Buddhacarita of Ashvaghosa or Acts of Buddha - Johnston.all 3 Parts

THE
OR
ACTS OF THE BUDDHA

THE
BUDDHACARITA
A!§VAGHO§A’S
BUDDHACARITA
or Acts o f the Buddha
IN THREE PARTS
Sanskrit Text of Cantos I-XIV with English Translation of Cantos I-XXV1II

Cantos I to X IV translated from the Original Sanskrit supplemented
by the Tibetan Version and Cantos X V to X X V III from the
Tibetan and Chinese Versions
b
E. H. JOHNSTON
M O TILA L B A N A R S ID A S S
D elh i V aranasi P a tn a M adras
(g) M O T I L A L B A N A R S 1 D A S S
Head Office : Bungalow Road, Delhi 110 007
Branches : Chowk, Varanasi 221 001
Ashok Rajpath, Patna 800 004
6 Appar Swaroy Koil Street, Mylapore,
Madras 600 004
First Edition : Lahore, 1936

Reprint : Delhi, 1972,1978
New Enlarged Ed. : Delhi, 1984
ISBN : 0-89581—128-6
Printed in India by Sfrattila! Jain, at Shri Jainendra Press,

A-45, Phase I,' NaraiM, New Delhi 1TOO 28 âhd published by
Narendra Prakash Jàin for MotilaT Baoare»da&, Defili I jo 007.
THE BUDDHACARITA
Or,
ACTS OF TH E BUDDHA
PART I —Sanskrit Text

of Cantos I-XIV * '-j' .,
NIRVANA : the passing of the sage.
E nlightenm ent has come : after th e pain

Of countless births endured throughout th e lapse
Of immemorial tim e, X have a t length
Crossed to th e farther shore of m undane life.
H enceforth sorrow and joy touch me no more,
Now love and b ate are meaningless to me :
My m ind is tranquil like th e forest pool
Unruffled by th e breeze. The p o tter's wheel,
A fter th e bowl is made, revolves awhile
W ithout e ffec t; so for a space have I
Lived on, freed from th e grip of K arm a’s bonds.
F or m e th e fru it of form er deeds has ceased
T o ripen, nor can th e ac ts now done by me
Produce new fruit. The goal, for m any an age
So infinitely far, is reached a t last.
Slowly th e gathering shades of night descend
Upon mine eyes. The v ital flame bum s low
A nd flickers o u t as I begin to sink
In to th e lim itless eternal void,
E nw rapped for ever in forgetfulness.
S anohi, A. A. M.
A t sunsely
March 21, 1908.
PREFACE.
Over forty years have passed since the late Professor
E. B. Cowell brought out the editio princeps of Asvaghosa’s
Buddhacarita, followed by a translation in volume XLVI of the
Sacred Books of the East. Though scholars in Europe were
quick to accord it a high place among Sanskrit kdvya works
and to appreciate the excellence of the editing, they did not
fail to see that the materials from which the text was prepared
were extremely faulty, and that much correction would be
required to bring the poem approximately to the state in which
it left its author’s hands. Accordingly at the suggestion of the
veteran von Bohtlingk, who himself led the way with a list of
amendments, many of which undoubtedly hit the mark, a
number of scholars set to work on improving the text by con
jecture. The process has continued to the present time, but,
though the alterations put forward were in general distinguished
by knowledge and acumen, there is no such thing as a certain
conjecture, and, if in the easier passages the right alternative
was often found, no measure of agreement was possible in the
more substantial difficulties. A new edition, talked of more
than once, has however never appeared, presumably because a
text, whose differences from that of Professor Cowell would be
merely subjective, must necessarily be of too speculative a
character to have real value. Of recent years the position has
changed. Early in the century a MS., much older than those
used for the first edition but covering only the same portion of
the text, was acquired by the Nepal Durbar and described by
MM. H. P. Sastri in J A S B , 1909, 47. Since the beginning of
the century the use of Tibetan translations for the correction of
faulty Sanskrit originals has also come to be much better under
stood, and lately the translation of the Buddhacarita has been
made accessible to students in an edition by Dr. Friedrich
Weller, constant use of which has convinced me of the high
standard of excellence it attains. Further the Chinese transla-
vi BUDDHACARITA
tions have now been made easier to consult for those who are
not Chinese scholars by the appearance of the Taiah5 Issaikyd
edition. And finally the publication of many Buddhist texts
and of Sanskrit works, not far removed in date from A4vagho§a,
not to speak of a long and important work by the poet himself,
the Saundarananda, has provided us with further means for the
critioal examination of his language and ideas.
The availability of so much fresh material makes a new
edition both possible and highly desirable, but its very mass has
as a consequence that much time and labour must be devoted
to its collection and sifting, so that it is now more than ten
years since, at the suggestion of the late Professor A. A. Macdonell,
the present editor set his hand to the task. While well aware
of the many respects in which my attainments fall short of
those of the ideal editor of the Bvddhacarita, I have endeavoured
to cover the ground, both by reading with one eye on A6va-
gho?a’s works everything published in Sanskrit or Pali that
might throw any light on obscure passages and by acquiring
that smattering of Tibetan and Chinese which is requisite for
comparing the translations in those languages with the Sanskrit
original. The fruit of this labour I now present to Orientalists,
with the earnest hope that they may find, not finality it is
true, but at least a substantial advance in the restitution and
interpretation of the extant fragments of a famous poem. *
This edition consists of two volum es; the first contains
the Sanskrit text and the apparatus criticus, and the second the
translation of the first fourteen cantos, filling up the lacunae in
the Sanskrit from the Tibetan, together with an introduction
dealing with various aspects of the poet’s works, with notes
which discuss the many difficulties of text and translation, and
with an index. The arrangement is such that with the two
volumes open before him at the same point the reader can see
at a glance what help I can give him.
The chief authority for the text is the old MS. in the
Kathmandu Library, which I call A. It was sent over to
England by the Nepal Durbar in 1924 at the request of the late
PREFACE vii
Professor MacdoneU to be rotographed and the reproduction,

