VARGA 23. BY SPIRITUAL POWER FIXING HIS (TERM OF) YEARS 1.
At this time the great men among the Likkhavis 2, hearing that the lord of the world had entered their country and was located in the Âmra garden, . 1783
(Went thither) riding in their gaudy chariots with silken canopies and clothed in gorgeous robes, both blue and red and yellow and white, each one with his own cognizance. . 1784
Accompanied by their body guard surrounding them, they went; others prepared the road in front; and with their heavenly crowns and flower-bespangled robes (they rode), richly dight with every kind of costly ornament. . 1785
Their noble forms resplendent increased the glory of that garden grove; now taking off the five distinctive
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ornaments 1, alighting from their chariots, they advanced afoot. . 1786
Slowly thus with bated breath, their bodies reverent (they advanced). Then they bowed down and worshipped Buddha's foot 2, and, a great multitude, they gathered round the lord, shining as the sun's disc, full of radiance. . 1787
(There was) the lion Likkhavi 3, among the Likkhavis the senior, his noble form (bold) as the lion's, standing there with lion eyes, . 1788
But without the lion's pride, taught by the Sâkya lion 4 (who thus began): 'Great and illustrious personages, famed as a tribe for grace and comeliness! . 1789
'Put aside, I pray, the world's high thoughts, and now accept the abounding lustre 5 of religious teaching. Wealth and beauty, scented flowers and ornaments like these, are not to be compared for grace with moral rectitude! . 1790
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'Your land productive and in peaceful quiet--this is your great renown; but true gracefulness of body, and a happy people depend upon the heart well-governed. . 1791
'Add but to this a reverent (joyful) feeling for religion, then (a people's) fame is at its height! a fertile land and all the dwellers in it, as a united body, virtuous 1! . 1792
'To-day then learn this virtue 2, cherish with carefulness the people, lead them as a body in the right way of rectitude 3, even as the ox-king leads the way across the river-ford. . 1793
'If a man with earnest recollection ponder on things of this world and the next, he will consider how by right behaviour 4 (right morals) he prepares, as the result of merit, rest in either world. . 1794
'For all in this world will exceedingly revere him, his fame will spread abroad through every part, the virtuous will rejoice to call him friend, and the outflowings of his goodness will know no bounds for ever. . 1795
'The precious gems found in the desert wilds are all from earth engendered; moral conduct, likewise, as the earth, is the great source of all that is good 5. . 1796
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'By this, without the use of wings, we fly through space, we cross the river needing not a handy boat; but without this a man will find it hard indeed to cross (the stream of) sorrow (or, stay the rush of sorrow). . 1797
'As when a tree with lovely flowers and fruit, pierced by some sharp instrument, is hard to climb, so is it with the much-renowned for strength and beauty, who break through the laws of moral rectitude! . 1798
'Sitting upright in the royal palace (the palace of the conqueror) the heart of the king was grave and majestic 1; with a view to gain the merit of a pure and moral life, he became a convert of a great Rishi. . 1799
'With garments dyed and clad with hair, shaved, save one spiral knot 2 (he led a hermit's life), but, as he did not rule himself with strict morality, he was immersed in suffering and sorrow. . 1800
'Each morn and eve he used the three ablutions, sacrificed to fire and practised strict austerity, let his body be in filth as the brute beast, passed through fire and water, dwelt amidst the craggy rocks, . 1801
'Inhaled the wind, drank from the Ganges' stream, controlled himself with bitter fasts--but all! far short of moral rectitude 3. . 1802
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'For though a man inure himself to live as any brute, he is not on that account a vessel of the righteous law 1; whilst he who breaks the laws of right behaviour invites detraction, and is one no virtuous man can love; . 1803
'His heart is ever filled (ever cherishes) with boding fear, his evil name pursues him as a shadow. Having neither profit nor advantage in this world, how can he in the next world reap content (rest)? . 1804
'Therefore the wise man ought to practise pure behaviour (morals); passing through the wilderness of birth and death, pure conduct is to him a virtuous guide. . 1805
'From pure behaviour comes self-power, which frees a man from (many) dangers; pure conduct, like a ladder, enables us to climb to heaven. . 1806
'Those who found themselves on right behaviour, cut off the source of pain and grief; but they who by transgression destroy this mind, may mourn the loss of every virtuous principle. . 1807
'(To gain this end) 2 first banish every ground of
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[paragraph continues] "self;" this thought of "self" shades every lofty (good) aim, even as the ashes that conceal the fire, treading on which the foot is burned. . 1808
'Pride and indifference shroud this heart, too, as the sun is obscured by the piled-up clouds; supercilious thoughts root out all modesty of mind, and sorrow saps the strongest will. . 1809
'(As) age and disease waste youthful beauty, (so) pride of self destroys all virtue; the Devas and Asuras, thus from jealousy and envy, raised mutual strife. . 1810
'The loss of virtue and of merit which we mourn proceeds from "pride of self," throughout; and as I am a conqueror (Gina) amid conquerors 1, so he who (they who) conquers self, is one with me. . 1811
'He who little cares to conquer self, is but a foolish master; beauty (or, earthly things), family renown (and such things), all are utterly inconstant, and what is changeable can give no rest of interval 2. . 1812
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'If in the end the law of entire destruction (is exacted) what use is there in indolence and pride? Covetous desire (lust) is the greatest (source of) sorrow, appearing as a friend in secret ’tis our enemy. . 1813
'As a fierce fire excited from within (a house), so is the fire of covetous desire: the burning flame of covetous desire is fiercer far than fire which burns the world (world-fire). . 1814
'For fire may be put out by water in excess, but what can overpower the fire of lust? The fire which fiercely burns the desert grass (dies out), and then the grass will grow again; . 1815
'But when the fire of lust burns up the heart, then how hard for true religion there to dwell! for lust seeks worldly pleasures, these pleasures add to an impure karman 1; . 1816
'By this evil karman a man falls into perdition (evil way), and so there is no greater enemy to man than lust. Lusting, man gives way to amorous indulgence (lit. "lust, then it brings forth love"), by this he is led to practise (indulge in) every kind of lustful longing; . 1817
'Indulging thus, he gathers frequent sorrow (all sorrow, or accumulated sorrow, referring to the second of the "four truths"). No greater evil (excessive evil) is there than lust. Lust is a dire disease, and the foolish master stops (i.e. neglects) the medicine of wisdom. . 1818
'(The study of) heretical books not leading to
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right thought, causes the lustful heart to increase and grow, for these books are not correct (pure) on the points of impermanency, the non-existence of self, and any object (ground) for "self 1." . 1819
'But a true and right apprehension through the power of wisdom, is effectual to destroy that false desire (heretical longing), and therefore our object (aim or purpose) should be to practise this true apprehension. . 1820
'Right apprehension (views) once produced then there is deliverance from covetous desire, for a false estimate of excellency produces a covetous desire to excel, whilst a false view of demerit produces anger (and regret); . 1821
'But the idea of excelling and also of inferiority (in the sense of demerit) both destroyed, the desire to excel and also anger (on account of inferiority) are destroyed. Anger! how it changes the comely face, how it destroys the loveliness of beauty! . 1822
'Anger dulls (clouds) the brightness of the eye (or, the bright eye), chokes all desire to hear the principles of truth, cuts and divides the principle of family affection, impoverishes and weakens every worldly aim 2. . 1823
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'Therefore let anger be subdued, yield not (a moment) to the angry impulse (heart); he who can hold his wild and angry heart is well entitled "illustrious charioteer." . 1824
'For men call such a one "illustrious team-breaker 1" (who can) with bands restrain the unbroken steed; so anger not subdued, its fire unquenched, the sorrow of repentance burns like fire. . 1825
'A man who allows wild passion to arise within, himself first burns his heart, then after burning adds the wind 2 thereto which ignites the fire again, or not (as the case may be) 3. . 1826
'The pain of birth, old age, disease, and death press heavily upon the world, but adding "passion" to the score, what is this but to increase our foes when pressed by foes? . 1827
'But rather, seeing how the world is pressed by throngs of grief, we ought to encourage in us love 4 (a loving heart), and as the world (all flesh) produces grief on grief, so should we add as antidotes unnumbered remedies.' . 1828
Tathâgata, illustrious in expedients, according to
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the disease, thus briefly spoke; even as a good physician in the world, according to the disease, prescribes his medicine. . 1829
And now the Likkhavis, hearing the sermon preached by Buddha, arose forthwith and bowed at Buddha's feet, and joyfully they placed them on their heads 1. . 1830
Then they asked both Buddha and the congregation on the morrow to accept their poor religious offerings. But Buddha told them that already Âmrâ (the lady) had invited him. . 1831
On this the Likkhavis, harbouring thoughts of pride and disappointment 2, (said): 'Why should that one take away our profit?' But, knowing Buddha's heart to be impartial and fair, they once again regained their cheerfulness. . 1832
Tathâgata, moreover, nobly (virtuously or illustriously) seizing the occasion (or, following the right plan), appeasing them, produced within a joyful heart; and so subdued, their grandeur of appearance came again, as when a snake subdued by charms glistens with shining skin. . 1833
And now, the night being passed, the signs of dawn appearing, Buddha and the great assembly go to the abode of Âmrâ, and having received her entertainment, . 1834
They went on to the village of Pi-nau 3 (Beluva),
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and there he rested during the rainy season; the three months' rest being ended, again he returned to Vaisâlî, . 1835
And dwelt beside the Monkey 1 Tank; sitting there in a shady grove, he shed a flood of glory from his person; aroused thereby, Mâra Pisuna . 1836
Came to the place where Buddha was, and with closed palms 2 exhorted him thus: 'Formerly, beside the 'Nairañganâ river, when you had accomplished your true and steadfast aim, . 1837
(You said), "When I have done all I have to do, then will I pass at once to Nirvâna;" and now you have done all you have to do, you should, as then you said, pass to Nirvâna: . 1838
Then Buddha spake to Pisuna 3: 'The time of my complete deliverance is at hand, but let three months elapse, and I shall reach Nirvâna.' . 1839
Then Mâra, knowing that Tathâgata had fixed the time for his emancipation, his earnest wish being thus fulfilled, joyous returned to his abode in heaven 4. . 1840
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Tathâgata, seated beneath a tree, straightway was lost in ecstasy, and willingly rejected his allotted years, and by his spiritual power fixed the remnant of his life. . 1841
On this, Tathâgata thus giving up his years, the great earth shook and quaked through all the limits of the universe; great flames of fire were seen around, . 1842
The tops of Sumeru were shaken (fell), from heaven there rained showers of flying stones, a whirling tempest rose on every side, the trees were rooted up and fell, . 1843
Heavenly music rose with plaintive notes, whilst angels for a time were joyless. Buddha rising from out his ecstasy, announced to all the world: . 1844
'Now have I given up my term of years; I live henceforth by power of Samâdhi 1 (faith); my body like a broken chariot stands, no further cause of "coming" or of "going;" . 1845
'Completely freed from the three worlds, I go enfranchised, as a chicken from its egg.' . 1846
VARGA 24. THE DIFFERENCES OF THE LIKKHAVIS.
