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THE INDIAN ANTIQUARY.
qu'un grand amulette" (Maha varma sannaddha); in the Chinese the passage runs thusKai-pi-kin-ku-ta-sze-shai-kwan, that is, "all of them completely armed with the helmet of their strong religious vows," a passage which, although somewhat obscure, is yet common enough in Buddhist books, denoting the power of the vow made by the Bodhisatwas not to give up their condition till they had accomplished the salvation of men (and others). Another passage, p. 134 (op. cit.), is thus given by M. Feer-"Le fils d'un dieu reprit Manjuçri en faveur de Brahma qui a les cheveux noués au sommet de la tête, et qui reside parmi les fils des dieux," etc., but in the Chinese version the rendering is "The Deva once more replied, Well said! Ayushmat, the Bodhisatwa ought to be untiring in the work of his religious duties, as in old time was the Brahmarâja Sikhin and his associates," etc. The conduct of Sikhin is frequently alluded to in Buddhist books; he is generally indeed spoken of as one of the old Buddhas, but his exact religious conduct is the theme for constant laudation in the Abhinishkramana Sútra. There are several discrepancies between the Chinese text and the translation from the Thibetan, which I cannot enter into at any length; the following will serve as examples:-iv. 1: "Meditation," Chinese "Faith." iv. 2: "Sagesse," Chinese "reliance on a virtuous friend." v.: "Production de pensée à laquelle il serait dangereux pour les Bodhisatwas de se confier," Chinese "The Bodhisatwas ought to strive after a heart not capable of the four defilements." vi. 3: "La pensée qui consiste à ne pas espérer en la maturité parfaite." Chinese, "A heart that does not anxiously look for the reward of good actions." ix. 2: "Production d'un pensée pour que ceux qui transgressent," etc., Chinese "Having been wronged by any one, not to remember the wrong done." ix. 3: "En quelques contrées vastes et étendus," etc., Chinese "Not to remit any effort although dwelling in the midst of plenty (five desires)." x. 1: "Quand on est dans une maison," Chinese "When leading a secular life." x. 2: "Amoindrir les qualités de l'agitation," etc., Chinese "To practise the Dhûta rules." xi. 4: "Quand on a lié sa pensée à la promulgation de la loi," etc., Chinese "Out of a glad heart ever to speak well of the
[MARCH, 1875.
conduct of a master of the law (spiritual master)." xvii. 2: "Le tresor caché de l'energie," Chinese "The treasure of dialectics, or of logical discussion." xvii. 4: "Le tresor caché de la bénédiction complète en richesses inépuisables," Chinese "The treasure of worshipping or paying reverence to the highest riches, i.e. the Three Gems, Buddha, Dharma, Sangha. [I may observe here, throughout the translation from the Thibetan, the expression "bénédiction complète" (vi. 4, xvi. 4, xvii. 4, xxxiii. 2) corresponds to hwui-hiang in the Chinese, which is a phrase employed to denote an act of external worship, or sometimes mental adoration.]
The Chinese version throws some light on the difficult passage xxii. 4: "Ne plus espérer en la transmigration, à cause du désespoir de réussir dans la réalisation parfaite de toutes les qualités;" Chinese "Not to resent as a personal injury (with a view to retaliate) because a friend has not been invited with others to partake of charity or hospitality."
There is a Chinese version of the "Chatur Dharmaka," according to the Great Vehicle. A translation of this also has been made by M. Léon Feer, from the Thibetan. The Chinese version dates from the Tang dynasty, and was made by Devakara, a priest of mid-India. It agrees very closely with the Thibetan.
I now proceed to give a list of other Sûtras found in the work under review.
(a) Fo-shwo-fan-pih-un-sing-king (Buddha declares the causes which produce birth). This may be the same as the Nidána Sútra. The scene is laid by the banks of the Nairañjana river, under the bodhi tree; Buddha, lost in contemplation, dwells upon the falsity of all sources of joy and sorrow in the world. On this Maha Brahma, lord of the Sa-va world, suddenly leaves the heavens and appears before Buddha. Buddha recounts to him the causes of existence (Nidânas); these are the same as those commonly found in Buddhist books, beginning with ignorance (avidya) and ending with old age, disease, and death. Whereupon Maha Brahma worships at the feet of Buddha and departs.
(b) Fo-shwo-ta-sing-i-king (Buddha relates the great and secret principles [trath] of birth). The scene of this sermon is the village of Kuru. Op. cit. p. 68.