unfortunately far from perfect, belongs to the Trustees of the
Max Müller Fund and is described in Mr. Gambier Parry’s
catalogue of the collection. The MS. consisted originally of
55 palm leaves, of which numbers one, three, seven, and eight
are no longer in existence, covering verses i, 1 to 86, i, 24d to
40c, and ii, 1 to 35. It ends abruptly in the middle of the
seoond line of leaf 556 at verse xiv, 31, of this edition, and
has no colophon, repeating simply the last line of the last verse
in a late Newari hand. The handwriting is an early form of
Bengali, having the Bengali p a and tending to write ga and
¿a in accordance with that alphabet. To judge from the dated
MSS. in the Cambridge University Library, particularly Addl.
MSS. no. 1699 of 1199 a.d. and 1364 of 1446 A.D., the margin
of error should not exceed 50 years on one side or the other, if
the date of 1300 a . d . is assigned to it. While the handwriting
is good, mistakes abound and a number of passages are so rubbed
as to be barely legible. Palseographically it is important to
note that ba and va are written alike, though distinguished by
me for clearness’ sake in the variants, and that as the second
members of compound characters these two letters are indis
tinguishable from dkat that ca and va are often so much alike
that the reading can only be settled by examining the pen
strokes under a magnifying glass (the loop of ca is written with
two strokes, of va with one), that ra often resembles ca and va,
that rniya and lla are practically identical in shape, that rtha,
w a and cca are liable to confusion, and that to and bha, tu and
Uat sa and ma, pa and ya, su and sva, are hard to separate.
Occasionally sa and ya are much alike. In countless places I
suspected anusvdra of having been added by a later hand,1
and avagraka is inserted 20 times in all, at times marking not
an elision but the fusion of a and a. The collation of the MS.
therefore demanded unusual care to determine with precision
the intention of the copyist.
1 O n th e leaves w hich h av e been cleaned, ae m entioned below , i t is p ro b ab le t h a t
m a n y anujvdnw w ere o m itted in re inking a n d added later.
viii BUDDHACARITA
The relationship of A to the three MSS. used by Cowell is

easily deduced. For subject to the loss of leaves 7 and 8 in A
and to its containing two passages in cantos ix and xii which
are missing in the editio princeps, it gives all the verses in
Cowell’s MSS. which are shown by the Chinese and Tibetan
translations to be either part of the original or old interpola
tions and it ends at the same point, xiv. 31 here, xiv. 32 in
Cowell’s edition. The three MSS. used by the latter con
stantly repeat A’s minor errors and are almost invariably faulty
where A is corrupt or difficult to read. Finally four lines of
A’s leaf 37 are eaten away at one end and the gaps in it (ix.
26 to 37) coincide exactly with the hiatuses in Cowell’s MSS. at
this point. Evidently therefore the three modem MSS. in
Europe descend from A. Greater precision is however possible.
For these MSS. give the text as copied out by Amft&nanda,
the Residency pandit in Hodgson’s days, with the additions he
made, and were clearly ^taken from his transcript of A.1 For
instance, certain letters in i. 156, and i. 83d, are so rubbed as
to be almost illegible; the solution I finally arrived at after
prolonged scrutiny proved on comparison with the Tibetan to
be correct, but Cowell’s MSS. all agree in the same misreadings,
so that they must have been made from one and the same
copy of A. It was in fact treated in a peculiar way by th e
pandit. The earlier leaves are all much rubbed and often hard
to read, and the margins are covered with trivial glosses in a
late hand. For the first canto and apparently for leaves 7
and 8 in the second canto Amrtananda filled up the lacunae
with his own words and guessed at the readings where he had
not the patience to decipher them. Once at least he altered a
word he did not understand, avapya in i. 566, to apdsya. He
did not continue this process throughout, but was content
later on to leave gaps for illegible or torn places, giving the
reading he understood the MS. to have. Leaf 55 is tom at one
1 A n o th er c o p y o f his tra n sc rip t exists in T okyo ; see th e frontispiece to T . K im u ra

a n d T . By&dS'a B u led tn bungaku no ktnkyo.
PREFACE ix
end, so as to lose one or two characters in each line, but

apparently it was Intact in his time, as the Tibetan shows
that the letters now missing were correctly supplied in his copies.
In one much rubbed passage, ix. lid , I found it quite impossible
to fix A’s reading, but to m y surprise Cowell’s text corresponded
exactly to the Tibetan. It seems that Amrt&nanda wetted the
leaf in order to read it and, though he succeeded in this, he
so spoilt the characters as to make them illegible for his
successors. 1 have mentioned that the earlier leaves are much
rubbed and covered with marginal glosses, but from the verso
of leaf 9 onwards the majority of leaves are extraordinarily
clean and clear, showing in places very faint traces of marginal
glosses ; such leaves usually have also a number of minor errors
which do not occur in Cowell’s MSS., as may be seen by com
paring the variants for iii. 6-60, on the clean leaves 10, 11, 12,
and 13a, as against verses 61-65 on 136, which is in its original
state and much rubbed. I infer that, after Amrt&nanda had
made his transcript with additions and alterations of his own,
many of the leaves were oleaned and reinked, a process which
would naturally lead to mistakes and which may perhaps have
been responsible for the loss of leaves 7 and 8. This would also
account for a fact which puzzled me not a little, the remarkable
fluctuations in the forms of certain letters, notably ga, la, ha,
and pha, the alternative shapes often appearing on the same
page, so that the hypothesis of several copyists having been at
work or of dilapidated leaves having been replaced by new ones
did not afford an adequate explanation. The loss of the marginal
glosses on the leaves so treated is of small account, but, to
judge from the later copies, we have also lost a few marginal
corrections, supplying omitted characters or correcting
wrong ones. While the general procedure is clear to me, I
cannot determine in all cases whether reinking has taken place
or not, but it is typical of the vicissitudes the MS. has been*
through that the numbering of the cantos should be in far
more modem figures than that of the pages. Enough at least
has been said to show how fortunate it is that A has been
X BUDDHACARITA
recovered and that, in view of its existence, Cowell’s MSS.

have no subsisting value for settling the text except for verses
ii. 1-35, where A is now wanting, and occasionally perhaps for
those cases where it has been wrongly reinked.
N ext in importance comes the Tibetan translation, here
styled T. My transcript was prepared from the India Office
copy, but scholars now have available Dr. Weller’s admirable
edition, which has progressed to the end of the seventeenth
canto, that is, beyond the point where A and this edition stop.
For a few troublesome passages I have' consulted the Peking
edition in the Bibliothèque Nationale, not used by Dr. Weller,
and which sometimes has better readings. As a rule I would
accept Dr. Weller’s text, but have not thought it necessary to
indicate those passages where I would not follow his conjectural
amendments, except when the divergence of my view has some
bearing on the Sanskrit original. These differences in the main
either are based on the Peking edition or restore the original
reading in place of suggested amendments. Besides the
liability to confusion of certain letters, notably da and ña,
and pa, pha, and 6a, the monosyllabic nature of the Tibetan lan
guage not merely makes the entrance of corruptions easy but
also renders their correction a matter of far greater un
certainty than in Sanskrit. There is curiously little variance
between the different editions and all of them have the
same lacunæ. The translator clearly had at his command
a •MS. that belonged to the same textual tradition as A
but in general was superior, despite a certain proportion of
inferior readings.1 As usual he made a word for word render
ing, paying the greatest respect to his text and never wilfully
altering it, when it did not g ive,a good sense. Thus in xii.
113d, he found the word sasâkârnavadvayor, but, instead of
jnaking the trivial and obvious correction to é a é â n k â he
1 I t m ay be surm ised from th e fa c t t h a t th e spurious verse in ca n to ix ap p ears in

differen t p laces in A a n d T , t h a t th eir com m on an cestor h a d th is veree Added in th e
m arg in a n d t h a t su b seq u en t copyists incorporated i t a t different p o in ts in th e te x t.
PREFACE xi
translates 8a4dka<trnavadvayor. But his command of