The venerable Ânanda, seeing the earth shaking on every side, his heart was fearful and his hair erect; he asked the cause thereof of Buddha. . 1847
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Buddha replied: 'Ânanda! I have fixed three months to end my life, the rest of life I utterly give up; this is the reason why the earth is greatly shaken.' . 1848
Ânanda, hearing the instruction of Buddha, was moved with pity and the tears flowed down his face, even as when an elephant of mighty strength shakes (with a blow) the sandal-wood tree. . 1849
Thus was (Ânanda) shaken and his mind perturbed, whilst down (his cheeks) the tears, like drops of perfume, flowed; so much he loved the lord his master, so full of kindness (was he), and, as yet, not freed from earthly thoughts (desire) 1. . 1850
Thinking then on these four things 2 alone, he gave his grief full liberty, nor could he master it, (but said), 'Now I hear the lord declare that he has fixed for good his time to die (Nirvâna), . 1851
'My body fails, my strength is gone, my mind is dazed, my soul is all discordant, and all the words of truth forgotten; a wild deserted waste seems heaven and earth. . 1852
'Have pity! save me, master (lord of the world)! perish not so soon 3! Perished with bitter cold 4, I chanced upon a fire--forthwith it disappeared. . 1853
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'Wandering amid the wilds of grief and pain, deceived, confused, I lost my way--suddenly a wise and prudent guide encountered me, but hardly saved from my bewilderment, he once more vanished. . 1854
'Like some poor man treading through endless mud, weary and parched with thirst, longs for the water, suddenly he lights upon a cool refreshing lake, he hastens to it--lo! it dries before him. . 1855
'The deep blue, bright, refulgent eye 1, piercing through all the worlds, with wisdom brightens the dark gloom, the darkness (but) for a moment is dispelled 2. . 1856
'As when the blade shoots through the yielding earth, the clouds collect and we await the welcome shower, then a fierce wind drives the big clouds away, and so with disappointed hope we watch the dried-up field! . 1857
'Deep darkness reigned for want of wisdom, the world of sentient creatures groped for light, Tathâgata lit up the lamp of wisdom, then suddenly extinguished it--ere he had brought it out 3.' . 1858
Buddha, hearing Ânanda speaking thus, grieved at his words, and pitying his distress, with soothing accents and with gentle presence spake with purpose to declare the one true 4 law: . 1859
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'If men but knew their own 1 nature, they would not dwell (indulge) in sorrow; everything that lives, whate’er it be 2, all this is subject to destruction's law; . 1860
'I have already told you plainly, the law (nature) of things "joined 3" is to "separate;" the principle of kindness and of love 4 is not abiding, ’tis better then to reject this pitiful and doting heart. . 1861
'All things around us bear the stamp of instant change; born, they perish; no self-sufficiency 5; those who would wish to keep them long, find in the end no room for doing so. . 1862
'If things around us could be kept for aye, and were not liable to change or separation, then this would be salvation 6! where then can this be sought? . 1863
'You, and all that lives, can seek in me this great deliverance! That which you may all attain
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[paragraph continues] I have already told you, (and tell you) to the end. . 1864
'Why then should I preserve this body? The body of the excellent law 1 shall long endure! I am resolved; I look for rest! This is the one thing needful 2. . 1865
'So do I now instruct all creatures, and as a guide, not seen before, I lead them; prepare yourselves to cast off consciousness 3, fix yourselves well in your own island 4. . 1866
Those who are thus fixed (mid-stream), with single aim and earnestness striving in the use of means, preparing quietly a quiet place, not moved by others' way of thinking, . 1867
'Know well, such men are safe on the law's island. Fixed in contemplation, lighted by the lamp of wisdom, they have thus finally destroyed ignorance and gloom. Consider well the world's four bounds, . 1868
'And dare to seek for true religion only; forget "yourself," and every "ground of self," the bones, the nerves, the skin, the flesh, the mucus, the blood that flows through every little vein; . 1869
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'Behold these things as constantly impure, what joy then can there be in such a body? every sensation born from cause, like the bubble floating on the water. . 1870
'The sorrow coming from (the consciousness of) birth and death and inconstancy, removes all thought of joy--the mind acquainted with the law of production 1, stability, and destruction, (recognises) how again and once again things follow or (succeed one another) with no endurance. . 1871
'But thinking well about Nirvâna 2, the thought of endurance is for ever dismissed, (we see how) the samskâras 3 from causes have arisen, and how these aggregates will again dissolve, all of them impermanent. . 1872
'The foolish man conceives the idea of "self," the wise man sees there is no ground on which to build the idea of "self," thus through the world he rightly looks and well concludes, . 1873
'All, therefore, is but evil (one perverse way)--the aggregate amassed by sorrow must perish (in the end)! if once confirmed in this conviction, that man perceives the truth. . 1874
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'This body, too, of Buddha now existing (soon will) perish, the law is one and constant, and without exception.' Buddha having delivered this excellent sermon, appeased the heart of Ânanda, . 1875
Then all the Likkhavis, hearing the report 1, with fear and apprehension assembled in a body; devoid of their usual ornaments, they hastened to the place where Buddha was. . 1876
Having saluted him according to custom, they stood on one side, wishing to ask him a question, but not being able to find words. Buddha, knowing well their heart, by way of remedy, in the right use of means 2, spake thus: . 1877
'Now I perfectly understand that you have in your minds unusual thoughts, not referring to worldly matters, but wholly connected with subjects of religion; . 1878
'And now you wish to hear from me, what may be known respecting the report about my resolve to terminate my life, and my purpose to put an end to the repetition of birth. . 1879
'Impermanence is the nature of all that exists 3, constant change and restlessness its conditions; unfixed, unprofitable, without the marks of long endurance. . 1880
'In ancient days the Rishi kings, Vasishtha Rishi,
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[paragraph continues] Mândhâtri, the Kakravartin monarchs, and the rest, these and all others like them, . 1881
'The former conquerors (Ginas), who lived with strength like Îsvara, these all have long ago perished, not one remains till now; . 1882
The sun and moon, Sakra himself, and the great multitude of his attendants, will all, without exception, perish 1; there is not one that can for long endure; . 1883
All the Buddhas of the past ages, numerous as the sands of the Ganges, by their wisdom enlightening the world, have all gone out as a lamp 2; . 1884
'All the Buddhas yet to come will also perish in the same way; why then should I alone be different? I too will pass into Nirvâna; . 1885
'But as they prepared others for salvation, so now should you press forward in the path; Vaisâlî may be glad indeed, if you should find the way of rest! . 1886
'The world, in truth, is void of help, the "three worlds" not enough for joy--stay then the course of sorrow, by engendering a heart without desire. . 1887
'Give up for good the long and straggling (way of life), press onward on the northern track 3, step by
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step advance along the upward road, as the sun skirts along (approaches) the western 1 mountains.' . 1888
At this time the Likkhavis, with saddened hearts, went back along the way; lifting their hands to heaven and sighing bitterly: 'Alas! what sorrow this! . 1889
'His body like the pure gold mountain 2, the marks upon his person so majestic, ere long and like a towering crag he falls; not to live, then why not, "not to love 3?" . 1890
'The powers of birth and death, weakened awhile; the lord Tathâgata, himself the fount (mother) of wisdom (appeared), and now to give it up and disappear! without a saviour now, what check to sorrow. . 1891
'The world long time endured in darkness, and men were led by a false light along the way--when lo! the sun of wisdom rose; and now, again, it fades and dies--no warning given. . 1892
'Behold the whirling waves of ignorance engulfing all the world! (Why is) the bridge or raft of wisdom in a moment cut away? . 1893
'The loving and the great physician king (came) with remedies of wisdom, beyond all price, to heal the hurts and pains of men--why suddenly goes he away? . 1894
'The excellent and heavenly flag of love adorned with wisdom's blazonry, embroidered with the diamond
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heart, the world not satisfied with gazing on it, . 1895
'The glorious flag of heavenly worship 1! Why in a moment is it snapped? Why such misfortune for the world, when from the tide of constant revolutions . 1896
'A way of escape was opened-but now shut again! and there is no escape from weary sorrow!' Tathâgata, possessed of fond and loving heart, now steels himself and goes away; . 1897
He holds his heart 2 so patient and so loving, and, like the Wai-ka-ni (Vakkani?) flower, with thoughts cast down (irresolute) and tardy, he goes depressed along the road; . 1898
Or like a man fresh from a loved one's grave, the funeral past and the last farewell taken, comes back (with anxious look). . 1899
VARGA 25. PARINIRVÂNA.
When Buddha went towards the place of his Nirvâna, the city of Vaisâlî was (as if) deserted, as when upon a dark and cloudy night the moon and stars withdraw their shining. . 1900
The land that heretofore had peace, was now afflicted and distressed; as when a loving father dies, the orphan daughter yields to constant grief. . 1901
Her personal grace unheeded, her clever skill but lightly thought of, with stammering lips she finds expression for her thoughts; how poor her brilliant wit and wisdom now! . 1902
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Her spiritual powers (spirits 1) ill regulated (without attractiveness 2), her loving heart 3 faint (poor) and fickle (false), exalted high 4 but without strength, and all her native grace neglected (without rule) 5; . 1903
Such was the case at Vaisâlî; all outward show 6 now fallen (sorry-looking), like autumn verdure in the fields bereft of water, withered up and dry; . 1904
Or like the smoke of a half-smouldering 7 fire, or like those who having food before them yet forget to eat, so these forgot their common household 8 duties, and nought prepared they for the day's emergencies. . 1905
Thinking thus on Buddha, lost in deep reflection, silent they sat nor spoke a word. And now the lion-Likkhavis 9, manfully enduring their great sorrow, . 1906
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With flowing tears and doleful sighs, signifying thereby their love of kindred, destroyed for ever all their books of heresy, to show their firm adherence to the true law 1. . 1907
Having put down all heresy (or heretics), they left it once for all 2 (never to return); severed from the world and the world's doctrines, convinced that non-continuance (impermanence) was the great disease (evil). . 1908
(Moreover thus they thought): 'The lord of men now enters the great quiet place (Nirvâna), (and we are left) without support and with no saviour; the highest lord of "means" (means of saving men) is now about to extinguish all his glory in the final 3 place (of death). . 1909
'Now we indeed have lost our steadfast will, as fire deprived of fuel; greatly to be pitied is the world, now that the lord gives up his world-protecting (office), . 1910
'Even as a man bereft of spiritual power (right reason) throughout the world is greatly pitied. Oppressed by heat we seek the cooling lake, nipped by the cold we use the fire; . 1911
'But in a moment all is lost 4, the world is left without resource 5; the excellent law (superlative
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law), indeed, is left, to frame the world anew, as a metal-caster frames anew his work 1. . 1912
'The world has lost its master-guide, and, men bereaved of him, the way is lost; old age, disease, and death, self-sufficient 2, now that the road is missed, pervade the world without a way. . 1913
'What is there now throughout the world equal to overcome the springs of these great sorrows? The great cloud's rain alone can make the raging and excessive fire, that burns the world, go out. . 1914
'So only he can make the raging fire of covetous desire go out; and now he, the skilful maker of comparisons 3, has firmly fixed his mind to leave the world! . 1915
'And why, again, is the sword of wisdom, ever ready to be used for an uninvited friend (i.e. on behalf of the friendless), only like the draught of wine given to him about to undergo the torture and to die 4? . 1916
'Deluded by false knowledge the mass of living things are only born to die again; as the sharp knife divides the wood, so constant change divides the world. . 1917
'The gloom of ignorance like the deep water, lust like the rolling billow, sorrow like the floating
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bubbles, false views (heresy) like the Makara 1fish, . 1918
'(Amidst all these) the ship of wisdom only can carry us across the mighty sea. The mass of ills (diseases) are like the flowers of the (sorrow) tree, old age and all its griefs, the tangled boughs; . 1919
'Death the tree's tap-root, deeds done in life the buds, the diamond sword of wisdom only strong enough to cut down the mundane tree! . 1920
'Ignorance (is like) the burning fire-glass, covetous desire the scorching rays, the objects of the five desires the (dry) grass, wisdom alone the water to put out the fire. . 1921
'The perfect law, surpassing every law, having destroyed the gloom of ignorance, we see the straight road leading to quietness and rest, the end of every grief and sorrow. . 1922
'And now the loving (one), converting men, impartial in his thoughts to friend or foe, the all-knowing,. perfectly instructed, even he is going to leave the world! . 1923
'He with his soft and finely modulated voice, his compact body and broad shoulders, he, the great Rishi 2, ends his life! Who then can claim exemption? . 1924
'Enlightened, now he quickly passes hence! let
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us therefore seek with earnestness the truth, even as a man meets with the stream beside the road, then drinks and passes on. . 1925
'Inconstancy, this is the dreaded enemy--the universal destroyer--sparing neither rich nor poor; rightly perceiving this and keeping it in mind, this man, though sleeping, yet is the only ever-wakeful.' . 1926
Thus the Likkhavi lions, ever mindful of the Buddha's wisdom, disquieted with (the pain of) birth and death, sighed forth their fond remembrance of the man-lion 1. . 1927
Retaining in their minds no love of worldly things, aiming to rise above the power of every lustful quality 2, subduing in their hearts the thought of light or trivial matters, training their thoughts (hearts) (to seek) the quiet, peaceful place; . 1928
Diligently practising (the rules) of unselfish, charitable conduct; putting away all listlessness, they found their joy in quietness and seclusion, meditating only on religious truth. . 1929
And now the all-wise (omniscient), turning his body round with a lion-turn 3, once more gazed upon Vaisâlî, and uttered this farewell verse: . 1930
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'Now this, the last time this, I leave (wander forth from) Vaisâlî--the land where heroes 1 live and flourish! Now am I going to die.' . 1931
Then gradually advancing, stage by stage 2 he came to Bhoga-nagara (Po-ki’a-shing), and there he rested in the Sâla 3 grove, where he instructed all his followers (Bhikshus) in the precepts: . 1932
'Now having gone on high (ascended into heaven) 4 I shall enter on Nirvâna: ye must rely upon the law (religious truth)--this is your highest, strongest, vantage ground 5. . 1933
'What is not found (what enters not) in Sara, or what disagrees with rules of Vinaya, opposing the one true system (of my doctrine), this must not be held by you 6. . 1934
'What opposes Dharma, what opposes Vinaya, or
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what is contrary to my words, this is the result (speech) of ignorance, ye must not hold such doctrine, but with haste reject it. . 1935
'Receiving that which has been said aright (in the light) 1, this is not subversive of true doctrine, this is what I have said 2, as the Dharma and Vinaya say. . 1936
'Accepting that which I, the law, and the Vinaya declare, this is (the truth) to be believed. But words which neither I, the law, nor the Vinaya declare, these are not to be believed. . 1937
'Not gathering (explaining) the true and hidden meaning, but closely holding to the letter 3, this is the way of foolish teachers, but contrary to my doctrine (religion) and a false way of teaching. . 1938
'Not separating the true from false, accepting in the dark without discrimination, is like a shop where gold and its alloys are sold together, justly condemned by all the world. . 1939
'The foolish masters, practising (the ways of) superficial wisdom, grasp not the meaning of the truth; but to receive the law (religious doctrine) as it explains itself, this is to accept the highest mode of exposition (this is to accept the true law). . 1940
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'Ye ought therefore thus to investigate true principles, to consider well the true law and the Vinaya, even as the goldsmith does who melts and strikes and then selects the true (metal). . 1941
'Not to know the Sûtras and the Sâstras, this is to be devoid of wisdom; not saying properly that which is proper, is like doing that which is not fit to see. . 1942
'Let all be done (accepted) in right and proper order, according as the meaning of the sentence guides, for he who grasps a sword unskilfully, does but inflict a wound upon his hand. . 1943
'Not skilfully to handle words and sentences, the meaning then is hard to know; as in the night time travelling and seeking for a house, if all be dark within, how difficult to find. . 1944
'Losing the meaning, then the law (dharma) is disregarded, disregarding the law the mind becomes confused; therefore every wise and prudent master neglects not to discover the true and faithful meaning.' . 1945
Having spoken these words respecting the precepts of religion, he advanced to the town of Pâvâ 1, where all the Mallas (lih sse) prepared for him religious offerings of every kind. . 1946
At this time a certain householder's son 2, whose
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name was Kunda, invited Buddha to his house, and there he gave him, as an offering, his very last repast. . 1947
Having partaken of it and declared the law (preached), he onward went to the town of Kusi (Kusinagara), crossing the river Tsae-kieuh (Tsaku) and the Hiranyavatî (Hi-lan) 1. . 1948
Then in that Sâla grove, a place of quiet and seclusion (hermit-rest), he took his seat: entering the golden river (Hiranyavatî) he bathed his body, in appearance like a golden mountain. . 1949
Then he spake his bidding thus to Ânanda: 'Between those twin Sâla trees, sweeping and watering, make a clean space, and then arrange my sitting-mat (couch), . 1950
'At midnight coming, I shall die' (enter Nirvâna). Ânanda hearing the bidding of his master (Buddha), his breath was choked with heart-sadness; . 1951
But going and weeping he obeyed the instruction, and spreading out the mat he came forthwith back to his master and acquainted him. Tathâgata having lain down with his head towards the north and on his right side, slept thus. . 1952
Resting upon his hand as on a pillow with his feet crossed 2, even as a lion-king; all grief is passed, his last-born body from this one sleep shall never rise. . 1953
His followers (disciples) round him, in a circle
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gathered, sigh dolefully: 'The eye of the (great) world is now put out!' The wind is hushed, the forest streams are silent, no voice is heard of bird or beast. . 1954
The trees sweat out large flowing drops, flowers and leaves out of season singly fall, whilst men and Devas, not yet free from desire, are filled with overwhelming fear. . 1955
(Thus were they) like men wandering through the arid desert, the road full dangerous, who fail to reach the longed-for hamlet; full of fear they go on still, dreading they may not find it, their heart borne down with fear they faint and droop. . 1956
And now Tathâgata, aroused from sleep, addressed Ânanda thus: 'Go! tell the Mallas, the time of my decease (Nirvâna) is come; . 1957
'They, if they see me not, will ever grieve and suffer deep regret.' Ânanda listening to the bidding of his master (Buddha), weeping went along the road. . 1958
And then he told those Mallas all--'The lord is near to death.' The Mallas hearing it, were filled with great, excessive grief (fear). . 1959
The men and women hurrying forth, bewailing as they went, came to the spot where Buddha was; with garments torn and hair dishevelled, covered with dust and sweat they came. . 1960
With piteous cries they reached the grove, as when a Deva's day of merit (heavenly merit or enjoyment) comes to an end 1, so did they bow
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weeping and adoring at the feet of Buddha, grieving (to behold) his failing strength. . 1961
Tathâgata, composed and quiet, spake: 'Grieve not! the time is one for joy; no call for sorrow or for anguish here; . 1962
'That which for ages I have aimed at, now am I just about to obtain; delivered now from the narrow bounds of sense, I go to the place of never-ending rest and peace (purity). . 1963
'I leave these things, earth, water, fire, and air, to rest secure where neither birth nor death can come. Eternally delivered there from grief, oh! tell me! why should I be sorrowful? . 1964
'Of yore on Sîrsha's 1 mount, I longed to rid me of this body, but to fulfil my destiny I have remained till now with men (in the world); . 1965
'I have kept (till now) this sickly, crumbling body, as dwelling with a poisonous snake; but NOW (capitals sic--JBH) I am come to the great resting-place, all springs of sorrow now for ever stopped. . 1966
'No more shall I receive a body, all future sorrow now for ever done away; it is not meet for you, on my account, for evermore, to encourage any anxious fear.' . 1967
The Mallas hearing Buddha's words, that he was now about to die (enter the great, peaceful, quiet state), their minds confused, their eyes bedimmed, as if they saw before them nought but blackness, . 1968
With hands conjoined, spake thus to Buddha: 'Buddha is leaving now the pain of birth and death, and entering on the eternal joy of rest (peaceful extinction); doubtless we ought to rejoice thereat. . 1969
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'Even as when a house is burnt a man rejoices if his friends are saved from out the flames; the gods! perhaps they rejoice--then how much more should men! . 1970
'But--when Tathâgata has gone and living things no more may see him, eternally cut off from safety and deliverance--in thought of this we grieve and sorrow. 197 I
'Like as a band of merchants crossing with careful steps a desert, with only a single guide, suddenly he dies! . 1972
'Those merchants now without a protector, how can they but lament! The present age, coming to know their true case 1, has found the omniscient, and looked to him, . 1973
'But yet has not obtained the final conquest;--how will the world deride! Even as it would laugh at one who, walking o’er a mountain full of treasure, yet ignorant thereof, hugs still the pain of poverty.' . 1974
So spake the Mallas, and with tearful words excuse themselves to Buddha, even as an only child pleads piteously before a loving father. . 1975
Buddha then, with speech most excellent, exhibited and declared the highest principle (of truth), and thus addressed the Mallas: 'In truth, ’tis as you say; . 1976
'Seeking the way, you must exert yourselves and strive with diligence--it is not enough to have seen me! Walk, as I have commanded you; get rid of all the tangled net of sorrow; . 1977
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'Walk in the way with steadfast aim; ’tis not from seeing me this comes,--even as a sick man depending on the healing power of medicine, . 1978
'Gets rid of all his ailments easily without beholding the physician. He who does not do what I command sees me in vain, this brings no profit; . 1979
'Whilst he who lives far off from where I am, and yet walks righteously, is ever near me! A man may dwell beside me, and yet, being disobedient, be far away from me. . 1980
'Keep your heart carefully--give not place to listlessness! earnestly practise every good work. Man born in this world is pressed by all the sorrows of the long career (night) [of suffering], . 1981
'Ceaselessly troubled--without a moment's rest, as any lamp blown by the wind!' The Mallas all, hearing Buddha's loving instruction, . 1982
Inwardly composed, restrained their tears, and, firmly self-possessed, returned. . 1983
VARGA 26. MAHÂPARINIRVÂNA.
