Lalit Vistara

Author(s): Rajendralala Mitra
Publisher: Asiatic Society
Catalog link: https://jainqq.org/explore/011126/1

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NO LENDING BIBLIOTHECE. OLLECTION OF PRI IN PUBLIS IED BY TR. ASIATIC SOCIETY OF BEI NEW SERIKS, No. 457. Our militant 1. THE LALITA-VISTARA, OB MEMOIRS OF TIIE EARLY LIFE OF SAK" - SINHA. TRANSLATED FROM THIE ORIGINAL SAN. IT. BY RAJENDRALALA ,,MITRA, LL. D., C I. E, FASCICULUS I. CALCUTTA: PRINTED BY J. W. THOMAS, BAPTIST MISSION PRESS, AND PUTUBXD BY THE MATIC SOC1T1,'87, PARK STREET. 1881.

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297.3 h IgM

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LALI: POSTARA. CHAL I. INTRODI'CTORY DISCOURSE. INTRODUCTION. ---Bhagavan at S ti-lis followers--in aborted in samaani -Devaputro request him to rucit ! Lht-Vestur-its contents - Bodhisattvas and Sravakas solicit Bhngavin to rucite thu sano --Blugavan vouchsafor their request O : Salutation to all Buddhas, Bodhisattvas, Aryus, S'ravakaas nd Prntyeka Buddhas of all times, past, present and future vho are adored throughout the farthest limitless boun, daryo W ten quarters of the globe (Lokudhulu). It the "been learl by me," that once on a time Bhagavan so in the garden of AxATHAIYPADA at Jelavana in S'ravas , ducompanied loy a venerable lady of twelve thousand Bhiksbukasa wh had the following for their foremost ; namely;-Jpana-kar dilya," As vajit, Vashipa, Malinami, Blumulrika, Yas'odevn, Viva, Suhahn, Purna," Gavampati, Uruvilla-kas yapa, Nadi-kus Gaya-kas yapa, thariputra," Malia-mundgulya. yana, Mal vapa, Maha-katyayana, Kiphila, Kaundily, Chunanda .. ayaniputra, Aniruddha, D uka, Kuphila, Sabhuti, ...'de Khudiravanika, Amoghariji, Mahapartunilo Kakkul Nanda, Rahula, Svagata, and Anand. ! wise acompanied him thirty-two thousand Budhi..! Linked I gether by unity of caste, and perfect ality. !! " Bodhisattva Paramila 16 who had mailes wi! :. Bodhisattva knowledge a pastime, were found, Bodhisattva Dkaranis,' and were el. .

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LALITA-VISTARA. Avad who were profound in their Bodhisattva meditations, all. : abmissive to the lord of Borhisaltvas, and possessed of alsolate control over Samdalhis-great in self-command, refulgent in Bodhisattva forhearance, and replete with the Bodhisattva element of perfection..." Among these the following were the principal; namely,--the most excelleut Boulbisattva (Bodhisuitna makasattva) MAITREYA ; the most excellent Bodhisattva DHAKANIN VARABAJA, the most excellent Bodhisattva SINAKETO, the most excellent Bulhisattva SIDIKARTHAMATI, the most excellent Bodhisattva PINANUS-' !! ALTRAWATI, the most excellent BodhiBatten PRATISANITI SPTA, the most excellent Bodhisattva NITYATOKTA, and the post reellent Bodhisattva MAHakarusaCHANDUS. hay Now ther, Blaravan, arriving at the great city of S'ravasli, Bojourned therein, respected, venerated, revered and addered by the Courfuld congregation) ;--by kings, princes, their << usel. Jors, prime ministers and followers ;--by retinues of Ks! riyas, Brahners, householders, and ministers ;--by citizens Tirthihas, S'ramanas, Brahmanas, recluses, (charnkas,) an escetics Iparirrujakes). Although regaled sith all sort . nes and sauces, the best that coulil be preparellaby purveyors, 8: supplied with cleanly mendicant apparel (chirur), alms-bowls, pindupatra), kuchen, and pain-assunging ulicaments, the benevent ford, on whom had been showered the prime ol' gifts and applauses, requined unnttach.d to them all, like water in a lotus leaf'; and the report of his greatness 48 the venerable (arbat),21 the allkuowiny (mal-san:budihu,) the learned, the well-behaved, the god of hapiny it," the great knower of worlds, the valiant, seat-controlling clarioteer, the teacher of gods and men a r Lord Buditha fully manifest, spread far and the And.Bhagavin, having, by his own power, som till negarding this world and the nexty.comprising myas, (followers of Brahma) Siromanian me t is both gods and men, the true religion, and explan B .. ..

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the principles of a Brahmacharya, * -full and completo in ita nature, holy in its inpuirt, pure and inimsonlato in its character; -uuspicious is its bwginning, auspicious its middlo, auspiokout its cod. Once about the midille watch of night was Bhagavan absorbed in the meditation (sowidhi) called the Ornament of Haddha (Budilhluthira-uwuhu). While he wils thus Brust in contempla tion forih istare from the crown of his boal, through the interslices of his turbrun, -* ilame of light rallad tho urvatulthunnpussiivuilyhjnanalokulufluira, (the light which dispels the ignorance and forgetfulness regarding former BudThis and their congrey.ations - yhedi). The flame illuminated the residenceu of gola, and this commanded Mubesvara und the rest of an innumerables last of Devaput r19** of auspicious hones; and from it burst forth these didactic vorwe4 (ciatlus) : "Oyo! embrace the great maga Akyu Sinha, the light of knowledge, tus dispeller of darkness, and the dispenser of blessinys. His plen tour in ilbrilliant aud uldnless; his body is tranqnil; "his mind benignly serene. Bulak to tho support of him who is an ocean of Bearning, the baly and magnanimoue, the lorl of sugen pud iyi, aul the knower of all things who is tbe god of souls, the core of men and gods, the solt. taught (lit. C1**) in religion, and the controller of all. Flima, who hath sublucl to his will the intractable mind, and whose heart owns not the suaren it Mama; who is an enemy to all Chiov. isb propensities, and to whom aren the life of a serpent is sacred; him, who is elevated and qualifiud for the calmness of lentikude -U ye, approxeb bin will alwoluto faith: he is all-rosplendent in the inestimablo religion, and is the annihilator of gloon. He is perfect in suurality, tranquil in his actions and tonfathomable in bis understanding. He is the prince of physis gians, and thu dispenser of the draught of immortality. He in the hero of disputants, the suppressor of the wickel, Bad the Himid of the truly religious. He is the knower of absolute And the divine smaller to the way of wolration. T h e

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TALITA-YISTABA.. The tranquil Devnputras of auspicious homes and persons, touched hy the divine light, "the dispeller of the ignorance and forgetfulness regarding formaer Buddhas and their congregations,". and impelled by the verses, spraug up from their meditations, and were absorbed in the thought of a numberless impiensity of Buddhas in reflecting on the great Buddha, -of their places of advent, thuir meritorious career, their congregations, as also their moral ordinances. Abunt the end of that night Isvara, Mabesvara, Nanda, Sunanda, Prasanta, Mahita, Prasanta-vinitesvara, und several other Devaputras of anspicious homes and exalted dignity, proceeded towarus Jetavana, refulgent with the holy flame, decorating it by their surpassing beauty. There, approaching Blagavan, they made hum ubeisance, laying their heads at his feet; then sitting apart, allrussel binn thus: "There exists, Tord, an amplifier treatise on religion, the noblest of Sutras, 50 called the Lalita-Vistara. It expounds the source of Bodhisattva blessings; discloses the liglat of. Tushita, the consultation, alvont, career, birth place, and the greatness of the birth-place of Buildha; it narrates the special excellencies of his boyhuo; his proficiency in all worldly occupations-in writing, arithmetic, and nurnoration, in mechanical arts, in the practice of the word, bow and arrow, and in all sorts of gymnastics: it unfolds his conjugal enjoyments; recites the method of acquiring the final and im notable reward of all Bodhisattva discipline; displnys the career of Tathagatas triumphuing ver the legions of Mara, and his might and majesty in all their rigtiteen declensions ; points out the heresies of the Buddha religion, and, in short, constitutes the whole of what was imparted by former venerable and alsolute Tathagata: Buddhas, such as l'adnwttara and others.s6 Thou, O Lord, relate the same unto us." ...Bhagavan, for the good and gratification de the many, in memory to mankind, for the prosperity of all worldly actions, for the satisfaction of men und rods, and the mortification of boretica

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CHAPTER 1. for the diffusion of the Mahay ana, for encouraging Bodhisattvar and promoting the majesty of those who betake to the Yanas, for the suppression of all evil passions, as well as in mercy to the. true religion, and to the family of the three precious ones,87 in order to perpetuate its memory, and for better exposition of Buddhism,-yea, in great compassion towards men and gods, benignly vouchsafed their request. The Dovapatras, Mahesvara and others (as named above), elated by the reception they met. with, their hearts overflowed with joy, love and goodness, saluted his feet with their heads, and thrice ciremnambulating his person, disappeared, strewing around powdered sandal, aloe wood, and mandara flowers, 14 At the close of that night Bhagavan proceeded towards a bambeogove, and, arriving there, at the request of the Bodhisattvas and Sravakas, seated himself among them, and conversed with the Bhikshakas, The Bodhisattvas and venerable S'ravakas, then saluting Bhagavan with closed hands, thus addressed him; "Lord, for the good and gratification of the many, in mercy to mankind, for the well-being of worldly actions, and for the prosperity and satisfaction of inen and gods, relate thou unto us that excellent treatise on religion known as the Lalita-Vistura." Bhagavan, in merry to gods, men and demons, and the alltruthful Bodhisattvas and noble S'ravakus, silently vouchsafed the request of his audience Regarding this it may be said: "This night, O Bhikshukas, when I was comfortably seated, free from female company, with my mind intent and unagitated, and absorbed in auspicious recreation, there came unto me Mabes'vara, Chandana, Isa," Nanda, Prasantuchitta," Mahita Sananda, Santa," and a myriad of other such Devaputras,-sages bright with immaculate splendour, illuminating the grove o Jataa by their beauty Approaching, they saluted my feet, cir ambulated my person, and seated themselves around me folding their hands by way of supplication, they the verentially Beeched me: O Sage, relate unto us that

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LALITA VISTARA. picious and amplified Sutra, the prime source of religion, and antidote to evil passions, which was propounded by former Tathagatas, for the good of generations past.' Thus addressed, the sage benignly listened to their entreaty, and, for the removal of the sins of Bodhisattvas, recited the excellent discourses of the Mahayana, to the utter overthrow of the denion of loveNamuchi. They, overwhelmed with delight and joy, rathed flowers in their ecstasy. Listen ye now, O Bhikshukas, to the same amplified Sutra, the prime source of religion, which former Tar thagatas propounded for the benefit of generations past." NOTES. 1. Om. It is scarcely necessary to observe that this symbol of the Deity is an importation from the Brahmanic writings. The Jains have not only adopted it, but coined a new word (EM) to denote the female energy or efficient cause of the universe, Om being, according to them, a representative of God as quiescent and unconnected with the world. For the changes which Om has undergone in Brahinanic writings, see my paper on the subject in the Journal of the Asiatic Society of Bengal, XXIV, p. 321. 2. Buddha-Buddhists believe that from time to time and after intervals of immeasurably long and distant periods (kalpas) meu of supe. rior intellect, by persevering virtue and unceasing meditation, attain perfect knowledge of universal truth, and proclaim it for the spiritual welfare of the world; but that after a period their instructions are aegleetod and lie dormant until revived by succeeding individuals. Numberless Buddhas have thus appeared, each undergoing the usual routine of devotion, attaining Buddhahood, and proclaiming the principles of the faith, which have always remained the same; for (say the Buddhists) as truth remains unchangeably the same, and each of these holy and wise men perceives the whole truth, the doctrines of each succes sive Buddha must necessarily be identical with those of his predeces sors. The last Baddha is accordingly made to preach (p. 4) only what his predecessors had already imparted to the world; and in this

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CHAPTER I. 4 rospect he holds the same relation to the Buddhist scripture as Vysa does to the Brahmanic. It is, however, very doubtful if S'akya himself adopted this cloak to invest his religion with authority. The word Buddha signifies 'one possessed of wisdom,' a follower of reason,' a ' rationalist,' a 'gnostic, and it is natural to suppose that he, having adopted this title, should go forward preaching his doctrines as founded on truth reason, and working on the self-love of man, without seeking the aid of antiquity to show the superiority of his religion over that of his opponents, who relied on faith, and on the antiquity of their written records--the Vodas: although it is possible that he might quote ancient antivedje philosophers, as Kapila and others, in support of his opinions and to this fact, perhaps, is to be traced the origin of a Buddha predecessors, if the natural veneration of mankind for antiquity, and in particular the anxiety of Buddhists who compiled the Sangata Canon, to trace its origin to the earliest timos, be not sufficient to account for it. 3. Bodhisattvas, Bodhisatto, l'ali, Pu ti sa to, Pun-sa vel Phusa Chineso. Aryas, &c.-Beings of high rank in the scale of Bauddha perfection. I have elsewhere noticed the distinguishing characteristics of these worthies. 1. Lokadhibu. For a critical examination as to the exact import of this word see Burnouf's Histoire du Buddhisme indien, tom. I, p. 594. 5. It has thus been heard, &c. evum maya s'ratam, Sanskrit.This style of opening a discourse is peculiar to the Sutra division of the Buddhist Canon, and tradition ascribes this form to Buddha's own direction to his disciples. (Burnout's Ilistoire du Buddhisme, p. 45.) The Riksha-bhagarati, in common with other works of this class, begins in this way, and its commentator, naturally enough, identifies the "me" of his text with the author of that work, who, he says, was ARYANANDA. It is a pity that we have not a commentary to point out who was the author of the Lalita-Vistara. 6. Bhagavan, nominative singular of the crude form Bhagavat.Bhagava, Pali, Btehom Idandara, Tibetan. The technology of the Buddhists is to a great extent borrowed from the literature of the Brahmana The Vija-mantra of Buddha, begins with Om,+ MS. No. 813, Liby. As. Boc. f. 4. > Memoires concernant l'Histoire, des Chinois, tome V, p. 59.

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LALITA-VISTARA. their metaphysical terms are exclusively Hindu, and the naines if most of their divinities are taken from the Hindu pantheon. The word Bhagavan, which, according to the bhidharma-koshavyakhyd, a Bauddha work of great repute, "is not an arbitrary or superfluous, but the most appropriato title of Buddha," has been, by the Vedas, used to designato the Deity's self. It is said. in the Vishnu Puranya, in accordance with the interpretatio of Yaska, that, "the essence of the Supreme is defined by the term Bhagavan: the word Bhagavan is the denomination of the primeval and eternal god: and he who fully understands the meaning of that expression, is possessed of holy wisdom, the sum and substance of the three Vedas The word Bagavau is a convenient form to be used in the adoration of that Supreme Being, to whorn no term is applicable, and therefore Bhagavan expresses that supreme spirit, which is individual, * * * "The altnighty, and the cause of causes of all things." dissyllable Bhaga indicates the six properties, dominion, might, glory, splendour, wisdom, and dispassion. The purport of the va is that elemental spirit in which all beings exist, and which exists in all beings." (The usual etymon of the word,, however, is Bhaga with the possessive affix ag7.) "This word, therefore, which is the general denotoination of an adorable object, is not used in reference to the Supreme in a general, but a special, signification. When applied to any other (person) it is used in its customary or general import. In the latter case, it may purport one who knows the origin and end and revolutions of beings, and what is wisdom, what ignorance. In the former it denotes wisdom, energy, dominion, might glory, without end, and without defect."* All the Sutras invest Sakya Sinha with this title, and, next to Tathagata, it is perhaps the most common appellation of Buddha. M. Burnouf, citing the Abhi dharma-kosha-rgakhya,+ observes that the epithet is primarily ap plicable to absolute Buddhas, and secondarily to Bodhisattvas, who have discharged all their religious obligations and are ready to become Buddhas; but not to Pratyoka Buddhas. 7. Sravasti,-(Sivasti, Bhagavat Purana ; Sawatthipura, Pali Wilsons Tiskan Purana, p. 643. + Historu du Buddhisme iudien, p. 72. Fishyu mp 361: SS Turnour's Avanse, p. 240.

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CILATTER I. Sherei, and Shy-10-fa-sylr. Chiuugo; nyan.yout Tibetan, t) the nn.'' cient cavit. of K uda, placed in the travellers Fa llisrand llicuan Thaug merly on the site of Hyzakid in Oul. General C'urningum ha- since iletid The locality with great precision.. (Arch. Supery Reports.) The place is abrated for being the site of largerigi antall di bine delicate 10 Sakyn ligne sich l ou subles tire places, it minister of Prizewijit, named Sudaula 1. el. was noted for great liberalis y wit had earned for Linaihe title of " Alumner utephan, ".1m:thupindndo. 9 BW kshuk 18, Bhiksluni: Mevr. Gron, Tib.- Pi-kvicula, Chinese, literally, we divants per who too renoncord luie, and are nonasticisin. 'They ar e relation to ipak ( cbders) is the frame of the listinen (hurch: do to the laity, with this exoption that, the filter aro eligible to cherical duties, the former aro munil to deve their whole life to the study of the doctrines of their faith, tu melation, and to the quinement of those cacellencics which chararteri portret Hudba, without ever being allowed to engage themelves in any prestly orruption. Tlry are called Srnmanas, from timir great awtity the Surmanen of the Greeks); and for living constituted the m ore of Malva (Snicukrus bearurs). their widers are styled Stharras, and the moru distinguisired among them the rurakusgreat bremers. For lucid account of the commony of initiis into the order to renier is referred to Mr. Hoon'work i Buds, p. 212; and for the religioits and social Avances appropriate to it, including asevtirism, mendicity, dr., to l'ofer Vown '" (atechism of the Shaniano." M. Sigul's Liher ile ofiiis Nucerilotam Buildi. corum is a brief summary of the ceremony of initiation in l'uli, which may likewise im P(1) alted. 9. Jyarakst'YDILYA. -Every one of the names is proerded by the epithet Ayushmut, " -powering," "immortal," (in Pati, A wisso), which I have not doined necessary to repeat. According to Cingalese ctiquette this epithet, prounive of affection and tenderness, is applicalile tu equals and inforiors but not to superiors. I * The Ilgrimage of Fallian, p. 169. + Asiatic Resurcha, XX, p. 86 Clough's Mali Crammar, p. 70.

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LALITA-PISTARA: 10. L'uena.-A merchant of Surparika (E. .. rtofemy; modern Sipeler), a sca-port near the mouth of Krishna. Fle was converted by Sakra himself at the recommendation of Anathapindada, and was ever afterwards one of the most faithful and renowned disciples of the great Teacher. The Vinaya legends ubound in anccdotes of his great goodness and imperturbable patience, and even Sakya limself is often made to apostrophise te his excellencies. 11. SANDTTRA,-- one of the first disciples of Sakya Sinha. The Hrst volmy of the Dolra gives a long account of his life. It is said that he was the son of Tishya (Skar-rgyal, Tib.), a learned Brahmau of Nalando, a village near Rajagriha, and early ovinced great proficiency in Bruhmanic learning. His real name was 'patishya, (Nye rgyal, Tib.), but was commonly called Sariputra, in conmemoration of the wisdom of his mother sariki. He had, in company with his friend and neighbour Manilgalsayana (called in the text MahaMaudgalyavana) travelled over all central India in search of true wisdom, and at list betook to the asylum of Sakya, whose religion they adorned and whell. Sariputra was noted for intelligence, and his friend for grual proficiency in performing miracles.* 12. Nasa, Raul 1.4.--NANDA, (Cuvo, Tib.) brother of S'akya : RAHII. 1, sometimes called Liuuia, (Tib. SGRA-G'CUAN I'USIN) the son of Sakya ly YAGODDARA. 13. Xxaba.-(l'un-gavo, Tib.) son of Dotodana, brother of Sud. Ahuda.. for further particulars regarding Ananda see Note, Chap. XXVI. 14. Builhinuttry,-- Bodhisatto, Pali ; Phousa, Chinese. Fle who 10830980's the essence of Boddhi, or, of the intelligence of Buddha ; * title originally applied to those disciples of S'akya, who stood next to himself in the order of parfection. But the theistic speculations of later times, which eren apotheosized metaphysical abstractions, devised # very intricate system of Buddhas and Bodhisattvas wholly super, burran, and we may alul, -ideal. "According to this system," says Mr. llodgsc", "from an eternal, infinite and immaterial Adi Buddha proceeled divinely and not generatively, fivo losser Buddha, who **Animbic Researches, Vol. XX, p. 48;. t seq. My Minskrit Buddhist LAN turo of Xupal, p. 15.

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HAPIER 1. considered the immediate vreos (Adi Busulha being the ultimata. HOUTC) of the tive elements of matter, and coi the five organs, and listen faculties of sensation. The moching vill these materials into the shape of an actual world is not, however, the business of the live Buldhas, but is devolved by the upon lesser manations from thom solves, denominated Budbisattvas, who are thus the tertinry and notive Fonts of the caration and government of the world, by virtue of powers derived immediately from the live Buddbals, ultimately from thome ngrene Buldha. This system live Buutelhas provides for the origin of the material work, and for that of immaterial oxistences, a sixth Buldha is de-lared to be manuted disinely from Ad Buldha, and to this sixth Buddha, lajia sattva by nunc, in 24ned the inmediate organizacion of mind, am its powers of thought and reling.**Thumber of universally alinittu diriuciyde ocenied Bodhisattvas an tive, mmcy, katrpimi. Vajrapani. Samantabbalra, Pwlmnpagi, au Vivapini. 'They art hy turns oach serving as the creator and governor of the universe for a certain number of ngon, the fourth, or Paulin:pini, ben tlo ruler of the present Kalpn. Human Bodhisattavan "reditinguishout during life by their ex. trumo goodness, by universal bened , and liya mill-abanlouent, which inpels them to sacritice them-river for the clit of all other creatores."+ Yukva in bis anterior existe, is wronlingly kuid to have, at different time, offered himself a willing viction to the rupacity of lights and hand sin lieu of doves and other defenceless creatures. 15. All linkcl together by unily of felt "hyllud in one casto." Narrnirrkajiti. prolimithth, i... all had merged into one caste', or lad lost all (4 distinctio. 16. Piramila. . Ton l'aruu.itis ir merat, namely, Dinu "charity," Silu, "goodness," Sinti, "tranquillity," l'irya," fortitude, Dhyann, "meditation, Pranu, "understanding," Upaya, "exp. diency," Balo, "power," Prunidhi, " circunspection," audl Jueina, "knowledge of universal truth." I * Journal As. Soc. Vol. X11, p. 400. + Pa Hien'. Pilgrande, p. 68. Hodgson's Illustrations of the Literature and Religion than 1). 31,

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12 LALITA-VISTARA. . 17. Dharanis. -"Short significant forins of prayers, similar to # the mintras of the Brahnians." They are, like their prototypos, the Brahmanical martras, declared highly efficacious antidotes to worldly evils. Sumu are said to overcome devils, somo assunge pain, others make th.cir wearers invisible, somu facilitate victory, others aguin are snil to ensure the love of truant fairs. The author of the Aparimiti Dhirinn (Transcendental Formula), obseryes, that they were promulgated by Sukya himsell, when in Sravasti, to save man.. kind from mim ly deaths, and pruunote prosperity. M. Burnouf, however, after a careful csamination of the Nepalese collection of Kuddet werkt collected by Dir. Hudgsun, is of opinion that it is of a mode origin, and furmo no part of the religion promulgated by Saky2; for hile th: Tantras of modern times abound with these my tkal charms and magical formulas, the simple Sutras, which he has ruas to b.lieve are the most ancient, shew no trace of their exis. ten pr of the belief in their clicacy. 18. Yirmidhi, Bestacy.--" Deep and devout ineditation restraining the 301:03, and confining the mind to contemplation on tho trile nature of spirit." Wilson.& lemachandrali, a celebrated Bauldha lexi. cographer, detines it to be "meditation causing a manifestation of th. ulsjert meelitated npon ; " and the Garuda Purana, 1 describes it to be an inte application of the mind to some particular object, which identities tho ineditator with the object neditated npon." Mary supernatural phenomena attend this act of Bauddha-Brahmanic devotion, of which we sball have ample instances as we provuel. 19. Eleminl of perfection; Bhumi: Sans.--The Bauddha disolofure of a futwe state, in accordance with its belief in transmigration, treats vf several states or stages of existence, through which an adopt. in Buddhism must pass before he obtaius his final reward, the perfeo." tion in any one state of existence being denominated, the attainment * Hodgson's Tllustrations' &c., p. 27. + My Sinskrit Buddhist Literaturu of Nepal, p. 41. $11..kuita MS. No. 816. Idbry. Av. Boo. f. 2. Banyk. Dio.. p. 996. | Abhilduv-chintamani, Chap. 1, Verse 86. Redhakanta's S'abda-kalpadruma, Vol. VI, p. 6917.

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CHAPTER 1. of the element (Bhumi) of that state. The commentator of the Riksha-bhagavati enumerates ten Bhimis, appropriate to the priesthood, the last being Buddha Bhimi.* 20. Fourfold congregation,--. ., eeclesiastics of all the four difforont orders: " Ist, those who accomplish justice, that is the Buddbas, tho Lokajyestlas, (honorables of the ng .) tho Builhisattvas, the l'ratyoka Buddhis, the Yravakus, &c., whose virtue transcendo the low itself, and who surmounting every obstacle pecomplish their own deliveranco (Mukti). 2nd, The ordinary Sirnyhes of the age that is, men who live their cards and beada, and dress themselves with the kinshi (a kind of eap woru loy Buddhist pricats), who cubraco monastic life and its obligations, and olevo the precepto and the prohibitions of Buddha Brl, The dumb sherp Sanghus, (Fa yang seng, Chinese,) those vull and sampil characters who are unable to comprehend the cistiction betwixt the cluinixeion and the non-comunission of the fundamental xins, (murder, theft, fornication, lying,) and who, wheu guilty of cruis of les enormity, make no sbow of replaner 1 unil last, The xhamcl:88 Sang. Irs, who, having embraced nonartio lisos, inscrupulously jufringo the precepts and opky njoined upon them, and, devoid of all shamo aud chastity: a indifferent eren to the butur fruits of their wickedness in to come." 21. Arhat, --Nom. Nm. Arhan : (.1lohen. C'hinean, Nosirta, Tib).) "The Arhat or Vlorable," says M. Burnoul, "has, with relation to knowledge, reached the most ekvato rank anong sagor, and the Sutras, as well on the trailane, attribute to lin supernatura! faculties, that in to this sive Abhij nanus or superior facultios, namely, the power of it-sun ny for one desires; the faculty of bearing sounds lower forlile they may 10; the power of knowing the thoughts of others, and the anterior existences of anima ted nature ; and lastly the power poeing objects at a great distance. The noto of M. Remusat, quoted above, (Fou Kou Kie, p. 96.) teaches us that an Arhat has to traverso twenty thousand Kalpas Sannkrita M8, No. 813, Libry. Ac. Hoc. f. 42. My Sanskrit Buddhist Literuture of Nepal, p. 81. + Fu Hian's Algrimage, p. 8. Huf du Buddhisme, p. 294.

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LALITA-TISTARA. before he obtains the supreme science. Other beings, according to the text of Nepal followed by Chinese authors, obtain the rank of an Arhat on the annihilation of the corruption of sin ; and it is probably in this circumstance, that we may find the cause of the false otymology of the name of Irhat, which the Buddhists of all schools, Nort, as will as South, propose, and which consists in regarding Arhul, es uonymous with Arinum haetta, (Pali)" the vanquisher of enemies." "He lause already (AL. Lassen and myself) pointed out this erroneous interpretation (Essai sur le Pali, p. 203); and I add here, that its prescric amongst Buddhists of all countries proves that it comes from au 01.,.e, and most certainly, ancient source. The Jains, vio are in lulisht true descendants of the Buddhists, do not ippear to have fall u nto the same error if we may rely on the testimony of the Vis Pirama, ulich rull derives the word Arbat from ary to "menti,".. 10 l. worthy." ' (Wilson's Vishnu Purina, 330.) (Orientalistaminw unanimously of opinion that thu Jains date from before th Buldhists, and some are disposed to think that Buddhism is an ott'shock of Jainism.) "Boblen har ingenio y approxiinated the word Arhat to the Aritoniciis oled Nichole of Damas. (Das alto Indien, t. I. p. 920) Asto the value of this approximation we may adnit with Lassen that the Achete wir known to the Greeks. The Seuvot (Simni) or venerable ho, according to (lement of Aluxandria, rendered worship to a pruunid valsed originally to the relics of a yod, are the Arbats www.blins liir thus translated by the Grecks. We may add that Clement mentions likewise of Aruvai or venerable females, who are very probably the Bhikshuis of our text." I think, howovor, M Burnout is mistaken in believing the Simnoi to have been Arbats ; etymological similitude would lead one to believe they were the Sranas, in those days popularly called Samanas, whence Simnoi is. an easy transition. "The Arhad is ove," says Rumusat," who has himself arrived at pertition and knows how to direct others to it, he is ten million time's superior to the Abhgani, and a million times inferior to a Prnytyrka Buddha, accorcling to the scale of merit applied to the differont classes of saints, a soulo attributed to Sakya Mani himself." ng image of Fu Hien, p. 33.

Page #17
(117TR 1. 18 22. Syuting from AN, vell," anit gara, gone nomboldt explains it in inch the sun wity; according to limit inor," that which is so well gone xs to have attained jurfortion." The word is no doubt ote n op Tathagata, and the meaning must necessarily War : xlrony similit:rle to the sense of that rond. 23. quinocular; l'archit-charsku, SJS -- 1! W. has tive oyes, or rather lisefall visual, or lise poats af per option. Mr. Ilgau, to who in poblished in the Transactions of the A-ixtio Noriutius of Canadian Britain, arvindebted for much of Our kuwid at bulbiseri, iumurtin the field fuculty of Fisiothes 1. Vi s un or the card open, thermochekish, ile r the faculty of swing through religion; 3rl./.. .chechish othe r of swing by the intellexy. 4th, Deye chudaku nivo ), --!!t faulty of seeing what is invisi. b). tu ili licha P , Balth.chult, there of Buddhit, or the purer of reing !! ingat, pent.....linistre.* 21. JU---in (in 1. in limean Dud: 111 Mongol Sim nort; in Mandehus, Sveita ukul 1.2 onemy). The or donoro prve wall, niscal, and cloth.. lue is the gralnemy of Buddha awl bin motor, and plays a compra part in the Buddha togel "Tlie ridder will be amples instances of Als i unmity to Santia fic proced. porticularly it. (Chapter XXI, which is criturly ch sted to Liv exploits of s'il ya nyriust the ley101 of Mara, 25. Bruhuchoir --This authoritain Rupport of whint I bavou... 144pm thu tromley of the Buddhists, (Noto 6). "It appears to one' s Burnoull, "o f the indubitable proots of the popurity of Brimmans in regard to Budents. All the Sanskrita texts of Nepal, and principally th: Shtree (that is to ity, those which I have to believe are the bustitucicut) muke 11.00 of this te ru tu corridx in a ruimwer the monastie duties of a Buildlint, and in jurticular charlits. If their ter hul leest rarely employed, still it would not bu muay to explain itm pienointly Buddhist texts, in witirh 'Duddha charya' onght to take it place an ei prossion which equally exists, but exactly signifie Badalbist, and is nearly synonymous with Buddhu-nuargy, 'the way of Buddhist * Journal As, Suc. Vol. V, p. 93.

Page #18
16 LALITA VISTARA. But either terir. is equally common in the Sutras; it appears even in the most important formulas, in the phrase by which he who desires to bccome a Bidhist, makes his vow before Sukya or one of his disciples, on entering a religious life: Strengthen us, () Bhagavan, under the discipline of the very renowned law, to enter into religious lifo, to receive ins u re, and tu buvome an ecclesiastic. Strengthen us, Lord, to complish under Bhagavan, the duties of the Brahma. charyn.' Blagavan lied with the voice of Brahina; Comc, chilor, dirompulih tl duties of the Drahmacharya.' This torm receives undoubte n ce to some extent in sucl phrases as the following Tb.cy spready religious law (Brahmacharya),' saya Bude..; to 14. lis adversary Sin. replies in the sanie form, Thy religius lar: Pralinmharya) is spread; it is allnitted by many natus, it is luckome j e Taisturikam le Brahmachuryan mehujanair prithabutor indholri in the Dirya Aralun, f. 996.) Again the map in which the religious law (Brahmachurya) may contine lony. (V. in the D. A) In all these passages and namry utrp similar ones that I could cite lere, it is evident that the tein hanedarka is nised in a special sense, in that of life,' or relios Tow;'- - sense which does unt exclude, confess, that of Chastity, but is much more comprehensive. Now to be admitted in this song by the Buddhists, it must be that this term had lost its original signification, which it bas iu Bruhmanical writings, i. e, the siate of Drukarya or 'the Brahinan in his noviciate,' and it roust Tollew that the Buldhists hail forgotten the value of the title flrahmacharin, si signifies and cannot signify more than that whirh porements from the l'cda.' That a Brulmuan lesiynates by it his sort or bespil that the law of Mami sanctions this denomination, and points wet in ietail the duties of the noviciate of which the first and most difficult, in truth, is a lifo of chastity,--is not difficult to compreheul. But that the founders of Buldhism should adopt llis tern, it must be that they had not paid more attention to its primary signication, obat of a Brahman novico, and that the word can be enopred with inpuity in the sense of one who undertakes a mligious noviciate;' and lastly it must be that it was pretty popular in this sone before the advent of S'akya Muni, in order that

Page #19
17 CH APHER I. he might without fear of confonbuiug his law with that of the, Brahmsus, extend the very remarkable usage I have adverted to."* 20. 7 .---The word in the Sanskrit toxt is Ushrinka, "i turban." But I am not aware that the primitivo Buddha mendicants had such an article of drons. In the Vinaya legends the cloak or ruantle ( C I) is constantly mentioned, but the turban, loun, or nevar. Jungle Budellists the word iulicates the curled hair with whicha Buddha is burn; it also inda cates the knot into which the unkempt matted hair of hernut in tid, bu in chaper 1, the material of the turban is described so le milie, * ulkodit r:tol, understoel, therefore, that the B attia Tu-loita is t he lo have used a turban. 7. V . - Community."..Tilly politic of the Burel bisa memilis o called, this in Bandithu Suhu ling arth quivalent to "Bambha chuid." It also implies de of eclesiast , herlerin i nity of any parTecular district op tery. In plup al works this world hits, ther, a very dif u ll. vending to the it be niune of ti m es of the Badlart trind, and pour actual creat per, ur :111 ... reator and ruler, dr his originale , il cucc of Buddha and Dharmat 25. Deruperdre-.03s 4. tmpliarl, Sust .- l-livision of the Sutri ca vf Band wrings Mr. Hon rays, that this order of boks" tratt eral sorts of Dharma and Artha, that is, of the overal means of anyoning the goods of this world (Arika) uni of the world to come i n c)." According to Chinese authors quoted by landresse, this inter ciles most of the works of the Great I'ranslation, " pite which the doctrine and sense are an ample as vacant spare.") Fur furthwr particular4, rudenotu 30. 30. Sulia.--It does not appear that the last human Buddha, or rather the first founder of Buddhists, crcr reduced any of his doctrines to writing. His disciples, however, on his death, at a council held at Rajagraha under the auspices of Ajatasatru, king of Maga * Histoire du Buldhiame, t. I, p. 14. + flodgson, in the Tradas. Roy. As. 8oo, Vol. II, p. 247. * Se Rewarahes, XVI, p. 427. Landrats. Fou Kom Kie, p. 828.

Page #20
18 LALITA-VISTARA. dba, in the year 512 B. C., arranged and classified the whole of the discourses and doctrines of their master under three different heads, collectively called the Tripithaka, or the three reposi-, tories; and suverally, the Sutra, the Vinaya, and the Abhidharma. Of these the first or Sutra division comprehens all the fandamental mixins of the religion (Mula-grantha), and as such, is held in the hiybest veneration. It was compiled by Ananda, a cousin of Silky, and is said to be undo up principally of the very words of the tounder, (Builibhi-rachunu). The title of Sutra is not applical.le to the form of the compositious included under this herul; they consist of dialognes relative to ethics and philosophy, and, just of the alinost enigmatic sententiousness peculiar to Brolunan Sutas, are remarkable for their endless tautology and Catigning verhoesity. They are callel Sutras merely on account of their containing maximis which in the Brahmanical writ. ings are present in th. concise inanner denoted by that term.* They all buzin by uning some particular scene of Sakya's ministry and his counter in the set form alluded to in note 5, (18le', p. 7,) and terminale with a scutence to this effect: "When Blagaran hai ishte his discourse, all present were greatly delighted, and approved bis doctrine." Some of thein are simple in style, and nice from all inythological machinery, while others are applilial versions of some simple original, and bring into the scene of acima supernatural beings of various grades. Although all of them are attributed to Ananda, there is every reason to believe, they were coinposed at various times between the fir-t and the third convocation, and perhaps long after, "The amplitiet (only) Sutras are written in a mechanical style, ningliny pryse and verse in regular alternation, the pinetical portion being an abstract of the circumstances de tailed in the prowe, and generally introduced (as if) for their corroboration. They allude to individuals who lived long after the days of their alleged author, and claim a degree of elabora.. uretrefent refredi pasobhamanabasavida viduH| "Thoso who are versed in sutra bestekplaha a kits to be a short stopinat, uperring and apt definition, without fault and adundance."" ?

Page #21
CHAPTER 1, tion and ti.ish, which lave no luult as to their having boon com. "pilni at a much later period. 31. Jalilu-rist --Or the Exquisition of Recreations : in Tibetan Oyn che. ru!per (S'HI 22:4). 32. Tasuta -- literalls tbvaloda of Jay, the highest znansion in the world of dreiras (humerary), and the heaven where Saky roRida Badithiafora prius i les adent in this world to become # Buddha : it is one of the winor livi" (hlavuus) of the Hindus. Firan mellet t olla lesens, ses Hodgson's blotch of Bulillisen in the Traus the liny. J. S.Pol. II, p. 233, et soq. 33. See Chapter LIT. 3.6. 7thiyata.- 'ise ti. ! oi' Tatla zate one of the last digni. tial of the wachtri a Builher, the unanimous textinny of the sutra bergeul preventivi Sikya Muni haul absunnel it durm, the core of his instructions. Only see the expositions which the learner, chilly M. Schmidt (Ler'l. And de Seinnees dos Petursbuury, 1, p. 108) and J. Ram sat, (For Roue Ri, p. 191.) who are engaged in the mimiy ul Mangel and thinese Buddhison, have propend. According to my plan, which is to consult tho bian sources first, the micrpretation which we ought to plaou in the first rank are to which are them in the books of Nepal, or what we learn fruni Vr. 1 *11, and thus bich Alr.luronir han px 3cd from the book l on. The repouttione which we owe Lotus two authors, whom I ir jurt meil, er flerably numerous, and I think it sutinkat. rtle rolor to them. He will there goc ly what p romin, Bruss subtls, thu Lindellists have endunvourert to tind in this titie tlw ideal of perfection which they suppose to belong to a Bulelha, (Lulxon: Ewop. Spec. in the Journal de doc. of Beny. Vul M }. 334, Turnour, Aulusso, p. 401.) (una o Curos, after th: Tilstan works, is of opinion that Metkugata vigoities, 'le who han finished (run through his religious career in the same mamor as his porculace morp. (Choma. As. Ron. XX, . 124.) This caning 14 as satisfactory with regard to the gubject as with the form ; it shows us in the cerrn Tethdgata a titlo by which Sakya wished to authorize his iunovations by the cxanplo of ancient wages whose conduct he precorded to imitato." Mr. * Burnouts Histoire du Buddhisme, p. 75.

Page #22
LALITA-VISTARA. Hodgson's Nepalese arithorities, which are always remarkable for much ructapliysical nicety, explain this word in three different ways: " lat, it incans thus gone, which means gone in such a manner, that be (the Tithiqnla) will never appear again; births having been closcil by the attainment of perfection. 2nd, thus got or obtained, thai in to say (ressation of births) obtained, degree by degree, in the manner deseribed in the Dudba seriptures, and by observance of the procopt therein lau duwa. 3r1, thus gone, that is gonc, as it (birth) cainc--the pyrrhonie interpretation of Choro who hold that doubt is the end, as well as 11.2.ming, of wisdorn ; and that that which Causes births, causts likumise the ai crnate cussation of them, whether that 'final close to cuscious immortality or virtual nothing nosy."'* 33. In the Sansamt text ali of Gfty-five names follows the word Tathugata. I have not thought tit to break the thread of the narrative by insertiny" this list in oy text, for rousons which, I believe, the reader can casily convive, "Truly for mine own part," says www.st Doybers, "I could find it in any heart to bestow all my tediousness on your sorship List of W igabue wha hindi papounded the principles inculcated in the Lvlilu- l'islur proricus lo calvent of Sikya. 1 Padmottars. 15 Vararupa. 2 Dharmaken. 16 Sulochann. 3 Dipaikan 17 Rirbigupta. 4 Gunakert 18 Jinavaktra. 5 Maltakara. 19 Unnat:. 0 Rishin 20 Poshpita. 7 Srijas: 21 Unitejas. 8 Satyukriu. 22 Poslikara. 9 Vajrasa bata. 23 Surasmi. 10 Sarvabbiblu. 21 Mangala. 11 Ilemavarna. 25 Sudarsana. 12 Atyuchchagani. 26 Mahasinhatojas. 13 Pravatasagara. 27 Sthitabuddhidatta. 14 l'ushpaketu. 28 Vasantagundhin. * Journal, 4. S. B. Vol. III, p. 384..

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CHAPTER 1. 20 Ratya bermavipulakirtti. 43 Meghajvara. 30 Tishya. 11. Suparavarna 31 Pushr.. fa frnstejas. 02 Loka-undar::. 16 Slikayajagami. 33 Vidt nhabhla. 17 Luhabbianita. 11 Hil ti. Justru. 33 l'irateji 19 Simula 36 B adjas 50 rcliit. 37 S3 o Silli. 39 Sum ini. 32 livabini. 39 hesla 3 aetit 14"ainelit. 10 Suchhujus ul skammi. 41 Predattata 56 Ky". 19 Curari: 36. Juniyni.... The the division of the Buddha scrip turos moutono lakos (uote #1 17) 1.4 oferece to the nature of the voljects they treat of With the reward to hold forth to idir followers to arrebaser into var librus or media of Irwinxpwrt-translations, - the Bandilha d a wn of rward and penishment, in moordaue, with its in tr igration, trata ing of different state or sig, of ex-nce through which an ndept in Buildinin mu p ere he obtain ly tinal recompense. This adaptation of 1 trin for disent rader of intellert in a Connterpart of the Bralm.nilimpentation while bax its corennonials (Karmakinalus) for the worant, and its mtellectual cloration (Jninakunda) for the learned According to the mo-t approval authorities there aro More translations, the less, the moun, and the great-- lirt leading ruccivo. ly lo birth among un, demon- and none; the Acond, to deliverancu from pain and budily cxixtono; in the third to final emancipation, and the power to emancipato others from pain. For a lucid account of the different translations I mus! refer the reader to the work I have alreuls so oftra quoted. All the intormation hitlerto punto soused on the main points of Buddha history, (and a great deal more,) has been collected in it in so completo a lapu that it would be an unpardonable affectation in me, to mar its value by partial quotation in a work wbich bus do pretension to original

Page #24
22 LALITA VISTARA. research. I of course allude to Mr. Laidlay's edition of the " Pilgrimage of Fa Hian," which is by far the most valuable work that has yet been published on the subject. I have made no hesitation in using it, together with Hodgson's " Illustrations" and Burnouf's Tiistvire du Buldhisme, as my standard references. 37. The three Precious ones : Triratna ; Sans.---This phrase evi. dently alludes to Salya Siiba, his son Rahula and cousin Ananda. The trial, Buridhu, Dharma and Sanghr, is likewise denoininated the triratna; but the allusion to a family and the conterts of the book listinctly is.dicates tho mense in wbicb the expression is used herc. 38. Mandur flowers-a Dower comulon iu the gardens of Indra's beaven. 39. Conrerseil with the Bhikshukas.--Although I do not think inyself at liberty to alter any part of the Sunskrit text against the concurrent testugony uf tive different Hus., I am of opinjou that the subjoined sentence. which follows the worl Bhikshukas in the Sanskrit origmal, lelongs to the preceding paragraph, but has been dislocated by some blundering scribe ; and that the caprosjon "2 before" (purodent) is an interpolation, introduced afterwards to presers consistency. "The sentence alluled to, runs thus: "Thus, () Bhikshukas, when the night was over, the Devaputras of Hains tonements and persons, namely, lavara, Maleavara, Nanda, Sunanela, Chandana, Mahita, Prasanta, Vinitesvara and others, disa appeared as before." 40 /'$-- not named in the prose portion, p. 4. 41. Prasntarhilta, ---changed to l'rasantavinitesvara in the proso portion. 42. Sunta. --not named in the prose portion.

Page #25
CHAPTER CHAPTER II. TIU EXTORTATION. . m Bhikshukits, mi the subject of what this amplified work on eligion, the noblest of Sition, called the Lalita-Vistara, is, the following version were sizualized at the commencement of thie gut ronvoration from out of sighty-four thonsand harmoniously resounding hyrus which were purul forth, as with trie wine of a clarion, on the viries of the lonorable and alorod Bollisutt:9, when Iwelling in the noble mansion of Tushita in :3!) zlory of th: piaran him om godhoes, praised, euJogized, tulleland gloridid log : humed thousand dovad. "Remember him, the storehouse of virtue, the asylum of awl memory, and the illuminator of infinito: windon ;-hirn, who are the ourivalle wicht and vigour even of Dipankara. Pememler him become noble and transparent heart knows no stain froin the workings of the flirce pilnius" and from dirt grperally; who 15 tro from the effects of pride and all virons poruptsitis; whose twind is immaculate and auspicious; who is full elevene and wisdom. "Remember, Oyo of noll birth, the great in civility anil quietuess, his firgiveness, and hinalisterity,--his vigour, might, meditation and wisdom adored from age without uumber. " Think, 0 thrill of notal,le deeds, think of tho numberless Buddhas sudored of yore who were merciful to all: neglect not, the favorable time has non arrived. "Many are the Devas and Asuras-many Nagal, Yakubas, and Gandharvas? who anticipate tlay anspicious advent, that which will proclaim the inimaculate law, and annilailate pain, decay and death. Therefore doscend ! O Lord, descend !

Page #26
24 LALITA-VISTARA * "Enjoyment with thee for even a thousand Kalpas produce not natiety, as pouring their contents into the ocean satisfies not rivers ; come thou, therefore, O contented iti wisdom, and allay the degre of this longing world. << Thou art of untarnished fame, dallying with virtue and not with vice ;-cast thy benign e f grace on nien and gods. "The rehearsal of religious discourse satiates not the godly; even deigu to turn thine eyes on those who have been for the remitic of mortals. << Thon beloket Bulilhas over the ten quarters of the globe, and Renrest of the grat religion ;-0 pure-cyed, dispense the same unto mankind ! "The beauty of the righteousness, oh thou prosperous, irradiates the niansion of Tushita; shower thou, O kil-hearted, thy favours on Janbudvipa. " The Devas, who overstopping the limits of the region of desize (Kimwilhatu), bave attained that of semblance (Rapadhaku) long to come in contact with the Bodhi of perfect devotion. " Lord! thou destroyer of the works of Mara ;---thou hast overcone beretic.- knower of the trinity, why dost tbou tarry? the tinc is come; neglect it not. "O mighty, cnveloping, as with a clond, the earth burning with the fire of prisery, pour on it the showers of imigortality, and assunge the sufferings of perishing mankiud. "Thou proficient and truthful Physician of the eternally sick, haston to place them in the felicity of extinction (nirvana'). with the panaca of triple emancipation. " Unaware of thy lion's mar, jackals howl undismayel; resunnd thou thiy voice of Buddha Sinha to confound all vuljine beretis. (lirchikax.) " Hekling forth the lamp of intelligence, and with tliy benign might and vigour, descend on the face of the earth, and destroy Jina aud Mara with tho palm of thy hands. " Cast thy eyes on the regents of the four quarters whu long Lo prosent tluce with a dish, and on the Sakras and Bralmans who will accept thy advent

Page #27
CHAPTER 11. "Rifect, intelligent, on the great and far-famed racony Bubly descendol, abiding anong wbou thou shalt reveal the duties of Bhodhisattva. "O thou ol' immaculate mtelleet, wligever in Jambulvipa," it behoves jewels to alile, star wer ve there the inestimable juwel." Thus did these and many such verses, in mollittuong numbers, beseech the kindl-bearted. "the time is come, tarry thou not." NOTES T orral convention.-t rekrully ladies that, in obedi. **** Is Diction of Sil: Sin with a view to de 1... mive it all lexual as the true Lw in opposition to miseractions who threatened to try the iden. ity of the faith, the Buddhist hay, at four to rent times, met in council, and complet 1..abone of their religion. The first council was held under the 1901 pion: Ajatustru, king of Naguil, immediately after the death si Saky, B.4.543; the mr-cond, a ciday after, ander Killuke; the third, under Asoka, in the year 2:47 B. C.; and the fourth, alar Kanilka, king of Kash bir, 1. C. 1-13 It is ficult to formine with precision which is the convocation line mount, though the first is the one wst likely to lic thus notired. For furtineretails egarding the convocations, the quiring reader is referred to the Journal of the Asiatic Society of Bungiel,' Vol. VI, pp. 50l et sey. Both the dates and the number of the convocations have lately been questioned hy conipetrut scholars. 2. Eighty-four thousand harmoniously resounding hymne... It is believed that the instructions imparted by Sakya were comprised in cigiity-two thousand verroa- or rather divisivris or distinct topics of discourso, to which were added two thousand more hy his disciple and cousin A'nanda, at the time of the first convocation, when he exFounded the Dharna ; and these together constituto the Buddha, acriptures. But it is doubtful if there be any other ground for the

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26 . LALITA-VISTARA. . foundation of this statement than the partiality which the Indians goncrally, and the Jains and the Buddhists in particolar, evinou for the mystical nunber 81. The listinguishal scholar and archwologist, Sir Henry Elliot, has calleetal many priamples of the preference shewn to this number in India, and advarer some very plansible conjectures as to the cause of this preference. Sice Supplemental Glossary v. Chourisi. 3. The word "Belilhisattva" is prercded by one hundred and sixteen epatheis remarkable only for their exirene inaginativeness, bnt in no way important is eldcidato"y of any sotable sleed of the party to whom they are applied, or of his doctrines, though the; sadly break the continuity of the narrative. I have, therefore, taken the liberty to remove tirm from their right place to this note. The epithets are :(1) the docter in the noble mansion of Tulita, (2) the adored of the adorcil, (3) the anciuted: (1) the bespruineol, bclauded and described of a hundred thousand Devas, (5) the inaugurated, (6) the accomplished in meditation (Panichina), (7) the eye of the full and pere knowledge of all Baldia religion derived froni rast Buddhas, (5) who had bis full huowledge onlivem by nemory, mind, motion and roteniiveness, (9) who had attained the l'aramitas, through the mighty means of harits, rivility, forgiveness, viguur, meditation, and knowlus, (10) hew the friendly and benevolent way to Brahina, (11) abe w.ls Faring the right of the great wisdom-overpowering knowledge, (whiwhi misingirarunojnana), (12) who had acquire the full teu malli (opes of) knon lenge of the religion of all bidhai huong memory.proximity, complete union, wealth, fret, orgalms, jooner, in cilt, holy, and conduct, (13) whose body was adornelly Jl the emblees of unmeasured virtue, (14) the great Collower of refore, (!5) who lid what he said, and kept correspone dence in his per ani actions, (16) who followed the straight, unerooket, unbnt path. (17) who had exceeded all arrogance, baughtiness, rile, fear and dejection, (18) who was equally attached to all "Teated kings, (19) who was devoutly adored by namberless millions of millions of Buddhas, (20) whose face was looked upon by many mdrls of thousands of millions of tons of millions of Bodilhisattvas, (21) wbose glory was bepraised of Sakras, Brahman Mabesvaras, Lokapalos, Devas, Nagas, Yakshas, Candharvaa, Asuras,

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('1)APTER II. (Jarudas, Kinnaras, Maloragas, and Rakshasas, (22) who had perfoot knowledge of Il distinctions of rank, (93) who knows the Dharanis resealed by former Buddhists, and reinemlery thom and their uses, (1) who is low er of the park of virture to be acquired by tine grad beat of religion, though wory, proximity, completo union, woulth tres organ rendel, intellct, bulv, mall, en l'aramita, (3; wir b ietermined to rose the fourfoli pasangan. (6) the army of mail (PT) tine oppure sulla ut heterenisex Atex () the ina gan sie of battles (29) the destroyer of the enemies which in tit min, 1.30), the file atriker with the thuo rult of howli q uired the posity of them Kreat limas, which is there. Bulls inclinations, (39) who had lisen hath is the most sens. (33) the stressman of om many 19.is of 2011. () the print in the meditation of Duty. ??? : (35= this filament of Sindhi,,:36) the Whis in the lakes of writis (7) the stairs are lotus in of vanity, arro C, n on of its real, (N) tatua heb uvor the touches of the earth with cisali'y und somis, (39) 10. Best mkwell (10) whu ja uintonted by the eld womilly actions, (11) the boste moraliten, (9) bo in rellout with the widespread roma w sir and knowls, B) thrun of the stainless lundred luttis, blown by the rays of the sun of 1b Pragti, (1 t) who 10+ recome the real mountain of loafiki wealth, (!) who wils and to the bad beca sharwalis the foarloket Argas, (ii) pruce bospraak liis living the fourbon Brabus, (17) www. lend had collate the forhold tion of things, (15) who budy ball attained natry nor tlor Lowl of the twelve members, (189) who was yaitu full of t... th.71 von Bolili virterek, (w) the liv of the leaming irsulting from many kics, (51) the yaww's at thu face of the Uvecick alin. (wkxhiu), (52) wlos purus eyes were abic 10 no verything, (53) te Weller in the cavo of the mountain of the attainment of w ination, alvaliou, and Samadhi, (51) the well grown to in the forest which marks the fragrance in it, (65) who possessed the miglitrulling from the practice of the ten powers, (56) the boripilatod form, having overcome the foars attendent on worldly wealth, (57) wliore power was never contractud, (54) the

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28 LALITA-VISTA. destroyer of the Tirthas who were like a host of rabbits and deer, (59) who had resconded the lion's roar of no (supreme) soul, (60) the lion among men, (61) who had destroyed the light of the principles of Tirthikas, with the light of the knowledge of the meditations of salvation, (62) the enlightener of the dense darkness of profound ignorance, (3) of fierce night and vigour, (61) who had spread the majesty of virtue among gods and men. (65) the sun anong great men, (66) who was above the dark moon, (67) who was the fullness of the waxing moon. (US) who was never unbecoming in appearance, (69) of insineible eyesight, (70) who was surrounded by hundreds of thousands of refulgent Devas, (71) who was the circle of the knowledge which had been purified by meditation, 72) who was the unlight of the light of Bodhi felicity, (73) the blower of the worldly by of Beth wnowledg. (71) the moon among great men, (7) who was above the light of the fourfold congregation, (76) who was endowed with the sevenfold jewel relating to Bodhi, (77) who applied ris mind pally to all created beings, (78) who was of invineill wisdom, (79) who had performed the penances of the ten salutary works, (80) who had resolved to tread the salutary path full of benefeent sealth, (81) who was the turuer of the wheel of invincibi obly virtuous religious wealth, (82) who was nebly born in the family of an imperial (Chakrang) race, (83) who was full of the deep, unfathomable, invincible jewel of religion, (81) who had crossed the ceau of unsatiating, unheard of, wideexpanding know go and civility. (5) whose eyes were directed towards the great lot, (SC) whose understanding was as expansive as the noblest orean, (7) whose wind was is (vast as) the earth, water, heat, and wind, (551 wie was firm m his might as a kalpa (many millions) of Meru mains, (9) who was proficient in civility, (90) whose understanding was as stainless and vast as the lower surface of the sky, (91) whose ohjeet was thoroughly pure, (92) who had nobly bestowed great deities, (93), who had duly performed all preceding Yogas. (54) whose possessions were well-earned, (95) the root of all happiness, (C) who had attained all his wishes, (97) the. root of all happins, like final beatitude, (98) the root of all the happiness collected in crurse of seven kalpas, (99) who had bestowed the seven kinds of charity, (100) who had been served

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CHAPTER II. with the things of the five kinds of religions devels, (101) who wa performed goal.locals will luis body in three ways, with his speech in four ways, and with leis mind in the ways, (102) who hail traverad the paths of the tontul in picious works (103) who hail fully accomplish the latter wiformalle ly the application of the body in forty life .rs (101) 19, had meelitated the forty kinds of bolily in-lition w ilhenas). (105) who lead achieved the forty lily cut: lysrya). (106) wax full of the purilication where! Ir by the fortyfoll application of his boly, (107) who hai wa raight the final inition (whinukti) ly the for fold plati, of his bus, (103) who had followed the path of the time bu t hands of milliyns of tens of millions ! Dehlen, (1 ) who loud civ gifts to fifty-five tipe mesos i titel of w o ol tons of millions of P lus (10) . .. the pure writs of hundred. fux tens a Pratsekat bud ., (117) 2:0 stallished tlir road to var saation for an interese number of wankind, 11%; who love to atti: il, thorough knowledge (1976.gak s w.lli, ubichi liab, to a tiv . (1:3) o wa bound to wit; oftet, (alttel no elitvi urte) (116) asending from her heart in the web mapaton of Toshita, (117) tho t among the Draper of the name of realetu, (116) the aim of all day of Delx. 4. Vungin, Si risca.. - This world the following uit het to qualify i'. (1) it wnpidon thirty-tw.thukudd Bhamis, (2) it Ndx ornamental with over terrace , look at, windows, chambors, and pavilion, ) i was writ off with wpliftae unbrillian, Mugs. Winona, and mg of twork decorated with jewels and bells, (+) it was furent with bxd, covered with Munderavn und Mfaliamuruya flowers, (5) it was onlivenel boy hundreds of the sands of millions of tens of millions of hymus sung by Apsarunad"; (0) Let was heavtified by valiud lotion of Dilbergin omjeiniensis, Michalia champak. Bignement sun rolmus. Bauhinia variegata, Pterospermuta walioifolum, a large variety of litt), Joncarn nroku, Fious Indice," Jesmenor pubescens, yellow Pterospermum, Mesua forrow, and man gok (0) it was spread over with golden notworks, ((r)) it was decorated with large well-Glled rasos, (0) it was provided with level

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30 LALITA-VISTARA. corts, (10) it was refreshed with the delightful breeze blowing over new blown jason.incs (11) it was being bobold by hundreds of thou. sands of millions of tons of millioos of Devas, (12) it was ditested of desires, longings, anxiety and min by the recitation of the great and widespread hymn of religion, (13) it was freed from all feelings of anger, cnnity, arrogauer, vanity, and pride, (11) it excited lovu, delight, and hilaration, and onlivened the mono'y 7. Dirkari.- ''he lasi Duddha of the twelfth procreding, or "Suramanda, Kalya, io which four Buildhas appeared. He was born at Rumavatinagura. Ilis pruts were Sudeva Kaji and Sumedhyai Desi. lle, as well as all other Buderus of this Kalpa, attaineil Bulilhaliood at. Uruvlava, vw callid Buddha-Gaya. Vis' bo' tree was the pipelin. Cantama was then a member of an illustrious Jiralanan farly in Analatinagaru." 1. Three pressions.-- Lit.":bowfuld dirt," and inay mcan dirt resulting from the body, sporch and mind. 7. Nigers, fr.-Me Xiras were : race of Dragons, who are sail to have inhabited Cylon before the advent of the last Duldha, who convertelthen during his mirunous visit to that island. They are supposed to lavboun a race of busings superior to mian, and had con. stant access to the honor of Tilra. Yakshs. - Doms, attendants especially of K ra, the god of wodt!, employed in the core of his gardens and troasures." Tho Drahmu iourla Prince describes them as having peculiarly ugly counteaners, with two own eyes, large bellies, and long necks. The colour of their body is white ("crystal-coloured ;") anl they dro. in rou ciothes. I do not know if the Yakshas of the text aro different from there l'aurais de migods, but think nut. Gwthroun, celestial musicians, the Glendovcers of Sonnerat, The loveliest lace of all of heavenly birth." (Curse of chama.) They have a region of their own under the hoaven of Indra, and constitute the orchiesta at all celestial coucerts. . Arcoriling to the role of Sanskrit grammar this word ought to be written Rawanunugure, or Ramyati Mwan: the eque remark applies to Amaracalinayara. + Turnour's Makouns, p. xxvii.

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81. CHAPTER (1. 8. According to the Abhidhamma Sangaha, a Pali work on Baudaba metaphysics, celestial regions are divided, with reference to the predominant characteristics of their habitants, into 4 classes; 1st, Arupyarachara (world of semblance), which includes three regions: 2nd, Kamivuchart (world of desire), comprehending six regions: 3rd, Rupacachara (world of form), comprehending eighteen regions: and 4th, Lokottara, inch.ding eleven recious, of which ten aro appropriate to Bodhisattvas and the last is the abode of Ali Buddha. 9. Heretics. Saus. Katerthekens, lit. wicked Tirthikas, From the circumstans of de Turthi as having been described as followers of the Vedas I take them to be Hindus. Burnouf also did so; but some European sellars are of opion that they were Jains. Seo Froegedings of the A. S. B. for 1878, and Journal R. A. S. Vol. X. 10. This i perhaps the most unportant word in the annals of Indian metaphysics, and fully to explain the various senses in which the diffrent schools of Philosophy, whether Banddha or Braban, have dined it, wo amount to. nothing short of a su mary of all that has ben written by the Indians regarding the ultimate end of man. Leasing aside the her ties, one finds that even the orthodox Buddhas divided into four different sects according to the meaning they attach to this term. I had made long extracts in illustration of how it is at one time made equivalent to eternal matter-a primorder car, or the abode of eternal bliss, or exemp fion from transmigration, and at another time a positive nothing or whility bad I hnd I would be, after all. in the same prodien. nent as honest Ciero, when he said, "though I have translated the Tineus of Plato, I do not understand it," uvo suppressed them altogether, and will only state that it is invariably used to indicato the ultimate reward which the caion Indian systems of religion hold forth to their votarie,be that absolute nihility, eternal repose, or enjoyment in higher spheres. 11. Jamhadripa.- According to the united testimony of the eighteen Purauas, this word indicates the whole of Asia, but the Buddhist works confine it within the natural boundary of India. "

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IDEJTA-VISTARA. CHAPTER III. THE DYNASTY. Dulhisattvn at Twithin itunes The phecy. Characteristics of a Chakruvati - the consiliings. cit the wheel, tholephant, tho Niort, the with W, the cast of the horsehold, and the communior. 1'rity ka lalis is the s taf Dudhusuttva's descent. Hedhisattra treffects on four diffont thing ! whyIkvapitre discourse about thu trun wbervin and to woman at lun. isattv.a whorld be born. 'The merits and (limits of the anche deity lu Ruusula dynasty-of the Visaraja dynotat.) -- of the dusty W hi--vf the Brady1a dynusty-of' the Kredit dynasty--('the l'undu dut the Samitra dynasty. Terapums (OTAN Budhixutta on the i t. Sixty-four qualities aprertain to the clvnusty whervit Bolhienthis to appear. Fly-two characteristics pen'r to the woman of whion Bodhisattva should be born. Versch l ing in on Thus, (). Blikshukas, at the exhortation of Time and Relia gion Bodhisattval repaired to tho nubile temple of Dharmoshchuya, where sental, le bud of yore proached about religion to the Devas of Toshiita; and, cutering it, seated Mansell' on the lion throne Suilharmai. The Devaputrls who held their places around him, and belonged to the same orler (Hina) with hiusell, also enter the temple. Several Devuputras and Bolhisattuss who had florkel from the ten quarters of the globe, and haul attained places aqual to himself, who were free from the company crew of Apsa rasits,' and of all newly created Devaputras, who claimed equal precedence for all, and comprised a rotiuue of sixty-night thousand kotis (sis hunted and nighty billions), enterial the temple likewise, and betook to their respective sents. 7: cine ymore hence, Phihshukas, will the Bodhisattra 6c. Cirrubiy his mother'r womb. Now the Disaputras of untainted tevement and persops, rex linquishing the disinc forms, appeared in Jambutvibayangka

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OHAPTER IN assuming the shape of Brahinans imparted to Bralimanood is struction in the l'cdus. Whoever enters the womb of a woman in the manner pro'. scribed, attains thirty-two characteristics of greatness, and whoever possesses these characteristics, necessarily obtains one of two states of existence. 1st. If a householder, he becomes a universal sovereign (Chakravarli raja), the lord of a four-fold ariny, a conqueror, a vietuvus king, the lord of religion, and the owner of seven jewelso; naniely, a whcel (Chakra-ratna), an elephant (Iustiratna), a horse (Aira-muture), wilo (Stri-ratna), a jewel (Mani-ralna), a stewardi Grahupati-ratna), and a commander (Parinayake.ram). Jlow does a universal monarch attnin unto the jewel of a wheel? for that anointed Kshatriya king, who is inaugurated, fasting, on the lifteenth day of the moon, sented in the lighest apart.ment of his pala, surrounded by female, npartments ;--- for him does the mighty and puspicious wlicel appear in the enst ;- wheel comprising a thonsand spokes, complete with tiro and nave, ornamentod with gold works, of tho height of Bovon palm tacs, visible from the records of the gynecium, and worthy of a Chakravarti raja. I, who now describe the Chukra-ratna, bave beu a Chakravarti raju, and have heard that the anointed Kshatriya king, who is inauguratou, fasting, on the fifteenth day of the moon, grated in the biggest apart. ment of Iris palace, surrounded by funale apartments, and for wbom appears the mighty and elegant wheel towards the east, lwecomes a Chakravarti kiny. Now, when the mighty wheel does uppear, an anointed Kshatriya king, kneeling.on liim right knoo, and lowering one of his shoulders, should hold furtb bis right hand, and thus offer his prayer to the Chakra-ratna," Conduct, o lord, this precious wheel through virtac, and not through vico." When the majestic wheel, on being thus addresogdan sanointed Kshatriya king, proceeds in itu adrial course

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LALITA-VISTALA. the cast for the promotion of prosperity, the Chakravarti raja follow it with all his army, and wherever it halts, there does he likewise bait with all his forces. Thereupon all the provincial rajas of the cast receive him with offerings of silver dust in golden vessels, or of gold-Jast in vessels of silver, saying, "lan, () Deva! thou art welcome; all this is thive this rich, "tensive, prosperous, flourishing, lcantiful and populous kinglom : thou hast, conquering, cained it; may it ever continue thiuc." The anointed Kshatriya king and lord Blonll then this address the provincial chiefs: "Virtuously rule ye these provinces, destroy not lise, nor resunc what has been giveu. Act not fraudulently through temptation; nor utter what is falsc. It in sinful to conyer him who sues for mercy, therefom do it not; nor do yo approve of the vicivus." Thus when an anointed K batriya king has conquerel the cast, bathing in the astern soa, he crosses the same. When the wheel, having crossed the eastern sea, proceels southwards through the atmosphere, he, follows it with leis army, and like into the rat conquer the south; and as the south, 60 clocs he conquer the west and the north ; then, bathing in the northern sen, returns throngh the atmosphere to his metropolis, and sits an invincible monarch in the inuer recessos of his place. This dues a Chakravarti raja acquire the Chakraratne or the jewel of #1 wheel. How does it (hakravarti raja attain unto the TI asta-ratra or the most precious clephat? For the anointed Kshatriya king described alive, the precious elephant appears like onto the wheel :- white clephant, sound in wind and limb, of docile temper, capable of travelling through the atmosphere, belecked with gollen crests, banners and ornainents, and housed in golden networks ---Bonni by name, the noblest of elephanta. When the king desires to try such an elephant, let him, at exurly duwu, mount it, and, travelling over the great earth to the brine of the ocean, return to his metropolis, intent on justice, and then will he be able to appreciate its value.