Sanskrit was peculiar, at times showing a knowledge of the
meaning of rare words, at times making a hash of simple
phrases, e.g. translating mrgdd caldksd in vii. 5d, as mrgai ca
laksa, and dividing (afrdsa at xiii. 1, into tatra-dsa. We may
be sure then that, if we can be certain of the equivalents for the
Tibetan, we know what stood in his MS. and it is precisely
here that the difficulty lies.
The method I have used must therefore be exactly des
cribed. Of recent years the use of Tibetan translations has
grown greatly and it is often supposed to be a perfectly simple
matter to turn them back into Sanskrit. This delusion has
given rise to some work of doubtful value and students, who do
not know Tibetan, should be chary of accepting amendments
to Sanskrit texts on this basis, till they are quite satisfied that
those who propose them have followed critical and scholarly
methods. The Tibetan translations cover a considerable period
of time and different translators naturally differ in their ways,
so that each text should be carefully studied by itself as a
whole to grasp the peculiarities of its author’s style, instead of
relying on dictionaries which often fail to give the right word.
For the present work I indexed the equivalent in the Sanskrit
text of every Tibetan word ; when a passage occurs in which A
is faulty or A and T disagree, the various possible equivalents
of the Tibetan have to be considered, and, in order to select
the right one, weight must be given to metrical and palaeo-
graphical requirements, to the characteristics of Asvaghosa’s
language and style, and to the possibility that a small correc
tion in T may bring it and A into accord. In the majority of
cases this leads to conclusions that I would hold to be certain
about the reading of T’s original, but in some passages certainty
is not possible and my inability to reach a definite result is
indicated in the critical apparatus dealing with those places.
T is not entirely word for word in fa c t; in particular it often
omits particles and conjunctions (except apt) or alters their
arrangement, and it sometimes gives and sometimes leaves out
xii BUDDHACARITA
prepositions.1 It often uses the same word for more than one
Sanskrit preposition and haa more than one equivalent for
some of them. Further the rules of Tibetan metre do not
allow sufficient space for the accurate reproduction of the case-
en dings in all cases, and in addition the text frequently confuses
the endings in -8 with the similar ones without s (e.g. kyis and
kyi} las and 2a). Subject to these limitations T is an invaluable
authority, without which it would not have been possible to
give a satisfying text.
In the apparatus criticus I have borne in mind that many
readers of this volume will be ignorant of the elements of
Tibetan. When the text reproduces T exactly and disagrees
with A or the Chinese, I give the Tibetan without comment,
but, where T’s reading has not been adopted or is doubtful,
I give the Tibetan with the Sanskrit equivalent if I can determine
it, or else with a literal Sanskrit translation in brackets. The
appearance therefore of the Sanskrit equivalent of T in any
passage showB that it has not been followed there or only
followed in part. For the English translation T is of less use
and, as Dr. Weller’s version shows, is frequently misleading,
when construed literally in accordance with the principles of
Tibetan style. For many terms purely mechanical equivalents
are given and the construction of the Sanskrit often cannot be
deduced from it. For this reason any attempt to restore A£va-
gho$a’s text from a translation of Tf instead of from the original
Tibetan, can only lead to the darkening of counsel.
The third authority for the text, the Chinese translation,
which I denote by the letter C, is far less useful. It was made
early in the fifth century a.©, by an Indian monk, the first
portion of whose name was Dharma, the second half containing
the letter k s ; the forms favoured at various times have been
1 I t m ay fo r instance b e n o ted th a t th e HySyabimdu usee p n d itU w end i6 M w to

ren d er different conceptions, b u t th a t th e T ib etan confoonda th e tw o by tran sla tin g both
alik e w ith tnaM n.
PREFACE xiii
Dharmarakga, Dharmak§em& and Dharm&kgara.1 An English

translation was made by Beal for volume X IX of the Sacred
Books of the East, before the Sanskrit text was published;
while it gives some idea of the original and is of use to any
one working on the Chinese, it misses the sense so frequently
that it cannot be relied on by itself. A muoh better rendering,
despite a few mistakes, is to be found in Else Wohlgemuth's
translation of the first two cantos into German in 1915. I
have used the version printed in the Taisho Issaikyd edition
of the Chinese Tripitaka, which, though not critical, is pleasant
to read and has useful variants. In some cases a better reading
is relegated to the latter and occasionally two words of the
same pronunciation have been confused, as at ix. 52a, where,
if we replace shin, ‘ deep by shen> = atinan, we get the exact
reproduction of the Sanskrit. The author had no doubt an
excellent text at his disposal, but, in addition to some mis*
understandings of the original, he has paraphrased rather than
translated the poem. All passages of real kavya style are
either abridged or omitted altogether, and other verses are
out down or expanded according as they appealed to the
translator, who was evidently a pious Buddhist, keen on matters
of legend or moral, but with little taste for literature. In
legendary details he sometimes makes additions to th e text, and,
&b he evades textual niceties, contenting himself with giving the
general sense, his work has to be used with caution. Only
very rarely have I thought the Sanskrit equivalent of his text
sufficiently certain to justify me in following it against the
indications of A and T. Two of these cases (vi. 36, and xi. 31)
are proper names, where it undoubtedly offers an improved
reading. For the English translation I have often found it
helpful. As so few Sanskrit scholars can read Chinese and as
the reproduction of the Chinese characters would add greatly
to the cost of this book, I have thought it better only to give
1 Se» P . C. B agchi, Le Canon bovddkiqv* en Chine {Paris, 1927), 212ff., fo r h is life

and w orio. T he a u th o r «apporta tb e form D harm akfem a ; B obofirin, /om cuIb nium «»
fiv e« D b u m in k f t a t one place an d D harm akfem a a t an o th er.
BUDDHACARITA
in the apparatus criticus a fairly literal English translation of

