disappeared.
237:4 The suffering of the 'long night' (the period of constant transmigration) keeps and guards it.
238:1 'The wisdom of not perceiving;' the symbol 'sheu' corresponds with 'vedanâ,' perception, or sensation. The meaning therefore is that true wisdom depends not on the power of sense; but yet he perceives by his senses that he (his body) is impermanent.
239:1 This and the preceding line are obscure. The sense of the whole passage seems to point to the adaptation of religion for the life of all persons, laïc or cleric.
240:1 The words of him who knew all things.
240:2 To substantiate his claim by exhibiting miraculous power.
240:3 By his silence showed his acquiescence.
240:4 There is an account of Buddha's ascent to this heaven in the Manual of Buddhism, pp. 298 seq. Also in Fă-hien, cap. xvii. There are pictures (sculptures) of the scene of his descent in Tree and Serpent Worship, plate xvii, and in the account of the Stûpa of Barahut.
241:1 It would be curious, if this translation were absolutely certain, to find that Asvaghosha had heard of angels with 'wings.' In the sculptures the Devas are represented as ordinary mortals. The Chinese may, however, simply mean 'accompanying him, as if on wing,' i.e. following him through the air.
241:2 That is, at Sankisa (Sâṅkâsya), [see the Archæological Survey of India, 1862-1863.]
241:3 This I suppose is the physician Gîvaka. The names of many of the persons in the context may be found in Spence Hardy, M. B., passim.
241:4 For Nyagrodha, see M. B., p. 39.
242:1 For Upâli the Nirgrantha, see M. B., p. 267.
242:2 The village Dânamati must be the same as that called Khânumat by Spence Hardy, M. B., p. 271.
242:3 For this event, see Spence Hardy's M. B., p. 288. He calls the mountain or rock by the name of Wédi.
242:4 For Pañkasikha and his conversion, see M. B., p. 289; also Fă-hien, cap. xxviii. [I may here correct my translation of the passage in my 'Buddhist Pilgrims' (p. r z o), instead of 'each one possessing a five-stringed lute,' it should be 'attended by the divine musician Pañkasikha.'] For Pañkasikha, see Childers' Pâli Dict., sub voce Pañcasikho; also Eitel's Handbook.
242:5 Or attained rest, or a fixed mind.
243:1 The mother of Nanda was Pragâpatî; for her conversion, see M. B., p. 307. She was the foster-mother of Buddha.
243:2 For the history of the conversion of the Aṅgulimâla, see M. B., p. 249.
244:1 For Saka the Nirgrantha, see M. B., p. 255; also Dhammapada from the Chinese, p. 126.
244:2 That is, Mahâkâtyâyana. There was another Kâtyâyana, mentioned by Hiouen Thsang, who lived 300 years after the Nirvâna.
245:1 Pi-sha, i.e. Vaisravana, the Regent of the North: converted by Buddha.
245:2 For Goshira, see Jul. II, 285; Fă-hien cap. xxxiv.
246:1 For the conversion of Apalâla, see Jul. II, 13 5.
246:2 Devadatta, the envious; he was the son of Suprabuddha, the father-in-law of Buddha, M. B., p. 61.
246:3 This event is related by Fă-hien, cap. xxix, p. 1155 (Buddhist Pilgrims). Fă-hien says, 'The stone is still there,' but he does not say that it was divided. See also M. B., p. 383, where the account somewhat differs.
246:4 This story of the drunken elephant is related in nearly all the 'lives of Buddha.' The sculptures at Amarâvati and Barahut also include this episode. See also Fă-hien, p. 113.
247:1 It is said, in the later accounts, that 'they rose into the air.'
247:2 See Tree and Serpent Worship, plate lviii; also Burgess' Western Caves, plate xvii.
247:3 Buddha was also called the great Nâga or dragon.
249:1 For a full account of the deeds and punishment of Devadatta, see M. B., pp. 328, 329. We are told that Suprabuddha, the father of Devadatta, also went to hell, M. B., p. 339 seq.