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CHAPTER IT How does a Chakravarti raja attain unto the Aeva-ratna or the most precious horse? In the same way as the elephant: -a horse of a docile temper, having a dark blue head, a noble face, and silvery inane; decked with golden banners and ornaments, housed in networks of gold, capable of travelling through the atmosphere, and named BALAHAKA, the noblest steed. Its merit may be tried in the same way as that of the elephant. How does a Chakravarti raja attain unto the most precious jewel? In the same way as the horse and the rest. The jewel is of the purest dark blue colour, having elegantly cut eight facets; its brilliancy-dazzling the interior of the palace. Should the king desire to test the value of this jewel, let him, at midnight, when all things are involved in darkness, proceed to observe the beauty of his garden, with the jewel raised on the top of a pole, when the whole of his fourfold army, the defenders of his people, will all become manifest, and the whole neighbourhood. within four miles of the jewel, glowing in the light, will, rejoicing, say to each other, "Arise, O ye good men, open your shops--attend to your works-the sun has risen, and the daylight does appear." 1 How does a Chakravarti raju obtain the most precious wife? In the same way as the jewel and the rest :-a woman of an equal Kshatrica race, neither very tall, nor short, neither corpulent nor lean, noither very fair nor dark; but exquisitely beautiful and delightfully handsome; every pore of her body emits the odour of sandal-wood, and her mouth is redolent with the aroma of the lotus: her body is soft as the down on the pod of the Kuchinchina (Abrus precatorious), and feels warm during the winter, and cold during the summer months. Such a woman never can have affection for any her than a Chakravarti raja. How does a Chakravarti raja obtain a precious steward? In the same way as the wheel and the rest :-a steward, intelligent, learned and wise, and possessed of great penetration, whereby he can ascertain within four miles of the place wherever bo the existence of claimed treasures. These soon May

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88 LALITA-VISTARA.. ownerless, and be appropriates them to the use of his master. How docs a Chakravarti raja obtain the most precious general ? In the same way as the wheel and the rest. The general is wise and intelligent, and able to equip an army for action, whenever required by a Chakravarti raja. Souten A Chakravarti raja, having thus acquired the seven jewels, becomes the father of a thousand mighty, valiant and beautiful sons, sunluers of their enemies. He likewise acquires and excroizos sovereign power over the whole of this wide-extended earth to the shore of the ocean, undisputed, and without war nay even withont arms. 2nd..Should he, however, relinquishing homo, adopt the life of a houseless ascetic, he would become free from all carnai passions--a law-giver--an unrivalled divinity- ruler of men and gods. About this time many Deraputras appeared in Janibudvipa, and adored lratycka Budilias. Disperse, oncrable Sirs, for twelve years hence will the Bodhisattva appear incarnale on the earth, At this time there lived on the Galigula mount, in the great Tuetropolis of Rajagriba, a Pratycka Buddha named Matauga." On hearing this report, he fell like a clod against a stone, und then rose to the beight of scven palm trecs, when his fiery parts, like metrors, disappeared. His flesh, bones and lumours (bile, &c.) were consuoed by his fiery parts, and the relics which fell on the earth, are to this day called Risbipadani. Thiere, likewisc, lived abont this time, 0 Bhikshukas, in the Decr-purk (Mriga-dava) at Kishipattana, in Baranasi, five hundred Pratyeka Buddhas." On hearing this report, they too ascended to the height of seven palm trccs, where their fiery parts disapreand liko meteors, consuming all their bones, Hesk, and humors, and cast relics on the ground, whence the place is named Rishipattuna. (the town of the sages). Formerly this place was called Mtiga-dava, from having beon a park where deer grazed unmolested.

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Now, when Bodhisattva was seated in the palace of Tushita four different subjects worthy of consideration, engagod hia. attention. What were they? They were time, continent, district, and tribe. Why did the Balhisattva reflect on time 228 Because when, at the beginning of the world after a change of crcation, a Bodisattva enters his mother's womb, he selects that time when the inanifest prorld is in ponce, when men know what is birth, what is decay, what is disease and what is death. Then does be enter his mother's womb. Why did the Budhisattva vollect on continent ?14 Because Boddhisativas do not take birth on an ontlying conincut (or the consident of savages), nor in Purva Vidcha, i uor ia Aparu Godinis.." nor in Uttara Kuru, the Cuct being that they are born in Hambuctiva. Why did the Biridhisattva reflect on countries ? Decause Bodhisattvas are out born in an outlying country (or the country of sivage) 'where mon are boru blind, dumb, univilisel, or ignorant of the distinction between good and und Aprech. It follows that Bodhisattvas are born in the middlo country (Juhymna, lesa). Why did the Bodhisattva reflect on families? Recaugu Bodhisattvas are not born in a luw family, such as that of a Chandale nr of lasket-maker, or of a chariot-maker, or of a Pukkasi. (one byre of a Nishadhu by a Sudra female). It follows that they are buru in one of two families, either in that of a Brahinnou, or that of .. Keliatriya. When the Brahmang aro the most respected on the earth Bodhisattvas are born, in Brahman families, but wlicn Kshatriyas are the most respected, thoy take their loirth in Kuintriya familien. Since now, Bhik. shukas," the Kshatriy'are in the ascendant, the Bodhisattva will be born in a Kshatriya family, For these reasosus tho Bodbisattva, while dwelling in the noble mansion of Tushjta, reflected on the four great objoots. Having reflected on these he became silent.

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88 LALITA-VISTARA. Now, O Bhikshukas, the Devaputras discussed19 among themselves about the noble family in which, and the kind of mother, in whose womb, the Bodhisattva would take his birth. Thereupon some said, "Here in the Magadha country the Vaideha dynasty.20 is wealthy, prosperous, amiablo and generous: it is the most appropriate for the birth of the Bodhisattva." "Not so," remarked others. (6 "Why so?" "Because it has no children of pure parentage; it is unsteady and fickle; its virtues have dried up; it seems moved by virtue, but it is not immersed in profound virtue; it is but a semblance of a good family; it owns no profusion of gardens, tanks, and lakes. It exists like a torn rag in a corner, and is unfit for the purpose." Others said; "the many-membered Kesala dynasty,21 rich in wealth and equipages, i:: well becoming the Bodhisattva." "Not even so," replied others. "And why?" "Because, dates its rise from the downfall of the Matangas; it is neither pure on the mother's nor on the father's side; it is lost to all claim to salvation, and is neither illustrious, nor remarkably rich in treasures and precious stones: it is, therefore, unworthy of the Bodhisattva." generous Vafisa Some suggested, "the rich, thriving, kind and raja dynasty was worthy of the Bodhisattva." "Even that is unbecoming," said others. "Wherefore?" "Because it is a modern dynasty, passionate and inglorious; illegitimate by birth, and unadorned by ancestral or self-acquired greatness; its ruling head is no suppressor of evils. It is utterly. unfit for the Bodhisattva." Some said, "the rich, goed, generous and happy city of Vaisali, inhabited by numbers and adorned by covered court-yard, gates, trumphal arches, windows, palaces, tower, lofty mansions, gardens and groves over-stocked with flowers, rivalling the;

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29 CHAPTER III. domains of the immortals in beauty, is certainly a worthy place for the birth, of the Bodhisattva." "That too is unworthy," responded some. " And for what reasons ?" "Because its inhabitants are irrational in their opinions; unmindful of religion ; and regardless of the respect due to rank, superiors, elders and the aged ; each proclaims, "I am the king, I an the king," and nonu condescends to become a disciple or study religion. It is thereforo unworthy of the Bodhisattva." "The Pradyotana dynasty," said others, "mighty, well.. mounted, aud victorious over foreign armies, is well suited for the birth of the Bodhisattva." Others remarked, "that too is not suited." " Why ?" "Because it is passionate, fcklc, irascible, cruel, timorous, without experience, and necessarily unboroming thc Bodhi. sattva." "The rich, flourishing, kind, genorons and populous city of Mathura,"23 observed some, the metropolis of king Subahu of the race of the valiant Kansa, is a becoming place for the birth of the Bodhisattva." "Not even so," objected others. << And wby?" "Because the king is a tyrant, and his race that of atheists. IL is not becoming that the next-coming Bodhisattva should be born in such a race." "But here is a king in the city of Ilastinapura28 remarked some," descended from the Pandava race, valiant, and the most beautiful and glorious among conquerors ; his family is certainly becoming for the Bodhisattva." "Even that is not worthy," replied others. "Why " "Because the descendants of Pandu tyrannized over their relatives the Kurus. Besides of that race Yudhisthira is said to havo been the son of DHARMA (god of tho nether regions), Bhimasena of

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40 LALITA-VISTARA. Vayu, Arjuna of Indra, and Nakula and Sahadeva of the two Asvins. It is, therefore, unbecoming of the Bodhisattva." Others observed," flere is the very charming city of Mithila, 27 the home of the royal Sumitra. The king has a mighty army of elephants, horses, chariots, and foot soldiers ; he is rich in gold both in ingots and in coins, precious stones, pearls, lapis-lazuli, conch-shells saniha), marbles, corals, silver, native and wrought, and all other objects of wealth; he himself is of undaunted might and vigour, well-allied and virtuous; his family is surely well worthy of the Bodhisattva." "Not so," answered others. "The king, it is true, is well. allied and meritorious; but he is very old, unable to govern well his kingdom, and the parent of many children; his family, therefore, is uut a lit birthplace of the Bodhisattva." Thus, o Bhikshukas, did the Devaputras and the Bodhisattvas examine all the sixteen great dynasties:2who reigned in the different countries of Jambudvipa, and proved them all defective. While thius perplexed, one of them of undeviating conduct, Jya. naketuihvaja, liv namo, determined to ascertain the truth regarding the great translation (Mahayana), thus addressed the godly assembly of the Bodhisattvas : "Let us proceed, vencrable sirs, .to enquire of the Bodhisattva low qualified is the race in which the next-coming Bodhisattva will be born." "Well said," they exclaimed, and, approaching the Bodhi. sattva, with jrined hands thus addressed : "Ilow qualified is that family of noble beings wherein the next-coming Bodhisattva should take bis birth ?" The Boilhisattva, having observed the noble host of the Bodhisattvas and the Devas (who appeared before him), thus replicil"Sixty-four qualitios apportain to the family, venerable sirs, in which the next-coming Bodhisattva will make his app-carance." "What are the sixty-four qualities pas (1) "Such a family is highly intelligent, (2) neither moun nor tyrannical, (3) of a high castas, (4) remarkable for having two

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41 generations (living at the same time). (5) It is unsubmissive. (6) It has two predecessors, as well as (7) two successors (living at the same time). (8) It has two special generations living, (9) and having a member of the name of Mahesa in two successive generations, (10) as also many women, (11) and many men. (12) It is preeutinent, (13) n. porr, nor missive, (1) nor covetous: (15) but courteous, (16) devoted to good actions, (17) unnoticed by the mcan, (15) and productive of artistic ingeninity. (19) The m. mbers of such a family have enjoyed all objects of desire, (20) and are staunch friends. (21) They are not addicted to destroy animal life; (22) they are grateful; (23) they can go wherever they wish; (2) but they never go wrong, (25) nor in an infatuated way. (26) Such a family is leave, (27) and faultlessly fearles.. (28) 1 enjoys (pleasure) without infatuation, (29) it bestows large benefaction:: (30) it is freed from mental pain by re ligious rites, (81) by religiously forsaking objects of desire, (32) by charity. (83) It is (noted for) nudinching valour, (1) for might and valour, (55) for surpassing valour. (36) It is devoted to worship sages (Rishis), (87) gods (Devatas,) (33) Chaityas, (89) and the manes. (10) It bears prolonged enmity to no one, (11) and is renowned over the ten quarters of the globe. (12) It is manymembered; (13) its members are not divided by family disputes; (14) its members are endless. (15) It is the eldest of its race; (46) it is the noblest of its race; (47) it has acquired the submission of ali the branches of its race; (18) it has the title of Mahesa (the great lord). (19) It knows its mother, (50) and its father. (51) It is preominent. (52) It has the quality of Brahmanhood iu it. (53) It is rich in wealth, corn and treasuries; (5t it afluent in gold, suvarna, (golden coin) jewels, pearls, nisi silver wrought silver, (or coined silver, rajala) lands and resources; (55) it i- possessed of inultitudes of elephants, horses, chariots, camels, cattle, and sheep; (56) it is the master of numerous slaves, male and female, and domestics of various kinds. (57) It is uncontrollable. (55) All its objeets are satisfied. (59) It is an imperial (chakravarti) family, (60) endowed with help of the root of former good works. (G1) It is CHAPTER TIT.

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42 LALITA-VISTARA. glorified by the appearance in it of a Bolhisati va. (62) It is irreproachable of all caste defects. Thus, sirs, among Devas, among regions, amony Maras, among Brahmas and among Sramana and Bralmana populations, is the family endowed with the 64 qualities. Vencrable sirs, the lady in whose womb the next-coming Bodhisuttva will descend will be endowed with thirty-two noble qualities. What are the thirty-two qualities which appertain to the lady in wbose womb the cit coming Bodhisattva will descend ? She should be (1) wel kauwn, @) lovely, (3) free from defert, (4) of goud birth, (b) of good lincage, 6) of great beanty, (7) of yoorl name, () of good largth and breadth, (9) childless, (10) good bchavioni, (11) charitable, (1:2) of similing faco, (13) clever, H (11) Crank, (19) gentle, (16) proficient, (17) well-inforaeci, (19) learned, (199) mintriguing, (20) dcccitless, (21) irascible, (22) unenvious, (3 oretons, (?!) steady, (25) unw.vering, (26) unscurrilous, (27) full of the aroma of patience, (28) modest, (29) free from prisiou, cnvy and folly, (530) inheriting no defoed from the mother's side, (31) faithfid to her marriage vow, and (3:2) wril-endowed with noble qualities in every part of her persun. )! is into the Tomb of such a lady that the next. coming Bodhisattva will descend. These, vencrable sirs, are the thirty-two qualities with which the lady should be endowel, in whese wound the west-coming Bodhisattva shall descend. Nur, venzrable sies, does the Bodhisattva deseund into his mother's womb, during the fortnight of the wane; it is on the 15th of the waxing not, when the moon full, and in conjunction with the constellation Pashya, that the next-coming Bodhisattva will enter the womb of his purilie wollcr. The Bodhisattvas and Devaputras, having thus heard of the purity of the race and of the mother of the Builloisattva, became thoughtful as to which could be the only race so cndowed which . The footnote on igo 27 of my edition of the Sanskrit text is wrong.

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CIIAPTER TIL 4-8 had been referred to by the noble being ? And thinking so, this occurred to them. Here verily is the S'akya lace, wealthy, prosporous, patient, generous, lelightful, full of people ; its king Suddhodana is pure both ly the inother's and the father's side, as also of that of his wife; he is of a slewer make, well-formed, an able instructor, radiant, with the glory of righteousness, born in a noble fomily, and the glory of an imperial race; be owns measureless wealth, jewels, and gems; he has thorough knowledge of work, and is free from vicious propensities. In the Sakya country he is the sole king, worshipped and respectel, as the chief hy all householders, ministers, and il pendants. Nu is contented, anspicious, looking neither very old wor very young, endowed with all good qualities, well acquainted with all the arts, divisions of time, the sonl, religion, ihe ultimate principles and countersigns. He is a virtuous kiny, regulated in his actions by the mandates of religion; wlo las planted the root of all prosperity for created beings, anil dwells in the noble metropolis*oPS Kapilavastu. Whoever dwells in this city attains its qualities. Or this king, Suddhodana, Mayadevi is the wife. She is the daughter of Suprabuddha the sovereign of the S'akyas. She is of tender years, endowed with beauty and youtli, yet childless, luving neither son nor daughter, of great beauty, handsome as a picture, alorned with all sorts of ornaments like a celestial nymph, devoid of lofects arising from the other's side, truthful, not liarsh, uncontumelious, unscurrilour, irreproachable, having a voice sweet :is that of the cuckon, unincoherent. Sbe speaks sweetly aud kindly. She is clivested of *all anger, pride, vanity, enmity. She is wronvious. She speaks in due time. She is charitable, well-behaved, fully-coutented, faithful to her marriage vow, free from all thought us bien other than her husband. She has well-Adjusted licad, ears, and nose. IIcr hair is as black as the large black bee. With well-formed forehead, of excellent eye-brows, without any frown, of smiling face, she is mindful of the past ;* gentle, of mellifluous speech , clever, straightforward, uncrooked, frank, and unintriguing. She * Purrabhilashini, a doubtful epithet.

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LALITA-YISTARA.. has a well-Dorn husland. She is not harsh, nor fickle, nor scurrilous. She is of clear speech. She has the aroma of no passion, envy, ur folly, and is fnll of patience. She bas her sight and mind directed to the guidance of her hands, feet and cyos. She has soft tounder hands and feet, delicate to the touch as the down ou the pool of the torre percratorius ; with eyes pure as the new blowu live lotus, nosc prominent like the fruit of the Flacoarlo int i lo; well-proportionate body; and arms tapering like the bow of Indra. She is well-behaved; of wellproportioned body and wormbors; of l'aultless body. She has lips like the linta l'ruit; is of lovely look and tapering neck; welladurned with ornament>>; <Page #47
CHAPTER III, 45 tinent nained Jambu, and found all of them tainted, except the S'akya race, which was devoid of all defect. 4. Suddhodana was the noblest among all the royal personages; he rras of unperial family, and absolutely pure in his body. Jle was rich, thriving, calm, august, good, and virtuous. 5. All other men in the city of Kapila were well-lisposed, and possessed of virtuo. Abounding in gardens and groves and pleasure-grounds, the birthplace was resplendent in the city of Kupila. 6. All the men were of unmasked might, of loty arms, possessed of the nine treasures, and proficient in arzhery. They destroyed not life for their own liviny. 7. The chief favourite of Suddholatut inad obtained pre-cuninence over a thousuud ludies; xbe wits as cielightful its a picture of enchantment, (Maya) and was called by the name of Mayude vi, the goldess of encliantment. 8. Beautiful as a heavenly daughter, of well-proportioned body and untaintel anil auspicions persun; there was no mortal zor a clestial being who could be satiried ly beholling her. 9. Neither tinged by passion, nor tainted' by fault, she was placid, soft, frank and pleasing in her speich. There was no harshness in her, nog roughness; she was placid and saiz and guilelves. 10. Modest and bashful, virtuous and decorons, either dull por fidgety, unenvions and usintriguing, trickless u benevolent, she was devoted to ber friends. 11. Always attached to religion, avoiding all untruth, abiding in truth, she had her mind and body entirely uber her control. In hor existed but any of the nucm'rous faults which beset womankind on earth. 12. There existed not in the region of the mortals, nor in that of the Gandharvas, nor even in that of the Devas, a lady who could be compared to Mayadevi. Verily, she alone was worthy of becoming the mother of the great sint. 13. For five hundred generations, she had become the inother

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46 LALITA-VISTARA. of the Budhisattva, and so did Suddhodana become the father on those occasions, therefore was that well-endowed lady worthy of becoming the mother. 14. She abided in penances like a hermit, always performing penances along with her consort. Having obtained the sanction of the king, she had not cutertained carnal wishes for thirty-two months. 15. In whatever place she sat (whether) covered with bones (or not) there she slept and walked, and even there luzzlel her celestial naturr, resplendent hy her attachment to viriwony wtions. 16. There was not it god, oor a demon, nor a mortal, who could cast his glance on her with a carnal desire. All of them, throwing aside all evil motive, and endowed with honorable sunti. ments, looked on her as a mother, or a danghter. 17. Through the influence of the good actions of Mayadevi the large royal family was everywhere thriving, uay even turritorial chief's were thriving through the noble deeds and renown of the king. 18. Like unto her, there was none to be seen worthy o the veuerable being, or one more fully endure with good iulities, or compassion,--that inother is Maya. 19. In the whole circuit of Jambu, there was not another woman wb.) could bear the weight of the noblest of mortals: she was a goodless of the highest merit, endowed with the migli! of a thousand times ten cieplants. 20. Thus did those souls of Devas, noble possessors of Su.. Lochi, and of profound knowledge, descrihe the excellent Maya, as worthy of becoming the mother of the Sakya prince.

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CHAPTER III. NOTES. 1. Podhisattra (p. 32). Here a particular individual who was to descond ou carth and acquire Buddhahnoi, is intended. Besides bim there were around him, arcording to the legend, nuneros Bodhisatt. vas whoso period of spiritual trial and moral refinement had not advanced suflicieutly, to cutitla them to look for the highest prizo of Buddhahood witi.in an early date. They are assumed to he of different classes, and the person under notico in supposed to havo belonged to the class named Svetakotu. According to the Burmese version he had obtained his Boulliisattva. hood aftap his mundane existence as a pince under the name of Wethandra, during whicls, among other arts of l'enctivenee, he gave "aray his wilc, the princess Mardi, and his in children, Dali and Calna." As Bodhisattva ini. Tushita bis specitie name was Saytahaytoo, which the Sanskrit text lakes to be li clar's name, Bigandet, I, P. 10. The Chinese version give him the name of llou-ming - Prabhapala, and assizus him a period of 1,000 years' sojour iu Tuhita, after which live signs became apparent, namely, thu caprict of flowers on his head began to fade, 'lis rmpits esuded perspiration, liis garments became less beautiful, his body lost its splendour and his scult or throno ovinced signs of unsicudiness. These indicated that he was to holl his place no longer, but to descend on carth for his final trial. Burel, . 21. 2. Ipsurass (p. 32). i. e., they had no females in their company --not even celestial nymphs (Apsarasa-), who have constant access to all the regions of desire, including the heaven of Lndru. 3. 7xcclve years hence (p. 32). The 'Wibetan version gives the prophecy in the same words, but in the Burmese version of Bishop Digaudet, the following is substituted: "During his sojourn in that happy placo, enjoying the fulluess of pleasure allotted to the fortunate inhabitants of those blissful regions, a sudden and uncommon rumour, accompanied with an extraordinary commotion, proclaimed the gladoning tidings that a l'hra was soon to make his appearance in this world." I, p. 19. In the Chinese version, (p. 25)

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48 LALITA-YISTARA it is said that when the Devaputras perceived from certain infallible signs of decaying glory that the Budhisattva was about to descond from T:shita "tu le born in Jainbndvipa, together uttered the ory, culling to the people who inhabit the earth, 'ye mortals! adorn your earth' for Bouthisattva, the great Mahasattva, not long hence she'll descend from Thebita to be born amongst you! nako ready and prepare! Buldha is about to descend und to be born!" Here the time in a minutimol. Tinported to Bribns, fr.. (p. 33). The Tibotan version, according to M. Fouiaus renlering. is "parcouraient les Vedas et les Bralunana." This i-, bowerer, not correct. The verb Adhyapwantinna las two wyjectives, sactly as in the corresponding Englisintisce "they tanglit the Bralamans the Vedas." The Brahms are parts of the Vedas, and it is not at all likely that those partie war jurts mire namnet ties, and the whole aftorwarils. Herr Leiwt1:1), translating from the Swiskuit, has "unterrichteten sic die Brilmaa in den Vorlar." 5. Chakmenti ( 53). "Ono in whom the Chakra, the discus of Vixmu, abides c ); such a figure being delineater by the lives of the laul. 'l he gramatical et yinology is, be wio abides in, or enles evul, an inte furilory called a Chakra!" Wilson's Vishnu Piram, . 101. Turciicalls a Chakravarti raju is he who rules over the whole curth, or an entire Dripa ; practically it means an c em'. M. mart, in his Essai, has discussed the subject at grcai beti, and lvought all !!detail, to a focus, pp. 10f. The legend of the Chakra-ratna i no doubt an after-contrivance intended to adapt the file for a Bariluba prince. The mark on the palm is invariably shown in all ages of Buddha, and also on the inages of Bodhisattvas. 6. Serrn jewels, (p. 33). Much interesting information regarding thern .cou's in M. Nenarts Essai, pp. 21f. 7. Munjo-kon, (r. 35). Literally of the colour of the munja fibre---Succarum munja, Rox. 8. Bulihaka, (1. 35). This opithet, or its vari:int Valahaka, has oftun bein need in Sanskrit writings to denominate a horse. The word Valalaka means a mountain, or a dark cloud, whence Valabaka would be an <Page #51
CHAPTER IN. estimation in which the grey breed is held by mankind, would easily account for its being often used to name a favourito animal. I am induced to think it has some relation to Bahlika, (Inodorn Balkh), a place not undeservedly noted for its superior horses, even though the rules of Sanskrit grammar stand in my way-Balabaka is not a regular derivative of Bahlika. Whatever the origin the terin, Balanaka or Valahaka implying a horse of a much-prized breed, was current from very ancient times in Indin, both among the Hindus and the Buddhists, and the Mababharata applies it to the horse of Indra, thus: Tean vujram atulum ghoram ghoshavana loum T'ndihukah (1, 1289). The famous lorso Uchchahyrava, produced from the churning of the ocean and appropriated to Vishnu, was of an iron-grey colour and probably the type of the Valahaka. The horse recommonded for the Asvamedha sacrifice was also an iron-grey one. In the Rig Veda, too, Indra in one place is described to be the owner of an iron-grey horse. This was quitu iu keeping with Indra's character as the lord of the clouds though in somno places he is assigned mastership of chiostnut horses. In the case of the rising suit the chestnut was poetically the inost appropriate. The word wanirute also occurs in the Mahablarata (I, 1095). For further details, vidle Sulari's Ensui sur la legende du Buddha, pp. 27 f. 9. Eight fucets, (p. 35). There is a rague impression that the art of cutting precious stones was first brought to India by the Duteh. In the Mrichchhakati mention is made of artists engaged in boring peorls, but no mention is anywhere made of cutting or grind. ing precious stones to produce facets on them, and improve their brilliancy; but the rolerence here to the cight facets of the sapphire leaves no doubt that the art was known and practised in ancient India. No stone in & patural state could have bad cight facets, which could enhance its beauty, anil be worthy of special noto. 10. Matanga, (p. 30). No reference is onade to this sage in the Burmese and thie Chinese versions. 11. Five hundred Pratyeka Buddhas,' (p. 36). The Burniese version is silent about these, and the Chinese one modifies the story to some extent. According to it, "At this time, there were dwelling in Jambudvipa, five hundred Pratyeku Buddhas, in the

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50 LALITA VISTARA. midst of a forest, practising their religious exercises; those five bun. dred Pratycka Buddhas, baring hoard this cry, immediately rose up into the air and went together to Bonares; having arrived there, they began to exhibit their supernatural powers ; causing their bodies to asceud into space, and einit all sorts of brilliant appearancus; and then baviny uttered a Gatha, one after another, they ended their ternu of days and entered Nirvana. Beal's Romantic History of Buddha, pp. 25, 26. 19. Wrigadava, (p. 30). The place is of course the Saranatha of the present day. The word Saranatha, means " lord of antelopes," from sard "an antelope" and nuthu "a lord" or "master," and typifies the affection which Buildha always evinced for thoso animals. 13. Time, (p. 37). The Burmese version makes the Nats alias Devaputras ask the Bodhisattva direct for the reasons which induced him to reflect on the suur important subjects, and his replies are more amplified than in the Sanskrit. Thus as regards time, he is made to say "Phralaong observed that the apparition of Buddha could not bare taken placo during the previous periods of 100,000 years and more that lud just elapsed, because during that period the life of men was on the increasc. The instructions on birth and death, as well as on the iniseries of life, which form the true characteristics of Buddha's law, would not then be received with guificient interost and attention. Had any atteinpt been made at that time to proach on these three great topics, the men of those days to whom those great events would have appeared so distant, could not have been induced to look upon them with sufficient attention; the four great truths would have made no impression on their minds; vain and fruitless would bave been the efforts to disentangle them from the ties of passions then encompassing all beings, and to make them sigh after : the deliverance froin the miseries entailed upon mankind by birth, life, and death. The period when human life is under a hundred years' duration cannot at all be the proper period for such an important event, the passions of men are then so znany and so deeply rooted, that Buddha would in vain attempt to preach his law. As the characters which a man traces over the smooth surface of unrulled water instantly disappear without leaving any mark behind,

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CHAPTER III. . 80 the law and instructions that one should attempt to spread on the hardened hearts of men would make no lasting impression upon them. Hence he concluded that the present period, when the life of men was of about a hundred years' duration, was the proper one for the apparition of Buddha."--Bigandet I, p. 22. The Chinese version does not refer to time, as that is settled by the five prognostics to which the other works do not refer. 14. Continent, (p. 37). On this subject, too, the Burmese version is more amplified. The following is its account: "His regards glanced over the four great islands and the 2000 small ones. He saw that the island of Dzaboudiba, the southern one, bad always been the favourite place selected by all former Buddhas; he fixed upon it, too, for himself. That island, however, is a most extensive one, measuring in length 300 youdzanas, in breadth 202, and in circumference 900. He knew that on that islaud former Buddhas, and semi-Buddbas, the two great Rehandus, or disciples of the right and left, the prince whose sway is universal, &c., had all of thern invariably fixed upon and elected that island, and, amidst the various countries on the islahu, that of Mitzina, tho central one, where is to be found the district of Kapilawot. Thither,' said he, shall I resort, and become a Buddha'" (I, p. 25). The decision about Kapilawot having been at once arrived at no occasion is left for a survey of the countries. On the subjeot of the family the following are the remarks of the Burmese version. " Having determined the place which he was to select for his terres. trial seat, Phralaong examined the race or caste from which he was to be born. The caste of the people and that of merchanta appeared too low, and much wanting in respectability, and, moreover, no Buddha had ever come out therefrom. That of the Pounhas walo in former times the most illustrious and respected, but that of princes, in those days, far surpassed it in power and consideration. He therefore fixed his choice upon the caste of princes, as most becoming his future high calling. I choose,' said he, 'prince Thoo. duadana for my father. As to the princess who is to become may mother, whe: must be distinguished by a podest deportment and ohnste manners, and morehat never have tasted any intoxicating: drink. During the duration : 100,000 stor do she must have lived in the

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52 LALITA VISTARA. practice of virtue, performing with a scrupulous exactitude all the rules and observances prescribed by the law. The great and glorious Princess Maia is the only person in wbom all these conditions are tor" be found. Moreover, the period of her life shall be at an end ten months and seven days Lenco; she shall be my mother.'"--Bigandet I, p. 26. 15. Purra Videha, (p. 37). Videha is Mithila, modern Tirhut, and Purva Videha must necessarily be the country to the east of the Mahanands, including Dinajpur and Rangpur, or parts of them. 16. Apara Goduniya, (p. 37). I cannot make out this place. M. Foucaux takes it to bo western Gauda, but in my text, the lotter used is d = and not d = 3. . 17. Ulara Kuru, (r. 37). It is the country to the north of the Himalaya, extending as far as the North Pole. As the people had no knowledge of the North Pole, what they meant was the plateau beyond the llimalaya, with some of the barbarous tribes of which they were inore or less acquainted. Perbaps thuy included the hill. tribes also by the term. * 18. Madhyamadesa, (p. 37). Lit. * middle country", the 'Mitzima' of the Burunesc, which is intended to imply the whole tract of India proper, from the Vindhya range to the llimalayan mountains, and from Behar to the Punjab. 19. The Dovaputras discussed, (p. 38). According to the Sanskrit text the discussion took place among the audience, which, failing to arrive at a watisfactory conclusion, ultimately repaired to the Bodhisattva for the solution of their difficulty. In the Burmese the survey of the different ruling dynasties is altogether omitted. In the Chinese version the Bodhisattva, being himself doubtful as to which family to select, consults one of the Devas, Kin-t'hwan by name, who for many years had, "over and over again, gone down to Jambudvipa" and knew all about it. "Devaputra," said he," you have often gone down to Jambudripa ; doubtless, therefore, you know the cities, towns, and villages, and the various lineages of their kings; and in what family Bodhisattva, for his one birth more, ought to be born." The Devaputra then recounts the merits of the several families, and the Bodhisattva rejects them, one by one, for the reasons assigned. 20. Vaidoki dynasty,' (p. 38). Videha is modern Tirhood, and

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OHAPTER IIT: 59 derivative Valdehi must mean the dynasty relating to that pro.. * e, but the province named is Magadha ; it must follow, therefore, that either ancient Magadha included Tirhut, or a scion of the Vaidehi dynasty reigned in Magadha. The last is the most probable. 21. Kos'ala, (p. 38). Ayodhya, inodern Oudh, of which Sravasti, modern Fyzabad, was the capital. Brahinalat ta, a heretic, was its king, and he is therefore denounced as the descendant of a Chandala. 22. Vanburaja dynasty, (p. 38). lu the Tibotan the name is Vadsa, a country of which Kausamhi or Vatsapattana was the capital. General Cunuingham has identified the site of Kausambi in the Duab of the Ganger. 23. Vais'ali, (p. 39) more correctly spelt Vaisali. General Cunningham has identified this town with nodern Besadli near Patna. (Ancient Geography of Indin, p. 443). It was of great reuown in former times, and is frequently referred to in tho Puranas and in Buddhist legends. Its most remarkable peculiarity appears to have been its republican institutions. The people were "rogardless of the respect diie to rank, superiors, elders and the aged," i. e., they all held themselves to be oqual, and web proclaimed " I am the king, I ain the king." This was evidently an autonoinous city somewhat like those of which Arrian makes mention on the west of the Hyphasis. Thus "Alexander had, moreover beard that the country beyond tho Hyphasis was rich, and the inhabitants thereof good husbandmen and excellent soldiers, that they were governed by the nobility, and lived peaceably, their rulers imposing nothing harsh nor unjust upon them.". Rooke's Arrian v. 25, II, p. 64. The words of Arrian are apos yap tuv ariston arkhesthai tous pollous, tous de ouden exo tou epieikous exegeisthai. Diodorus Siculus has something to the same effect, II, Cap. XXXIX. These suggest an oligarchical form of government, but the words of the text imply more. That it was a development of the village system 90 graphically described by Sir Henry Mline is evident. It is to be much regretted that fuller information on the subject is not available in ancient Indian works. Sir Henry Elliot, in his Muhammadan Historians, was of opinion that the idea of freedom among the Hindus was "the offscouring of college declamation :" the text of the Lalite Vistara and the testimony of Arrian contradict that entirely... 24. Pradvotana dinasty, (p. 89). This dynasty reigned in Ujjayini,

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54 LALITA VISTARA.. in Malwa. The Chinese version gives the game Mavanti, apparently a corruption of Avanti. 25. Mathura, (p. 39). The city is celebrated in the Hindu annals as the capital of king Kania, the Herod of India, who immolated all the infants which were born on the birthday of Krishna, and was ultimately killed by Krishna. 26. Hastinupura, (p. 39). The account of the illegitimate birth of the Pandavas shows clearly that the story, if not the Mahabharata itself, was current froin long before the date of the Lalita-Vistara. In the Chinese version Hastinapura is translated into the city of the white olephant." According to the Hindus the city owes its name to king lastin, who built it. 27. Mithili, (p. 46). Sumitra lived at a very remote period of antiquity. His uame is bere not intonded to be that of a king living at the time of Buddba's birth. 28. Sirteen great dynasties, (p. 40). None of the texts supplies tho names of all the sixteen dynasties. The Sanskrit version has eight nunes, whicb are repeated in the Tibetan. The Chinese adda thoruto three, viz., those of Kasi, Pindu and Sakya. In the Sanskrit the last is noticed separately. The Burmose is entirely silent about the rejectel families. 29. Sirty:four qualitics, (p. 40). My MSS. give details of only 62 qualitios. The Chinese version limits them to sixty. 30. Clerer (p. 42). The Sunskrit is Pradakshina.grahini, which means "she who accepts that which has been circumambulated," 1. e. the choicest of gifts, or knowledge, and therefore clever. I am, how. ever, not at all satisfied with the rendering. It might mean " she had selected her own husband" in svayas vara.

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CHAPTER IV. 55 CHAPTER IV. INITIATORY LIGIITS OF RELIGION. Bodhisattva gives audience in the pavilion of Uchchadhvaja. He invites. Dovaputras. He takes his seat on a throne. The throne describod. His address to the congregation. One hundred and cight subjects on which Bodhisattva lectured before his descent from Tushita. Effoct of the announce. ment on the congregation. Gathas in support of this narrativo. Thus, Blikshus, the Bodhisattva, baving surveyed the family wherein he would appear, ascended the great Tushita pavilion of Uchchadhvaja, measuring 6 yojanas in ektent, whercin seated he had of yore instructed the gods of Tushita in religion. Having ascended the pavilion, he invited all the Devaputras of the class Tushitakayika. " Approach, yc, and hear from him, who is about to cease to be a Boddhisattva, maxims of religion cognate to the descent." On hearing these words all the Tushitakayika Deyaputras, along with Apsarasas, assembled in the pavilion. There the Bodhisattva remained in the centre of a congregation of the extent of the earth with its four continents. He appeared iu beautiful colours, very showy, well-adorned, and very pleasing, while all the Devas, gods of the region of desire, (Kamavachara) and Devaputras of the region of semblance, (Rupavachara,) made their abodes assume the name of cremation ground (smasana, i. e., they deserted them to be present before him). Then did he ascend on a throne, refulgent with the lustre of his noble deeds. Its feet were set with innumerable jewels. It was spread over with layers of flowers. It was redolent with varied perfumes and burning incenses. It was steeped in the aroma of beautiful flowers of various colours. It was emblazoned with the light of a thousand jewels. It was spread over with nets of costly texture wherein innumerable little bello tinkled in the breeze, and hundreds of thousands of larger ones,

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56 LALITA VISTARA. ornamented with procious stones, resounded in the air. It was spread over with costly jewels. It was refulgent in the light of innuinerable jewelled networks. Around it flowed costly tissue in exquisite profusion, and Apsarasas played, danced, and sang in ecstacy. Many were the panegyrics sung in its praise, and innumerable were the sovereigns who found asylum in its safety, Many were the Brahmas who paid obeisance to this throne, and countless were the salutations offered to its greatness. Thousands of Bodhisattvas surrounded it, and millions of millions were the Budilhas who were invited within its preciucts from the ten quarters of the globe. It was a throne where was centred the collected virtues of the Paramitas, and morality of ages without number. Seated on this throne, the Bodhisattva addressed this crowded godly assemloly, sayikg, "Observe, venerable sirs, the body of the Bodhisattva adorned with a hundred emblems of virtue! Behold, countless myriads of Bodhisattvas coming from everywhere, from all parts of the carth, north and south, east and west, above and below, to the noble mansion to meet the Boddhisattva of Tushita, surrounded by Devas, and now, ready for another trapsition, exponding the light of religion at the time of descent." Beholding the Bodhisattvas in the presence of the Bodhisattva, the assembly saluted him with joined hands, and, five times circumambulatiug his person, thus burst forth in amazement: "Amen. Inconceivably wonderful is the presence of the Bodhisattva, by whose fiat we have just beholden tbese Bodhisattvas." The Bodhisattva now invited the crowded godly assembly, and thus addressed them: "Listen, venerable sirs, to the initiatory lights of religion of the period of desceut, which causc borripilation even in gods, and which have been expounded by these Boddhisattvas." One hundred and cight are the initiatory lights of religion which were expounded by the Bodhisattva at the time of his descent. " What are they pas "They are lst, the light of Faith, (Sraddha) which upholds unswerving attachment; 2nd, the light of approbation, (praaada)

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CHAPTER III. 57 Srd, the light of joy, (pramodya,) which en bellishes it. 4th, the light of attachment, (priti,) which purifies the mind. 5th, thu light of controlling the body, (kuyitsamoru), which cleanses the body in its triple phases. Oth, the light of controlling speech, (Vaksamvara,) which removes the fourfold defects of speech. 7th, the light of controlling the mind, (manuhsamouru) which overcomes all tendency to falsehood, murder and injury, 8th, the light of the memory of Buddha, (Budihanusmriti,) which purifies vision. Oth, the light of the memory of Dharma, (Dharwunu. smriti,) which maintains the immaculacy of the precepts of religion. 10th, the light of the meinory of congregations, (suriyhinuemriti,) which reduces every thing to propriety. 11th, the light of the memory of charity, (yiganusurili,) which destroys attachment to physical objects. 12th, the light of the memory of good bchaviour, (silanusmriti,) which exists for the promotion of ineditation. 13th, the light of the memory of the Devas, (Devannsmsili,) which increases liberality of the mind. 13th, the light of friendship, (maitri) which exists for attachment to ritual work. 15th, the light of morey, (karuna) which abides as an antidote to envy. 16th, the light of cheerfulness, (mullita,) which exists for the prevcution of anxiety. 17th, the light of indifference, (upekshi,) which ists to the abasement of desires. 18th, the light of the abandonment of the transient, (unitya-pratyareksha,) which exists to overcome desires and long. ings and carnestness. 19th, the light of contempt for puin, (duksha-prulyareksho,) which exists for suppression of enterprise. 20th, the light of contempt for unspiritual objects, (anatmapratyavckshi) which exists to retracts the soul from unreality. 21st, the light of the seuse of meekness, (santa-prataveksha,) which exists for the destruction of seduction. 22nd, the light of modesty, (hri,) which exists for the suppression of nature. 23rd, the light of bashfulnosa, (apatripya,) as a restraint pper worldly actions. 24th, the light of truth, (satya,) bich exists for the suppression of discord among gode and wen. 25th, the light of matter, (hata,) which exists for the

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58 LALITA-TISTARA. suppression of all disputes regarding the soul. 26th, the light of the practice of virtue, (dharmacharana,) which exists for the following of virtue.' 27th, the light of threefold protection, (trigarana-gmuna,) which abides for overcoming the threefold destruction. 28th, the light of gratitude, (kritajnova) which upholds the arkuowledgment of benefits received. 29th, the light of thankfulness, (kriluveilita,) which upholds the memory of others. Suth, the light of the knowledge of self, (atmajnati,) which prorlucus a knowledge of self. 31st, the light of the knowledge of beings, (sallrejnanata,) wbich suppresses misfortune for others. 32nd, the light of the knowledge of religion, (Dharmajnuti,) which displays the nature of primary and secondary religious duties. 33rd, the light of the knowledge of time, (kulajuat,) which promotes unfailing preception. 34th, the light of suppressing pride, (nihalamunala,) which promotes knowledge. 35th, the light of unruffled mind, (apratihatu-chittala,) which supports one's powers. 36th, the light of avoidanco of anger, (annpanaha,) which prevents improper acts. 37th, the light of final liberation, (adhimukli,) whicb upholds absolute certainty. 38th, the light of considering into evils, (asubhn-prutyavelsha,) which dispels the sophistry of desire. 39th, the light of unwickedness, (uvyapada,) which dispues sophistry of malice prepense. 40th, the light of freedom froin delusion, (a moha,) which overcomes all worldly ignorance. 11st, the light of devotion to religion, (ilharmirthikati,) wbich investigates the real objects of desire. 42nd, the light of love for religion, (Dharmakamata,) which secures ascent to higher spheres. 13rd, the light of investigating traditions (srutoparyeshi,) which exposes the nature of religion and improves human nature. 41th, the light of application, (samyak-prayoga,) which promotes success. 15th, the light of the knowledge of name and nature of things), (numuru-parijnana,) which deserves all foreign connections. 40th, the light of destruction of the desire to enquire into causation, (het udsishti-samudghata,) which exists for the attaiument of worship and salvation. 47th, the light of the relinquishment of servility, (anunaya-pratigha-prahana,) which

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CHAPTER 111. 59 maintains equal position, neither bigh nor low. 48th, the light of proficiency in the categories, (skanilha-krusalya,) which exists for a perfect knowledge of rain. 49th, the light of the confirmity of the elements, (ihatusamala.) whicle exists for the relinquishinent of created objects. 50th, the light of the controul of the senses, (ayalandipakai shana,) which exists for the safe passage. 51st, the light of unaffected forbearance, (arutelukshanti,) which exists for the visual cognition of final storage of transinigration). 52nd, the light of the corporeal memory, .(layayatnsncili,) which exists for corporcal recognition of things). 53rd, the light of the mendory of pain, (redanay,tusmil.) which exists for syinpathy for others. 54th, the light of the memory of the thinking principlo, (chitlagatannsusiti,) which exists for the consideram tion of the results of delusion. 55th, the light of the memory of duty, (dharmagatanusmriti,) whicb exists for the attainment of cloudless knowledge. 56th, the light of the four complete abandonments, (chatrari-s nyak-prahamani) which exists for the destruction of all injurious works and the enhancement of salutary ones. 57th, the light of the four supernatural powers, (chalniro-riddhipidah, which exists for the lightness of the mind and the body. 68th, the light of the faculty of parity, (swildhendriya,) which exists for non-subunission to others. 59th, the light of the faculty of vigour, friryendriya,) which exists for the advancement of well-balanced understanding. 60th, the light of the faculty of memory, (smilindriga,) wlich exists for the udvancement of good actions. 61st, the light of the faculty of Sarnadhi, (samadhindriya,) which exists for the salvation of the thinking principle. 62nd, the light of the faculiy of Prajua, (Prajnendriya,) which exists for the advancement of the power of disorinination. 63rd, the light of the power of faith, (sruddhibula, which exists for the overthrow of the powers of Mara. 61th, the light of the power of vigour, (viryabula, which exists for steadiness in the right path. 65th, the light of the power of memory, (ampitibala,) which exists for indestructiveness. 60th, the light of the power of Samadhi (samadhilala) which exists

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LALITA-VISTARA for the destruction of all casuistry. 67th, the light of the power of understanding, (Prajnabala, which exists for the prevention of intellectual weakness. 68th, the light of the memory of the body of Sambolhi, (xmrilisatih yaitga,) which exists for the acquisition of a knowledge of Dharma. 69th, the light of the waves of religion of the body of Sambodhi, (dhamiaprarichayasambolhynny,) which existy for the advancement of all religion, 70th, the light of the power of the body of Sambodbi, (riryasanbolynilya, which exists for superior intelligence. 71st, the light of affection for the boily of Sambodhi, (pritisirmbolhyasiga,) wleich exists for the promotion of Samadhi. 7nd, the light of trust in the body of Samhodhi, (marabilhyusa mbodhyang,) which cxists for promoting the puerformance of duty. 73rd, the light of profound meditation of the body of Sanubodhi, (sumidhi samborly fly.) which exists for the reconciliation of diverse doctrines. 74th, the light of indifference which forms a part of the body of Simbodhi, (prkshisumbud hyu ) which destroys all possible births. 75th, the light of lorong, insight, (sammugilrishli,) which exists for passay by the crooked path. 76th, the light of thorough rcsolyc, ($nyaksaith , which exists for the overthrow of all doubta, Jochie thoughts, and indecisions. 77th, the light of all speccb, (sumqulicah, mhich exists for the reconciliation of all letters, inurmurs, sounds, loud sounds, speech and bearing. 78th, the light the end of all work, (sawwuk-kurminta,) which exists for the perfect of one's work. 79th, the light of full existence, (sanya ajira, which exists for the cuhancernent of all grati. fications. S0th, the light of full exercise, (wwwnyag-vyayama,) which exists for the attaimcut of the opposite shore. 8lst, the light of full memory, (sanyak-smrili.) which exists for the attainment of transcendental mcuery and super-humanity. 82nd, the light of thorongh meditation, (samyak-samadhi,) which exists for the attaizment of pussionless, unsentient Samadhi. 83rd, the light of Bodhi thought, (Bolhi-chitla,) which exists for the severance of all bonds with the thrve families (those of father, mother and wife). 84th, tbe light of desire, (asaya,)" which existe

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CHAPTER III. 61 for preventing the contact of lower vehicles, (hinayana). 85th, the light of the Yoga of Adhyusa, (adhyasa-yoga,) which renders the liberal Buddha religion unanifest. 86th, the light of applica tion, (prayoga,) which exists for the advancement of all salutary religion. 87th, the light of the duty of charity, (dana-paramita,") which exists for the purification of the characteristics and marks of the field of Buddhism, and the reformation of vain persons. 88th, the light of the duty of good behaviour, (sil-piramita)* which overcomes vicious conduct, and wins wicked people to good manners. 89th, the light of the duty of forbearance, (kahantiparamila,) which exists for the overthrow of all evils, all faults, vanity, pride, ostentatiou, and for the subdual of men with troubled minds. 90th, the light of the duty of vigour, (rirya-paranita,) which exists for advancement. beyond the initiatory religious light of the root of all good, and for the reclamation of usurers. 91st, the light of the duty of meditation, (hyina-paramili,) which exists for the generation of all knowledge and fnderstanding, and for the subdual of men of distracted mind. 92nd, the light of the duty of understanding, (prajna-paramita,) which exists for the destruction of ignorance, delusion, cloudiness, darkness, and false perception, and for the subdual of men of wicked understanding. 93rd, the light of aptitude of means, (piyakansala,) which exists to reveal the course of emancipated people, and for the glory of the religion of all Buddhas. 91th, the light of the four collected things, (chalcari-sangraho-vastuni,) which exists for the congregation of men for the attainment of Sambodhi, and for the review of religion. 95th, the light of the maturity of being, (sattea-paripaka,) produces the decay of all unspiritual enjoyment, and the translation of beings without pain. 96th, the light of the acceptance of the true religiou, (saddharma-parigraha,) which exists for the overthrow of the suffering of created beings. 97th, the light of trading-stock, (panya-sambhara,) which exists for affording sustenance to living beings. 98th, the light of wisdom-stock, (jnana-sambhara,) which exists for the advancement of the ten (supernatural) powers10, 99th, the light of

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* LALITA-VISTARA. the stock of capacity (samartha-sambhara,) which exists for the attainment of the Sainalhi of Tathagata. 100th, the light of the stuck of acute vision, (ridarsana-sumbhara,) which exists for the attainment of the vision of knowledge. 10 lst, the light of arrival at knowleige, (prati-eumnida valura,) which exists for the attaimaent of the vision of religion. 102nd, the light of approaching the asylum, (parisurunuvutara,) which exists for the improvement of Buddha vision. 103rd, the light of the attainment of retentiveness, (chorame-prifilambha,) which exists for tho retention of the sayings of all Buddhax. 104th, the light of the attainment of courage, (pralibhina-pratilambha,) which exists for the gratifiration of all beings by sweet speech. 105th, the light of the dou-cessation of the sequence of religion, (inuloniki-dharmikshinti,) wlich exists for the following in due sequence the teachings of all Buddhas. 106th, the light of cessation from unrevealed riigion, Connipallik-dharma-kshanti,) which exists for the preservation of traditions or works called vyakaranas (wbich contain ancieut legends). 107th, the light of undeviating fivity, (univartik<<,) wliich exists for the advancement of the religion of all Budelhas. 108th, the light of the knowledge of the relation with each other of the different stagen, (Chinelhi -sankrinti-jnana,) for the consecration of the knowledge of those who know the subject. 109th, the light of the conspection staye, (ubhisheka-bhumi), which exists for the exposition of the descent, birth, departure from home, penance, ascunt on the Bodhimandala, overthrow of Mara, setting in motion of the wheel of roligion, and the great final emancipation. These are, venerable sirs, the hundred and eight initiatory lights of religion which were for certain disclosed to the godly congregation by the Bodhisattva at the time of his descent. Thus, Bhikshus, the initiatory religious lights having been disclosed by the Bodhisattva to the godly assembly, tle hearts of eighty-four thousand Devapatras were interested in the sequenceless Sarubodhi kuowledge. In the bearts of thirty-two thousand Devaputras, who had performed the duties of all the previous

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OBAPTER I. stages, feeling of satisfaction arose about the uncreate religion. Of, thirty-six thousand Devaputras and of Devas by millions, the eye of religion was made dirtless, dustless and pure. The whole of the noble mansion of Tushita was covered knee-deep with excellent flowers. Ou that occasion, Bhikshus, the Bodhisattva aldressed these highly exhilarating Gathas to the godly assembly : 1. "When the noble being and lealer descends from the excellent mansion of Tushita, casting aside all errors, he invites all the Devas. 2. All ye, who have the fullness of good inclination, and are thoughtful, listen to the fruit of work, the result of all former good actions. 3. Be not ungratefnl, by casting away the accumulated store of unprecedented works. Go not again there where exist destruction, and unsurmountable trouble and pain. 4. Having heard this exposition of the true religion from 'me, with due respect, devote yourselves to it, and thereby attain constant, ondless bliss. 5. All (worldly objects) are impermanent, undesirable, inconstant; there is nothing permanent or fixed in them ; they are delusive like the mirage, and transient as the lightumg, or froth. . 6. Nor are our desires gratified by them, even as (thirst is not satisfied) hy the drinking of salt water. Do you gratify yourselves by this noble, everlasting, stainless knowledge. 7. It cannot be rivalled by music, innumerable like the waves of the sea, nor* by the society of heavenly darnsels (for ages without number). Each of them departe when our desires are satisfied. 8. It comes not from personal exertion, nor by the friends or relatives, nor by that of one's family; it proceede from works; it is attached to good actions, and goes on one's back 8 Honge, for one's owran entire grond' and for good-will and friendly feeling for each other, let virtuous actions be

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64 LALITA-VISTARA. performed ; let good conduct be persevered in, for those who do so snffor no pain. 10. Let Buddha be reflected upon ; let the society of the virtuons he sudopted ; let delusion be avoided; constant, traditional good behaviour, and charity, and the aroma of mercy (nre its requirements). 11. Let him who constantly takes to this religion look npon pain as impermanent and inspiritual. Effect proceeds from cause without a naster, and is inert. 12. Whatever wealth exists of mine, whatever splendour, whatever knowledge and acrit, they all are due to good actions, good conduct, traditional knowledge, and disillusion. 13. Follow me through good conduct, through tradition, throngl disillusion, through charity, through the controul of passions, and through hunanity for the sake of welfaro and friendship for all created beings. 14: It is not possible to accomplish salutary actions by the sound of speech; caert for success; act according to what you say. 15. Look not for another's leisure ; always exert yourself with all possible assiduity. None can give without action, nor is anything accolaplished without it. 16. Retlect well upon the pain which you have suffered in this world. Cessation and dispassion are difficult of attainment, and the world is eternally false. 17. Therefore, wbenever opportunity offers, overcome all passions and sufferings by friendliness to all goodness, and by listening to the voice of Dharma. * 18. Freedom from vanity, pride and ostentation, constant rectitude of purpose, becoming speech and honesty, are the qualities which you, who long for Nirvana, should cultivate to clear the road to it. 19. . Dispel with the lamp of understanding (prajna) all delusion, sin and darkness, and rend asunder the knot of longing wickedness with the thunderbolt of true knowledge (jnana).

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CHAPTER IV. : 65 20. How shall I unfold to you at longth the extensive religion, pregnant with meaning ? Remain not where any harm can result to religion. 21. In order that the Bodhi religion may be attained by him who is in quest of that neclar, and the same may be showered (on eartb), adore him with purified mind, so that you may listen to the exposition of the great religion. NOTE 8. 1. Tushitakayika, p. 55. In order fully to explain the purport of this term it is necessary to advert briefly to ilc cosmogony of the Budalhist. The authorities are not unanimous on the subject, and it would tabe too much space to note all the dit'erences observable in Buddhist works in Nepal, Ceylon, China and Mongolia. Enongh may be, however, gleaned to show what the general idea is. In Nepal, according to the authorities cited by Mr. Hodgson (Essays, pp. 42 f.), the universe is made up of fourteen different classes of regions (Bhuvanas) placed in tiers one above the other. Some of these are solitary, others include several subdivisions. The order of their arrangernent from tho highest to the lowest stands thus : I. ACNTSUTRA BHUVANA. It is the abodo of A'di Buddha, and has no subdivision. II. HODISATTVA BILUVANA. According to some there are ten Kubdivisions of this region; according to others, thirteen, namely 1, Pramodita ; 2, Vimala; 3, Prabhakari ; 4, Archismati; 5, Sudurjaya; 6, Abhimukti ; 7, Durangama;, 8, Achala; 9, Sudhumati; 10, Dharmamegha; 11, Samanta-prabha ; 12, Nirupama; 13, Trunavati. These were made by Adi Buddha bimself, and aro intended 'for Bodhisattvas of different grades. III. RUPA' VACHARA BHUVANA. It includes the following eighteen subdivisions, vizs; 1, Brahmakayika ; 2, Brahmapurohita ; 8, Brahma-prdsadya; 4, Maha-brahmana; 5, Paritabha; 6, pra. spaniabhay 7, bhaavand, B, Paritasubha ; 9, Subhakitshnd ; 10, 9

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LALITA-VISTARA. Anabhrako; 11, Punyaprasava ; 12, Tpihatphuld; 13, Arangisattva; 14, Arriha'; 15, Apayi; 16, Sudsisi; 17, Sudarsana; 18, Sumukhi. These are sometimes called Brahma Bhuvanas, because they are subject to Brabna, and designed for the accommodation of his worshippers. They are the regions of semblanco. IV. KIMITACHIARA BULTANA. It includes six subdivisions, namely; 1, Chatur-znahartjiku: 2, Trayastrinsa; 3, Tushita; 4, Y'ume; 5. Nirmunarati; 6, Puranirrana-vasavurts. These aro regions of enjoyment subject to Vishnu, who receives his worshippers there. V. AnuryATACLARI BIUVANA. Subject to Mahadeva, and subdivided into three : 1, Nitya-yatrophya; 2, Vijnana-yatnopayir ; 3, Akinchinya-yatnopiji. VI. INDRA DHUV.INS. Region of Indra. VI. KAMA BUYINA. Region of Yama. SI. SC'rra BIOVANA. Region of the Sun. II. CILANDRA BOCVANA. Region of the Moon, including, as subdivisions, the regions of the planets and the stars. X. Auvu IVANA. The region of fire, also callod Agnikunda. XI. Viru Bucvar.. The region of Air. XII. Portuvi DuuravA. The region of the earth. XU1. JALA BULVANA The region of water. XIV. Picha B 1st. This includes seren subdivisions, of which six are the aliodes of Daityas, and the last is the place of punishment for sinners. It has, according to somo, eight subdivisions, according to others, 16, or 84. Burnouf, quoting the Avadana-sataka, gives the wines of 10. (Blistoire, p. 201) Most of them are noticed in the Ilindu Purunas. Classe: 111 to XIV are the handiworks of Manjusri. The Tibeting, according to Georgi as summarised by Burnouf, (Histoire, PP 399 1.) range the super-terrestrial regions in stages round the fabulous Meru my untnin. The first stage represents the region of the Yakshas and other dernons; the 2nd by the Garunas who, of huif-hunan half-bird form, carry about a garland, whence their nanie Sraydlara. The 3rd is that of the Nagas. The 4th is the abode of the Asuras. Next comes the home of the Chaturmabarajilas, and then successively the Trayastrinias, the Yemas,

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CHAPTER IV. 67 the Tushitas, the Nirmaparatis, and so on. According to the authors of the first scheme, the dwellers in the classes II to IX have the coinmon name of Devas; but a distinction is frequently made between the seniors and the juniors of each class, the former being called Devas, and the latter, Devaputras or sons of Devas. The class designation of each class is provided by the name of the region they occupy; thus the Devas of the Rupavachara mansion are Rupavachara Devas, the Devas of the Kamavachara mansion, Kamarachura Deras, &c. Their particular generic names are formed with the namics of the subdivisions they occupy, such as Brahmakayika, Tushitakayika, &c., i. e., having bodies of the regions of Brahmna, Tushita, &c. Theoretically every division or subdivision has its special genus of Devas, and accordingly there should be nearly fifty genera; but in the literature of Nepal a much smaller number is noticed. The A vadana-sataka, in one place, gives the names of 23, and most of them occur in the Lalita-Vistara, along with some whose names do not fall within any of the classes noticed in the scheme. A remarkable one is that of S'uddhavasa-kayika, which I have translated on pp. 3 and 4 as " Devapatras of auspicious homes and persons." It is possible, thought not probable, that the epithet is merely descriptive, and not intended to indicate any particular class. The Yakshas, Nagas, Garudas, &c. dwell in lower spheres, and have no claim to the epithet Deva. Of the 23 genera noticed in the Avadana-sataka, detailed descriptions are nowhere given. The following brief notes are all I can offer in the necessarily limited space available to me here. I follow the order in which the names occur in Burnouf's work, and not that which they should occupy in the cosmographic scheme. 1. Chatur-maharajikas also Makorojikas. The four great kings or guardians of the four cardinal points. They occupy the same position which the Lokapalas do in the Hindu system. The short name occurs in the Puranas as that of one of the 220 kinds of Gana Devatas, or demigods. 2. Tragastrinsas, lit. thirty-three, meaning the Vedic gods, who are frequently so named in the Hindu Sastras, and the development of which produces the thirty-three millions of gods. Of these

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88 LALITA-VIST:RA. gols Indra is the chief, but in the Buldhist cosmos he is assigned a separate region. 3. Fwx. 1'rotectors of the divisions of the day. According to the Vislinu Puran: (I. vii.), stuti bore to Ruchi the twins Yajna and Dakshina, who marrying each other, lind twelve sons, who bocauet), lamas. They tourished in the Manrantara of Svyambhura. Trz rosiile in Malka. The Chinese and the Mongoliau interpretations of the name apports the Indiau theory. According a be it, is ruped by Burrouf into br nich, "Ay Yrimas sont ainsi nomine qu'ils neuront leurs jours et leurs nuits sur l'epanouissa it la cloture des fleu' de lotus" (1.605). 1. Pakitos. "Tr, 'il Purhat gives so accounts of these. Accoiling to an (D). 1, '. VI) the 'Tushitas were borne of Kuwapa in the cri of Swahisha Mouvantara Wisl.ing to le gols a second time they enter the womb of Adliti, ami were born as the twelve Aditya in !. III. <<. 1, they are sail to in the sons of Tushita, wifo of Vedatsiras. The l'ha Purawat gives a detailed account, but not corresponding with this. Arcouling to the Iliadis tryiorin one of the thirty-six ondors o l as. 5. Nirr a . "Cusani frontent leur volupte dans leurs transformations miracle isom." Burnout says, " "he hiline the rol of the rities apertain caelusisely to the Bullhists, and I do not lid any thing mony the Brabnians to correspond." The Vislinu Porzina de cubes to as i clans vi gols punibcriuy thirly. Tlicy Hourished in the lil Manvantaru, (111. 20,). Adverting to thes, hastane but intcn. i ly the Buddhist term. . Parmari-ciri perli. "f'eux qui disposent a leur gre des forines qu ont ponctues Ins autres. They are not noticed in Ilindu works, but apparent!y they are connected with the Maris. 7. Brikmokiyikus. "(-x qui forment la suit do Brabnia." 8. Drahul-urolitve. "Les ministres de Brahma." 9. Mobilruhmis. "Les grands Brahuis." A fourth class of Rralunis is yoted ? lolly with the name of Brahma-parisadyus, which Boroouf ruders into ".. qui composcut engen ble de Brahmd." Thien tour inhabit the four regions of Brahma. 'The Purapas relate the origin of various keings from the person of Brahma while he was immersed in meditation ; but as those did not multinlu ha at last.