those passages, which I conceive to have any bearing on the
constitution of the Sanskrit text. Unlike T, it is the meaning,
not the actual wording, which is of value, and C is easily
available to those who, knowing Chinese better than I do,
might hope to extract more from it than I have been able to
find there.
In addition to C, I have also examined another work, only
extant in Chinese, the Fo pen h&ing chi ching, quoted in the
footnotes under the letters FP. This is a verbose life of the
Buddha, attempting, as the name implies, to give all the legends
in full detail and quoting liberally from other works. It has
been translated in an abridgement by Beal under the name of
the Romantic Legend of &akya Buddha, where the effect of the
original (except for proper names) is given far more accurately
than in his translation of C, the fact being that it is written in
better Chinese.1 It consists of prose interspersed with gdthds,
the latter being mainly quotations, and the author has borrowed
largely from the Buddhacarita for details, especially from cantos
iv to ix inclusive and canto xi. The prose part at times follows
Aivaghosa, but so diffusely as never to be of any help, as far
as I could see, for the constitution or understanding of the
original, but it also quotes as gdthds over 90 verses from the
poem, a list of which with references will be found in the
appendix to this volume. Though it follows the original more
closely than C, it equally shirks difficulties and is seldom of
much assistance. The author was possibly not competent to
deal with kavya, to judge from his gross misunderstanding of
xiii. 63c. Like C, I quote it only in my own English translation.
Such are the materials at my disposal and the textual
problem of the Buddhacarita thereby differs toto cado from that
set by the Saundarananda, for which my only authorities were
l T h is w ork is also th e ch ief source for f i . D o ré’s Vie iUustrie d u B ouddha Ç akyam ouni
(Shanghai, 1920), b u t th e passages in question are bo ab b rev iated in tran slatio n , t h a t I
h av e derived no help from it.
PREFACE x r
two MSS.1 One was much damaged and covered only about
two-thirds of the text, but was so good that it was not to be
departed from without the strongest of reasons; the other
which contained the whole poem was so full of corruptions and
mistakes th a t by nothing but extensive amendment could one
reach a readable text for those parts which depended on it
alone. As editor, I had to admit many conjectures to the
text, whether I liked it or no, but the proceeding is deprived
of half its objectionableness when the MSS. variants are fully
given, and I would claim that m y edition of it should be judged,
not by the number of conjectures accepted, but by the Bkill
or the reverse with which I selected them from among the
possible alternatives. For the Buddhacarifa we have three
independent text traditions, and for ten per cent, of the poem
four, none of them adequate in themselves to providing a good
text, but between them affording reasonable solutions of most
cruces. To proceed by way of conjecture in these circum
stances would be improper, and I have only amended the text
against my authorities, when I saw no other way out, my
reasons in such cases being given in the notes. A naturally forms
the basis of the text, but, where T differs from it, I have as a
rule chosen that reading which C suggests or appears to favour.
Where C denies help, I have exercised my own judgement,
which has, I hope, been sharpened by so many years devoted to
one author’s works. In a few cases I have accepted the indica
tions of C against A and T, but only when I was fully satisfied
of its reading. In some cases I have not accepted either A or
T entirely, but have combined the two. In other words I have
followed no fixed rule but have been guided by the circumstances
of each case.
Certain special points require a few words. For canto ii.
1-35, I have had to take Cowell’s text as my basis, but, as it
is clear that the two leaves of A concerned were much rubbed
1 E x cellen t rep ro d u ctions o f these MSS. are now in th e In d ia Office L ib rary , w here
th e y m ay b e oonaulted b y scholars who wish to check m y collation o f th em .
BUDDHACARITA
and had lacunse of several characters in verses 246, 25(2, and 27a,
I have introduced T’s readings with greater readiness than in
the rest of the text. Where verses are incomplete in A, such
as i. 8, 24 and 40, and in iz. 26-37, I have filled in the gaps
from T, so far as I was certain of the original. Verse xii. 91,
which is missing in A, X have been able to restore in part only.
In iv. 87, where A’s second line is shown by C and T to be a
late falsification, I have given instead the probable restoration
of T.
In two passages C raises the question whether our text is
in the right order. In canto ix it transposes verses 19-22 to
the order 22, 20, 19, 21; this is hardly an improvement in the
sequence of the argument. In canto viii its rearrangement is
more drastic. As A’s and T’s text stands, the order is open
to the charge of being disjointed. &uddhodana is mentioned
in verse 15 and ignored thereafter till verse 72. Yasodhara’s
lamentations, 61-69, would follow more suitably on Chandak&’s
defence of himself, and Mahaprajapati Gautamf’s speech,
52-58, would come better after the description of her fall on the
ground in verse 24, thus giving her the prominence which a
Buddhist would feel was due to her. According to C the order
after verse 14 is 16-24, 51-59, 25-50, 60-71, 15, 72-end, and
FP, which is unhappily not authoritative on such a point,
follows the same order. I should have preferred to reconstruct
the canto on these lines, but have felt that so great a change
might fail to win general approval, as well as being harassing
*to those brought up on the editio princeps.
The way in which obviously or probably interpolated verses
should be dealt with has also caused me much anxious thought.
Finally I have decided to exclude from the text only a spurious
verse in the passage at canto ix, which was wanting in Cowell’s
MSS., the verse at the end of canto xiii, which, though its
lack of authenticity was detected long ago by Liiders, has been
quoted of recent years as typical of Aivaghosa’s style in a
standard history of Sanskrit literature, and the verse numbered
xiv. 21, in Cowell’s edition; not one of these can possibly be
PREFACE xvii
genuine. For other doubtful verses I regard C as peculiarly

deserving of attention; while omitting much descriptive matter,,
it never fails to take up anything of legendary or moral interest
and any such verse omitted from it is on that score alone
subject to grave suspicion. The following verses I regard for
the reasons given in the notes on the translation of each as
meriting consideration in this connexion, some being almost
certain interpolations, others merely doubtful, viz., i. 81, ii, 15,
iii. 21 and 65, iv. 17 and 48, v. 65, viii. 47, 48 and 54, xi, 57,
and xiii. 23.
The text, as constituted by me, differs in the numbering of
certain cantos from Cowell’s and it may be found useful to give
here a table of the variations :—
Present edition. CoweWs edition.

