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94
THE INDIAN ANTIQUARY.
[MARCH, 1875.
lest his heart should become indisposed to re- and laying hold of one reality, a man escapes ligion. Buddha then recites some verses to the these consequences and is set free." same effect. On this, Chamah removes from (1) Ta-fang-tang-sieou-to-lo-wang-king. This his neck a beautiful string of pearls and precious is another translation of the previous work; the stones, and offers them to Buddha Buddha, by title is a singular one, and may be translated his spiritual power, causes them to ascend into thus-The Mahd-váipulya-Sátra-rája-Sátra. the air, and form a canopy over his head. And (1) Shan-king.fa-siang-king (The Satra which now, from each precious stone, there appears as relates to the thoughts present to those who it were a man, to the number of 500, each wear- practise Dhyâna). Delivered at Sråvasti, in ing a similar necklace. On this, Chama h asks the Jetavana ; Buddha spoke thus to the Bhik. whence these persons came-to which Buddha shus: “If a man, in the snapping of a finger, replies, They come from nowhere; they are un- can realize in his mind the thought of death, real and apparitional only, as a figure in a glass, and remember perfectly that all which exists must or the reflection in a lake: and such is the nature die, this is no small progress to have madeof all phenomena, they are unreal, projected on this is not the besitation of the foolish, or the the surface of the one reality, Supreme Wisdom charity of the Arab (sih kewo yin). How much (Bodhi). Such is the belief of the Son of more if he can grasp in a moment the thought Buddha, i.e. Bodhisatwa. On hearing this, of the sorrow, the impermanency, tho vanity, Chamah, the four kinds of disciples, and all the folly, etc., of earthly things-how much the Nagas, rejoice and accept it.
more has such a man advanced in the power of (6) Fo.shwo-chuen-yeou-king (Buddha delivers Dhyana." the Sûtra which relates to the revolution of (1) San-kwei-wu-kiai-888-sin-im-li-lung-tihexistence). This Sūtra was delivered in the king (The Sûtrà that describes the great merit Kalanduvenuvana near Rajagriha, in the presence attaching to the three refuges-lunsardna, the of 1250 disciples and innumerable Bodhisat- five moral rules, a loving heart, and rejecting was. Bimbasara Råja having approached the evil). Delivered at Sråvasti, in the Jetathe place where Buddha was seated, saluted vana, for the sake of Aniruddha; Buddha him and stood on one side. On this Buddha ad- speaks of a rich Brihman, called Virama, and dressed him thus, “Mahârâja, suppose a man in explains that, though he gave away all his a dream beheld a lovely maiden, bedecked with wealth in charity, his merit would not be jewels; and suppose he dreamt of joys and nearly so great as one who professed belief in pleasures partaken with her, would there be Buddha, Dharma, and Sangha, and any solid truth in such fancied enjoyments ?" undertook to observe the five rules of a disciple. "No," answered the Raja, "for it would be only (m) Fo-shwo-hi-yeou-kan-liang-lung-til-king a dream." "And if a man were, nevertheless, to (Buddha delivers a discourse concerning the hold the fancy that there was such a real maiden supreme source of merit). This sermon is as he had seen in his sleep (or that the maiden directed to show the infinitely superior character were a real one), would this be a mark of of merit resulting from a profession of belief wisdom P" "No," answered the king, "for in the three gems to all others. that dream-thought had no substance and was (1) Li-hu-hwui-pu-sah-sho-man-li-fo-fit-king utterly vain." "Such," continued the Buddha, (Questions asked by a Bodhisatwa, called Li-ku" is the nature of the teaching of the heretical hwui, as to the right way of paying worship to doctors of religion. They use words to describe Buddha). This Sûtru was delivered at Srâvasti, things which exist not. They receive certain in the Jetavana. The interlocutor is the Boimpressions from without, and then they lay dhisatwa named in the title. He asks Budhold of these vain impressions and call them dha to explain the right method of worship. realities. They are thus bound by their own On this Buddha tells him that he should, with all fictions, and, being bound, they become subject his heart, pay adoration to all the Buddhas of the to all the evil consequences of their own inven- ten quarters, and afterwards prostrate himself tions, viz.--covetons desire, anger, doubt (raga, on his knees, hands, and head to Buddha himmoha, trishna), and perpetual cycles of birth self, beseeching him to bring about the salvaand death. By giving up such imaginary namestion of all men, and cause an end to be put to