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CHAPTER IV. 69 created some sons who issued from his mind. They are all necessarily Brahmaputras or sons of Brahma, but to mark the superiority of the latter they are called Munasaputras, mind-born sons. The former may, therefore, be aptly described Brahmakayikas, or born of the body of Brahma. The second may be similar to, or the same with, the Brahmarshis or Brahma-sages, the Buddhist term meaning 'the priests of the class Brahina.' The third may be likened to Prajapatis. Anyw they are obviously imitations of Brabanie legends. 10. Parittabhas. Limited light. 11. Apramanabhas. Measureless light. 12. Abhasvaras. Full of light-spiritus fulgens clarus. (Voc. Pentaglot.) The three last are characterised by the possession of light. The first two are not noticed by the Hindus, the third forms a class of Gana Devatas, or demigods. They number 61. 13. Parittusubhas. Of limited purity-exiguarum virtutum. Georgi. 14. Apraminasubhas-of measureless purity-Tirtutum infinitarum regio. Georgi. 15. Subhakritsnas. Of absolute purity-Purete etandu. Voc. Pentaglot. These three are characterised by their varying degrees of purity. Their names do not occur in Iliudo works, but the last is probably a variant of the Hindu Subhasvaras, a class of Pitris, mentioned in the Vishnudharmottara and the Vahni Puranas. 16. Anabhrakas. Cloudless-qui est sans nuage, Burnout. They are not noticed by the Hindus. 17. Punyaprasabhas. Burnouf translates this term in three different ways: 1st. Ceux dont l'origine est dans la purite: 2nd, ceux qui produisant la purite: 3rd, ceux dont les productions ou les descendants sont purs. He gives his adhesion to the first. 18. Brihatphalas. Of abundant fruition-"ceux qui ont les grandes recompenses." 19. Arrihas. "Ceux qui no s'etendent pas." Burnouf. 20. Atapas. Painless,-" ceux qui sont exempts de souffrance." Burnouf. Remusat gives-spiritus sine moerore et le ciel sans fatigue. 21. Sudrisas. Beautiful," Spiritus bonus visus, or, le ciel de Dieux qui voient admirablement tous les mondes." *

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70 LALITA-TISTARA. . 22. Sucursanas. Of handsome appearance. Bonus apparens. Remusat. 20. Akanishthas. "Ceux qui ne sont pas enferieurs." Burrouf. Altissimus. Georgi. A name of Budilha according to the Hindus. 2. Prasida, p. 50. The word which I have translated into "initiatory light of religion," anil briefly "light," is in Sanskrit Charmlolongkhi, bieb literally, rendered should be "the mouth of the light of religion." M. Foucaux trauslates it into " porto e dente de la Loi." The woril mouth has been used metaphorically to convey the illua of the light being the entrance which leads to the perfectiou of religion, i. c., these virtues of faith, contentment, joy, affection, controul of the cravings of the tlesh, &c., are the essentials without which the limato end of Buddhismn cannot be attaincd. Thus they are initiatory lights or duties which must be primarily attended to. 3. Kiyosatnrara, p. 57. M. Foucaux renders this word into faicte, but ruuvar: means to controul and not to embellish, and the cleansing the body is liest effected loy controulling the cravings of the Mesil, and not by indulging in gaiety. 1. Trisarado-gamana, p. 57. The trinity of the Buddhists forming the three any lions, saruna. 5. Kiye-yuta-smriti, p. 59. This word is repeated in the text with the statement that "it promotes a right understanding of the nature of the body," but as no other tern has been repeated, and two or more effects are, when necessary, nended under one head, I sus. pect the repetition is a copyist's blunder. It is not given in the Tibetan version. 6. 'sayo, p. C. The Darbhumi ruru describes ten asayas or "aspirations to be the characteristics of the second or Vimala stago of Buddhist perfection. These are 1st, desire for simplicity ; 2nd, for tender-heartedlness; 3rd, for activity; 1th, tur consulting others; 5th, for equality; 6th, for Joing good; 7ih, for purity; 8th, for impartiality ; 9tb, for large-heartedness; 10th, for magnanimity, Sco my Analysis of the Sanskrit Buddhist Literature of Nepal,' p. 82. 7. Alkylsnyogo, p. 61. The Mahavastu Aradana differs from the Dasubhumisvara both in the names and in the order of arrangement

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CHAPTER IV. of the ten stages. According to it the 2nd stage is named, not Vi. mala but, Varddhamana, a name which does not occur in the lattor. This stage, it says, is distinguished by twenty Adhyasayas or highewy aspirations,' (Adhyasayogr) and these aro :-- st, Knlyana Adhyasaya or aspiration to do good; 2nd, Snigdha A. the state of mind in which it is nover moved by anger; 3rl, Madhura 4. desire to plcase women by service ; 4th, Tikshn A. knowledge of this worll and of the world to come; th, Vipenda d. active exertion to do good to all creatures; 6th, Vichitra A. charity without ostentation . 7th, dparylana A. profuse charity. 8th, An pahala A. power of resisting temptation. 9th, Asidhurana A. uncommon ililigence for the good of all animated creation. 10th, U'nnata 4. contempt for the loctrines of the Tirthikas; 11th, Ahripann A. pursuit of virtus for other than enjoymeut. 12th, Ini. partya 4. Ermnesy in frith in Buddha in spito of temptations; 13th, Akrirtima 1. aversion to the state of merchants, l'ratyeka Buddhas and others; 11th, Suddhu A. desire for supreme good and contempt for all worldly gains, 15th, Drilha d etermination in spite of opposition; 16th, Svabhuca A. contempt for gifts not given with good will; 17th, Triptn d. contentinent; 18th, Purgala . aspiration for cumniscience; 191h, inante 4. clarity without any desire for return; 20th, (Not given in the only MS. at my disposal.) S. Dinu Pirumita, p. 61. For the teu l'anuitas, vile Note 10, 1. 11. 9. Four collected things, p. 61. These are:-1, alms, dann; 2, kind speech, priya-rachana ; 3, wealth-bcaring occupation, arthakriye ; 4, community of wealth, samunarthuti. JO. Ten supernatural powers, p. 61. The powers are :--Ist, tho power of appreciating the merits of objects; 2nd, that of appreciating the merits of men of different kinds : 3r, that of knowing tho different essences which lead to Mukti; 1th, that of knowing the charncter of other people; 5th, that of knowing the consequences of good and bad actions; 6th, that of evading mundano pain; 7th, the knowledge of the importance of ineditation ; 8th, that of recalling to mind the events of former existences; 9b, that of the purity of the celestial eye ; 10th, that of destroying all mundane pains. These are all included in the generic team of the "eye of religion," Dharmachakshu. This eye with four others are attained in the third stage

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LALITA-VISTARA. of perfection. Sco my Analysis of the Sanskrit Buddhist Literature of Nepal,' p. 117. 11. 109th, p 62. The total number is 109 as in the Tibetan version, but the number wanted is 108. In my MSS. there aro 110, of which one is apparently a repetition, as stated in note 5.

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CHAPTER V. 78 CHAPTER V. PREPARATIONS FOR DESCENT. Bodhisattva's parting addrexa, Request of the Dryaputras. Appointment of Maitrrya to the Vice-geronty of Tushitu. Vidio on the form in which the Bodhisatiya whould intor hin dilett's wornb. Mention of it. pr. ordainal site in tho palace of Salahuddina. Mayad vi's B lve to perform front. Dovus resulve to follow the Bulusattva. Mavidosi visite I loy Aqrarastu. Duvas undertako to protret her. Bodhisattva prius nintclox in 'l'urbita. The condition of the real regions of the unive at the time. De carry forth the Bodhisattva on their allers. Currobortis, Citbas. Thus, Blikshus, the Buddhisattva, having, thresh this religions Gatha, exhibited, and expormdel, (!l* religion and thereby exhilarated, gratified and befriewed the great godly : combily, addressed the assembly of Mungulya Deras.' "I ll p rej, venerabile sirs, to the Jambudvipa. I have already perfomand the duties of a Borlhisattva, and, lwy charity, by kind sisevoli, vol services, and by accepting these as equals, invi.. 10:nkin! lo the four kinds of blessings It, woul, therefore, b: unbecoming and ulutiful on my part, sirs, if I do not be thoroughly coscient of the absolutely perfect knowledge (senyal-sambiki)." Now the Devapnutras of the class Tushitukavikit, crying, heid the feet of the Bodhisattva, and thus addresserl lim: This noble mansion of Tashita, the abode of the noble-t of beings, will, without your presence, cease to be resplendent." To the great and golly assembly wid the Bodhisattva : 'Ilenceforward Maitreya Bodhisativa will instruct you in religion." Then the Bodhisattva appointe! Maitreya Bodhisattva to the ffice of Vice-gerent, and, taking off from his own hera tiis silken urban, placed it on that of Maitreya. He then said: "when I 10

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LALITA-TISTARA. am gone thou shalt instruct thesc good people in the absolutely perfect knowledge." Now the Bodbisattva, having established Maitreya Bodhisattva in the mansion of Tushita, asked the great godly assembly : "In what form, venerable sirs, shall I enter the womb of my mother?" One of them said, "Lord, you shonld do so in the form of a human heing." Another said, "let it be in the form of Sakra." Another supported, "it should be m the form of Brahma." A fourth observed, "let it be in the form of a Mabarajika." The fiih would have it in the form of Vaisravana" (Kureru). The sixth, in the form of a Gandharva." The next wisted him to assum', "the form of a kinnara." Another words have it that lie should appear in the forni uf a great serpul" ( w ord). Another," in the form of Malesvara" (Siva). The next wished him to assume "the form of Chandra" (the moon). The next suggested, let it be in the form of Surya" (the sun). Another said, "let it be in the forin of a Garuda.'"* Among them there was one of the name of Ugrateja, a Devaputra of the clie- Bralunakayika, who had formerly been a rishi, and was firm in the absolutely perfect knowledge. IIc suid: "vince he will come to instruct Brahmans who read the Mantras and the lila od the S'astras, the Bodhisattva should enter the womb of his mother in the furiu befitting that purpose." "llow should that be "It should be in the form of a noble elephant of great size, haying six tusks. Je slonld be covered with golden bet-works, and pleasing in appearance; he should have well-blovded veins, manifest und well developed beauty, and be endowed with all auspicious marks."

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CHAPTER v. 76 Hearing this, the Bodhisattva manifested himself as one versed in the Vedas and the S'astras of the Brahmans, and endowed with the thirty-two marks which he was afterwards to bear. Thus, Bhikshus, the Bodhisattva, having, while in Tushita, ascertained the time of his birth, observcil the eight pre-ordained signs in the palace of the kiny S'uddhodana. What were the eight signs? That palace was devoid of grass, dust, thorns, gravel, harilness and dirt; it was well watered, well adorned, (ur well purified,) well aired, freed from darkness and dust, unaffected by gadflies, mosquitoes, Hius, inscets and reptiles, showered over with flowers, and well under controul. This was the first preordained sign that was manifest. Pulruyuplas, parrots, mainas, (Grneulie inligioso,) cuckoos, geese, lierous, peacocks, brahminy duris, luwales, sparrows, jivus, jirukusi and otber birds of mauy-colourer plumago, and pleasing and agreeable voice, dwellers of the great mountain Himalaya, had all come tu the palace of the king Sudhodlana, anil, settling on the pavilions, doors, gates, windows, rooms, towers, anil temples, sounded, in delight and good feeling, cach its own peculiar note. This was the second 110-ordained sign. The various fruit and flower trees in the delightful gardens and pleasure-grounds of the kiny Suddhuriana, ull blossomed and Slowered, though not in season. This was the third pre-ordained sign. The tanks of the king S'uddhodlana were full of water, aud covered with millions over inillions of lotus Howers and leaves of the size of curt wheels. This was the fourth pre-ordained sign. Again, in the noble house of the king S'uddhodana, various articles of food, such as clarified butter, oil, honey, molasses and sugar, though extensively consumed, were never exhausted, and always appeared full. This was the fifth pre-ordained sign... Again, in that excellent house of the king S'uddhodana, the extensive inner apartmente resounded with the self-evolved delightful music of the trumpet, drum, panava, tupava, lo vina,

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76 LALITA-VISTARA. flute, valluku,hl sampatada, 1&c. This was the sixth pre-ordained sign. Morcovor, in that excellent house of king Suddhodann, whatever vessels of gold, silver, ruhy, pearl, lapis-lazuli, conch-shell, muarlilo, coral, &c. there were, they all looked cleaned, purificd, lustrous and full. This was the seventh pre-ordained sign. Purthermore, owing to its cleaned and purilied state, its being enlightened by the shanting rays of the woou and the sun, and its exhdarating the holy and the miud, that house was everywhere arrivs. This was the cighth pre-ordained sign. Mavadle vi had lathel, ambointed her person, mado ber arms lieavy with various ornaments, and arrayed herself in a dress of thin texture an! Wue culoar. She was full of affection, delight and Gratificativi. She was atiende:l and served by ten thousanul mails. Proceeding to the cousic-hall where king Suddho lana wus scated at case, she look ber sent ou his right side, on 10 excellent chair covered with all work of jewels. There seated, she, with a Der.ign countenance, free from all affectation, and smiling face, audressri bin in these verses : " Honorable ur, und protector of the religion of the carth, listen to my request. 1 solicit of thee, O king, a blessing. Deign to grant it. Listen with benign attention to the request which excites my mind and thought.()) "! shall alopt the noble fast of the gods, penance aud good conect, (Derarratusilururoparasu,) for the endowinent of the eight members of my boc!yWith affection for the world, with firulon from all feeling of mischief, with pure thoughts and fullness of love.--I shall do to others what I do for myself.(2) "Withi mind Jivested of all frivolity, vanity, covetousness, and all ournal passions, I shall, 0 king, commit nothing that is false. Abiding in truth, avoiding everything cruel and harsh, 1 shall indulge in no unrighteous or frivolous talk.(3) "Preedom from all evil designs, faults, receiving of presents, delusivos and vanity, elevation above all foolishness, satisfaction

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CHAITER V. 77 with my own wealth, constant occupation, retirement from my chamber, and non-indulgence in viciousness,--these are the ten duties which I shall perform.(1) "O king, entertain nu wish for my society, as long as I shall be cngaged, surrounded by fame, in the last of good conduct (silarrala). Nor shall you, O king, he without virtue: all night thonyli, do encourage niy fast of siluratu.(3 "It is my earnest wishi, my lord, that I should quickly ascend the highest tower of the palace of Dhartarashtrit, and, surrounded by my frmale companions, repose, lying on a soft well-scented bed sprinkled with flowers.(C). "No warders, nor disturbers, nor vulgar people, nor incongenial oncs should approach me; nor shall ny forni cvcr cros-(their sight); nor sounds, nor scents other than agrocable and sweet should I perceive.(7) Those who are now in prison, liberate them all; and make all men rich with the gift of good clothes, food, drinks, carts with yokes of bullocks, and horse-carriages; (lo thou bestow, these for seven nights together for the gratification of the earth.(S) . "Let there be no dispute or quarrel, nor angry worls; let there be friendly feeling among each other, and peaceful salutary thoughts. In this abode let men, officials, warders, Devas be full of joy, and engaged in enjoyment for their good.(9) "Let not there be any soldiers who inflict punishment, nor wicked punishers, nor oppressors, nor relukes, por punishment. Let all be in peaceful mind, thoughtful of friendship and good. Do you look upou all the crowd as ihy only son."(10) llcaring this carnest appeal, the king replied: "Let everything be as you wish. Isk whatever you desire; and whatever you ask, the same shall I instantly grant you."(11) The king, ordered all his courtiers to embellish the tower on - the top of the palace, and to sprinkle therein delightful flowers, to bestrow it with incense and essences, and to set up over it umbrellas and canopies on serried posts tall as palm trees.(12)

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78 LALITA-TISTARA. "Place (vaid he) twenty thousand mail-cled warriors armed with clubs, spikes, arrows, spears and swords, round the delightful Dhritarashtra palace for the protection and for dispelling all fears of the Devi.(13) "Surrounded by her maidens she is like a hcavenly damsel. She is bathed, anointed and well-dressed. Let the music of a thousand clarions rise around, for the gratification of the lady (11) "Liber, like a guilles in the grove of Indra, neglecting her jewels and tiara, rest on her precious and comfortalile bed-stead with joelle lect, covered with rich belding, and strewn over with Howers."(15) Now, Blikshus, the four great kings (of the four quarters), Sakri ile sovereign of the Devas, Suyama the Devaratma, Santushita, Sunirmita, Paranirinitavasavart, Sartbavaha son ..of Mara, the lord of strength Brahma, the priest Bralumnot tara, the priest. Sul rahma, Prabhavyuhabhasvara, Mahcuvara, Nilthigatas of the cats Sudarasakayika, Ekanishtha--these and other Devas for hundreds of thousands assembled together, and thus adelressed each other: " It would be unbecoming and ungraceful in iis, erable sirs, to allow the Bodhisattva to depart islone witbuut a vond. Which of 2s, sirs, can calmly hear flic idea that the Rodhisattra should alone descend, well in the womb, be born, rrow mp, entertain himself with woolen playthings. partake of the entertainments of the inner apartments, depart therfrou, nndergo awful penances, ascend the Bodhimindala, oserwer Mara, attain the Bodhri, and set the wheel of religion in anotins, and all with the desire of attaining the fival Nirvia ori' bare of mind, for the welfare of the mind, for benevolence, anu for calmuess of the mind ?" At that time the following (iathis w... resounded. Who can Corvus following the handsome one who is always of contented inind? Who can prevent him from carrying out what. ever he wishes in virtne, forni and speech ?(1)

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CHAPTER V. If he lists he can always in loving spirit enjoy amorous pleasures in the company of the best of Apsarasas in the palace of the lord of three times ten.18 Do ye follow that moon-like face?(2) We shall follow that being of stainless glory who can, if he likes, enjoy, in the city of the Devas in the delightful grove of Misraka, covered with flowers like powdered gold.(3) We shall follow the great person who, if he liked, could enjoy along with the wives of the Suras, in the car of Chitraratha, or in the garden of Nandana, amidst avenues formed of the petals of Mandarava flowers. (1) If he wished he could assume mastery over the Yamas, or over the Tushitas, or supreme power: his worship takes place everywhere in the universe. We shall follow such a being of endless glory.(5) D If he wishes he can enjoy in the delightful Nirmitapura, or in the complaisant home of the Vasavarti gods; he can conceive everything in his mind. We shall follow such an owner of the noblest qualities. (6) He is the great lord (Mahes'vara); he has nothing wrong in his mind; he is proficient in every science; he is the sovereign of Just; he has attained the fulness of Vasita: Proceed forth in the company of such a beneficent being.(7) He wishes to surpass the region of Kamadhatu in order to attain the domain of Brahma; he sustains fourfold vigour. That great personage is worthy of our following this day.(8) Again, his mind may be diverted to the greatest empire among the mortals. We shall follow that ocean of jewels, that giver of fearless felicity, that upholder, of profuse virtue. (9) IIe is the lord of the earth, the noblest of sons, the owner of. countless wealth; he owns a large family, and has destroyed all his enemies. That beneficent being is going forth; let us follow him. (10) 70 He owns beauty, enjoyment, supremacy, noble deeds, fame, power, and merit, and his mandates are obeyed on earth. Let us

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TV LALITA-VISTARA follow that sovereign of Bralma, knowing bim to be the only resource. (11) Those who long for the greatest object of desire among mortals, the highest felicity in the three worlds, the felicity of melitation anal that of discrimination, let them follow the Lord of religion.(19) Whoever wishes to destroy passions and finlts, whoever desires tu cvoromejl afflictions, let him quickly follow hini who own peace of mind, superior peace of mind, perfect peaco of mind, and excrcises complete controul over his thoughts. (13) Let him follow the owner of merit, knowing him to have learnt the le3401% of all the Jmas, to be full of absolute knowledge, lo have roared like a lion with the ten transcendental powers.(11) lle has closed ibe road to destruction, and of luis own accord throw open the pleasant path of the six emancipations, for paca sayo ly the eight corporeal members. Follow him who has brouglit lo : close the way to changes15) W orver wishes to worship the Suyuta, to hear of religion fruin that kind one, whouver wishes to attain noble merits, let hin filluw that ocean of merit.(10) If you wish to remove the cause of birth, disease, death and main, and to rend usunder the bonds of workilliness, follow bim who e couct is as pure and as expansive as the shy (17) In order to redeem yourselt and others, follow the dear one, knowing hiin to be endowed with all the noble signsand incrits, conceivablo on earth. (18) lle is full of humanity, meditation, and knowledge ; le is. grave and of awful aspect; whoever wishe: for salvation lot hirn quickly follow that king of physicians. (19) For the attainment of these and other merits of different kinds, for friendliness and cessation of transmigration, follow the wiso one who, for the sake of perfection, is full of accomplished penauce and is replete with all merits.(20) Hearing these words vighty-four thousand Devas of the class Chatur-unabarajik: assembled together. So did a hundred thousand

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OHAPTER V. Devas of the class Trayastrifisa, and a hundred thousand each of Yamas, Tushitas, Nirmanaratis, and Paranirmitavusavartis, sixty thousand Dovas of the class Marakayikas, who had aduired sufficient merit by good works in former existences, as also sixty-eight thousand Brahmakayikas. Many hundreds of thousands of Akanishtha Devas also came there. Other Devas from the east, the sonth, the west and the north, caine by hundreds of thousands. Among then those who were most liberal-minded addressed these Gatlas to the yodly assembly. "Listen, O, ye lords of the intcortuls, to these words. In this twofold world whatever beings there are, renouncing them, and all wealth, desirable objects, and longings, he has given hiimself to the felicity of meditation : let us follow this noble and pure being (1) "Ilis feet are tied; he is in the womb; he is a mble onc, worthy of adoration, and full of greatness : we should adore hini. He is protected by vitne; he is a suint (rishi); and withont protecting bim in his incarnation the mind cannot be dissatisfied.) "Let us recito with the music of clarions and other instruments the beauty and the merit:' of the ocean of merit; we shall thereby gladden the heart of all mortals and Devas; and bearing it there will be no disse "isfaction in the mind of the noble Bodhi.(3) "We shall shower flowers on the king's house, roulent as it is with the aroma issuing from the burning of the finest black agallochum, smelling wbich gods and men, will be happy, elated, and free from decay and disease (1) "With Mandarava flowers and with. Prijata flowers, with camphor and superior camphor, asal) with well-blown reil lotus! we shall pour showers on Kapila, for the worship of him who has accomplished all former duties.(5) "As long as the untainted of three tilths! dwells in the womb, as long as the destroyer of decay and death is not born, so long shall we follow him with atcerful mind; it is our wish that so long we shall perform the worship of the intelligent one (8) 11

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82 LALITA-VISLABA. "They attain high reward, who, among men and gods, behold the seven stepst7 of the pure being, bosprinkled with aromatic waters by numerous Sakras and Brabmas.(7) "As long as he lives among men, as long as the destroyer of the pains of lust dwells in the gynac.cum, as long as he does not prococd furth renouncing bis kingdom, so long sball we with cheerfulness follow bim.(8) "As long as he does not spread the grass on the carth of the (Bodhi) Manda, as long as he does not come in contact with the Bolhi after overpowering Mara, as long as he instructs not tons of thousands of Bralmans after setting the wheel of religion in inotion, so long shall we perform profuse worship of the Sugata (9) "As long as he does not overcome the three thousand regions by luis Bucklha career, as long as he does not translate anillions over millions of men to im raortalit.y, and the contented does not himself ascend the rou to Nirvana, so luuy none of us shall Borsake the high-minded poble saint."(10) Now, I.holding the exquisite person and beauty of the Bodisattva the ide: struck the heavenly nymphs of the class called Kamadhatvisvari, " Hur shonld that lady be who will sustain in her this pure and noble being ?" Impelled by curiosity, they took most esquisite flowers, pastiles lamps, essences, garlands, unguents, powdered sandal-wood, and clothes, and, in the fulness of their heart, and in the pos.tion they had aequired by former goo: deeds, at that moment disappeared from the city of the inmortals. They proceeded to the great city of Kapila abounding in gardens ly hundreds of thousands, to the great palace of Dhritarashton, in the abode of king S'udhodana, where every room was pure and resplendent. There, these ladies with dishevelled dress, enveloped in auspicious and untainted glory, with arms loaded with beautiful ornaments, pointed out with a Onger the sleeping Mayatlevi, and then, rising bigh in the sky, recited the following Gathas. Beholding the bewitching beauty t the bodhisattva the Apsarases of the city of the immortals wondered, what sort

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CHAPTER V. 88 of a lady must she be who is to be the mother of the Bodhisattva ?(1) They then, taking flower-garlands in their hands, in great curiosity repaired to the house of the king. Taking flowers and unguents they joined their ten fingers in salutation. (2) With dishevelled dresses and of playful form they pointed at her the palm and finger of their right hand, and said "behold Mayadevi in repose, and well observe the beauty of a human female. (3) "We pride ourselves on the exquisite beauty and form of the Apsarases, but, beholding the wife of the king, we should renounce all such ideas. (4) "This meritorious lady, who is to be the mother of the noblest sonl, is like another Rati. Even as jewels are best set on a proper article, even such is this lady in the house of the Deva.(5) "From the sole of her foot and the palm of her hand to the top of her body every part is delightful to excess; looking at her the eye can never be satiated, the more you behold her the more the mind and thought are delighted. (6) "Iler noble face is resplendent as the moon on the sky, and her body is resplendent with light. She is stainless as the sun, lustrous as the moon, and her spirituality casts its radiance over her.(7) "Her complexion is lustrous even as the precious metal gold, or as burnished gold. The soft sweet-sccuted tresses on her head rival the black bee in colour.(8) "In her eyes rests the glory of the lotus petal, while her pure teeth own the lustre of the sky. Slender is her waist like the bow, and swelling are her sides without a depression.(9) "Her thighs and legs represent the trunk of the elephant; her knees are well-formed, and the limbs are becomingly tapering; even and rosy are her palms and soles: verily she is a goddes manifest and no other."(10) Seeing the lady, the mother of Jina, dwelling thus, the heavenly nymphs sprinkled flowers on her, respectfully walked round

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84 LALITA-VISTARA. her person, and then in a moment returned back to their celestiak abodes.(11) Now, the four guardians from the four quarters, Sakra, Suvaina as also Nirriti, the Devas, Kumbhandas, Rakshasas, Asuras, Mahoragas, and Kinnaras exclaimed (12) " Proceeding before the noblest of beings, the greatest of men, protect his car. While on earth commit no fault even in your mind, por injure any human being.(13) "Armed with sworis, hows, arrows, spears and falchions, and abiding under the sky, do ye all with all your attendants, watch the nolle mansion in which dwells Mayadevi.(14) ayadevi.(4) "Knowing that the time of descent has arrived, do ye, sons of Devas, with cheerful hearts, proceed to the mansion of Maya, and, holdirg in your hands flowers and unguents, salute her with the ten fingers of your folded hands.(15) " Descend, descend, thou pure being, lord of mankind. This day is the proper time. O lion of disputants, feeling meres aud compa-sion for all created beings, now descend to bestow the gift of religion."(16) Now, Blikslus, at the time of Bodhisattva's descent, many hudreds of thousands of Bodhisattvas, all linked together by muity of caste, and dwellers of Tushita, proceeded from the cont towards the Bodhisattva for his adoration. Along with them came Devas of the four Chaturmalarajika class, eighty-four thousand Apsarases, and hundreds of thousands of Thirty-three, of Yamas, of Tushitas, of Nirmanaratis, of Paraviruntavas'avartis, with eighty-four thousand Apsarases resounding their clarions. Now the Bodhisattva, seating himself, in the presence of all the gods, on the most virtuous throne of S'rigarbha, in the great tower, surrounded and followed by Bodbisattvas, Devas, Nagas and Yaksas withont number, issued forth from the abode of Tushita Whon proceeding on, he caused a light to issue forth from ble person. By that most extensively spread, far-expanding, unperplexed, glorious light, thenscending all other light, these three

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CHAPTER V. 85 thousand great thousands of regions became resplendent. Even in the frontier regions which, from beginning, were enveloped in visible darkness and gloom, where these powerful and majestic sun and moon, which are called the great lords Mahes'a, do not by their light give light, nor by their colour bring out colour, nor by their heat give heat, and they are neither heated nor made manifest-where such beings as are produced cannot see their own extended hands,even there at that time a great and bright light. became manifest, and through its brightness, the people there beheld and recognised each other. They exclaimed, "how has this come to pass? how has this arisen ?? These three thousand great thousands of regions became the scene of eighteen supernatural occurrences of six kinds. There were shaking, great shaking, and complete shaking. There were cracking, great cracking, aud complete cracking. There were motion, great motion, and complete motion. There were confusion, great confusion, and complete confusion. There were running, great running, and complete running. There were roaring, great roaring, and complete roaring. At the end it was depressed, at the middle it was raised; at the middle it was depressed, at the end it was raised. At the eastern side it was.. depressed; at the western side it was depressed. At the eastern side it was raised; at the western side it was raised. At the southern side it was depressed; at the northern side it was raised. At the northern side it was depressed; at the southern side it was raised. At that time pleasing, gratifying, endearing, exciting, delightful, exhilarating, indescribable, charming, inoffensive, unalarming sounds were audible everywhere. No person at that time felt any hatred, or fear, or awe, or stolidity. Again, at that time neither the light of the sun, nor that of the moon, nor that of Brahma, S'akra and the guardians of the regions, was perceptible. All who were in hell and all creatures in the region of Yama were, at that time, free from all suffering, and full of pleasure. No being was at that time afflicted by disease, or hatred, or delusion, or envy, or vanity, or conceit, or hypocrisy,

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00 LUTA YIDIANA. or haughtiness, or anger, or malice, or anxiety. All being at that time were full of the feeling of friendship and benevo lence, feeling as if they were all in the company of a father ani a mother. Unexpectedly sapernatural clarions by tens of thou: sands of millions resounded delightful sounds. Devas innumo. rablo carried forth the pavilion on their heads and shoulders and hands; while hundrels of thousands of Apsarases, placing themselves in front and behind, on the left side, and on the right, cach employing her own song, in melodious musical voice bepraised the Bulbisattva. This day begins the profonnd worship of thee who bast ac. quired merit by foriaer good works, who hast been purified by the ordinance of true kuowledge, of thee whose long night has passed and the dawn of goodness has appeared. (1) 'Thou dalt, of yore for tens of millions of Kalpas, give away iu lary esses dear sons, wives and land. The fruition of thy Tecfactions now shower on thee in the form of flowers.) Thou, yrat master, didst weigh out thy own flesh for thy heloved hungry and thirsty birds. Through the fruit of thy heneCactions even those who dwell in the region of the dead shall obtain food and drink.(8) Thon didit, of yore for tens of millions of Kalpas, cherish tho obligation of uninterrupted good conduct (t'ilu), and the fruit of thy goodness is that thy senses have been purified and saved Crou destruction. (1) Thou didst, of yore for tens of millions of Kalpas, reflect on forbearance (kshunt) and learn the truth, and the fruit of that forbearance has now resulted in friendliness to gods, men and creation.(5) Thou didst, of yore for tens of millions of Kalpas, cherish untainted and excellent vigour (virya), and the fruit of that vigour now shines firm as the inount Meru.(6) Thou didst, of yore for tens of millions of Kalpas, hold medi. tation (ahyan.c) with great pain, and the fruit of that meditation Now removes all pain froin all created beings.(7)

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OHAPTER V. Thou didst, of yore for tens of millions of Kalpas, reflect on pain-assuaging knowlodge (prajna), and the fruit of that know. ledge is now resplendent in great light.(8) In kindness to all beings thou hast acquired the pain-assuaging virtue of friendliness (muitri) to all creatures and exalted delight even in those who hate you. Salutation be to thee, the Brahmalike Sugata (9) Salutations be to the sage who has risen above the meteor light of Prajpa, who is the remover of all faults, darkness, and delusion, who has become the eye to show the right way to the three thousand chiefs.21(10) : Salutations be to the Sugata, who is proficient in the knowledge of the supernatural powers, (ridalhis,) the director to the right path, the learned in the greatest good, who fully emancipates all cnslaved creatures. (11) Thou art thoroughly proficient in all means. Thou showest the way to unfailing departure. Thou followest the duties of tbe world, but never mixest with the world. (12) llaving examined all great longings aud faults, thou desirest that which is good and becoming; what more can be said than that even the hearing of thee produces profuse faith, devotion and virtue.(13) Everything is become dull in the abode of Tushita since he has gone to Jambudvipa, to awaken hundreds of millions of beings, sleeping in pain. (11) The rich, and flourishing town is this day bustling with unconutable crowds of Devas. The home of the king is resounding with sweet music from the clarions of heavenly nymphs.(15) That lady of exquisite beauty whose son he will be, is resplendent in the fulness of virtue and good deeds. The light of her beauty irradiates the three thousund regions.(16) Nor is there in that city any covetousness, or fault, or quarrel, or dispute; through the glory of the excellent boing every one is abiding in friendliness and feeling. of regard for each other.(17)

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. . 88 LALITA-VISTARA. The royal family of the king, born in a Chakravarti dynasty, is." thriving. The city of Kapila, rich in treasuries of jewels, and full of wealth, is all aglow.(18) Yakshas, Rakshas, Kumbhandas, Guhyakas, Devas and Dana vas with Indra at their head, who are now the guardians of the poble being, will ere long attain salvation (moksha).(19) For us, who for the enhancement of virtue bepraise thee, O leader, do thou enhance our devotion and respect, so that we may quickly attain the perfect Bodhi, even as thou, noblest of beings, hast donc. (20) NOTE S. 1. Mangalyn Deras, p. 73. It is doubtful if the word Mangalya can le accepted as a generic noun implying a particular class of Deras. It does not occur under any of the heads given in note 1, p. 65. As a conmmon noun it would mean simply auspicious. But, soeing that there are other classes mentioned in the Lalita-Vistara besides those included in the note, I am disposed to think it means a class. . 2. Silker Turban, p. 73. The Sanskrit text pafta-maula is a compound of patt, meaning "silk" or turban," and maula, "the heal," "a lock of hair on the crown," "braided hair tied round the head like a turban," "a tiara," "a diadem." M. Foucaux renders the Tibetan mersion of the whole passage into " et le Bodbisattva ayant ote de dessus sa tete la tiare et le diademe, les mit sur la tete du Bodhisattva Maitreya." (p. 51). Translating from the Sanskrit Dr. Lefmann has "Indem nam der Bodhisattva von seinem eigenen haupte tiara und diadom und legte sie auf das haupt des Bodhisattva Maitreya" (p. 33). The rendering in either case is due to the importance attached in Europe to the crown as an emblem of royalty. In India this idea docs not exist ; nowhere is any importance attached to the crown as a necessary token of rank or office. Whereas the giving of turbans is a mark of esteem and trust, and the giving of one's own

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CHAPTER V. turban is always looked upon as a special mark of esteem and confidence. Among friends the exchanging of turbans is the most highly prized memento of attachment. The turban may be set off with jewels, but it is the turban that is valued as a token of mutual confidence; and not the jewels set on it. I feel pretty certain, therefore, that the word under notice means a turban of silk cloth, and not a turban and a diadem. Patte, moreover, primarily means silk, not turban, the latter meaning being a secondary one resulting from the fact of turbans boing often made of silk, oven as in English cloth stands for dress, and it is preferable to accept the mary meaning of words, avhen admissible, to secondary ones. It may be noticed too that the Bodhisattva is described as wearing a turban (ante, p. 3), but nowhere has a crown been assigned him. 3. Kinnara, p. 74. A class of demigods, having the human form with the head of a horso. These beings were noted for their musical attainments. They figure prominently both in Hindu and Buddhist legends. Tide my "Buddha-Gaya," p. 155. 4. Garuda, p. 74. A class of demigods having the form of a bird, with a human head. These beings have a second name SragThara, or carriers of flower garlands. In Buddhist sculptures they are met with very extensively, flying in the air and carrying garlands for the adoration of the Bodhi treo and other sacred objects. Mr. Burgess, in the "Cave Temples of India," confounds them with the Kinnaras. In Hindu legends they are often mentioned, and the chiof of them is said to be the vehicle of Vishnu. This chief was born of Kasyapa by Vinata; his form on the occasion was that of a large bird, out without a human head. Vide Wilson's Vishnu Purana, II, 73. 5. Six tusks, p. 74. The belief in the existence of a species of elephant with six tusks is commou both to the Hindus and the Buddhists. Such a species, however, not boing known to Indian auna, I have been induced to believe that It is a reminiscence of the paleozoic Indian hippopotamus, an animal of elephantine proportions, with six large projecting teeth. Dr. Falconer has shown at great ength that such reminiscences of animals of former ages exist in onnexion with the gigantic tortoise (Colossochelys atlas), usked elephant, and other animals, and there is nothing to preclude the ossibility of some vague idea of the hippopotamus being preserved. the one -12 By

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90 LALITA-VISTAKA." The figures of this animal as shown in sculpture appears to Mr. "I'boobald as a rude and somewhat ideal representation of the read animal. (Vide my Buddha-Gays.) It should be added, however, that in sculptures delinenting Buddha's birth the animal shown is an orilinary clephant. In the Chinese version of Maya's dream it is said that " she thought she saw a six-tusked white elephant, his head coloured like a ruby (or rod pearl) descend through space and enter her right side." (Beal's Romantic Legend, p. 37.) The Burmese version omits tho six tusks. According to it " Opposite this mount, and facing the cave where Muia sat surroundod by her attens dants, rose another mount, where Phraalong, under the shape of young depliant, was roaming uver its sides in various directions. He was soon scen coming down that hill, and, asconding the ond where the princess lay on her bed, directing his course towards the cave. On the extremity of his trunk, lifted like a beautiful string of flowers, he carried a white lily. His voice, occasionally resound. ing through the air, could be heard distinctly by the inmates of the grotto, and indicated his approach. Ho soon ontered the cave, turned three times round the couch whereon sat the princess, then standing for a while, he came nearer, opened her right side, and appeared to conceal bimself in her womb." (Digandet, I, p. 29.) In Burmese inscriptions anil other records the six tusks are, however, frequently mentioned. 6. Patraguptas, p. 75. The word means "protected by their wings," but to what particular specics of bird the term is applied I cannot make out. 7. Kunilas, p. 75. I have failed to identify this bird also. It may be the Munal pheasant. 8. Jivar, Jivakas, p. 76. This is obviously a misleotion of Jivay.. jiva which means the Chakora or Groek partridge. 9. Panava, p. 75. A percussion instrument closely resembling, if not identical with, the Vany of our times. It is thus described in, the Sangita-narayana. It is made of earth or metal, about 4 cubit in length and of the shape of a Dbatura flower, the mouth being about half a cubit wido. The mouth is covered arith goat skin held in position with thongs or lempen cords. On the middle of the skin is applied a paste to give the proper tone, and it is played upon with tho middle finger of the left baud. This description applies inc

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CHAPTER Y. every detail to the Vanya, except the shape, which, instead of being like a Dhatura flower, is elongated and globular. gharakusumAkAraH paNavA dhAtujA'thavA / mRNmayo'pi bhaveDana pramANo vA tadanyathA // sAIharsa makhasyAsya veSTamaM parikIrtitam / nanmukhaM vanacA~Na kuryAdAcchAditaM pamaH // sacarma paTTasUceNa baddhaM vA crmrjjnaa| saraliM madhyabhAge'sya pradeyaca madaGgavat // mAti sUcaka ma ca sthUlaM dhvabhigAmbhauryaretave / bAdyate vAmahastasya madhyamAjulinA ayam // 10. Tunava, p. 75. I know of no musical instrument of this name, but I take it to be a variant of Tuntavi, which was a onestringed lute of which the modern Ekatara is the representative. It bad for sounding board a gourd-shell mounted with skin, a staff of lamboo, a wooden bridge, and a key at the end of the staff for tuning the chord. The following is its description as given in the Sangita-norayana. tumnavaulakSaNaM proktaM pUrvasaGgItakovidaH / sAIhastamito daNDaH sUjhAvaMzena nirmitaH // carmaNAcchAditAnA daDamale niyntritaa| daNDAko kolakathaikaH saMyatA taba tantrikA / dArajAM padikAM kRtvA kakubhApari vinyaset / kRtvA tAM dakSahasana vAdayetena pANinA // 11. Tallaka, p. 76. This is a fully developed lute, and is the same with the modern situr. The Sangita-narayana calls it villaki, and gives a full description of it. According to it the staff should be made of wood or bamboo well polished. - Its longth should be 10 fists or about 80 inches, and its breadth by fingers. Eighteen fingers at the top should constitute the head, and here the keys, made of hor, should be attached. Between the head and the body of the staff tuero should be a bridge of an arched form. The sounding boarri or the body of the instrument should be 18 Angers wide and sufficiently decp. There should be a bridge, made of horn, on the body, and the chords should be of pure brass and steel. The instrument should be held by the left hand and the chords pressed with the fingers of that hand on the stops, and played with the right hand.

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LALITA-VISTARA. dazamarimitA daDA dArajo jo'thvaa| sudRha maraNAkAraH sArikAhauna nistlH|| aSTAdazAhala daurgha zirastasyAH prakIrtitam / bhAI paJcAGgallaM daNDa prAzastyazca nirUpimam // gallaM pasAGgalaM pretaM krama suyantrinam / galAse kaNikA ca sthAt paJcAGgalimisA manA // . baIcandrAti. mAtu patitA pRsstthdeshtH| evaca kakubhaM hama dhauNAdaNDe niyojayet // pArAdazAGgalamukhaM cakrayaka cAragarbhakam / daNDAnte kolakA nyasyAmna mAM naca bandhanam // pittanAtizuddhena nirmitAnAM tthaaymaa| panAmna nAnAdinyamninti padikApari // pasAsitA mA tu tamyA bAyakArddhatA / madanamya ca sikthasya yogana sudRr3haulatA // sthApitA cakramAta kaadivnirminaa| etagvavidhatA vabhako prikiirtitaa| tAnta nAsakare dhatvA tana manyauca tantrikAm / svara sthAnanirUpyAtha dakSiNena ca pANinA // vAdanaudA sAvadhAna gagANAM marma kovidH| sadgaune pu saGghau gArAgezvarayA vicitratA // I nm indebted 10 my friend Raja Saureudramolan Tagore for the quotations above given. 12. Sampatin, p. 76. I have not be able to identify this instrument. Its many does not occur in any of tho musical works to wbich I have access. 13. The Lord of three times ton. p. 76. This is the Vedic style of indicating tho 1) 1ay, who originally num.berul thirty. 11. Tawili, 9. Entire cuitrol over the longings of the flesh. It includes both the cravings of the organs as well as the failings of the intellectual allies, aul thus comprehends the facts of the two terni, yarma and siyema of the Ilindu writers. 15. Krilloles, 1 o7. The word in the Suhrit 4*xt is spharaviruchamina, itompound of spiret "well blownl," and 2 humina "gorgeovg." I could accept the word tatha preceding it a :,t expletive, the cathet could be taken as an adjective "gorgeously fuli. blown," qualifying mandirava. But this cannot lio done. The little

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CHAPTER V. word is obviously a copulative conjunction, and virochamana must mean a flower, but not knowing of any flowers of that name, I baye taken it to mean the red lotus, the most gorgeous flower in India. Virochana is the name of the Calotropis gigantea, the Andersonia rohitaka, and one or two other plants, but they do not bear a sufficiently rich flower to be worthy of name here. 16. Three filthes, p. 81. The three qualities of goodness, foul. ness and darkness which, according to all Indian philosophers, are the sources of evil. To rise above them is the great aim and object of philosophy.' 17. Seven steps, p. 82. Sakya, immediately after his birth, advanced seven stopy forwaril towards each of the four quarters of the globe by way of symbolically subduing the universo. See Chapter VII. Both the Chinese and the Burmese versions give the miracle, but in the latter, the new-born child instead of walking seven steps, jumps "over a distance of seven lengths of a foot." (Bigandet, I, p. 37.) 18. Manda, p. 82. This is an abbreviation of Bouhi_Manda, tho terraco under the banian tree at Buddha-Gaya on which the saint spread sonno kusa grass and, sitting thercon, performed the last groat incditation which disclosed to him the true kuowledge. See Chapter XIX. 19. Thirty-three, p. 84. Another well-known cpithet for the llindu gods. 20. Three thousand great thousands of regions, p. 81. All the regious extant in the universe #ro reckoned at threo thousand, and the qualification "great thousands" appears to be merely a rhetorical flourish. Tho qualification is not uufrequently omitted. See verso 16, p. 87. 21. Three thousand chiefs, p. 87. The, sovereigns of the three thousand regions which constitute the Univorsc!

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94 CALITA-VIETARA. CHAPTER VI. THE DESCENT. Bodhisattva enters his mother's womb. Maya's dream. The dream expounded. The abode of Maya. Gods of different kinds present houses. The jewelled house Ratnavyuh Celestials come to see the house. Description of the house. The lotus-essence. Morning Visitors. Midday visitors. Vesper visitors. Condition of Mayu. Miracles performed by her. Visit of Bodhisattvas. Corroborative Gathas. Thus, Bhikshus, the winter having passed away, in the fulness of the Spring season, in the month of Vaisakha, when the sun was in the constellation Visakha, the trees were covered with leaves, and loaded with exquisite flowers and blossoms. The earth was covered with a carpet of green. The evils of great heat or cold were then absent, and every where there was calm and quietness. At such a time the Bodhisattva, the eldest in the three regions, and adored of creation, seeing that the proper season had arrived, that the great lord of herbs, the moon, was on the 15th day of its age and in perfect fulness, renounced the mansion of Tushita, and, calling to mind the tradition, entered the womb of his mother, in the form of an elephant, of a yellowish white colour, having six tusks, crimson veins, golden teeth, and perfect members. Entering the womb of the mother, he occupied the right side, and lay on that side, never turning to the left. Maya Devi, sleeping peacefully on an excellent bed, dreamt a dream [which she described thus] : "A noble elephant, white as silver or snow, having six tusks, well proportioned trunk and feet, blood-red veins, adamantine firmness of joints, and easy pace, has entered my belly.

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A BIBLIOTHECA INDICA; COLLECTION OF ORIENTAL WORKS PUBLISJI ED IL TILE ASIATIC SOCIETY OF BENGAL. New Sullies, No. 47.1. OLY MOCRAT 2 .1 wwwwwww AM THE LALITA-VISTARA, 03 MEMOIRS OF THE EARLY LIFE. OP SARY SIVILA, TRANSLATED FRUMOTLE ORIGINAL SAYSKUUT. RAJENDRALALA MITRU, LL, D., C. I. E, FASCICULUS !I. CALCUTTA: PRINTED BY J. W. TIOMAS, AT TAE BAPTIST MIBSTON PRESS AND PUBLISHED DY *** ABRATIO SOCIE, 67, PARK BILIET.. *1882. * AT

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1. 2. 35 4. 5 ri. 7 2. LIST OF BOOKS FOR SALE ? AT THE LIBRARY OF THE ASIATIC SOCIETY OF No. 57, PARK STREET, CALCUTTA, AND OBTAINABLE FROM BENGAL, ETY'S LONDON AGENTS, MESSRS. TRUBNER & CO. 57 AND 59, LEDGATE HILL, LONDON, E. C. BIBLIOTHECA INDICA. Sanskrit Series. Itharvana nishads, Fasc. 1-V@/10 each Avalay ana Gribya Sutra, Fasc. I-IV @/10/ each Apri Purana, Fase. 1- XIV @ /10/ each Aranyaka of th Rig Vedu, Fasc. I-V @ /10/ each 31 Puristus of Sandilya, Tusc. I Ahistas the Vedanta Fasc. III-XIII @ /10/ cach Ethan Sat Fas}.. Bramati, Fac. I-VIII 10 oach Brinat Araya Upanishad, Fasc. I-XI @ /10/ pach [1. Intio English Translation, Fasc. 1-1Ir @ /10/ each 11. Brit Baghita, Faeo, I-II, V-VII @ /10/ each haitanya-Chandroday a Natuka, Fuac. I-IIT @ 10/ each 13. Chaturvarga Chintanni, Fasc. I-XXXVII/10 each 14. Chbandogya Upanishad, Sanskrit Faso. I-VI 12. of each 15. Ditto English, Fasc. I and II /10/ each 16. Categories of the Nyaya Philosophy, Fasc. I and II @/10/each Dasa Rupa, Fasc. 1-111@/10/ each 17 18. Gopaths Brahmana, Faso. I and II @/10/ each 19. Gopala Tapani. Kaso I... Continued on third page Bs. As. 121

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CHAPTER VI. 95 "Such a delightful form I had never before seen, nor heard, nor conceived ; it produced in me the same corporeal and mental feeling of joy which one cnjoys on being immersed in tneditation." Now, Maya Devi rose from bcr auspicious bed, with her ornaments and dress in disorder, but in the fulness of delight, pleasure and joy of body and mind, and, descending from the tower, attended and preceded by her maids, repaired to the Asoka grove. Seated at case in that grove she despatched a courier to King Suddhodana with the messaye," Vay it, please my lord to come; the Devi desires your presence." The king was agitatel with delight by the message, and, rising from his noble seat, proceeded, attended by his ministers astrologers, courtiers and priests, to the As'uka grovc; but he could not enter it. Near the entrance he felt himself very heavy, and, which standing for a moment at the door, became thonghtful, and then recited the following Catla: "I cannot call to mind it I have ever felt in my heroic hood such a beaviness of my body as I do to-day. I am not able to enter my own family house. Ah ! could I ask of soice one what will happen to me to-day !" Now, the Devas of the class s'uddbavasakayika, (pure in body aud dwelling) assuming semi-developed forms, camo under the sky, and addressed the king S'uddhodana in a Gatha. "O king, the noble Bod5isattva, full of the merits of religious observances and penances, the adored of the three thousand regions, the possessor of friendliness and benevolence, the sanctified in pure knowledge, renouncing the mansion of Tushita, has acknowledged sonship to you by entering the womb of Maya. Join your ter nails, bend duwn your head and enter the grove, O king, with a humbled, devout mind." [The king did so] and beholding Maya in her greatness, said, "Dear one, what may I do for your gratification ?" The Devi said, I desire to know why a noble and beautiful elephant, bright as snow or silver, more glorious than the sun or the moon, with well-formed feet and well-proportioned body,

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LALITA-YISFAHA.. having six tusks, and joints of adarantine frmness, has entered my belly? I behold the three thousand regions all resplerileat and free from darkness, and ten millions of Devas singing my praise. I have no fanlt, nor anger, nor delusion. In poaceful mind I feel the bliss of meditation. "Noble hing. quickly invite to this home, Brahman's wellpersed in tbe Vellas and the Upanishads that they may truthfnlly. expound my dre:m--whether it forbodes good or evil to our family." Ilearing ibis, the king furthwith sent for Brabmans versed in the learning of the Vedas and the S'astras. Maya, stauding before the Brahians, addressed them (saying), "Listen to the nature of the dream I have seen." . The Brahroans said, "Relate to us, Devi, the kind of dream you have seen; after we have heard it we shall expound it." * The Devi vaid, " noble and beautiful elephant, bright as snow or silver, more glorious than the sun or the moon, with woll-forpicd feet and well-proportioned body, having six tusks and joints of adamantine firniness, has entered my belly. Rolate tuto me the purport of this." Hearing this speech, the Brahmans 'said, "Know ye with high satisfaction that no evil will befall thy family. Unto thee will be born a son endnud' with all arspicious signs, the noblest of the royal race, a Chakra rarti, a noble one, one who will, again, renouncing his home, the abode of pleasure, with disinterested affection for the whole creation, become a Buddha, the observed of the three regions, who will gratify the three regions with the best of nectar." Ilaving thus explained the purport of the dream, and enjoyed the refreshmuuts offered by the king, and accepted the dresse presented to them, the Brahmans retired. Mus, Bhikshus, king Suddhodana, having heard the Ave Brahmans, expounders of "drcams, and interpers of signs that greatly pleased, delighted, gratified and steeped in good-will be treated the Brahnians with a profusion of dressed, food of vario

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CHAPTER VI. aus "kinds, and, having honored them with rich crosses, bado them adien. He also presented at that time, at the four gates of the great city of Kapilavastu aud at all the city alms-louses and highway crossings, largesses in profusion. Hond for the hungry, drink for the thirsty, clothing to the ill-clad, vehicles to those who wanted themi, as also essences, garlands, ungneuts, powdered sandal-wood, bels, shelters, iind service, whatever were needed, were given in honor of the Buddhisattva Now, Bhikshus, it thus occurred to the king Suddhodana : "in what sort of a room would Magadevi be comfortably ludged?" At that moment the four great kings of the quarters appronched him, and saiil: There is little cause for your inxiety, king; rest at case, and leave everytlongs to us; we will provido for the accommodation of the Bodhisattva." Now, Sakra, king of the Deva, approached him, and said: "Even the best house of the thirty-three protectors of the tower is vile; I shall provide the Builhisattva with a house as good as Vaijayanta, (the palace of Tudra)." Next, Suyama, a Devaputra, approached the king and said : "At the sight of my nuansion ten millions of Sakras are overpowered with wonder; I shall place that Suyama place at the service of the venerable Bodhisattva." Then, 'Tushita, a Deva putra, approached the king, and said : "Even the very charming house in which the renowned one dweit anong the Tushitas, shall I place at the service of the Bodhisattva." Next Sunirmita, a Devaputra, approarhed the king, and said: " Most charming is my excellent house, decorated with a profusion of jewels; I shall bring it down, (kiny, for the worship of the Bodhisattva." Then Paranirmita-vas'avarti, another Devaputra, approached the king, and said: "Whatever gorgeous palaces there may be resplendent in the region of desire (Kamadkatu), they all lose their glory in the presence of mine; I shall bring that beautiful, auspicious, jewellod 18 .

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98 LILITA VISTARA. palace, and present it, o king, for the worship of the Bodhisattva It is endowed with a profusion of exquisite flowers, and scented with all sorts of aromatic substances; I shall bring it down to wherever the Devi whooses to dwell. Thus, Blakstius, all the chicfs of the Devas, who can put on any form they wishi (or of the class Kamivichara), created their respective palaces in the noble cit.v of Kapula. By the king S'uldhana a supehman paiace, unaltanable even loy Devils, was July furnishei. By the power of bis Mabavyoba Sainachi, the dusalto xhelt be presence of Mayadovi in every one of these houses, and, entering it, took luis seal, al- on a Ledsterul, on the right side of Mayadevi's womb. Each of those chiefs of Best felt gentified with the thought-.. It is in my house that the mother of tbe Codhisattva 11:14 taken her ds cUing, aud not elsewhere." Thereof the proof: "Through the influence of the Mahavsaha Samadbi, each thinking that it was his own creation, all the Devas had their objeet Fullilled, and the king's desire wa: fully gratitied." Now, among that godly assembly this idea truck some of the Devaputrag. Even the Devaputras of the class Mabirajakayikas have fearlessly descended to the rank vilour of humani habiiation, but the question is how the Burlhisattva, who excels all the liberal-minded Devas of the class Thirty-three, the Vimas, and the Tushitas, and all others who is the aroma of purity, the jewel of heings,--should alandon his celestial form and the abode of Tushita, and tahe lus place for lon wonths in the wombf a mother nu a stinkmg human aloue? Now the verable Ananda," inspired by the divine power of Budilla, thus aderessed the lord : " It is wonderful, iny lord, that Tatliavrata shuulii have said that censurable is the abode in the womb of a mother, ro is the indulgence in desires; and it is more wonderful, my lord, how, b:iving excelled everything, aud become n Bodhisattva, the lord should abandon Tushita, the home of gods, and take his place in the womb of a mother in a stinking human abede? I cannot venture, my lord, to relate what your lordship had before deigned to expound."

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CUAPTER VI. 99 The lord said: "Wish you, Anauda, to bolold tho felicity of Ratnavgriba? which the Builhisattva enjoyed on the womb of his mother?" * Ho replici; "this is, my lord, the time, this, O) Sngata, in tho moment-.-) Tathagata, do thou display that cujoymeni of the Bodhisuttva, behollins which we may le gratified ?" The lord, accoudingly, made a sign. Thereupon Brahma, the lord of the earth, along with sixty.cight hundred thousand Brahmas, disappearing from the Brahmaloka, strand before the Toril. IIe then saluted with his lead the foot of the lord, thrion circumambulated his person from the right side, and with joined lands stood, saluting the lord. The lure, percriving his presence, thus addressed him : " Do you lwow, Bralima, the decimensial Bodhisattva enjoyment which I have enjoyed for ten months in the womb of my mother?" He replied, "it is even so, lord, so it is, Sugata." The lord said, "where is now ? Cau you show it, Brahma?" Jle replied, " lord, it is now in the Brahmaloka." The lord said, "then, Brahma, do you exhibit, to thesv people, the decein nsia) Bodhisattva enjoyinent, so that they may thereby know how it is decorated." Thereupon Bralnia, the lord of the earth, thus addressed bis companion Brahmanas: "Do yon abide here while I bring down the Bodhisattva enjoyment." He then saluted with his head the feet of the lord, disappeared from the presence, and instantly returned to Brahmaloka. Then Brahma, the lord of the carth, thus addressed the Devaputra Subrahman : "Do yon, sir, retire from this place, and proclaim in the Brahmaloka, everywhere in the homes of the Thirty-three, and sound forth that we shall bring down to the Tathagata, the jewelled mansion of Bodhisattv: enjoyment, (Rittunyuhat) and those amouy them, who wish to belold it, should quickly come to the place." Then be, along with oighty. four hundreds of thousands of raillions of tens of millions of Devas, taking up the jewelled mansion of Bhodisattva enjoyment,

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160 LALITA-TISTARA. pluced it on an enormous Brahma car, three hundred yojanas in expanse, and carried it, Furrounded by many millions of Devas, to Jambul: zja. At dat inoo a great roncourse took place of Kamavachara Decay, "sioun to proceed to the presence of the lord. Then was the jewellel union of the lord's enjoyment ombollished and cecorated with cuestial clothing, garlands, incenses, flowers, music, lid olero.ject of enjoyinent. It was surrounded by Deva-o the cas: Malesa. Sakra, king of the Devas, piacing himself in the occati of Madri: umeru, held forth from a distance a juhul m oella, au), turning his head towards it, watched the liriesitentively. but could not catch even a glimpse of it. Much less 66*12 dijevas of the classes Mahes'a and Bruhinana, and other guls of the clas- Thirty-three, as also Yamas, Tushitas, Abhinimataills and Paranirmana-vasavartis, not to talk of Sakr, the king of the sids--they were all stupitied. Now the lord soppressed the sound of the celestial inusic. Why did he cause it was calculated to roaden the inhabitants of Fativa Now, tl. 1. 1.7 T: kings of the quarters approached Sakra, the king of tin liyan sud: "O ling of the Devas, what should wo We g ot have a sight of the jewelled house of 1:hiatira Plus " T hon repliche; what can I do, vencrablo sirs, for even I cannot whiave it. But we can proceed to the presence of the lord! :)>> ei litain a sight." They sail, then, the Devas, do what you think hest, 30 tout ce qui k a sight of it." Sakra ; "(.. g with me." Tu an instiut the excellent sous of Devas appeared before the lord, and, plaring ilaw-elves on a sile, raised their heads and beheld the lord. The Drabma, the lord of the earth, along with eighty-four hundreds of thousands of millions of tros of millions of Devas warriod ile jewelled mansion of Bodhisattva enjoyment to the

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101 Tathagata. The mansion was in every way worthy of the Bodhisattva. It was a handsome palace, four-sided, fourcornered, with a pavilion on its top, of the height worthy of an infant six mouths old, (Sanmasajata-darakah.jo In the middle of the pavilion there was a bedstead fit for an infaut six months old. (Sanmasajala-daraka bhitti-phalakah). The house was so painted that the equal of it could not be found in the regions of the Devas, of the Maras, or of the Brahmias. The Devas were struck with wonder at the sight of its shape and colour. Their eyes were quite dazzled. Brought to the side of the Tathagata, it looked exceedingly lustrous, radiant and effulgent. Glowing like a thing made by a skilful goldsmith, and devoid of every defect, the pavilion verily appeared at that time most splendid. Therein appeared the bedstead of Bodhisattva enjoyment, the like of which in make and colour nowhere in the regions of the Devas was to be seen, except in the three dimpled lines on the neck of the Bodhisattva. The cloth in which the Malalrahma (the great Brahma), was arrayed appeared dim in the presence of the Bodhisattva's bedstead-it seemed very like a weather-beaten black blanket, (Tata-vrishtyavihatah krishna-kambalah). CHAPTER VI. Within the first pavilion there was another jewelled pavilion made of Uragasara sandal-wood, which was worth as much gold as would equal in bulk a thousand earths;--it was with such wood that the whole of the pavilion was veneered-snch was the second pavon. It stood firm but detached. Within it there was a third pavilion of the same kind. In that third pavilion, redolent with exquisite aroma, was the bedstead placed and arranged. Of that Uragasara sandal-wood the colour was like that of lapislazuli. The 'redolent pavilion again was covered on the outside with exquisite flowers, which sccuned as if the merit of the Bodhisattva's former good acts had been smeared on it. Again that jewelled palace of Bodhisattva enjoyment, though hard and unbreakable as adamant, was nevertheless as soft to the touch as the down on the pod of the Abrus precatorius.15

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102 LALITA-STSTARA. And in that house was to be seen the bouses of all the Devas who were alle to assume all shapes at their fancy. On the night when the Bodhisattra entered the womb of his mother, a stalk arow from the water below the earth, and, renetrating through sixty- lit hm:dreds of tbousands of yojanas of the great caril, 20% a lous Lugh up in the region of Brahina. Nour. B a l i Jat lutus, except ten hundred thousand Brailand Tim es of that legion). In that lotus had been closed the HCP fine three thousand of regions, their radiance and then wuj. Vababralima placed the essence in it ring which to lazul), and brought it before the presence of in Bol!,-:1. Budhizaliva accepted it, and drank it out of favour to Manala. There was not a being living who could drunk that musthee and remain at case, except the next coming Kilian nu had acquired the fullness of all the stages of Bibita perfection. What were wards through the influence of which the cesenen mainen ty. Bodhisattva? For having or long mights practised the duties of a Bolhisailva : 1, Sinivel medicine to the sick ; for having fulfilled desires! ng people ; for protecting those who sought bis . ; hoath orieg to Tathagatas, to Chaityas, to Sravakan, tu sai_has, aur tu his parents, the first share of Howlers, frun's ful substances, before partaking of any of them himself Diese were the works in recognition of which Malabrabina fircught to bira the nectariferous essence. Moro ser, :I . me a! and every place of superhuman pvellen stations enrbiment and pleasure, were visible in that pavi i bought tuence of the Bodhisattva a couple of vestincnt:', con hilse the rest of a hundred thousand pieces's appeared ilut well house of Bodhisattva enjoyment, the like of which could not appear in any human habitatiou, except in that vf the next buning Borihisattva. Nor was there any superestimal... l'orm, or sound, ur odour, or taste or touch in oxistence, which was not promptable in that pavilion. That pavilion

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CILAPTER VI. 103 was so enjoyable, so highly enjoyable, so well-executed within and without, so well-established, so soft to the touch like the down on the pod of the Alrus precolorius that its comparison cond 110 where be hal. This is the nature of Bodhisattva, this is the idea in the contemplation of the atlluent une, that he wonkl be born in the human region, and, hasing ayrirei perfit Sambodhi, turn the wheel of the law. It is on the right side of the womb of the laily whom he accepts as his mother that the pavilion and the jewelled house exist. Renguncing Tasluiat, the Bodhisattva takes his seat on the bedsteal in tai pavilwn. Nor is the Bodhisattva born as a furtus wale of consolidated bubbies and fleshy fibres. No, he appears with all his bly and its members fully developed and marked with all auspicious signs, and in u seated position. The sleepiny Mivadovi in a dream purceived that the noble el plant had entered into her body. And when Sakra, the king of the Devas, the four regents of the quarters, twentycight commanders of Yaksha williers, and the chiot of the Gulyak:s, of the Yuksha race in which cleseendel Vajrapani, came to know that he was scated in his muther's womb, they lecame uniter and watchful. There were in attendance on' him fuur goklesses, a:rely, l'tkbili, Utkhali, Dhvajavati, and liabavati. W they knew that the Bodhisattva bu entered his mother's wonly, they became constantly watchful and protectivo. Sahra, the king of the Devas, when he knew that the Bodhisattva has entered his another wonal, came, along with tive bundred Devaporas, united to guard 119. Again, when the Bodhisativa had catered bis mother's womb, his body assumed a form which appeared like a grul fire on the top of a mountain--a mountain fire which is visible even in a densely dark night at a distauce of a yojana,--and visible from a distance of five yojanas. Thus did his effulycuce sprcad from the womb of his mother. His complexion was luminous, pleasing, agreeable; and seated on the bedstead in the pavilion, he looked .