Omitted. i. 1-24.
i. 8. Omitted.
i. 9. i. 25.
Omitted. i. 26-28.
i. 10-24. i. 29-43.
Omitted. i. 44-45.
i. 40. Omitted.
i. 41-89. L 46-94.
ix. 1-41. ix. 1-41.
ix. 42-61. Omitted.
ix. 52-82. ix. 42-72.
xi. 29. xi. 30.
xi. 30. xL 29.
xii. 1-71 db. xii. l-71a6.
xii. 71cdr-13ab. Omitted.
xii. 73ccMK>. xii. 71cd-88.
xii. 91. Omitted.
xii. 92-121. xii. 89-118.
Omitted. Triii- 73.
xiv. 1-20. xiv. 1-20.
Omitted. xiv. 21.
xviii BUDDHACARITA
Present edition. CoiveWs edition.

xiv. 21-28. xiv. 22-29.
xiv. 29. xiv. 31.
xiv. 30. xiv. 30.
xiv. 31. xiv. 32.
The manner in which T and C have been dealt with in the
apparatus criticus has already been stated. A complete colla
tion of A is also given, and I have normalised the spelling in the
text, but not in the apparatus. The question whether to
include all conjectures by other scholars had also to be considered
and I finally decided to mention them only in the few cases
where I have accepted them without authority from A, T or
C, and in certain passages where the text I give remains doubtful
and the attempts of others to find the correct reading might
prove of help to future workers. It was not only the bulk of
the additional matter that weighed with me. A conjecture
remains a conjecture, however good, and in the many cases
where my text coincides with previous conjectures the conclu
sive evidence for such readings is to be found in A, T or C,
not in the fact that such and such scholars, however eminent,
have put them forward, while very few of the remainder have
any subsisting interest in the light of the material given here.
Those who wish to ascertain quickly what conjectures have been
made regarding particular verses will find all the earlier ones
discussed in the notes to Formichi’s translation, while I have
mentioned those which A and T confirmed in two articles in the
J R A S (1927, 2095., and 1929, 537ff.)1 and others are referred to
in the notes to Weller’s translation of T. In brief I do not
think that mention of all the conjectures would have been of
any value towards the constitution and interpretation of the
text. The same reasoning applies still more strongly to the
four Indian editions of the first five cantos, published for the
use of students at Bombay University in 1911. Some of these
1 T hese articles, q u ite a p a r t from one o r tw o m istakes, do n o t give m y final views, b u t

o nly a p relim in ary acco u n t o f th e m a te ria l to be fo u n d in A a n d T fo r s e ttlin g th e te x t.
PREFACE
claim to be based on independent MSS., but internal evidence

showed that, if such MSS. were not veritable khapuspas, they
were merely copies of Cowell’s text with such alterations as
modem taste would suggest. One editor professed to find in
hia MS. the verses missing in Cowell’s canto ix, but in printing
them in an appendix he reproduced the seven mistakes which
MM. H. P. Sastri had made in his version of A’s text of them,
published a couple of years earlier. Could any two persons
make exactly the same - mistakes in copying a passage
independently of each other ? Any variants found in these
editions are in fact nothing more than conjectures. While
their notes have been found useful at times for the translation,
textually they are devoid of all authority.
A list of all the editions, translations and special articles
of which the Buddhacarita, is the main subject, so far as known
to me, will be found at the beginning of the second volume, and
I reserve for the foreword to it the few remarks that are
necessary to explain my methods of translation and annotation.
For a task that has been spread out over many years it is
but in accordance with the kindly ways of Sanskrit scholars
that I should have received help on special points from many
quarters, only a portion of which can be acknowledged here.
The work owes its inception to the generous and enlightened
policy of the Nepal Durbar, which, by sending the MS. A to the
Bodleian Library, enabled me to appreciate its importance and
exploit its contents; and by the publication of these volumes
the University of the Panjab, and its Vice-Chancellor, Professor
A. C. Woolner, C.I.E., have earned my heart-felt gratitude,
all the more so in that, having no claim to the funds at their
disposal, I am entitled to feel assured that they have been
actuated solely by a desire to advance Sanskrit learning. Among
those who have helped me with answers to queries the Librarians
of the India Office, particularly Dr. H. N. Randle, take the
first place, and of other scholars I would tender special thanks,
in England, to Professor Soothill and Mr. C. E. A. W. Oldham,
and, on the Continent, to Dr. J. Ph. Vogel, Professor P.
XX BUDDHACARITA
Demiéville, Mr. Lin Li-Kouang, who undertook a particularly

troublesome piece of work at my request, M. Jean Buhot, and
Mademoiselle M. Lalou, who collated part of canto xiv for me
in the Peking edition of the Tanjore, while correspondence with
others, such as Professors de la Vallée Poussin, Konow and
Charpentier, has influenced me for good in ways that are not
always obvious from the text. To the late Professor Macdonell’s
daughters I am indebted for permission to publish the lines
placed at the beginning of this volume ; any virtues my work
may possess are ultimately due to the ideals and exact methods
of scholarship which that great teacher never wearied of im
pressing on his pupils.
A d d e rb u ry , E. H . J o h n s t o n .
December, 1934.
ABBREVIATIONS.
A .. MS. of th e Buddhacarita in th e Library of th e N epal

D urbar a t K athm andu.
C Chinese translation of th e Buddhacarita, ed. Taisho
Issaikyd, volume IV, no. 192 ; translated by S. Beal,
Sacred Books of the East, volume X IX .
Co. .. .. The Buddhakarita of Aavaghosha, edited by E. B. Cowell,
A necdota Oxoniensia, Oxford, 1893.
e.c. .. .. ex conjeotura.
FP .. .. Fo pen hsing chi ching, ed. Taisho Issaikyo, volume I I I ,
no. 190. Abridged translation by S. Beal, The
Romantic Legend of ¿akya Buddha, London, 1875.
T Tibetan translation of th e Buddhacarita, edited and
translated by Friedrich Weller, Das Leben dee Buddha
von Afaagho$a, Leipzig ; P a rt 1 , 1926 ; P a rt I I , 1928.
CONTENTS.
P age.
Preface .. .. .. .. .. v
A bbreviations .. .. .. .. xx
Contents .. .. .. .. xxi
Text, Cantos I-X IV . . .. .. .. .. 1
Appendix—The Buddhacarita and th e Fo pen hsing chi eking .. 163
THE B U D D H A C A R IT A
CANTO I
* * * * * *
s ia r i f q f lH l u r y n i i r ^ ; i u ^ e r w ^ f w i ’w ’n a c n
tttt: m n sra i ^ r a w w ^ a t r m r a y r a n iT : i
m ^ U p ft WTi^Pgrii-ti * ro PwT«pi ^ f s r o i r o <* n e h
s « rte w m s n g f k W T m ^ i
¿*% W 4N » p r r e ^ s n w f w w n « i
«K*H!I »W ^ f a p T ^ W ^ s o f t 'Sm : w rf^ T «T l^ ^ irt: I