At this time there was a Brahmakârin whose name was Su-po-to-lo 1 (Subhadra); he was well known for his virtuous qualities (bhadra), leading a pure life according to the rules of morality, and protecting all living things. . 1984
When young 2 he had adopted heretical views and become a recluse among unbelievers--this one, wishing to see the lord, spake to Ânanda thus: . 1985
'I hear that the system of Tathâgata is of a
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singular character and very profound (difficult to fathom), and that he (has reached) the highest wisdom (anuttarâ(sam)bodhi) in the world, the first of all horse-tamers 1. . 1986
'(I hear moreover) that he is now about to die (reach Nirvâna), it will be difficult 2 indeed to meet with him again, and difficult to see those who have seen him with difficulty, even as it is to catch in a mirror the reflection of the moon. . 1987
'I now desire respectfully to see him the greatest and most virtuous guide (of men), because I seek to escape this mass of sorrow (accumulated sorrow) and reach the other shore of birth and death, . 1988
'The sun of Buddha now about to quench its rays, O! let me for a moment gaze upon him.' The feelings of Ânanda now were much affected, thinking that this request was made with a view to controversy, . 1989
Or that he (i.e. Subhadra) felt an inward joy because the lord was on the eve of death. He was not willing therefore to permit the interview with Buddha (the Buddha-sight). Buddha, knowing the man's (that one's) earnest desire and that he was a vessel fit for true religion (right doctrine), . 1990
Therefore addressed Ânanda thus: 'Permit that heretic to advance; I was born to save mankind 3, make no hindrance therefore or excuse!' . 1991
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Subhadra, hearing this, was overjoyed at heart, and his religious feelings (his feelings of joy in religion) were much enlarged, as with increased reverence he advanced to Buddha's presence. . 1992
Then, as the occasion required 1, he spoke becoming words and with politeness made his salutation 2, his features pleasing and with hands conjoined (he said): 'Now I desire to ask somewhat from thee; . 1993
'The world has many teachers of religion 3 (those who know the law) as I am myself; but I hear that Buddha has attained a way which is the end of all, complete emancipation. . 1994
'O that you would, on my account, briefly explain (your method), moisten my empty, thirsty soul (heart)! not with a view to controversy or from a desire to gain the mastery (but with sincerity I ask you so to do).' . 1995
Then Buddha, for the Brahmakârin's sake, in brief recounted the eight 'right ways' (noble paths)--on hearing which, his empty soul (meek heart) accepted it, as one deceived accepts direction in the right road. 1996}
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Perceiving now, he knew that what he had before perceived was not the final way (of salvation), but now he felt he had attained what he had not before attained, and so he gave up and forsook his books of heresy. . 1997
Moreover, now he rejected (turned his back) on the gloomy hindrances of doubt (moha), reflecting how by his former practices, mixed up with anger, hate, and ignorance, he had long cherished no real (good) joy 1. . 1998
For if (he argued) the ways of lust and hate and ignorance are able to produce a virtuous karman (good works), then 'hearing much' and 'persevering wisdom' (or, wisdom and perseverance (vîrya)) these, too, are born from lust, (which cannot be.) . 1999
But if a man is able to cut down hate and ignorance, then also he puts off all consequences of works (karman), and these being finally destroyed, this is complete emancipation. . 2000
Those thus freed from works are likewise freed from subtle questionings (investigation of subtle principles), (such as) what the world says 'that all things, everywhere, possess a self-nature 2.' . 2001
But if this be the case and therefore lust, hate, and ignorance possess a self-implanted nature, then this nature must inhere in them; what then means the word 'deliverance?' . 2002
For even if we rightly cause 3 the overthrow
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[paragraph continues] (destruction) of hate and ignorance, yet if lust (love) remains, then there is a return of birth; even as water, cold in its nature, may by fire be heated, . 2003
But when the fire goes out then it becomes cold again, because this is its constant nature; so (we may) ever know that the nature which lust has is permanent [or, 'endurance, we may know, is the nature of lust'], and neither hearing, wisdom, or perseverance can alter it. . 2004
Neither capable of increase or diminution, how can there be deliverance? I held aforetime (thus he thought) that (those things capable of) birth and death resulted thus, from their own innate nature; . 2005
But now I see that such a belief excludes deliverance; for what is (born) by nature must endure so, what end can such things have? . 2006
Just as a burning lamp cannot but give its light; the way (doctrine) of Buddha is the only true one, that lust, as the root-cause, brings forth the things that live (the world); . 2007
Destroy this lust (love) then there is Nirvâna (quiet extinction); the cause destroyed then the fruit is not produced. I formerly maintained that 'I' (self) was a distinct entity (body), not seeing that it has no maker. . 2008
But now I hear the right doctrine preached by Buddha, there is no 'self' (personal self) in all the world, for all things are produced by cause, and therefore there is no creator (Îsvara). . 2009
If then sorrow is produced by cause (or, if then cause producing things, there is sorrow), the cause may likewise be destroyed; for if the world is cause-produced,
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then is the view correct, that by destruction of the cause, there is an end. . 2010
The cause destroyed, the world brought to an end, there is no room for such a thought as permanence, and therefore all my former views (he said) are 'done away,' and so he deeply 'saw' the true doctrine taught by Buddha. . 2011
Because of seeds well sown in former times, he was enabled thus to understand the law on hearing it; thus he reached the good and perfect state of quietness, the peaceful, never-ending place (of rest). . 2012
His heart expanding to receive the truth, he gazed with earnest look on Buddha as he slept, nor could he bear to see Tathâgata depart and die (leave the world and attain Nirvâna); . 2013
'Ere yet,' he said, 'Buddha shall reach the term (of life) I will myself first leave the world (become extinct);' and then with hands close joined, retiring from the holy form (face or features), he took his seat apart, and sat composed and firm 1. . 2014
Then giving up his life (years), he reached Nirvâna, as when the rain puts out a little fire. Then Buddha spake to all his followers (Bhikshus): 'This my very last disciple . 2015
'Has now attained Nirvâna, cherish him (his remains) properly.' Then Buddha the first night (watch) passed, the moon bright shining and all the stars clear in their lustre, . 2016
The quiet grove without a sound, moved by his great compassionate heart, declared to his disciples
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this his bequeathed precepts 1 (his testamentary rules). 'After my Nirvâna, . 2017
'Ye ought to reverence and obey the Pratimoksha, (receive it) as your master, a shining lamp in the dark night, . 2018
'Or as a great jewel (treasured by) a poor man. The injunctions I have ever given, these you ought to obey and follow carefully, and treat in no way different from myself. . 2019
'Keep pure your body, words, and conduct, put from you all concerns of daily life (business), lands, houses, cattle, storing wealth or hoarding grain. . 2020
'All these should be avoided as we avoid a fiery pit; (so also) sowing the land, cutting down shrubs, healing of wounds or the practice of medicine, . 2021
'Star-gazing and astrology, forecasting lucky or unfortunate events by signs (palm signs), prognosticating good or evil, all these are things forbidden. . 2022
'Keeping the body temperate, eat at proper times; receive no mission as a go-between; compound no philteries; abhor dissimulation; . 2023
'Follow right doctrine, and be kind to all that lives; receive in moderation what is given; receive but hoard not up; these are, in brief, my spoken precepts. . 2024
'These form the groundwork of my rules, these also are the ground of full emancipation 2. Enabled
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thus to live (relying on this law, able to live) this is rightly to receive all (other things). . 2025
'This is true wisdom which embraces all, this is the way (cause) to attain the end; this code of rules, therefore, ye should hold and keep, and never let it slip or be destroyed. . 2026
'For when pure rules of conduct are observed (not broken), then there is true religion; without these, virtue languishes; found yourselves therefore well on these my precepts (moral rules); . 2027
'Grounded thus in rules of purity, the springs of feeling (animal feeling) will be well controlled, even as the well-instructed cowherd guides well his cattle (permits them neither to loiter nor hurry on). . 2028
'Ill-governed feelings (senses), like the horse, run wild through all the six domains of sense, bringing upon us in the present world unhappiness, and in the next, birth in an evil way. . 2029
'So, like the horse ill-broken, these land us in the ditch; therefore the wise and prudent man will not allow his senses licence. . 2030
'For these senses (organs of sense) are, indeed, our greatest foes, causes of misery; for men enamoured thus by sensuous things cause all their miseries to recur. . 2031
'Destructive as a poisonous snake, or like a savage tiger, or like a raging fire, the greatest evil in the world, he who is wise, is freed from fear of these. . 2032
'But what he fears is only this--a light and trivial heart, which drags a man to future misery (evil way
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of birth) just for a little sip of pleasure not looking at the yawning gulf (before us); . 2033
'Like the wild elephant freed from the iron curb (aṅkusa), or like the ape that has regained the forest trees, such is the light and trivial heart;--the wise man should restrain and hold it therefore. . 2034
'Letting the heart go loose without restraint, that man shall not attain Nirvâna; therefore we ought to hold the heart in cheek, and go apart from men and seek a quiet resting-place (hermit's abode). . 2035
'Know when to eat and the right measure; and so with reference to the rules of clothing and of medicine; take care you do not by the food you take, encourage in yourselves a covetous or an angry mind. . 2036
'Eat your food to satisfy your hunger and (drink to satisfy) your thirst, as we repair an old or broken chariot, or like the butterfly that sips the flower destroying not its fragrance or its texture. . 2037
'The Bhikshu, in begging food, should beware of injuring the faithful mind of another 1; if a man opens his heart in charity, think not about his capabilities (i.e. to overtax him), . 2038
'For ’tis not well to calculate too closely the strength of the ox, lest by loading him (beyond his strength) you cause him injury. At morning, noon, and night, successively, store up good works. . 2039
'During the first and after watch at night be not overpowered by sleep, but in the middle watch, with heart composed, take sleep (and rest)---be thoughtful towards the dawn of day. . 2040
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'Sleep not the whole night through, making the body and the life relaxed and feeble; think! when the fire shall burn the body always, what length of sleep will then be possible? . 2041
'For when the hateful brood of sorrow rising through space, with all its attendant horrors, meeting the mind o’erwhelmed by sleep and death, shall seize its prey, who then shall waken it? . 2042
'The poisonous snake dwelling within a house can be enticed away by proper charms, so the black toad that dwells within his heart, the early waker disenchants and banishes. . 2043
'He who sleeps on heedlessly (without plan), this man has no modesty; but modesty is like a beauteous robe, or like the curb that guides the elephant. . 2044
'Modest behaviour keeps the heart composed, without it every virtuous root will die. Who has this modesty, the world applauds (calls him excellent); without it, he is but as any beast. . 2045
'If a man with a sharp sword should cut the (another's) body bit by bit (limb by limb), let not an angry thought, or of resentment, rise, and let the mouth speak no ill word. . 2046
'Your evil thoughts and evil words but hurt yourself and not another; nothing so full of victory as patience, though your body suffer the pain of mutilation. . 2047
'For recollect that he who has this patience cannot be overcome, his strength being so firm; therefore give not way to anger or evil words towards men in power 1. . 2048
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'Anger and hate destroy the true law; and they destroy dignity and beauty of body; as when one dies we lose our name for beauty, so the fire of anger itself burns up the heart. . 2049
'Anger is foe to all religious merit, he who loves virtue let him not be passionate; the layman who is angry when oppressed by many sorrows is not wondered at, . 2050
'But he who has "left his home 1" indulging anger, this is indeed opposed to principle, as if in frozen water there were found the heat of fire. . 2051
'If indolence (an indolent mind) arises in your heart, then with your own hand smooth down your head 2, shave off your hair, and clad in sombre (dyed or stained) garments, in your hand holding the begging-pot, go ask for food; . 2052
'On every side the living perish, what room for indolence? the worldly man, relying on his substance or his family, indulging in indolence, is wrong; . 2053
'How much more the religious man, whose purpose is to seek the way of rescue, who encourages within an indolent mind; this surely is impossible! . 2054
'Crookedness and truth (straightness) are in their nature opposite and cannot dwell together more than frost and fire; for one who has become religious, and practises the way of straight behaviour, a false and crooked way of speech is not becoming. . 2055
'False and flattering speech is like the magician's
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art; but he who ponders on religion cannot speak falsely (wildly). To "covet much," brings sorrow; desiring little, there is rest and peace. . 2056
