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THE INDIAN ANTIQUARY.
[MARCH, 1875.
the assurance that he would hereafter become a Chakravartti Raja.
(cc) Fo-shroo-tai-tseu-Muh-pih-king (Buddha declares the history of Prince Muh-pih). This Sätra was delivered at Srâvasti, in the Jetavana. Buddha recounts the history of the prince Muh-pih, the son of Varaniraja. He was a beautiful child, but unable to speak; having consulted the astrologers, they resolved to put him to death by burying him alive; when on the point of being thus sacrificed, he opened his mouth and spake: he declared that, owing to rash words in a former birth, he had suffered punishment in hell. He had resolved, therefore, to remain silent, rather than risk a like punishment. (This Sutra is one of the earliest translated into Chinese, A.D. 100.)
(dd) Fo-shwo-'ng-wong-king (Buddha declares the history of the five kings). There were once five kings, one of whom was wise, the other four were foolish. The wise king wishing to convert the others, asked them their several ideas of happiness. The first said, "Nothing would delight me more than during the spring-time to wander through gardens and parks, to see the flowers and watch the fountains. This would be pleasure." The second said, "Nothing would delight me more than as a king to mount my royal horses, to dwell in a lordly court, and ever to be surrounded by my faithful subjects paying me reverence." The third said, "Nothing would delight me more than the joys of wedded life surrounded by my children, beautiful and full of grace, ever de siring to give me happiness." The fourth said, "Nothing would delight me more than to dwell ever with my parents, in company with my brothers and sisters, with the daintiest food, clothed in the costliest raiment, and enjoying the indulgences of sense." The four having thus spoken, the wise king replied, "All these things are vain and perishable; for my part, I would desire nothing so much as a condition that admits of neither birth nor death, joy nor sorrow, nor any.other extreme;" on which the others replied, "And where shall we find a teacher who will explain how this condition may be reached ?" Whereupon the wise king conducted them to the presence of Buddha, at the Jetavana Vihara. Buddha then enters on a discourse in which he describes the eight kinds of sorrow which are incident to all condi-
tions of life. In the end the four kings are converted.
(ee) Fo-shwo-kin-che-'ng-fuh-ti-king (Buddha declares the five conditions of happiness belonging to the virtuous man). This Sütra was also delivered at Sråvasti, inthe Jetavana Vihara. Buddha declares that the virtuous man is in this life rewarded in five ways,-first, with long life; second, with great wealth ; third, with graceful form; fourth, with honour and renown; fifth, with much wisdom. He then proceeds to explain the character of the truly virtuous man.
(ff) Fo-shwo-U-lan-pwan-king (Buddha declares the Avalambana Sútra). This Satra was delivered at Sråvasti, in the Jetavana Vihara. Maha Mugalan, by the exercise of his spiritual power, beholds his mother suffering as a Preta from starvation; on proceeding to her side and offering her food, she was unable to receive it, as it was changed into burning ashes in her hand. On this he went, with many tears, to Buddha, and declared his great sorrow. Wherenpon Buddha ordains a service to be held on the 15th day of the 7th month, for the purpose of providing food for all those suffering torments of hunger as Pretas. Mugalan, with great joy, performs this service, and so provides his mother with food.
(99) Ta-fong-kwang-fuh-hwa-yen-king-sieoru88e-fun (The charity section of the Mahávaipulyávatamsaka Sútra). This Sûtra was delivered at Rajagriha, on the Vulture-peak mountain. It is a part of one of the most popular Sútras known in China, viz. the Fu-yen-king.
(hh) Fo-shwo-yin-un-sang-hu-king (Buddha narrates the history of Sangharåkshita). This indeed is a translation of the Sangha Rák. shita Avadan, known to us through the version given by Bournouf. (Introd. to Ind. Bud. p. 313, ff.) The Chinese translation agrees in the main with this version. It opens with an account of the Naga, which assumed a human form and became a Bhikshu; having gone to sleep, accidentally, his true nature was discovered; after having been instructed in the law, he was dismissed to his Dragon Palace by Buddha; here he was visited by Sangha Rakshita, and further instructed in the sacred books. The narrative then proceeds with the adventures of Sangha Rakshita after having been dismissed from the Dragon Palace. (The details are nearly the same as those given by Bournoaf.)