'W w i f ^ i w r V »1 I ^ I
8 . ab. Fol. 2 of A begins with the last syllables m aga; dpal-dan-

ldan-pahi " «g « der rgyal-pohi bdag-Idan-ma rab* tu-bltams*pahi das ni ya&*dag
mfkm-gzigs-Sm, T ; ‘ in that grove then the qoera of hereelf knew that th®
time of delivery had come 0 .
9. a. rab-ldan-par (prasannag 1), T .
10. a. y a th o rw a sy a , A. c. lag-paî cha-6as gsan-ba-nas (bhnj&m&a*
guhy&t), T ; ‘ arm p it \ C.
11. a. gzugs m dzes-te (rupena babhau), T ; ‘ gradually \ C. ab . °s|tasy a
(?ssa?) babhau (all rew ritten), A. o. anekegv iva, A ; T om its i v a ; * having
practised v irtue for countless ages 0.
2 BUDDHACARITA
T r a i f i n f t R t A f o f l W Tlt t 5T?TT W ^ : | | ? *H
* f ir w i i n n * u f l a q < a w g r ^ w r f i
f^ W H l f : (I ? f #
r ^ ^ m n P w « .P . i
TTlN ^ U l f i u V '^ lf a *TH y w O i d K I « ^ 5R T W II ^ 8 II
wtvTir M iff t r fw s m f i p r r ^ i i s n ' n i i m r n i V ^ n i f f h i
w n ir e n t ^ C i r ^ i M = K N r ^ i
i i f l x i N t n $ w ,f lT m ^ 11 ^ »
q m ih ^ w T T w ^ n r i
i r w r f t m t ^ h r i r ^ R ?rsr: ii ? « «
* * w M H wn % «ret i w w i d j n f c f i r r t f w i
* u m < q » S h k « »tm ^ i r v n r %y - v T v r f v W « «
12. a. d h a iry e a a • (ch a ra cte r defaced) y a , A ; brtan*paa g&a-zhig, T.

13. a. °prabhay& jv a lan ty S , A ; h o d rab-hbar*ba-yis, T.
14. a. °nyubja° (corrected to °ny a b ja 0), A ; yon-pofci sk y o n -d ag rab*
b sal-zU n ( = ?), T . b. ni$pe$&v&nty ayat&°, A ; ¿in -tu -b ria n -p a m am -p& r-
y a n s-p a ^ i hgros, T . o. de<ltar m i-gyo ra b -tu -b rta n -p a ^ i gom -pa (—ta th a -
cal&ny atid h iraiii padSni), T. i
16. o. Sarira (four ohar&oters to m an d illegible) k h a n ta r a y a, A ; loa-Ia I
yan -d ag reg-pas bde-ba bskyed-pahi p h y ir, T ; ‘ caused b is body pleasure \ C.
17. a. gser-kyis îbar-zhin m tah an (kanakojjvalanke), T. C. y am /
g a u ra v it, L&dens. /
18. a. F irs t eig h t syllables illegible in A ; roi-mrion gyur-pahi Iba-ruam s- I
kyis (=adfSyabhav54 c a divaukaaaji), T. c. adh aray an , BohtJingk. I
CANTO I 3
<1*4«Mqq w f a f e R H ! ^ II ^ »
<^8iMid 1 < m ^ * i g w ^ ir lW r o m i
^ t 5 n p ^ fq n 7 t$ fg ■acRt f lj w r fm r * r II I
W n^pfV l ì f T U n Ì N l m irili!A I I
v s f ^ r 's ìH m m m i < n m ^ n
*MT v ra w HSTtm
f^*nf*T ?T^ Ì W y TlfTq ^ = I
^ ^ fP * riV 3 i ^ iT %
a r ^ m «fiw i i P M I f f r fttffr 11 ^ «
u p j r f t ’s m n r a ^ i r t p *rì i
v r T :3 ? iw » m ftw r r N fa p n ^ fN i w ir w i
M ^BTTW RTsrifv * * » * N 5?8 II

* * * * * * * * * *
» » » * iii^ aS -ii-*!^ ^ s i i f a Ì H f II 8 ° n
20. b. éuddh£ddhivàs&é, A. d. hitoya, A ; phan>pafei p h y ir, T.

21. ft. yaaya praaùto, A ; gan-gi rab-tu-bltam s tahe, T.
22. o. sQrya, A.
23. b. bsil-b&bi chu-yi (élt&mbuh), T.
24. a. dharmm&rthibhi b h ù ta0, A. b. vanam àprapùrai, A ; nags-teha
rab-gaù-ste, T. od. Fol. 2 of A ends w ith th e ten th syllable of c ; éiit-las
k y an m e-tog-m am s ni dus-m a-yin-par àea-par-brul, T .
40. d. Fol. 4 of A begins traiv a ca no nibodha ; ipidir y&n bdag-gis dper-
brjod-dag ni mkhyen-par-mdzod, T ; ‘ now I should m ention th e examples ;
le t th e king now too investigate and listen C.
b u d d h a c a k it a
4
^ t: ^ ^RJ iw f l" * ** "

3 P I ^ »re T O * ^ f I
« n ^ r e it* ^ v r w ^ *i » « '" '’^ * H* *
u * ^ h tt w n r r m v fn r n x ^ « 8 ? »
^ f^sjTq f f s w t %»t nxTfa^'- W 7 m x tsh . \
^ rt w gs *ri H im » 88 *
îi^ i fipn^fT W H T W 'S^ i'i^ t ^ n w i
* n m f t w r i f i s * *nf*r ^ s w * « « w « i * * 3 :WW
a w if u w r a ^ w *rf^ ffrfiH h i * j ^ T <#t% i
i i Tii < j ^ t ^ fir n x fst m f a a m ^ i s t r a m f a ^ ««<»
v A 3^?:
W T H fiT E r W hV II 8 $ U
42. a. SaraSvatafi, A. b. cedam, A ; rig-by©d, T . d. vaiufthah, A.