'To procure rest (peace of mind), there must be small desire--much more in case of those who seek deliverance (salvation). The niggard dreads the much-seeking man lest he should filch away his property (wealth and jewels), . 2057
'But he who loves to give has also fear, lest he should not possess enough to give; therefore we ought to encourage small desire, that we may have to give to him who wants, without such fear. . 2058
From this desiring-little-mind we find the way of true deliverance; desiring true deliverance (seeking salvation) we ought to practise knowing-enough (contentment). . 2059
'A contented mind is always joyful, but joy like this is but religion 1; the rich and poor alike, having contentment, enjoy perpetual rest. . 2060
The ill-contented man though he be born to heavenly joys, because he is not contented would ever have a mind burned up by the fire of sorrow. . 2061
'The rich, without contentment, endures the pain of poverty; though poor, if yet he be contented, then he is rich indeed! . 2062
'That ill-contented man, the bounds of the five desires extending further still, (becomes) insatiable in his requirements, (and so) through the long night (of life) gathers increasing sorrow. . 2063
'Without cessation thus he cherishes his careful (anxious) plans, whilst he who lives contented, freed
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from anxious thoughts about relationships (family concerns), his heart is ever peaceful and at rest. . 2064
'And so because he rests and is at peace within, the gods and men revere and do him service. Therefore we ought to put away all cares about relationship (the encumbrance of close or distant relationships). . 2065
'For like a solitary desert tree in which the birds and monkeys gather. so is it when we are cumbered much with family associations; through the long night we gather many sorrows. . 2066
'Many dependents (relationships) are like the many bands (that bind us), or like the old elephant that struggles in the mud. By diligent perseverance a man may get much profit; . 2067
'Therefore night and day men ought with ceaseless effort to exert themselves; the tiny streams that trickle down the mountain slopes (valleys) by always flowing eat away the rock. . 2068
'If we use not earnest diligence in drilling wood in wood for fire, we shall not obtain the spark, so ought we to be diligent and persevere, as the skilful master drills the wood for fire. . 2069
'A "virtuous friend 1" though he be gentle is not to be compared with right reflection (thought)--right thought kept well in the mind, no evil thing can ever enter there. . 2070
'Wherefore those who practise (a religious life) should always think about "the body" (their true condition--themselves); if thought upon oneself be
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absent, then all virtue (virtuous intentions or purposes) dies. . 2071
'For as the champion warrior relies for victory upon his armour's strength, so "right thought" is like a strong cuirass able to withstand the six sense-robbers (the robber-objects of the six senses). . 2072
'Right faith 1 (samâdhi) enwraps 2 the enlightened heart, (so that a man) perceives the world throughout (is liable to) birth and death; therefore the religious man should practise "samâdhi." . 2073
'Having found peace (quietness and peace) in samâdhi, we put an end to all the mass of sorrows, wisdom then can enlighten us, and so we put away the rules by which we acquire (knowledge by the senses). . 2074
'By inward thought and right consideration following with gladness the directions of the "true law," this is the way in which both lay (men of the world) and men who have left their homes (religious men) should walk. . 2075
'Across the sea of birth and death, "wisdom" is the handy bark; "wisdom" is the shining lamp that lightens up the dark and gloomy (world). . 2076
'"Wisdom" is the grateful medicine for all the defiling ills [of life] (âsravas); "wisdom" is the axe wherewith to level all the tangled (prickly) forest trees of sorrow. . 2077
'"Wisdom" is the bridge that spans the rushing stream of ignorance and lust--therefore, in every
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way, by thought and right attention (listening), a man should diligently inure himself to engender "wisdom." . 2078
'Having acquired the threefold 1 wisdom, then, though blind, the eye of wisdom sees throughout; but without wisdom the mind is poor and insincere (false); such things cannot suit (agree with) the man who has left his home. . 2079
'Wherefore let the enlightened man lay well to heart that false and fruitless (vain) things become him not, and let him strive with single mind for that pure (refined and excellent) joy which can be found alone in perfect rest and quietude (the place of rest and peace, i.e. Nirvâna). . 2080
'Above all things be not careless, for carelessness is the chief foe of virtue; if a man avoid this fault he may be born where Sakra-râga dwells. . 2081
'He who gives way to carelessness of mind must have his lot where the Asuras dwell. Thus have I done my task, my fitting task, (in setting forth the way of) quietude, the proof (work) of love 2. . 2082
'On your parts be diligent 3 (earnest)! with virtuous purpose practise well these rules (works), in quiet solitude of desert hermitage nourish and cherish a still and peaceful heart. . 2083
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'Exert yourselves to the utmost, give no place to remissness, for as in worldly matters when the considerate physician prescribes fit medicine for the disease he has detected, . 2084
'Should the sick man neglect to use it, this cannot be the physician's fault, so I have told you (now) the truth, and set before you this the one and level road (the road of plain duty). . 2085
'Hearing my words and not with care obeying them, this is not the fault of him who speaks; if there be anything not clearly understood in the principles of the "four truths," . 2086
'You now may ask me, freely; let not your inward thoughts be longer hid.' The lord in mercy thus instructing them, the whole assembly remained silent. . 2087
Then Anuruddha, observing that the great congregation continued silent and expressed no doubt, with closed hands thus spake to Buddha: . 2088
'The moon may be warm, the sun's rays be cool, the air be still 1, the earth's nature mobile; these four things, though yet unheard of its the world, (may happen); . 2089
'But this assembly never can have doubt about the principles of sorrow, accumulation, destruction, and the way (the four truths)--the incontrovertible truths, as declared by the lord. . 2090
But because the lord is going to die, we all have sorrow (are deeply affected); and we cannot raise our thoughts to the high theme of the lord's preaching. . 2091
'Perhaps some fresh disciple, whose feelings are
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yet not entirely freed (from other influences) [might doubt]; but we, who now have heard this tender, sorrowful discourse, have altogether freed ourselves from doubt. . 2092
'Passed the sea of birth and death, without desire, with nought to seek, we only know how much we love, and, grieving, ask, why Buddha dies so quickly?' . 2093
Buddha regarding Anuruddha, perceiving how his words were full of bitterness (sorrow-laden), again with loving heart, appeasing him, replied: . 2094
'In the beginning 1 things were fixed, in the end again they separate; different combinations cause other substances, for there is no uniform and constant principle (in nature). . 2095
'But when all mutual purposes be answered (what is for oneself and for another, be done), what then shall chaos and creation do! the gods and men alike that should be saved, shall all have been completely saved! . 2096
'Ye then! my followers, who know so well the perfect law, remember! the end must come (complete destruction of the universe must come); give not way again to sorrow! . 2097
'Use diligently the appointed means; aim to reach the home where separation cannot come; I have lit the lamp of wisdom, its rays alone can drive away the gloom that shrouds the world. . 2098
'The world is not for ever fixed! Ye should
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rejoice therefore! as when a friend, afflicted grievously, his sickness healed, escapes from pain. . 2099
'For I have put away this painful vessel (my painful body), I have stemmed the flowing sea (sea current) of birth and death, free for ever now, from pain (the mass of sorrow)! for this you should exult with joy! . 2100
'Now guard yourselves aright, let there be no remissness! that which exists will all return to nothingness! and now I die. . 2101
'From this time forth my words are done, this is my very last instruction.' Then entering the Samâdhi of the first Dhyâna, he went successively through all the nine in a direct order; . 2102
Then inversely he returned throughout and entered on the first, and then from the first he raised himself and entered on the fourth. . 2103
Leaving the state of Samâdhi, his soul without a resting-place (a house to lodge in), forthwith he reached Nirvâna. And then, as Buddha died, the great earth quaked throughout. . 2104
In space, on every hand, was fire like rain (it rained fire) [or, possibly, 'there was rain and fire'], no fuel, self-consuming 1. And so from out the earth great flames arose on every side (the eight points of the earth), . 2105
Thus up to the heavenly mansions flames burst forth; the crash of thunder shook the heavens and earth, rolling along the mountains and the valleys, . 2106
Even as when the Devas and Asuras fight with sound of drums and mutual conflict. A wind tempestuous from the four bounds of earth arose--
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whilst from the crags and hills, dust and ashes fell like rain. . 2107
The sun and moon withdrew their shining; the peaceful streams on every side were torrent-swollen; the sturdy forests shook like aspen leaves, whilst flowers and leaves untimely fell around, like scattered rain. . 2108
The flying dragons, carried on pitchy clouds, wept down their tears 1 (five-headed tears); the four kings and their associates, moved by pity 2, forgot their works of charity. . 2109
The pure Devas came to earth from heaven, halting mid-air they looked upon the changeful scene (or, the death scene), not sorrowing, not rejoicing. . 2110
But yet they sighed to think of the world, heedless of its sacred teacher, hastening to destruction. The eightfold heavenly spirits 3, on every side filled space, . 2111
Cast down at heart and grieving, they scattered flowers as offerings. Only Mâra-râga rejoiced, and struck up sounds of music in his exultation. . 2112
Whilst Gambudvîpa 4, shorn of its glory, (seemed. to grieve) as when the mountain tops fall down to earth, or like the great elephant robbed of its tusks, or like the ox-king spoiled of his horns; . 2113
Or heaven without the sun and moon, or as the lily beaten by the hail; thus was the world bereaved when Buddha died! . 2114
VARGA 27. PRAISING NIRVÂNA.
At this time there was a Devaputra, riding on (or in) his thousand 1 white-swan palace 2 in the midst of space, who beheld the Parinirvâna of Buddha. . 2115
This one, for the universal benefit of the Deva assembly, sounded forth at large these verses (gâthas) on impermanence: 'Impermanency is the nature of all (things), quickly born, they quickly die. . 2116
'With birth there comes the rush 3 of sorrows, only in Nirvâna 4 is there joy. The accumulated fuel heaped up by the power of karman 5 (deeds), this the fire of wisdom alone can consume. . 2117
'Though the fame (of our deeds 6) reach up to heaven as smoke, yet in time the rains which descend will extinguish all, as the fire that rages at the kalpa's end is put out by the judgment 7 (calamity) of water.' . 2118
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Again there was a Brahma-Rishi-deva, like a most exalted Rishi (a highest-principle Rishi 1), dwelling in heaven, possessed of superior happiness, with no taint in his bliss (heavenly inheritance), . 2119
Who thus sighed forth his praises of Tathâgata's Nirvâna, with his mind fixed in abstraction as he spoke: 'Looking through all the conditions of life (of the three worlds), from first to last nought is free from destruction. . 2120
'But the incomparable seer dwelling in the world, thoroughly acquainted with the highest truth 2, whose wisdom grasps that which is beyond the (world's) ken 3, he it is who can save the worldly-dwellers 4. . 2121
'He it is who can provide lasting escape (preservation) from the destructive power of impermanence. But, alas! through the wide world, all that lives is sunk in unbelief (heretical teaching).' . 2122
At this time Anuruddha, 'not stopped' (ruddha) 5 by the world, 'not stopped' from being delivered
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(delivered and not stopped), the stream of birth and death for ever 'stopped 1' (niruddha), . 2123
Sighed forth the praises of Tathâgata's Nirvâna: 'All living things completely blind and dark 2! the mass of deeds (samskâra) all perishing (inconstant), even as the fleeting cloud-pile 3! . 2124
'Quickly arising and as quickly perishing! the wise man holds not to such a refuge, for the diamond mace of inconstancy. can (even) overturn the mountain of the Rishi hermit 4 (muni). . 2125
'How despicable and how weak the world! doomed to destruction, without strength! Impermanence, like the fierce lion, can even spoil the Nâga-elephant-great-Rishi 5. . 2126
'Only the diamond curtain of Tathâgata can overwhelm 6 inconstancy! How much more should those not yet delivered from desire (passion), fear and dread its power. . 2127
'From the six seeds there grows one sprout 7, one kind of water from the rain, the origin of the
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four points 1 is far removed, five kinds of fruit from the two "koo 2;" . 2128
'The three periods (past, present, future) are but one in substance; the Muni-great-elephant plucks up the great tree of sorrow, and yet he (even he) cannot avoid the power of impermanence. . 2129
'For like the crested 3 (sikhin) bird delights (within) the pool (water) to seize the poisonous snake, but when from sudden drought he is left in the dry pool, he dies; . 2130
'Or as the prancing steed advances fearlessly to battle, but when the fight has passed goes back subdued and quiet; or as the raging fire burns with the fuel, but when the fuel is done, expires; . 2131
'So is it with Tathâgata, his task accomplished he returns 4 to (find his refuge in) Nirvâna: just as the shining of the radiant moon sheds everywhere its light and drives away the gloom, 2132.