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104 LALITA-VISTARA. exceedingly beautiful, like the lapas-lazuli sot on, native silver ;16 and remaining in her lixed position, his mother could always seo him in her womb. As the lightning flashing from tho clouds enlightens everything, even go did she sce the Bodhisattva in his mothers woml), by his beauty, by bis radianco, and by his colour cast a blaze of light first on the jewelled pavilion; Geen on the second or the scented pavilion; next on the third or sented pavilion; then on the whole of his mother's nature; then on the suit on which he was seatel, then on the whole hons; then, sening forth from the top of the house, the light muce the stern side luminous; and so on the southern, the western and the northern, the upper the lower sides, and the ten quarters in the estent of two miles on each side. Al dawn of day the four great kings of the quarters along with twenty.right Valsha captains and five hundred Yakshas came ihere to have an audience of the Bobisattva, and to pray, to serve, and to linten to religious instruction. The Bodhisattva, perceiving their aproach, lifto his right hand, and with a linger pointed out seats for them. They took the seats pointed out to them, un, sening the Bodhisattva in his mother's womb, and of a forin like m image of native silver, moving his ban!, cogitation, and then putting down bis hand, derived great pleasure satisfaction, and gratitication. The Bouhisattva, pereviving i'r feeling, lifted his right hand, moved it, relled, and saluted his mother. Knowing then that they were seated, he by his virtuous specch interested them, enCouraged ther, welcomed them, and gratified them. When they felt a desire to retir', he prevented them. When the four kinc thonght "the Bodhisattva bas now given us leave," they thrice circunamlulated his person and that of his mother, and then departed. This is the cause, this the reason, why the Behisattva when the night had passed away, bad liftod his right hand, cogitated apd, after the cogitation, put down bis hand. Aftewards when others, whether women, or men, or boys, or girls, came to visit him, he entertained them in the same way, and then his mother weloomed thom..

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CHAPTER VI. 105 Thus, Bhikshus, when the Bodhisattva was in his mother's womb, he became well practised in welcoming people; and there was not a Deva, uor a Naga, nor a Yaksha, nor a man, nor any superhuman being who could first welcome the Bodhisattva. To all, the Bodhisattva offered welcome tirst, and then did his mother. When the morning had passed away and midday had commenced, the supereminent S'akra, king of the Devas, as also the most eminent Devaputras of the class Thirty-three, came there to have an audience of the Bodhisattva, to pray to and servc him, and to listen to religious instruction. The Bodhisattva from a distance perceived them coming, welcomed then by lifting his gold-coloured right hand, and with a finger pointed them to their respective seats. S'akra could not disobey the order of the Bodhisattva. He and his companions took the seats assigned them. The Bodhisattva, perceiving that they were seated, by his virtuous speech interested them, encouraged them, welcomed them, and gratified them. When the Bodhisattva moved his hand, his mother turned towards it. To the others the idea struck," it is to us the Bodhisattva has offered welcome." Each thought" it is with me that the Bodhisattva is talking,me he is welcoming." Then the shadow of S'akra,7 kg of the Devas, and of the gods of the class Thirty-three became apparent in the pavilion. Nowhere can such pure Bodhisattva enjoyment be had as by the Bodhisattva in his mother's womb. When S'akra and the other gods felt a desire to depart, the Bodhisattva perceived their feeling, gave them leave by lifting his right hand, then cogitated, and then, knowing that it had been understood, put down his hand. No did he thereby hurt his mother. S'akra aud his companions perceived that the Bodhisattva had given them leave, so they thrice circumambulated his person and that of his mother, and then departed. When the midday had passed away and the vesper had arrived, Brahma, the lord of the earth, attended and beserved by hundreds of thousands of Devaputras of the class Brahmakayika, taking the 14

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106 LALITA VISTARA. CNsence of vigour from the lotus (p. 102) proceeded towards the Boulhisattva, to have his audience, to pray to him, to worship him, and to lisien !o religious instruction. The Bodhisattva, perceiv - ing that Brahina was conting along with his attendants, welcomed them by lifting us gold coloured right hand. With a finger he also pointed out to them their respetive scats. Brahma was not able to disobey the order of the Ridhisattva. He and his compauions sat on the seats assigned then. The Bodhisattva, knowing that they were seated, entertained them with virtuous speech, welcome thein, encouraged them, and gratified them. When he moved his hand Mayadevi turned towards it. Each of the girls thought "it is to me that the Bodhisattva is addressing: --with unrheissmaku.g." When Bralimaiind his companions felt a dusin to retire, Bodhisattva perceived it, and, by way of giving his sanctio, raised his gold-coloured rigbt hand, and then waved it. a), afl. waving it, cogitatrd, and, after waving and cogitaing, by way of conclusion waved again his hand. Thereby he did not hurt his her. Toen this thougbi struck Bralna and his team Devarniras of Brahmic forni," the Bodhisatt va hat giren ns leave. Thereupon they thrice circumambulated his person and that of his.nother, and retired. Bodhisattva, knowing hat they had underetard le bint, pour down his hand. Thieu catue mally theu ands of Bodhisattvas Crom the east and fror, the sonthefim the west and from the north, from above and from below, from all the ten quarters of the globe, in order to have an anlience of the lodhisattra, and to pray to hini, to worship bin, to listen to religious instruction, and to sing the hymn of religion on thcir :17.proach the Bodhisattva evolved from his bocly a light, and with it produced a large array of thrones. llaving done so, be made the guests take their seats thereon. When ble preved they were seated, he asked them, and questioned thein, about all the details of this, his great translation. None, however, at this time saw hiin, except Devaputras of his rank.

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CHAPTER VI. 107 This, Bhiksbus, is the reason, this tue cause why the Bodhia sattva had, on the expiry of the night, evolved the light fruin his body. Nor did, Bhikshus, the body of Mayadevi beoome heavy on the Bodhisattva's entering her woml; on the contrary it attained lightness, softuess, subuity. Nor dil she feel any of the paius incident to the condition of pregnancy. Nor was sho oppressed by the heat of desires, envy and delusion. Nor did she think of the affairs of lust, nalice, or cruelty, Nor did she perceive or feel any cold, or beat, or hunger, or darkness, or dust, or pain. Nor did any shadow of an offensive form, sound, smoll, taste, or touch approach her. No unpleasant dream ever disturbed her. No feminine frivolity, wo wickedness, no envy, n. pain incident to fernales oppressed her. At that time the mother of the Bodhisattva was, like Panchasikhodaya, immersed in the discharge of the ten nestic duties and civility. No longing arose in her mind with regard to any mau. Nor Jill that feeling arise in any man with reference to the mother of the Bodhisattva. All nien, women, boys and girls in the city of Kapilavastu and elsewhere in the countries of the Deras, the Nagas, tbe Yaksbas, the Gandharvas, the Asuras, and the Garudas, having scen the mother of the Bodhisattva, were at LSC and full of memory. The wicked all quirkly retired from tbc place. Those who were affected by many discases,by diseases of the cars, or of the nose, or of the tongue, or of the lips, or of the icoth, by the iteb, or the goitre, or sores in the chest (urayanda), or leprosy, or matnia, or cpilepsy, or fever, or rbeuns, or distempers resulting froin disordered bile and the rest ---sought her, and thic inother of the Bodhisattva placed her right band on their beads. Thereupon they were iminediately freed from their complaints, and they retired to their respective bomes. Moreover, Mayadevi took up clumps of grass from the earth, and gave iben to diseased persons, and the moment they obtained the gift, they * became free from all diseases. Whenever she looked towards her right side she beheld the Bodhisattva in her womb, even as 1

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108 LALITA-VISTARA. person beholds his own face in an untarnished mirror. Seeing him, she became satisfied, excited, affected, delighted and soothed in mind with affection. When the Bodhisattva was in his mother's womb exquisite clarions poured forth delightful music all day and night. Excellent flowers fell in showers. The Devas sent down rain in due season. The winds blew according to their appointed time. The seasons changed m due order, and the stars ran their appointed course. The kingdon was in peace and prosperity, and in no way distressed. The S'akyas, in the great city of Kapila, as also other people, cat and drank, enjoyed and played, conversed and gave alms, and performed religious ceremonies. During the season of the resplendent moonlit sky, for four months, they remaine in-doors, and passed their time in play and enjoyment. The king. S'addhodava, forsaking all worldly affairs, and the society of even pure women, and adopting the life of a Brahmachani, engaged himself in religious work, even as if he had retired to a grove of penance" (Taporekas). Thus, Bhiksins, did the coming Bodhisattva remain un glory in the womb of his mother. Then he invited the Venerablo Ananda:Do you wish. Ananda, to see the jewelled house of Bodhattva cajoyment, wherein the Bodhisattva flourished in the womb of his mother? Ananda replied, "Yes, I wish to see it, Lord, I wish to see it, Tathagata." He showed it to the Venerable Ananda, to S'akra, the king of the Devas, to the four guardian kings of the quarters, and to other gods and men. Beholding it, they were satisfied, excited, affected, delighted and steeped in a feeling of affection. Brahma, the lord of the earth, then carried the jewelled house back to Brahmaloka, and established it there as a monument (chaitya). Then the Lord again addressed the Bhikshus, saying: "Thus, Bhikshus, during the ten months' sojourn of the Bodhisattva. in his mother's womb thirty-six tens of thousands of Devas and

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CILAPTER VI. 109 mortals were engaged in the practice of the the duties of the three Yanas. In suppori of this are the Lollowing Gatbas: "When Bodhisattva, the noblest of men, was in his mother's womb, the earth with all the forests on it, the pro-luct of tho transformation of the six, quaked. (1). "Hosts of Devas, rendgent as goid, and decorated in every way, beheld with delight the king of religion---() "seated in his great pavilion, decorated with innumevalle jewels. The hero and lewer had a. suded it and placed hims therein. (3). " It was redoleut with the aroma of the most fragrant la wood, and its door was loaded with all the most precious jewe! of the three thousand regions. (!). "Penetrating through many thansands of regions the lutus essence of vigour hecara manifest for the incritorious. (6). "That substance, reinigent. in virtue, had bers, from sovun nighis preparoil in the region of Branna, and lial on brought to the Bodhisattva by the mighty Brabmi hins.. (1). << There was not a being in existence who conll drink and digest that essence prepared by Brahma, except the well belaved Bodhisattva. (7). . "The vigour of virtue of many kalpas was roposited in that essence, and by drinking it the thoughi and understanding of man becomes purified. (8). "To adore the leader, Sakra, Brairma and the guardians of regions came three times to the presence of the Bodhisattvar. (9). "They prayod to him, worshipped him, heard of the noble religion, circumambulated his person, an'l retired as they bau come. (10). "Bodbisattvas, anxious for religion, came to him seated on the resplendent throne formed of the essence of creation, and bright as gold. (11). "Women and maidens, who happened to be aflicted by being possessed by demons,28 or by insanity, running about naked and covered with dust, (12)

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110 LATITA-VISTARA. regained their senses by the sight of Maya, and, being endowed with meinery, understanding and correct notions, returned to their homes. (13). "Those who were afflicted by disorders resulting from wind, or bile, or phlegra, those who suffered from diseases of the eye, or the ear, or the body or the mind, (14), or were overpowered by diseases of various kinds--they all became free from their diseases on Maya placing her hand on their head. (15). "Or taking up a tuft of grass from the earth she gave it to diseased persons, and they immediately became cured. (16). "And having acquired ease and freedom from disorders, the people repaired to the respective homes, (and this happened because) there dwelt the king of physicians and lord of medicines in her won 17). "Wheneve Mayadevi looked at her person, she beheld the Bodhisattva seated in her womb. (18). "Ever as the moon is surrounded by stars, so was the lord Bodhisattva adorned by his auspicious signs. (19). "Neither passion, nor envy, nor delusion affected him. Neither lust nor desire for cruelly ever assailed him. (20). I lived with a contented mind, with a delighted mind, in love and calmness. Neither hunger nor thirst, neither cold nor heat, affected him. (21). " Always did excellent clarions resound without a cause, and flowers of exquisite odour always fell in showers. (22). "Neuther did gods, nor hirds, nor men, nor superhuman beings at the time hurt or injure each other. (23). "All of them were enjoying, and playing, and giving away food and drink in charity. With minds full of contentmout and joy, they were all resounding the vow of festivity. (24). "Everything was under the government of mercy. The clouds rained in due season, and grass and flowers and annuals all sprouted forth in vigour. (25). "For seven nights jewels rained in profusion in the palace of

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CHAPTER VI. . 111 the king, and all poor persons took thula, enjoyed them, and gave them away. (26). "There lived not such a being as was poor, or in pain, for all were immersed in festive joy as in the garlen file celestia king on the top of the Mern. (27). "The king of the S'uk yas, pur in very respect, forsook all regal duties, and devoted himself to religion. (228). "Entering the grove of penance (Por. ) he asks of Mayadovi, "how do you feel in healtii, Loiding the noblest of being in you?" (29) NOTES. 1. Yellowish white colour, p. 94 This is not in keeping with the comparison subsequently given. "Fellowish wivite cannot be compared with silver or Son. Naturally th so-called white clephant : of a yellowish white or fawny colour, and the plerasu closely confirms it. White as silver or snow" must, hereforo, le looked upon as the regult ol portical license in the Giftbas, In the Burinese version no clephant is mentioned 2. Poshatha, p. 91. This is the ritu or inst to which reference is marlo on . 70. It was also called Uposhalha and Ashsami. Sew my Analysis of the Sanskrit Buddhist Litrature of Nepal' ?02. 3. Bu hans rell verseil in the leas and the Upanishads, p. 96. In the Chinese version the king is Davle to order some maid. sorvauts to proceed to the chief minister, Malianainaputra, and desire him to sond for eight Brahmans, to wit, Yajna-bharanta, Vinaka badanta, l'avara-bhailanta, l'indu-bhadanta, Braluna-bbalanta, and the thirce sons of Kasyapa. The maids conveyed the oriler to the warder at the gate, one Rojana, who went to the prime minister, and brought the minister and the Brahujans to the king. The Bralmans being named no inention is made about their knowledge of the Vedas and the Upanishads. The number of Brebrass in my text is linited to five. In the Tibetan version as rendered into French the words are " Brahmanes tres-habiles ii expliquor le sens du Rig Veda et des (astras," (p. 63). In the Chinese rersion the reference to the Hindu sastras was probably not deemed proper to be

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112 LALITA-TISTARA. introduced. It is worthy of noto. however, that the Sanskrit toxt. sbould have d worke ulicb do not rate to astrology. . In: the Chinese test the reply giveu ly the astrologers is in sub.: stance the amea in Senkit, but it includes som alditional matter which is cali n ata din cortin Cathas. These have been thus euod auto Maglia by Mr. Bral. "I m in har i behold iba Sur. :), trhot right ido; !!.. . all a W i wile a Churavari Raja '? . 1) pter iu' right side, TI: 1 xun. ! n th:11 ..ther, SH .fi kug. tl.if. 1!1! * , inii dreni, bikoll Awie. .rh right sido, 1... w !, a wn, Sinu Or," un c iufth wild (Pudd:19). At w . .il. ; Eulejviso n ference ond Jislike. A: W illiy the workind men Frunnib durp. misc and yao." (1828's Liuinartic Iristory of Buddha, p.35.) Tlcse Gathas do not ocenr in honakrist. cepted the drept upsentell them. p. 96. Here we havo'. a clear 1efore. t was most people in the present day believe olyan ilktion of Muslim origin. 5. Er n esto runis and interpreters of siqns, p. 16. It is nog virty of thigh 19.10 isralnnans, acrorling to the Hindu cusu Y ules. to poudreams and interpret signs. The tail * c 19 Half-custo Bralmans called Daivajnas, who cult water and strology. The text does not mark the duhoc. 6. 4: 10 :26abio A'nonda, p. 99. This para. does not occur in a my MSS., fut 1.': 'e is no ranon to doubt its authenticity. The wik is being related by Salya to his congregation, and the thread of th: narrative, though frequently broken, turns up every now and then to preserve consistency. The object here is to show

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CUAPTER VI 119 that the exhibition of the Ratnavyuha took place long after the birth of the *sage. It was to gratify the congregation that the exhibition was mado; but it did not form a part of the narrative of the occurrences at the timo of gestation. Thoshilition is in one respects the counterpart ot the inicrocosm exhibited by Krishma to Arjona in the Bhagavarlgita. Its display, how the sap could command Brahma to carry out his behosts. 7. Felicity of Parnu vyhl. p. 99. The Sanskrit words are Ratnaryuhrm budhisiutton-parihhoyan. Word !or word the sun is "jewel, collection, Dorihistitva, an: enjoyment." The Tibetan counterpart of the phrase has been rendere lay M. Tucant into 7 exercise precieux qui fut l'occuptruit le Budhirrtive, (12. 66). It is evident, however, that the worl Rubyhur, Las Men sed, not in its ordinary lexicographiral ruiny, ratus iccluical s to imply a hnuse, palace, tower or some other substantial structuro. It is subsequently described to be " quadrangular und quadrilatorul to lo surmounted by pavilions, to buy decorated with cloth, garlands, and unguents, to have one of its pavilions selecred with a precious kind of sandal-wood, and to be carrieri abou! mua huge car--descriptions which cam.ot be consistent with exerci!, or folicity, or enjoyment. I take it, therefore, to loca huu.r,it palac, or a toxud, in the senso of some structure fit for habitation. The Burmese version has nothing to say bout tbe phantasmagorial palace buil, by the Devas nor cf'tho Ratnayuba. It is content with saying that on the Bobisattva's entering bix nother's woul, "fuur chiefs of Nals, from the scat, of Tradoonarit, umed with words, kopt an uninterrupted watch round the palace, onvert any accident that might prove hurtfal to the mother or her lessed fruit. From 10,000 worlds, four Nais, from tho samo scat, rero actively engaged in driving away all Bilous (hobgoblins) and ther nonsters, and forcing thou to theo and hide themselvus at the xtremity of the earth." Bigandet, s. 32. Describing the mother, it tys, "Maia, free from every disordered propensity, spent her time with or handmaids in the interior of her apartments. Ter soul onjoyed, la perfect calm, the sweetest happiness ; fatiguo and wearinuss nuver ffected her unimpaired health." Her womb is described to have reseinbled an elegant Dzedi." Bishop Bigandet explains the Ledi to be "& religious edifice of a conical form, supported on a 15

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114 LALITA-VISTARA. squam bani, ani having it topi covered with what the Burmose call an umbrella, l'esembling in it- shape the musical instrument vulgarly called charoun chinois by the French. On each side of the quadrangether basis are opened four niclios (one on each side) in the direction of the four carlinal points, destined to receive stutres of Bildha" This scription shown clearly that the Dzedi in no other than the well-known chaibyt, which, though latterly used to indicate t'uneral or mevaerial tinulus, originally meant a tuniple or sacs place. The scorci presou zo being in it, the womb is very aptly coinperto a tomple. Our text, ot xatistind with this simple compar:rcu. Inakus a Ratnaw uha of it, tistinct from the womb, and tben folyes it in the region of Braban as a sacred monument to be put intequritill whenever losired. The whole of the description of this listuarul isi fanciful prutraiture of the worab as a assur!. S. l'ha yenille! 118in of Boilhisa/tru enjoyment, p. !99 For Loncurcot trument the original Sanskrit has been rendered Bache witcher in slightly varying forms. 9. The occrn u hisumers, p. 100. Meru or Super.l, means the great muuntain wlich is filled to stand on the centro of the earth, and round with the seven Oceans and coutinents are located, The cpithet make ached to it would imply its great Sumeru mountain. Datort the word Mathasteru in yoalitiod by the epithet sumu. dr, "aan. I have nowhere noticed any mention made of an ocean m ed Mahasmera. Du composition samudre is sometimes used to jeply 11: bryn open, t.bu ocean being the verge or luit of land, and ther we worls corofor may, in the test. Jnean the outorinust limit of the great suoru moun lain. It may also be made to mean the oces which arsunds the great Sumera. In the Cronch version of the Tibetan lost word Sumeru is omitted. 10. after hooght portion of an infant six months old, p. 101. Thong! thiet..r is brought a car 60 yojanas in expanso, its pavi. 110.1 is b id to unly the size of an infant six months old. Con sistency in liguos und measurements is an obligation to which thu antin of the Malasana sutras are nowhere amenablo. 11 .1 beilstrad for an infant six months old, p. 101. The Sangkmt wordinaro Sunmisajutusya dirakarya bhitti-phalakah. The

Page #119
CHAPTER 11. first word means" of one born six months," and the recond " of a boy." The third word is a compound of bhitli an phaiah's Bhitti means the walls of a room, and thence the bow.lary line, and phalaka" plank," or "a bar of wood." Pat these togeti I corno to "a bedstead, the bars of whose boundary, (i.., the framework) are ft for an infant six waonths old;" in other words a bassinet large enough for an intant of the age of six months. The thir: a worls being separated by case-ath.ses, the neaning luu bucomo <Page #120
116 LALITA VISTARA. and the Abrus, commonly called huncha,guncha, or rati, is so abundantl every where that the comparison to an Indian is very homely. I must i add, bowever, that the Chinese version as rendered into Englisli by Mr. Beal is poft ar Kalinda cloth." (Romantic Hist. of Buddha, p. 13). 14. Bort a lotus high up in the region of Brahma, p. 102. The story of this miraculous lotus does not occur in the Burmese version. 15. A couple of wstments, each like the aggregate of a hundred thousanil zircrs, p. 102. The Sanskrit words are s'atasahasravyuhani sama rasoyugain. The translation is correct word for word, and I Sancy the purport is a pair of paichwork coverlofs made of many bits of cuti. In the Tibetan version M. Foucaux reails, "Un assortimeni'l retunients nomme Centmille-vetements," (p. 71.) Tho word nama in the text olviously does not mean "named" but "like," and is intended to iinply a comparison. If we take it to mean name, suta-adhesivyitha would be the technical name of patch work-- by no means all appropriate name. Patchworks corerlots are extensively nised by hermit in India. but they are also largely made as fancy articles for the use of householdors and men of rank: rugs of patchwork are very common all over northern India, and they are highly prizel 16. Like the lapis-lazuli sct on native silver, p. 104. I am doubtful as to the accuracy of "native silver" as a correct rendering of jata ripa, but I can suggest notbing better. 17. Then the sharlor of Sakra, p. 105. I have failed to grasp the purport of this description. 18. like Ponchosikhodaya, immersed in the discharge of the ten domestic duties anil civility, p. 107. I know not who this l'anchasik bocluya is, and my text requires that the word should mean a person. Mr. Foucaus renders it into "Les cinq bases de l'etude." The ten domestic duties are Avoidmg (1) evil designs, (2) faults, (3) receiving of presents. (1) delusions, (5) and vanity, (6) elevation above all foolishness, (7) contentment, (8) cunstant occupation or avoidance of idlenes, (9) retirement from oue's chamber, (10) non-indulgence in viciousyoss. I do not clearly understand the 9th. Anto, p. 76. 19. During the season of the resplendent moonlit Bicy, for four: months, p. 108. Tho rainy spason, when the moon-light is the most

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. CHAPTER VI. 117 pleasant. Owing to the rains the S'akyas could not betake to outdoor sports, and so they ontertained themselves within their houses, 20. Grove of penance, p. 108. Men, when tired of life, retire to a grove to pass the remainder of their lives in austerity and divine contenuplation, and S'uddhodana, like them, rotired for the time from worldliness, to remain pure. Brahmacharya is contincuce, such as Vcdic students are required to adopt. S'uduhodaus observed the rules of continenco. 21. Then he adilressed the l'enerable Ananila, p. 108. Tbe w of the dialogue between the Lorl und Ananila, which was broken by the narrative of the miraculous Lassinet, is now taken up t. keep up the continuity of the life as narrated by the Lord to his congregation. 22. Transformation of the six, p. 109. I suppose the five elentents and Prakriti are meant by tho sis : but I am not sure.

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LALITA-VISTARA. CHAPTER VII THE BIRTH. Thirty-two omius. Maya's requot to go to the Lumlini garden. I'reparatious tor de worturu. The procession. Han ble in thu gardion. The P'lik ha true. The birth. Kocation of the balo by Brithma. Miracles. The bubu's fith acta. Jil.culous auronnes Bhagavan and Anandu on saith in the Lodhisattv.t. Aloration of Maya by Aprarins. Nows of tho birth carried to the king the king juicings and benefactions. Naming of the Prince. Adoration or dava ly s . A icious hymn. Death of Maya. I'ru. 14ajur ta kipil. Welcome by h Sakyas. (autumni appointe i fostur-diother. Ast's r etine r e to Kazilo --reccptiori there, and podugnostications. Thirty-twn printy in vighty subsidiary murks on the Prince's body. Stathas :bow: Anita vertia hr Devapotras. Curroborative Ciathas. Tha', Bikslus, tou wenths having clapsed, and the time for the birt! f the Bodhisattva baving arrived, thirty-two) omens becaine manifest in the garden attuched to the palace of king S'udah.121) 11.1 were the thirty-two omens? (1) All the flower pris there added, but did not blossom. (2) In the tanks ble !ouses, (Nymphea cerulea) pink lotnses, (Nelumbinin speciorum) lilio, (Nymphera esculenta), and white lotuses put forth buds, but did not flower. (3) Flower and fruit trees sprouted from the earth and bloomed, but bore no fruit. (1) Eight trces grew forth and twenty hundreds of thousands of stores of innumerable jewels came up to view. (5) In the gynaceum mines of jewels became exposed. (6) Fountains poured furth scented water, both cold and hot, and redolent of aromatie oils. (7) Young lions came down from the sides of the Hwavat mountain, joyfully walked round the city of Kapila, and sat by its gatos bearing no enmity against any being. (8) Five hundred young elephants of a yellowish white colour came, and, in the presence of king S'uddhodana, soratched

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CHAPTER VII. 119 she earth with their trunks and feet. (9) Heavenly nympbs with golden zones appeared standing with their hips touching each othor in the gynacaeum of the king (10) Semiophide Naga damsels, with various articles of worship, appeared pendant undor the sky. (11) Ton thousand Naga damsels holding peacock's feathers became visible under the sky. (12) Ten thousand well-filled jars appeared going round the great city of Kapilavastu. (18) Ten thousand celestial damsels, carrying vases filled with scented water' on their licauls, became apparent. (14) Ten thousand daughters of Devas appeared standing with parasols, llags and pennons in their hands. (15) Many hundreds of thousands of Apsarases appeared awaiting with concb-shells, clarions, drums, banners, and bells in their handy. (16) The air seemed still, and did not blow. (17) Rivers and currents stood still, and did not flow. (18) The chariots of the sun, and the niovn, and the stars and the celestial constellations stopped their courses. (19) The constellation Pushya became manifest. (20) Mines of jewels became exposed in the house of kiug S'uddhodlana. (21) Fire ceased to burn (22) Jewels appeared pendant under networks over towers, palaces and gateways.? (23) Reprehensible odours were nowhere present. (24) Various agreeable smells seemed to circulate everywhere. (25) The voices of crows, owls, vultures, wolves and jack were no longer audible.8 (26) Agreeable sounds resounded everywhere. (27) The whole of mankind appeared to have retired from labour. (28) Banks and low grounds on earth all became even and level. (29) All roads, crosses, courtyards, highways and market places were covered with flowers so as to be flot like the palm of the hand. (30) All pregnant women gave birth with comtort and ease. (31) The presiding gods and goddesses of Sala forests having made half bodies with leaves appeared saluting them. These were the thirty-two prevalent omens that became apparcnt. . Now, Mayadevi, peroeiving that the time for the Bodhisattva's birth bad arrived, and impelled by the vigour of the Bodhisattra, repaired, at the first wateh of night, to the king, and addressed him in there Gatbas :

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120 LALITA-VISTARA.. .<<* Lord, listen to my wisho as 1 relate it unto you. It is my earnest desire that I should immediately proceed to the garden, Should it not lie to your annoyanco), or harm, or trouble, I would quickly repair to the pleasurc-garden. (1). You have become weuried by penance and constant devotion to virtue, and I am confined for a long time, carrying within me the pure being. The noble Sal trees in serricd lines are in blossen: it is fit, therefore, o lord, that I should go to the garden gronil. (?). "It is the pohle season of spring, the delighter of women; the link bees are in murmur; thc koels are in full song; manycoloured ind pure (pollen) powders froin the flowers are flying in The aur, dear one, accord your permission that I may proceed without delay.' (3). "Wearing these werels of the larly, the king, in delight and joy of mind, thus adressed his courtiers. Place in array my cebicies harnessed to elephants and horses, and my chariots, and decorate the precious Launbini garden. (4). Lettwuty thousand clephants of tbe colour of the cloud, like The blue mcrutain, housed in golden lictworks, clecorated with gold and jeweis, with helly hanging on their side-noble six-tusked olej s placed in array. (5). "Let Iwoniy thousand home of the colour of snow or silver, with nolle manes of the colonr of munja 6bre, covered with rollen of work set with little bells,----swift as the wind, and worthy ile vehicle of royalty-le placed in order. (6). Qukly sci, in array twenty thousand men, veterans in wartare, lunging for light with beroes armed with swords, bows, arros*s, rou spears, laskocs, und falchions; so that they may without delusion. guard the noble Maya and her suite. (7). " Decorate the Lumbini garcon wbich, in its wealth of flowers, is like the Naulana garden of the Suras, with jewels and gold in profusion ; --with precious stuffs of various kinds set off all the trees; and having done so report to me.' (8). "These commands having been heard, the Lumbini garden wan immediately decorated.

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CHATTER VII. 121 The courtiers then exclaimed : Success, success attend thee, king! May thy life he long I Lord, without waiting we have already done everything according to thy command and are awaiting thy pleasure." (9). "The noble king was satisfied. Entering his excellent apartment, he thus commanded his warders: Issue orders so that those who are well-affected towards me and those who wish to please me muy all decorate theniselves for my gratification. (10) ""Let all be cheerful. Let every one put on soft and pleasant dresses of diverse colours in choice fashions, and redolent with delightful essences and aromatics. Let them have pearl necklaces pondant on their chests, and let all appear fully ornamented. (11). "Let Inles, monochords, and mridaugas, 7-let vivas, ilutos, and mukundas, -Ict clarions by hundreds of thousands--ruise their charming music, and so entertain all that even gods by bcaring the sweet sounds 'may long for their goddesses. (12) "* In this noble chariot let Mayalovi ascend, and none other, whether man or woman. Let women of various ranks drag that car, caining no diversion, nor the slightest distraction. (13). "When Maya issued forth from her apartinent to the gate, she heard loud cheers proceeding from the divorsilied army of elephants, horses, chariots and foot soldiers stationed at the king's gate; the sound was such as to cause cominotion even in the wean. (14). "That beautiful chariot was set off, by the king's orders, with a hundred thousand tinkling bells and a thousand chanris; it had 2 jewelled throno, and are ad it jewelled trees, rich in foliage and flowers. (15). "In that chariot geese, herons and peacocks raised a pleasant carol; parasols, standards, flags and pennous were uplifted ; little bells suspended from networks tinkled around; it was set off by stuffs of different kinds. Heavenly damsels came to the sky to behold it. (16). "They broke forth in pleasant sweeb cheers, and bepraised ber, yhen Maya took her went on the throne, and the three thousand :

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LALITA-VISTANA oarths formed of sixfold modifications quaked. The damsel showered, too, choice flowers after whirling them in the air. (17). "This day will the noblest of beings be born in the garden of Lurabini. The four guardians of the quarters are carrying that chariot. Indra, lord of the gods, is purifying the road, and Brabina is wareling in front to restrain the wicked. (18) "Inumortals by bundreds of thousands are, with joined bands, saluting her. The king, in delight, is beholding the procession. For such a god among rods, such should he tho rejoicing for him, whom the four guardians of the quarters, Brahma, Indra and the other gods (19). "offer such profuse homage. This pure being is manifest; there is none other in the three regions who is worthy of such homage. Should any Deva or Naga, S'akra or Brahma, or the guardians of the quarter, venturo to accept it, the crown of his hend would immediately burst open. But to this greater go! all bomage is becoming." (20). Now, Bbikslus, Mayadevi proceeded forth attended by her suite. She was guarded by cighty-four thousand well-appointed horec-cars, eighty-four thousand well-appointed elephant-cars, cighty-four thousand brigades of beroic, veteran, sturdy soldiers clad in impenetrable mail and armour. She was preceded by sixty thousand S'akya maidens. She was guarded by forty thousand S'akyas, oid, young and middle-aged, all born agnates to the king S'uddhodana. She was surronnded by sixty thousand musicians of king S'addhodana's inner apartments, all engaged in singing and music, playing on clarions and other instruments.. She way surronnder by eighty-four busand Deva damsels, br the same number each of Naga damsels, of Gandharva damsels, of Kinnara damsels, and of Asara damsels, proceeding in differen' arrays, decorated with a profusion of ornaments, and engaged is , singing, music, or pleasint conversation. The whole of the Lumbini garden was redolent with scented waters, and besprinkler with choice flowers. All the trees, in that noble park were alad with leaves, flowers and fruits out of season. That park whit.deoprata by Devas, even as the Misraku Parko is adorned by theria

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CHAPTER VII. Now, Mayadevi, having entered the park and descandad from er obariot, sauntered about in the company of hublin' and peavenly damsels. Rambling from tree to tree, strolling from brie parterre to another, now looking at this tree, then at another, she came near the wavcd-lenved tig treo (Ficus infectoria, Plaksha.") It was the noblest of many noble trues, with welldisposed branches, beariug fine leaves and blossoms, covered with exquisite Bowers, rodolent of aroma, having clothes of various colours suspended from it, resplendent in the lustro of numerous jewols, having its root, trunk, branches and leaves set with all kinds of jewely, having well-disposal and far extending branches, standing on ground even as the palm of the hand, covorod with verdant groen rivalling in colour the throat of the peacock, and soft to the touch like the dowu on the pod of the Abrus prcca. torius. Abuut it dwell the mothers of former Jings, and around it resounded the music of Doras. It was auspicious, stainless, and pure. By the calm spirit of hundreds of thousands of S'uddbavasakayika Devaputras, it was bent. It was bepraised by the bent beds of those who lore matted hair as their crown, (2. c., laormits). This Plaksla tres did the lady approach. Now, that Plaksha trec, feeling the glory of the Budhisattva, lowered its head and slutcil her. Now, Mayadevi, extending lier rigbt hand, resplendent as the lightning on the uky, belu branch of the Plaksba true, and, looking playfully towards the sky, stood there yawning. At that time sixty bundreds of thousands of Apsarases, along with Kamavachula Duvas, engaged. themselves in her service. Thus did the Bodhisato remain thriving in the wonil of his mother. And when ton full monthwliad passed, forth froin the right side of his mother,1% he issued, with full memory, knowing: everything, and uudefiled by any uterino dirt, such as usually attaches to atbors. . At this time, Bhikshus, there were present before him. Bakri tire lord of the Devas, and Brahma, lord of the carth, and they pienia podtfully and intelligently and in full mregnovy received the Bodkiendtva instar cover of a beautikal, pisos of all eller 7 +3: 3 .

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194 LALITA-VISTARA Brabrna, lord of the earth, and his suite of Brahmakayib Devaputras placked out the tower in which the mother of Bodhi sattva bad dwelt during her pregnancy, and carried it away to Brahmaloka for the purpose of erecting a chaitya on it, and worshipping it. No Budhisattva should be received by any human being, therefore way the Bodhisattva first received by the Devas. Immediately after his birth the Bodhisattva alighted on the carth; and at that time, piercing through the earth, a noble lotus appeared for the newly-born Mobasattva Bodhisattva. The two Naga kings, Nanda and Upananda, remaining in semideveloped form ander the sky, bathed the Bodhisattvaly pouring two strains of water, one hut and the other cold. S'akra, Brahma, the guardians of regions, and the Devaputras by hundreds of thou. sands, who had come there, bathed the new-born Bodhisattva with scented water and well-blowu towers, and sprinkled the samo about him. Two chamaras, and a jowolled umbrella became ranifest in the sky. The Bodhisattva, seated on the noble lotus, behold the four quarters; belcbcl it with the siglat of a lion-with the sight of a Mahapurnsba. Al dat time furtler birth being precluded by the maturation of the fruit of his former good works, the Bodhisattva obtained a transcendental sight, through which he beheld to the utmost the three thousand great thousand regions, along with all their towns, market towns, villages, provinces, kingdoms, and capitals, tugether with all the gols and human beings dwelling there. He perceivel, too, the mind and habits of all created beings. Perceiving them, he looked to ascertain whether there was any person equal to him in good conduct, in meditation, in thorough knowledge, and in the exercise of all virtuous actious; but nowhere in the three thousand great thousand regions did he see any Now then, the Bodhisattva, dauntless and fearless as a lion, and unagitated, calling to mind and contemplating on the eight objects of retlection, 18 and knowing the mind and habits of all buings, udvaucou sevcu steps towards the east, saying, I shall top

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CHAPTER VI. 1883 the castoromost (foremost) in all virtuons actions, the source of all goodness." While he advanced, the beantiful, white, wide-extendied umbrella and the auspicious chamaras, advanced nlong with him in the sky, and where he set his font theru sprouted forth lotusos. In this way he next advanced seven steps towards the south, saying, "I shall be worthy of reward (lukshiniya) froin gods and men." Towards the west he advanced seven steps, and, stopping like a lion at the seventh stry, with a cheeung vice declarel, "I am ile oldest on the carth: I am the noblest on the earth; this is av wextern or last).birth; I shall bring to an end all birth decay, death and pain." lle advarsel seven steps towards tho north, and said, "I shall be subsequenreless (without a Durth) among all creation." He advanced seven steps downwards, and said, "I sball destroy Mara and his army: 1 shall shower on hell the rain of the cloud of the great religion, and hlow out the tire of the nether rogivus, so that they may be restored to happiness." Ile avanced seven steps upwards, and, casting his look above, said, " I shall be the observed of all who livo above." There were the words that were said by the Bodhisattva. At that time the three thousand great thousand regions learnt well from this voice that this was the knowledge of things produced by the naturation of the works of the Bodhisattva. When the Bodhisattva is born for the last time and when he acquire3 the sequenceless absolute Bodhi,then with reference to bin these and the like iniracles become manifest.20 Then, 0 Bhikshus, all beings wore horripilated with delight. Then frightful, horripiloting, extensive earthquakes took placo. Then superhuman celestial clarions sonuded without being blown by any one. Then trees of every seasou bore flowers and fruits in the threo thousand great thousand regious. Clear rolling sounds of the clouds were heard under the eky. The Devas slowly showered down from the cloudless sky small particles of rain. Delightful, mild, tran grant breeze loaded with many kinds of flowers, apparels, orna ments, and aromatic powders circulated everywhere. Froe from Darkness, dust, smoke and fog all the sides sparkled dolightfully,

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LALITA VISTATA. From above the sky loud, doop and grave sounds were heard, The refulgence of the moon, of the sun, of S'ukra, of Brahma, and of tbe Lokapalas was subdued. The whole of the threo thonsand regions becaine aglow with the touch of the highest pleasure, with the growth of the mental and corporeal ploasures of all beings, und with the resplendence of many thousands of variegated colours. All lwings were devoted to the gratification of the nowly-burn Bodbisattva. Thoy were all dovoid of anger, malice, delusion, priile, dejection, disappointinont, fear, covetousness, envy, and vanity. All were averted from all hurtful actions. The disceso got rid of their ailiments. The hungry and the thirsty haul their langer and thirst subdned. Drunkards had their drunkenness removed. The insane yol their reason back. The blinil gut back tbeir power of vision, and the deaf their hearing. T1:50 wh, had deforunities in their mouth or other parts of their bodies had those defects removed. The poor obtained wealth, and the bouud their freedom from bonds. The sufferings of those who dwelt in Avichi and other hells were suppressed at the time. Tbc brute creation were free from the pain of devouring each other, and the dwellers in the region of Yama suffered not from hunger, thirst, and tho like. When the Bodhi. eativa, inuincdiately after his birth, advanced soron steps, innu. incrally millions then stond firun on that adamantine spot, incalculable millions of hundreds of thousands of Raildhas from the ten quarters, of well regulated feet, of mighty rigour, thoroughly exercised in the great religion. The great Prithivi made hierzelf manifest there, when the newly-born Bodhi. satt va of great power and vigour advanced seven steps. At that time the farthest bound of all regions become aglow iu a resplen lunt ligbt. Great were the sounds of singing and dancing at the time. Innumerable were the flowers, powders, essencus, garlands, jewels, ornaments and apparels which were showered from tbe clouds. All creation was immersed in the bighest delight. In short, inconceivable were the docurrence when, rising from all other regions, the Bodhisattva made himself manifest vu this earth.

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CHAPTER VI. 127 Now, the venerable Ananda, rising from his seat, uncovering one shoulder, and resting on his right knee placed on the ground, saluted the Lord with joined hands, and thus addressed him: "Verily, Lord, the Tathagata was most wonderful to all creation So was verily Bodhisattva fully endowed with the religion. The question then is, Why should be again acquire the sequenceless perfect knowledge ? On this subject, Lord, I seek the asylum of the Lord Buddha four times, five times, fifty times, nay, many hundreds of thousands of times." Thus beseeched, the. Lord addressed the venerable Ananda, saying "there will be born in future times, Ananda, many Bhikshus, of wreckless body, of thoughtless mind, devoid of good conduct, devoid of understanding, childish, ignorant, arrogant, haughty, puffed up, of evil propensity, of bewildered mind, full of gross desires, full of errors, impure, led by the cars, and dependant on their hearing, who will have no faith in this kind of purity of the Bodhisattva's descent from the womb. These, sitting aside, will thus speak to each other: Look ye, how inconsistent it is, that such should have been the glory of the Bodhisattva dwelling in the womb of a mother, amidst a mass of excrement and urine, that issuing from the right side of his mother's womb he was not besnicared with the filth of the womb! How can this be consistent!' These deluded persons will not be able to understand that the body of men of noble deeds is not produced in a mass of excrement and urine; that of such beings the descent from the womb is perfectly pure. It is from his mercy to created beings that the Bodhisattva, abiding in the womb, takes his birth on the region of the mortals. Remaining as a Deva he cannot set the wheel of religion in motion.". "Why so ?" "Not to let men, Ananda, be in evil condition. The lord is Tathagata, Arbat, and the perfect knower; we are mere mortals; we cannot supply his place, and hence comes the evil condition. But to these deluded childish persons, devoid of religion, this will not be intelligible. That person is inconesiv

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130 LALITA-VISTARA. ment of the) Yana for his friends. Even those who travel a dig. tance of a hundred yojanas towards him are gratified even without seeing that friend of theirs ; what wonder then that they should be so by seeing him, and beholding these thoroughly established roots of welfare, and becoming Tatbagatas, Arhats and perfect Sambaddhas, for they well know their former friends. Such men are friends of the Tathagatas as well as of mc. " JTow so?" " Because, Anandit, such a person becomes a dear friend and affectionate to the friend. A friend of such a friend becomes a dear one, and affectionate. Therefore, Ananda, I enlighten you and inform yon. Enlivening our faith we should take delight in unborn Tathagatas, Arhats and thorough Buddhas (samyak santbuddhux) Bobit, knowing us to be friends, they may fulfil our desires. Suppose, Anani, for evanple, that a man of gooil speech, of youd cadut, and possessed of many friends, has an only son. When that person passes away, the son does not suffer, for his father's friends ascept him as a friend. Even so, those who eviure faith in me, are accepted as friends by me, for they ure ander my protection. And I say unto yon, that the Tathagata bas many friends, and those friends of the Tathagata arc speakers of truth and no of Calsehood. The truth-spraking friends of the Tathagata are Arhats and thorongh Buddhas. Therefore, Ananda, 1 say unto you that the Yoga should be performed with reverence" Then, when the Bodhisattva was born, hundreds of thousands of millions of tens of inillions of Apsarases, coming under the sky, rained on Mayaslevi excellent flowers and pastiles, and aromatics and garland: anil unguents, and clothes and ornaments. On this subject these (Gathas may be quoted). "At that time sixty fold ten thousands of celestial Apsarases of auspicious, spotless, pure, golden effulgence, resplendent as the sun and the moon, and of delightful voice, arrived at the Lumbini garden, and addressed Mayadevi, saying,'be not dejected, . we shall make you comfortable. (1).

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CHAPTER VII. 131 "Say, what you wish to be done, what we should do, what you desire ? We are here abiding in affection for the advancement of your good. Be of ardent good cheer; grieve not in any way. This day, thou shalt quickly give birth to the noble physician who will be the destroyer of docay and death. (2). " These S'alt trees are resplendent with blossoins; these men on thy sides itre waving a hundred thousand chuimaras beld in their hands; and this earth, the result of sixtold modifications, along with the ocean., is shaking, resounding in the sky; and now thou wilt give birth to a son that will be the noblest of mankind. (3). "Since an auspicious, pure, yoll-coloured light pervades everywhere; since a hundred clarions are delightfully braying in unison in the sky; since a l'indred thousand gods of pure homes and free from passions are bowing clown in chrerfulness, thou wilt surely give birth to the merciful to creation. (1). "Even S'akra and Brahma, even tho guanlians and other goils, pleased and gratilied, and stunling by thy sides, are saluting him with their hands. That lion among inen, that lealer pure of actiou, piercing thy side, will issue from thy womb, like a mountain of gold.' (5). "The two, Sakr and Brahma, with joined hands, received the sage. Hundreds of thousands of fields ynaked like beautiful pearls.2 Perishing beings in all the thre regions becaine happy; there was nu altliction anywheru. ITundreds of thousands of imunortals, scattered flowers from the sky. (6). << The adamantinc curth, possessel of vigour and might, stood still, when the great preceptor, the destroyer of decay and death, the noblest of physicians, the giver of the best inedicine, standing on his two foet marked with a beautifully coloured lotus and a wheel, advanced seven steps, making most endearip exclamations in a profound voice. (7). <Page #134
132 LALITA VISTARA. immortals from the void above showered aromatic water on the preceptor. (5). "Ruvered guardians of regions stood with their beautiful hands joined. The three thousand regions of the world with all tbeir movables and innovables shook. (9). * Wbro ibe preceptor was born ou the earth, a delightful light spread everywhere ; destruction was stopped, all afflictions and pain rien pacified. (10). "The Varnts" sbowered flowers on the birth here of the leader of men. The bere of night and vigour walked seven paces. (11). "Wherever on the earth be placed his font thero shot up. auspicious and 110ble lotuses, and the ground was decorated with all kinds of jewels. (12). "Then, having walked seven paces, the clostroyer of decay and death, born like a great physician, put fortli his profound vojce. 13). "The wise one, luoking at the quarter, put forth these words full of reaning: 'Tan the eldest of all creation; I am the noblest in all regions : Lam the preceptor. (14). "This is only last birth. This was said by the learler of mea with a siniling facr. lIe, the benefactor of regions, was hononged by the guardians of regions, by Marats, by Indra, along with all cliefs of serpents, with a cheerful heart. Ile was bathed with streams of fragrant water by millions of Devas standing in the sky. (16-16). "Flaviug batled with fragrant water the first born, the self-born, the Devas assembled in the sky, and paid homage to the noblest of men by holding forth large white umbrellas, chowries aud valuable apparel. (17). (The Apvarases said), "() Devi, 27 immense prosperity has been attained by you. Your son, codowed with all the signs of the jewel of a greatytace, is thriving: be is manifest, the lord of emperors (chakravarti). He, without enemies, thy standard of the Jambudvipa, will be the lord of the only umbrella, master of

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CHAPTER VII. 133 the greatest stronghold, and king. Say, lady, what should we do (for you) ?" (18). After saying this the Apsarases becane silent. People from 28 the great city of Kapilavastu having come, presented themselves before king S'uddhadana. "Men having approached S'uddhadana thus addressed him with joy: Lord, great blessing has accrued to the royal family of the Sakyas; twenty-five thousand sons have been born in the home of the Sakyas-all endowed with great power, naked, and invincible.' "Other men reported: Listen, Lord, to the joyful sound,headed by Chhandaka eight hundred sons of maid-servants and ten thousand sons of free men have been born; and headed by Kantaka twenty thousand noble chargers of golden hue and tawny manc," have been foaied. Many lords of castles have (1) 30 also been acquired by you, O noble king. Success attend your majesty! May it please your majesty to impart your behests, whether we should retire, or what should we do? You have acquired this greatness; we are your majesty's slaves: success attend you. Twenty thousand noble clephants caparisoned with golden networks (2) and trumpeting, are ready to procced to the royal mansion. Headed by Gopa sixty hundred powerful black calves have been born. Such have been the prosperous accessions in the noblest of noble mansions of the king. O Lord and king, do you yourself proceed and see everything with your own eyes.' (3). "On the ocean of merit, the griefless Jina becoming visible in the resplendence of the brightness of his virtue, men and gods by thousands retired in delight." (4) Further, Bhikshus, on the instant the Bodhisattva was born there were alms given in profusion. Five hundred daughters of good family were brought forth. Ten thousand daughters headed by Yasovati, eight hundred slaves headed by Chhandaka, ten thousand fillies, ten thousand colts, headed by Kantaka, five thousand elephant calves, and five thousand bovine calves,

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-134 LALITA-VISTARA. were given under the royal orders for the young prince to play with. On the land of four times many millions of hundreds of thousands of islands asvaltha saplings were produced. On the middle island (antardripa) a forest of sandal trees came into being. For the enjoyment of the Bodhisattva five hundred gardens came into existence in the outskirts of the town. Five thousand mines, rismig from the bowels of the earth, opened their mouths on the surface. Thus everything that was desirable. to the king S'uddhadana, became subservient to him. Then this idea struck king Suddhodana, "what name should I give to the Prince?" Then this ocenrred to him: "since his birth everything has become profuse (savartha-samriddhah), let me rame him SARVARTH ASIDDHA, (one through whom every object has been attained)." Then with great ceremony and every propitious rite he declared "let the name of the Prince be Sarvartha-iddha," and named him accordingly. Then, Bhikshus, after the birth of the Bodhisattva, his mother's flank became unbroken and scarless; as it was before so it became after. Three water-wells became manifest, as also tanks of secuted oil. Five thousand Apsarases, with well-scented oil, approached the mother of the Bodhisattva, and enquired how easy had been the delivery, and how had she recovered from the exhaustion caused by it. Five thousand Apsarases, bringing excellent unguents, approached the mother of the Bodhisattva, and enquired, how easy had been the delivery, and how had she recovered from the exhaustion caused by it? Five thousand Apsarases, benging pitchers filled with excellent scented water, approached, &c., &c. Five thousand Apsarases, bringing excellent baby linen, &c., &c. Five thousand Apsarasos, bringing baby ornaments, &c., &c. Five thousand Apsarases, making excellent nasie with clarions, &c., &c. Foreign rishis versed in the five sciences, came from beyond the bounds of Jambudvipa under the sky, and, placing themselves in front of S'uddhodana, resounded the language of blessing. Thus, Bhikshus, for seven nights from the day of the birth

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CHAPTER VII. 185 up the Bodhisattva in the Lumbini garden, he was with the Inovic of the clarion and the tudava97 beserved, respected, honoured and adoro. Victnals and edibles and toothsome food were given away. All the Sakyas, collecting together, shouted tho acclaim of joy, and, distributing benefactions and performing virtuous actions, daily gratificl thirty-two hundred thousand Brahmans, and gave away whatever people wanted. Sakra, the lord of the Devil, and Brahmi, assuming the form of pupils and sitting in front in that Bralunanical assemblay, recited the following Gathas: . "So that the world may become hapry and all catastrophes may be removed this prosperity, the resturer of peace on earth, was born. (1). "Evon as the light of the sun and the moon and the gods beshrdet ly crkness cannot shine, so for certain (it fails on) the rising of the light of virtue..(2). <Page #138
136 LALITA-VISTARA. look on men without bating each other, he shall be the aco... plisher of his object. (9) "So that all fires may be quenched, and the rivers may nila come calm, and the earth may rcel gently, be shall be the kn.in of the truth." (10) Then, Bhikslius, on the seventh night after the birth of the Bodhisattva, Mayailevi departed this life. After her demise she was born among the Thirty-three Devas. Now, Bhikshus, it might occur to you that it was through the fault of the Bodhisattva she died. But you should nut think so. "And why? Because the span of her life was so ordained. The mothers of all former Bodhisattvas also died on the seventh night after their ronfinement. " And what was the cause of that?" Because on the delivery of the well-grown Bodhisattva with all his organs complete his another's heart splits. Now, Bhikshus, the Bodhisattva entered the great city of Kapilavastu with a retinue millionfold greater than that with which Mayudevi had seven days previously issued forth therefrom to retire to the garden. On his entry five thousand pitchers filled with sounteil stream water were carried before him. Tive thousand maidens, holding peacock's tail chouries, marched before him. live thousand maidens, holding palm-leaf lans, marched before him. Five thousand maidens, holding sponted urns full of arvmatie water, marched before him, sprinkling the water on the roail. Mive thousand maidens, holding pieces of chintz,89 marchel bufore him. Five thousand maidens, holding fresh, variegated, long garlands, marched before him. Five thousand maidens, holding appropriate jewelled ornaments, marched before him, purifying the road. Five thousand maidens, carrying appropriate chairs, marched before him. Then five hundred thousand Bralmans, holding bella walked in procession before him, ringing auspicious musid. Twenty thousand elephants, arrayed in beautiful ornaments, marched before him. Twenty thousand borses, richly

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137 caparisoned and decked with golden ornaments, paraded before him. Eighty thousand chariots mounted with white umbrellas, flags, penuous and networks of bells followed the train of the Bodhisatt. Forty thousand veteran heroes of majestic form, arrayed in invulnerable mail coat and breast-plates, followed the Bodh sattva. Under the sky illimitable and uncountable anillions of millions of Devaputras of the class Kamavacharas followed the train, offering worship to the Bodhisattva with various collections of offerings. The magnificent chariot in which the Bodhisattva repaired had been decorated by Kamavachara Devas with numerous collections of precious articles. Twenty thousand celestial maidens set off with numerous ornaments and holding jewelled threads (ratna-sutra-parigri hitani) dragged that chariot. Between every two Apsarases there was one human female, and between every two human females there was one Apsaras, but neither did the Apsarases feel the rank smell of the human females, nor did the human females feel bewildered by the beauty of the Apsarases: this was due to the glory of the Bodhisattva. CHAPTER VII. Now, Bhikshus, in the noble city called Kapila, five hundred houses had been built by five hundred S'akyas for the use of the Sarvart hasiddha Bodhisattva. When the Bodhisattva entered the town, these S'akyas placed themselves each by the gate of his own house, and with bent body and joined hands thus respectfully exclaimed: "Enter this house, O Sarvarthasiddha! Enter this, O Deva of Devas! Enter this, O pure being! Enter this, O giver of affection and joy! Enter this, O thou of spotless fame! Enter this, O thou universal eye (samanta-chakshuh)! Enter this, O thou unrivalled one! O thou of incomparable merit and vigour, of person marked with auspicious signs, of well ornamented body, enter this house." Having made this offering to the Prince they all shouted in joyous chorus, "Sarvarthasiddha! Sarvartha siddha P" With a view to gratify the desires of these persons, king Suddhodana placed the Bodhisattva successively in their houses for 18

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138 LALITA-VISTARA. a total period of four months, and then brought him to his own house. In that house, which was like an agglomeration of many jewels, the Bodhisattva took his abode. There all elderly S'akya men and women assembled, and discussed the question as to who was there who could nurse and amuse and protect the Bodhisattva with due feelings of interest, friendliness, affection and calmness. Among them were five hundred S'akya wives, and each of them said, "I shall nurse the Prince." Then the Sukyas, including the elders, men and women, thus remarked: "All these wives are inexperienced and thin and youthful; they are elated with the vanity of their youth and beauty, they are not fit to nurse the Bodhisattva at proper tiines. But here is the good matron Gautami, the sister of the Prince's mother; she is well able to bring up the Prince in a proper way; and at the same time approach king S'uddhodana." Then they in a body made the request to the great matron Gautami; and the great matron Gautami undertook to nurse the Prince. Now, thirtytwo maid-servauts were appointed for the Bodhisattva, eight as body-nurses to carry him about; eight as milk-nurses to give hita nourishment; eight as cleansing-nurses to wash and dress him; and eight as play-nurses to amuse and play with him. Then kg Saddhodana invited the S'akyas to a meeting, and held counsel with them as to whether the Prince would become an imperial sovereign, or whether he would retire as a houseless hermit? At that time there lived on the side of the noble IIimavat mountain a great sage (maharshi) named Asita. Ile was versed in all the five sciences, and lived with his nephew Naradatta. At the moment of Bodhisattva's birth he beheld many extraordinary, wonderful, inagical occurrences. He saw Devaputras moving about in great joy under the sky, and, high in the void above, resounding the name of Buddha. The wish arose in his mind, "I must inquire into this mystery." With his intellectual eyes he surveyed the whole of the Jambudvipa. He beheld in the great city called Kapila, in the house of king S'uddhodana, a prince

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CHAPTER VII. 189 was born, who was refulgent with the light of a hundred virtues, who was the adored of all regions, who bore on his person the thirty-two signs of greatness. Having beheld this he addrossed bis pupil Naradatta : t " Kuow ye, my pupil, that a precious jewel has beon produced in the Jambudvipa. In the great city of Kapila. vastu, in the house of king Suldhodna has been born a prince who is refulyont with the light of a hundred virtues, who is the adored of all regions, who bears on his body the thirty-two signs of greatness. Should be remain at hvire he will become a grunt sovereign, owner of a fourfold army, an emperor, victorious, virtuous, master of religiou, ruler of countries, possessed of great might, and endowed with the seven jewels, and these will be the boven jewels, viz., tbe jewel wheel, the jewel elephant, the jowel borse, the juwel ruly, the jewel wife, the jewel loril chamberlain, the jewel commander-in-chief. Uuto hin will be lorn a thousand sons, valorons, heroic, handsome, und oppressors of enemical armies. Ile will cunquer the whole circle of the earth to the brink of the ocean through his impartial (liscipline, his arins, bis religion, and his might, and reign over all with supremacy and power. Should lie, however, retire from urlan life to a hermitage, ho will become a Tathagata, an Arhat, it knower of the perfect kuowledge (8nm yak-sumbulilha), a leader of unfailing policy, a lawgiver, and a perfect Buddhu in this region. I should, therefore, proceed to see him." Now, the great sage Asila, along with his nephew Naradatta, roso up like a goose in mid-air, and passed on to where the great city of Kapilavistu stood. Arrived there, he suppressed bis miraculous power, entered on fout the city, and, arriving at the house of king S'uddho lana, stood at the gate. There the divino sage (Devarshi) Asitasi saw hundreds of thousands of persone collected nar the gate. Thon, ap.proching the warder, he addressed bim, saying, "Do you go and inforto king S'uddhodana, that a rage awaits at his door." "Be it so," roplied the warder and, then proceeding to where king S'uddhodada Was, joined his hands and waid, "Be it known

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140 LALITA-TISTARA. to your majesty that an old, emaciated octogenarian sage awaits at the gate, and says, 'I am anxivus to visit the king.") The king, having or lered an appropriate seat to be got ready for the wage, said to the warler, "Let the sage enter." The warder, laving retired from the royal court, said to the grcat sage, "picase, cuter." Now the great sage Asita repaired to where king S'uduhodana was, a , stwing before him, said, "Victory, Victory to the great kiny! May you rule all life through! May you conduct your royal duties arcording to law !" Then king Suddhodana, having welcomed him witb the offering of Argba* and water for washing his fect, and enquired of his welfare, invited liim to take a seat. Knowing then that the sage was confortably place, the king respertfully and witb due regard adil.essed Juin thus: "I cannot say, (sage, that I have desirel y r vi:il. Wbat inay, please, be your object in coming bere, and what do you require ?" 'T' ls addressed, the sago replied, "Maharaja, a son has been born untu thee, and I am come with a desire to see him." The hing said. "The Prince is sleeping now, great sage; wait for a while till he is awake." The saye said: "Mahuraja, great personages like him do not sleep lung: such great personages are usually very wakeful." Then, Blikshms, through the blessing of Asita the Bodbisattva brecnune awake. King Sudilhodnna, with his two hands taking up the Prince Sarvarthasiddha, 49 carefully and gently brought him before the great sage Asita. The greut sage, beholding the Bodhisattva with his person adorned with the thirty-two signs of great personages and eighty sulisidiary signs, with his body superior in excellence to that of Sakm, or of Brahma, or of the guardians of regions, endowed with greater might than that of hundreds of tbousands, with every meblier developed to perfect beauty, burst forth in this exclamation : "A wonderful soul has appeared in this * Vide ny Indo-Aryana, 1, p. 380,

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CHAPTER VII. 141 region !" Then rising from his seat, and joining his hands, be fell at the feat of the Bodhisattva, circumambulated his person, and, then taking him on his hands, sat in contemplation. He saw that the Bodhisattva baul the thirty-two signs of greatness, which indicate for the bearer one of two carcers, and no other. Should ho remain at home lo hecomes a sovereign, possessing the fourfold army, and other attributes as described above. Should be, forsaking urban life and retire to a hermitage, he would become a Tatbagata of great renown and a perfect Buddha. Buholding bin' thus, the sago cried much, shed profuso tears, and sighed deeply. King S'udlhodana, seeing that the sage ins greatly agitated, horripilated, crying, shedding tears, and beaving sighs, hurably askel hiin, "why do you cry? why do you sled tears? wlay do you heayo deep siglis? May no ovil befal the Prince !" Asita replied, "I cry not, ( Mubaraja, for the sake of the Prince, nor is any evil to beful him. I cry on my own account." "And what is the reason of it?" "I am, Micharaja, an old, emaciated ortogenarian. The prince Sarvarthasiddha is sure to acquire the sequenceloss perfect kuowledge, and, acquiring it, he will turn the wheel of the never-to-be-equalled religion, which cannot be turned by any S'ramana, or Bralmana, ur Deva, or Mara, or any other with the samo religion. He will impart religion for the good and gratification of all buings, including gous. lle will expound the religion which is auspicious at the beginning, auspicious at the middle, and auspicious at the end, of good purport, well arranged, umequalled, complete, perfectly pure, wellenvironed, includes Brahmacharya, and ends in virtue. Those, who follow religins by hearing it from us, will throw aside all twimmels of caste, and be free from decay, disease, death, grief, lamentation, pain, mclancholy, injury, nnd labour. By raining the water of true religion the Prince will gladden the hearts of those who are oppressel- by the Rite of passion, envy, and delusion. He will bring to the straight path of nirvana those wicked persons of vicious motives who are

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142 LALITA VISTIRA.. travelling in wicked ways. He will untie the bonds of those px rsons who lie fettered in the cage of worldliness and pain. Ile will create the eye of kuosicdge for those whose eyes are enveloped by the deuse darkuese of utter ignorance. He will pluck on the dart of afliction from the sides of those who have leon pierced by it, for example, Maharaja, even as the fiy blossomn marely and at some places, so on rare occasions, and at certain plares, in course of millions of years, avorable Buddhas are produced on this carth This Prince is one of them. He will for certain understand the sequenceless, perfect Bodhi knowlerige. llaving understood it, he will rescue hundreds of i lousands of millions of persons from the occan of worldliness, and stablish them in inmortality. But I cannot bebold that Budulit jewel, and hence it is, Mah iraja, that I am crying, and am depli grieved, and heaving deep sighs. I shall not be able to adore line. It is laid down in the Mantras, the Veclas, and the S'hstras, that it is not proper that the Prince Sarvarthasiddha shouki abide at home." "Why so?" " Boralse, Miriraja, the Prince Sarvarthasiddha is endowed with the thirty-two siyosif a great personage." "And what are the thirty two signs?" "They are: (1) the Prince Sarvarthasid ha has a coil of curly hair on his lead;" this, great king, is the first sign of a great personage with whirl: the Prince is endowed. (2) His hair is of a blackish deep blue oslour like the neck of the peacock, and curling on tim uglt side ) llis forehead is large and even. (4) Boiween the eyebr.rs of Sarvarthasiddha there is a circle of hair of the colour of snow or silver. (5) IIis eyes are black liko the relashes of the cow. (6) Ile has Corty uniform, (7) closely set, (S) white teeth. (9) The voice of Prince Sarvarthasiddha is like that of a Brahmana. (10) His tongue is full of moisture; (11) is large and slender. (12) His lower jaw is like that of a lun. (13) llis neck is well raised. (14) The ends of his shoulders are raised like the soptuchuada flower (Alastonia

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CILAPTER VII. 143 scholaris).50 (15) His radiance is delicate, and of the colour of goli; (16) and steady (17; His arins ar long and banging. (18) The upper part of bis Indy is like that of a lion; (19) tlic body of Prince Survarthusiddha is us lung us his fathom.53 (20) Every fair on his body is delehed, asiewing upwards, and turned on the right side. :)) Ils bottom is covered with hair, (22) Ilis thighs are well develeped. (23) lis legs are liku those of the gazoli. (21) Justingers are lung. (25) Esponsive are bis hands and feet; (2) od fresh are his hands and feet, (27) with his fingers and to joined with wels.53 () llis toes are long. (29) On the sole of each of his feet, Maharaja, there is a well escute while wheel, full of light and reliance, and having a thousand polconit fellocanci a niva (330) Even and well et are the love of the Priere Sarvarthasiddha. By these thirty-tw.. sign4, Maharaj, is the body of Prince Sale varthasidalha enloud. Surli signs, Mabirija, do not appear on Chakravarti kings; el signs al peut only B rattvas. There are, besides, Mabaraja, on the bready o!' l'ruv Sarvarthusidella cighty subsidiary signs; and mowed by thein, thu l'rinco cannot abude at home; he must rutin: la limuitago." " What are these eighty subsidiary sign?" "They are: (1) The nails of th: l e Nuvirtha ledha aro convex ; (2) copper-coloured: () and oth. ( Jln lingers are rounded; (i) and wel proportionel. (0) Hlis venus uru hidden; (7) mare in ankles. (1) llis joints are close. (9) llis feet arc uuiform, without irregularity. (1) l.fect and heels are well spread. (11) The markings on the pain of his bands are brnouth; (1.2) uniform fou both hands; (1, p; (1.1) uncrooked; (15) anil arranged in duo orler. i) lliy lips are (red) like the Bimba frut. (17) llis spe s not loud. (18) Ilis tongue is soft, fresh, ini copper coloured. (19) Tris voice 19 sweet and deep like the bellowing of the eleplant, or the rolling of clouds; (20) n which the consonants are fully wounded. (21) His arms are long. (22) llis skiu is pure. (23) Ilis body is soft; (24) large ; (25) unemaciated; (26) unrivalled :