kftav&n 6aktib (vir&ma under n a later addition t ) , A ; n u s-m ed . . . byas-
gyur-pa, T.
43. c. n&tri, A. m thon-ba (dadarSa), T . d . byaa (cak&ra), T .
44. b. r&jam, A ; rgyal-po-Ia (rftjfie ?), T ; ' king G adhina ’ (?), C.
45. o. aaureh, A ; khyab-hjng-gi (=viM ioh), T.
46. a. n a vayo n a k&lafe, A ; lan-tsho d an tii rigs-dag, T : * in th e case o f
imperial kings an d divine ptfs one certainly does n o t bold fam ily to be th e
basis *, C. b. upeti, A.
47. a. pratyayitai(?to?), A ; gfiia-skyes de-mams-kyia n i yid-che«-te
(= p ra ty a y ito dvijaia taiî), T. c. sank&m, A.
CANTO I e
¿ft?ra n ^ t i
i$ jR n T f iiw l# t q rq rs iM ^ %f?r 1 a c a
^sr«ri farfwrNr r n r t w r a n^n*« 4>*im <4K81 5 5 T 1
«*f*i: n »<. k
* a iw r ftp n 7nT:fi5i'*rT ^ 1
TTirt jiv f M « r < * i * ii« r r H W ap rm ro * r ^ r o n *« n
ft% sj t f t n ^ » t o i r R rn r:w W ra 11 ^ k
-rm ! t t o ^ m r ^ r e i n fn ^ sg * ren i 1
P w w m w « n fm ^ T-C g n ^ f t r e « * < n P H ^ f: 11 ^ 11
\ p y t m w 5r f N f* f *f
¡PUT I
* I U |U k U far « H * Ifill
Hwninrm 11 s i? 11
48. e. y athoktau, A.
49. b. tajjanya, A ; bltam s-pa de ni, T . cd. dam -pahi cboe-la gus-p&bi
(?pas?) ttkyafci dban-phyug-gi (ffekyeiSvarasya . . . saddharm abhaktaaya, or
°bhakier?), T.
50. a. brabmavidbrabmavid&m, A ; bbar-bahi tshans-rig-m am s-kyi
tshans-rig de-la ni (i.e. brabm avidbrahm avidam as a compound), T . 0 .
°£atkriya.bhy&xh, A.
51. o. °saihjfiayaiva, A ; hdu-Ses-kyis lta r, T ; ‘ despite all th e women as
if he were in an em pty fenced grove C. d. jara(?corrected to r&?)frayfic
ca, A.
52. d. vafii^tbam, A.
6 BUDDHACARITA
^ « H i i r a H t% « l q fi|« i< fW < íl I

* II W II
n i n f è i szffU U y im -
fa w M t a n f* ifH w s i * i
y W I ^ V T I M 'l i i W ^ ’TT
fe w ! ^ it « fir. w r a h m »
*ìm ? w i à w f ^ s ra i
fàRà csjspàt f a f v w i w ^ f w T F î n f w H f c a 1 « »
h 4 Î5 M 44*îl M * ll^ ^ « ì f ò q ' i r ^ ^ <3*T I
fç sn w w n t w n r o M n 11 ^ n
■ ^ t q v w g w * ra g » ! ï t s t t « Â U w to i
f y S « W S ! l < « $ « ^ í n 3 ! ¿ ftk M W q « JJP Ç & rfW II VLC II
T Æ rt^4 ^ S f f s r a n n H ^ W P r m f T n r ^ : I
^H I^ T 'tl V T R T f ï m $ W T T + i^ < J T T tlW «<îtV H T *T II II
■ u n i w r ^ « T n ft i
# ô M « in < w fa < flid B f k w f n w * ^ il il
54. a. nfpenopa0, A.
56. b. sükçmâni, A ; phra-m ohi chos-kyis, T . o. mchod-sbyin-byas
(yajanto), T . d. tapobhir Ädyä, A ; dkah-thub-m am a-kyis phyug-ciù, T.
57. b. upaihi, A. o. mayS. divyapatbe, A ; bdag-gis ñi-mahi lam -du, T ;
11 came, following th e p a th of th e sun *, C.
59. a. etad aivam , A. o. yum-gyi pañ-du (m ätryanke), T.
60. a. ta th ä , A ; de-nas, T . b. jâlâvanaddhàvanguli0, A. o. svarçna-
bhuvam , A ; smin-ma m dïod-spur-bcas, T .
CANTO I 7
4 8 w i^ f t ^ r N « i^ r > iij< i« % * «
i f T f t r a w ^ jM R ^ fln y s N m ^ r e i
vmir^ w ^ ! w m ^ fW * n w : » ^ *
n w w < t o ^ 3 : ’f f t w t W i p i t o ^ 3 r j -C\vin 1
w tr m « T f a r o r a ^T*i rf ^ s i v w t r i f k n^«
^rf«t f e K r g w p p i g m r ; iw u fl * w 1
^ r tt *r w fW i Mig*j3 irt m w - *^ 8 R
s im a u i % ? n i # r - w M *f a « i ^ v w i i < ! 1
*rfq HVIWTfit ^ tnc^ ^JHttf'T || ^ H
gran m sr Mf<»TiM*4iP i 1 '

f®nj fir a t s f ? ^ sr tf^ :
^f?*r f a j h a k m i « 1 N
w n m f ^ T ^ r e ^ s ir 5 3 T 1
WT \ 4 l f t l $ l *V* ^ T f ^ r r T R I ^ W n ftR N $ S II
61. d. e.c. B tth tlin g k ; caivaifa, A ; T om its, dbuga-med gyur-nas ( =

nihdv&so bhatvS , for nihSvasya ?), T.
62. a. t v asru0, A. d . pran jali c(?)inat&ngah, A.
63. b. no-m tahar man-pohi sgron-m a-ste (bahvadbhuto . . . dlpo), T .
d . prekga, A.
64. b. knA>in, A ; nam -ci, T . d . y&tnm upeti, A ; h th u n -p h y ir fie-bar-
boos, T (om itting khalu).
65. d. e.c. L6vi an d F o rm ich i; eupto pi putro, A ; gfiid-par-gyur k y an bn
n i (supto ’pi p u tro I), T ; for 0 see note m translation.
66. 0 . me stih (mark over visarga to show error), A.
67. b. budhvS, A.
8 BUDDHACARITA
« fn g r a w r ä u f a faftpiT ^
« T « t ^ r f g irfrr ft a iils fw i
n w t fa ^ « n il
^tfT II II
f ^ ÎTdi ^ m îr t R T W ^ I: « •W k fV 'IW <TWH I
i i<i<q«i R t v m t fa li «
■ jn K f* r m < m q s w r» m ra s ^ p s r r ^ w r r a ^ 11 s « 11
m i i w ^ i i f e n i ^ N m r r T w rfv ^ tn t e m ^ m ^ i
s i w ì t i h ì q 4 * f y i r e m (¿ « m f^ r : v r e r fñ ii'Sû
fN lT T lT h g : « ¡« K ^ W K U H ftB ít'W I
S IH M iq fil fa iT t W m « | 4 lM « « r C T P g ih e : H <8^ II
f a ^ R p r n i 5 H R 1 # 1% i i ^ n f t w r a f a ^ y ^ i i
M H Ç H W IW ffl M H S W r *«JT » H fliw C T T T O Ì II 'S ? Il
î m r ^ i « ì*iW *T O T Z ÏT T uaiMI«44t||<t%fl): I
fy m f i w f m q w * »» n ©8 il
68. b. vâ(?va?)ficanân tu, A.