'All creatures grateful for its light, (then suddenly) it disappears concealed by Sumeru; such is the case with Tathâgata, the brightness of his wisdom lit up the gloomy darkness, . 2133
'And for the good of all that lives drove it away, when suddenly it disappears behind the mountain of Nirvâna. The splendour of his fame throughout the world diffused, . 2134
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'Had banished all obscurity, but like the stream that ever flows, it rests not with us the illustrious charioteer with his seven prancing steeds 1 flies through the host (and disappears); . 2135
'The bright-rayed 2 Sûrya-deva, entering the Yen-tsz’ 3 cave, was, with the moon, surrounded with fivefold barriers; "all things that live," deprived of light, . 2136
'Present their offerings to heaven; but from their sacrifice nought but the blacken’d smoke ascends 4; thus is it with Tathâgata, his glory hidden, the world has lost its light. . 2137
'Rare was the expectancy of grateful love 5 that filled the heart of all that lives; that love, reached its full limit, then was left to perish! . 2138
'The cords of sorrow all removed, we found the true and only way; but now he leaves the tangled mesh of life, and enters on the quiet place! . 2139
'His spirit (or, by spiritual power) mounting through space, he leaves the sorrow-bearing vessel of his body! the gloom of doubt and the great
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[paragraph continues] (heaped-up) darkness all dispelled, by the bright rays of wisdom! . 2140
'The earthy soil of sorrow's dust his wisdom's water purifies! no more, no more, returns he here! for ever gone to the place of rest! . 2141
'(The power of) birth and death destroyed, the world (all things) instructed in the highest doctrine! he bids the world rejoice in (knowledge of) his law, and gives to all the benefit of wisdom! . 2142
'Giving complete rest to the world, the virtuous streams 1 flow forth! his fame known (spread) throughout the world, shines still with increased splendour! . 2143
'How great his pity and his love to those who opposed his claims, neither rejoicing in their defeat nor exulting in his own success 2. . 2144
'Illustriously controlling his feelings, all his senses completely enlightened, his heart impartially observing events, unpolluted by the six objects (or, fields) of sense! . 2145
'Reaching to that unreached before! obtaining that which man had not obtained! with the water which he provided filling every thirsty soul! . 2146
'Bestowing that which never yet was given, and providing a reward not hoped for! his peaceful, well-marked person, perfectly knowing the thoughts 3 (prayers) of all. . 2147
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'Not greatly moved either by loving or disliking! overcoming all enemies by the force (of his love)! the welcome physician for all diseases, the one destroyer of impermanency! . 2148
'All living things rejoicing in religion, fully satisfied 1! obtaining all they need (seek), their every wish (vow) fulfilled! . 2149
'The great master of holy wisdom once gone returns no more! even as the fire gone out for want of fuel! . 2150
'(Declaring) the eight rules (noble truths?) without taint 2; overcoming the five 3 (senses), difficult to compose! with the three 4 (powers of sight) seeing the three (precious ones); removing the three (robbers, i.e. lust, anger, ignorance); perfecting the three (the three grades of a holy life). . 2151
'Concealing 5 the one (himself) and obtaining the one (saintship)--leaping over the seven (bodhyaṅgas?) and (obtaining) the long sleep; the end of all, the quiet, peaceful way; the highest prize of sages and of saints! . 2152
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'Having himself severed the barriers of sorrow, now he is able to save his followers, and to provide the draught of immortality (sweet dew) for all who are parched with thirst! . 2153
'Armed with the heavy cuirass of patience, he has overcome all enemies! (now) by the subtle principles of his excellent law (able to) satisfy every heart. . 2154
'Planting a sacred seed (seed of holiness) in the hearts of those practising virtue (worldly virtue 1) impartially directing and not casting off those who are right or not right (in their views)! . 2155
'Turning the wheel of the superlative law! received with gladness through the world by those (the elect) who have in former conditions implanted in themselves a love for religion, these all saved by his preaching! . 2156
'Going forth 2 among men converting those not yet converted; those who had not seen (learned) the truth, causing them to see the truth! . 2157
'All those practising a false method (heretical) of religion, delivering to them deep principles (of his religion)! preaching the doctrines of birth and death and impermanency; (declaring that) without a master 3 (teacher) there can be no happiness! . 2158
'Erecting the standard of his great renown, overcoming and destroying the armies of Mâra (all the Mâras)! advancing to the point of indifference to
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pleasure or pain, caring not for life, desiring only rest (Nirvâna)! 2159.
'Causing those not yet converted to obtain conversion! those not yet saved to be saved! those not yet at rest to find rest! those not yet enlightened to be enlightened! . 2160
'(Thus) the Muni (taught) the way of rest for the direction of all living things! alas! that any transgressing the way of holiness should practise impure (not right) works. . 2161
'Even as at the end of the great kalpa, those holding the law who die (or, are dead 1), (when) the rolling sound of the mysterious thunder-cloud severs the forests, upon these there shall fall the rain of sweet dew (immortality). . 2162
'The little elephant breaks down the prickly forest, and by cherishing it we know that it can profit men 2; but the cloud that removes the sorrow of the elephant old-age 3, this none can bear 3. . 2163
'He by destroying systems of religion (sights, i.e. modes of seeing, darsanas) has perfected his
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system, in saving the world and yet saving! he has destroyed- the teaching of heresy, in order to reach his independent (self-sufficient) mode (way) [of doctrine]. . 2164
'And now he enters the great quiet (place)! no longer has the world a protector or saviour! the great army host of Mâra-râga, rousing their warrior (spirits), shaking the great earth, . 2165
'Desired to injure the honour’d Muni! but they could not move him, whom in a moment now the Mâra "inconstancy" destroys. . 2166
'The heavenly occupants (Devas) everywhere assemble as a cloud! they fill the space of heaven, fearing the endless (mastery of) birth and death! their hearts are full of (give birth to) grief and dread! . 2167
'His Deva eyes clearly behold, without the limitations of near or distant, the fruits of works discerned throughout, as an image perceived in a mirror! . 2168
'His Deva ears perfect and discriminating throughout, hear all, though far away (not near), mounting through space he teaches all the Devas, surpassing his method (limit) of converting men! . 2169
'He divides his body still one in substance, crosses the water as if it were not weak (to bear) 1! remembers all his former births, through countless kalpas none forgotten! . 2170
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'His senses (roots) wandering through the fields . of sense (limits) 1, all these distinctly remembered; knowing the wisdom learned in every (state of) mind, all this perfectly understood! . 2171
'By spiritual discernment and pure mysterious wisdom equally (impartially) surveying all (things)! every vestige of imperfection (leak) removed! thus he has accomplished all (he had to do). . 2172
'By wisdom rejecting other spheres of life, his wisdom now completely perfected, to! he dies! let the world, hard and unyielding, still, beholding it, relent! . 2173
'All living things though blunt in sense, beholding him, receive the enlightenment of wisdom! their endless evil deeds long past, as they behold, are cancelled and completely cleansed! . 2174
'In a moment gone! who shall again exhibit qualities like his? no saviour now in all the world--our hope cut off, our very breath (life) is stopped and gone! . 2175
'Who now shall give us life again with the cool water (of his doctrine)? his own great work accomplished, his great compassion now has ceased to work for long (has long ceased or stopped)! . 2176
'The world ensnared in the toils of folly, who shall destroy the net? who shall, by his teaching, cause the stream of birth and death to turn again? . 2177
'Who shall declare the way of rest (to instruct)
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the heart of all that lives, deceived by ignorance? Who will point out the quiet place, or who make known the one true doctrine (system of doctrine)? . 2178
'All flesh suffering (receiving) great sorrow, who shall deliver, like a loving father? Like the horse changing his master loses all gracefulness, as he forgets his many words of guidance (so are we)! . 2179
'As a king without a kingdom, such is the world without a Buddha! as a disciple (a Srâvaka, a "much hearer") with no power of dialectic (distinguishing powers) left, or like a physician without wisdom, . 2180
'As men whose king has lost the marks of royalty (bright or glorious marks), so, Buddha dead, the world has lost its glory! the gentle horses left without a charioteer, the boat without a pilot left! . 2181
'The three divisions 1 of an army left without a general! the merchantmen without a guide! the suffering and diseased without a physician! a holy king (kakravartin) without his seven insignia (jewels, ratnâni)! 218 . 2
'The stars without the moon! the loving years (the planet Jupiter?) without the power of life!--such is the world now that Buddha, the great teacher, dies!' . 2183
Thus (spake) the Arhat 2, all done that should be done, all imperfections quite removed, knowing the meed of gratitude, he was grateful therefore (spake gratefully of his master); . 2184
Thus thinking of his master's love he spake!
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setting forth the world's great sorrow; whilst those, not yet freed from the power of passion, wept with many tears, unable to control themselves. . 2185
Yet even those who had put away all faults, sighed as they thought of the pain of birth and death. And now the Malla host 1 hearing that Buddha had attained Nirvâna, . 2186
With cries confused, wept piteously, greatly moved, as when a flight of herons meet a hawk (kite). In a body now they reach the twin (Sâla) trees, and as they gaze upon Tathâgata dead (entered on his long sleep), . 2187
Those features never again to awake to consciousness, they smote their breasts and sighed to heaven; as when a lion seizing, on a calf, the whole herd rushes on with mingled sounds. . 2188
In the midst there was one Malla, his mind enamoured of the righteous law, who gazed with steadfastness upon the holy 2 law-king, now entered on the mighty calm, . 2189
And said: 'The world was everywhere asleep, when Buddha setting forth his law caused it to awake; but now he has entered on the mighty calm, and all is finished in an unending sleep. . 2190
'For man's sake he had raised the standard of his law, and now, in a moment, it has fallen; the sun of Tathâgata's wisdom spreading abroad the lustre of its "great awakening 3," . 2191
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'Increasing ever more and more in glory, spreading abroad the thousand rays of highest knowledge, scattering and destroying all the gloom (of earth), why has the darkness great come back again? . 2192
'His unequalled wisdom lightening the three worlds, giving eyes that all the world might see, now suddenly (the world is) blind again, bewildered, ignorant of the way; . 2193
'In a moment fallen the bridge of truth (that spanned) the rolling stream of birth and death, the swelling flood of lust and rage and doubt, and all flesh overwhelmed therein, for ever lost.' . 2194
Thus all that Malla host wept piteously and lamented; whilst some concealed their grief nor spoke a word; others sank prostrate on the earth; . 2195
Others stood silent, lost in meditation; others, with sorrowful heart, groaned deeply. Then on a gold and silver gem-decked couch 1, richly adorned with flowers and scents, . 2196
They placed the body of Tathâgata; a jewelled canopy they raised above, and round it flags and streamers and embroidered banners; then using every kind of dance and music 2, . 2197
The lords and ladies of the Mallas followed
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along the road presenting offerings, whilst all the Devas scattered scents and flowers, and raised the sound of drums and music in the heavens. . 2198
Thus men and Devas shared one common sorrow, their cries united as they grieved together. Entering the city, there the men and women, old and young, completed their religious offerings. . 2199
Leaving the city, then, and passing through the Lung-tsiang gate 1, and crossing over the Hiranyavatî river, they repaired to where the former Buddhas having died, had Kaityas raised to them 2. . 2200
There collecting ox-head sandal wood and every famous scented wood, they placed the whole above the Buddha's body, pouring various scented oils upon the pyre; . 2201
Then placing fire beneath to kindle it, three times they walked around; but yet it burned not. At this time the great Kâsyapa had taken his abode at Râgagriha 3, . 2202
And knowing Buddha was about to die was coming thence with all his followers; his pure mind, deeply moved, desired to see the body of the lord; . 2203
And so, because of that his sincere wish, the fire went out and would not kindle. Then Kâsyapa and his followers coming, with piteous sighs looked on the sight . 2204
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And reverenced at the master's feet; and then, forthwith, the fire burst out. Quenched the fire of grief within; without, the fire has little power to burn. 2205 '
Or though it burn the outside skin and flesh, the diamond true-bone still remains. The scented oil consumed, the fire declines, the bones they place within a golden pitcher; . 2206
For as the mystic world 1 (dharma-dhâtu) is not destroyed, neither can these, the bones (of Buddha), perish; the consequence (fruit) of diamond 2 wisdom, difficult to move as Sumeru. . 2207
The relics which the mighty golden-pinioned bird cannot remove or change, they place within the precious vase; to remain until the world shall pass away; . 2208
And wonderful! the power of men (the world) can thus fulfil Nirvâna's laws, the illustrious name of one far spread, is sounded thus throughout the universe; . 2209
And as the ages roll, the long Nirvâna, by these, the sacred relics (bones), sheds through the world its glorious light, and brightens up the abodes of life. . 2210
He perished (quenched his splendour) in a moment! but these relics, placed within the vase, the imperishable signs of wisdom, can overturn the mount of sorrow; . 2211
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The body of accumulated griefs 1 this imperishable mind (ki) can cause to rest, and banish once for ever all the miseries of life. . 2212
Thus the diamond substance (body) was dealt with at the place of burning. And now those valiant Mallas, unrivalled in the world for strength, . 2213
Subduing all private animosities, sought escape from sorrow in the true refuge. Finding sweet comfort in united love, they resolved to banish every complaining thought. . 2214
Beholding thus the death of Tathâgata, they controlled their grieving hearts, and with full strength of manly virtue dismissing every listless thought, they submitted to the course (laws) of nature. . 2215
Oppressed by thoughts of grievous sorrow, they entered the city as a deserted wild, holding the relics thus they entered, whilst from every street were offered gifts. . 2216
They placed the relics then upon a tower 2, for men and Devas to adore. . 2217
VARGA 28. DIVISION OF THE SARÎRAS.