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144 LALITA-VIBTARA. (27) well-ordjusted ; (29) und well-proportioned. (29) His kuees are large, swelling and well developed. (30) Mabaraja, the body of Prince Sarvartbasiddha is well rounded. (51) Ilis body is wel) smootted ; (3) it is not crool:cd ; (33) it is tapering. (31) IIInavel i Jeep; (35) not crooked; (30) and well fitted ; (37) like it needle. (3) lle is frisky as a bull calf and as big. (29) Brilliant without any shadow. (10) Maharaja, the motion of Prince Sarvartha is stately like thai of an elephant ; (41) it is like that of a lion: (19) or like tint of a bull; (13) or like that of : goose; (1.1) it is right-stopenl. (15) IJis waist is rounded ; (16) it is not crook. (17) His belly 19 like a low. (49) His body is williont perforations and fats, and of the colour of blue wood. (19) Maharajat, the canines of Prince Sarvartbasiddha are Landel: (w) harp: (01) and regular. (5:) lis me is well pomtel. 33) This evesare pure; (51) Stainless ; (55) laughing; (50) laryn, wit und brond; (59) like the petals of the blue lotus. (39) Valerajit, the cyebrows of Prince Sarvarthasidhu are joined (with much other) ; (10) they are beautiful; (l) wellpropr. tionnd; C:?; orelorly; (6) and black. (61) llis cheeks are lig 11, not uncenal; (60) und fanltless.. (67) The bridg vf biz 1. is not sunk. (69) Maharaja, the organs of Prince Surrarthusikh are well apparent ; (69) and perfect. (70) Ilis with and forehead are in keping. (71) His head is tuil.. 17:2) This hors are black. (73) He is born with buir, (71) liin hars:appropriatr.; (75) sweet--milling; (76) unrivalled: (71) atroul locomn; (7) regular; (79) curly; (30) and whirled into the forms of Srivatsa, Svastika, Nandyavarta, 120 Tardhamana digrains. These are, Mabaraja, the mighty subsidiary ins with which Prince Sarvartbasididha is endowed. So endowed it will not be becoming the Prince to remain at Home: Porcertain he will ritiro to a hermitage." Pleasel, ethilarated, gratified, glowing in affection and delight, by hwaring this account of the Bruce from the great eage Asita, kiny Smichoana, rising from liis scat, fell at the feet of the Bodhisattva and recited this verse:

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CHAPTEN VII. 145 *Thou art bepraised by the Suras including Indra, and worshippelly Rishis; thua r1 the physician of the universe. I performa ovisance to thee', () Lord' Theo, Bhikslas, king S helana ftercard retreshment to the great sayo Asita uut his ephew Naradattal, and having refreshed them, bude hun itirit after offering them suitable presents of both & Through his miraculous p er the great sago Asita pasal away through the sky, and red his hermitage. There he thus addressed in youthful pil Tradata: "Nara latta, when yon hear this the Buldhat has been manifest on this carth, you should repair to bin, and to yourself under luis protection, Then the duratwn of your soul, of your wellare, and of your gratification will be prolonged... The following Gathas) may le quoted on this subject. "Beholding the Devis assembled under the sky to do honour to the Buddha, the celestial sage A ita, of Himahala, felt highly gratitivi. Ilow delightful and he, to living beings is the name Budiha!!! has brought joy my body, and pered and gratification on day inind. (1) "Is the name Budha that of a Drva, or HE Amua, or that of a Garnda, o akimnara? Ilow lelightful :ind gratifying is this omheart of pane! Willa vuiraculous pyes ho saw the ten quarters from the inountain and the carth to the ocean. Ho behold wonderful and diversitied fous, in the earth, un hills, on the ocean. (:) "Their delightful splendour spreads wide, exhilarating the body. The cooling herbage on the creat of the mountain have sprouted; the trees are lcared with flowers, and crowund with various fruits. Shortly will the beautiful jewei le manifest in the three regions. (3) "The earth appears like the palm of the hand, all smooth And untainted ; the Devas, in grcat joy, arc roaming about in the sky. Even as in the ocean home of the Naga king jewels 10

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146 LALITA-VISTARA. sparkle wonderfully, so will the Jina jewel, derived from the mine of myligion, be manifest in the continent of Jambu. (4) "Since destruction is removed and pain departed, sinco beings are in happiness, since the Devas are roaming about in joy in tbe sky, since the sweet delightful sound of celestial music is audills, the jewel will surely appear in the three regions, --of hio are these the premonitory sigus. (5) "Asita, with his miraculous eyes, saw the continent callea Jabu. He saw in the house of Suddhodana, in the nolle city called Kaula, the mighty Narayana born,h endowed with all auspicious silts, incrits and glory. Having soon this lie was gratili ani exlularated, and his vigour increased. (C) "langerly and quickly he came with wondering nind to the city of Kapila, au stood at the king's gate. Seeing many millions of persons collected there, the decrepit sage said: Chariuter, quickly inform the king that a sage awaits at the gate.' (7) "Ileanny this, the charivtecr instantly entered the royal palace, and thus reported to the king : 'Your majesty, an anchorito waits at the gatean exceedingly decrepit, tottering saye.' ""T" king, to welcome the noble sage, gave orders to allow him to enter the palce. (8) "Arranging for a proper seat for him, he ordered: (to instantly, and give him admission.' Ilearing the charioteer's worls, Anita was gratified, and professel satisfaction and pleasure. Like the thirty lungring for cold water or the oppressed after a hoortnwal wishing for a bed, t.be sage wus cager for the delight of beholding the noblest of beings. (9) "(He said) Saccess be to thee, O king! May you reign for eyer in haviness! May thy sent ever thrive, thou of controiled muind, of perlied passions, of excellent behaviour!' "The king, welcoming the noble sage, said : Quickly relate, reverend sir, what is the object of your coraing to this royal mansion ?' (10)

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CUAPTER vir. "A son of great beauty has been born unto thee; he is proficient in the Paramitas; he is of great vigour; ho is hallurded with the thirty two signs, and endowed with the power of Narayana. To behold this son, the Sarvarthasiddha, lord of men, is my wish, and therefore have I come. I have no other object. (11) "Sooth, you are welcome, and I am gratified by your visit; but you cannot see the lacky Prince now, as he is asleep. Well, you have to wait for a while if you wish to see the pure moon, spotless as the fullmoon, surrounded by the host of stars. (12) " When the great charioteer, full of the light of the fullmoon, was awake, the king took the child of a boily radiant as fire, muru resplendent than the sun, glorious as the fullmoon, and said, 'O styre, behold the adures of men and guds, lustrous as the finest yold.' " Asita Lcheld his two excellent and beautiful feet markoel with the disens. (13) "Risiny then from his seat, anil joining his two hands, he saluted the fect. Versed in the Sastrus, ho, the rolele sage, then took the child on his lanp, and legan to study him. Ite found the child shielled by excellent signs, and powerful :14 Narayana. Slicking his heul, he, the versed in the Vedas and the Sustras, perceived that there was one of two carver's open to the chill: (11) "Ile woull citber be a mighty sovereign, emperor of the eartli, or a Buddha, the nublest of men. (irievedl in body and mind, he slied tears, and heaved deep slghs. The king became uuoitsy to know why should the Brabman shed ters, and said to himself, I hope this Asita kocs no evil pending on my Sarvarthasiddha. (15) " (lle then askel) Explain, O sage, why you weop? Do you percive any good or evil? There is no evil or barni impending on your Sarvarthusiddha. I grieve much for myself, sire, since I am worn out duid decrepit, and when this youth will attain Buddhahood, and prouob the religiox which will be respected by the world, (16) << I shull not have the felicity of beholding him. llence it is

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148 LALITA-VISTARAS that I am weeping. I know this for certain, o king, that whosoever las ou huis body the tbirty-two noble and untainted signs. has one of tivo eare's open to him, and not a third ; he will either become a Cbakravarti sovereign, or a Buddba, the noblest of men. (17) "iThis Prince is not desirous of sensuous objects, so he will be a Budina.' Uaving heard this arcount from the snye, the king felt dlelighted and baplay. Riang from his seat, and joining his two bands in respect, ... saluted the Prince, saying, Thou art well-wor inped by Devas, thou art nighty, thou art Depraised by ages. (15) "Salutation to the accomplisher of the noble object, tho adore of all in the three regious.' "Arit:: the graciously said to his nephew, 'Listen to my words ; when you lear that the Budhi has become a Buddha, and is turning the wirel of the law on this earth, quickly comu under the rule of the Muni: you will thereby acquire aussaliou (from ull mil.or transmigration.) (19) "Having saluted the feet of the Privce and performed circumambulation of his body, and accepted profuse and valuable gifts from the king. The woble sage said, 'This son of yours will gratify with lyon, mutta gods in this world.' Retiring then frun Kapila, the age repaired to his hormitage in the wilderness.'G' (20) Then, Bukshus, after the birth of the Prince, the Devapatra Maheswara invited all the Devaputras of the class Sudobavasakayika, and thus addressed them: "Since, noble sirs, now that the grat being, Bolbisativa, bas taken birth in the region of the mortals, he who has for uncountalle hundreds of thousands of milions of millions of year's accomplished the duties of charity, goud behaviour, mercy, vigour, meditation, knowledge as also fa-tand onders; who is endowed with great friendliness, great mercy, and great contentment; who has acquireil the neutral knowledge;61 who is bent on promoting the happiness of all

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CHAPTER VII. 149 created beings; who has buckled on him the armour of firm vigour; who has acquired the good of the works performed by former Jinas; who is adorned with the signs of a hundred virtues; who is exercised in unfailing might; who is the overthrower of antagonistic intrignes; who is possessed of stainless, pure intentions; whose feet are well worshipped; who upholds the standard of the great knowledge; who is the destroyer of the might of Mara; who is the great merchant in the three thousand great regions; who is adored by both men and gods: who has performed the great sacrifice; whose object is the memory of the wealth of virtue; who is the destroyer of birth, decay and death; who is the well-born; who is born in the royal dynasty of Ikshaku ;63 who is the Bodhisattva awakening of the earth; he is sure cre long, appearing on the earth, to acquire the perfect Sambodhi knowledge. It is fit, therefore, that we should proceed to bepraise him, to show him respect, to worship him, and to pray to him, in order that thereby the pride and vanity of the vain Devaputras may be destroyed. Looking at us engaged in adoration, they, too, will adore the Bodhisattva, Lonone him, and worship him, and that will be for the lengthening the period of their desires, their welfare, and their happiness until they attain immortality. They will also hear of the success and prosperity of king Suddhodana. Having thus adored the Bodhisattva, we shall return to our places." Now the Devaputra Mahesvara, surrounded by twelve thousand Devaputras, making everything in the great city of Kapilavastu resplendent by their light, came to the abode of king Suddhodana, and, with the knowledge of the warder and the permission of the king, entered the house. Ho then, with his head, saluted the fect of the Bodhisattva, and, placing his scarf on one of his shoulders and circumambulating (the Bodhisattva) many hundred thousand times, sat aside, and, taking the child on his lap, encouraged king Suddhodaua (by saying), "Maharaja, be gratified, be joyous." "Why do you say so ?"

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150 LALITA-VISTARA, "Since, Maharaja, the body of the Bodhisattva is adorned with the great marks and the subsidiary ones, and since the Prince bas, ly his colour, his vigour, and his prosperity, overpowered all celestial and human regions, therefore, king, he is sure to acqnire the sequenceless perfect Sambodhi knowledgo." Thus, Bhikslus, the Devaputra Mahes'vara and his companion Duvaputras of the class Suddhavasa kayika, laving duly worshipped the Bodhisattva, and described him thus, repaired to their own lex, On this subject thrse Gathas : "Jufornud ol' the birth of the ocean of merit, the god Suresvara verily became anxious, saying,' verily I minst proceed and worship that prerious naint whose worship is rarely w bo heard even is many millions of kalpris.'(1) "Attended by full twelve thousand Devas, all adorned with jewelled tiara, and all of motion, quickly repaired to the woble city called kapila, and, halting at the gate of the king, (2) told the warder, in plensing accents, inform the king that Wo wish to enter the house.' On hearing these words the warder entered the house, jomed his hands in supplication, and tons adressed the king : (3) "Tory be to the Lord! May thon lo prolonged in life! May the king over the preple! There await at the gate being* luulent with the ligbt of profuse virtue, adorned with jewelle cows, of quick motion, baviny l'aces like the full noon, and of stealy radiance like that of the moon. (4) <Page #153
CHAPTER VII. 161 and silken vestments, 94 and appear full of respect. Doubtless, sire, the gods bave come, anxious to see and worship the Princo, the god of gods.' (7) "The king, laving leard these thrilling worls, said: Go and say, 'please enter the house. Such grandeur and merit, such mution as you describe, cannot belong to men.' (S) "The warder, with joined hands, thus addressed the gods, Ordered by the lord of men, you may enter.' Well satisfied and pleased, and carrying excellent garlands and essences, they entered the king's house which was like a celestial palace. (9) " Seeing the noble gods entering the house, the king roso from his sent, joined his hands, and addressed them, "here are chairs with jewelled feel, favour me by taking your sents on them.' (10) " Having taken their seats thereon, thiy, without pride or hauteur, sail, 'Listen, king, the oloject with which we liave come; there has leeu lomu unto you a son of profuse virtue, pure body, and well-worship fet, and we wish to see him. (11) "We know all rules, and are acquainted with all nohle signs, and can foretell what is happening anywhere) and what will happen. Lord of the carth, you are fortimate, drop all anxiety. We want to see the body adorned with the auspicious marks.' (12) " The king with pleasure brought to the gods of high crowns, the Prince of resplendent conplexion from the nursery, where le was surrontidel log women. The three thousand regiulls quaked when the child was brought out of door. (13) "The voble gods successively beheld the copper-coloured nails, puro as n spotless leaf and full of glory; then, rising from their seats, they of the nodding crowns salnted with their heads the Prince of imbaculate light. (14) " From his marks, from his appearance, from the resplendence of his virtue, from his head and crown, froin his motion, from bis eyes, from his spotless radiance, from the whirl of hair * between his eye-hrows, (they were perfectly satisfied that) be would perceive the Bodhi after overcoming Mara. (15)

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152 . LALITA-VISTARA.. . "Reflicting on his merits they sang hymns in praise of the meritorious one, the knower of truth, the destroyer of darknews and pain. (They sung), souri will be manifest the true wx, the remover of l.irth, deray, cath, pain and woc. (16) " The whole of the three regions are in flames, heated by i n old fire of wides, sires and worldliness. Thou, corri NC, by bringing forth the cloud of religion over the ther thutan regions, wilt blow out tho lire of pain with tho water of immortality. (17) " Thennart of friendly speech, thou art full of mercy, thou up of amille syr , thou art of anaffected sound and sweet words from thy celestial voice. Do thou send forth thy behest Over the tune thousand regions of the universe, and quickly proclaim the t hi? (155 "Despicable ore the wicked Tirthikag; they are of vicions interl; they lie enthralled in the louds of worldly attachment. Lai to religious failuility snpported by every argument, they !! run away the jackals before a lion. (19) "*Tarcing through ! miss of ignorance, and the smoke of pain, fol 1). In t ation of humanity, cost the rays of krwidge, 11 dispel the great darkness from the whole untec. 20), "( the virti of being of such wonderful purity, nien nogen have warned the highest blessings. The road of vice is chero!, and the wide road of the gods is made resplendent, glowny in light. In the purifier, the jewel amony men.' (21). "T!...!! howerg e nt flowers on the city named Kapila, circumambulating (... of the Prince), respectfully singing hymus in his prizine', mi shouting Buddha, Buddba," the Suras cheerfully returned to the sky." (...)

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CHATTER VII. 159 NOTES 1. Carrying vases filled rith scentou rater, p. 119. The referenco to arounatic water is frequent, both in Iliucu anul Buldhist writings, but I have failed to find any mention of the manner in which, and the articles with which, water way perfume for 1so. As there is no munition anywhere of tho rose flower, rose-water could not have been intemed. The pancamus water is largely used now all over Indiit, but the pandans is not cominon in the North-Western Provinces. It is probable, therefore, that fonnel aud other seeds were used for perfiuning water. 2. Trois appeare/ pendant under nel corks over towers, palaces anil gateways, p. 119. This is it poetinal embellishaont of it common practice. The practieu of hanging nets over courtyards, and decorating them with artificial toucrs, birds, and fishes inado of tinsel and lightwood (old) is to this day common all over India, an l on the occasion of the Rine.prijii festival is lielid a sine qur non. It is often roferred to in the Bhagavata l'urana. As large assemblagen are generally hell in courtyards cuverod over with a wnings, this network under the awning serves as a pretty decoration. Sometimos the network is set up without the awning. 3. The voices of crows, owls, vultures, wolres and jackals were no longer audible, . 119). T'ho cries of these animals are believed to be portents of evil. 4. These were the thirty-two prevalent omens, p. 119. My Mss. supply only 31 oinens, or rather inerge two oiuns into ono, and thereby reducu the total ly one. The fourth in my toxt runs thus: "Eight tropy grew forth, and twenty hundreds of thousands of stores of innumerable juwels came to view. In the Tibetan version the eight trees constitute one omen, and tho stores another. The Burmese version refers to "thirty-two mighty wonders" (Bigandet I, P. 39), but does not name them in detail. The Rev. Mr. Beal has omitted tho description of the oinens in his translation from the Chinese version.

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154 LALITA VISTARA. 5. Lorid, listen to my wish, p. 120. According to the Sanskrit and the Tibetan versions, Maya hersulf ciesires to proceed to the garden of Lumbini for a pleasure oscursion. The season was the spring, the trees were covered with new leaves and flowers, and she longol for change by way of recreation. The Burren and the Siavieso vorsions muke dy request perenission to go te bur father's country. house at Dewah to pass her time among her friends and relations, (Bigdut I p. 31, and Alabaster's Whoul of the Law, >>. J00). The Chinese version gives quite a different turn to the narrative. According to it Suprebudilla Giralapati, the father of Maya, sent certain messig, is to king S'uddhodana, at kapilavastu, with this inessay", "as I am informed my daughter, Mayi, thu queen of your majesty, i. now with chill, and already for advanced in pregnancy, and, as I fear that when the chill is born, iny daughter will in short-lived, I have thonght it right to ask you to peenit my danylter Miya to come back to me and rest in my house ; and, I have prepared for her reception the Lumbini parlen, and every proper annusement. Lt not the king be displeased at the request, for, ivooliately the continement is over, I will send my laughter tu her home with you." Sudlhodana aceeded to this quest, had a propractome marshallud, and sunt the queen to her father's house. (Bol, r. 42.) li. Lezbini garden, p. 120. The word here used is udyana or uden, int tl. sord vana a .vood' or 'foresi' is also froquently used, and the inference is that it was a park, or a forest partially clared to nurse as a park. As the varrntive stands in the Sangkrit. the Tibetan versions, this garden would seem to be a purk belonging to Sudodavabut the quotation given above in the next preeding note shows that it belonged to the father of the lady, and e situatul in the country of Dewah or Devarala, also called Kuis. It was oncu the kingdom of Duvadatta, it cousin and inveterate unay of Sarvarth:viddba. Aceuriling to the Chinese text the yarden Wa, cald after the name of the wife of the chief minister of Suprabwohl... See now 11 below. 7 Mridangus. p. 121. A percussion instrument about two feet six inclus long, thickest in the middle, and tapering towards both onds. The barrel is made of bakoil earth, and the end, 6 inches in

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CHAPTER VII. 155 diameter, are mounted with goatskin, partially covered with a thick paste to make it l'esonant. The instrument is very common in Bongal and northeru India. 8. Lukirdet, p. 121. I have failed to identify this instrunont. Its naino dou not occur in any of the several works on musical instruments that I have consultet I suspect my MSS. and corrupti here, aurl the verb is wrongly speli. In the French translation of the Tibetan mat, the words are " Preparez des tambours l'airain, dos luths, du slabra din harpes, des tambourins et cent millo clochettes au son am..." (Foucaux, p. St.) 9. "Satel wutors,"|: 1.2. Sue note 1, above. 10. Misr17 Prork, 1., 122. One of Indra's gardens. It is describe to be the most luxurioits that m an mind can concoivo. 1. IT'aveil-lenruriy tror, p. 123. The Sanxkrit word is Pluksha, which is generally used to indicate the waverl-leaved lig troe, Ficus inSectoria, vervan Pikur, and I have translated in accordingly. It is alsu applied to the lliin us populncodes and the Fucus rrligion. The Albinishkrilana Sutri lakes it for the Juilesia Asoka. The Chinese version circa Pilis (13:11cm fronbest for laksha, iind the Birincso text makes it Engyin, or the Shore robustu, while the Siruinose version has Simoulurem, which is obviously it corruption of Silimalivana or a forest of Salmali or siik-cetton trues-- Bombar heptuphyllum. If Mr. Carlleylo's identifications of Kagilavastu with Bhula Dill, 18 miles to this cast of Fiabad, and of Koli or Devadah with Baghnagar, 'be corr:ct, (they have licen accepted to L: 50 by Cicneral Cunninghain), we fiul a Sal forest between the two, about 8 or 9 milis away to the cast of Kapilavastn, and the Sal therefore should be the correct version. (Arhavlogical Survey of India, XIT) Nor is tho nitiae of the trec the only olisesrilant point in the story. The manner of coming to the trou and th., birtli are differontly related by the different texts. The Sanskrit and tho Tibetan texts tako the lady to the tree casually as she was rambling about in the garden. Tho Burmese text brings her to the park in 'lier way to her fathor's house. "Between the two countries an immense foront of lofty Engyis trees extends to a groat distance. As soon as the corleye reached it, five waterlilies sbot forth spontaneously from the stem and the main branches of each tree, and innumerable birds of all kinds, by the

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156 LALITA-TISTAKA. melodious tunes, filled the air with the most ravishing music. Trees, similar in beauty to tboxe growing in the seats of Nats, apparently sensible of the presence of incarnated Buddha, seemed to share in the universal joy. "On biodling this wonderful appearance of all the lofty trees of the forest, the quecu felt a desire to approach nearer, and enjoy the marvellous sight offered to her astonished regardy. Her noble atteudant: led her forthwith short distance into the forest. Maia, kontod on lier couch, along with her sister Patzapati, desired her attendants to have it moved closer to an ingyin tree (Shorea robusta), which she pointed out. Her wishes were inmediately complied with. She then roso gently on her conch; her luft hand, clasperl round the neek of her intor, supported her in a standing position. With the right hand she tried to reach and break a sinall branch, which slie wanted to carry a wax. On that very instant, us the slender rattau, heitted by fire, hond cow its tondor head, all the branches lowered their strunities, offering tlemselves, as it were, to the band of the guce, ww unbesitatingly seized and broke the extremity of one of the young loughs. By virtuc of a certain power inherent in her dignity, ona salion all the winds blew gently throngh the foregt. The attendanis, having desired all the people to withdraw to a distance, disposeu curtains all round tbe place tho qnoen was standing on. TVhilst she was in that position, admiring the slender hough she held in her hands, the moment of her confinement happened, and she was delivered of a son. "l'ou chief Brahmas received the newborn infant on a golden neta work, and placed him in the presence of the happy mother, saying, "Give yourself up, o Queen, to joy and rejoicing; here is the precious and wonderful fruit of your womb." (Bigandet I, pp. 358) The Siamese version is closely similar to this. According to it: "Bulween the cities of Kapila and Dewadaha, there was in those. days a forest of the most splendid trees, named Simwaliwana. It was a lovely spot. Interlacing branches, richly covered with foliage, ebeltered the traveller as if he were covered with a canopy. The suu's surching rays could not penetrate to the delicious shade. All over the trees, from their trunks to their very tops, bunohts of flowers' budded, bloomed, and shed their fragrant leaves, and unceasingly

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CITAPTER VII. 167 budded and bloomed ngain. Attracted by their sweet pollen, flights of shining boetles buzzed around them, filling the air with a melodi. ous humming, like to the inusic of the heavens. There were poola full of lotures of all colours, whoso sweet scent w:18 waftel around by gentlo breezes, and whose fruit floated on the waters in all stagos of ripeness.. "When the Queen Maia entered this forest, the trues, the inanimato trees, bowed down their heads before her, as if they woull siy, "En. joy yourseif, O queen; among, 1s, ere you proceed on your journey." And the queelt, looking on the great treux, and the forest lorely is the gardens of the angels, orderod ber litter to be stayed, that she might descond and walk. . "Then, standing under one of the majestic trees, blue desired to pluck a sporig from the branches, and the branches bout themselves down that sho might reach the sprig that she desirel; and at that monunt, while shu yot hold the branch, her labour came upon her. Uer attendants helit curtains around her; the angels brought her garments of the most exquisite softness; and turning there, holding the branch, with her face turned to the cast, ale brought forth her 6on, without pain or any of tbe circumstances which attend that event with womwn in general. "Tl.us was lu born, on Friday, the fifteenth day of the risth month of the year of the dog, under the astronomical sign Wissikhil." (Alabaster, p. 100). The Chinese text makes the Indy reach her father's home, and thero spend sono time (rather inconsistently with the terms of the messago sent by Suprabuddha,) before the idea of going to the Lumbini garden is mooted. It says "At length, in the second month of spring, on the eighth day, the constallation Kwei being now in conjunction, the king, accompanied by his daughter Maya, went forth towardly the garden Laubiniz anxious to see the beauties of the carth. Having arrived at the garden, the queen Maya stepped down from her chariot, adorned us we have before described, surrounded by dancing women, etc.; and so passed from spot to spot, and from tree to tree in the garden, admiring and looking at all! Now, in the garden, there was ono particular tree called a Palasa, perfectly strait from top to bottom, and it

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158 TALITA-VKSTARA. branches spread out in perfeet. regularity, its leaves variegated 28 the plumage of a poucock's bond, soft as kalinda cloth, the scent of its flowers of 1:16:3t exquisite orlonr. Delightud at the sight, Maya rested a while to admire it, and gradually approached under the shade of the tree; then that trou, by the myrterious power of Bodhisattva, bent down its branches, and, forth with, the queen with her right hand took lid of one just as in the air, there appears a beautifully, tinted rainbow stretching athwart leaven; so did she take hold of that curving mach of the Plasa tree and look up into heaven's expanse. Thu., slanting on the ground, and holding the branch 28 we base describul, with ciaspod hrunds ani bended knce, the heavenly won.cn who sterown.led the yucon, addressed her thus: Thuqun now brings forth the child, Able to disido the whoel of life and death In heaver and outli, Do teacher Cau oquai nim; Able to deler luth Duvas And mentineruly kund of sorrow, La notis 1,100 br dares , Wuat top her!' << At this time, Bwin sativa perceiving his mother, Maya, standing thus with the loanch in ner hand, then with conscious mind aroso from its scan and was born.' (Beal, p. 42 33.) 12. Clothes of Abu: colours suspended from it, p. 123. This mode of decorating tres was at one time very common, and all Iruddhist sculptures represent the Bodhi truo decorated with clothes banging from its brainches. Nur wis the practice coutined to the Budhists only. It seems to be extensively widle-spread and of great antiquity. The object is not always the name. In some cases it is, and was, intended to honour the tice itself as an old or beautiful or sacred one, as in the case of the plane true which Xerxes saw in Lydia in his march to Crecco and wis or pleased with it that, according to Herodotus, be caused volden robes and ornainents to be hung over it. In others it in to honour the spirits of departed saints that clothes are put ou trees, as we find on trees overhanging tho graves of Muvammadan saints in India and Arabia. In others evil spirits, hobgoblins, and

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CHAPTER VII. 159 devils are allowed peace-offerings in that way, and numerous instances are met with all over the earth. Mungo Park noticed it in Africa, Sir John Lubbock cites instances among the Esthoneans in Iivonea, Burton in Madagascar. Taylor in Mexico, and Sir John Franklin among the Cree Indians. In Cluna and central Asia coloured or gilt paper is used more largely than cloth, but strips of silk are not wanting. They are offered to the manes, as well as to evil spirits. At Darjeling, among the Tibetan population, paper is used very largely, but cloth also is frequently seen. As far as I could ascertain, from the people, the offerings were all intended to appease evil spirits; but, seeing that they hung little bits of cloth also on their chaityas, I had no reason to doubt that the dead were also honoured in the same way. In a paper, under the uncomely name of Rag-bu-hes in the East," Mr. Walhonso has collected a large number of instances in all parts of the earth, (Indian Antiquary, IX, pp. 1507) and the emious reader will find the paper very interesting as showing the wide prevalence of the custom among very divergent and totally unconnected races. Doubtless as we see the offerings on the trees they are nothing but rags, but when offered they were not dirty rags, nor given as dirty rags, but as offerings tho most convenient at hand. Cloth was wanted, and cloth was given without regard to its size. Similarly at Hindu S'raddhas, when a man is too poor to afford an entire piece of cloth, small slips of cloth, or even a few bits of thread, are offered to the manes as emblems of entiro pieces of cloth. 13. Forth from the right side of his mother he issued, p. 123. The Siamese version is silent on the subject, and leaves the idea that the birth was natural. 14. There were present Brahmi and S'akra, p. 123. version is silent on the subject. The Siamese 15. Silk cloth, p. 123. The word in Sanskrit is divya-kausikavastra, which in the Tibetan version, as rendered into French, is "vetement divin de Kaci (Benares)" (Foucaux, p. 87). The Chinese make only Sakra receive the child on "a Kasika garment" (Beal, 41). The Burineso and the Siamese make Brahmnu roceive it on "a golden network." I take kausika to be a variant of Kaushoya "inade of kosha" or cocoons, i. e., silk. Kausika cannot be a regular derivative. of Kasi.

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100 LALITA-VISTARA. 16. Too streams of water, one hot and the other cold, p. 124. Tho Burmese text does not notice these streams. The Siamese text brings down from henven two streams of water, one falling "01 the qui'n and on upon the Grand Being" (Alnbastor, p. 102). According to the Chinese version the streams came from mid-air, and washed only the child. (Beal, p 47). 17. Zrnecendontal light, p. 124. This portentous light is dig. tinct from the portcuts subscqucutly noticed. It is not referred to in the Burmese, the Siamese and the Chinose versions of the story. It bas be, iy seme, alleged to be a variant of the sta: which guided the says he went to visit Christ immediately after his birth. 18. Eught sheets of goflection, p. 121. The objects of merlitation can the different times of meditation. Hindu Yogis recognise Alles furnus. 19. Alranoil seorn steps towards the cast, p. 124. The different versions of the legal all recognise this miraculous cccurrence, and the worils pat into the month of the child are substantially, but not literally, tuc spic. The Bhagavata Purava ascribes to the infant Kris a mirack ular to this. 20. These and the lika miracles becomc manifest, p. 125. The miracles are given in the sitine ternis nor in the same order in the different versions of the story as preserved among the Tiltan, the Cbines, the Durhuse, and the Siamese natious. Hvidently no great importance 15ils attached to them. 21. It brings acre horriplaled inth delight, p. 125. When adverting to the miracles the present tense is used, but in dotailing ther the to put the verb in the past tense. This causes : Liatus in the narrative. I have wozely followed the text. .2. Why should be agoen neynire the sequenceless Bodhi knowledyc? p. 127. The question is proscr, and the Bodhisattva fails to meet it directly. In fact the idea of antiquity in regard to the religion of Sikya may an allur-thvught, and had to be worked out by resort to subterfuges. 23. Free from the threefold destruction, p. 129. Physical, mental, and fr.iritual. 26. religion which is like an army, p. 129. "I'he word in Sanskrit is anika, which implies a brigade consisting of borses, elephants, chariots and fout-soldiers.

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CRAPTER VIT. 161 25. Quaked like beautiful pearls, p. 131. I do not clearly nderstand the appropriateness of the coinparison. Perbaps it means bat the quaking of the earth was so gentle that it was as delightful as the sight of pendant pearls shaken by a gentle breeze, 26. The Maruts, p. 132. The word murut may mean the regent of the wind, or a god sinaply. It is not clear what is meant in the text. 27. The Apsarnsps said, O Devi, p. 132. The text has Deva in the masculine youder, and this would inaply the king ; but thu adilross is obviously intended for the queen, and I, therefore, assume the text to be incorrect. 28. People from the grent city of Kapila haring ('Oino, p. 12. The narrative shows that Maya wunt out of the city, whether it be for a ramble in a yarden in the suburbs, or to her father's house, but s'uddbodana r inei at hoxe u the city. Why should these people then come to him from the city to announce the births and othor auspicious v(currence in the city. The answer way he tbat the king was in the palice, and the people came from the city to the palace to report the currences; or that he had gone to the garden ou hearing of the birth of his mon and heir, and there, immediately after the barth, received the mesneug . According to the Chinesc version, Molia. naina of the family pano of Basita, who was the chief or prime. minister of S'uddhodana, repaired along with his colleagues to visit the lumbini garden, anil, standing outside the gato, nutiecd the miraculous occurrences, and engaged himself in conversation with his companious as to their cause, when a naid-servant came out of the Gurden and communicated to them the news of the lurth. There upon, Mahanaina immediately returned to Kapilavastu, and reported the birth to the king, who, along with his officers, procoedud to the Lumbini garden to behold his son and Leir. " Having arrived at the outer gate of the garden, they immediately despatched a messenger to the queen to congratulate her on the auspicious event of the birth and its atteurling circumstances, and to express the king's desire to see the child. To which the queen made roply, 'Go! tell the king he may enter the garden !' Then * woman in attendance, seeing the king in the garden, took the child in her arms, and, approaching the king, said, .The royal babe salutou his 21

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162 LALITA-VISTARA. father.' To whom the king answered, Not so ! first of all send him to the Brahman ministers in attendanco, and afterwards let him see me!' Then the nurse forth with took Bodhisattva to the place wherethe Brahmans were. At this time the chief minister (Kwo soc), and the Brahumans, having looked at the child, addressed S'uddhodana in the following temos of cougratulation, 'All honoured be the king, and prosperous for evermore! Even as we see that this babe will propor! (ver so nay the king, and all the S'akya race increase and eier turish. Masharaja ! this child will certainly, and of necessity, become a holy (hakravertin monarch!' At this tiny, queen Maya, the mother of Bodhisattva, bebolding S'uciodant and the ministers, her face glowing with joy, immedi:tels inquired of the king in these words, Malaraja! recite to me, I pray yon, the distinguishing signs of one who is to become a Chakravartio monarch: Toll me, I pray you, what these are that any brat nasielso rejoice! Then Sudhudana Raja desired the BralDuministers to explain and point out the distinctive sigus of a Chakravartin monare." (Beal, p 50). The Brahmans, thereupon, explain the rigus on the babe which botokoned great prosperity. In our leat the signs are expanded by Asita. 29. Vakui, p. 133. I fail to perceive the appropriateness and forer of this epithet. I xus[rect the text is corrupt. 30. Truong m e, p. 133. The objact is to iinply chestnut horses, wl.ich we always holil in greater estimation than horses of other cus. Seony Indo-Aryans,' I, p 333. al. Heirol in delight, p. 133. The text here is incomplete, cousiting of oals baif a distich, and the accuracy of the trauslation is therefore questionable. The purport, too, is not apparent. : 32. Borine culves, 1. 13:3. kupila means a yong phu-elephant, but as the preceding word kurenu iinplies both male and female elephants, I take the followig word to meun buvine calves. In the vernacular of Bengal in the present day kapili, corrupted into kaila, is used to indicate a cow-call 32 As'perttha suplings were produced, p. 134. The Sanskrit words are chaturan chu dripukotimtosuhusrunam adhye prithiviprudese usvutthuyushtih yoridurabhut. They may be rendered into "On the land in the inddle of the four times many hundreds of

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CHAPTER VII. 108 thousands of tens of millions of islands an asvattha staff was produced." A staff pure and simple is, however, no part of any Budhist paraphernalia ; it is held in no estimation, and in the vast volume of Buddhist literature crtant, in which the mantle, the alingbowl and other articles are so frequently mentioned, a staff is never adverted to. This rendering, therefore, cannot be accepted as correct. Tho Tibetan version of the text, as renderul into French, has s'eleva de In lurre la inve d'un trattha, (Foucaux, p. 97) and this is obviously the right meaniny. The object of the text is to show that along with the age were born Yasolivar, his wifa; Chhanduka, his charioteer ; &ntukn, his favourite lourse, and most of those who bulsequently be his foremost disiples. And as the asvattha irte also furtad an integral part of his faith, it is but natural to BiLppose that his biographers should include it aruon the productions of the time of his birth. The merit of delicating the asvattha true is highly extol, and even linlux try to avail themselves of it loy such dedication, and in the Bhagavadgita Krishna depcribes himself as the asvattha among trees. In the Sui Behar inscription reference is made to a deliciition of it,by a Buddhist. Dr. Hoerule, however, thinks differently. Alisled Ly the word yathi, he says : " What the wathe is, I do not know ; perhaps others who are better acquainted with the practices of Buddhism nay be able to explain it. The word, in the molern form lath, is applied to monumental pillars, like the well-known stone pillars of Allalahad, Dohli, Banaras and other placea; but that can hardly be the meaning of the word here. The word is also applied to a monk's Page #166
164 LALITA-LISTARA. shaft, no doubt, are large; but the yathi need nuv have vecu a som mnendicant's staff, or at least only such a one pro forma; in reality it migist have been an object more like the famous lath or iron pillas of Dohli; perhaps ornamented with jowels and precious stones." (Indian Antiquary,' Vol. X, Nov. 1881, p. 327.) Doubtless the ordinary meaning of ypshti, is a staff: but according to Wilson it also means "a creeper." (Dictionary, sub vore). Taking a staff to be the radical meaning it would by metonymy stand for the trunk of a tree, and the staff may then well stand for the whole tree. The word aropana, rendere I into "setting up" or "assuming,' comes from the root rul "to grow from seed," "tu grups as a true," " to sow seed.". The only word used for planting all <<"-T northern India, is rohn, whenre roi, &c. It is used in contra. distinction to rip or rorui, " to sow broadcast." The conjecture about "a cerimony indicating the assumption of a high clerical othce (as m the case of : Bishop's atatk or crook)" is duc solely to the familiarity of the varned gentleman with the Europuan idea of the st:T of otlice, but it is not common in India. It is true that among ODO set of the livi is, the Dandis, the assuinption of the dunda, or stadig synonymous with retirement froin worldly life to ascetic mendicanes, au the Daudis do always carry about a thin bnboo Awit as the emblem of their mode of Jile; but there is lite, rally nothing to show. (und we have enough in the literary reinains of the Buddhists to show all the details of their monastic lives, that the ceremony of assuming a stall formed any part of it. The idea of the crook has come from the Biblical metaphor of the whepherd and his tlock, the shepherd holling the crook over his lambs to lead them to the right path. There is no se'l metaphor current among the Buddhists, and to the best of our intormation never was, and it would be futil, therefore, to identify the vathi with the crook, To Europeans the iden of the crook may not, at first sight, strike as inconsistent, but there is nothing but a fancied sitnilitude to support it. The world is in the singular pumbar in the original, but I have changed it into the plural to make it consonant with the innuingrable islands referr.d to. As in the case of Kantaka a single horse was wautol, and yet twenty thousand colts were produced, so for a single tree required for the sage to sit ander during his meditation a great

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CHAPTER VII. 105 many woro prodnced. Besides, we are dealing not with facts but fancies, and therefore there is nothing to stand in the way. 3-1. As it rous before so it breime after, p. 134. The incident is ot noticed by the southern Buddhists. Is it possible to supposo that the case was one of difficult parturition, and an operation, something like the Cesarean operation, had to be performed and that led to the mother's death? The idea of the operation was not unknown in India. In the case of Eve tho absence of a mother suggested the umatural expedient. 35. With scented oil, p. 131. The use in India of nils richly perfumed was, it would seem, as conmou before as it is nous. It is a pity we lave nulling left to show the process followed in preparing buch vils. 36. Foreign rixhis rersed in the fire incans, p. 134. Who the foreigners were, there is nothing to show. Their knowledge of the , five means is indicated by the worl, panchebhijnih. According to the Pentaglut Vocabulary the five serenees are, 1.t, "La sernee pareille &'un miroir ; Pud, la science de l'egaliti (des substances) : 3rd, la science vie lolsservation; +th, in science de l'achovement du co qu'il faut faire, 5th, la science des regions de la Loi (Dhurm)." Spud Fouraux, p. 98. 37. The music of the clarinn and the tritura, p. 133. I can find no account of the tudorn in any Indian work on inusie. If the word could be taken to be shadanu it would mean an instrument with six strings arranged in a hexatonic style, but it occurs as tadava in several Buddhist works. 38. The great lolus muy spruul, p. 133. It is not clear whethur this refers to the great lotus which shot forth from the bottom of the eartb and yielded the essence for the nourishment of the ange during his faetal state, (r. 102), or merely a poutical imagery to inply bis birth. I'robably it means the former. 89. Pieces of chintz, p. 136. The Sagekrit term is vichitra. patoluka, lit. "many coloured cloth." This is not included in the Tibetan version. * 40. The S'akyas including the elders, men and women, p. 188, The Sanskrit words are mahalluka-mahallakadych s'akyah. Wilson, in his Dictionary, explains mahallaka to mean, an eunuch employed

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166 LALITA-VISTARA. in a harem," and acils "mahalla said to mean the inner apart.' ments probably the Arabic word us and kan added." In his Sabir kuruma, Sir Raja Rallahints assigns this meaning to mahallika, but for mahallaka gives warder of the inner apartinents' (antnhpuru-rukshaka) withont adding that the warder should be a much. lle quotes Jata lhar, and the S'abdurustna. tuli for its sy onvrus, of which the former gives samidulla, kinchroki, sthapalyu, Sauvilalla and Velika, and the latter, Saar islalinka, and antarmuns'ika. None of these imply a eunuch necessarily. But whether a eunuch or not, it is certain that the incaning is not applicable here, for it is to be presumed that those who sat iu Colib'ultation to decide upon appointing a foster-mother for the prin.. were men of higher rank than warders, whether toale or female. Moreover, in a subsequent passage the 'warler of the palace announcns to the king that a sage (rishi) old (rriddhil) emilciat (jirne ud nahulinku had appeared at the gate. It cannot be usumed that he meant the sage to be a warder or a cunch. Again, the sage describes himself is sold, emaciated, and mahallak," and did not an that he was wrder or a eunuch. It is a vidont then that the world has another wings, and this cours in Pali. In Childer's lah Dictionary the covalents given are "old, ager? ; spacious, large, broad, lix," (;>>. 2:28), ami Bubtlingk has given the ineaning of old, slerivellrom Buddhis works. As y text has old (vridilha) coupled with mahallaha, Linder that the latter means " vory old," i. e., not only old bui" very vlu.:10 ctogenarian or so, and these being the seniors or whers of the race, Jake it that the idiomatic meaning is seniors or Chelles, where in the preceding :-entence described as vriddh- uraduha. 41. All these are merperienced, p. 139. The Sanskrit word is Vauhuki, wlich means a young wife but not a matron, i..., 1 married woman but not usperienced in the duties of a mother. 42 Bulharm is the gunit matron Gautami, p. 138. The Sanskrit word which I render into matronie prajivati, froin praja "off-pring," and vati "possessing," and it appears to be the inost appropriate in contrast with the young wives (vidhihas) who tendered their services, but were rejected on the grounds of their youth and inexperience. It should be noticed, however, that the reading in the Tibetan, the Chinese, the Ceylonese, the Pali, the Burmese and the Siarnese texte is

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CHAPTER VII. 167 Prajopati, which means Brahma hinself, or his ten divine sons or a king, a father, a son-in-law, or the sun. The word is of the Masculine gender, and not applicable to a woman. Translators have all taken the term to be the proper personal name of the Indy, making Gautami her tribal nanie. It is doubtful, however, if in India in former times a masculine terni was used for a female, and I suspect, therefore, that the difficulty of managing the liquid letter v has led to the conversion of Prajarati into Prajipati. Women weldon received tribal or gotra name in India. They lost their father's gotra on marriage, and their husband's gotra would not be distinctive onongh for ge; every woman in the family having tho same gotra. In the case of Gantami, her father's gotra, was Vasishtha, hot Gautama. To European translators, who are so familiar with double names thu two names appeared to be thy most appropriate, bau I have no reason to doubt that we bave in the text an epithet and a proper name to deal with, and not a persunal and a race name. It is possible, however, for an epithet to crystalise into a vickuame. 13. Then king Suddholana inoitcil the Sakyas to a meeting, p. 138. This meeting to consider whether the prince would remain at home or become a liermit is quite unnatural and out of place here. In the Chinese text, the meeting is appropriately held for astrologers to expound the horoscope of the child. In the Sanskrit text vo mention is made of casting a horoscope. 44. A great sage (muharshi) numer Asita, p. 138. In Hindu works sages are classed into Brahmarshis, or sages of the region of Brabwa; Maharshis or those of the region called Mahar; Devarshis or those of the region of the Devas; Rejurshis or those of the caste of Kshatriyas, and simply pushis, the last two being of the region of the mortals. The author of the Lalita-Vistara evidently does not bear in mind this classiticution, for he has called the rage in some places a Maharshi and in others Devarshi: his idea of a Maharshi was that of a great (maha) rishi, nor is it peculiar to him. The naine of Asita las been changed in to southorn toxts (Pali, Burmese and tho Siamese) into Kaladewila. This is, however, merely the result of a translation ; Arita means black, and kals is its synonym, the affix dewila being a corruption of davala a pripada whose vocation is to worship idols in private houses. The story of Asita, though substantially the same, is varied yery

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168 LALITA-VISTARA.. mnch in detail in the southern and the Chinese texts. It is not worth while, however, to notice the differences at length. The following account is givon of the sage in the Siamese text: "In those times lived a boly man named Kaladewila, who was a member of a religious body whose doctrine differed from those of Buddha; and he was the teacher of the king Suildhodana. He was the master of the five supernatural aris, and of the eight perfections of meditative abstraction, and had the power of flying through the air, &c., &c. This day he had transported himself to the Davadungsa heavens, and, sitting there, heard the rejricings of the angels, and was told by them of the Wirth of king Swildhodana's son." (Alsbastor, p. 107.) 15. le ach lrrs8ol hie pupil Nuraduttir, p. 139. As in the caso of Irajavati Unutami a here, European translators have converted an qutlet into a proper name. The Sanskrit text has Naradattam man touk1, and munavuka means a pupil, and is not a proper name, In the Clive and the southern versions the naine is changed into Narada. 40. There the divine sage (Devarshi) p. 139. Soe note 43. 17. The king, taking up rith his two hunds the Princi; p. 180. According to the Chinoso version Asita and Narada went to the nursery where the cluld lay. "Then Miya, taking the child in her arms with her hands, gently raised, attempted to make bim bow his heal in reverence towards the feet of Asia. But the child by his spiritual power turned limself round his mother's arms, and present. cd his feet towards the Rishi. On which thu king, taking the hale, mule the same attempt ibree successive times, with the saine rosult. "Now, when Asita came to look at the child, a brightnoss like that of the sun shone from his body, und illuminated the great earth, and his perfortly beautiful and graceful body sparkled like gold, his head like a precious covering, his nose straight, his shoulders round, his limbs perfectly proportioned. " Then Asita rose from his gent and addressed the king : O king! make not the child bow his lead to me! but let me rathor worship his foet" And again be revited this hymn of praise : Oraro evert! OL! beldvin scen! A greut being has been born! A very groat bring has been born! The tidings I heard in heaven are indeed true, respecting this beautiful babe!' "Then Asita, upbaring his right shoulder and bending his right

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OHAPTER VII. 169 knee to the ground, took the child in his arms, and, returning to his geat, rested on his knees. " Then the queen said, "Vencrablo ono! surely you will let tho babe revorence you by saluting your feet" To whom the Rishi replied, 'Say not so, o queen; for, on the contrary, both I and Devas and men should rather worship him!" (Beal, pp. 57-68.) 48. Even as the fig blossoms rarely, r. 142. The species of fig here referred to is the Ficus glomerata. The belief is universal among the Hindus that the lig never blossoms, except on very rare occasions, and that whoever is fortunate enough to bel:old the blossom becomes a kiny. The fact is, the floral envelopes of the lig kvep tho sexual organs completely enclosed, and those onvelopes along with the organs gradually become the fruit without the envelopes ever opening They are, lesitles, of a green colour, and, therefore, the inference in easily drawn that the fig does not blossom. The junction of the envelopes aro well indicated on the top, and it is possible, in al normal casts, for the junction to remain unclosed for a tinse, and then the flowering is visible ; but whether such an abnormal cake ever happens or not, I do not know. It is very common among Bengalis, when they a meet a friend whom they had not seen for a long time, to say "you are become a liy flower." tunni d'umour phul huiynichha. Thu saving stands for the English " angel's visits." 49. Coil of curly hair, p. 112. The word in Sanskrit is tishnishes'irsha, literally "turban-headeil ;' Ushaisha, however, is also used for the curly matted hair coiled round the head of a Buddha, and that is what is here referred to. See note 36, payo 17. The Chinese version has an exeresence of (? on the top of the head;" tho French versiou of the Tibetan text has "Une excroissanco qui couronnu sa tete." 50. His shoulders are mixed like the saptachhaila flower, p. 112. This is the literal meaning; but in Foucaux's translation of the Tibetan text we have, "il a sept protuberance," (p. 107), and tho Chinche mako "the seven places full and roui." (Beal, p. 55). The confusion has arisen from the attoopt to translate suptuchhada. "seven-folded." It is, huwever, also the naino of the Alstonia acholaris, and I take the comparison to be with the flowor of that plant, which is rounded, and the shoulders are inado like it. A

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170 LALITA-YISTARA. synonym of saptachadda is saptaparna" or seven-leaved," wbich shows the flower to have seven leaves or petals and not folds. 61. His radiance is delicate, p. 113. The Sanskrit phrase is suksh ma-suvarna-warnachhavi. In French we have "la peau fine et de la couleur d'or," and in the Chinese version "the body pure, and of a golden yellow colour." 32. The body of Surrurthasiddha is as long as his fathom, p. 14:3. The Sanskrit nagrodhrt, which means both a fathom and a banyan tree, has been taken in the latter songe by the Chinese translator. A perfect human figure measures as long as the fathom, and in the Samudrika this is reckoned to be an auspicious sign. The Tibe. tans take it to imply the simious peculiarity of the hands reaching below the kuce, 53. His fingers and toes are joined with uchs, p. 143. The web is notices only at the root of the tocs and the fingers, the skin between them rising slightly in a thin web. 31. By these thirty-two siyne, p. 143. Following the punctuation in my trst I can count only 30. The Chinese text has 32, and the Tibetan 37. The Mahavastu Avadana yives qnito a different kuring of signs. See my 'Sauskrit Buddhist Literature of Nepal, p. 123. 10. Like a needle, p. 144. I can make nothing of this comparison : the word in Sanskrit is kuchyucharah. 57. Your gratification will be lony protracted, p. 115. The conversation between the sage and his pupil is differently given in the southern texts, but it is not worth wbile to take any note of it. 68. The mighty Naruyuna born, p. 146. The comparison with Nirayana here and elsewhere is worthy of nuto. The divinity and greatness of Narayana were so well established at the time, that the poct thought they afforded the highest comparisons that was available to lim. 39. Charioteer, quickly inform the king, p. 146. The prose more appropriately names the warder. It was never the duty of a charioterr to carry messages from the gate to the audience chamber of a king. I cannot make out bow the charioteer is named bere. 60. Wilderness, p. 148. 'The Sanskrit prose text brings the

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171 sage from the side of the Himavat mountain, but the Chinese version makes him the dweller of Tsang-chang grove, the locale of which is not mentioned. The Burmese version places him in the neighbourhood of Kapilavastu, for he is described to have been " in the habit of resorting daily to the Prince's palace for his food." (Bigandet, I, p. 40.) The Siamese version, in common with the preceding two, makes him present in the Trayastrinsa heaven, (Davadungsa, Siamese; TuurKleintha, Burmese) on a visit, at the time of the birth, and thence to 'descend on earth, to appear before S'uddhodana (Alabaster, p. 107). The Mahavasin Avadina makes him a Brahman of Ujjaini, in Dakshinapatha, who was well versed in the Vedas, and, having renounced the world, had practised austerities as a hermit on the Vindhyan mountain, whence he retired to the Himalaya. All the different versions make him the beau-ideal of a Hindu saint of profound erudition. CHAPTER VII. 61. Who has acquired the neutral knowledge, p. 118. The Sanskrit term is upeksha-samudgata-huddhi, which implies that knowledge which, having rejected every thing as unreal, remains confined in itself. It is the same with the samadhi of the Yogis. M. Foucaux renders it into "qui est en progression d'une grande joie et d'une intelligence elevee par l'indifference (mystique)." (p. 111.) 62. The royal dynasty of Ikshaku, p 119. According to the Kusajataka Ikshaku was so named because he was born in a sugarcane. Cf. my "Sanskrit Buddhist Literaturo of Nepal," p. 112. 63. The shadow of these beings cannot any where possibly be seen, p. 150. The belief is universal among the Hindus that the body of a Deva never casts its shadow on earth, nor in motion produces any sound, and celestial beings when on earth appearing before men may be easily made out by these tests. S'ri Harsha, in his Naishalha, makes use of this belief with great effect. When Damayanti, at her second Svayamvara, appeared before the assembled princes to select her lord, Indra, Agni, Yama, and Varuna stood before her along * indrAgridaciNadigIzvarAzibhistAM bAcaM male tarakhitAtha samAM pramAya / er femafyfca urguulfaYrd kAmayAH kamapi bhImatApa tApaM // 19 / 25 //

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172: LALITA-YISTARA. with Nala, and all the five appeared exactly alike. This puzzled the lady much, and she was at a loss whom to select. She felt certain that sumo gods or aerial spirits had come forward to delado ber and cause mischief, but she knew not how to make them out. At last it struck her that no god or spirit could have a shadow, and seeing that four out of the five of her suitors cast no shadow on the ground, flo sclected tbe one wbo had cast a shadow, and thoroby got back bor long-lost. consort.* 01. Silken rostments, p. 151. The Sanskrit word is patta-daman, which, literally translated, would mean jute cords, from patla "jute' or 'flax', and deman, 1 cord or rope. Patta, however, is also used to imply silk, and the translation may be silk cords; but neither jute cord, nor silk coris arc tit objects of offering, and I tako daman to mean by metonymy cloth. In the Hindi language it means the skirt of a coal, which must have proceeded from da man having onco meant cloth. I cannot, however, just now appeal to any aucient authority on the subject * zriye bhajana kiyadamya devA. 191 apare urfu ani nIrayannova nayA nirIci sA naiSa ma bidazeSa neSu // 7.1424 //

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CHAPTER VIII. 178. CHAPTER VIII. VISIT TO THE TESTPLE. Presents of maidene for the marvitt ut the Bodhi alin. Pro to visit tho family limplu. Pronations for the visit. l'rineu's remarks to his aunt. Procession. Etfect of the Prince's entrancu into the foule. 7. sulutition cf the gods. Now, Bbiksins, na that very night' on which the Bodhisattva took bis birth, there were in twenty thousand yirls in the houses of merchants, Kshatriyas, Brahmanas and householders.f the great Sukya race. They were all preseniul l), their parents to the Bodhisati va for bis service and attendance on him. Twenty thousand yir! were given by king S'uddhodana for serv w and atlendare on the Bodhisattva. Twenty thousand ils were av for samme purposes ly friends, counsellers, relatives, overnatos, brothers-1-law and wellwishers. A like a ber in girls sere giveu from the same perpusex by ministers and corriers. Now, Bhikshus, the Sakyas with their olders, both male and fenali, came togethu v king Suddhodana, and thus addressed hin) : " May it put your majesty, the l'rince should be taken to the house of thr!).vas." The king said, "That is proper. Take the Prince to see it. Let the city be duly euicllished along with the roads, squaros, crossings, market-placos ind bighways. Remove therofrom all inauspicious ohjects, such as monocules, hunchhacks, deaf, blind, dead and duformed person. Drive away all persons with imperfect orgaos. La pleasant sounds borained. Let auspicious trumpets be blown. Let propitious bells bo rung everywhere. Decorate the galos of the city. Let there be sweet music of clarions and talavas. Let all commanders of castlos and forts assemble together. Let all bankers, houscholders, officials, warders and courtiers come together. Haruens hornos

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174 to chariots for females. Set in array pitchers full of water. Bring together all learned Brahmans. Decorate all temples." Bhikshus, all these arrangements were completed as ordered. Then king Suddhodana entered his chamber, sent for the great matron Gautamii, and said to her, "Dress the Prince so that he may be taken to the temple." "Please your majesty," said the great matron Gautami, and dressed the Prince. When the Prince was properly dressed, he innocently and with a smiling face and sweet accent thus addressed his aunt,3" Mamma, where will you take me to ?" "To the temple, my son," said she. Then the Prince, with a pleasant face and an arch sinile, addressed these verses to his sunt: LATITA-VISTARA. "On my birth all these three thousand regions trembled; and S'akra, Brabma, Suras, Mahoragas, Chandra, Surya, Vais'ravana, and Kumara saluted me by lowering their beads to the ground. (1) Which are the gods then which are so much greater and nobler than me to whom you wish, mamma, to send me? I am the god of gods, noble than all gods. There is no god equal to me; how can there be one greater than me? (2) "For the gratification of the people, mamma, I shall go. By beholding me the crowd will be greatly exhilarated; even those who can exhibit wonders will respect me highly, and men and gods will know that I am the greatest god." (3) Then, Bhikshus, king S'uddhodana, surrounded and attended by Brahmans, merchants, bankers, householders, ministers, provincial chiefs, warders, courtiers, friends, and cognates, took the Prince in a chariot well-embellished in the inner apartments, and proceeded along most sumptuously decorated roads, squares, crossings, and markets, redolent with the aroma of burning pastiles, and bestrewed with buds and flowers, amidst joyous greetings and auspicious music, followed by a grand retinue of elephants, horses, chariots and foot soldiers, carrying umbrellas, flags, pernons and standards. Hundreds of thousands of Devas bore the chariot of

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OHAPTER VIII. 176 the Budbisattva. Many bundreds of thousands of millions of tens of millions of Devaputras and Apsarases came under the sky, and showered flowers, and played divine murio, Thus did king S'addhodana, amidst a mighty host of kings, with royal magnificence and kingly majesty, take the Prince to the temple, and enter it. Now, when the Bodhisattva ret his right foot on the floor of that temple, all the incrt images of the Devas, such as Siva, Skanda, Naravaua, Kuvera, Chandra, Surya, Vais'ravana, Sakra, Bralima, and the guardians of the quarters, rose from their respective places, and fell at the feet of the Bodhisattva. Thereupon, men and gods by hundreds of thousands burst into derisive laughter, and covered their faces with their clothes. The whole of Kapila vastu shook in six different ways. Celestial fowers fell in showers. Thousands of clarions resounded without a cause. And the gouls whose images were in the temple made manifest their respective shapes, and recited these Gatlas: "Never does the great mountain Mern, the king of mountains, salute a mustard seed ; nor does the great ocean, the abode of the king of Nayas, salute the footprint of a cow. The sun, tho moon and other louninaries, never salute fireflies. How can then the great master of merit, one born in the race of knowledge and virtue, salute the Devas? (1) "Even as the mustard serd, or water in the footprint of a cow, or fireflies, so are the gods (compared to him). Mou and gods of the threo thousand regions, all those on the earth who claim greatness, like the Moru, the ocean, the son, or the inoon, obtain every desirable object and salvation by praying to him who is self-born and the noblest." (2) Now, Blikshus, on the entrance of the Bodhisattva into the temple thirty-two hundreds of thousands of Devaputras bad their mind Jirected to the sequenceless perfect Sambodhi. This, Bhikshus, is the reason, this the result of tbe indifferent Bodhisattva entering the temple.*

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176 LALITA VISTARA. - NOTE 8 1. On the very night, p. 178. The word in the Sanskrit text is rario, night, but the description at the beginning of chapter VII clearly implies that Maya Devi went to the garden of Lumbini during the day time, and the lelivery took place during the day and not at night. The word ratri, however, was often used very much in the same way in which'a day' is used in English, meaning a day and & night. There is a parallel of this in the Englisla se'nnight,' which means seven nights and seven days. This forin of expression suggests the iven that the Blindus, at one time, bad, like the Greeks, Babylonians, Persians, Syrians, and Jews, the custom of beginning the day at sunset. In Genesis i. the evening always precedes the moruing 2. Brothers-in-luw and well wishers, p. 173. The Sanskrit text bas &yilahit.. M. Foucaux renders tbe corresponding Tibetan words into "Lus parents du cute du pere, ceux du cote de la mere,"(p. 113). 3. dressed his aunt, p. 176. The lady was both aunt (mother's sister) as well as ateporother, (father's second wise), of the prince. Subhuti or Suprabuddhin, king of Devaduha, had suven daughters, pamery, Maya, Mahanaya, Atimav, Anantamaya, Chuliunaya, Walisalia, and Mahaprajavati, of whom the oldest and the youngest were married to Suildhodana, and the others to bis brothers. The larly had two children, a son nained Nanda, and a daughter namud Ganapadak:lyani. 4. Bodhisatira entering the temple, p. 175. The story of the visit to the templu does nut oceur in the Burinese and the Siamese versions of the lite of the saint. In the Chinese version, the procession from the Lumbini garden to Kapilavastu passes by the temple, and the opportunity is seized to present the infant before the gods. The story runs thus: "At this time, not far from Kapilavastu, there was a Deva templo, the Deva's namo being " Tran Chang" (Dirghavardana ?) at whose shurine the Sakyas paid unwonted honours ; then S'uddhodana forthwith took the infant in his arms to this temple and addressed his ministers in these words. Now my child may pay worship to this Deva.' Then his mother (or, nurse), took the child to pay the customary

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CHAPTER VIII. 177 bonours, at which time a certain Dera, called 'Abbaya' (wou wee), took the image of the Deva in the templu, and made it come down and bow buforo Bodhisatwa with closed bands and prostrato head, and addressed the run thus, This Prince of mortals in ri called on to worship, but is deserving of all worship; let an adoro him, for to whom he bows down, instant destruction would follow." (Beal's Romantic History of Buddha, p. 32 )

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178 LALITA-VISTARA. CHAPTER IX. ORNAMENTATION. Request of Sakys to present ornaments. Ornanients prepared. Effect of ornament put on the Irines. Addings of a sylvan goddess on the worthlessnon of vrnun uts for the Prince. Now, Bhikshus, Udayana, a Brahman, father of Udayi,l and the family priest of the king, came along with five hundred Brahmanas when the Chitra constellation had risen just after the Hasta constellation, and thus addressed him: "May it please your majesty that the Prince may have some ornaments made for hiin." The king said, "Be it so. Let a good number of ornaments be prepared." Thereupon five hundred ornaments were prepared under orders of king Sudelhodana, by live hundred S'akyns. They included ornaments for the hands, ornaments for the feet, ornaments for the head, ornaments for the neck, seal rings, earrings, armlets, waist-chains, golden threads, nets mounted with bells, nuts mounted with jowels, jewel-inounted shoos, necklaces of various kinds of jewels, bracelets, and delightful crowns. Having prepared these, the S'akyas brought them to the S'akya king when the Pushya constellation was on the ascendant, and thus addressed him: "May your majesty decorate the Prince with these ornaments." The king said, "Let the Prince bu oruamented and honoured by you. 1, tvo, haye got all ornaments prepared for him." They replied: "It would do us great honour, if the Prince would wear our ornaments for seven days and seven nights." Now, the night having expired and the sun baving risen, the Prince had been taken for an airing in the garden named Vimala

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179 CHAPTER IX. vyuha. There the prince was in the lap of the great matron Gautami. Eighty thousand ladies went there and beheld the face of the Prince. Ten thousand maidens went there and beheld his face. Five thousand Brahmanas did the same. Then the oruaments which had been prepared by the noble S'akya king were tied on the person of the Prince; but they were all eclipsed by the splendour of the Prince's body,--they did not sparkle, nor glow, nor look bright. Even as a lump of ink brought near a piece of gold from the Jumbunada, does not sparkle, nor glow, nor look bright, so were the ornaments deprived of their lustre by the splendour of the Prince's person. Thus were other ornaments that were tied on his person put to- disgrace like a lump of ink. Thereupon Vimala, a sylvan goddess, impelled by her liberal nature, came forward, and addressed the following Gathus to king S'uddhodana and the Sakyas: "Were these three thousand regions along with all their towns and highways fully covered with showy stainless gold, and were then the gold from Jambu brought near, the lustre of the other gold would cease to glow, overpowered by the light of Jambu gold, and the whole of these regions would be lustreless. (1) Even that (Jambu) gold placed beside the light issuing from the pores of the leader,-full of light, modesty and beauty--would rease to glow, to sparkle, and to radiate. By the light of Sugata's body it would become lustreless like ink. Ile is ornamented fully by a hundred merits; no ornament can appear lustrous on him. The splendour of that stainless body burns ont the light of the sun, the moon and the celestial luminaries. (2) "The glory of Sakra and Brahma pales before him of consolidated beauty, whose auspicious body is decorated with the fruit of noble works. Of what avail are to him common ornaments made by man? Remove those ornaments, O ye inconsiderate people; insult not the intelligent one by these. He desires no artificial ornaments-this being of noble object. Give away these nice looking ornaments to slaves.' (3)

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180 LALITA-VISTARA. "The well-adorned S'akyas of the noble family of the king were pleased and wonder-struck by this speech. They were gratified to know that the prince of the Sakya race would thrive so auspiciously." (4) Having said this, the goddess sprinkled excellent flowers on the Bodhisattva, and then vanished from view." NOTES. 1. Udayana, father of Udayi, p. 178. In the Chinese version the names are Udayana, father of the Bhikshu Udayi. Grammatieally both versions are wrong. Udayi should be the father, and its regular derivative Audayana the son. 2. Chitra constellation, p. 178. The Chinese version fixes the time at the junction of the asterisms Chin and Koh. 3. Now the night having expired, p. 178. The asterism is said to have been Pushya which is an auspicious constellation for putting on ornaments. 4. Gold from the Jinbunada, p. 179. A river flowing from the mount Sumeru tepated to produce gold of a superior quality. I fancy it refers to some imaginary object which had attained fame from some mythical story. In current Sauskrit Jambunada is used as a synonym for gold. 5. Tanished from view, p. 180. The Chinese version makes the goddess recite the verses from the sky where she was not visible. (Beal, p. 66.)

