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FO-SHO-HING-TSAN-KING.
IV, 19.
pity for the multitude of people, by his miraculous power he rose in mid-air, and with his hands (appeared) to grasp the sun and moon' 1551
Then he walked to and fro in space, and underwent all kinds of transformation, dividing his body into many parts, then joining all in one again. 1552
Treading firm on water as on dry land, entering the earth as in the water, passing through walls of stone without impediment, from the right side and the left water and fire produced ?! 1553
The king, his father, filled with joy, now dismissed all thought of son and fathers; then upon a lotus throne, seated in space, he (Buddha) for his father's sake declared the law. 1554
I know that the king's heart (is full of) love and recollection, and that for his son's sake he adds grief to grief; but now let the bands of love that bind him, thinking of his son, be instantly unloosed and utterly destroyed. 1555
Ceasing from thoughts of love, let your calmed mind receive from me, your son, religious nourishment; such as no son has offered yet to father, such do I present to you the king, my father. 1556
'And what no father yet has from a son received, now from your son you may accept, a gift miraculous for any mortal king to enjoy, and seldom had by any heavenly king! 1557
'The way superlative of life immortal* (sweet
1 Here we have an account of the grotesque miracles that distinguish this part of the narrative in all Northern Buddhist books; see Romantic Legend, p. 352.
* This is probably the twin-miracle (yamaka-pâtihâriyan) referred to by Mr. Rhys Davids, Birth Stories, p. 105 n.
3 That is, of the relative duties of father and son. • This phrase, the way of sweet dew,'I can only restore to the
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