Thus those Mallas offered religious reverence to the relics, and used the most costly flowers and scents for their supreme act of worship. . 2218
Then the kings of the seven countries 3, having heard that Buddha was dead, sent messengers to
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the Mallas asking to share the sacred relics (of Buddha). . 2219
Then the Mallas reverencing the body of Tathâgata, trusting to their martial renown, conceived a haughty mind: . 2220
'They would rather part with life itself (they said), than with the relics of the Buddha;' so those messengers returned from the futile embassage. Then the seven kings, highly indignant, . 2221
With an army, numerous as the rain. clouds, advanced on Kusinagara; the people who went from the city filled with terror soon returned . 2222
And told the Mallas all, that the soldiers and the cavalry of the neighbouring countries were coming, with elephants and chariots, to surround the Kusinagara city. . 2223
The gardens, lying without the town, the fountains, lakes, flower and fruit trees were now destroyed by the advancing host, and all the pleasant resting-places lay in ruins. . 2224
The Mallas, mounting on the city towers, beheld the great supports of life 1 destroyed; they then prepared their warlike engines to crush the foe without; . 2225
Balistas 2 and catapults and 'flying torches 3' to
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hurl against the advancing host. Then the seven kings entrenched themselves around the city, each army host filled with increasing courage; . 2226
Their wings of battle shining in array as the sun's seven beams of glory shine; the heavy drums 1 rolling as the thunder, the warlike breath (rising) as the full cloud mist. . 2227
The Mallas, greatly incensed, opening the gates command the fray to begin; the aged men and women whose hearts had trust in Buddha's law, . 2228
With deep concern breathed forth their vow, 'Oh! may the victory be a bloodless one 2!' Those who had friends used mutual exhortations not to encourage in themselves a desire for strife. . 2229
And now the warriors, clad in armour, grasping their spears and brandishing their swords ’midst the confused noise and heavy drums 1 (advanced). But ere the contest had begun, . 2230
There was a certain Brahman whose name was Drona (tuh-lau-na), celebrated for penetration, honour'd for modesty and lowliness, . 2231
Whose loving heart took pleasure in religion. This one addressed those kings and said: 'Regarding the unequalled strength of yonder city, one man alone would be enough (for its defence); . 2232
How much less when with determined heart (they are united), In the beginning 3 mutual strife produced destruction, how now can it result in glory or renown? . 2233
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'The clash of swords and bloody onset done, ’tis certain one must perish! and therefore whilst you aim to vanquish those, both sides will suffer in the fray. . 2234
'Then there are many chances, too, of battle, ’tis hard to measure strength by appearances; the strong, indeed, may overcome the weak, the weak may also overcome the strong; . 2235
'The powerful champion may despise the snake, but how will he escape a wounded body? there are men whose natures bland and soft, seem suited for the company of women or of children, . 2236
'But when enlisted in the ranks, make perfect soldiers. As fire when it is fed with oil, though reckoned weak, is not extinguished easily; so when you say that they (your enemies) are weak, . 2237
'Beware of leaning overmuch on strength of body; nought can compare with strength of right (religion). There was in ancient times a Gina 1 king, whose name was Kârandhama (Avikshit), . 2238
'His graceful (upright) presence caused such love (in others) that he could overcome all animosity; but though he ruled the world and was high renowned, and rich and prosperous, . 2239
'Yet in the end he went back 2 and all was lost! So when the ox has drunk enough, he too returns. Use then the principles of righteousness, use the expedients of good will and love. . 2240
'Conquer your foe by force, you increase his
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enmity; conquer by love, and you will reap no after-sorrow. The present strife is but a thirst for blood, this thing cannot be endured! . 2241
'If you desire to honour Buddha, follow the example of his patience and long-suffering 1!' Thus this Brahman with confidence declared the truth; . 2242
'Imbued with highest principles of peace, he spake with boldness and unflinchingly. And now the kings addressed the Brahman thus: . 2243
'You have chosen a fitting time for giving increase to the seed of wisdom, the essence of true friendship is (leads to) the utterance of truth. The greatest force (of reason) lies in righteous judgment. . 2244
'But now in turn hear what we say: The rules of kings are framed to avoid the use of force when hatred has arisen from low desires (question of the five pleasures); . 2245
'Or else to avoid the sudden use of violence in trifling questions (where some trifling matter is at stake). But we for the sake of law (religion) are about to fight. What wonder is it! . 2246
'Swollen pride is a principle to be opposed, for it leads to the overthrow of society; no wonder then that Buddha preached against it, teaching men to practise lowliness and humility. . 2247
'Then why should we be forbidden to pay our reverence to his body-relics? In ancient days a
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lord of the great earth, Pih-shih-tsung 1 Nanda [or two lords, viz. Pih-shih-tsung and Nanda], . 2248
'For the sake of a beautiful woman fought and destroyed each other; how much more now, for the sake of religious reverence to our master, freed from passion, gone to Nirvâna, . 2249
'Without regard to self, or careful of our lives, should we contend and assert our rights! A former king Kaurava (or belonging to the Kauravas) fought with a Pândava (king), . 2250
'And the more they increased in strength the more they struggled, all for some temporary gain; how much more for our not-coveting 2 master (should we contend), coveting to get his living (relics)? . 2251
'The son of Râma, too, the Rishi (or Râmarishiputra), angry with king Dasaratha, destroyed his country, slew the people, because of the rage he felt; . 2252
'How much less for our master, freed from anger, should we be niggard of our lives! Râma, for Sîta's sake, killed all the demon-spirits; . 2253
'How much more for our lord, heaven 3-received, should we not sacrifice our lives! The two demons A-lai (Alaka) and Po-ku were ever drawn into contention; . 2254
'In the first place, because of their folly and ignorance, causing wide ruin among men; how
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much less for our all-wise master should we begrudge our lives! . 2255
'Wherefore if from these examples we find others ready to die for no real principle, how shall we for our teacher of gods (Devas) and men, reverenced by the universe, . 2256
'Spare our bodies or begrudge our lives, and not be earnest in desire to make our offerings! Now then, if you desire to stay the strife, go, and for us demand within the city . 2257
'That they open wide (distribute) the relics, and so cause our prayer to be fulfilled. But because your words are right ones, we hold our anger for a while; . 2258
'Even as the great, angry snake, by the power of charms is quieted.' And now the Brahman 1, having received the king's instruction, . 2259
Entering the city, went to the Mallas, and saluting them, spoke these true words: 'Without the city those who are kings among men 2 grasp with their hands their martial weapons, . 2260
'And with their bodies clad in weighty armour wait eagerly (to fight); glorious as the sun's rays; bristling with rage as the roused lion. These united are, to overthrow this city. . 2261
'But whilst they wage this religious war, they fear lest they may act irreligiously, and so they have sent me here to say what they require. . 2262
'"We 3 have come, not for the sake of territory,
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much less for money's sake, nor on account of any insolent feeling, nor yet from any thought of hatred; . 2263
'"But because we venerate the great Rishi, we have come on this account. You, noble sirs! know well our mind! Why should there be such sorrowful contention! . 2264
'"You honour what we honour, both alike, then we are brothers as concerns religion. We both with equal heart revere the bequeathed spiritual relics of the lord. . 2265
'"To be miserly in (hoarding) wealth, this is an unreasonable fault; how much more to grudge religion, of which there is so little knowledge in the world! . 2266
'"The exclusive and the selfishly-inclined, should practise laws of hospitality (civility) 1; but if ye have not rules of honour 2 such as these, then shut your gates and guard yourselves." . 2267
'This is the tenor of the words, be they good or bad, spoken by them. But now for myself and my own feelings, let me add these true and sincere words. . 2268
'Let there be no contention either way; reason ought to minister for peace, the lord when dwelling in the world ever employed the force of patience. . 2269
'Not to obey his holy teaching, and yet to offer gifts to him, is contradiction. Men of the world
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for some indulgence, some wealth or land, contend and fight, . 2270
'But those who believe the righteous law, should obediently conform their lives to it; to believe and yet to harbour enmity, this is to oppose "religious principle" to "conduct." . 2271
'Buddha himself at rest, and full of love, desired to bestow the rest he enjoyed, on all. To adore with worship the great merciful, and yet to gender wide destruction, . 2272
'(How is this possible?) Divide the relics, then, that all may worship them alike; obeying thus the law, the fame thereof wide-spread, then righteous principles will be diffused; . 2273
'But if others walk not righteously, we ought by righteous dealing to appease them, in this way showing the advantage (pleasure) of religion, we cause religion everywhere to take deep hold and abide. . 2274
'Buddha has told us that of all charity "religious charity" is the highest; men easily bestow their wealth in charity, but hard is the charity that works for righteousness.' . 2275
The Mallas hearing the Brahman's words with inward shame gazed at one another; and answered the Brahmakârin thus: 'We thank you much for purposing to come to us, . 2276
'And for your friendly and religious counsel--speaking so well, and reasonably. Yours are words which a Brahman ought to use, in keeping with his holy character 1; . 2277
'Words full of reconciliation, pointing out the
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proper road; like one recovering a wandering horse brings him back by the path which he had lost. . 2278
'We then ought to adopt the plan of reconciliation such as you have shown us; to hear the truth and not obey it brings afterwards regretful sorrow.' . 2279
Then they opened out the master's relics and in eight parts equally divided them. Themselves paid reverence to one part, the other seven they handed to the Brahman; . 2280
The seven kings having accepted these, rejoiced and placed them on their heads 1; and thus with them returned to their own country, and erected Dâgobas for worship over them. . 2281
The Brahmakârin then besought the Mallas to bestow on him the relic-pitcher as his portion, and from the seven kings he requested a fragment of their relics, as an eighth share. . 2282
Taking this, he returned and raised a Kaitya, which still is named 'the Golden Pitcher Dâgoba.' Then the men of Kusinagara collecting all the ashes of the burning, . 2283
Raised over them a Kaitya, and called it 'the Ashes Dâgoba.' The eight Stûpas of the eight kings, 'the Golden Pitcher' and 'the Ashes Stûpa 2,' . 2284
Thus throughout Gambudvîpa there first were raised ten Dâgobas. Then all the lords and ladies
p. 335
of the country holding gem-embroidered canopies, . 2285
Paid their offerings at the various shrines, adorning them as any golden mountain 1. And so with music and with dancing through the day and night they made merry, and sang. . 2286
And now the Arhats numbering five hundred, having for ever lost their master's presence, reflecting there was now no ground of certainty, returned to Gridhrakûta mount; . 2287
Assembling in king Sakra's cavern 2, they collected there the Sûtra Pitaka; all the assembly agreeing that the venerable Ânanda . 2288
Should say (recite), for the sake of the congregation, the sermons of Tathâgata from first to last, 'Great and small, whatever you have heard from the mouth of the deceased Muni.' . 2289
Then Amanda in the great assembly ascending the lion throne, declared in order what the lord had preached, uttering the words 'Thus have I heard.' . 2290
The whole assembly, bathed in tears, were deeply moved as he pronounced the words 'I heard;' and so he announced the law as to the time, as to the place, as to the person; . 2291
As he spoke, so was it written down from first to last, the complete Sûtra Pitaka 3. By diligent
p. 336
attention in the use of means, practising (the way of) wisdom, (all these) (Arhats) obtained Nirvâna; . 2292
Those now able so to do, or hereafter able, shall attain Nirvâna, in the same way. King Asoka 1 born in the world when strong, caused much sorrow; . 2293
When feeble 2, then he banished sorrow; as the Asoka-flower tree, ruling over Gambudvîpa, his heart for ever put an end to sorrow, . 2294
When brought to entire faith in the true law; therefore he was called 'the King who frees from sorrow.' A descendant of the Mayûra family, receiving from heaven a righteous disposition, . 2295
He ruled equally over the world; he raised everywhere towers and shrines, his private name the 'violent Asoka,' now called the 'righteous Asoka.' . 2296
Opening the Dâgobas raised by those seven kings to take the Sarîras thence, he spread them everywhere, and raised in one day eighty-four thousand towers 3; . 2297
Only with regard to the eighth pagoda in Râmagrama, which the Nâga spirit protected 4, the king was unable to obtain those relics; . 2298
p. 337
But though he obtained them not, knowing they were spiritually bequeathed relics of Buddha which the Nâga worshipped and adored, his faith was in creased and his reverent disposition. . 2299
Although the king was ruler of the world, yet was he able to obtain the first holy fruit 1; and thus induced the entire empire to honour and revere the shrines of Tathâgata. . 2300
In the past and present, thus there has been deliverance for all. Tathâgata, when in the world; and now his relics--after his Nirvâna; . 2301
Those who worship and revere these, gain equal merit; so also those who raise themselves by wisdom, and reverence the virtues of the Tathâgata, . 2302
Cherishing religion, fostering a spirit of alms-giving, they gain great merit also. The noble and superlative law of Buddha ought to receive the adoration of the world. . 2303
Gone to that undying place (Amrita), those who believe (his law) shall follow him there; therefore let all the Devas and men, without exception, worship and adore . 2304
The one great loving and compassionate, who mastered thoroughly the highest truth, in order to deliver all that lives. Who that hears of him, but yearns with love! . 2305
The pains of birth, old age, disease, and death, the endless sorrows of the world, the countless miseries of 'hereafter,' dreaded by all the Devas, . 2306
He has removed all these accumulated sorrows;
p. 338
say, who would not revere him? to escape the joys of after life, this is the world's chief joy! . 2307
To add the pain of other births, this is the world's worst sorrow! Buddha, escaped from pain of birth, shall have no joy of the 'hereafter 1!' . 2308
And having shown the way to all the world, who would not reverence and adore him? To sing the praises of the lordly monk, and (declare) his acts from first to last, . 2309
Without self-seeking or self-honour, without desire for personal renown, but following what the scriptures say, to benefit the world, (has been my aim.) . 2310
Footnotes
257:1 This title may also be rendered, 'By spiritual power stopping his years of life.' It probably refers to the incident related by Mr. Rhys Davids (Sacred Books of the East, vol. xi, p. 35), 'Let me now, by a strong effort of the will, bend this sickness down and keep my hold on life till the allotted time be come.' There is no mention, however, in the text of Buddha's sickness, which caused the determination here referred to. The sickness is mentioned in the Chinese copy of the Parinirvâna Sutra, which in the main agrees with the Pâli.
257:2 The Likkhavis were residents of Vaisâlî. I have shown else-where (Journal of the R. A. S., Jan. 1882) that they were probably of Scythic origin. The account given in the text of their gorgeous chariots, cognizances, &c. is quite in keeping with the customs of the Northern nations. The account given in the Mahâ-parinibbâna-Sutta is in agreement with the text (Sacred Books of the East, vol. xi, p. 31).
258:1 These five distinctive ornaments were, probably, crowns, earrings, necklets, armlets, and sandals.
258:2 The worship of the foot of Buddha is exemplified in many of the plates of the Sanchi and Amarâvatî sculptures, where we see worshippers adoring the impression of his foot on the stool before the throne (plates lxxi, &c.)
258:3 This and following lines are somewhat obscure, as it is not plain whether the reference is to one, or all the Likkhavis. I have preferred to refer it to one of them, the chief or leader; for so we read in Spence Hardy's Manual, p. 282 'A number of the Lichawi princes then went to the king (i.e. the chief of their tribe), whose name was Maha-li.' It would seem as if 'li' were a component part of the name Likkhavi, and meant 'a lion,'--the chief would then be 'the great lion.' Compare the root 'ur' in the Assyrian urmakh, 'great lion;' and the Hebrew layish, 'a great or strong lion.'
258:4 The Sâkya lion was Buddha, the lion of the Sâkyas (Sâkyasimha).
258:5 The 'abounding lustre,' that is, the additional glory or lustre of religion. The sermon appears to be addressed principally against pride of person, and anger.
259:1 Much of this discourse seems to refer to the fertility of the land occupied by these Likkhavis in the valley of the Ganges, and to their good rules of government. The character of their government is alluded to in pp. 3, 4, Sacred Books of the East, vol. xi.
259:2 The symbol 'tih,' which I have translated by 'virtue,' means 'quality' (guna) or 'lustre' (tegas).
259:3 The literal rendering of this line is 'lead the body of them all in the clear and right (path).'
259:4 Right behaviour, right morality, here refer to the Buddhist rules of right conduct (sîla).
259:5 All that is illustrious (shen).
260:1 This line is difficult; I was prepared to regard
as a proper name. Dr. Legge, however, has kindly suggested the translation in the text. But who is the king referred to?
260:2 The spiral knot of hair may be seen in many of the sculptures (e. g. plate lxx, Tree and Serpent Worship).
260:3 This is a free rendering; I have supposed that the description throughout refers to the 'king' alluded to above; this line may mean, '(he did all this) having put aside right morals.'
261:1 A vessel of righteousness.
261:2 I have supplied this, although the sentence would make complete sense without it. In the context 'every ground of self' (’ngo sho) seems to refer to the aim after selfish ends. The sermon from this point refers to 'pride of self,' and its evil consequences; in the latter portion he joins hatred or anger with pride; the whole reminds us of Milton's description:
'Round he throws his baleful eyes
That witnessed huge affliction and dismay
Mixed with obdurate pride and steadfast hate.'
Paradise Lost, I; 57, 58.
[paragraph continues] Whilst the war of Devas and Asuras is just Milton's idea when he says, p. 262
'Storming fury rose
And clamour, such as heard in heaven till now
Was never.'