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CHAPTER X 181 CHAPTER X. EDUCATION. Procession to the school-roon. The or hoolmaster falls overpowered by the sight of the Prince. lle is helped to rise from the ground by a Derajatra, who mitcs Gathy in praise of tho Prince. The Bodhi4nttvit m iring what hy is to he taught, and untaeg 01 kinds of writing. The recit.titon di' the alphabet. Then, Blikshus, when the l'rince lad duly grown up,' he was taken to the writing school under a hundred thousand auspicious arrangements. Ile was a companiel and followed by ten thousand loyx. IIe was followed by ten thousand cars loaded with foul of all kinds, and with golil in the forms of ingots and coins." Whenever on the roads, squares, highways and market roads of the town of Kapilavastu, the procession stoppail, or people descended from their cars, then cight hundred thousand clarious resounded in barniony. Girent showers of flowers were rained everywhere. Hundroils of thousands of mailens stood by ourtyards, cloors, gateways, balconies, houses, towers, and palaces with dishevelled ornaments and dresses; or carrying vases of gold set with jewels to purify the roads, they proceeded towards the Bodhisattva. Eight thousand celestial maidens were strowing flowers to behold the Bodhisattva. Devas, Nagas, Yakshas, Gandharvas, Asaras, Garudas, Kinnaras and Maborayas, in semiform shapes, held forth flowers, garlands and olothes from under the sky. All the S'akyas, led by king S'ulldhodana, proceeded in front of the Bodhisattva. With such a retinuo did the Bodhisattva proceed to the school. Then he entered the school. Now Vis'ua mitra, the school master, feeling the beanty and glory of the Bodhisattva to be insufferable, fell prostrate on the ground. Subhanga, a Devaputra of the class Tushia takayika, seeing him thom prostrate, held him by the right

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182 LALITA VISTARA. hand and raised him, and, having raised him, from under the sky addressed the following Gathas to him, to king S'uddhodana, and to the large assembly : " Whatever S'ustras are current in the regions of the Devas, all figures and writings and calculations, all roots, all arts in their, immensity current on earth, were learnt by hiin many millions of ages (kalpas) ago. (1) " But to follow the usual practice of the world, to practice well what he has already learut, to train numerous children in the foremost path, to bring other millions to the path of truth, be las come to the school. (2) " What avail: him the more knowledge of writing who is thoroughly versed in the fourfold path of the futuro, who is proficient in the knowledge of the cause and the effect of creation, who knows how the circle of creation is stopped, and who has had his memory well polished ? (3) "There is none in the three regions who can be greater than him m conduct; he is the greatest among all youls and mun You know pot even the names of the writings which be learn' many millions of ages ago). (1) "This pure bring, the receptacle of wonders, knows at once all the numerous wonders of the world. He knows, ton, this movements of all invisible formless objects. What are visible forms of written letters to hiin?" (5) Having said this, the Devaputra worshipped the Bodhisattva with celestial flowers, and then disappeared. Then the nurses and maids sat around bim, and the S'akyas. headed by SudJhorlana retired. Nuw Burihisattva, taking up a tablet made of Uragasara sandal-wool and excellent ink with a golden peu raounted with jewels, thus adressed the tutor Vis vamitra: "Which is the writing, sir, which you wish to tench me? (1) Is it the Brabmi writing; (2) or the Kharoshti; (3) or the Push karasari; (4) or the writing of Anga; (5) or that of Banga; (6) of that of Magulha; (7) or Muhgalya writing ; (8) or Maquibys writing

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CHAPTER X. " 189 (9) or finger writing (aflyuli); (10) or that of Sakari; (11) or that of Brahmavalli; (12) or that of Dravida; (13) or that of Kinari; (14) or that of Dakshina; (15) or that of Ugra; (16) Go figure writing; (17) or cursive (anuloma) writing ; (18) or the half-bow-shaped writing (arthadhunus); (19) or that of Darada ; (RO) or that of Khasyu; (21) or that of China; (22) or that of Huna; (23) or that in which the letters are most in the middle, (malhyakshara-vislari); (24) or tlowery writing, (pushpa); (25) or the writing of the Devas; (20) or that of the Nagas; (27) or that of the Yakshas ; (28) or that of the Gandharvas; (29) or that of the Kiunaras : (30) or that of the Maboragas ; (31) or that of the Asuras; (32) or that of the Garndas; (33) or that of Mrigachakra ; (31) or circular (chukra) writing ; (35) or that of the Vayumaruta; (30) or that of the Bhaumadovas; (37) or that of the Antarihshadevas; (38) or that of Uttarakuru ; (39) or that of Purvavideba; (10) or the perpendicular writing (ulkshepu); (1.1) or the pendulous writing (nikshepa) ; (-12) or the scattered writing (vikshepa); (13) or the disordered writing (prakshepa); (1-1) or the vopan writing (srigara); (15) or the thunderbolt writing (vajra); (46) or tho cross-writing (bekha-pralilekha) ; (17) or the slow writing (1114drutu); (15) or the S'astravarta writing ; (+9) or the Gananavarta writing ; (50) or the Utkshepavarta writing; (51) or the Nikshepavarta writing ; (52) or the Padalikbita writing ; (53) or the Dviruttarapadasandhi writing ; (51) or the Yavaddasoltarapadasandhi writing ; (55) ur the Adhyaharini writing : (56) or the Sarvarutasangrahani writing ; (57) or the Vidyanuloma writing; (58) or the Vimisrita writing ; -(59) or the Rishitapastaptan writing ; (60) or rochamanandharani-prekshana writing ; (61) or the Gaganaprekshani writing ; (62) or the Sarvaushudhinisyandan writing ; (63) or the Sarvasarasangrabani writing ; (64). or the Sarvabhutarutugrahani writing? Out of these sixty-four kinds which is it, sir, that you wish to teach me?" : The schoolmaster Vis'vamitra, wonderstruck and deprived of all wanity and self-importance, recited these Gathss with a chaerful faget

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184 LALITA-VISTARA. "Wonderful this is of the Bodhisattva, the leader of men, that he should bave learnt every s'astra immediately on corning w the school! (1) "On coming to the school he has learned writings of which I do not kuow aven tbu names. (2) "I cannot see bis face, nor even his head; how can I teach him who has already acquired every style of writing. (:)) "He is the god of gods, the great god, the ilublest of all gods, the omnipresent. lle is unrivalleil, the chief, the unequalled soul of all in these regions. (1) "Through his grace I shall thoroughly teach the means of that knowledge which is wortby of all to even those who have already been taught." (5) Then, Bbikshus, the ten thousand boye along with the Bodhisattva began to learn writing. In the presence of the Bodhisattva the teacher began to teach the boys the alphabet. When they pronounced the lettera, then resound the words -all sacraments are impermanent." On a being pronounced there resounded the welfare of one's own and of others. By the letter i, the fulness of the organs. By the letter i, the carth is full of calamities. By the letters, the world is full of accidents. By the letter in, the lessening of vigour in the world. By the letter ", the sound of the evil of raising probey. By the letter wi, the propriety of the mundane course. By the letter o, the ultimatum ot advice. By the letter an, the sound of peregrination. By the letter iiit, the origin of infallibility. By the letter wh, the sound of transition. By the letterk, the redemption of deserts.. By . the letter kh, the likeness of all religions to the sky. By the letter 9, faith in the sound of religion. By the letter gh, the destruction of the darkness of dense ignorance and delusion. By the letter , the purification of the body. By the lutter ch, the truthfulness of the four Arya paths. By the letter chl, the destruction of fancies and passions. By the letter j, the conquest of decay and cleath. By the letter jh, the overthrow of the fish-bannered chief. By the letter ,, knowledge. By the

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CHAPTER X 186 letter t, the destruction of all screens. By the letter th, the question of thapaniya. By the letter q, the overthrow of the upriotous Mara. By the letter dh, sexual matter. By the letter >>, the affliction from dust. By the letter t, the distinction of sameness. By the letter th, the fulness of vigour, power and ardour. By the letter d, the aroma of charity, self-controul and application. By the letter dh, the seven kinds of wealth of Aryas. By the letter 1, the knowledge of names and forms of things. By the letter p, the great object, or the summum bonum. By the letter ph, the visible attainment of fruition. By the letter 6, the de. struction of bonds. By the letter th, the world exists. By the letter m, the suppression of pride and haughtiness. By the letter y, te suppression of ritual religion. By the letter r, abjurance of amour and love for the summum bonum. By the letter I, the removal of bonds. By the letter v, the noble path or the great translation (varayano). By the letter , the acquisition of tranquillity. By the letter sh, the suppression of the sixfold forin and the attainment of the six understandings. By the lotters, the understanding of the knowledge of the omniscient. By the letter h, disaffection for afflictions destroyed. By the letter ksh, longing for the great religion by the overthrow of pride. Tims, Blikshus, in making the boys learn the alphabet innuruerable thonsands of initial words of religion were pronounced tbrough the grace of the Bodhisattva. Thus, whilo thu Bodhisattva was in the schoolroom, the minds of thirty-two thousand boys were imbued with the sequenceless perfect knowledge. This was the reason this the cause why the Bodhisattva, though alreudy thoroughly taught, came to the school room." NOTE 8. 1. When the Prince and duly grown up, p. 18. The Chinese ver'. sion opens with a consultation held by the king when the Prince was

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186 LALITA VISTARA. eight years old, to select a proper tutor. Visvamitra is recommended as one "most perfectly acquainted with the Sastras, and in every respect the most suited to become teacher of the prince, in all and every kind of scholar-like erudition." (Beal, p. 67). The southern versions (lo not refer to the subjeet. 2. Ten thousand carts luuled with all kinds of food &c. p. 181. The food was given away in alms. accouling to somo.' 3. Subheiga, p 181. S'uddhavara according to the Chinese text. 4. All arts. p. 183. The arts are called kala in Hindu works, and! usually reckoned at 64. I do not, however, know the pames of all of them. In Vatsyayana's Kama Sutra, we have the following list of 64 Arts which aru appropriate for young ladies. They are called Yogas, and young ladies are recommended to practice thein alone, or in the company of their tntors, fellow students, friends of the salne age, & (Chituhshashthi kiin yogan kanya rahusyekakinyabhyrsel, fe) 1. Vocal music. (Gita. 2. Instrumental music. (I'adyn.) 3. Dancing Writy) 4. Acting, or the aion of the above three for public exhibitious. (Nutya.) 5. Drawing (Alekhyar.) 6. 'Tattooing. (Ineeskiktchehhedlyn.) 7. Maling ornamental designs on the flour with rica-meal and flowers. (Tandula-kusumuvali-pakira) 8. Makiny besity of Bowers. (Pushpistnrana.) 9. Staining, dyring, and colouring of the teeth, clotly and the pody. (Dusuna-rasandingaruga.) 10. Netting jewels. (Planibhumiku-k 'n.) 11. Bed-making. (Suyana-rochana.) 12 Musical glasses, or playing on China cups containing varying quantities of water to regulate the tone. (Uluku-vadlya.) 13. Making fountains. ([iluka-yhatu.) 14 Pretorial art. (Chitra-yoga.) 155: Making of necklaces, garlund, wreaths, rosnries &c. (Malyn. grathon.) 16. Making of omaments of flowers for the head. (Kes'a-fokha-. epida-yoya.) Vy".

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CHAPTER X. 17. Scenic representations. (Nepathya-sunyoga.) 18. Marking the cheeks before the ears with sandal and other pastes. (Karnapatra-bhanga.) 19. Perfumery. (Gandha-yukti.) 20. Display of jewellery on the person. 21. Juggler. (Aindrajilika.) 22. Prestidigitation. (Ilasta-laghapa.) 23. Ornamental cookery (Chitra-sika-pupa-bhaksha-vikara.) 21. Preparation, of beverages (Pinaka-rasa-ragasava-yojana.) 25. Tailoring or sewing. (Suchikarma.) 26. Making artificial flowers, &c., with thread. (Sutrakrida.) 27. Solution of riddles, charades, &e. (Prahelika) 28. Modelling, or making images. (Pratimala.) 29. Mimicry. (Durvachka-yoga.) 30. Reading or ciocution. (Pustaka-vachana) gugsan 187 (Bhushana-yojana.) 31 Solution of veral puzzles. (Karya-maya-purann.) 32. Making bows, sticks, eaues, &c., with thread. (Pattikavetravana-vikalpa.) 33. Making twist with a spindle or a distaff. (Tarku.) 31. Wood-carving. (Takshana.) 85, Decoration of houses. (l'astu-vidya.) 86. Testing of silver and jewels. (Rupya-rutna-parikshi.) 37. Knowledge of metals. (Dhutu-vada.) 38. Colouring of gems and beads. (Muniragaka-ranjana) 89. Accertaining the existence of mines from external appearances. (Akarajnana.) 40. Gardening. (Vrikshayurveda.) 41. Cock-fighting quail-fighting, ram-fighting, &c. (Meshakukkuja-savaka-yuddha-redhi) 42. Teaching of parrots, &c., to speak. (Suka-surika-pralupana.) 43. Making use of unguents, poinades, &c., or shampooing, (Utsadana kausala.) 44. Guessing unseen letters and things held in a closed fist. (Akshara-mushtika-kathana.) 45. Use of secret language--or modifying ordinary lang ange so as to make it not ordinarily intelligible. (Mlechchhituka-vikalpa.) 46. Knowledge of languages. (Desabkasha-vijnana.)

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188 LALITA-VISTARA. 47. Making of power carriages (Pushpa-gakafika.) 48 Making of monograms, logographs and diagrams. (Yantramatriku ) . 49. Exorcises in enigmatic poetry. (Dharana-matriku.) 50. Lapidary art. (Sunpalya.) 51. Lexicography and versification. (Abhithuna-kosha-chhandahjnuna ) 52. Dorising different urpcdients for making the same thing. (Rriya-vikulpa.) 533. Trichs. (Chhalitaka-yoga.) 54. Dice-playiny. (Dyntu-visesha.) 55. Incantation to attract persons and things. (l'kn sana-krida.) 56. Exhibiting Tableaux vivants, or assurning various forms. (Nutikakhuahu.roga.) 57. Trich As tanght by Kuchumara. (Kuchumara-yoga.) 68. Cuillure. (Kesu-varjona-kausala.) 59 Filling mp of stanzas of which a portion is told. (Manasakiirya-kriyi.) 60. Changing the appearance of fabrics, such as making cotton cloth appear like silk. (i ostra-gopnnani.) 61. Juvenile sports. (Biila-kridakini.) 62. Etiquette. (Painyrki.) 63. Ant of warfare? (Vaijayiki.) 01. Physical exercise. (l'yayemnki) The lit 18 given by Sridhara Svami in his commentary on the Bhagavata l'uran is soins hat different from what I find in my MS. (a corrupt one) of vatsayalia, and some of the terms are doubtful. Sridhara makes Baladuvie and Keislina learn these accomplislinents from their tutor Sandipani, but many of the accomplishments, sewing and cookery for instance, are obviously feminine, and would ill suit a man even in his youth. Vatsyayana is therefore right in assigning them to young ladies. It might be said that these are the 64 arts, and some of them are for men, and others for women ; but I do not think so. 5. Of these si.clyfour kinds, p. 183. The 64 names may be classed under four heads; viz., 1st referring to particular countries; 2nd, to particular tribes or classes ; 3rd), implying poouliarities in the configu

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OHAPTER X. 189 ration of the letters; 4th, cryptic or imaginative forms. Under the first head may be reckoned the writings of Angil, Banga, Kalinga, &c., and these probably imply certain then existing and current foring of writing. The second includes the Devas, Khasiyas, Hunas, Kinnaras, Daradas, &c., but there is nothing to show that some of the tribes named, such as tho Khasiyas, the Daradas, and the Nagas, ever had any writing current among them. The Garudas and Mahoragas or mythical beings. No information is ,,vailable to show the character of the other two heads; a good many of them are probably l'anciful. 6. All sucraments are impermanent, p. 184. The attempt here is to indicate iinportant specilie doginas by their initial letters. All the dogmas referred to are not known to me, and it is not worth while to attempt their explanation. We have here the archetype of the politi. cal alphabets which are now-a-days so often published as squils. In the Chinese version a practical turn is given to the clogmatic terms, by inakiny then illustrations of the sounds of the letters. Thus "liy sounding the letter 'M' pronounce it as in the word "anitya." "The Tibetan versio:1, in common with the southern oncs, ornits this part of the text. 7. Came to the school-room, p. 185. The Chinese version adds to the instrnetion in writing and letters an account of the appointment of a separate teacher for instruction in martial accomplishment. (Beal, p 50)

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190 LALITA-VISTARA. CHAPTER XI. VISIT TO AN AGRICULTURAL VILLAGE. Vimit to an agitulturol village Tuposo under a tree. Tour meditations. Aduruti by five Richis. Seach for we. l'rince. Discovered wdor the tree. The anime of the studow of the truc. Corroborative (atlas. Thus, Bhikslus, did the Prince thrive in his youth. On one occasion he went, along with other boys, sons of ministers, to visit an agricultural villeget After seeing the agricultural works he entered a gard.". There, rambling about, alone without a serou, he beheld a pleasant, nice-!ooking Jambu tree. lle sat under its shadow. When be was seated his mind was absorbed into one want. Thus absorbeil, he engaged himself with care au correspection in a contemplation devoiil of desires, siny, and inausp ai works. This was the first contemplation, the fruit of discrimination. and full of affectionate joy. Then came the scoured contemplation, which results from the purity of mind engem ned by the argumentative and the deliberative states, and in which from the malterability of the mind there results perfect nou-argumitative and non-deliberative conditions.3 lu that stufe, from indifference to affection, he was inditlerent, and, knowing that he was full of menory, he felt felicity in his body. Wheu the proficient knew that the indifferent one, full of Inemory, and joy ons, realised the object less third contemplation. Then from the destruction of linth pleasure and pain and from the isolation om lownes, ami exhileration of mind lie realized the fourth contemplation, in which the memory, rejecting all Idens of pleasure and pain, is puritied. At that time five forcign Rishis, who knew well the five (conditions of things) and were full of miraculous powers, were travelling in the air from the south towards the north. When they came over the noble grove : they felt obstructod, and could not proceed. Feeling doubtful and borripilated, they recited the following Gathas :

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CHAPTER XL. 191 "We have travelled over this Aleru mountain, baril as adamant, which has piercicd up high through the atmosphere, and sprend wide in the air like a herd of lep!ants rondings asunder lines of wany branche trees of magnificent size. (1) "We are able to yo without fail, to the aluulen of the gools, and high in the sky into the lumes of Yakshan and Gandhurvas, and yet, coming wer this lig forest, low and boy whose miraculous power is it that we are rostraneid?" ) Then the forest you that was there thus aldressed a (atha to the sages. "Know that the son of the S'ak a king burn of the race of kings of kings, replon.lent as the morning , of empluxion bright as the neu-blown lotus, of luct: 1etulitiilile phon), the noblest of men, the itdoru! of Devils, Gandhai vas, Nigendras, and Yukl:19, grate the loneludrel th.sons of workels, hits taken possession of this grove, and is only in mevlitation, and bis majinx coumturits the power ot miraculous furce.. Then the Rishis looked downwards, and lehek the Prince Pauliant in his beauty and glory. Tie idea simck tha thus; Who can be the scale obe? Is le Vaisr van, the lord of Westalth? or Mam, the Lord of theires? of the king of gro..t werpents? or ludra, the wicker of the thunderbilt or Bura, me lord of kumlihan dan?' krishai, lle valiaut? or the mioon, son of a god? vr the sun, the thousand rayed? or a universal emperor ?" Then they broke forth in verso "His beauty is greater than that of Vais'ruva!; js ho Verily, Kuvera manifest? or is he the image of the wielder of the thimmlerbolt? or is he the moon? or the sun? or Kama, god of love? or the image of Rulra? or ot' Krishna ? or is the beautiful one, endowed with all auspicious signk, the pnre Buddha ?" The forest god replied to the siges in verse. "Whatever beauty them way be in Vais'ravana. or in the Thousand-eyed; whatever bauty there may be in the four guardians of regions, or in Brabma, the lord of creation; what. ever resplendence there may be in the planets ---were they ull

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192 LALITA-VISTARA. to acquire this S'akya youth they would not in the least add to their radiance." The Rishis, after hearing this verse from the god, descended on the carth, and beheld the Bodhisattva engaged in contemplation, and resplendent with an immensity of light around his body. They approached the Bodhisattva, and bepraised him in verses. Among them one said: "In this world burning with afflictions he is born as a lake. Ile will acquire that religion wherewith he will quench the world." Another said: "In this world, immersed in the darkness of ignorance, he is born as a lamp. He will acquire that religion wherewith he will enlighten the world." Another said: On the highway of the ocean of grief, he is evidently the noblest vehicle. He will acquire that religion wherewith he will ferry mankind over the creation. Another said: "The redeemer of those who are enthralled by affliction is born. He will acquire that religion wherewith he will disenthral all creation." Another said: "There is born the great physician for those who are afflicted with disease and decay. He will acquire that religion wherewith he will wipe off birth and death." The Rishis, having gratified the Bodhisattva with these verses, circumambulated his person by the right side, and passed away through the sky. King Suddhodana, who was never at case in the absence of, and without seeing, the Bodhisattva, enquired "where is the Prince goue? I do not see him bere." Then a large party went forth in search of the Prince. A minister saw the Prince seated on a couch under the Jambu tree, and engaged in contemplation. At that time the shadow of

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BIBLIOTHECA INDICA; COLLECTION OF ORIENTAL WORKS ON OF PUBLISHED BY Tlie ASIATIC SOCIETY OF BENGAL. NEW SERIFS, No. 575. THEN BERE BUR BIPASH THE LALITA VISTARA, MEMOIRS OF THE EARLY LIFE OF SAKYA SINHA. TRANSLATED FROM THE ORIGINAL SANSKRIT. OR DY RAJENDRALALA MITRA, LL. D., C. I. E., & ASCICULTS IT. CALCUTTA: PRINTED BY J. W. THOMAS, AT THE BAPTIST MISSION PRESS. AND PUBLISHED BY THE 1 ASIATIC SOCIETY, 57, PARK STRBET. 1886,

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AT THE LIBRARY OF THE ASIATIC SOCIETY OF BENGAL, No. 57, PARK STREET, CALCUTTA. AND OBTAINABLE FROM THE SOCIETY'S LONDON AGENTS, MESSRS. TRURNER & CO. 57 AND 59, LEDGATE HIL, LONDON, E. C. ..... BIBLIOTHECA INDICA. Sanskrit Series. 161 each Atharvana Upanishad. (Sanskrit) Fasc. I--V Agm l'urana, (Sans.) Fasc. I-XIV ( /6/ each Aita ya Aranyaka of the Rig Veda, (Sans.) Fasc. I-V @ 6/ each Aphorisms of Sandilya, (English) Fasc. I Aphorisms of the Vedanta, (Sans.) Fasc. III-XIII @ /6/ each The Asvavaidyaka, Fase. I Ks. 1 5 Israhma Sutri. (English) Fasc. 1 Thapali, (Sans.) Ps. 1--VIII @ (6) cach Brihad Aranyaka Upanishad, Sans.) Fasc. VI, VII & IX @ /6/ ench Ditto (English) Fase. II-III /6/ cach Brihat Sahiti, (Sans.) Fasc. J-I11, V-VIT ( /G/ onch Chaitanya-Chondrodaya Nitaku, (Sans.) Fasc. 11-in @ /6/ ach Chatar orgs Chinaman, (Suns.) Vols. I, Fusc. 1-11; 11, 1-26; IIT, 1-13, 6 each Fasc Chhandogya manish d. (English) Fasc. II .. Gopatna Brahman, (Sans. & Fag) Fase. I and II @ 16/ oach Gobbubyn Grinya sutra, (Suns.) Fusc. I-XII @ /6/ each Hindu Astronomy, (English) Fuse. I-III @ /6/ ench Kalamadnala. Fase. I and 11/6/.. Katentia. (Sana) l'ase. - VI (12/ each Katha Sarit Sagar, Eaglish) Fase. -XIII @/12/ each Kartna Purana, Fase. I Ilita-Vistara, (Fnglish) Fasc. I-ui @/12/ each Mamutiki Sangraha, Enar. I. Mimay sa Daryana (Sans.) Fase. II--XVIII @ /6/ ench Markandeya Purana. (Sans.) Fasc. IV-VII @ /6/ each Nrisiha Tapani, (Sans.) Fasc. 1-III /6/ each Nirukta, (Sans.) Vol. 1, Fasc. 1-6; Vol. II, Fasc. 1-6, Vol. III, Fasc. 1 3. /6/ each Fasc, Nurnda Sinriti, Fascal and II @/6/ Nyaya Darsana, (buns.) Fasc. III Nitisara, or The Elements of Polity, By Kamandaki, (Sans.) Fasc. 11@/6/ ench.. T (Continued on third page of cover.j 0 2 0 0 3- 0 18 0 1THUNK2ONNAN DUNNEN OND 1 0. 12 12 609

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CHAPTER XI. 193 other trees hail turned away, but that of the Jambu tree had not forsaken the body of the Boalhisattva. Struck with amazoment, oxlularation, delight, joy and satisfaction he hastily repaired to king Sudahlawa, and thus reported in verse the circumstance: "Please your majesty, lehold the Prince in meditation under the shadow of the Jambu tren. In his bertuty and glory he is :19 respleculent as Sakra or Brahma. (1) The tree les which the cably endomis sellel, does not remove its shadow from the noble boimy in meditation." (2) King Sadelbodana went tu ille Jambi tres, and, seeing tho Bodhisativa "splendent in luis beauty aad glory, recite this VENC : "ly is a fire issuing from the ereat of a mountain? or is it the ineun surrounlod ly its stolar liost? My body is overpowered by the sight of him, melitating in his hory bku a lanip." T u sabuting the fact of the Boxedhisattva he recite this listich: " Since thou art bortage, mee thon molititest on the being of light, U poruczopitar, i ule hy for once and again." Ai this to some lads carrying sulun mundo u noire. To theru said the intuisters, " Mise no noise." They enquired, why?" The ministers Teplice, "althrash rounded by the darkness of the workil, Sillhartira, the auspiou-ly umlilazoned, the cu of the great king, the 1:11:09 is the sky, is engaged in meditation, firin as the nutitain, and the shadow of the tree does not forsake biro." On this subjert (th, following (Jathas) may be quoted: "In midsumer when the prog lad returned, in the month of Jynishtha, when leaves and the ilers had blooted in profusjon, wlien herons and peacock, parrots and manas, were cackling, many were the Sakya maidens who had issued forth to rumble aboul. (1) "Said the Prince, Chhanda, we shall proceed with all the boys to behold the conutry. What is the good of remaining at home 25

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194 LALITA: PISTARAI like 'anchorites ? we should go with exhilarating' maidens in onr company.' (2) "At midday the pure being, the Buddha, surrounded by fifty boys and a retinue of servants, without informing either lis father or his mother, issued forth, and repaired to an agricultural village. (3) "In that agricultural village of the king there existed a Janibu tree with numerous large branches. Seeing the village and knowing the trouble of its people, the Prince said, 'alas ! that the agriculturists have to undergo so much labour in their profeg. sion !' (4) "Then going under the shadow of the Jambu tree, in a humble spirit, he collceted some grass and spread it to form a smooth eusbion; and, seated therton he, the Bodhisattva, perforined in ealm repose the four meditations. (5) " five sages, travelling through the air, came over the place but could not pass over the Jambu tree. Sarprised at this, with bumiled pride they looked about. (6) "We travel with irrepressible velocity over the Merni, the noblest of mountains, and across the Chakravala mountains but We have not been able to pass over that Jambu tree. What can be the cause of this? There must be something here to-day !' (7) " Descending on the earth, they beheld under the Jambu tree the S'akya prince, resplendent as the gold from the Jambu river, Bcated on a couch and engaged in meditation. (8) "Wonder-struck, they touched their heads with their ten nails brought together with joined bands; they fell on his feet, and saluted the noble asylum of mercy. With ease wilt thou enliven with nectar all fallen mortals.' (9) "The sun travelled on, but the tree did not withdraw its shadow, refreshing as that of the lotus leaf, from the Sugata, but beld it on. Devas by thousands, standing with joined hands, did homage to the feet of the firmly resolved one. (10)."

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CHAPTER XI. 195 "S'uddhodana, looking everywhero in his house, enquired, where is my son gone to?' The aunt said, 'I have searched for him, but cannot find him. Please your majesty, enquire where ic the Prince gone to.' (:1) "In haste S'uddhodana cnquired of the warder, the porters, and every one of the houscholu, Have you soon iny son? where is he gone to ? . We have heard, your majesty, lie is gone to the village of the agriculturists.':(12) "Attended by many Sikyay, the king quickly repaired to the farnors village, and, entering it, behekl the auspicious one resplendent in his beauty, exceeding in rahance the light of nullions of suns. (13) "Leaving aside his crown, bis sword, and his shoes, and joining in salutation his len fingers to his head, he said, 'noble is thy conduct. The nolle sayes of golly speech foresaw that you biul conde town lur Bodhi knorge.' (1-1) "Pul twelvo launched well-disposed Devas and ti hundred S'akyas, who had come to the pliwe, beheld the miracle of the Suyata, the ocean of merit, and acquired firm fuithin the Surnbuhi. (15) "lle, the Prince, cause the three thousand endless regions to quak,aud, knowiny by the virtue of his transcendental memory, acquired by his ineditation, that they had come to liv, lc, the Lord of Bralima, talked with his father, rose from his wat, and started bomew:rols. (16) <<"O king, il gold be required I shall (vaid le) shower goll; if * cloth be wanted I shall bestuw cloth. Whatever else is required, I shall shower the same, so that everything may be abundant on this earth.' (17) "Having thus auldressed his father and his courtiers and companions, that pure being returned honge, intent npon doing all the good be could to the world following him." (18)

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196 LALITA-VISTARA. NOTE S. 1. To visit on agricultural villuge, p. 190. The description here seems to imply, and the Maliavastu Avarlava gays definitely, that the visit way ensual -- ramble in the spring season. The Chineso version makes the occasion to be a ploughing match to which the father took the son. It says: "Now at another time it bappened that Suddhodunn Raji assembled all the S'akya princes, and took with bim the Prince Royal to go to see a ploughiny match (or field cultivation or sowing). Then in the enclusal space were assembled tbehalf stripped 'n uch labouring hard in the ploughing contest, driving the one and urging them on if they lagged in their speed, and from time to tirac goading them to their work. And now, when the sun increased in his strength, and the sweat rau down both from men und son, thou for a few moments they ceased from their labours. In the incutiuc, various insects camo forth from the ground, and 1locks of birds, in the interval of the plowing exercises, camu down in printitudes and lovorod them. The Royal Prince, secing the timoloxon, thoreks bleeding from the goad, and the men toiling in the middays, and the birds devouring the helpless insects, his buurt was filled with grief, as a man would feel who saw his own hou hold bowl in fotters, and, being thus affected with sorrow on behalf of the whole family of suntient creatures, he disavvuuted from his burn? K uka aud, having done so, he walked about in der rettet)." (Bral, pp. 73/:) For the insucts and birds the Malia:artu substitutes a frogs and a serpent. The Southern versions make this the festival of the plongling season, an annual festival still faithfully observed in Burmala and Siam, and not unknown in India. 2 Jle sat under its shadow', p. 190. The Chinese version, in common with the Sanskrit, makes the Prince ramble about till he comes to the tree under which le site down, but instead of making bim go there alone, sepds with hin all bis attendants, who are subsequently reut way. In the Southern versions the Prince is taken to the place when be was a child. The Burmese text says, " The royal infant was brought out by the nurses on this joyful occasion. "A splendid

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OM APTER X1. 197" jambu tree (Dugenia), loaded with thick and luxuriant green foliage, offered on that spot, a refreshing place under the shade of its far spreading branches. Here the bed of the child was doposited. A gilt canopy was immediately raised above it, and curtains, embroidered with gold, were disposed round it. Guardians having been appoiuted to watch over the infant, the king, attended by all his courtiers, directed his steps towards tho place where all the plonghs were held in readiness. Ho instantly put his own plough ; eight hundred noblemen, less one, and the country people followed his example. Pressing forward his bullocks the king ploughed to and fro trough the extent of the fields. All the ploughnen, einulating their royal lord, drove their ploughs in a uniforin direction. The sceno presented a most animated and stirring spectacle on an immense scale. The appliuding multitude filled the air with crius of joy and oxultation. The nurses, who kept watch by the side of the infant's cradle, excited by the animated scene, forget the prince's orders, and ran near to the spot to enjoy this soul-stirring sight displayed before their admiring oyos. Phralaong, casting a glance all round, and being no one close by him rose up instantly, and, sitting in a crosslegged position, remained absorbed as it were in a profound meditation." Bigandet, I, pp. 50f.). 3. Nonmargumentatire und non-deliberatire condition, p. 190. Ilore, As elsewhere, the Buddhists bave borrowed the detail of tho Ilindu Yoga to the very letter. Yogis describe four kinds of meditation : 1st, the argumentativo; 2nd, the deliberative; 3rd, the joyons ; and 4th, the egwylio. Whou meditation is confined to crudo matter, it is argumentative. Wher subtile matter is made the theme of thought, it is deliberative. When all ideas of argument and deliberation havo passed away and the thinking principlo is immersed in a sengo of abfolute happiness, it is joyous. And when that sense of joy bas passed And a more consciousness is all that is left behind, it is egoistic. These 'ideas have been worked out in a roundabout way in the toxt. For the details of these conditions the reader is ruferred to my translation of the Yoga Aphorisms of Patanjali, pp. 17 et infra. The Chinese and the Southern authors have discarded all mention of these as too abstruse for the temper of their worldly-minded people.

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198 LALITA-VISTARA. CHAPTER XII. DISPLAY OF ACCOMPLISHMENTS. Consultation for ibe solution of : lo. The Prince's choice. Hearch for e bride. Ciopi 11scovery. A reception held by the Prince, Dandapeni's ondition. Printre forn i cation The (lophunt of the Princn killed 1. Desdatta undrat avide ,y the Prince. Display of accomplishments. Culiynajolis. Arithmetic. immastic XTINOS. Archery. The anster bow. Other complishments. Bestowaif (topaly her fnther. Copia reasons for not running veiled her ow lumu, and tho Saky's agent o her wish. Now, Bbik-hus, the Prince buving grown up,' king Suddhodana was one lay seated in his council chamber amidst a munber of S'akyas wl on some ellers of the race, boil male and female, tbus achtressed him : "Tt is knew to you inajestr what has been foretold ly competent Brahmanas and astogers, wbat will happen to Prince Sarvarthasildha. It has lefti said that should the Prnice rotile from the world, he will become i Tathagata, in Arlet, a pericof Buddha. On the other hand, should be not retire, he will be me a hing, sovereign over all, rictorious, virtu005, master of religion, and lord of the seven jewels, and these arc i.b ven jewels, vi.., the wheel, the elephant, the horse, the jewei, the w'fe, the master of the luuselioll, and the commander. lle would hayo,,.reover, thousand sons, the noblest among heroes, riglynes, band: one ones, and overthrowers of inimical armiy. He will lng his virtue rule the circle of the carth without the aid of urms and without punishments. It behoves, therefore, that your majesty should cause him to be married, so that, surroundel l women, he may enjoy life, and not retire from the world, and vur imperial race may not be brought to an end, and we may be respected and obeyed by all minor chicfs.'' Kiny Suddhvuana then thus replied to them-"If that he

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OHAPTER XI. 199 your wish, what maiden do you think would be worthy of the Prince ?" Thereupon each out of the five hundred S'ukyas there assembled, said : "My daughter is beautiful and worthy of thio Prince.". The king said, "The Prince is hard to please, and so I mustenquire of him what sort of u mailen will be most agreeablo to him." Thereupon the S'ak yas waited upon tho Prince and desired to know his wielies. The Prince said, " You will have a reply on the seventh day." He then reflected, Well know were to me the endless evil of lust; lust is the root of :ill ermities, confusion, grios, and pain ; it is dreadful as the venomous serpent, burning as a fire, keen as the sword; I have no longiug or desire for lust, nor can I rejoice in a female apartment, for I should dwell in silence in a grove, with a peaceful mind, inunured in the joys of contemplation and meditation.' Then arguing the subject in his inind, taking into consideration the facility of the ineans (or attaining perfoctiou), and maturing the ond of truth, in greut compussion recited the followiny Gathay. "Lotuses in sacred tanks sprouting from mirel and spreading on water in their radiauce, arc admired by all. Shoulil the Bodbisattva acquire the expericuce of doinestic life, he will he able to place millions and millions of beings in immortality. (1) "Bodhisattvas, who in former times acquired truo knowledge, had all acquired the experience of wives, sons and gynacea; they were not affected by lust, nor deprived of the joys of contemplation, and verily I shall learn their merits. (2) "The muiden who would be worthy of me should not be a common ouc. She, who has no envy, who is ever truthful, evor vigilant, and thoroughly purc in beauty, birth, lineage and race; is the person to gratify my mind. (3) "I shall need the maiden who is accomplished in writing and in compoming poptry, who is endowed with good qualities. No common, unaecomplished person shoo be fit for me; I shall wed her only who is mis perfect as I describe. (4)

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200 LALITA-VISTARA. "The noble one should be endowed with beauty and youth, but not proud of her beauty; such a benevolent one should have her raother and sister living; she should be benevolent, and disposed to give alms to Srananas and Brahmanas. Fatbor, wed me to such a paiden. (5) "She who has no ill-repute, no fault, no wickedness, no envy, no affectation, no evil eyes; who evinces no affection for a stranger even in her dream ; who is always satisfied with her own husband, always self-controlled and careful; (6) << who is never proud, nor iil-behaved, nor impudent ; who, though devoid of vanity, is never slavish; nor addicted to drink, lust,, food, sound and smell; never begging ; always contuut with her own; (7) "abiding in truth ; never fidgety, nor blundering, nor impudent, nor remaining demuru iu her veil; not eager to attend public show's; always devoted to religion ; ever pure in body, speech and inini; (8) "yaver given to langour; full of prosperity; not deludled by vanity; considerate, engaged in good works; always attentive to religivas duties; dutifully respectful to her father-in-law and her mother-in-law; loving her maids and dopendants like hersof; (!) "well versell in th: rules of the S'astras; expert as a public woman, retiring to bed and rising therefrom before ber lord; devoted to her friends; without deception like a mother ;-such should be the maiden, O king, whom I should marry." (10) Now, Bhiksbns, kung S'uddhodana, having read these verses, thus alleressed the family priest": "Do you, great Brahmana, proceed to the great city of Kapilavastu, and, entoring evory house, cxamine all the maidens. Whosoever has these qualities, whether she be a Kshatriya, or a Brahmana, or a Vais'ya, or a Sudra's daughter, report her to me." "But why this latitude ?" "Because the Prince is not anxious about race, or liacage, but alout quality."

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CifAPTER Xll. . 201 At this time the following (athan were recited : "Inform me the maidez vbo pos.id see these qualities, whether she be the laughter wita Brannan, Kshatriya, a Vais'ya, or a Sudru; mor my son is not parlar about family or lineage; his wind A bts in merit, in r11, anil in virtue." Now, Bliksims, that priest, kvin. In it copy of those vorses, ivamed about t hrou te b.. he great city of Kapilavastu, carching for a life. Fins where a maiden according to the acquirenty of the vil...', ne in course of hisz arch, w the rosiilor of Danud pay Silvi Arriving thercat, he entered it, w held nade, like what he soughtA graceful, handsome madbu, of ' X0....toly beautiful complexion, neither very tal or shorts the very corpulent nor very thin, neither very liwe r ely dia.k, bulding youth, & jewel of a pauliu, beyond an, The raiden touched the furtoi ne priest in welcome, and uued, "What may be you: lai zinu () grent Brilmy" The priest soil, " The son , Sahodara, a prince of great beauty, bearing th: 3:2 marts ni waiuss for his person, and, endowed with virtues and valon has writtou these verses describing the qualities of his bride. Whoever possesses thoso qualities, will be lois wife." Ho that handed to her the written verses. The maideu read them, xd then, di-playing it gentle smile on her face, thus answercd him in verse. "All the qualities as you describe, ( Bralman, abidu in ine. May that benign and handsome one le mie lordi, (in and report this to the prince, and tarry not. ll. will not have to asso. ciate with a common person." Now, the priont approached the king, anul thus reported to birn : << Sire, the maiden I have seen will be worthy of the Prince." The king asked, "Who is she ?" The priest replied, "Sire, the daughter of Dandapani, a S'Akya." King S'uddbodana then thought within himself," the Prince is of lafty aspirations, and difficult to please. Ho have in him all

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202 LALITA-VISTARA. the qualities of his mother, and desires to acquire other merits. Isball therefore cause to be prepared As'oka bouquetso wbich the Prince many offer to all the maidens, and on whomsoever be will cast his eyes, her I shall bestow on hien." Now, kiny S'uddhodana caused to be inade a great number of As'oka bouqnets decorated with gold, silver, lapislazuli, and many other kinds of jewels. Having got them ready, he proclaimed by the ringing of bells all over the city of Kapilavastu that on the seventh day the Prince will hold a reception, and presort Ay'oka bouquets to all the maidens of the town, and all the maidens should, therefore, attend the reception hall. Now, Bhikshus, on the seventh day the Bodhisattva repaired to the receptiori hall, and took his seat on a throne. The king had placed spies who, unseen, watched on what maiden the tyes of the Price would rest.. All the madeus of Kupilavastu came to the reception ball of the Bodhisattva in order to have his andience, and receive the As'oka bouquets. The Prince banded the Ay'oka bouquets to his guests, who, unablo to bear the refulgence of the Prince, received the presents and quickly retired. Gopa, the daughter of Dandapaoi, the S'akya, now came to the reception, attended and beserved ly her maids, took her place on a side, and watched the Prince with antwinkling eyes. When all the bouquets had been given away, she advanced before the Prince, and said with a smiling face, "what harm have 1 done, Prince, that you should deny me the usual courtesy ?" The Prince replie:1,"N, I have not been wanting in courtesy, but you wero the last to coinc." Saying this, he took off froin his finger a ring worth many hundred thousands,12 and offered it to her. She remarked, "Am I, Prince, worthy of this from You?" The Prince responded, "Pray, accept all these ornaments of mine." . . . Sho rejoined, "No, we shall not disadora the Prince, for we will disadoru Mara," Saying this slie retired. .

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CITAPTER XII. 208 Now the spies repaired to the king and said, "Sire, the eyes of the Prince fell on Gopa, a Sakya maiden, daughter of Dandapani, and he had a short conversation with her." On hearing this the king sent the priest to Dandapani with the message that he may bestow his daughter on the Prince. Dandapani said, "The noble Prince is thriving in his homo. But we have a family custom not to give our daughtor on any who is not an expert in art. We always select those who aro experts in ant. The Prince is not so), mor i: le prolicieut in the use of sword-, 'hows, klephant driving, and wrestling. Inhall give my daughter to one who is proficient in nrt. Please, report this tu the king." The kiog reflected, "Now, twice bus this reproach been oast ou mc. When I said, why don't the Saky ponths come and pay their respects to the Prince, then I was told, 'why should we pay our respects to the Prince;' and now again. What shoall I do about this?" Thinking this, he sut still in sorrow. The Bodhisattva heard the news, and then, coming to the king, thus addressed him, "Why are you, Sire, in this sorrowful mood?" The king said, "Enough, it concurns yon, any son." The Priuce said, "Sire, it is meet that you should relate the particulars to me." When the Princu had thrice said this, king S'uddbona reluter !o him all the partienlars. Jlearing them the Bodhisattva said, "Sire, is there any youth in this city, who can rival mo in displaying art accomplishments ?" The king smiled and said, "Are you able, my son, to display any art accoinplisbinents ? The Prince replied, " Yos, Sire, I am able Do you invite all persons, experts in art, in whose presence I may display my accomplishmente." The king, thereupon, caused a proclamation to be published by the ringing of bells in the town of Kapilavastu, to the effect that on the seventh day the Prince will display his art accomplisbments, and all experts should assemble on the occusiou to behold them,

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204 LALITA-VISTARA. On the seventh day five hundred S'akya youths assembled in the arena, and Gopa, the daughter of Dandapani, the S'akyn, planted a flag of victory therein, saying, whoever will be able to display the highest accomplishment in swordmanship, archery, elephant guiding, and wrestling, to him this shall be awarded. Foremost issued from the town Prince Devadatta.16 At the time a majestic white elephant was entering the town for the use of the Bhodhisattva. Seeing it Devadatta, proud of his S'akya prowess, and envious of the Prince, seized the trunk of the elephant with his left hand, and gave the animal such a slap with his right hand that it at once fell dead. Then came there Prince Sundarananda, who, seeing the elephant at the city gate and finding it was dead, enquired, "who has killed this animal?' The crowd of people there said, "Devadatta." He said, "Devadatta has not done a becoming act." Then seizing the carcass by the tail, ho dragged it aside from the city gate. Then issued forth the Bodhisattva mounted on a eur. lle saw the elephant, and seeing it was dead, enquired, "who has killed this animal ?" The people said, "Devadatta.". Ile He remarked, "this act is unbecoming of Devadatta." then enquired, by whom has this been removed from the passage "" The people replied, " by Sundarananda." He observed, "It was good of Sundarananda. But this is a large care ass, and its rotting will cause serious nuisance in the town." Saying this, he put forth one foot from the car and, seizing the tail of the animal by the great toe only, whirled the carcass across the seven walls and seven moats of the city, and cast it two miles away in the outskirts. The spot where the carcass fell was depressed into a deep hollow which, to this day, is called the "Elephant bollow" (Hastigarta). Gods and men by hundreds and thousands, secing this, burst forth into loud shouts of joy and laughter, and waved their clothes.19 Some Devaputras, coming below the sky, sarg the following Gathas: --

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CILAPTER XII. 2054 "Since taking the mighty ciephant of infuriated noble gait-by. the great toe he has cast it in the outsikirts across the seven walls and seven monts of the city, be, the wise one, will for certain cani, away from the world by the force of his wisdoni, those who are inflated by the power of vanity," Now, live hundred S'akya yonths proceeded to the place where other youthy had gone to exhibit their art accomplishinente, King S'uddhodana, surrouniled In the elders of the race (loth malo and female) and attended by a large retinue, proceeded to the same place, wishful to behold the encounter of the Boubisattva with other S'ak ya youths. The first object of display was writing, and those who were most expert in it came forwar!: they appointed the tutor Vis'vamitra as the judge. Tle, the schoolmaster, caining the exercises to ascertain which youth bad excelled in the knowledge of writing, citer in the finish of caligraphy, or in the capacity of writing mus kinds of alphabets. He then, smiling with approval on the superiority of the Bodhisattva in the knowledge, gave his aware by reciting the two following ver "Whatever writings exist in the region of man, or in that of the Devas, in the region of the (andbarvas, or in that of Surendra, in all of them the pure being, is thoronghly proficient. (1) "Nether you nor I have ever seen the letters, nor heard the . names of those writings in wliich this moon anong men ins learned. I declari, therefore, that he has distinguished himself. thu must." (2) The S'akyas said, "Well, let it ly that he is successful in writing; he must now prove his knowledge of arithmetit, and should be exammed in it." Thereum Arjuna, a Sakyn astrologer and councilor, 2 wlo was thorouglaly proficient in the calculation of numbers, was appointed judge Ile was then told, "Do you decide who amongst thiose youths acquits himself best in arithmetic.". Now, the Bodbisattva set a sun to a Sakyu youth, but that youth could not work it, and was defeated.

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206 LALITY-YISTARA. The Bulliisattva then said, " Let you put the sun, and I shall work it." Thon Sakya youth set a sum, but could not defeat the Bodhisattvil. Then two, i brre, five, ten, twenty, thirty, forty, fiity and even all the five hundred simultancourly set gnestions to hin, but could not confound the Bodhisattva, for ho solve them all. The Bodhisattva then said, "Enough, enough of this dispute ; now all of you tive laundred sivuld together frame your quustion, and I shall solve it." Therei pion all the live hundred S akya youths set a question with an illustratun, but the Rodhisattva immediately and casily solved it. Thus were all the S'akya youtlu overcome by the Bellisattva. The astrologer councilor Arjuna was struck with wonderly this, and recited these verses : "Tu calculation he has established himself foreniost among these five hundred youths; he is sure soon to acquiro perfect proticioncy in Boddhi knowledge. (1) " Such is his learning and understanding, such his wisdom, memory and intellegenee, that even I, who am thoroughly profunt in learniny, should still learn froin him." (2) . All the Sakyay tareil with wonder and astonishment, and in die yeke burst forth "Victory! Victory attends this l'rince Survoirtha silethal All of them then rose from their seats andi, harm with folder hands saluted the Buddhisattva, thus addressed king Suullhodana ; " Thou hast, M araja, attained the highest blessing, since your son has so qnickly, so readily and so smartly solved all the questions." Then king S'uddhodlana enynired of the Bodhisattva, "Can you, my loy, enter into competition in calculation and order of rochoning with Arjuna, the astrologer councilor ?" The Prince replied, "Let him proceed." Then Arjuna, the astrologer councilor, asked the prince, "Do you, Prince, know the order of reckoning after a kotis'ata ?" (Numeration table). . "1 do," replied the l'rince. .

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CHAPTER XII. 207 Arjuna asked, "how should the order of reckoning proceed after a kotisata ?" The Bodhisattva replied: "A hundred Kotis'atas make an dyuta , 22 A hundred Ayutas make a Viyuta ; A hundred Niyutas make a Kutikura; A hundred Kankarits make a Vivara , A hundred Vivaras make au Akshobhye; A hundred Akshobhyas make a Viruhil ; A hundred 'Vivahas make au Ulsuitga ; A hundred Utsangas make a Buhula ; A hundred Balulas make a Sugabalu; A hundred Nagabalus make a lifilambhr; A hundred Titilum bhus make a l'y consbhuna-pruuupli; A hundred Vyavasthana-praj yaptis inuke a llelwhilu, A hundred Lletubilas make a Kuruhu ;3 * A hundred Karahus make a llebvineriya ; A hundred Hetvindriyas make a Sumptulambh; A hundred Samaptalambhas make a Caranayute; * A hundrel Gunanagatis mako a Niratulyat; A hundred Niravadyas make a Bludrubalu 2 A hundred Mudrabalas make a Sarvabula ; A hundred Sarvabalas make a l'isun jnugati ; A hundrel Visanjnagatis make a Sarranjua; A hundred Sarvasanjnas make a Vibhutanga ma 26 A hundred Vibhutaigamas make a Tellakshana.27 "Were atoms cast off to the number of a Tallaksla na, the nountain king Sumeru would be exhausted. After this comes the eckoning called Dhvajagruvali, and in reckoning it all the sand of the Ganges river, thrown grain by grain wouli bo exbaustod. After this comes the sum of Dhoujugranisamani, vext to it Vaha. laprajnapti, and next Kurulu; next to it comes Sarvanikshenu, n counting which, grain by grain, the grains of sand in ten river, Janges would be exhausted. After this oomes Agrasara, which imbers as many as the grains of sand in a hundred millions of

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208 LALIIA-PISTARA. Ganges river. Even after this comes Paraminurajahpraveronugata." of this no comparison can be made with anything that exists in the world, except with the Tathagata Bodhisattva when baving established himself on the top of the noble Bodhimanda, he is about to face the sancuification of all religion." Arjuna enquired, "how, is the table beginning with Paramanyrajas reckoned, Prime?" (Long measure.). The Bodhisattva replied: "Seven Paramanurajases (subtile atoms) make a Renu ; Seven Ronus make a Trati, (a visible atom); Seven Trutis a Filiyanarajas (a mote that blows in through a wirdlow); Sevil. Vatayanarajases a Sararajas (a mote that is seen in a non-bearn, or that which is raised by the motion of a bare); Seven Samarajases an Edaharajas (dust-grain on a ram); Seven Edlakarajases a Gornjax (dust grain on a cow); Seven Civrajases, a Likshi (egg of a louse--a nit); Seven Likshas i Sarshupa (mustard seed); Saveu Sarshapas a }v, (a barleycorn); Seven Yavas au Aiguliparra (an iucl-width of the thumb); Twelve Anguliparvas a Vitusti (a span); Two Vitastis a husta cubit); Pour llastas a Dhanus (a bow): One thonsand Dhanuses a kros'a as current in the Magadha country (Indian pile); Pour Krosas, a Yojana (an Indian league). Who amongst us knows how many Paramanurajases go to form a Yojanapinda (a cube of one Yojana) ?? Arjuna said, " Even 1, Prince, am bewildered; what shall I say of people of limited understanding? Will you, Prince, define of how many atoms a Yojanapindu is made ?" The Bodbisattva replied, "In a Yojanapinda there are atoms which have to bo reckoned at a full Niyutas of Akshobhya, thirty hundred thousands of Niyutas, sixty handred thousaha Kotis'atas, twenty-two Kotis, five millions, and twolke

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209 thousands. These added together make a Yojanapinda. At this rate the continent of Jambu includes seven thousand yojanas; Godaniya28 includes eight thousand yojanas; Purvavidcha nine thousand yojanas; the island of Uttarakuru ten thousand yojanas. Calculating in this way the four continents of this region would amount to a full hundred kotis. The great oceans of these four continents also number a hundred kotis. The Chakravala and the Mahachakravala mountains each include a hundred kotis. So does each of the following; viz.. the kingdoms of the four Malarajika Devas, the region of the Trayastrinsa Devas, that of the Yamas, that of the Tushitas, hat of the Nirmanaratis, that of the Paranirmitavasavartis, that of ine Brahmakayikas, that of the Brahmapurohitas, that of the Brahmaparsadyas, that of the Mahabrahmas, that of the Parit tablas, that of the Apramanabhas, that of the Abhas'varas, that of the Parittasubhas, that of the Apramanasubhas, that of the Subbakritsnas, that of the Anabhrakas, that of the Punyaprasavas, that of the Vrihatphalas, that of the Asangisattvas, that of the Avrihas, that of the Sudrisas, that of the Sudarsauas, and that of the Akanishtha Devas. What 1s said i; this. The three thousand great thousand regions are immense and extensive. Whatever hundred yojanas of atoms are included in these three thousand great thousand regions, and whatever thousand yojanas to kotis of yojanas, whatever niyntas of yojanas, and yojana-agrasaras are calculated, are all computed on the basis of atoms, so there are countless numbers of atoms in these three thousand great thousand regions." Thus, on the rules of numbers having been explained by the Bodhisattva, Arjuna, the astrologer-councillor, and the whole host of the Sakyas were pleased, exhilarated, delighted and wonder-struck. Each of these remained garbed in a single piece of cloth, and covered the Bodhisattva with all their other clothes and ornaments. The astrologer-councillor Arjuna recited these two Gathas: "Such wonderful knowledge in reckoning kotis'ata, ayuta, 27 CHAPTER XII.

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210 LALITA-VISTARA. niyuta, niyutani, ka kara, vimbara, akshobhya and beyond thena exceeds my power. (1) "But buhold, O Sikyas, he has alone, by a single effort, given us the reckoning of all the atoms in the three thousaur regions, of grasa, of herbs and of drops in water. What more wonderful can be effected by the five hundred (S'akyas) ?" (2) Now gods and men by hundreds of thousands raised shouts of cheers and laughter by hundreds of thousands. Suine Devazutras, coming under the sky, recited this Gatha: "W batever knowledge has been acquired by the mind of the whole of the animated creation of the three orders, has been derogaled, for has not all knowledge of calculation been stored in one being who knows everything?" Thus, Blikslans, were all the S'ak ya youths discomfitted, and thus lid the Bodhisattva excel them all. Subsequently in leaping, jumping, and running the Bochisattva excelled all. Thereupon the Devaputras, coming under the sky, rected the following (atbas : " By frsts, austerity and restrictions ; by mercy, control of the jussions, and benevolence practised for ten million kalpas; by making light, his body and mind, he has become the leader. Listen to his excellence's. (1) "Do ye bohol in this being, now abiding as a houreholder, the noblest of beings. Ile can travel over all the ten quarters of the globe in i inomunt. He has svorshipped with gold and jencls Jinas without number, and in regions without limit. (2) "You cannot kurw his advent and his departure, which proceed from his miraculous powers. What is there in this earth that cannot be performed by him, or which exalt him not in merit?" (3) Tons did the Bodhisattva excel all. Thun the S'akyas sail, "Let the Prince uow excel in wrestling. He should bu oxamined about it."81 The Bodhisattru was then standing aside. All the five bundred S'akya youths at once rushed forward to wrestle with lim.

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CHAPTER XII. Hirty-two S'akya youths stood forward ready to fight. Then Nanda and Ananda went forward, but, on being tonched by the hand of the Bodhisattva, fell on the ground, unable to withstand l night and vigour. Then Prince Devadatta, vain, proud, mighty, full of Sakya prowess, anxious to encounter the Bodhisatta, strutting round the arena under the sky, in playfulness fell in the Bodhisattva. The Bodhisattva, uncereinoniously but without any excitement, easily seizal him with bis right hand, wheeled hini round three times in mid air for luis punishment, aud thes, withont feeling any enmity, with a brunevolent mind, cast him on the ground without hurting his body. Then the Bodhisattvit kail, "Enough, enough of this. Lot all of you come united to wrestle with ine." Then all the yonths in a boy fell upon the Bodhisattva ; but, touching him, they felt his inajesty, vigour, prowess and firinness to be intolerable, and touched by him they tumbled on the ground. Thereupon hundreds of thousands of gods and inen hurst fortli in hilarious heers. The Devaputraut, coming under the sky, cast leavy shivers of towers, and ill ono voice recited the following (iathis: "All the wicket wrestlers in the ten quarters of the globo come as nothing before him. They are instantly overcome by the bull among men. They fall on the ground the moment they are touchel (1) "He can puund into dinst33 with his bare handle the Meru, the Sumnern, the Vajraka,3% the Chakravaln, and whatever other mountains there exist in the ton sides of the carth. What wonder is there that sons of mortals should crop before him ? (2). "He will, when alout to attain the absoluto knowledge under the noble tree, through bis benevolence, destroy the wicked voteran Mara, the friend of darkness, with all his army, his horse and war.chariots." (3) * Having done this the Bodhisattva excelled all. Then Dupdapaai thus addressed the S'akya youths : "AIL this has been seen und uxamined. Let hin slow now his power it archery, she

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212 LALITA-YISTARA. Then an iron drum was set up as a target at a distance of two, kros'as, for Ananda. The target for Deradatta was set up at a distance of four kros'as. The target for Sundarananda was set up at a distance of six kros'as. A target was set up at a distance of two yojanas for Dandapaui. For the Bodhisattva the iron target was set up at a distance of ten kros'as; and beyond it were ranged seven palm trees and a mechanical image of a boar, made of iron. Amanda hit his target at the distance of two miles, but could not send his arrow further. The drum at the fourth kros'a was hit by Devaxlatta, but be could shoot his arrow no further. The drum at the south kros'a was hit by Sundarananda, but he could not send his arrow any further. Dandapani bit his target at the distance of two yojanas, and the arrow remained fixed in it, but could go no further. Then the Bodhisattva stepped forward, but every bow he took my snapped on the attempt to string it. Thereupon he said: "Is there any bow in this city which will withstand any stringing it, and any bodily force and vigour ?" The king replied, "Yes, my son." The Prince said, "Which is it, sire ?" The king. "Your grandfather, my son, was named Sinhahani, (naving the jaws of a lion). His bow is now worshipped witli garland- and aromatics in the ternple of the gods. None has been as yet able to string it, niuch less to draw it." The Bodhisattv. "May it please your majesty to send for it from the templo; I sball try it, until I have stringed it." Now, all the Sakya youths tried their ntmost, but failed to string that how, much less to draw it. At last it was stringe by Mandapani, the S'akya; but even with his utmost might and main he failed to draw it. The Bodhisattva then stringed it. Then without rising from his seat, but assuming the half bedstead position, (i r., leaving on one knee) he took it with his left hand, and drew it with a single singer of his right hand. The sound of the twang of that bow resounded all over the city of Kapilvastu The citizens were all bewildered, and enquired of each other, "Whence is this wound ?" The reply was, "Prince

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CHAPTER XII. 213 . Siddhartha has twanged his gratidfather's bow, and thence the sound." Thereupon all men anil gods, in great delight, burst forth in hundreds of thonsinds of hilarious cheers and laughter. Deva - patras, coming under the sky, thus addrossed the king and the multitude: "Since the saint has stringed the bow withont rising from his seat and the ground, he will doubtless soon fully attain his object after overthrowing the ariny of Mara." Nw, Bhikslus, the Bodhisattva, having stringed the bow, took an arrow, and, with great force and vigour, shot it. That arrow successively pierced the targets of Ananda, Devadatta, Sundarananda and Dandapani, and, passing on to the iron drum at the tenth kros'a, pierced it through, as also the seven palin trees and the mechanical boar made of iron, and disappeared within the earth. The spot where thu anivw touched the earth was so pierced as to appear like a well. To this day that spot is called Suruhu, "the arrow well.' Ilundreds of thousands of men and gods burst forth in lond and repeated sbonts and cheers. All the S'akyas became joyous and struck with wonder. But this feat anul these accomplishments in art are not particularly wonderful. Devaputras, coming under the sky, thus addressed the king and the muliwe: "Why this ronier and wherefore ? "This being, who will assume the seat of former Buddhas on this earth, assuming the bow of might and the arrow of nihility and sunllossness, will kill the master of evil, pierco through the network of darkness which envelopes the "ye (of reason), and attain the prosperous, stainless, griciless ultimatum of Bodhi." Saying this, the Devaputras showered flowers on tho Budhisattva, and then disappeared. In this way he excelled in all arts and accomplishments current among men, exceeding all in human and celestial regtongin leapiny ; in running foremost, iu, writing, priuting and arithmetic; in wrestling and arcbery ; in quick walking, jumping,

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214 LALITA-VISTARA. and swimming; in the use of arrows; in riding on the neck of the clephant, on the back of the horse, and on the chariot; in fighting with bows; in firmness, vigour, and veteranship; in wrestling; in the use of the goad and the lasso ; in vehicles for going upwards, forwards and on water; in boxing; in hairdressing; m cropping, piercing, swimming, and high jumps in guessing : in divining others' thoughts; in explaining eniguas; in luard beating ; in dice-playing; in poetry and grammar; in book-writing; in assuming shapes (pantomime); in the art of decoration ; in reading ; in pyrotechnics; in playing on the l'ina; in music and dancing: in reciting songs; in story-telling; in dances; in symbiony ; in dramatic exhibition; in masquerade; in making tuwer garlands ; iv shampooing ; in tinting jewels; in dyeing cloth; in jugglery ; in explaining dreams; in divining from the cries of lords ; in the knowledge of the characteristics of women, men, horses, cattle, goats, and eunuchs; in deniouology; in the lelii glosary; in the Nigamas, Puranas, Itihasas, Vedas, gramirar, Virahtit, (lexicography), S'ihsha. (l'honology), Chhandas (versitication), jun ritual (kalpa), and astronomy; in the Sankhya, the Yoga and the Vaiseshika doctrines; in ceremonials; in dress; in political economy (arthavirlyii); in ethics, lagerdemain (-Iscbarya), and surgery (Asura); in the knowledge of the cries of mammals and birds; in disputation het uuidya); in lae ornaments, int was- syorks; in needle-work; in basket-work; in Ical-cutting; in perfumery,36 Now, at that time Dandapani, the S'akya, bestowed bis dangliter, the Siksa maiden (opa, on the Bodhisattva. She was caused by kiny Snilhodana to be duly married to the Bodhisattva. Having obtained ber from amidst eighty-four thousand maidons, the Bodhisattiva, according to human practice, gratified himself by enjoying and associating with her. Gopa was installed the chiel quen amidst the eighty four thousand maidens, and she did not cover her face in the presence of any persin, neither before her mother-in-law, nor before ber father-in-law, nor before other persons of the bouse. They all advised her and argued with her.