249:2 This lady is called Ambapâlî, the courtezan, in the southern records.
249:3 Pâtaliputra, so called, as it seems, from a flower, pâtali (Bignonia suaveolens). It was otherwise called Kusumapura, 'the city of flowers.' The Palimbothra of the Greeks, Arrian, Hist. Ind. p. 324 (ed. Gronovii); supposed to be the modern Patna. The story found in the text, viz. that the place was an unfortified village or frontier station of Magadha when Buddha was seventy-nine years old, compared with the statement that in the time of Megasthenes it was one of the largest and most prosperous towns of India (Arrian, as above), seems to show that some considerable time had elapsed between the Nirvâna and the period of the Greek conquest. It is singular however (as I stated in Buddhist Pilgrims, p. lxiv) that Fă-hien in his account of this town (cap. xxvii) makes no allusion to the Buddhist council said to have been held there under Dharmâsoka. (For further notice of Pâtaliputra, compare Sacred Books of the East, vol. xi, pp. 16, 17; also Bigandet, p. 257, and Spence Hardy, passim.)
249:4 There is no mention of the Pâtali ketiya (unless the rest-house is the same as the Ketiya hall) in the Mahâ-parinibbâna-Sutta, but in Bigandet, p. 257, it is stated that the people prepared the 'dzeat,' or hall, for his use. This 'dzeat' had been erected by p. 250 king Agâtasatru for receiving the Likkhavi princes of Vaisâlî, who had come to a conference at this place to settle their affairs with the king. This hall is probably represented at Agantâ, Cave xvi (see Burgess' Report, vol. i, plate xiii, fig. 2; also Mrs. Speirs' Ancient India, p. 197); at least it would seem so from the exact account left us of the position Buddha took on this occasion, 'he entered the hall and took his seat against the central pillar of the hall' (Rhys Davids and Bigandet in loc.) Does this hall, built by king Agâtasatru, and called in our text a 'Ketiya hall,' bear any resemblance to a Basilica?
250:1 Rhys Davids (Sacred Books of the East, vol. xi, p. 18) tells us that 'the chief magistrates of Magadha Sunîdha and Vassakâra were building a fortress at Pâtaligâma to repel the Vaggians;' I have therefore in my translation supposed the 'ku kwŏ' and the 'yang kwan' to be the two officers referred to. It would seem that these titles 'ruling the country' and 'overseer' were recognised at the time. The text, however, would bear another translation, making the Brahman ruler the same as the omen-taking overseer.
251:1 The account here given is less exact than that of the Mahâ-parinibbâna-Sutta, and it would seem as if it were borrowed from a popular form of that work.
251:2 This is in agreement with the Southern account (see Rhys Davids, Sacred Books of the East, vol. xi, p. 2 r).
251:3 There is no mention here made of the river being 'brimful and overflowing' as in the Southern books, nor of the search for rafts of wood or basket-work.
251:4 Compare the account given by Rhys Davids (Sacred Books of the East, vol. xi, p. 21) and the verse or song there preserved.
252:1 Or rather 'shouted out, "miraculous!"'
252:2 Is there any name corresponding to the 'Gautama' ford known near Patna?
252:3 No doubt the same as Kotigâma (op. cit., p. 23) called Kantikama by Bigandet, p. 259.
252:4 'Come, Ânanda, let us go to the villages of Nâdika,' Rhys Davids, p. 24.
252:5 The names of the dead are given in the Pâli; the account here is evidently an abstract only.
252:6 'Come, Ânanda, let us go on to Vesâli.' Rh. D., p. 28.
252:7 'And there at Vesâli the Blessed One stayed at Ambapâlî's grove,' Rh. D., p. 28.
253:1 So I translate ts’iang tsin; it may mean grown-up scholars, however, or 'students.'
253:2 This sermon against 'woman's wiles' is not found in the Pâli.
253:3 Tsz’ t’ai, her bewitching movements or airs.
255:1 That is, of a man.