Ibid. VI, 207-209.
262:1 Here there is allusion to Buddha's name 'Deva among Devas.' The construction of these sentences is obscure on account of the varied use of the word 'I' ('ngo); this symbol is used sometimes, as in the line under present consideration, as a pronoun, but in the next line it means the evil principle of 'self.' I have found it difficult to avoid comparing this use of the word 'I,' meaning the 'evil self,' with the phrase the 'carnal mind.' The question, in fact, is an open one, whether the Buddhist teaching respecting the non-existence of 'I,' i.e. a personal self or soul, may not justly be explained as consisting in the denial of the reality of the 'carnal self.'
262:2 I should like to translate it no 'interval of rest,' but it seems to p. 263 mean the only rest given is momentary, no rest from interval, i.e. constant change.
263:1 The impure karma' is, of course, the power of evil (in the character) to bring about suffering by an evil birth.
264:1 The meaning is, that heretical books, i.e. books of the Brahmans and so on, teach no sound doctrine as to the unreality of the world, the non-existence of a 'personal self,' and the impropriety of any personal selfish aim, and therefore not teaching these, men who follow them are taken up with the idea that there is reality in worldly pleasures, that there is a personal self capable of enjoying them, and that the aim after such enjoyment is a right aim. All this Buddha and his doctrine exclude.
264:2 I am not sure whether this is a right translation, it appears rather to contradict Buddha's teaching about the unreality of the world; literally the line is this, 'it makes the world what is light and poor.'
265:1 This expression and that in the verse preceding is allied to the Pâli purisadammasârathi, 'trainer or breaker-in of the human steer,' the unconverted man being (as Childers says, Dict. sub voce puriso) like to a refractory bullock. In the Northern books the comparison generally refers to a 'breaker-in of horses,' derived doubtless from the associations of the Northern people (converts to Buddhism), who excelled in chariot racing.
265:2 The wind of repentance, the frequent 'sighs' and moans of penitence.
265:3 It seems to mean that the wind may sometimes revive the fire, but sometimes not.
265:4 This remedy of 'love' is a singular feature in the Buddhist doctrine.
266:1 Placing the foot on the head is a symbol of submission--the custom of putting relic-caskets on the head is illustrated in Tree and Serpent Worship, plate xxxviii.
266:2 'We are outdone by this mango girl,' Sacred Books of the East, vol. xi, p. 31.
266:3 'Now when the Blessed One had remained as long as he wished at Ambapâli's grove, he addressed Ânanda, and said, "Come, p. 267 Ânanda, let us go on to Beluva,"' Sacred Books of the East, vol. Xi, p. 34.
267:1 The Markatahrada.
267:2 Here the description of Mâra, 'with closed palms,' leaves no doubt that the figure in Tree and Serpent Worship (plate xxvi, fig. 1, 1st ed.) represents Mâra in this scene, 'requesting Buddha to depart.' It is satisfactory to know that the Buddhist idea of the appearance of 'the Wicked One' (Pisuna) was not in agreement with our modern conception of the form of Satan. He is here represented as a Deva, 'lord of the world of desires' (kâmaloka).
267:3 Compare this account of Mâra's appeal with Rhys Davids (Pâli Suttas, p. 53).
267:4 His abode in heaven. He is represented in Tree and Serpent Worship (plate xxx, fig. I) as standing on the platform above the p. 268 Trayastrimsas heaven (where the Devas are worshipping the tiara),--this is his right place as lord of the world of desires.
268:1 Rhys Davids says samâdhi corresponds to the Christian faith, Buddhist Suttas, p. 145.
269:1 'Freedom from desire' (vîtarâga) was the distinction of an Arhat; Ânanda had not yet arrived at this condition.
269:2 'These four things,' or, the things of the world; 'the four' denoting the 'four quarters,' that is, 'the world.'
269:3 This and the previous line may otherwise be translated,' Have pity! save the world, O lord! from this so unexpected an end (of your life).'
269:4 These and the succeeding comparisons represent the condition of Ânanda in prospect of Buddha's death.
270:1 That is, the eye of Buddha, about which so much is said in the books.
270:2 Such appears to be the meaning of the passage, implying that the disappearance of darkness is but for a moment.
270:3 Or, alas! why bring it out!
270:4 The expression here, as in other cases, is a strong affirmative, 'the true law of truth,' 'the only true law;' the word 'law' means religious system.
271:1 '(The character of) self-nature,' or as in the text.
271:2 'All things that have a personal or individual existence.' It would be well to compare the, spirit of this sermon with the old belief of the Veda, respecting the birth of the 'one nature' from which the visible world took shape (History of Ancient Sanskrit Literature by Max Müller, p. 561). It seems that the effort of Buddha was to transcend the time of the birth of this nature, and thus arrive at the condition of the original first cause, which 'breathed breathless;' in other words, this is the condition of Nirvâna.
271:3 As in the concluding verse of the Vagrakkhedikâ Sûtra, 'târakâ timiram,' &c. Analecta Oxoniensia, Aryan Series, vol. I, part i, p. 46.
271:4 'Love' in the sense of parental love; or the love which produced the world.
271:5 In the Rig-veda (according to Dr. Muir) the gods though spoken of as immortal are not regarded as unbeginning or self-existent; see Journal of the Royal Asiatic Society, 1864, p. 62.
271:6 That is, there would be no need to seek salvation, for it would be already possessed.
272:1 The 'body of the law' represents the teaching of the word of Buddha, which teaching is supposed to be accompanied with or attended by a living power, ever dwelling with the congregation of the faithful.
272:2 'That which is wanting only resides in this.'
272:3 The Chinese 'siang' is equivalent to Sanskrit sañgñâ, the third skandha (constituents of personal being). It is the receptive (subjective) power, in distinction to the perceptive power (vedanâ). Buddha denied the necessity of personal consciousness (i.e. of self-consciousness, or consciousness of self) as an element of life, i.e. life in the abstract.
272:4 This idea of 'an island' (dvipa), fixed amid the running stream of life, is found in Dhammapada, verse 25.
273:1 The law of production, stability, and destruction; this refers to the Buddhist theory of the successive stages in the development of the world. The world is produced from chaos, established for a period, and then destroyed; and this law is a perpetual one, extending through all space (the infinite systems of worlds) and through all time.
273:2 Nirvâna, quietness and extinction.
273:3 The samskâras, the elements of being, i.e. individual being (for a full account of this term, see Childers' Pâli Dict. sub voce). With regard to the use of the Chinese 'hing' for samskâra, see Eitel, Handbook, sub samskâra; also consult Colebrooke, Hindu Philosophy, p. 254, and Burnouf (Introduction, pp. 504, 505, note 2).
274:1 'Hearing it,' in the original, i.e. hearing the report of Buddha's approaching death.
274:2 'The right use of means' is the rendering of the Chinese 'fang pien,' the Sanskrit upâya; this term may mean 'by artifice,' or, 'by way of expedient;' but generally it refers to the use of means to an end, where the 'means' are evanescent and illusory; the end attained, lasting and real.
274:3 Here we have the well-known Pâli formula 'sabbe samkhârâ anikkâ.'
275:1 That the gods were considered to be mortal appears, as Wilson says (Rig-veda, vol. i, p. 7 n), from the title (nara) given to them. Compare also Coxe, Mythol. II, p. 13, and Muir, Journal of the Royal Asiatic Society, 1864, p. 62.
275:2 This idea of a lamp going out is a fundamental one as a definition of Nirvâna (paggotassa nibbânam). Its meaning has been discussed by Professor Max Müller in his Introduction to Buddhaghosha's Parables (by Captain Rogers).
275:3 That is, the northern track of the sun.
276:1 The idea appears to be, that as the sun advances in his course, he approaches the western mountains as his true setting place, i.e. he approaches the equinoctial point.
276:2 This comparison of Buddha's body to the golden mountain (sumeru) is a very frequent one, and is probably allied in its origin with the idea of Bel, 'the great mountain' (sadu rabu).
276:3 The sense is, 'if he dies, where is the proof of his love?'
277:1 Religious sacrifices.
277:2 That is, he restrains himself.
278:1 Shin-tung generally means 'spiritual (miraculous) powers,' but here it refers to the 'spirits' or 'good spirits,' i.e. the bearing or cheerful tone of mind.
278:2 Without dignity.
278:3 That is, her heart capable of love now poor and estranged, i.e. incapable of earnest attachment.
278:4 The symbol 'shing' denotes not only 'power' generally, and hence used for the Sanskrit 'gina,' but also 'a headdress worn by females.' It thus corresponds with the Greek ἔξουσια (1 Cor. xi. 10). The phrase in the text may therefore mean 'her horn (headdress) exalted, but bereft of power,' where there is a play on the second word 'Eh' (power).
278:5 'Dignified and yet no ruler.'
278:6 Outward glory.
278:7 Like the smoking (ashes) of a fire put out.
278:8 Kung sz’ may mean 'public and private,' or as in the text.
278:9 The difficulty here, as before, is to know whether one Likkhavi is referred to, or the whole clan. We may observe that there is an Accadian root 'lig' or 'lik,' meaning 'lion.' Sayce, Assyrian Grammar.
279:1 Khing-fă = saddharma.
279:2 The passage may possibly mean that they sent away all heretics from their city; but the whole verse is obscure.
279:3 The 'final' or 'highest' place.
279:4 This is a doubtful translation; the original is sih kwoh in, 'all openly or widely (gone).'
279:5 Without a place of refuge, or a lodging-place. The line literally translated is, 'All things that live, what refuge have they?'
280:1 This is the idea, as it seems, of the original, implying that the law of Buddha alone was left to take the place of the teacher.
280:2 Tsz’-tsai, independent, without control.
280:3 'Powerful in making comparisons,' one of Buddha's characteristic names. The construction of these lines is unlike Chinese, and is evidently adapted from the Sanskrit original.
280:4 The sense seems to be that the sword of Buddha's wisdom, instead of rescuing the friendless, has only been used, as the executioner's draught, to lull the pain of death.
281:1 A mythical sea monster (see for a probable representation of it, Bharhut Stûpa, plate xxxiv, fig. 2).
281:2 The great Rishi (Mahesi), even he has come to die, who then can claim exemption? It would seem, from this episode, that the Likkhavis were now convinced of the law of impermanence, and this was the lesson they most needed to learn, being of a proud and haughty disposition.
282:1 That is, of Buddha, the lion of the Sâkya tribe (Sâkyasimha). There is here, of course, reference to the Likkhavi lion, as contrasted with the Sâkya lion. It will be well to bear in mind that the beautiful pillar described by Stephenson, Cunningham, and others, found near the site of Vaisâlî, was surmounted by a 'lion.'
282:2 Tih, corresponding to guna.
282:3 In the text it is yuen shin, 'his round or perfect body;' in Fă-hien the symbol is hwui, turning' (cap. xxv). The passage in Fă-hien may be translated 'turning his body with a right-turn-look.' Here the passage is 'turning (yuen for hwui) his body with a lion-turn;' in the Pâli (Sacred Books of the East, vol. xi, p. 64) it is 'he p. 283 gazed at Vesâli with an elephant look' (nâgapalokitam), on which word Mr. Rhys Davids has an interesting note. The lion appears to be the favourite with Northern Buddhists, the elephant (nâga) with the Southern.
283:1 Lih sse, generally translated 'Mallas;' in Fa-hien 'Kin kang lih sse' has been translated by Vagrapâni (cap. xxiv), but this is not correct; it is singular that 'lih sse'--in old Chinese 'lik sse'--should be applied as another term for Likkhavis. As stated above, lik is an Accadian root for 'lion'--is the Chinese symbol 'lik,' strong, allied to this?
283:2 The stages according to the Pâli (Sacred Books of the East, vol. xi, p. 66) were from Vesâli to Bhanda-gâma, from Bhanda-gâma to Hatthi-gâma, from Hatthi-gâma to Amba-gâma, from Amba-gâma to Gambu-gâma, and thence to Bhoga-nagara.
283:3 At the Ânanda Ketiya (in the Pâli, as above).
283:4 This is a singular phrase, 'having ascended into heaven I shall enter Nirvâna'--it may refer to the process hereafter named through which the mind of Buddha passed (entering the dhyânas &c.) ere he died; but anyhow, it is a curious phrase.
283:5 This then is the noble, conquering place.
283:6 It will be well to compare this sermon with that in the Pâli (op. cit. pp. 67, 68).
284:1 This dictum has been often quoted as illustrating the breadth of Buddha's teaching, 'keep and receive the right (vidyâ) spoken (words),' or 'whatever is according to right reason' (see Wassiljew, Buddhismus, pp. 18, 68).
284:2 The distinction between Dharma Vinaya and 'what I have said,' seems to point to the numerous discourses which are called 'Fo shwo' (in Chinese, i.e. spoken by Buddha. Compare with this phrase the Pâli 'Tathâgatena vutto,' see Leon Féer, Études, p. 192; Childers, Pâli Dict. sub vutti).
284:3 This 'holding to the letter' is also alluded to in the Pâli (see Childers, sub voce vyañganam).
285:1 Sacred Books of the East, vol. xi, p. 70. It would seem from the people of Pâvâ being called Mallas that they were allied with the Likkhavis.
285:2 There is nothing said in the text about Kunda being a worker in metals, or about the character of his offering, or its consequences on Buddha's health. The expression 'householder's son' may be also translated a 'householder,' the symbol 'tseu' (son) being often used, as Wassiljew (Buddhismus, p. 168) has observed, as an honorific expletive.
286:1 Kusinagara is the present Kasia. I do not find any reference in General Cunningham's account of this city (Archæological Survey of India, I, 76 seq.) to the river Tsaku, but the Hiranyavatî is still known as the Hirana.
286:2 'With one leg resting on the other,' Sacred Books of the East, vol. xi, p. 86.
287:1 The time when a Deva's sojourn in heaven is approaching its end is indicated by certain signs (fading of the head-garland, restlessness on. his couch, &c.), on observing which there is general grief among the Devîs and others, his companions.
288:1 Near Gayâ.
289:1 Men now living having learned their case, or condition, from the teaching of Buddha.
290:1 Called Subhadda in the Southern accounts.
290:2 This may also be translated 'of small endowments.'
291:1 Compare 'Purisa-damma-sârathi,' as before. We observe, again, how the reference here is to taming of 'horses,' in the Southern accounts to the taming of the 'steer,' showing the associations of the people using the figure.
291:2 'Sometimes and full seldom do Tathâgatas appear in the world,' Sacred Books of the East, vol. xi, p. 104.
291:3 Here again the construction is inverted and un-Chinese, but p. 292 the sense appears plain, ngo wei to gin sing, 'I, to save men am born.' The idea of Buddha as a saviour of men seems to be a development of his character as 'teacher' or 'sage.' It expanded afterwards in Northern Buddhism into the idea of a universal saviour, and was afterwards merged in the character of Avalokites.vara, a being 'engaged by an eternal oath (covenant) to save all living things.' The presence of Western modes of thought cannot be doubted here.