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CHAPTER XU. A bride should not remain unhidden, but she (Gupa) was always manifest before all. Now, she, the Sakya daughter, hearing these words, 87 recited the following verses in the presence of all tb people of the house : "Venerablc sirs, the mmcovered state shows the best, whether when seatel or when walking, even as jewels are soen most resplendent when ruounted on a flagst: 11.8 (1) "It is showy when going forward, and it is showy whon coming back. Standing or sitting it is, venerabile sirs, showy ever, where. (2) "It is showy when speaking, as it is when one is silent, even as the sparrow (kalucinke}39*is beautiful both in its appearance and in its voice. (:) "A clover man endowed with learning, whether role in kus'a grass, or in no clothes, or in miserable apparel, or lean, displays his beauty by his own inerit. (1) "lle is ever resplendent, vencrable sirs, who is free from sin, like an adorned child. The sinner is never beautiful. (5) "Those who have sin at heart but are sucet of speech, are like a pitcher smeared with nectar but full of poison. They are hard of heart, like the rough rock on the top of a mountain peak. They are unworthy of sight to all. (6) "They appear pleasant like a child to all; they are, liko sacred pools, beneficial to all; they are, venerable sirs, als 'ko pitcher's, full of curis and creain-pure, agreeable, an in civus,-(7) "who, avoiding the association of sin, have accepted the friendship of prosperity and the Three Jewels. Those, who tv-jeeting sin accept the religion of Buddha, are always succcusful, alway auspicious, always beautiful. (8) "Of what avail is hiding the face for them who have conwind over their person ; who have overcome the evil tendencies of the organs; wbo bave control over their specch, and are always of beautiful speech; whone secret organs have been pacified, and whose minds are always cheerful ? (9)

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216 LALITA-VISTARA.. "A thousand folds of cloth cannot hide the nature and mind of hira who has not modesty and sense of propriety manifest in him, but he who has those qualities and is ever truthful--ho may roam about everywhere in nudity, like a jewel unadorned..(10) " What avails the hiding of the face to her whose mind is well nourished, whose organs are always under command, who is always satisfied with her husband, and never dreams of a stranger? Shu may always remain manifest like the sun or the moon. (12) "Risluis, noble-mindel persons, those who can divine the secrets in the hearts of others, the assemblage of gods, know well ny motives. So long as my behaviour, my qualities, my prudence remains uudisturbed, what need is there for me to cover ny face with a veil ?" (12) King Suddhodana heard these Cathas pregnant with the Wisdom and good sense of Gopa, the S'ukya maidon, and hearing them lo was transported with joy, delight, and gratification. Ho bestowed on the lady a necklace made of brilliant rose-colonred pearls, valued at mauy hundreds and thousands of millions, and a gold necklace set off with many jewels and flowers, and then joyously exclaiinod "Even as my son is adorned with many traits, so is my daughter resplou tent with noble qualities. The two aro noble bei ito have coine to me, each a piece of fresh butter like ".. other." Dey returned bome with the Bodhisattva at the head. in the order which they had come out.

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CHAPTER Xii. 211 NOTE 8. * 1. The Prince haring grown up, p. 198. The Chinose version fixes the age at the nincteonth year, when the king provided the Prince vith thrco palaong for the three principal seasons of the year, and a large retinue of attendants and handnaids. Separate servants were chgagel to rub bis person, to smooth it, to anoint it with aromatic oils, and to bathe it. There were among them hnir-ressers, looking-glass hoklars, custodians of Csures, of hair ebaplets, and of the wardrobe. Every garuent for the prince was made of Kasika material, i, e., silkou, silk being used by the king and others for outer garments only. The Burniese version brings the age to the sixteenth year, when the palaces were pruviled and the inarriage took place. The Siameso text follows the Burnere recordl. 2. Some pliers of the race, both male and female, thus addressed hin, p. 198. In the Chinesu vorsion the proposition comes froin the king himselt, wlio, adverting to the prophecy of Asita, asks his councillor's to devise means for preventing the Prince from becoming a hermit. The Siamese text says, "when the palaces were finished, the king announced his intention of raising his son to the sovereignty (making him vice king), and called upon the Sakya Princen to offor their daughters as Lis wives," (p. 120). The Burmesu text summarily disposes of the subjoct by saying the Prince was married. 3. Tle then reflected, p. 109. This enquiry of the king about the Prince's choice and the latter's cogitations and reply are not noticed in the southern versions. 4. Loluses in sacred tanks, sprouting froin mire, p. 199. The purport is that good may proceud from evil, even as lotuses thrive in the nire at the bottoms of old lanks. This maxim convinces the Prince that marriage, though in so bad, would lead to good, and therefore it was proper for him to marry 5. Such should be the maiden, 0 king, rohom I should marry, p. 200. Although the cogitation is held in privato, the versen, being designed for the information of the king, are directly addressed to the king. 28

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218 LALIT.. VISTARA. 6. Thus adiressed the family priest, p. 200. This search for a bride is unnoticod in the southern versions. According to the Chinese the bride was discovered by the conversation wbich the Prince had with Yacollars in a drawing-room, 7. Whosoever has these qualities, p. 200. The theory of giving prominence to good qualities at the expense of casto could be appreciated only in the caste-ridden country of India, and therefore it finds 110 place in the Chinese and the southorn versions. Tho author tries to take credit for liberality on this score, though tho sequel doos not bear him out. A Sikya is selected at Inst. Perhaps his object was indirectly to extol the S'akya raco, whicli alone was the repository of all innrit. $ The residence of Dandapani, a S'akya, p. 201. Thu Chinese vernin, following the Mahavastu Avadana, gives Mahanama as the name of the father of Yasodhara. He was a minister of state, and a D aher of the Vasita gotra, The Lalita -Vistara does not assign to Daudpani any ministerial olicu. 9. excha louquets, p. 202. The word in the Sanskrit text is dsokr-lhanda, Asoka meaning the flower of the treo so named (Tonesin ook) or "rictless," i.P., joyous, and bhanda, an orna. ment,-ar ornament of asoka flowers, or an auspicious ornament. Ruv. S. Beal makes thu Chinese version have "every kind of jewellert ornament and delightful triflo (un lung)." Tho Tibet. un text has been rendered by M. Foucaux into "orncnients agreables." The word asoka is seldom Ilsed in the sense of jyous or auspicious, and the tluwer of that ninao being a great favourite with Indian ladies even to this day. I think the Hower is meant, and with it bouquets are the most appropriate trifles that could be made. The lowers are never strung iuto garlands, nor worn in any other way. On the 8th of the waxing moon in the month of Chaitra a fast is observed by Hindu women; and of that fast the most important parts are the embracing of the troe which is then in full bloom, and the eating of the blossoms thereof. According to the Ramajana, Sita was confined by Ravana in an asoka grove, and the exemplary constancy which the lady evinced while e confined has associated the tree with constancy, and cvery young lady who wants to acquire that virtue courts the tree. Bouquets made of the blossoms of that tree are, therefore, very fitting presents to give to maidens.

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CHAPTER XII. 219 10. Repairudd 10 the reception hall, p. 202. The Chinese make the gate of the pauco the place of reception. (Beal, p. 80.) 11. Gopa, the il nughts of Dandapini, p. 202. Gopa is an alias of Yasodbara. The Lalitn-Vistara aluny's un. (opa, but the Mahavastu Avadana prefer: Yitodlara. The Chinese text follows the latter work. 12. A ring worth many hundred thousands, p. 202. The Chinese bext has a hundred thousand, but like our text doe not say whothur they were pieces of silver or goll. Mr. 1. al supplies the word guld. A ry valuable ring is what the text means, its respect for ligures being of the slenterest. 1.3. No, roe shall not disadorn the Prince for we will disadora Alire, p. 202. The young laily, by anticipation, identities herself horo with le Prince. The plural's W" cannot be honoritio bure. Thu reply in the Clunese text is rimmel ure natural and becoming. It rims thwa---" It wonll be a pity for ine to do that, and so deprive tho prince of that which so niueli becomes him." (Leal, p. 81.) The Mabavastu Avalana assigns as a reason for lo refuse some slights which to l'rine han sbown 1 kilolara in tvo former existencos; cl: ng Sanskrit Bullhist. Literature of Nepal,' PP 126 & 129, and Beaul's L ennars Life of Buddha,' p. 93. It, The king, thereupon, causeil > proclamation to be pisblished by the ringin of bells, p 203. The world in the Sanskrit text is ghani-yhuxhu, "the sound of ghanta." Cihanta ordinarily inrund bell, bit it may also be a gowy, but for the latter the common termi is kai sya, and I prefer, therefore, the first in-aning, though I havo 110where scon any inuntion in Sanskrit looks of the We of belle for giving publicity to proclamations. Bells seem to live been the archetype of the moduri tomton and the English anctioneer's bell. According to the Burmese text the instrument used was a drun. 15. Planted a flug of virtory, 01. The Indy takrs. n more forward place in the tournament than what is usual anong Indinu mailens. She aveaunes the position of Lu Ruyre do la beaute et des allours in a Nordian tournament, and her fax occupies the place of the prize which the noblest lady offers the victor at a European tournament. In the Chinese text it is her father who places her at a conspicuous place and proclaime-"Whoever the viotor may

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220 LALITA-VISTARA. be in this contest of skill and of arms, he shall carry off this my. daughter as his prize." This is in accord with the reproach of Dandapani as given in the Chinese text. It runs thus "Our S'akya rules are these-if a man excel all others in martial exercises, then he is crowned victor, and carries off the prize of the fairest maiden; but if he fail, then no such prize can be bis. I fear the Prince Royal has been brought up delicately, and has learned none of the arts and practices of chivalry, either in tilting, or wrestling, or boxing; but how can I wed my child to one so utterly void of skill in these arts, as I fear the prince to be ?" (Deal, p. 84.) The Sianiesc reproach is O king thy son is of proper birth, and his appearance is admirable; but so far as we know he has never learned anything, and has no knowledge or accomplishments. Therefore we hesitate to offer our daughters to him." (Alabaster, p. 120.) * f the Burmese text the tournament is brought on after the narriage. The prince was devoting all his time to the pleasures of bis harem. and his relatives strongly remonstrated against his mode of living which precluded him from applying himself to the acquisition of these attainments belitting his exalted position." (Bigandet, p. 52.) The Prince, in reply, comes forward to prove his fitness. The idea of the tournament has been borrowed from Hindu legends, with such alterations of details as were thought necessary to cover its borrowed character. Everything connected with the Prince was miraculous, aud a miracle had to be designed for each event, and the rich mine of the Hindu legends yielded the materials for the miracles. Even the miraculous character of his birth is based on a Hindu legend. The idea of bringing forth S'akya from the left side of his mother's womb has obviously been borrowed from the Hindus with whom it prevailed from a very remote period of antiquity. In the Sanhita of the Rig Veda (IV, 18) there oceurs a hymn in which it is given at length. The story runs that Vamadeva, while in his mother's womb, thought of signalising bis birth, by being born in an uncommon way. His mother, perceiving this, invited Aditi and her son Indra to come and expostulate with him, whereupon the following conversation takes place : 1. ["Indra speaks.] This is the old and recognised path by

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CHAFTB X11. which all the gods are born, so, when fullgrown, let him be born in the same manner; let himn not cause the loss of this his mother.' 2. [ Vamadeva speaks.] Let me not ooino forth by this path, for it is difficult (of issue): let mo come forth obliquely from the side: many acts unperformed by others are to be accomplished by me: let me contend (in war) with ono (enerny) in controversy with one opponent. 3. 'He (Indra) has asserted (that it will) cause the death of my inother : let me not proceed by the usual way, but proceed quickly, according (to my will)."'-Wilson's Rig Veda, 111, pp. 153f. The idea of perfect knowledge of learning in early boyhood is not confined to the Buddhists. The Jains have a simitar story about the last of their great suints. According to them: "When Maharirato the story goes, and it is with slight variations repeated over and Qver again--was about right years old, his parents thought it time that he should learn to read and write. With greut pomp, they Avvorilindly took him to school and introduced him to the Guru. Then Indra. lay the shaking of his throno advised of what wus going on bere below, cainy down from heaven, assumed the forin of an old Bralinau, and asked the clubit to solve the grammatical difficulties by which the mind of tle (iuru had long been disturbed, and whieli noboily had been able to explain beforo. Jaharira not only au-wered all the questions put to him, but he also propounded various kinds of graminatical rules, and his utterances Lecume the Jainendra grannar. The Guru, delighted with what he had heard, mado Mabavira # Guru tou, and saluted by Sudra, the child returneil home with his parents." (Talian Antiquury for March, 1881.) In thu Bhagavata, the story occurs in connexion with Ksishna. . The wrestling fonts are obviously revised versions of the gynnastic exercises of the Panans and the Kurms, and tbe archery follows the story of Arjuna's feat at the court of Drupada, who had promised to give away bis daughter Draupadi to whoever would hit a target (a fish) from its shadow in a saucer of water. The bow incident comes from the Ramayana, and in Europe it hau ils counterpart in Homer.

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222 LALITA-VITARA. 16. Prince Devadaft1, p. 204. A cousin and rival of Prince. Sid. Thartha. He haul been ever at war with his rclative, und often .tried to bring disgraco on him during his monastic life. Of. My Sanskrit Buddhist Literature of Nepal.' The incidence of killing the elephant occurs in the Chinese text after the tournament, in tic journey home. 17. He has not done a becoming act, p 204. The negative particle is wanting in iny Sanskrit texts; but it occurs in the Tibetan version, and is obviously required by thu context. 18. Elephant hollow, p. 204. Mr. Carlyle has identified this with a circular tank at Bhula, between the southern dirch of Bhnila Dih and village of jaitpur. It is called Ilathi Guddha ur Hulhi kund. U. Arch Survey Report, vol. XII, p. 169. 19. Anil cavril their clothes, p. 205. Tho ancient Indian counterpart of the modern English waving of handkerchiefs. 20. By the great lor, p. 205. How av elephant can be Nized by a person with his great tue only is a merhanical problem which the Buddhist faithful alone can solve. A kick is what is incant. 21. Arjunn, the astrologe-councillor, p. 203. In the Chip text the ministerial position of this worthy is not advertel 10. let is simply " it ry eminent master of arithmetic." (Beal, p. 85 ) 22. Kurah, p. 207. Kalabu in Tibetan. 23. Gangniyati, p. 207. G ayati in Tibetan, 21. Mulribila, p. 207. Munrabala in Tibetan. 25 Tibetanyami, p. 207. Vibhutagana in Tibetan. 21. Wilalsh7, p. 207. The names are mostly new to Hindi Santh:t arithinctio. The table does not correspond with one givet by Brouf in his Lotus de la bonne loi. 27 Nojamapinda, p209. The Hindu table of weights begins with Trisurena, 28 of whicli make a liksha. According to Hinriu physicians tlie: risaron is made up of 30 Paranauus. Neitir mode of calculation corresponels with the Buddhist scheine. Uf. Colcbrooke's Lussays' I, p. 529, and Thomas' Initial Coinaya Benyat,' and 'Pathan Kings of Dolbi.'' . 28. Gordiniya, 1. 209. Following M. Foucaux, I take this in be Unuda, or ourthern Bengal.

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CIAPTER XII. 223 29. Chakravala and Mahachakrarila mountains, p. 209. Tho. Chakravala is a range of mountains which cncircles tho earth; and Mabachalsravain is atuated beyond that chain. 30. So dous each of the following, p 209. In the Sanskrit text the phrase "hundred kutis" is r ated before every name. To obviate this frequent repetition I have introduced this line to covor all. 31. He should be examineil about it, p. 209. The Chinese toxt does not refer to this wrestling. 32. He can pound into dust, p. 211. Tho word in the Sanskrit text is masichurna" powilere lampblack," i. e., so ponudul as to bo without grit, like lampblack. 33. Tajruka, p. 211. I have real of no account of this mountain. 34. Let him show his skill in archery, p. 211. 'The Chinese text heru describes tho appointment of one Nizhadeva as the mopire. 35. In perfuvacry, p. 215. Some of the terms are not of clear import. They are obviously technical, but I know not the nature of the arts to which they were applied. The translations given aro purely mechanical. The arts named, it will be soon, are in somnu respects different from the 61 kaliis nained in the Bhagavala Purana. (ante, p. 187). Negative evidence is not often of much value, but it is worthy of note that the text notices by nanie the Sankhya, the Yoga and the Vaioshika doctrince, but does not mand the Mimaitsa and the Vedanta systems. Thu Nyaya is probably included in tho Iloluvidya. It is possiblo that Kriyikulp, as distinct from Yajnukalpro, stands for the Mimaosa. Itx position between the Yoya and Vaihoshika would suggest the idea. I havo dislocated it and tranxlated it into ceremonials. 37. Mounted on a flagstaf, p. 215. A jewel of great excellence mounted on a pole and held up high, sheds its lustro 80 as to appear like a lamp, lunce the simile. (Cf. anto, . 35.) 38. Sparrow, p. 215. I suspect the worl kalavinka stands bere for some other bird than a sparrow; but I know of no such. The plumage and voico of a sparrow are not such as to be worthy of the comparison hero made.

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LALITA-VISTARA. CHAPTER XIII. THE IMPLORATION. The celestial consultation. The Bodhisattva's knowledge of time. Exhortatory veracs. Description of th pulaco. Celestial implorations. Now, Bhikshus, when the Bodhisattva was passing his time in the synaceum, many Devas, Nayas, Yakshas, Gandharvas, Asuras, Carndas, Kinnaras, Mahoragas, Brahin'is, and Lokapalas, proclaiming their delight, came to the place, eager to offer worship > the suint. At another time this idea struck those beings : Verily, for long in the noble being tarrying in the gyvacium. These people matured for a long period with the fourfoid blessings of charity, sweet speech, goud service, and sense of equality, are urging hiin to impart religions instrnction, so that the four religious vessels may disappear, and the Bodhisaltvi, subsequently issuing forth from his home, my acquire the absolute and thorouyu Bolhi knowledge. Thereupon they respectfully and cheerfully joined their hands and saluted hitn. Then they stood aside with an anxious desire to know when it will be that they will have the felicity of beholding the noble and pure being renounce bis hoine, and, renouncing it, take his scat at the root of the great and supereminent tree, and, overthrowing Mara, attain the sequenceless and thorough Bodhi kuowledge, that he may be endowed with the ten powers of Tathagatas,' the four Tathagata accomplishments, the eighteen sections of Buddha religion,--turning the twelve-formed wheel of religion with its three transitions, and by his Bauddha duties and auspicious emancipatory speech gratify men, gods and Asuras. Now, Blikshus, the Bodbisuttva had for a long period, extendmg vier innumerable kalpas, been agreeable to all. He was the great teacher of all worldly and suporworldly duties. He was for long acquainted with the proper season, the proper moment, and the proper time for the performance of all duties which

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CHAPTER XIII. has auspicionshus for their root. He was infallible, well knowing, and thoroughly versed in the five rcalities. He had attained mastery over the chapter on occult powers, ovor the organs of his body, over the knowledge of proper and improper times. He pervades all time, and does no: exceed the limit liku the great ocean after it has reached the beight of the tide. Endowed with the power of his intellect and understanding, he had himself learnt everything. Ile know this is the proper time for this; this is the proper time for acceptance, and this for refusal; this is the proper time for collecting, and this for dispensiny; this is the proper time for negligence, this for speaking, this for silence; this is the time to go out, this for accepting -ceticism; this is the time for reading, this for pleasure, and this for deliberation; this is the time for mixing with Kshatriya, this with Brahmanas, Louschollers, and courtiers, this for Devas, Nagas, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, S'akra, Brahma, Lokapalas, Bhikshus, Bhikslukis, Upasakas, Upasikas; this is the time for preaching religion; this is the time for the final dissolution. Everywhere and at all times a Bouthisattva is proficient in the knowledge of tinie, he is the pervader of time. Now, again, Bhikshus, this is the rule with reference to all Bodhisattvas at their last existence, that when they aro dwelling in the female apartment they should for certain be inspired by the Buddhas inbabiting the ten quarters of the earth, with such religious hymus as these', accompanied by the harruony of musical instrumeuts. On that subject this is said : "The best among all those foremost men who dwell in the ten quarters of the earth, inspire the noblest of beings with these delightful Gatha songs, with the accompaniment of sweet music. (1) "Beholding living creatures groaning under a hundred "evila, thou, oh Lord, our well-doer, dichst, in former times, resolve that thou wouldst redeem those of this world wid would sook thy Asylum. (2)

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228 LALITA VISTARA. 0 Paino. ) "That resolve was noble. Now quickly issue forth from this house; betale to the surface of the earth on which dwell many Rishis, and acquire the anrivalled Jina wisdom. (3) "In former times thou didst abandon precious wealth and jewels-thy hands and thy feet, and thy life; this is now thy time, great sage, do overflow the earth with the peronnial stream of religion. (4) " In former times thy conduct was noble and pure and per. fect. Thou didst then bestow a hundred blessings by thy specch. Tuy conduct is unrivalled; O great sage, redeem the world from its diverse pains. (5) "Throngh thy forlearance thou hast accomplished a hundred noble acts; through thy furbearance thou hast cheerfully borne many hard things said against thee; through thy forbearance thy soul is fixed on mercy and self-control. O king of the bipods, furn thy mind to renunciation. (6) "In former times thy firm, immovable, unshaken vigour had spread wide, overcoming a hundred Namuchis with their armies ; do dispel the threc-fold pain.* (7) . "For that thou didst undergo fasts and penances. Bearing in mind the sins and pains of the Kali age, do thou rain the unfailing water of immortality, and sooth those who are ever thirsty and helpless. (8) "Calling to mind thy former noble resolve, and quickly issuing forth from this excellent bouse, do soothe the thirsty with the waters of immortality, after thyself acquiring the immortal and griefless state. (9) "By the acqnisition of wisdom thy virtuous knowledge has become wide and extended and endless; do thou sbed the auspicious and grateful light of wisdom for the ignorant and those who follow the wrong path. (10) "Thou hast practised a hundred acts of benevolence for the development of the blessing of mercy; whatever thou bast practised, do practise the same for the good of the world. (11) " Such (iathas formed of beautiful flowers strung bogether

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CILAPTER XUL. 229 without a thread, and full of the vigour of the Jinas of the ton quarters of the globe, and resounding through diverse musical instruments, exborted the prince reposing on his couch. (12) "And again, while the delightful and enticing charniers pleasingly and sweetly sang with the aid of musical instruments, the Jinas of the ten quarters, the controllers of gods and men, so resounded these musical notes as to echo forth from mountains. (13) "Thou hast acquired many virtues for the good of creation. Thou bast mastered the merits of Jinas iu thy career. Oh, recall to mind, do recall to mind, thy former fasts and penances ; do quickly repair to the noble tree and atain the inmortal rauk. (11) "Thirsty are mortal men devoid of the merits of Jinns. Ia thoo are reposited the merits of intelligence, cheerfulness, and power. Thou art the bestower of the nectar of inmortality. Thun art endowed with the ten occult powers. O adored of wise men, () prince, do thon swiftly distribute the nectar. (15) "Forsaking, in former times, wealth, jewels and gold in this earth; forsaking friends and sons, the earth with its cities and fairs; forsaking even thy race, thy hands, thy feet, and thy oyes and even thy bead, thou didst bless the world by thy devotion to Jina merits. (10) "In former tincs, wlicn thou wast borg a sou to a mortal, a man, standing in front, aldressed thee in those words, "Pray, bestow on in this carth with all its towns and fairs," and, in reply, thou didst grant the gift inost cheerfully, and withont.the least uneasiness of mind. (17) "Ia former tinies, which thou wast born sovereign of men in the family of a Bralyun, thou did * do service to thy soniors, and injured no one. Thou didst place, 0 noble Brahman, numbers in benignity, and thou didst thon, lord, retire to thy place. (18) "In former times, o prince, when thou wast born a noble Risbi, an irate king of the Kali agelo tore asander the members of thy body. After performing the duties of thy race without

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230 LALLTA-VISTARA. any disturbance of mind, thou didst depart for thy home with thy hands and feet entire. (19) "Remember, again, that when in former times thon wast born the son of a kishill and dwelt in penance in a wountain home, thou wast destroyed hy a poisoned arrow shot by a king; thou didst show thy mercy to the king, and didst not feel disturbed in niind (20) "Iu former tines when thou, greatly endowed with merit, didst live as the lord of deer?? and ramble over bills, rivers and marshes, according to thy list, a barbarian entrapped thee, and tbou Jid.t Lollow him without being afllicted in heart on that account. (21) "In former times when thou wast born a Brahman, a precious jewel of Uhine fell into the depths of the ocean and by thy superior powers thou didst recover it therefrom. (22) " In former times when thou wast a noble Rishi, a bird approached theels and said, " he thon my asylum." Thou didst reply, you are safe herc," and, for bis sake, thou didst give up thy own person, but never forsook the bird. (23) "Hemember, again, that when formerly a Rishi asked thee to count the leaves of a tree uuder which he dwelt, thou didst count the leaves on the frre and never inade a inistake. (2 t) "0, thou of white qualities, when thou didst live as a parrot on a tree, thou didst not, when the tree withered and died, for. sake it, knoring it to be thy home. When the king of the gols came to l' now of it, he recalled with delight thy qualities, and produced a worthy tree for thy home. (25) "Thus, unrivalled are thy fasts and penances. Thou hast, owner of mumts, chic ved inany good deeds. This is the time for thce to renounce the earth with all its towns, and quickly to place the creation in the exerciso of the virtues of Jinas. (26) "When the charming damsels with their persona decorated with oluaments and rich vestments, were singing in harmony with the accompaniment of excellent music, there aroge, through Jina merit, from the ton quarters of space, these Gathas

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231 CHAPTER XIII. of varied and mellifluous sounds in barmony with the cadence of music. (27) "From many millions of kalpas this was, O lamp of the universe, thy resolve, "I shall be born here for the redemption of the creation subject to disease and death." Do thou, lion among men, call to mind that former resolve. The time has come for thy renunciation, king of the bipeds. (28) "As a mortal son on earth innumerable have been the benefac tions that have been given away by thee; thou hast given away wealth, gold, precious stones, rare vestments, beautiful jewels, thy own hands and feet and eyes; dear sous and thriving kingdoms have been given away by thee; and never hast thon, devoid of the defects of the dwellers of hell, ever denied a prayer. (29) "O thou auspicious king, thou of the rabbit mark, (i. e., beautiful as the moon bearing the mark of the hare on its breast,) with a mouth set with handsome teeth, with mind 'embued with mercy and benevolence, crowned with jewels, refulgent as the moon; beginning with these, hero of the royal race, thou hast done many noble acts for the guidance of many royal personag. (0) "Thon hast, O Sugata, for many kalpas practised good conduct-conduct flawless as the man jewel-conduct which has purified good conduct. Thou hast practised it with the same assiduity with which the yak preserves its hair.16 Thou hast practised good conduct for the good of this world. (31) "By thy devotion to good conduct, O noble elephant, thou didst, when pierced by the arrow of thy enemy, covetousness, show him mercy and favour, and overshadow the heat of the day by such noble acts as giving up thy excellent tusks; but thou didst never abandon thy good gonduct. (32) "In the exercise of thy good conduct thou hast suffered from numerous travails-a thousand paius, many injurious speeches, and imprisonment. By thy patience thou hast, O king, preserved all in ease. And those who sought to kill thee have been pardoned. (38)

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282 LALITA-VISTARA. "When thon didst dwell in thy mountain abode as a bear thon didst carry on thy shoulders a manis benumbed with icy cold, and shivering through fear. Living in peace on fruits and roots, thou didst abstain from injuring him through thy forbearance. (31) "Firm, fixed, immovable, unsbaken was thy vigour. Thou badst acquired Bodhi knowledge by thy fasts and penances, virtues and learning. Thy well-practised purity has become oboilient to thee by the might of thy vigour. Lion among mon, this is the time for the renunciation of thy home. (35). "Formerly thou wast born on this carth as a noble borse of a golden culonr.49 Thou didst travel througb the air to the island of the cannibals (Rakshasas). Relieving men there from a bun. dred pains thou didst place thein in salvation. Beginning with such works, many boble deeds were accomplished by thy vigour. (36) "O thon who hast overcome all pain by thy self-control, thou chief aruong meditationists, thou didst overcome the feeble, ficklo mind bent on pleasing worldly objects, by thy morits, for the good of creation. By devotion to meditation do thou make men attached to meditation. (37) "When formerly thou wast a Rishi immersed in calm meditation, without thyself being a kiny, thon didst instal men in the rank of royalty. By the aid of the tenfold bleskings thou didst place them in the way to Brahma. Thereby lost men, through the ten blessings, attained the honie of Brahina. (38) "By thy knowledge of the ten quarters and their intermediaries and that of notion, thou art the knower of the trne Inw; by thy knowledge of the conduct and the language of others and of the nature of the senses, as well as of civility, hamility, and thought, thou art proficient. This is the time, prince, for renunciation. (39) "In former times, beholding mankind suffering from perverted vision resulting from discase, douth and diverse pains, thy mercy was inoved in favour of the sufferers, and for the guod of

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288 this region, thou, bereft of darkness, didst place them on the straight path. (40) "Thus did numerous divers Gathas of attractive merit, refulgent with the glory of Jinas, exhort the hero, saying, 'beholding the multitude of this earth groaning under pain, tarry not, oh noble Buda! this is the time for renunciation.' (41) "For the foremost being for whom delightful damsels bedecked with beautiful raiment, jewelled necklaces, and fragrant garlands, with loving earnestness exhilarated with divers music, Gathas endowed with the ardour of Jinas thus burst forth in music: (12) "For that for which thou didst for many kalpas renounce things hard to give up, for which thou didst assiduously cultivate good conduct, patience, vigour, meditation, and knowledge a hundred times over, for the welfare of creation-the time for that has now arrived. Think, leader, the thought of renunciation, and tarry not. (43) "In former times thou didst abandon treasures of jewels, and ornaments of gold and silver, and perform rites of various kinds during different births; thou didst abandon dear wives and sons, extensive kingdoms and life. For the sake of Bodhi knowledge innumerable were the renunciations made by thee, of things the most difficult to reuounce. (14) "Thou wast Adinapanya, a king of renowned beauty; (thou wast) Nimindhara, Nimi, Krishnabandhu, Babmadatta, and Kes'ari; 20 thou wast Sahasrayayna, Dharmachinti, Archimat, and Dridhadhana. For the sake of poor creatures thou didst abandon hard-earned wealth aud sons, difficult to give up. (45) "Thou didst, as Soma (Sutasoma), Diptavirya and Punya. rasmi, abandon the earth and vigour to uphold thy gratitude. A royal saint (Rajarshi), beautiful as the moon, a hero, an upholder of truth, a profound thinker, an unfailing reasoner, well disposed, and compassionate thou wast, O king. (46) 80 CHAPTER XIII.

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284 LALITA-VISTARA. "Even as the kings Chandraprabha, Viseshagami, Renu,. even as Kasiraja, the hero of charity, the son of Ratnachuda, and other royal personages gave away things difficult to part with, so do thou shower in a mighty downpour the rain of religion. (47) "In former times thou didst behold noble beings, (numerous) as the grains of sand in the Ganges, and worship them as Buddhas with boundless devotion; thy desire was to be the foremost Buddha, the redeemer of mankind; the time for that has now arrived; do quickly issue forth from the excellent house. (48) "First didst thou worship Amoghadarsi with a sala flewer After that thou didst devotedly look at Vairochana. Then didst thou offer Dundubhis'vara a myrobalan. Holding up a flambeau of hay thou didst visit the abode of Chandana (19) "Beholding Reau catering a town thou didst throw on him a handful of gold dust, with religious zeal thou didst address Dharmes'vara, who sympathised with his worshippers. Beholding Sumantadars'i thou didst exclaim salutation, salutarion. With delight thou didst cast a golden necklace on the shoulders of Maharchi. (50) "Thou didst offer Dharmadhvaja a fringe: Nirodha a handful of manga seed; Jnanketu an as'oka flower; Jogayana a driver; Ratnasikh a lamp: Padmayoni herbs; Sarvabbibhu a pearl necklace; Sigara a lotus; (51). "Padmagarbha an awning; Sinha a tent for protection from rain; Sarendraraja a beverage (or many things); Pushpita milk; Yasodatta Barleria flower (kuruntha); Satyadarsi utensils; Jnanameru prostration with body; Nagadatta vestment; (52) Atyuchelagani agaru sandal; Vikshu a handful of salt; Mahaviyuha a lotus; Rasmiraja jewels; S'akya Munit a handful of gold: Indraketu hymns; Suryanana a head ornament; Sumati a handful of gold and a tinra; (53) 6. The passage may mean an asoka flower and a vehicle with a pair and a driver to Jagayan. + There must be some mistako, the Siddbartha addressed is Sakfa, and he could not have made the offering to himself.

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CHAPTER XIII. * "Nagravibhu a mani jawel; Pushpa a white tent; Blaishaj. yaraja a jowellel unibrella; Sinhaketi a chair (or rug)'; Gunagradhari #jewelled vet: Kasypt masical instruments; Archiketu incense and powdered Agallochain; Obait.ya Howers. (51) "Thou hast giten Ak hobhyar:ija a temple; Lokapajita a garland; Tagarasikba kingilom; Durjaya all kinds of essences; Mahapradipaa sell; l'admottarit (raments ; Dharmakelu beantiful tlowers; Piprak:iri a Wue lotus. (55) "These and other great men lidt thou of yoro worship; and thou didst other great deeds. Pray, think of those past Buddhas, their worship, and their orliunn Helpless beings are now full of pain; issue forth from this noble mausion, and larry not. (56) "Thou didst obtain pariert forbearance hy the very sight of Dipuonkara, as also the livefold imperishable crience in due order." Then dilst thou introduce the worship with proper attention of the reeding Buddhas in all regions for. mumerable kalpas. (57) "During the lapse v tinnumbered ages many are the Buddha- thunt have come to an end. Even among these whereto are thy own various natures and names gond? All conditions are naturally mutable; there is nothing eterual in productions." Incoustant are the passions and enjoyment of royal powers. Issue forth from the nuble house. (55) "Age, suffering, disease aud death are coming on apace, so is the horrible, dreadful, fierce, mighty fire at the end of the kalpa, 44 All conditions are naturally perishable; there is nothing eternal in productions. Beings are immersed in greut miscry. Do ye, owner of inerit, issio forth. (59) "When the ladies with the diverse music of the late and the Aute were entertaining the supreme lord of inen resting on his couch, the sonnd of the consort thus broke forth: (80) . "The threefold world is ablaze, burning with the fire of age, disease, suffering and death; it is without a protector. With

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236 LALITA-VISTARA. out an asylum; the inert world is turning about like a bee confined in a jar, (61) "Iuconstant is the threefold world, even as an autunnal cloud, or the acting in a theatre. Birth on this earth is ever followed by fall, like a mountain stream, Life on this earth passes away lightly, quickly and rapidly, like the lightning in the sky. (62) "On earth and in the region of the gods, in the three perishable paths,'' are ignorant beings turning round and round under the influence of worldly desires and ignorance in the five conditions, like the whicel of a potter. (63) "Overcorne by dear, beautiful forins, by constant sweet sounds, by pleasing smelly and flavours, by the pleasures of touch, the world is held in the lasso of the evil geniug (Kali),26 even as a baltered dcer in the hands of a fowler. (64) "The effects of passion are always attended with fear and death; they are always injurious, full of grief and accidents; they are keen as the sharpened edge of the sword, smeared with poison. For the good of creation abandon them like a pitcher of urine. (65) "Tho effects of passion always trouble the memory* and heighten the quality of darkness: they produce causes of fear, and are invariably the roots of misery; they promote the growth of the vine of worldly thirst, dreadful and destructive. (66) "Even as a spark of fire is calculated to produce a dreadful conflagration, so are these passions known to be by sensible people; they are like great quagmires; they are keen as a forest of swords,t as a razor dipped in honey. I (67) * Tamasiharuna from tamasi tho quality of darkness, but I am doubtful about the correctness of my rondering. + From asi "sword" and sindhu "an Ocerin" an ocean of swords. Had the word sindhu proceded axi, I would have rendered the compound "the sword of the sindho country," that country having boon noted for blades of a superior qunlity. Rhetorically, this meaning would be better. # The senso my he that the sharpness is so keen that it onts without causing any sensation of prin, or a sensation of slothing, or that the razor is temperod in honey and therefore very sharp. I am not aware of any proces

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CHAPTER XIII. 237 "Even as is a lake full of serpents, or a pitcher full of urine, so are the passions known to be by wise men. They are troublo. some and inimical like spikes, like the falchions of warriors,* like the nails of dogs,t like the enmity of monkeys. (68) "The qualities of the passions are (unsteady) liko the image of the) woon in water; (inreal) as a reflection, as the echo in a mountain, as a shadow, as a scene on the stago, as a dream--so are they known to be by men of experience. (09) " The qualities of the passions last only for a moment; they are delusive) as the mirage; (hollow) as the froth and bubbles on water; they are evolved froin false imaginings: so say all wise men. (70) "In the dawn of youth wheu the lody is in its perfect beauty, it is the occupation of youth to love, to long, to cherish. When it is undone by age, disease, and pain it is abandoned ovcu as a deer forsakes a dried up rivir. (71) "To care for, love, and hold dear wealth, corn and goods of diverse kinds is the occupation of youths; but when wenlth is wasted, and distress supervenes, men forsake them as an cnipty wilderness. (72) "Like a plant in blossom or a tree bearing fruils, a man in wealth is engaged in acts of beneficencu and gratifications for others; but when he lias lost his wealth, and is decayed and reduced to the necessity of begging, he becomes unwelcome liku a vulture. (73) of tempering in which honey is used; but all viscid duids causo slow cooling. and are tborefore more or less adapted for temporing. Tho comparison is common enough in the former mense. * Drija-pesisame in the original, literally like the "flow" pes'i, of the twiceborn drejn, of the Hesh of birds. Pes't also means a scabbard, and I tuke it to be equivalent to a xword. Dviju or twice-born may woll stand for Kshatriyas or the warrior custe. Drija is also used to imply a sorpaut und pew'i inay stand for uggs, ..., they are serponts' ogge, pregnant with mischicf. + I am doubtful about this runduring, the word in the origioul, ia svanakara the hum of a dog.'

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238 LALITA-VISTAHA. "When one has authority and effects and power and is handsome in body, he is a welcome companion, gratifying both to the mind and the senses; but when he is overcome by decay, discase, distress and loss of wealth then he is as repulsive na death. (74) "On tie expiry of youth and in the decay of age one becomes like a tree struck by lightning, or a house dilpidated by nge; promptly say, () sage, when is the time for the extinction of that decay (75) "Age dries up both men and women, even as the Malu cree. per7 destroys a dense Sala forest ; age is the robber of vigour, power, and energy; a inan iu decay is (as helpless) as one caught in a guaginire. (70) "Age is the deformes of beauty and handsomeness; it is always the rubber of vigou and of enjoyment; it is the cause of overthrow and or death; it destroys radiance, power, and strength. (77) " The world is aggrieved ly a hundred diseases; luy innumeral le auments awl suffering; (it is restless,) like a deer in a lwning Carest. Bebold the world in persed in age and disease; pray, quickly direct the means of putting an end to suffering. (75) "Even as coliness in winter deprives trees, grass, tubers, and herlos I their rigour, so do disease and aye destroy the vigvar (of man); they take away beauty, might and organic powers. 179) "Discare audi age are always the causers of waste and destruction of wealth and corn and treasures; of anguish and obstruction; of pain as regards dear ones, and of burning like the sun in the heaven. (96) "Death, transition, and fall are the works of time; they always caune sparation from deur objects and persons; they never retutn, they never restore union; (thos Hoat away) like trees, leaves and fruits on the current of a river. (81) "All are subject to deat; uone cau coutrol it; death takes

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CHAPTER XIII. 239 * away all like a river carrying away wood that has fallen into it; helpless man passes on to the second (region) governed by the fruit of his own actions. (32) "Death swallows men by bundrels, like even as the Makara destroys creatures living in water; or the Garda, serpents; or the lion, the clephant; or fire, gress awl herbs and other objects. (83) "From these and of is evils by laundreds thou didst resolve to free the world. Cail to mind that former resulve of thino. This is the time for thy parture.' (SA) "When the cheerful daunsels were entertaining the great sage with music, liversified Cithas ined forth from the sounds of the music throngh the grace of Sugata. (55) " All thugs proceeding from the residua of former actys are known to be supless and impermanent like the lightning in the sky. Thy time has come, the time for thy proceeding forth, O Suvrata! (90) "All residua of works are iinpermanent, unlasting, fragile like an ubaked water jar; liko a play on a stage; like a town built, of dust.--ill litating for a short while only. (87) " Residua tre by nature subject to destruction, they are transitory and moving like the cloud of antumn, like the sand on the banks of a river, subject to cause and essentially weak. (18) "Residua are like the faing of a lamp, by nature produced and destroyal suddenly; in unsteadiness they are comparable to the passing wind; unsubstantial and feeble like froth. (89) Residna are inert and hollow; they appear like the stem of a plantain trec; they are delusive to the mind like jugglery; (worthless) as the babble of infans; (transient) as the (Hame of) a handful of lay. (90) "'Tlirough cause and consciousness proceed all the products of residun; all this (crcation) therefore is due to the mutual reaction of causes'; ignorant people do not understand this. (91) Even as a rope is made by power ployod in uniting muqja

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240 LALITA-VISTARA. and valvaja bark," and a water lift must rest on a wheel; neither can result by itself, (92) so all worldly objects are produced by the co-operation of one material with another. They are never found singly in esse or posse. (98) Even as a seed produces a sprout, but the sprout is not identical with the seed, nor does the sprout abide in it, owing to all things being transitory but continuous in nature, (91) they have residua and ignorance for their cause, and in residua there is no permanence: Both residua and ignorance, are verily substanceless; hy nature they are inert. (95) One may see an impression from a seal, but there is no transference into the impression of that seal; nor does the one abide in the other, and therefore there is no permanency in either; there is unbrokenness of the chain of residua, but no constancy. (96) By the union of the image, the eye, and consciousness, vision is product; form does not proceed from the eye, nor is there an entrance of the form into the eye. (97) The qualified are agreeable because soulless, and not because there is a soul; and the verse (i. e., the admission of soul) is untrue and imaginary; the sensation of vision is produced therein (. ., in that imaginary soul). (98) He knows (that sol) is produced on the destruction of knowledge, and it disappears on the origin of knowledge, who knows the present, the past, and the future to be void and delusive. (991) The triple contact of a stick with another and the force of the hand is the cause of the production of fire, and the action may be easily created. (100) When a Pandit enquires whence is a thing come, and whereto does it go, he hunts everywhere in foreign lands and his own land, but never can he make out whence the coming and whereto is the going. (101) The causes of works (ma), are skandhas, field (lit. matter

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(101) CHAEFER XII. 241 receptacle, Ihatvayatand), will, and ignorance; materials explain the origin of existence; they do not oubserve the noblest end. (102) "Letters are produced through the instrumentality of the larynx and the lips acting on the palate and the tongue; hut not a letter can be found 101 the larynx, nor in the palato. (103) "Speech proceeds from a union of cause under thu influence of the mind and the intellect; but both the inind and the spocola are invisible in form, and can be grasped neither interually uor externally. (101) "A wise man perceivos the production and disappearauce of speech, as also the sound and pitch of tho voice, and that they exist only for a muinent; thus are all amechos comparable to an echo. (195) "Even as by the threefold instrumentality of cord, wood, and manual exertion innsie is produced in the tuns, vina and other sweet-sounding instruments, (106) "and a wise man, enquiring everywhore on this side and that side tu kuow whence it comes and wheroto it gous, fails to ascertain the Cillise vf the appearance and disappearance of a sound, (107) "so do all products of redun proceed from instrumental and material causes, and the Yogi, conscient of the truth, kunws all residna to be vvid and perisbable. (108) "The Skandbas, space, and materials are void, both essentially and apparently; properly understood, they have no sulistratum, and are of the same nature as ether. (109) "This character of attributes was understood loy theo on thy seeing the Buddbu) Dipankara ; baving mierstoord it for thysell, do ye explain it to soon and gods. 4110) "The creation is being burnt by discordant and falily-assumed wrath and enmity; 0, do ye shower the nectariservus raiu of cool water from thy cloud of mercy! (111) "For obtaining it thou hast bestowed benevolonces on paendits for innumerable millions of kalpas ; aile having obtaiued it, the do ye explain tion is being burde slower the 31

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242 LALITA-VISTARA. noblest Bodbi, revered sir, thou shalt have acquired the most highly prized wealth for (the well-being of) living beings. (112) "Call to mind tby former career; neglect not, charioteer of living beings, the disrespectable, the wealthless, the poor, and the afflicted; du collect for them the desiderated wealth. (113) " Then lost always cherished good conduct, for the salvation of perishable regions, and in onler that thou wouldst show the inmortal dior of heaven, for the good of millions of beings. (114) "Call to mind thy former career; closing the doors of the lower regions, o m ar the immortal gato of heaven; accord pilisha thy generous wishes. (115) "Thou hast well cherished forbearance, for the suppression of enmity und anger among the embodied; ferrying the over the ocean of worldliness, establish them in peace, prosperity and diseaselessness. (116) "Call to mind thy former career; noglect not those who are inimical, quarrelsome and ilestructive; establish the creation disposed to injury on the land of forbearance. (117) "The milijout witle which heroisnt was callivated by the was to acquire the ship of virtue, aud, rescuing the world from all ocus (of evil), to establish it on a region devoid of enmity and disease. (115) " Call to mind thy forner career; the world is deluded by fourfold evil; O leader, do ye promptly save living beings by the might of thy vigour and strength. (119) "Thuu hast undergone the labour of meditation and prayer this was not done for heroisin, but with this resolve,-'I shal place those whose senses are in delusion or in a primitive stat of rudonesh on the right path. (120) "Call to mind thy foriner career; the world is groaning enveloped in a net-work of pain; neglect not; place th people oppressed with pain in the bliss of concentrated medita tion. (121) Informer times, knowledge as well cultivated by the with this resolve that thou wilt bestow on the world envelope

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CHAPTER XIII. in the blinding darkness of delusion and error the eye for the 'microscopic vision of many hundred virtdies. (122) . . "Call to aind thy former career; hestow on the world enveloped in the blinding darkness of delusion and error the superior knowlerlye of excellent refulgrance, and the clear and stainless eye of virtue. (123) " These and such-like Gathas issued forth from the sound of the music of the damsels, and thon, hearing thou unde up thy mind to forsake the world, in order that thou mayat bu infused witls devotion, and able to appreciate the mobile and chief wisdom." (121) . Thus, Blikshus, the Bodhisattva, dwelling in the female apartinents, became clipassionate,--Jimpassionate in hearing the Voice of roligion, by accepting it in his mind. Ilow no P It was because, O Bhiksling, the Builhisattva, for a long time, and cultivated respect for religion, the history of roligiou, and by exertion had become the searcher of religion, the lover of ro. ligion, and the devotco of religion. Il establishcl religion by argument; he was a promulgator of the tra litional religion; the bestower of the unrivalled great religion; the disinterested teacher of religion ; unuiserly in dispensing religion; devoid of the desire of recompense for teaching Cully; possessed of religion and its subsidiaries; a hero in the acquisition of religion; destroyer of irreligion ; & protector of religion; an asylum of religion; a superior asylumu of religion; devoted to religion; the recipient of the jewel of religion; thoroughly practised in forbearance; accomplished in the transcendental kuowledge (prajzaparamita) experienced in the easy means of salvation (upaya-kausalya). Now, Bhikshus, the Bodhisattva, by the exercise of the great and casy means, showed to the whole of tho dwellers of the zenaua the enviable path of salvation. IIc did this after having showa the dwellers of the zenana the path of salvation lay the practice of great merit; after having followed the career of virtue for the reformation of mankind of former Bodhisattvas of surpassing worldly merit; after having known for a long time the ovile of

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LALITA-VISTARA passion; after having, for maturing the minds of beings, enjoyed all objects of desire; after having exhibited his unrivalled supremacy in accunulating the treasures of special virtue and power resulting from the root of immeasurable good; after having tasted the sensuous pleasures resulting from the enjoyment of diverso oljects of gratification relating to form, sound, smell, and touch-all most charming and of superhuman and super-celestial character, after having cxhibited the entiro and unlimited control he possessed over his inind in all matters regarding objects of desire; after having discussed with men w had acquired the root of good through their previously acquired power of reflection ; after having evinced a feeling of sympathy for afflicted persons. Percciving then that the time for maturing the mind of the self-willed dwellers of the zenana had arriv. ed, the Bodhisattva repeatedly called to mind liis former resolves. IIe brought face to face the Buddha religion; ho spread out bis powers of reflection; he revived his unbounded mercy for living beings; be thought of the salvation of beings; he boheld the overthrow of all wealth and misfortune ; be examined the nature of all accidents and fears of the world; he tore asunder the lasso of Mara and of Kali; he exerted himself to free himself from the trummels of the world; he wholly devoted his mind to Nirvana. , In this respect Bhikshus, the Bodhisattva was thoroughly cognizant of the defects of the world from beginning to end ; he was by purification and discrimination undesiring; he was by an act of renunciation free from desire; he was facing the Buddha Nirvuna ; he was diverted from the world; he was forward for the domain of Tathhyata ; he was averse to the domain of Mara ; he was acquainted with the blazing evils of the world; he was desirous to extricate himself from the three elements; he was proficient in escaping from the ovils of the world; he was desirous of mendicancy ; lie was intent upon going away from home; he was bent on discrimination (between the real and the unreal); he was prompted by discrimination; he was bent forward by

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CHAPTER XIII. : 245 the weight of discrimination; he was disposed to go to the wilderness and wild places; he was longing for thorough disorimination; he was accomplished in offecting his own and othor's welfarc; he was a hero in the knowledge of the hercaster; ho was desirous of wealth for the world; he longed for the good of the world, the enjoyment of the world, and the Yoga and mercy for the world; he was kind to the world; be derived benefit for the world; he rejoiced in benevolence; lie was highly merciful; lo was proficient in mattors worthy of collection; bu was always self-controlleil ; le was of wide grasping mind; he was proficiont in the moral law (Vinaya) which improves mankind; he cherishall the feeling of affection for all beings as if they were his only son; he abjured all things with perfect disinterestedness; be was engaged in the distribution of charity; he was open-haudud; he was a hero in beneficence; he had performed all sacrifices; he was rich in virtue ; hc bad well collected virtuo; he hall well disciplined his mind about pride and vanity, and was perfectly free from them; he was unrivalled; ho was the giver of the great gift, and bad given it; he desiderated not the fruition of work ; lie was a hero in great gifts ; he was born for the oppression of the host of evils arising from desires, ardent desirey, cowfousness, fanlts, pride, vauity, delusion, envy and the like; he had practised the art of preparing the mind for opiniscienco; his mind was bent on the great ronunciation; he was invested in mail; ho was kind to creation ; bo way well-wishing : ho was protected by armour; he was possessed of the power and vigoar of mercy for the emancipation of beings; he was the master of abnegation of self, equally and unchangeably kind to all beingy; he satisfied the desires of overy ono according to his wrisb ; be was the receptacle (it. vase) of Bodbi; ho was the measurer of virtue, undeterred by Limo; he had Bodbi knowledge for the object of his meditation; his standard had never been lowered; be bad bestowed gifts for the purification of the three circlus; he struck with the adamantine thunder of knowledge; he was for well-controlled paiu; his olaracter tyas replete with

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2.16 LALITA-VISTARA the quality of good behaviour; his object was to direct well tho actions of the body, speech, and mind; he always looked with fear at even the minutost vileness ; pure was his conduct; defcctless and stainless was his mind; bis mind abhorred all evil, discourse, harsh words, raillery, scandal, chastisemeut, reprimands, killing, imprisonment, restraint and rain ; he was endowed with the aroma of forbearance; his mind was unbroken, unstruok and unagitated; lie bad, for the good of all beings, adopted the support of burning rigour; he us the root of all blessings; his womory was unfailing in the cause of religion, he was thoroughly learned; he had thorough self-control; he was of uudisturbed mind; he hind fixed his inind on concentratod meditation; he was an aliept in spreading religion widely; he had attained the true light; he was free from cloud and darkness; liis soul wag untonched by unstayable pain ; his heart dwelt on the picture of well-being; memory, understanding, thorough renuuciation, occult powers, control of the organs, the storus of knowledge, the path, the most revered truths, all the conditious of the Bodhi knowledge trere under his controul; his mind was invuluerable in the feeling of equality and fraternity; ho believed in the principle of production from cause ; knowing the truth he did not attribute the causo to a wrong source ; he de. lighted in the three passages to completo deliverance; be knew the following of all laws to be unreal as a delusion, a mirage, a dream, a moon in water, an echo, a reflectiun. Now Bhikshus, this happened to the Bodhisattva. Thus exbilarated by the inpumcrable Gathas issuing from the music through the intluenco of the Buddbas of the ten quarters of the globe, be at the line realised before him the four preliminaries of the former Bodhisattvas when they had matured their career in their venana, and were about to attain their final stage. What were these four? They were Ist, charity, sweet speech, acquisi. tion of wealth, and cguality ; this is callou tuo duty of the application and purification of the fourfold acquired property which he brought face to face. The second was called the duty of refleo.

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CHAMTER XII. tion on the race of the three jewels and the destruction, universal knowledge, the knowing of the mind, the acquisition of the occult powers, and change, which he brought face to face. The third was called the duty of not fursaking all living beings, and the spread of inercy, which he bronght face to face. The fourth was called thu duiy of non-reco.cuition of differences, and firm belief in the religion of all the former Buddhas, which * he brought face to face. Having thus brought face to face these four preliminaries of religion, the Bodhisattva, with a view to train the mind of his zenana (lit. to inoture), at that mument teeted the purification of his occult powers. This way crected by these and such like Gathas by hundreds of thousands through tho sound of music influenced by the grace of the bodhisatti. Thus: "To enliven merey for living beings, and to propard the minel for the great knowledge, words issued forth through the music in exquisite metres with an object, with a doble object. (1) "Faith, contentment, final emancipation, respect, pridelessness, subinission to teacher's, enqury abont what is good, research, remembrance, reliection,--these were the words which, issued forth. (2) " Charity, suppression of the passions, control of the mind, and discipline wern the words, forbearanco was the word, vigour was the word, ineditation, renunciation, and costhey were the words, the inentis of knowledge was the word--whicle issued forth. (3) " Benevolence was the word, merey was the word, content. ment, indifference, and knowledge were thc words, the annoliore tion of beings through the arcortainment of the four objects to be collected was the word which issued forth. (4) "Memory and special understanding were the words, the thorough suppression (of tbe passions), the occult powers, the five organs of sense, the five different kinds of powers, the components of the Bojbi, were the words-which issued forth ir unie (5) -

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248 LALITA-VISTARA. << The distinction of the force of the eightfold path, and capacity were the words, the perception of the evanescent character of pain and disease, and the knowledge of there being no (inunortall soul were the words, the pain of misfortune was the word, which issued forth in music. (6) "Dispassion was the word, discrimination was the word, knowledge of decay was the word, absence of a (first) Creation was the woril, non-destruction and non-habitation vere the word's, nihilation (Nirvana) was the word-which issued forth in music. (7) "These and such like words in music issued forth through the influence of the word Sambodhi; on hearing which all beings were affectionately taught to incite the mobile being in favour of knowledge." (S) I'bus, Bhiksbus, were the eighty-four thousand damsels purified lay the Builhisattva dwelling in his zenana. Lunumerable were the dreds of thousands of Devas, who happened to be there, why benefitted thereby in the knowledge of the sequencelers Bodhi. Now set the time of the Bodhisattva's renunciation of his home, a Deva otra of the region of Tushitakayika, named Hrideva, who had acquired the thorough sequenceless Bodhi, at about the close of night, approached, with a retinue of 82,000 Devaputras, the place where the Bodhisattva resided, and from under the sky addressed him these Gatlas : "O lion among nen! thou hast shown to the world thy glorious descent, thy birth, and thy career in the inner apartincuty, in which thou hast followed precedents. (1) "Thou last purified many in the world of humanity, having thyself acquired the true religion; this day is the time for thy departare; pray reflect on it. (2) "The nanncled cannot effect ransom, nor can the blind point out the right path; the unmanacled can emancipate the fettered, and he who has oyes can point out the right path to the blind. (8)

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CHAPTER XIM ce Thion, beings who are the slaves of their desires, who will attached to their homes, their wealth, their offspring and wives, even they, taught by thee, may dircot their mind to me nunciation. (4) " Knowing that forsaking sovereignty, sensuous gratifications, the four continents, and the seven jewels, thou wouldst issue. forth, the world of inen and gods eagerly anticipatou it. (5).! "Further, thoa delightest in the pleasures of meditation and religion, and art not addicted to sensnous gratifications ; do ye therefore, awaken gods and men by hundreds who are sleeping for over so lony. (6) "Quickly pass away youth, even as do unsteady and rapidly! moving mountain torrents. The desire to renounce hornu after youth has departed is not very praireworthy. (7) " It would be most appropriate, therefore, that the ronunoiation should take place in the pride of youth. Rodeoin thy promise, and subserve the good of the culestial host. (8) "No more is satisfaction derived by the gratification of seusuous desires, than is (thirst) allaveil by the water of the rult sea. Thy satisfaction rests in the adorablo, super-celestial, scainless knowledge. (9) << Thou art dear to king Suddhodana and his country, and lovely of countenance like a bundred-petalled lotus; do yo reflect on the dispositiou for renunciation. (10) "Oh matchless hero, do quickly place on the road to 'salvation and peace those who are burning in the firo of pain, wbo are shelterless, and who are bound in oppressive fetters. (11) "Thou art proficient in the profession of the physioian; do yo, by the administration of the meditument of religion, qnickly place in the felicity of Nirvana those being, who are diseased stad over in pain. (12) *** qurokly bestow the blessings of the eye of knowledge or main and poida ihastone-blind, eyelesa, or whose sight overommet o rk of doop delarioa. (18) W

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250: LALITA-JISTARA *Numerous are the Devas, Asuras, Nagas, Yakshas and Gan.. dharvas who are cherishing this anticipation, we shall see bina attain the Bodbi; we sball listen to the matchless religion. (14). "The king of serpents beholds his mansion illuminated by thy splondour; his desire is that he will offer thee endless worship in bis home. (15) "The four guardians of the quarters with their armies are anticipating thee, with the desire 'we shall persent him four vases and the standard of Bodhi' Fulfil their desires. (16) Brahma of the peaceful careor longs to attain benevolence, speecut, and merey, (saying), I shall adore the king of men, turning the matchloss wheel.' (17) "The goddess purified by the Budhi is chanting in the Bodhimanda, I shall behold him coming here and thoroughly aoquiring the Bodhi' (18) "And men and gods who had beheld thy career in the inner apartments, (say) 'loo ye moving forward ; there will be no career after that.' (19) "Call to mind the sweet sound, the sweet faultless speech of Dipa fikara, and proclaim the infailing sound of a Jina." (20) NOTES 1. The tan powers of the Tachagata, p. 224. The word Dasabala is a specific name of Buddha, and Dr. Wilson, following a Hindu etyunologist, explains it to mean "powerful in the ten worlds ;" but this passage shows clearly that the interpretation is not correct. The powers meant are (1) charity, (2) good conduct, (8) forbearance, (4) vigour, or deterinination, (6) meditation, (6) intelligence, (7) power, (s) knowledige of means, (9) contemplation, and (19) transcondentnl kuowledge. Tato-TATO- W urf 1.1 Orga: sfofvert h a fa The 7th includes supernatural or occult powers obtainable by the exercise of Yoga. Pataniali, in his Lot aphorisms, (see my translation, chapter 8) describes a nam those ; but Hindu writers generally redwoe them to the haluan

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CHAPTER ITT" (1) Anima or molecularits; () Laghimd or extreme levitys Propti or accessibility ; (4) Prakamyn or wilfulnous; (6) Garin or ponderosity; (6) l''ita or sovereignty; (7) Faa'ita or subjugation and (8) Kamicasiyita or self-control. There are known by the names of vibhuti, ruldhi, vid.thi, bhuti, ats'purya and bala Phe Buddhists generally use the l'est term, and I have frequently rendered? it into "occult powers" 2. The four Tathagata nccomplishments, p. 226. These includo firm detormiuation, earnost meditation, persevering exertion, and close investigation. There are the means of obtaining the oceult powers, 8. The eiyhteen sections of the Buddhis religion, p. 225. These refer to the different courses of lifo thut Buddhists may follow. 4. Turning the twelro.formed cohoel of religion and its three iransitions. Thu wheel of law is represented as having 12 radii, emblematic of the twelve nidinus or primary causer of all things nad its three transitions are the three l'anas, or schools. 6. The five relaties, p. 225. These aru---(1) that pain is inseparable fron mundane existence ; (2) that the cause of pain resides in doiros (3) that the pain subsides on the cessation of desire ; (4) that thu desires can be extinguished by knowledge ; (6) that the knowledge consists in full appreciation of the truth. B. Like the great ocean after it hns ronched the height of the tide, p. 225, 1. 8., after the greatest tribulations have been surmounted. Evon as after the ligh tide is over, there follows an obb, ho after the tribulations of life are over, there is a calia. 7. Surabhi sorrer, p. 227. This is the poetical celential Aower of the Hindus-the Pirijato. The Hinduu use the worst purabhi too. Commonly, tho name is applied to the Crethrena fulgens, a true bearing verg.wright red blossoms. 8. Phrcefold pain, p 228. Prin proceeding-(1) from internal causes, (2) from natural and extrinxio cause*, (3) from superhuman CAUSAS. See Wilson's Sankliya-karila, p. 2. 9. When thou wast horn r son to a mortal, p. 229. The story 0000rs in the Bodhisattvavadana kalpalata. All the stories referred to bone voour in the Jatakas and Avadauns, and a good many buto boen provorved inime on the rails anil gates of tho Sancki and the Bharat Topen. Buddhistu, are grontly attaebed to the storien, and various W behatons se burrant among them. Some of them have been una bulbi Vinalind by the Hindum: others are of Hindu a

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252 LALITA-VISTARA. 10. An irate king of the Kalige, p. 229. I remember the story, but cannot now find out the work in which it occurs. 11. Thou wast born the son of a Rishi, p. 280. This refers to the Das'aratha Jataka-to the king who killed the son of a blind hermit. It occurs in the Sanchi gateway. See Fergusson's Sanchi Topo, p. 208, and my Antiquities of Orissa, I, p. 89. 12. The lord of deer, p. 230. The story occurs in the Mahavastu Avadana. See my Sanskrit-Buddhist Literature of Nepal, p. 123. 13. A bird approached thee, p. 23. The story occurs repeatedly in both Buddhist and Hindu legends; the latest English version occurs in Lord Lytton's Glenaveril.' 1.1. Thou didst live as a parrot on a tree, p. 280. The story occurs in the Avadan. S'ataka. 15. The Mani jewel, p 231. ante, p. 33. Described in Chapter V, vide 16. The yak preserves its hair, p. 231. The shaggy coat of long hair which covers the yak is its protection from the icy cold of the Tibetan plateau, and the animal is believed to be particularly careful in its preservation. 17. O noble elephant p. 231. This refers to the story of Buddha's ontering his mother's womb in the form of an elephant, vide ante, p. 91. 18. Thou didst carry on thy shoulders a man, p. 232. The story occurs in the Avadina S'ataka. 19. A noble horse of a golden colour, p. 232. The Lord was born as a horse four times, and there are four different stories current. The one referred to here occurs in the Mahavastu Avadana, and an abstract of it is given in my Sanskrit-Buddhist Literature of Nepal, p. 155. 20 Thou wast Nimindhara, Nimi, Krishnabandhu Brahmadatta and Kesari, p. 233. These occupy a prominent part in Buddhist birth stories, and are described as princes of ancient times. 21. Thou didst as Soma (Sutasoma) Diptavirya, and Punya. rasmi, p. 283. I am not certain whether the text means three persons, or one person (the first) having for his epithet the second and the third words. The story of Sutasoma occurs repeatedly in the Jatakas and the Avadanas. Cf. Sanskrit-Buddhist Literature of Nepal, pp. 47-56.

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CHAPTER XUT. 22. The fivefold imperishabla science in duo ordor, p. 288. The true knowlodge of the five roalities. See Note 5, ante, p. 251. 8 23. There is nothing eternal in productions, p. 285 The philo, sophy inent-ated bere is that everything in nature is evanescent. 15 is founded in this doctrine of Nihility or Sunysvidd, which is recognized by all the works of the Mahayanasutra class of whiob the Lulit-Tistara is one. 21. The horrible, dreadful, fierce, mighly fire a: the end of the Kalpa, p. 235. This retors to the Ilinda belief that at the onl of each Kaha, there is a mighty contlagration which reduces the world to ashcs. The Buddhists borror such cosinical doctrinus very freely from their neighbours.. 25. In the thrre perishable paths, p. 233. The Sanskrit word used is patha a road, and is a syrionym of adhman wbich in philosophical writinys stands for condition. The three conditions are the antecedent, the postcedent, and the present conditions, and all things must pass torough these conditions in course of time. See my translation of the Yoga Aphorismis of Patanjali. !). 129. 26. In the lasso of the origenine (kali), D. 236. This is another instance of belief in tho costhological vakaries of the Puranas. Kali is the ruler of the prescut ayo, au uverything follows thu course in which ho guides it. 27. 4ge drios up both men unil comer, eren an ihe Milit creeper destroys donne soil forexts, p. 284. To Malu is a largu vide which thrives bost in the subs. Himalayan sula forests, where it Ao envelop the tree on whicb it ascends, as to destroy it soon. Those who are familiar with the plant cannot fail to appreriale the approprinteness of the simile. Mr. Atkinson, in bis N, W. Gazut-teor, Vol. X, p. 723, suys," it is the Bauhinia Vahlii, W. et A.-Maljau, malu. It is a largo croeper that occurs rather commonly in the lower lills and upper Bhabar from the Jamna to Sarda, especilly at the bottom of bot valleys and along the sides of precipicos. The leaves are used for making umbrellan, and, sown together with twigs, forin haskets for holding pepper, turmeric, and ginger. They are also used as a substitube to platen at meals, and by the petty shop-koepons to wrap up the good that they sell. This creeper often attains dength of 40 to 80

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2.5.1 LALITA VISTARA. and is generally cut down in July-August, though it may be cut at ail GOROVE. In its natural state it is used for making rope-bridges; but to manufacture rope from it, the outer bark is peeled off and thrown away, and the inner coating is steeped in water and twisted wlien wet. A large creeper will produce a inaund of this fibre known as selu. Before being used, the bark is boiled and beaten with wooden mallets, which raders it soft and pliable enough for being made into rope aud twine nsed in the erection of rope-bridges, for thatching, stringing costs, and the like. These ropes, thongh strong, are not very durable, and require occueional soaking, though, if constantly kept in the wider, thog rot yuickly and altogether do not last more than cighter months. "he broad flat seod of the pod is eaten fried in claritied butter. Houker, II, p. 279." Voigt gives the following botanical account of the plant ; " Tull Ghants. Revinex at Kandaila. Morung Mountains. Kheree Pass. Dorn-Dhoos). Konon. Filargisl, white, gradually becoming cream- o n , Marcha and Aprii, for C. S. Leares, often a foot unch way, fin, tougl, durable, colluctul in the N. Cirears, and sold in the bazars for plats, lining bankets, covering packets, thateb who'iscs, A. Seeds eaten rus; wben ripe tasting like cushownuts. (Roxb.). Bark employed in making rope." Hortus Subur. Lanty (lentten?, page 233. 28. All things procreal from the residua of former acts, p. 239. This is all allusion to the Yoga theory about instinct. Life being admitled : eternal and transmigration being an accepted doctrine of Che faith, it is believed that every act loaves an impression, or residuum on the held of the minel, which lies dormant until revived, and as erery work, goo, Lail or indifferent, leaves an impression, and the iampression remains, the sum of the lead to repeated actions under yirea conditions. This is the doctrine of Karma or overy work leading to a fruit, and nothing is produced which is not the fruit of a former work. C. my translation of the Yoga Aphorisms of Patanjali, pp. 176, 178, 179 29. Even is rope 18 made by power employed in uniting munja and valdaja burk, p. 210. In the present day rope is usually made with the munja bark alone, and it is common all over Northern India. I have nowhere seen the valvaje used as a conjunct. The text probably refers to some ancient local practice. . :

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CHAPTER XIT, CHAPTER XIV TILE DREAM. Kings'uti na ram. Tis enquire about the l'rince. The one there paluing to be alt for lant chajment, and suti Narus. The Prince propoore to go to 1. sarilch. The lusit.. worth the initumstanou to the hing. 1 Inch a procenation, and the rangebot for the print "The l'rinco Reus un uldu in the 'The iconi prorsul, in rernu of which has 8408 I diseacl p n. The third potention, in conne of which uses a curpae. The fourth proin, in course v! which len na hermit. Heuring of this Account the king further inngtine the fortification, ils , nnd directs constant jubilatu in timpulace. Confirmiutory Goth. Nuw, Blikshus, the Bodhisattva, having been thus uxhorted by the Devajutri, revonlel this dietin! to the hmy Suchillindana. When the king. Suddbedano was usirer, ho saw a line dream that at the end of the night the Bedhisattva, surrounded by a large followmg of Devas, was issuing forth from the palace, and that, after coming out, he had accuptod the ovudition of an 'ascetic and had put on an ochre-coloured garh. Waking up, he quickly enquired of the warder in aliendance, "Ttbe triuce in the zenuna P" The warder replied, "Yes, sire." The spoar of unguish pierred the heart of the king welling in the inner apartment. He sat this and other premonitory signs that the Prince for certain will depart. Now it occurred to him, surely the Prince should no longer be permitted to visit the garder; he should always entertain himself hero amidst the ladies. Then three palaces fitted for use in different senions were ereoted by the king S'uddhodana for the entertainment of the Prince; the,,summor palace, the autumn palaco, and the winter palace. The summer palace was delightfully coul; the autunan

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256 LALITA-VISTARS. one was temperate, and the winter oue was warm by nature, The ladders of each of these palaces could not be raised or lowored by (less thau) five hundred persons; and the sound of their raising and lowering could be heard from a distance of half A yojana. Orders were issued that the Prince should nover be permitted to go ont of his own accord. TL bad ben predicted by astrologers an'l soothsayers that the Prince would depart through the Lucky Gate' (or the Gate of Marn, Mungulatobne); so the king caused very heavy doors to be fitted to that gate. Each door could be opened or shut by the labour of wot less than five hundred men, and the sound of the opping and the shutting would extend to a distance of half a yojana. The means for the gratification of the five sonses weris also collected, and Jamsels were always kept in attendance for singing, music and dancing. Now, Dhiksbus, the Bodhisattva omlered tbe charioteor, "quickly gel the chariot wads; I propose to go to the garden." Thereupon the charioteer repaired to the king S'uduhodana, and bail, " Sire, the Prince desires to proceed to the garden." The ling reflected. The Prince has never been to the pleasuregarden to behold its well-laid parterres except in my company; now, it 1.120 Privee should go there surrounded by ladies, he will be disposed to sport in alliance and not think of renouncing bis hone. So, ont of profile affection for the Bodhisattva, caused the news to be published liy the ringing of balls throughout the town that on the seventh day the Prince would proceod to be pleasure.gouden to behold the grouods; therefore the people should bide all offensive sigbts, so that the Prince may not see anything repulsive. All pleasant objects and auspicious nights should be put forth. Now, on the seventh day the whole town was decorated. The garlen was set off and spread over with flowers of various colours, and parasols, standards, and flags were set up everywliere. The road ly which the Bodhisattva would proceed was watered, wmvothed, sprinkled with aromaatio waters, scattered with

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257 loose flowers, made redolent with the incense of pills and pas tilles, set off with pitchers full of water and plantain trees arranged in rows; many-coloured awnings were hung up everywhere, and net-works decorated with jewelled bells and garlands were hung up. The fourfold army was set in array, and attendants were ready for the decoration of the Prince's apartments. The Prince started for the garden by the eastern gate, attended by a large retinue. Now, through the grace of the Bodhisattva and the devise of the Devaputras of the class S'uddhavasakayika, there appeared in front, in that road, au emaciated, old, decrepit person; his body was covered with promiment veins; he was toothless, covered with flabby tendons, and grey-haired he was humped his mouth was sunkeu; he was broken down, diseased and leaning on a staff. He had long pased his youth; there was a rattling, cough in his throat; hent forward by the weight of his body, he was leaning on a staff with the weight of his body and members. Thongh knowing what the sight meant, the Bodhisattva thus questioned the charateer: "Who is this weak, powerless man, with dried-up flesh, blood and skin, prominent veins, whitened head, scattered teeth, and emaciated body, painfully tottering en, lening on a staff?" CHAPTER XIV. The charioteer replied: "Lord, this is a person overpowered by age (decay, jure; his organs are feeble; be is in pain, and his strength and vigour are gone. Abandoned by his friends, he is helpless and unfit for work, like wood abandoned in a forest." The Bodhisattva said: "Correctly explain, chariotee, if this be the peculiarity of his tribe, or is it the condition of the whole world? Quickly Lit. grooved as 18 the boam on which rests the thatch-frame of a hut. The ides is that the chin and the upper jaw remaining projecting, and the tenth being gone there was a groove or hollow between the upper and the lower jaws. .38

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LALITA-VISTA RA answer this recording to fact, so that I may, on hearing it, enquire abont its source." The charioteer roplied: "Lord, this is not a peculiarity of his race nor of his country Age wenrs out youth in the whole creation. ven thou shalt be separated from the society of thy mother and father and kinsmen and relatives. There is no other lot for man." The Boxlhisattva said : "Conduinnable, charioteor, is the sense of the ignorant and the youthful, who, in the pride and intoxication or their yonth, do not reflect on deway. Turn back the chariot, I do not wish to see (any thing farther). Of what avail are pleasures and enjoyments to me when I am subject to decay?" . Then the Bodhisattva caused the chariot to be turned back, and untered the palace. Now, Blukshus, the 'Bodhisattva, on another ocoasion, issuing with a large retine through the southern gate of the town, proceeded towards the garden. In the way he beholds diseased person, dried up, overcome with fover, weak, with his body immersed in his own filth, helpless and protectorless, and breathing with difficulty. Beholding this, thy Bodhisativa, though knowing it, thus (tre-tioned the charioteer: " Who is this man, charioteer, whose skin has lost its colour, whose organs are all out of order, who is breathing bard, whosen whole body is dried up, whose abilomen is swollen, wlio in his helplessness lies immersed in his own offensive filth?" The charioteer said: "lle is, lord, a pursou greatly diseased, overpowered by disease und fear, lying at the point of death; he has no vigour left for recovery, is fotaily liereft of strength, beyond help and relief, and devoid vi suppurt." The Boilbisuttva suid : " Health is as the play of a dream ; and so are the dreadful forins of disoase and read. Ilow worthless is he of the name of a sensible man, who, beholding this condition, in pleasures and dalitance, fancying them to be good ?".

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CHAPTER XIV Thereupon the Bodhisattva caused the chariot to be turned back, and returned to the palace. Now, Bhikshus, on another occasion the Bodhisattva started, with a large retinue, by the western gate for the garden. He beheld a dead man on the road. with a shroud over him, and followed by his kinsmen, all crying, weeping and moaning with dishevelled hair, their herds bent down, beating their breasts and lamenting Socing this he, though aware of its nature, thus questioned the charioteer : "Charioteer, who is this man being carried on a bier, by men who are casting nails and hair and dust on their heads, and walking while beating their breasts and lamenting in many mournful words ?" The charioteer repli-d: "Lord, this man has died in the Jambudvipa. Never more shall he behold his mother and father, his son and wife. Abandoning his hon-e of enjoyment, his mother and father, his rela tivos and hius:nen, he has attained the next world.. He will never again cast a look on his kinsmen." The Bodhisattva exclained: "Fie on youth sucrounded by dreay; fie on health besinged by divers ailments, fie on man having a transient life; tie on the enjoyment of men of sense. "Even wore there not decay and disease and death, still there is the great pain to the sustainer of the fivefold senses (skandhan). What good is there in those who are always doomed to decay, disease and death? Turn back, I shall reflect on their deliverance." Thereupon the Bodhisattva caused the chariot to be turned.. back, and returned to the palace. Now, Bhikshus, when the Bodhisattva, ou another occasion, started with a large retinue for the garden by the northern gate, there appeared, through the grace of the Bodhisattva and the instrumentality of those Devaputras, a Bhikshu on the road. The Bodhisattva behold that Bhikshu standing calin, quiet, self

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260 LALITA-VISTARA. possessed, a perfect Brabmachari: his eyes turned not to this side or that side, but were directed to the junction of the two eyes (the bridge of the nose); cheerfully following his path, cheerful in motion, was cbwerfully iooking on every side, and cheerfully bearing both his nos-bowl and luis vestment. Beholding him, the Bodhisattva, ibuugb avare of his nature, thus questioned the charioteer: Chariotcer, who is this pareful man of contented mind, whose cys turn not in restlessness, but are fixed on the junction of the tis., who is arraved m ochro-coloured garnient, who is of peaceful action, carrying his alius-bowl, and is neither haughty 1poffed an?" The charioteer replied: "Lord, be is a man of the order called Bhikshu. Having aljumi all senenons desires, he is of modest bohaviour. Having accepted nendienney, he beholds his own self and the ontside world with the same (celing. Pevoid of affection and enmity, hc lives luy ivy ! Tie Buthisattva rernarked : This is all said, and it meets my approbation. Mendicancy bas always been beld in esteem by the learned. Where there is weliare for self as well as for others there is happy living, and it lenrs sweatiwmorial fruit." there !, Bhiksins, the Bodhisatt va caused bis chariot to bo varno back, and returned to the palace. Now, Dhil bus, the King Suddlindana, eeeing how the BodhiBaltv. ras 150. affictel, made arduous exertions for bis protection. 11. Caled bigh walls to be built round the palace, i brand w in be excavated, heavy doors to lebung, guards to be Bet 11p, veteran, tu le cucouraged to do their work of guarding, vehicles ab kept in attendauce, and coats of mail to be put 02. At the four principal gateways of the town, close by the doors, he caused for large bodies of troops to be stationed for the protection of the Bodhisattva, so that they may be day and migiit on the watch, and prevent the Bodhisattva from going

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CHAPTER XIV. 201 away. In the inner apartments he issued orders, saying, "Let there be no cessation of music; Jet all sensuous enjoyments be practised ; lot all l'erainino obarins be displaved; and let the Prince bo so cigaged that, his mind being occupied, he may not retire to mendicancy." On this subject the following (isthos may be cited : "At the gate wore stationeil valiant warriors, armed with swords and other weapons. There were stationed elephants, borses, chariots, and mail-clad veterans mounted ou elephants. Moats were excavatcu, majestic arches and lofty walls were erected, many doors were hung most lirinly, and their motiou produced a sound which was audible from the distance of two miles (a kros'a.) (1) "The Sukyas with low cast mind guarlou the gates night and day, and the roar of their mighty vigour reverberated everywhere. The citizens were greatly distressed, and were full of fear lest the beantilul Prun should depart and forsake them, for the departure of this scivo of the Sakya rice would destroy the royal line. (2) " The young ladies bad vrders not to stop the music; constantly to indulge in sensus pastines ; to keep the pind enthralled; to display their feminine charms in every juunsible way, and to make every exertion to put obstruction in the way of the bandsiloc one's departure. (3) At the time of the departure of the noble charioteer there will: be seen theso omicus: ducks, berolis, peacocks, mainas, and parrots will becorie dumb. lu the paluco, at the windows, at the gateways, on terraces, and pavilions people will sit sigbing in griof, and thinking with their heads bent down. (4) , "In the tanks and lakes the handsomest lotuses will become faded, the trees will bu hereft of leaves and blossoms, and pone will tlower; the strings of the vina, the vallaki and other musical instruments will snap asunder, and trumpets and druths will, without being struck, burst, and produce no music. (5) # The people were afflicted at heart; the whole towy was

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262 I.ALITA-VISTAMA. immersed in a borrid sleep; no one's mind was turned to dancing, or singing, or pleasure ; the king himself was in deep grief, and distracted by the appreliension that the high glory of the S'akya race would be destroyed.' (6) "Gops was sleeping in a separate bed, as was the king, and at midnight she dreamt this dream ; the whole earth was being shaken, as also the mountains with their stony crests; and trees, worn from their roots by the wind, lay on the ground. (7) "The moon and the sun did nut shine, but were cast on the ground along with the starry host. She saw her hair had been clipt hy her right bani, her crown broken, Ler hands cut off, and 9) were ber feet, and she was denuded. Her pearl necklace wus toru, and she saw the shepherd's daughter (a play on the nume Gopa) quite mutilated. (S) She saw her bedstead divested of its four feet and lying on the ground. She lebell the well-decorated and handsome staff of thu king's umbrella broken in twain, and all his ornaments lying dofaced anrl scattered in water. Her husband's oruaments and dress audierova shu bield in distress lying on the best. (9) "She beeld meteors shooting forth from the town, and the palace inmersed in clarkness. In hier dream she saw tho well decorated jewutled lattices all broken and showy pearl garlands lying Brattered; the great ocean was in trouble, and the mountain, king Moru turn from its place and trembling. (10) "These Highis sarv the S'akya daughter in her dream, and, waking after the dream, with terror-struck eyes who thus addresser her husband : Lord, sny what will happon to me; I can remember having seen no such dream before, und my mind is greatly agitated.' (11) "llearing this, the prince replied to Gopa in a voice sweet as the twitter of the sparrow, deep is the sound of the drum, and venerable as that of Brahmi, 'Be of good cheer; no evil can happen to you. Only persons who have performed mapy vir tuoas deeds can behold a throain like this, none who be gone through many pains can drekin such a dream. (12)

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CHAPTER XIV. "What you have seen of the quakings of the earth and of broken peaks fallen on the ground, are nothing more than Devas Nagas, Rakshasas and beings in general, offering you the highest adoration. (13) "What you have soen of trees uprooted and of your hair torn with the right hand, mean that you, Grpa, will quickly rend asunder the trammels of pain, and relieve thy purified vision of all objects of longing. (1-1) 1 *70* "What you have seen of the sun and the moon fallen down, and of stars and planets cast down, mean, dear Gopi, that you will, having destroyed all inimical pains, become the adored and admired of the worll. (15) "What you have seen of discoloured pearl-necklaces, and of nakedness of your entire body, imply that you, Gopu, will soon exchange your feminine body for that of a man for ever. (10) "What you have seen of your bedstead dislocated of its feet, and of the staff and ornaments of the umbrella broken, mean that you, Gopa, will, crossing the fourfold sin, behold me the only umbrellaed one in the three regions. (17) "What you have seen of ornaments cast about, and my headdress and apparel heaped on my bedstead, incan that you, Gopa, will soon behold my person with its auspicious marks bepraised in every region. (18) "What you have scen of the hundred millions of lights darting out of the town, and of the palace being immersed in darkness, indicate that I shall, der Gppa, diffuse the light of knowledge in the regions now enveloped in the darkness of delusion. (19) "What you have seen of the pearl necklace destroyed and its rich golden thread torn, hetoken that I, rending asunder the network of pain, shall soon redeem the tbread of understanding after purifying it. (20) "Since, Gopu, yon picture me in your (mind) with respect and utmost endeavour, during your daily worship, there is no mishap or grief in store for you; soon shall you attain gratifica tion and pleasure. (21) # d

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264 LALITA-VISTARS. <Page #267
CHAPTER UIT. " He gnw himself seated on a throne on the top of the Sameru mountain, and disciples with folded hands were humbly salating him. Ho saw himself victorious in the midst of battle, aud the immortals in the shy were clieering him with delightful sounds. (31) "Tliese were the dreams which the Bodhisattva dreamt; they were full of au-icions and charming seeds, and by hearing of thom men and gods were filled with delight. It will not be long before this nuble being will becunia tko god of gods and men." (32) NOTES. 1. The Rollballene, hariny lera thus rxhorted by the Devaputra revealed this freuen, p. 235. The router versions make no reference to the dram. The Buddi-harita.is, likewise, silent about it. But the Romantic History' amplifies il greatly. According to it the Devapatra Tso-l'ing caused soven reanis to appear to the king. In the first the king biche a great imperial lanner like that of Indra, around which were yatlurei innumerablus crowils of people, who lifting it and holding it , proceed to carry it tlrough Kupilavastu, and finally went froin tho city by the Eastern gate." The pocond made the Princ mount a chariot drawn by grent, el.phants and go ont by the Southern gate. The third sent out the 'Privce mounted on a four-isorse chaisus by the Western gate. The fourth exhibited a discus going out ly the Northru yule. The fifth slowed the Prince striking a drrim with a large pace in the middle of the four great higliways of the city. The sixth polarou the Princo on a bigb tower froua which he scattered jewels to 1 large crowd there assomblod. The seveuth exhibited sia men in the suburbs of the city, wailing and plucking their hair in grief. The king, upon seeing these, was greatly distressed, and convened a council at night, and another the next morning; bat the Brahman 84

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206 LALITA-FISTARA. expounders of dreams in his court failed to interpret the dreams, The Dovaputra who had cnused the dreams then appeared in court in disguine, and expounded the dreame, the exposition in substance being that the Prince would rcuounce tho world. Beal's Romantic Legend,' pp. 111. f. 2. Then thret palnces fitted for use in different reasons were errcled, p. 253. The Romantic Legend' interpolates the palaces in its account of the Prince's attaining his majority. See ants, Note 1, p. 217. So duce the Siamese text, which describes tho palaces and their decorations in some detail. Alabaster's 'Wheel of the Law,' pp. 119 et seq. 3. The Bolhisattra ordered the charioteer, "quickly get the chariot rrady, I propose to go to the garden," p. 256. The Romantic Legem aocounts for the desire to go to the garden by saying that the Devautua T's-Ping so maened the songs of the ladies in the palace that they all related to the charins of the garden in midspring, and they created a lovging for outdoor recreation. Beal's Romantic Leand,'pp. 107, 116. The droam is spoutaneous according to Bigandot. 4. Nore on the serenth day the wile town was decoruted, p. 256. This is it rrpciition of the preparations made for the tournament, (ante, p. 203). 6. Lord, this is a person orerpoucred by age, p. 257. The reply of the chariote, according to the Buulbs-cbarita,' in this, as in the Bubsequent cases, was inspired by the Divaputra. (Beal's version, p. 33 ) It wuuli nisu have it that tbe sights seen were visible only to the Prince and his charioteer, but not to the retinuo of the Prince (p. 36). 6. 7. The Bodhisattva caused the chariot to be turned back, and returned to the place', p. 559. 'The Boddhisattra on another occasion, startel with a large retinue for the gurden, by the northern gate, p. 339. 'i'be return and depart uro, according to the Buddhacharita,' did not take place as stated here. "The charioteer, remenubering tine king's shortation, feared nuch nor dared go back; straight forward then he pressed his panting steeds, passed onward to the gardens, (came to) the groves and babbling streams of crysial water, the ploubunt trees, spread out with gaudy verdure." The ladies in

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CHAPTER XIV. the garden aurrounded the Prince and triod their utmost, by the ditu play of their nmorous arts and other fascinations, to ontertain the Prince, but failed. The Princo remained unmovod. layi, the minister's son, then came to hiin, and argue with him at great length in order to divert him froni liis mournful mood. Tlo sprcially adverted to the instances of Visvatra, Agaatra, Gautama, Sankha, Indra, Vribaspati, Pansara, Kavanga and other great Brahmanio saints who had succumbed to the charnis of the Inir sex. The Prince, however, was greatly superior to him in dialecties, and completely defeated him. The Tulies, failing to entertain the Prince, retined to the city in share and worrow, and the garden was deserted by all others, the l'rince huelf came back, deeply innersed in painful thoughts. Beat's Buddhi-charita' pp. 37-40. 8. Directed to the junction the timo ryer, p 210. According to the Yogis, the best way to prevent the mind from wandering Juring meditation is to the age directed towards the tip nb the nose; but here the bridge of the Wise is preferred, though it is not always viible. ny translation of Pataggala, p. 22. 9. The Bodhiantine coured his charmt ly be turned back, and. returned to the puler, p. 26). The Buddha-charita' bas given quito a different version. According to it the orcamion is that of the ploughing inte! (aphs, J.. 1:01, when the Prince, after reving tho exercises of the busbaudmen, retired to a corner and took his sent under a jambu tree. A llevaput sa cun tu him in the disguise of a Bhikshu, and lectured him vu the vanity of the world. On his way back from the garden the Prince net his kinsmen aud friends "all of whom, joined in relationship, dreaded the pain of separation." Hearing the words "separation and enrocktion" his mind turned towards her. mitage, and he repaired to his father, to obtain his permission to retire from the world. (Boal's version, pp. 47 to 52.) The Burmone version gires a different turn to the story. According to it sbe Prince was returning from the ploughing match in great poinp and state, and when he entered the city, a princesa, "named Kujant Gautami, was contemplating from her aparliuonts this triumphant entrance of Phralnong into the city. She admired the noblo and graceful deportment of Prince Meidunt, and excluimed with foeling of inoxprefaible delight, Happy the father wud mother wbo bwser

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268 LALITA-VISTARA. such an incomparable son! happy the wife who is blest with such an accomplished husband l' On bearing those words, Phralaong desired to understand their meaning and know their bearing. By what means," said he to binuseif, 'can a heart find peace and happi. nees?' And bo sot about ardently for the happy state of Nirvana." (BigandeL's Legend I, pp 68 f.) The Romantic Legend' (p. 21] relegatus the visit to the hing for liis permission after the interview with the Bhikslu

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CHAPTER XT CHAPTER XV. THE RENUNCIATION. . 'The Bolnisit thanks f3 .5-31.1918. A s boforo his father's paince, Isave obtrund. Arrange this to present the Prince's purture. Gixuturni's Arrangements. The four of the Bodhimetru. Distorted and disgusting couition of the the parter, The Bodhisattva's 32 ctlections. this vision the celestist boots w hy in 10. His conversation with Chrudnka. Celestin husta como !w vrlo bom. Turtel duwription of the departuru. Grof of the guardin divinity of the rity. The liohisattva's progrrls. JIJ party with his horar and wint, eutan his top riktigt on a haruit's gari. Grief in the plac: un the Prince' but turn of Chhunduks tu the palace. Cioplin grict. Chhatvana's d iption of the lupanturo. Now, Bhikslus, the Bodhisat! yil thus rejlapland; "it would he becoming and unglaueful on my part if I should go away without informing the greut king S'Nddhana and oltaining. the perpuission of iny father." Acordingly, in the depth of the wight, descending from the palaro in which he was dwelling, he went and stood before the palace of the great king Shuldhoduna. As le stood, the whole of the palace leege ablaze by the light of his person. The king wis thoroby awakened, and seeing the light, le called the warsler, uwa-bed, "Wardur, has the sun arisen from which comes this light?" The warder ruplied : " Lord, the firrt half of the night las scarcely yet transpired. "The light of the sun prolures shadows of trees and walls; it beats the body and produces perspiration, and ducks, poucocks, parrots, kools, and brahmani-gcede l'aise their respective voices 'at break of day. (1) * This light, however, lord of men, is pleasant and gratify-' ing; it is an exciter of gladness and bencficial; it protluces no burning sensations; of walls and trees there is no wbudow: itiis doubtless due to (our) attaining this day some merit.' (2)

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270 LALITA-VISTARA. "He, the king, from his seat, cast his eyes on the ten sides; he beheld near him the pue being of faultless eyes. He wished to arise from his belstead, lut did not, the owner of might and kuowledge showaul his respect for his father (by advancing towards him). (3) "The Prince, standing in front, thus addressed the king: Da not interrup: inc any more, nor should you grievo. Lord, the time anil moment for my departure having arrived, pardon me, king, on your pait and on tire part of your kin and people for my act.' (1) "The king, with t:autulers, thus plied to him: 'wbat advantage will there be by the departure? Ask whatever you roquire, am I shall not it. Be merciful to the royal race, to me, and to the kingiloin. (5) "The rood Bochnaitva thus responded : Lord, I desiro that you should give me four Wessings, should you be able to giant teni, ali'l with tbein I shall abide here, and you will always ses me in the house for I shall not depart. (6) I devre, lo:(, that decay shall never assail me, and I shall continue in my youthful radhanee all along. I should always nensi in lealth, and no disa shall attack mo. I should be of unncasted life, ever be subject to death. (7) "Ishonddolwar he abundan-ly wealthy, and no misfortune shall assum. The fag as overpowered with deep grief on hucaring U wors. Son, you wiat what I have no power to grant. The car el derry, disease, and death as also of misfortune, )) Sag's, even after living for eons (kalpas), have not been able to overcome.' " Hearing these words of his father, the Prince said, 'Iord, if yon cannot vow qrant me the four blessings,--freedom fronu the fear of decay, discuse, death and inisfortune, -(9) "Then listen, king, te my prayer for another gift; it is departurc; offer in 10 obstiuction. On hearing these words of the noble being, the king suppressed his love and rent asunder the bonds of filial affection. (10)

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CHAPTRIL XV. "<>l (11) Now, Bhikshus, the Bodhisattva, returning to his palavo, sat on his couch. None could know anything of his going and coming. Now, Bhikshus, when the night had endemi, king S'uddhadana assenabled the Sakyas, and, veluting all the facts, askod thom: "The Prince is suro to depart. Wiat should we do?" The S'akyas said, "Lord, we shall protect hiin." " How?" The Makyas said, "We are a lost of Sikyas, and he is alone. What power has he to defeat us by furou?" Thereupon live hundred scions of the Sakya race, well-armed, highly proficient, well tanght in the use of the arrow and other arms, and of nighty power in gymnasties, were, by orilor of the king, posted at the Eastern gut of the town for the protection of the Bodleisativa. Euch of teese scions har under him live chariots and a huuded retainers, and each charwyl hal live lighting men and a hundred followers, and these were justed for the protoction of the Prince. Siinilar bodies of guards were placed at the Southern, Western and the Northern gates (the detaily are reprouted in the text). Elderly S'&kyns, both male and femule, placod themrelves at every square, ut overy cross-roal and highway, to protect the Prince. King S'uddhodana, attended by a rotinne of five hundred chiefs mounted on horseback or on elephants, kopt watch all night at the gate of his own place. " The Gautama lady Mahaprajapati sent for her attendants (and ordered them), 'Do ye place bright lights at the door, and set up beacon lights bright as the mani jewel oftalls;" lang up strings of liglts and make this house refulgent. (1) << Engage yourselves in music; keep yourselves awake without winking all pight; and watch the Prince, so that he may not depart without any one knowing it. (2) * Attired in mail, bolding quivers, and armed with sworda belis, arrows, iron spears, irou clubs, let overy ono exert for the protection of my dear son. (3)

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272 LA LITA-VISTARA. 1. "Close all the gateways with their massive doors, mounted on machines and chains; open themot at improper times, nor allow a single soul to go out of this place. (4) "Decorate yourselves with jewelled necklaces, with pearl necklaces, with face ornaments, with crescents, with chains," zones, earrings, chaplets of coins and anklets. Should he suddenly start for the good of men and gods, like a mad elephant, do you so exert your power as not to hurt him. (6) "Those of yout women holding lanes, who protect the bedstead of the Prince, be not drowsy, but keep your eyes open like birds. (7) For the protection of the king cover this room with jewelled net-work. Recite sweet letters and sounds all the night through, and protect the defectless. (8) "Let cach awake the next; be not remiss: watch all through the night, so that he may not depart, forsaking his kingdom aud his royalty. (9) On his departure et erything in the royal race will be grievous, and this royal line of long standing will be cut off." " (10) Now, Bluksus, twenty-eight great Yaksha generals led by Papelika, the Yaksha generalissimo, and five hundred sons of Har (a Yakhoni assemble land lighd this consultation: "This day, venerable sns, the Bodhisattva will make his departure; it is meet, therefore, that we should exert ourselves for his worship." The four great kings (of the quarters), entering the metropolis named Adakavati, mvited a large concourse of Yakshas; "this day, venerable sirs, the Bodhisattva will make his departure, and it is meet that should issue with the feet of his horse sus tained by you." * The Yaksha assemblage said: "Ilis nature is as hard as the thunderbolt; that noblest, of beings is infrangible, Narayana himself, endowed with immense power and vigour, and never to be shaken. One may pluck the great Meru as easily as if it were a common hillock, and hold it aloft in the sky; but none an

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CUPTER XY apport him who is weighted with the Meru mountain of Vink gerits and endowed with virtue and kuowledige.": - Vaisravana said: "Ilc, the ruler, is heavy to those men who re inflated with vanity; but knw that he is light to thusu who ro weighted with love.. With exertion and earnestnors apply oursell, and you will find him as light as a tluse of cotton lying in the air. I shall murch in front; do you bear the horse. o the departure of the Bodhisattva timmt is a large fund of virtue and respectability." Now, Blik:hus, Sakr., the king of the gods, addressed the Dovas of Trayastritsa : "this day thc buibisuttva will make lig leparture, therefore you all should earuestly apply yourselves to his worship." A Devaputra the name of Lalitavyula said, "I shall in he neu while put to sleep all men, women, boys and girls in the zreat city of Kapilarista" S'untasunati, another evapula. said, "I wball at the same inne make the sound all the morscs, elephones, donkeys, cuidels, Taloes, women, mc, and girls to joelt away aud be inaulible." Vytihamati, a pevnputra, sail, " I shall prepare the road through which the Bodhisattva will make his exit by ereoting ander the sky a line of beinches measuring in length seveu cars, and resplendent as tine diamond and the Mani juwel; hy sutting ap along the line parasols, flags, and pennons; bv strewing on it various kiurls of flowers, and by making it rodolent with the iroma of diverse incensus, pills and pastilles." The Niga king, Airavata, said, "I shall bolil up ou my trunk a pavilion thirty-two yojan.24 in extent. Ascending on it the Apsarasas may engage in concert, uud by mosio aud songs otter due homage to the progress of the Bodhisattva." S'akra bimself, the king of the Devas, said, "I shall tbrow open lhe doors and point out the way." Dharmachari, a Devaputra, said, "I shiel baake the palace to u repulsive,"

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LAITA VISTARAY + Sanchodaka, a Devaputra, said, "I digill make the Bodtis vattya arise from his bed." phen the Naga kings Varuna, Manasvi, Sagara, Anavatapta, Narida, and Upananda, thus remarked : "We too shall engage ourrelves in the worsbip of the Bodnisattva; we shall produce a cloud befitting the season, and shower therefrom powdered Uragasara sandal-wonit." Thus, Bhikshus, Vid the Devas, Nagas, Yakshas, and Gan dharvas deliberate and settle their resolves. When the Buddhisattva wis reclining on his ladstead in the female apartments of the palace of music, and cogitating abunt religion, and thinking of the careers of former Buddhas and the good of the whole creation, four of his former desires presented themselves prominently before his mind. Wbat were these four?" Desiring the supremacy of Sayambbu and the faculty of omniscience I had fortificil myself with this resolve. Beliolding living beings in pain, I had said, Ah, yes, rending asunder the wheel of the world, I shall proclaim the sound of redemption to those people who have fallen bound on the groat wheel of the world; I shall redeem the beings who are loaded with the heavy fetters of desires." This was the first former desire which learne prominent. "Ah, yes, I had said, I shall spread the light of religion, the destroyer of the darkness of ignoranco, for the people who have been lost in tbe wilderness of the world's fgnorancu and darkness, and whose eyes are enveloped in the case of the darkness of ignorance, and who are devoid of the eye of wisdom. Showing the lamp of knowledge, by administering the medicine of the threofold erpancipatory knowledge, with the adjunct of means (rpiyaand wisdom (prajna) I shall cure the eye of knowledge of those who are blinded by all engrossing ignorance, duzkness and dunse maxs of impervious obscurity." This was the second former desire which became prominent. "Ah, yes, I hud uid, for those who have uplifted the standard of vanity, who have iminured themselves in pride and golfina

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CHAPTER X$. who are in the grasp of the shark of seltishness (lit, me and mine I shall rectify the power of cognition, and, by pointing out the true path to those who are in the quest of self, knock down the flag of vanity." This was the third former desire which became * prominont. "Ah, yos, I had said, for those who are of peaceless mind, who are drowsy, who are covered with the veil of quality, wbo luve a velocity which is uo velocity, who are whirling alandt from this region to another, and from that lo this, who are not retirud from the world, who aro monnted on the wheel of fire, I will unfold' a peaceful and seu e-natisfying religion." This was the fourth former desire that became prominent. At this inoment the inner apartinents wero madle to appeur distorted and repulsive !y Dharmchari, the Deviputra, through certain Devapatras of the class Nuddha vasakykit. Having malo everything appear in a demordered and inauspicious form, the celestials, from under the sky, thus adressed the Bulbisattva in Gathas : They said, "the great cage, sons of goods, bouw that thy eyes are wide open like a full-blown lotus; how can you fuel any pleasure in dwelling on this creinatu grund ?" Thus aborted by the chief gods. the Budhisattva for a moment cust his cyes on the montes pertraente; he ww. in short, the ladies lying naked ou a creation ground. He, thu Budhisattva, ost his eyes on the lulies; he looked at them witb attention, (he found) Bome of them bad. Wir dresses in disorder; sowo of them had their troses dishevelled; some of them bad tbeir ortuents scattered about; soino had their tiaras knocked off; some had their chins resting on their shouldore; some had their mouthis distorted; home bad their eyes sturing; some bud saliva flowing down their moullis; some were groaning; Home were laughing; some were talking wildly; some were grinding their teeth ; some bad their faces dian coloured; some bad their beauty disfigured; some bed their extended; some had their faces distorted; some buid

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AEYTA VIERA TVA their heade uncovered; some had their bieside veileds Tokio hai their faces twisted on one side; some hact their bodies mautiPated; some had their members broken; some were humped, some were troubled with a racking cough; some were reclining on drums (maridangas) with their bodies and heads twisted; some were lying unconsciously while holding in their hands viva, vallaki and other musical instruments ; some were making a noise with their teeth by biting their ilutes; some were knocking on the kimpala, nakula, sampa, taduva,7 and other musical instruments; some were winking and opening their eyes; some were gaping wide. Behold. ing this repulsive scene of the ladies lying on the ground, tho Bodbisattva realised in his mind the idea of the cremation ground. On this suljcct this may be said : "Beholding these, tbat lord of beings, drawing a merciful sigh, thus spoke in distress : "Alas ! how can I associate with the beings bere assembled; I must retire to asceticism. Those who associate with worldly persons, innersed in the darkness of delnsion and indulging in evil disposition and sensuality, are like birds in a cage; they never acquire their freedoin." Now, the Budhisattva, having again examined with the opening light of religion the inner apartments and the beings there, and aggrieved by the sense of profound sorrow, thus gave vent to his lameviation : (1) These stupiil beings are being slaughtered, even as the condemned are by bangmen, (2) These stupid beings are taking delight, even as the ig. norant do, in well-painted vases filled with offul, (3) These stupid beings are sinking, even as elephants do in water, (4) These stupid beings are being fettered, as are thieves in a prisou, (5) These stupid beings are disposed, as are pige, to rnsh into Olth, * (6) These stupid beings are attached, as are dogs, to bollow bones, inners online their

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CHAPTER XV. (7) These stupid beings are dropping, like moths, into flame of a lamp, (8) These stupid beings are being destroyed, as are monkeys in a trap, (vainya means both a trap or enclosure as also bracelets), (9) These stupid beings are being tortured, as fishes caught in a net, (10) These stupid beings are being vexed, as are serpents by sticks,* (11) These stupid beings are being impaled, as are malefac tors on spike, These stupid beings are rotting, even as weak elephants do in a morass, (12) (13) These stupid beings are in distress, as are those whose ships are wrecked in mid-ocean, (14) These stupid beings are precipitating themselves, as the born-blind do in a large waterfall, (15) These stupid beings are progressing, like water in a crevice, downwards to the nether regions, (16) These stupid beings are being smashed, as is the great earth at the end of an con, (17) These stupid beings are whirling like a potter's wheel turning on its pivot, (18) These stupid beings are kept roaming about like the born-blind on a mountain, (19) These stupid beings are pulling at different sides like leashed dogs, (20) These stupid beings are being dried up like grass and trees in summer, (21) These stupid beings are wasting like the moon in the wane, (22) These stupid beings are being eaten up, as are serpents" by Garuda & (28) be stupid beings are being devoured like boats by a great whale, (makara). Not given in M. Foucaux's translation.

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*278 LALITA VISTA. (24) These stupid beings are being despoiled like caravans by rabbers, (25) These stupid beings are being broken down like sala trees by a storm, (26) These stupid beings are being killed like animals. by' fierce poison, (27) These stupid beings, full of desires, are being cut up, like children, by razors dipped in honey, (28) These stupid beings are being carried away like wood on a strong current of water, (29) These stupid beings are playing, like infants, with their own excrement, (30) These stupid beings are being struck, like elephants, with the goad (ankusa), (31) These stupid beings are being destroyed like little children by rogues, (2) These stupid beings are throwing away the root of all good, like wealth gamblers,. (33) These stupid beings are being eaten up like the merchants by the Raksinasis.9 Ilaving by (the sound of these thirty-two remarks filled the inner apartments, the Bodhisattva conceived the improprieties of the corporeal form, suppressed the idea of repulsion, produced the idea of abhorrence, reflected on his own age, beheld the wretched condition of the body, perceived that one body proceeded from another, reflected on the idea of welfare, suppressed the idea of misfortune. and from the sole of his foot to une top of his head he examined his body; he found it had arisen from impurity, consisted of impurity, and it continually discharged impurity. At this juncture the following verses were recited : "The crop of the field of works is nurtured by the water of desire, and is called body. It is disfigured by tears, perspiration, and exudation of urine; pervaded by molecules of od; full of the secretions of the pelvis and the head, of pas, fat, and sanies; daily watered by disense; it is replete with filth, and redolent with repulsive odours of various kinds. (1)

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CHAPTER XV. "It is a composition of bones, "teeth, hair, and fibres; it is enoaned in an envelope of skin, and covered with hair; withia there are multeen, liver, rerum, saliva ; it is weak; it is bound by marrow, and tendons, like a musical) instrument, and alisped with flesh; it is environed by diverse disvases; it has griefs, and is opprossed by tunger and tbirst. (2) "It is, to living beings, a hell with many portals, an abode of death and decay. Who is the sensible person, who, beholding all this, can call his body, the domain of enemies, his own?" (8) Thus did the Bodhisattva reflect on the boily while abiding in his body. at the The Devaputras, Assembled under the sky, thus addressed Dharmachari, a Davaputra. "Ilow is it, sir, that the Bolbisattva is still tarrying? He is looking at the female apurtments, he is examining them, and exciting the mind; he is repeatedly closing his eyes. Is it, that this being, profound as the ocean, is unable to fathon the depth; or is his mind not able to renounce his companions? Loet bim not, invoked by the pare ones, forget his foriner resolvo." Dharmachari eplied: "Say not so; knowing that, even before this (sight), he bad, by the practice of Bodhi, become free. For one who has, by the renunciation of work, already arrived at the last stage, how doubt you that he will be free ! Now, Bhikshus, thu Bodhisattva, with firin rewolve, mmfaltering mind, and determined understanding, descended from the bed stead, with ease proceeded to the Palace of Music, and, stand ing, facing the east, lowered the jewelled lattice with his righ hand." Thou entoring the chamber, he folded bis bands as to make all his ten pails ineet ; ho invited all the Buddba of former tilnes, and, salating them, cast a louk towards the sky He there bebeld the sovereign of the immortals, he of a thousan eyes, surrounded by a hundred thousand Devas, bolding Bowers incenses, aldmatics, flower-garlands, ungnouts, powders," dresses parasols, dags, pennons, earrings, jewelled necklaces, and strings kad, with bended body, salutiog lim.

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WWW 280 LALITA-FETARA He bebeld, likewise, the four guardians of ragions, all attired in armour and mail-coats, armed with swords: bows, arrows; iron clubs, lauces, tridents, beautifully decorated with crowns and crests of jewels, and attended by Rakshas, Rakshasas, Gandharvas, and Niigas saluting bim. He behold, also, the sun and the moon, the two sons of gods, standing on bis two sides, and Pusliya, the prince of constellations, han arisen. Seeing that midnight had arrived, the Bodhisattva addressed Chhandaka: "Tarry not, Chhandaka; bring me the moblo horse daly caparisonel. All my blessings have attained maturity; verily. Day object will this day be complished." On hearing this, Chhandaka, with afflicted heart, thus replied. " Whicreto wilt thou proceed, () thon of expandled brow, of eyse rivalling the petals of the lotus; U tu lion among kings, (beautiful as) the fullmoon of autumn, 's the white lily full blown by the poon; thou of a face like the fresh-blown lotus, of refulgoncu like purified goll, or the 1101. or the moon without a mark; radiant as the sacrificial Grelivened by clarified butter; brilliant as the Mani jewel, or the lightning; awe-inspiring like the maidened clephant; and of majestic motion like the cow, the bull, the lion, or the swan >> The Boillisativa said, "For that for which I sacriticed my hands, feet, eres, handle some and dear wives, kingdom, wealth, gold, apparel, (1) "Richly bejewelal elephants, and horses of mighty power and valour, swift as the windd; (or which I cultivated good conduct, la cherished forhearance, an'l assidnon-ly applied myself to vigour, power. meditation, and knowledge, 3) " Kurirnuinerale milions of eos; for coming into contact with the suspicious and peaceful Bodhi. The time has arrived for my" redeeming noukind having bodies always subject to de-cny and death." (3) Chhandaku observed: "I did hear, honoured sir, that imme.

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snart khv., . Artely, on thy birth thon wast presented to astrologer". Britik mans for examination, and they addressed king soddbodange saying, 'Lord, prosperity will attend tby royal race. The king asked, 'How so?' They roplied, "This prince of a hundved kuspicious marks has taken birth as your son ; he is full of the splendour of virtuo. He will be a universal sovereign, the lord of the four continents, and master of the seven trensures. Should be, bowever, cast. lis eye on the aflicted world and, forsaking the inner apartments, go forth, he will obtain this cundition of the decayless and deathles Bolhi, and so the mankind with the water of religiou.* But, listen, sir, to my wishes and desires." The Bodhisattva asked, "What are they?" He replicu, "Lord, people undergo divers kodu oot lasts and austerities, putting on skills on their bly, matted hair on their crosyns, and rags and bark for their apparel; they allow their nails and hair and beard to grow my in different styles. they torture the tlosh in their body m a variety of ways; they carry on rigorous fasts and an.terities. And why 807 (lu the hope) we shall obtain the wealth of nen an gols. Lud, tun hast already attained that werth. Thou art the master of this woululy, delightful, flourishing, puncefnl kingdom, abounding in found and thickly populated ; these most excellent gardens, rich in various kinds of fruits and overs, resonant with the voice or immumerablo birds, buying tunks ilecorated with blue, red and white fotuses and water-lilies, and resounding with the cry of goose, legcoolan, koels, borons, sarasas, blooming in mangoes, ax'okas, champukas, kuvalakas, sesamums. and saffron, planted along their bauks -- garden: decorated with numerous jewelled arbours, with tlowerbeds formed like dice-boards, with jewolled seats interspersed, with jeweller network-hung above, and alupted for enjoyment in every suasou, repleto with the pleasures of the summer, the rainy wason, the autumn, and the wiuter. These lofty paluces are liko tlw cloud * In some MBS line cours here, the purpurt of which is not cluar, mud. do.. il has not been translated. 38

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LALITA VISTABAS of autumn, like the lofty Kaitas'at mountain, like Vnifayadikan : or like tbo pure court of the gods's tbey are devoid of grief and annoyances; they are set off with covered courtyards, doors, gates, windows, chambers, "pavilions, and turrets covered with net works set with jewelled bells. Such, lord, are the inner apartments; they are resonant with the music of the tunava, padava, vina, flute, sampwara, todava, charli, kimpala, bakula, the sweetsounding roridatiga, and the drum,-with dancing, siaging, joyous and charming concerts, with laughter, gestures, plays, and other enticing accomplisliments. And thou, son of a god, art youthful; thon hast neither exceeded juvenescence, ivi art considered yonng; with a soft body, fresh black bair, by no mcany passed the age of enjoyment. Therefore, do thou enjoy, Jike Iudra of the thousand eyes, the lord of the immortals. After that we can retire." At that time this Gatha was recited : "O, thou, proficieut in amorous enjoyments, enjoy even as does the lord of the immortals in the region of the three-timesten; thereafter, having attained maturity, we shall commence fasts and penances," The Bodhisattva said, "Verily, all these objects of enjoyment, Chhandaks, are transitory, flecting, inconstant, and naturally changing ; passing away with the rapidity of a mountain torrent; trausient as dewdrujos; sorrowful: bollow as an empty fist; weak as the trunk of the plautain tree; painful like unwholesome food; like the autun clond now produced and now gone; transient as the lightping in the sky; producing ultimate mischief like poisonous food; pain-producing as the inaru-creeper : [worthless] as the scrilblings of persons of infantile sense; comparable to bubbles on water; naturally quickly changing; like the illusion of a mirage; arising frou a perversiou of cognizance; comparable to illusions ; proceeding from perverseness of the mind; comparable to dreams; derivable by acceptance through the perversion of vision ; fall of suffering like the sca; exciter of thirst like salt water ; difficult of touch like the head of a serpent ; fit to be avvided by sages like a

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CHAPTER 24 semasat pzectpice; full of dangers, quarrels, fanits and videos Known as such they are avoided by the wina, condemned him the learned, censured by the respostable, shunned by the wensible accepted by the senseless, and induk in by the ignorant." At that time this Gatha stanza was recited : "To be shunned by the sensible as the head of a serpent; con demnable as an impure pot of urine; knowing sensuous desire to be the destroyers of all (true) enjoyment, Chhaudaka, I feel no sympathy for them" Then Chbandaka, like one pierced with a dart, crying with ten'ful eyes, Cull of sorrow, thus remarked : "Lord, for that for which sorge undergo manifoll und rigorous fasts, havo hairy skin, matted hair, long hair, long wails, long beard, and beggar's garb; or, wearing burk, many with onunciated body betake to l'asts, live upon herbs, coarse grains, nottles Ovidea verticellout), holding their benda upwarus, obsorve the penance of the cowl (1) "Cherishing the hope we shall bereby be the noblost, the pre-eminent, in this world, the highest emperors, the guardiaus of quarters, or Sakra, lhe wielder of the thunderbolt, or Yama, or the lords of the Devas, or of the Nirmitas, or dwell in the region of Brahma, the deviser of the felicity of ioditation (2) "All that, tbou, the noblest of men, bant at thy command. lby kingdom is vast, rich, prosperous; thy gariluns and pleasure-grouuds and palacos are lofty as the Vaijayanta (palace of Indra). Thy female apartmonts are resouuding with the sounds of the flute and the lute, with sougs and music, with dancing and concerts, in well-trained harmony ;-cnjoy these desirable objects, and depart not, I thou compassionato lord !" The Bodhisattva said: "Chbandaka, listen; hundreds of sufferings have been endured oy, me in my former existences --Cetters, imprisonmenta, beat ogrs, reusees, ---for sensuous objects, but they have not produced peace of mind. (1)

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LALITA-MISTARA. ..." Formerly, my pure mind was overcome by sanekous-flesires, bewildered by delusion; my vision was blinded by film; thieste desires are the sappressors of the cognition of self, and the leaders to the path of pain. (2) "They are produced by the want of knowledge of religion ; they are fickle, changing constantly like the cloud; they are like the lightning; thcy may be compared to dewdrops; they Are bullow, worthluss. and msulistantial ; they have no soul ; they are entorally void. (3) "My mind takes de delight in such objects. Briug mo, Chhandaka, my nohle charger, Kanthaka, duly caparisul. Thereby may be accomplished my former aspirations. I shall now be tbe noblest of all, the lord of all religion, the sovereign of religion, the saye." (4) Chhandaka said: "Forsake not these resplendent sleeping ladies, with eyes beautiful as the petals of a fiill-blown lotus; these decorated with magnificent necklare : jewels and precious stones; these (beings) brilliant as the lightning detached from the cloud in the sky. (1) "Ilow do you think of abandoning concerts of the sweettoned flute; the pancun, the mridurtya and the varsa,-theso sounding like the voice of thu chakora and the kaluviltka as iu the bones of the Kimaris? (2) "The plasing utpali, the autumnal champakas, the sweetscentul garlands of threuled flowers, the odorous incense and the excellent work frankincense; reject them not, nor the ungtients and the vestinruts. (5) "These viands, woll dressed and of excellent flavour and taste, these beverages well mixed with sugar,-do not reject then. Lord, whereto are you going? (1) "These excellent unguents, warm in winter and soothing in the surr.mer, made of the nrayasara sandal-wood, these vestments of Benares, these excellent and charming clothings-reject them not. Lord, whereto are you going ? (5)

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"These are the five (classes of) objects of desire (dewi vonta greatest of the gods ; enjoy them, O master of the powoman enjoymont! Afterwards you can rotire to the forest, 0 nobla. S'akya !" (6) The Bodhisattva replied: "For uncountable and endless euns havo 1, Chluandaka, cujoyed thesc sensuous objects of beauty, sound, dour, flavour, and taction, of all the various kinds known to man; but I havo usb been gratified therehy. (1) "By me, son of a noble king, sovereignty has been exercised over con empire comprising the fonr continents -- an emperor Jording over the seven jewels. I have hail the fullest share of the pleasures of the female apartments. I havo reigued over the lords of the three-times-ten, and of the Yamas. @) "Forsaking them, when I retired from here to the region of the Nirmitas, I enjoyed the prowest and the noblest of beauty; I exercised sovereignty over the lord of the Saras, and revolled in the richest objects of desire; but I have not been gratified thereby. (3 What satisfaction can I then this day derive by indulging in these worth less objects? I shall therefore, Chbandaka, abjuro this painful sporld immersed in a wilderness of grief, (4) "Always burning in the wild fire of pain, without shelter, without a future, in the deuse darkness of lolusion and ignorance, always oppressed hy the fear of decay, disease and death, overcomo by the pain of birth, and overpowered by enemics. (5) " Knowing this I shall embark on bard the laryn of religion, which is firm as adamant, and loader with the cargo of penance, good behaviour, complaisance, vigour, (occult) power, bonevolence; stout of lack, wbich is made of the adamant of uxertion, and stoutly bound together. (0) "Cving on board that vesse I shall first ferry myself over, aud." then shall I rescue countless beings from all worldly sins, and carry them across the ocean of grief, swelling with the billows of anger, infested by the sharks of passions and enemies, and difficult to pass over. This is my wish. (m)

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C Boron VS " After torrying inimical desires and the cannibala x pain, I hig, blant countless being *in the sky of peace, in decaj lepothess, and mor.** tality." (8) on huaring this, Cbbandaka wept bitterly, and then asked," "Is this or unalterable resolve ?" ... The Boddhisattva replied, " Listen to me, Chhandaka, for the emancipation of beings, for their welfare, my resolve is fixed, inalterable, changeless, firm, and as immovable as the noble Meru mountain." Chbandaka enquired, "Lord, what may be your resolution 5" The Boddhisattva replied: "Were the adamantine thunderult, the battle-ase, the iron club, arrows and stones to fall in showers, were the lightning to lose its brightness, iron to melt into a finid, were the crest of the mountain burning aglow to fall on my head, still the desire for home would not reyive in me." At this moment the immortals, assembled in the sky, cast showers of Quwurs, and raised the joyous cry, "Glory be to the Lori, the supreme owner of intelligence, who grants security to the world i Nothing can tinge the mind of the noble being, no more than can darkness, clust or meteors stain the sky; it can no mori: imbibe a desire for worldly pleasures than the newblown lotus the clear water." Now, Bhikshus, the Devaputras Santamati and Lalitavyuha, la having heard the firm resolve of the Bodhisattva, put to sleep the whole of the men, women, bers and girls of Kapilavastu, and suppressed every sorad. Now, Bhikshus, the Bodhisattva, perceiving that the inhabitants sf the town were all asleep, that midnight had arrived, and that the lord of the stellar heaved was in the constellation. Pusliya, is knowing, too, that tlie time for departure had arrived, thus addressed Chhandaka," Grieve not, Chbanduka ; bring me Kanthaku duly caparisoned, uud tarry not." No sooner was this speech delivered, thau the four guardians of the quarters heard' it, and forthsith they retired to their

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hairahan kalorimete to this great oluyor *** There, too. cume tm a varaja Di lord of the Gandharva:', attended by innumerau amudera thousands of millions of followere, playing on vanons instruments. Arriving there, he cireumamulated the groat city of Kapilavasti, 2011, taking his position on the east side, stund Saluting the Bodhisattva. From the outli came the great king Virudhoka, attended by teun of milli ot hundreds of thousands of kunnblandakan, carrying in their lanet: mans Herkimes of pearis, and bringing jewels of vario. kinds, and pitchers full of scented waters wf different descriptiins. Irriving there, he circumwinbulated the great "ity of Kapilavastu, and at the southern spot from which he had started on liis cirrumambulation nuk luis position, und bwod saluting Chi Belhisattv.. In the filmo wilV lrom the west quarter came the great king Viruraksha, attended by many tris v ullions of hundreds of thousands of Nigar vitli runnerons ficarl necklacus, various kinds of jowols and aroniatic powders, soroduced in the rainy scason, and blowing yophyrs loadei with perfume. Arriving thero, he circuma:nulated the grea: otsuf Kapilavastu, and at the spot on the wist froin which he wil marted ou his circunantbalation, took luis position, and stool salating the Budhratt vi. From the northern yuartor ram, tie grunt king Kuvora, attendel by ten anillons u bundreds of thourand: of Yulshas bringing diamonds, joves, ansi preciully slones, and buldiug lamps and flambeave Su their hands, and rund with lows, swords, arrows, irauluis, tonnarus, truients, lixeuses, kanayas, darts, add er offensive instruments, and protectorl by stout armour and m:uil-couts. Having arrived there, he cimumambulated the great city of Kapilavastu, ud, coming to the spet from which he had started on his circumambulation, cook his position on the north, and stovd valuting the Bodhisattva.

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a n nanir omis. Having arrived, n lated the game city of Kapilavastu, a wming the shit Iron wluch he had started on his ciret.tambulation, trok his pueition with his companions in the sky, and reinuine' sainting ihe Beatlesattva. Now, Blitz-u, (bhandaka, having heard the words of the Bodhisatira with team-behicu.ed eyes, thuis addressed him; " Venerale sir, tou know well the time, the inouent, vaporeunity, this is 19' a lit time for departare. Now, what. float the rain?' The Budisattv: renhed, " Chlandaki, this is the time." Chhanehal ongurel, "int what purpose is this the time?" The Podii-ati.. 01 : For that for which I longed for age-irtelvatio of child. I desired and longed t.bat, after attainile cales and deathless ruk of the Bodhi, I * may rescue the worl; the ramen fuur that has arrived." This is the law ui religion. On luis subject it may be said. "The gois of the carbuc of the sky, as also the guardians, Sakra, the song of the parts, and his suite, tbe Devos of the class Yatra, as also theo Tritus, Nirmitas, Paranirmitas aud Devas of other classes, (1) "Varuna, alco M ..vi, the king of the Nagns, Anavattarta, Sayitra, they all assembled to worship the poble bowg at the time of his sertare, () "Snch of the Dava: if thellipaviktara region, as were of peaceful conduct, and kays devoted to meditation, also calle in a boly for the wors of the odored of the three regions, the noblest of men. (3) . . . . " From the sen uarters cavye Bulluzuti vus with their respec bow suites who had forin-riy fullits zu the (three) jervels, impelled *. Hy the -ito-' we #hall lwhold the departure of who Jindadud perterm Jue wor-lipo 1

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Ditto Pitto Itto 2. the itto Ditto Jatyayon. San. Ditto Siukhivate (ans.) Fase 1. Sama Veda Sagita, (Sana.) Vols I, Fase. 1 IV. 1-6 V.1-8. ench Fas Sahitya Darpana, (English, Fuc. I-IV 67/6/ enci Santhya Arboristas of Kapila. (English) Face. I and II 46, h .. Darsan ang cah, (Saus.) s. II Sankara Vyayn, (Sans.) Fase II mol 111 trench inthya Pi vahu Bhishyn, (English) Fase. ill khya S. (Sans) are 1 Susenta (Eue.) Ease I and it /12/ cel Tiffany F. I XI, wach of tumoi AA Ditte Pho (Sans.) Fase. I- III @ // PRO Jang Fasc. 1-111@/0/ ench Ceh Bahun) Fus 1-XIV ench (Sans.) Fuse f--XXXIII i arh (Sans. Punc. 1-111, h ch .. Litava ipanishad, Sans. Fase. 11 and 110 6 cm Altes i svetovat u Kena 1 Upanishads, (English) Fanc I and II Tenly Brain, ans Page 186 ch Tar Cuintamani. Fase. I-IV (n) (70) cach Nisha.is (us) Pas 111-XI teach Usisngs. Fast. I and 11 '12/ Vay Purana. s Vol. I, Fuse, L; Vol. II, Fuse 13. (76) wich Fast .. .. Visu Snodi, (Sans) P1-12/6/ can Vividazatnakar, Fase. Id 1 Vrihamadiya Putin, Fase. 1 hit. 47 t 6/ .. Yoga Suten of l'atanjali, (Sans. & English) Fas. IV '14' The garu, Thurad : lott Xin Arabic and Persian Series. *Alamgien rash, with Index, (Text) Faso Aini-Akbari, (a', Fasc. 1-XX XIIgy carh / cach glish) Vol. I (Fase. I-VII) .. Akbarnamh, with des. (Text) Fus. I. XXXVI ve 1/vi Balsi mamich with Indes. (at) Faw. 1--SIX (6) ch Ditte Bento's Oil Bigraphica Dition.ry, pp 9,.. thick proper, (4/12, p ** Dictionary of Abu Technical Terms and Appendix, Fase 1/aeh XL ( 1/ Fathang-i-Rashidi (Text). Tax. Filist-i-Tus,, Tusy's list ofhy'all Books, (Text). I-IV /12/ each Furubent-Sham Waqidi, (t) Fuse:I-IX 76 /6/ ob Ditto Fendi, (Text) Fase. I Inf Aman, Himory of the Fersion Mg (ext Pad History of the Calluna (English) Vi 12 ch Iqbalioah-i-Jaiiri, (at) Fall/ Suppienent, (Terry40 Fico (@/1/ur Maghi and Cast, Fan IV // each Muntakhab 1, (Text) Fanc. LXV Mustakh-ularikh (English) Vol. II. Fasc. IV @/12/ akbab-ul-Tabak, (Text) Fasc. I-XVLEL/6/ch... ob :::::::: "? 12 1 07131 403040 +4 2. 42 13 .. 36 CCR 2*** ***** 14 " 4

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w oo Mu'asix-i.?Alamgint (Text). Fasc. L-TY..whcachers... Nukhbat ul-Fik, 'text) Faac. I Nixain's Kliradpurab-i-Ludat. Juxtilesd I am Buyurr's Itgan, on t; JExegetic Suier:quo of A Kovan s optere (Text) Fade I-IV, VII-XML sich i Mabagat rayogiri. tr.) F.. . in/ t.. ***;. A 11:/each L'arika 1-Firuz Shale.. i '!... bash , irikt:-.BA 1 .- .! MIN .", " . .i , G, each i Foru . V tach , ASLAJIC RICIETYS PUBLICATIO dolat: REARCYER. Vuls. VII, IX t II; Vkls. XIII and XVII, noe Toly XIX and XX /10/ enth Rs. 80 Dito Index 1. Volo. I-Xyrir 9 PROCEDINIH vf the Asiatit Suincy from 1866 to 1869 (iuci.) @ A4/ per Noin thora 1870 locata in /6 per No. 3 Joe Art the Asiatic Sociary tir 1813 (12), 1814 (12), 1846 (12), 1816 (6), 1847 (19), 1848 (12) 3850 ( @1/ per No. to Subscrt. burs L F per No. to op-anheriberx: at for 1851 (7), !**7 (6), 1858 6), lah) (4, 5), 1865 (8. 1868 (9), 1867 16), TRGb 16), ! :69,*), 1876 . ini?). 1872 (8), 1873 (9), 1874 (8), 1877 ( !876 (7, 1877 (8), 1878 (8) 1979 (7), 188078), 1881 ( 1682), 1983 (5!, 1946), 1, per No. To Sabeeribal's and 1,8 por No. to Nruttericis. N. 1. The M exico in Oriets in the member of Nos. in cinah Volume. L'intenna kuviow of ihe Koner of the Surety from 17R4- 888.. 8 Chennrad Cunungham's Archeological Survey R ort fox 480364 (Extra No. J. A, S. 1), 1864), Thoubplay tatalogue of Roptiles 11: tho Muzeutu ot (Extra No. B. 1869).. Cat. Joguc. Mammals o Birds of town, by E. Blyth Extra No. J.A.S.B, 1875) .. ? Sketin of the wiki Lavahe a spoku in tastera Korkeaten, Part II, Vordhury, R. B Shiw (sirelo., J.A.S. B. 0878). A Gunnar Vnrathulay u the North Balochi Language, L. Dhire (Extra N... A. . T. ISKO) .. troduction, Muit..LU of North Bibar, ly G. A. Grie L'art , Craninu stiu N... A. 1530) Part II, Chrstofniny I. Vocabulary (lxta No., J.A. A Arsi-11. T erxhin . . .6 talaguc ut Fossil Vertebrat 8: Caingoz, Library of L inii Society, Bungal . ile Examination Analysis of the Wickeuze Mwaipts by the Rev. Chlor.. . 11. Then Koing 'l's or the Sorrows c an be. Frunch Davis " ii. lnilanat-Sutazah, edited"}Dr. A. Apronger, 8vo." 13. Tayo, a Commontary on the H aynh, Vols. 1-and IV, @.16) Rebis 18. Juwit-21-'ilm ir-riyazi 168 por With 17 Vittoa, 4 Past 2 14. Khivenatoplim 13. Mababbarata, Yals. Illud IV, 9. 20/ raci. 26." Mbere and Hewitzon's Dimuriylions of New Indianin Lepidobtain Parte, l l, with coloured Peter, 40> (@ ch 17. Purana Sangre ! (Markary. Purana). Sankrit. Sharace- o luto 12. ''the con Dirt102 by Odzin do k 20. Ditto trangar zij vitior. m, cuius Ly Lt. fed it D. Fryer nog . : Nolitos of Sunskrit Mauripts, Ae. xx@gmaieuoc, n, 20 % in Nepalese Buddhist Hanskrit Tasezatarow by Dr. . Mitra .. O N.B. 411 Chaguen, Money Ordina &c. must be made payable to the s ingdyrer Asiatic Scaixty" vuly, Natation society hooooo Wonos 50 Pt PAVON '* LETTA ::::::::