292:1 According to the occasion; or, as it was customary on such an occasion.
292:2 Compare the Pâli sarâniyam vitisâretvâ; 'wen sun,' however, in the Chinese, appears to correspond with the Pâli abhivâdeti.
292:3 These teachers are named in the Pâli.
293:1 I think
is for
, in which case the line would be, 'he had long cherished works (karman) not good' (
).
293:2 This theory of a 'self-nature' (svabhâva) appears to have prevailed widely about the time of Asvaghosha, the Svabhâvika sect of Buddhists perhaps had their origin about this time.
293:3 That is, 'by the use of right means.'
295:1 Compare this account with the Pâli (Sacred Books of the East, vol. xi, p. 110, and note).
296:1 These 'bequeathed precepts' form a separate tract in the Chinese Buddhist Canon; it is generally bound up with the 'Sûtra of 42 Sections.' I have translated it in my first Report on the Chinese Buddhist Books in the Library of the India Office. [This Sûtra. in Chinese is called 'an epitome of the Vinaya.' Is it the 'substance of the Vinaya' referred to in the Bairât Edict of Asoka?]
296:2 Full emancipation seems here to be a synonym of 'Pratimoksha.' p. 297 The rules of the Pratimoksha (250 rules) were probably later in their origin than the rules here given.
298:1 This seems to refer to the offence given by a Bhikshu in asking food, either seeking much or of different quality to that offered.
299:1 So I translate the symbol 'kia.'
300:1 That is, the hermit, or professed disciple.
300:2 Does this refer to smoothing the hair previous to shaving it off? But the sense in any case is obscure, for how could a person admit himself to the 'order?'
301:1 So the line plainly means fun hi tsih shi fă, 'joy, like this, is but religion.'
302:1 This 'virtuous friend' is here, probably, to be taken in its literal sense. The 'right reflection' is samyak smriti. And so the others that follow are the eight portions of the holy path.
303:1 Mr. Rhys Davids (Sacred Books of the East, vol. xi, p. 145) is of opinion that samâdhi in Buddhism corresponds to 'faith' in Christianity. There is much to bear out this opinion.
303:2 The ἔνδυμα (in a gnostic sense) of the awakened heart; the atmosphere in which the enlightened heart lives.
304:1 Is this the wisdom of Buddha, dharma and saṅgha? or does it refer to the trividyâs, the knowledge of impermanence, sorrow, and unreality? See Childers, Pâli Dict. sub vijja; also Mr. Rhys Davids' Tevigga Sutta, Introduction, Sacred Books of the East, vol. xi.
304:2 I have finished my task of love in setting forth to you the way of rest.
304:3 'Behold now, brethren, I exhort you, saying, "Decay is inherent in all component things! Work out your salvation with diligence!" Sacred Books of the East, vol. xi, p. 114.
305:1 In the sense of' fixed' or 'solid.'
306:1 This is a very singular passage; it refers to the Buddhist theory that the world (universe) is continually renewed and destroyed, but here we have the novel addition that in 'the end' all this will cease, and there will be no chaos ('void,' hung) and no renovation (re-creation).
307:1 That is, the fire was self-originated, and was supported without fuel.
308:1 This passage is obscure, it may mean the dragons wept tears from their five heads, but it is doubtful.
308:2 Here again is an error in the text, the symbol
being clearly a misprint.
308:3 That is, Nâgas, Kinnaras, and the rest.
308:4 That is, 'the world,' as Buddhists count it.
309:1 The symbol for 'thousand' is probably an error for the preposition 'u' upon.
309:2 The hamsa is the vehicle of Brahmâ. The white hamsa is probably the same.
309:3 The accumulation, or crowd of sorrows.
309:4 Ts’ie mih, quiet extinction, or the destruction ending in quietness.
309:5 The collection of the pile of fuel of the deeds (or beams) of conduct (samskâras).
309:6 Or, simply, 'though our fame;' or it may refer to the renown of Buddha.
309:7 Referring to the Buddhist account of the destruction and renovation of the universe; the last 'calamity' or 'judgment' was the destruction by water.
310:1 This may refer to one of the highest Rishis, or Pragâpatî Rishis, belonging to the Vedic literature.
310:2 Here is the same phrase, 'ti yih i,' the first, or highest, truth, or principle of truth (paramârtha).
310:3 Whose wisdom sees that which (ké) is above, or superior, (to man.)
310:4 The difficulty is to find a word in English corresponding to the Buddhist phrase 'all in the world;' it is not only 'mankind' (Sacred Books of the East, vol. xi, p. 183) that are invited to trust in Buddha, but all things that have life. The Chinese phrase is 'kung sing,' all that lives.
310:5 Not 'liu to,' where 'liu to' is equivalent to 'ruddha' in the proper name Anuruddha. I take the word, therefore, in the sense of 'stopped'--it is used, of course, as a figure of speech; so also in the next phrase. Anuruddha is here taken as A-niruddha.
311:1 Ni-liu-to, equal to 'niruddha.'
311:2
for
311:3 The Chinese 'feou' means a 'floating' pile or mass, whether of clouds or fanciful worlds. Hence its use in the later Buddhist development to mean a 'series of worlds' (as in the successive stages of the pagoda).
311:4 Or, the Rishi-hermit-mountain, referring probably to Buddha.
311:5 Referring again to Buddha.
311:6 The literal translation would be, 'only makes impermanence, destruction.' There may be an error in the text, but this sense is sufficiently plain. The meaning of the word 'curtain,' or, perhaps, 'standard,' is not quite so evident in this connection, it is evidently used in opposition to the 'diamond mace,' in the preceding clause.
311:7 This and the following lines are obscure; the reference must be gathered from Sanskrit rather than Chinese. The line before us, rendered literally, is 'six seeds, one bud.'
312:1 The four 'yin' may be the four points of the compass. But the text is without note or comment.
312:2 The Chinese symbol 'koo' means a 'libation cup.'
312:3 The symbols 'shi-hi' correspond with Sanskrit sikhin; I have therefore taken it in the sense of 'crested.' There may be a bird, however, called Sikhin.
312:4 The expression 'he returns to Nirvâna' is unusual; I have therefore used the alternative meaning which the symbol 'kwei' sometimes has, 'finding refuge in.'
313:1 This passage is a difficult one; if the construction is closely followed, the rendering would be this,' The illustrious charioteer (with) his seven swift steeds, the army host quickly (or, the wings of the army host) following him about.' Possibly it must be connected with the lines which follow, and refers to the saptâsvavâhana of Sûrya.
313:2 Kwong-kwong, well-rayed.
313:3 The Yen-tsz’ cave is the fabulous hiding-place of the sun. The fable is a common one, particularly in Japanese mythology. I do not know whether it is found in Sanskrit literature.
313:4 The reference in this and the preceding lines is to the disappearance of the sun and moon, and the darkness of the world, compared to the Nirvâna of Tathâgata.
313:5 This is a free translation; I have taken 'tsiueh' as an intensitive particle.
314:1 The streams of his virtuous qualities.
314:2 This verse again is doubtful. The entire section (a hymn of praise in honour of the departed Buddha) is couched in obscure, figurative language.
314:3 His well-composed and illustrious person, knowing perfectly all the reflections of men. 'Nim' is sometimes used to signify 'prayers' or 'aspirations.'
315:1 Each one satisfied; the sense seems to be that through him, i.e. Buddha, all things obtained the completion of their religious desires.
315:2 Or it may be by way of exclamation, 'those eight rules which admit of no pollution!' referring perhaps to the name 'the noble rules.'
315:3 I suppose 'the five' are the five senses. The expression 'difficult to compose' might be also rendered 'the difficult to compose group.'
315:4 Using (i) 'the three,' and yet seeing the 'three.' The next line is, 'removing the three,' and yet perfecting 'the three.'
315:5 Or it may be 'treasuring the one,' where 'the one' may be the one duty of a religious life; but it is difficult to interpret these paradoxes.
316:1 The sense seems to be, that in the case of those leading a virtuous life, i.e. a moral life, the seeds of holiness take root.
316:2 All these verses might be introduced with some such exclamation as this, 'See! how he went forth!' &c.
316:3 Perhaps the word 'ku' might be rendered 'a ruling principle,' viz. of religion.
317:1 The literal translation of this passage is curious: 'Even as at the end of the great kalpa, those holding the law, asleep; the mysterious cloud rolling forth its cracking (thunder), riving the forests, there descends as rain sweet dew.' The end of the great kalpa is the consummation of all things: 'the religious who sleep' would mean the good who are dead; 'the cracking thunder and riven forests' would point to a general overthrow; 'the rain of sweet dew' seems to refer to the good who sleep, receiving immortality, or perfection of life.
317:2 'The little elephant' may mean 'the young elephant' in its literal sense; or it may refer to 'the young disciple.' 'By cherishing it we know' may also be rendered 'knowledge-cherishing' is able, &c.
317:3 'The cloud removing the elephant old and sorrowful;' but what is 'the cloud' and who 'the elephant?'
318:1 This sentence may perhaps be rendered thus, 'dividing his body yet one in substance, wading through water and yet not weak,' but the allusion is obscure. [It refers, probably, to Buddha's miraculous powers.]
319:1 The meaning is, all his births, in which his senses or material body took every kind of shape; all these he knew. The figurative style of this 'hymn' may be gathered from this one instance, where instead of saying 'all his previous births' it is said 'his senses wandering through the field (limits or boundaries) of sense.'
320:1 Infantry, cavalry, and chariots.
320:2 That is, as it seems, Anuruddha.
321:1 The Mallas (wrestlers) are termed 'lih-sse,' strong-masters, in Chinese. They dwelt at Kusinagara and Pavâ. The Likkhavis are also called lih-sse.
321:2 The holy law-king, dharmarâga.
321:3 The 'great awakening' refers, of course, to Buddha as 'the awakened.'
322:1 The 'gem-decked couch' or palanquin is probably represented in plate lxiv, fig. 1 (Tree and Serpent Worship, first edition). This is the procession of the couch through Kusinagara. The curly-haired men bearing it would indicate that the Mallas and Likkhavis of Vaisâlî were the same race.
322:2 The use of 'dance and music' at funerals is an old and well-understood custom. Compare Sacred Books of the East, vol. xi, pp. 122, 123.
323:1 The Nâga or Nâga-Elephant gate.
323:2 Had their Nirvâna-kaityas erected. The account in the text does not agree with the Southern account; but the popular Chinese record of the Nirvâna is the same as the Pâli.
323:3 He was between Pâvâ and Kusinagara, according to the common account.
324:1 The dharma-dhâtu (fă kai) is the mystic or ideal world of the Northern Buddhists. Literally it is the 'limit (ὅπος) of dharma;' dharma being the universal essence. This bears a striking resemblance to the gnostic (Valentinian) theory of limitation of the Divine essence.
324:2 Diamond wisdom, indestructible wisdom.
325:1 That is, the body subject to accumulation of sorrow.
325:2 'In their council hall with a lattice work of spears, and with a rampart of bows,' Sacred Books of the East, vol. xi, p. 131.
325:3 The seven 'kings' were, the king of Magadha, the Likkhavis of Vaisâlî, the Sâkyas of Kapilavastu, the Bulis of Allakappa, the Koliyas of Râmagrâma, the Brahman of Vethadipa, and the Mallas of Pâvâ; Sacred Books of the East, vol. xi, pp. 131, 132.
326:1 The supports of life, as I take it, are the fields and fountains.
326:2 It may be rendered 'bow catapults' and 'balista-stone-carriages,' or bows, catapults, balistas, and stone carriages (carrying machines?).
326:3 These flying torches and other instruments were used by the Northern nations from remote antiquity. There is no indication of them, however, in the plate (xxxviii) in Tree and Serpent Worship, which, I take it, represents this scene. Asvaghosha was familiar with Kanishka and his military appliances, and these doubtless included the instruments here referred to.
327:1 Is
for
? If so, it would be cymbals and drums.
327:2 May they subdue those without loss or hurt to themselves.
327:3 Or, from the beginning.
328:1 A Gina king, or a conquering king. Kârandhama was a name of Avikshit.
328:2 Whether it means he went back 'to death,' or he lost his possessions by warfare, is not plain from the text. The phrase 'all was lost,' may also be rendered, 'he gave up all.'
329:1
'Hear, reverend sirs, one single word from me.
Forbearance was our Buddha wont to teach.'
Sacred Books of the East, vol. xi, p. 133
But it is not plain how Drona could address the Mallas as 'reverend sirs,' unless indeed the brethren were going to fight, which is beyond probability.
330:1 The character 'tsung' in this name is uncertain, I have not therefore attempted to restore it.
330:2 Not-covetous; here there is a double-entendre, contrasting the absence of covetousness in Buddha with the presence of it in the Pândavas and Kauravas.
330:3
heaven-taken-up-received.
331:1 There is nothing like this in the Southern account.
331:2 'Kings among men,' άνακτες ἀνδρῶν.
331:3 This is the only way to take the translation, although the pronoun ’ngo standing alone would signify 'I' have come; but p. 332 perhaps the singular implies that Drona used the words of the chief of the kings.
332:1 Should practise 'waiting for guest laws,' civil conduct. I have given here the sense of the passage.
332:2 Kshatriya rules, rules or laws of chivalry.
333:1
merit, or religious merit.
334:1 Placing relics on the head was a token of reverence. Compare plate xxxviii (Tree and Serpent Worship).
334:2 In reference to these Kaityas or towers, compare the account given in the Pâli (Sacred Books of the East, vol. xi, p. 135), and also Fă-hien, cap. xxiii.
335:1 Or, as the Golden Mountain, i.e. Sumeru.
335:2 Indra silagriha.
335:3 Here we have a short account of the first Buddhist Council, called the Council of the 500. It forms no part of the Mahâ-parinibbâna-Sutta, although it is found in the Vinaya Pitaka. Compare Oldenberg, Vinaya Pitakam, Introduction.
336:1 This episode about Asoka is a curious one. It would seem from it that Asvaghosha knew only of one king of that name, called first 'the fierce,' afterwards 'the righteous.'
336:2 There are one or two Avadânas to be met with in Chinese Buddhist literature, relating to Asoka's sickness, and how he then desired to redeem his character by making offerings to Buddha. But the accounts are too uncertain to be admitted as conclusive evidence in the question of his conversion.
336:3 This is a story everywhere received in Northern books. These eighty-four thousand towers are supposed to represent the number of sections, or perhaps letters, in the Pitakas.
336:4 See Fă-hien's account, cap. xxiii.
337:1 'That is, the first step in the Buddhist profession of sanctity (Srotâpanna).
338:1 The joy of the 'hereafter,' is the joy, as men count it, of future sentient happiness. This, according to the text, it is the happiness of Buddha to have escaped.
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