69 . o. mun-pa rnam-bjoms'phyir (°tamo vihantum), T.
70. b. “tarangit, A. d. jagata jñ&na°, A.
71 . a. °vaprft, A. o. r&b-bskor-la (pravrtäm),,T.
72 . a. viçay&vfttebhyab, A ; yul-gyis bsgribe-mams, T. b. tbrog-dgon
hjigB-par gnaa-pa-rnamf-la (°kint4rabhaya8thitebhyah), T.
73. c. prahi&yam (glossed sukha), A ; rab-tu-BÌm, T.
74. a. tiwirgga 4 * m» A ; sred*pMM 8go-gtan ma-rig mun-pahi sgo-glegs*
can ( —trgi^&rgal&vidy&tamahkap&tam), T. d. dam-paÿi chos-kyi egras
(=aaddharmaéabde©a), T.
CANTO I 9
u fO ifcrfg frrcp inrei i

qTiqiW T t y a « r< 5 l% 3 » R W te |if a : II ©H II
rPW T 8 W sT W ilW T H f n W -
i if a w sfr'aftsftH I
wt%*l *TT SR T R ltH ^TlT
i t % ftq i ^rp g f r *rrei 11 11
T O < t o t ^ *nai*?«it i f
u rm fsr ^ n g rc is m ^ N i
w w riw iJ tm n i^ f t
JTJ§ f t n f t i f t f t ^ i f a *T*m II ® s II
if* v w ^ tt -
«s*iWI *}*J^ *i"i*S^: I
4>«iftvfr*i wtrfH
« f t O T lf t «K 4W I H H «SC II
^ n i r a w p n s g *iiw ( f t fd f s r e r r f t W ^ n r i
*» ^ fn«m 4q g : tfH M «ii*!i-d w k o i. a
75. a. ran-gi las-kyi zhags-pa-m am s-kyis (svakannapafiaih), T ; ‘ self-

entangled in th e n e ts of moka ’, 0 .
76. b. t a t saum ya tocya (corrected to eye) h a ('w ritten o ver a double
letter) m anusyaloke, A ; mi-yi hjig-rten h d ir de m ya-nan bya-bahi gnas, T ;
* you o ught to grieve over all those beings *, G. d. negthikam , A.
77. a. yon-tan rgya-mfcsho hdi-laa hkhrul-gyur bdag-gi n i (asmftc ca
bhra^tasya gun&rnav&n me), T . b. ladhv&py, A.
78. d . e.c. B ohtlingk ; s&ramatt&m, A.
79. a. aiy en a m irggena, A ; hphags-pahi choa-rnams-kyis (=& ryair
dharm aih), T ; ‘ cultivating th e p a th of th e nds *, C.
10 BUDDHACARITA
tth ^ 7rf$r$m ^ r r fw m r T ra i
w n r ^ i * ra n ra s r t w ii c . »
«Trfnfi'n^srTwr *
5 f j f ^ 9 R R % ^ y ra n ft * I
«H M ftn O r ;j-r»r>ngfT *aj«rrfsT i

II II
^ s ! l ii R q ^ w i w m = r r : w n *j^r i
a n r ftim w R fT : p is til! #
if f q ^ fe n ^ W fH ^ r r 1 I
^rgn»r?rs(TT: h^ bii
^ f t w f i r ^ f r e i T T f Z J r l|« H I fa W T fa * ll« l I
»psf^fTr f*ra% fa% » p p r « r n n < * O ^ H : <j<H%tr 11 c * «
ÎWsnT f a r f ^ f t i*!«n«i
r w m f t wfrprar ^ n w ; i *
SO. c. ndlk$araana°, A.
81. C om its th is verse, a. blo-gros byas-pa^ri srin-mohi b u (krtam atim
anujfisotam ), T.
82. b. bandhavani A ; hchin-ba-m am e, T . c. kulaSadfSam, A.
84. a. satasahasra0, A.
85. c. gunav ati divase, A ; yon-fcan-ldan-Sin (forzhin) dge-bahi yud-tsam
n e s-p a n a , T ; ‘ by divination selecting a favourable tîrne ’, C.
86. a. marh&rh&m, A.
XI
CANTO I
J S i P H a M H ' I f l l + W i i H l ^ r T l 1
^ ' T f m c f ' T s u i r « m U ^ K ^ + h 4 ^ 1 ! * 1** 1 ' ^ 1 1 1 7 11 j ^ 0 8 11
W * * 4 « l f a * I T O « ll« = W < | a Ì Ì V H ^ H ^ P H S T T 1
T ^ f^ fw fn ^ w n « c c 11
?f?T s n ^ if iT ^ P ir e w
'tifMWT^y h t ^ i
rfii n ^ i * i3 « iw ^ lw n h w . « i: n \ il
89. a. de-naa (atha), T.

12 BUDDHACARITA
CANTO II
arm aft h TT^rr i

^ fa %J ir < « ll*
\)
r tfe II *' H
i * t o 7 «(ia ^ t o t o s m w r ^ g ^ ^ r t ^ t o i
TT^T f% *Tî*l«|i«nH«lT^rfTi} U ^ H
%tt? itt *rsn% f W f q t r a n ^ T w t i r o h ? u
g d M s H * N t ^ v%?i I 8 II
S * T 9 jJCT9 <T8TTO T W ^ T « ir H * l« il 'J iB 'M W W I
^ »W th sfofTT T ^ l k ^ T g n T V II * I
w sjw m t o R jw h w t o h t ^ : J r a it g s m ? i
fe r ir o r t *i<*iifa*ii*i f ir * s t t o ^ n 4 *
1. a. 3> janm e, A ; fol. 6 of A ends here. °jar5,ntakasya, C o ; rga-ba

m th ar eon, T.
2. b. kftasyakjtasyeva, Co.’s M S S .; byas dan m a-byas-pa fiid, T. c.
«.0 . K em ; tadft hi naikStm anidhln avapi, C o .; de-la gcig-tu phan-pahi cha-6as
g ter rfted-gyur (tads, hitaik&mlanidhln avapa), T.
3. b. fle-bar-ôn-bar (upanetum ?), T.
4. b. abhuîtair, C o.; ftbhuîtair, K e rn ; brgyan*byas (« b h u ^ itair), T.
d . c&ptifc, Co.’s M SS.; thob*pa-yi. . . mgyoga-hgro-mams, T.
5. a. tad&aya, C o . ; de-bzhin hdi-yi, T. 0. udagravataAaahitA, Co.’s
M S S.; rab-mchog betm-mams-dan-bcae, T.
6. b. madhyasvabh&vafc, Co. ; dbus-gnas gynr-pa, T . d. aparas tu
jn&tam, C o .; dgra y an yod-ma-yin, T.
CANTO II 13
TOTO I
H ç f M ^ q q a g fl< fi» a « fifii a ftr a % w i

nr *r* ^ i^ h r e v t * t^ ü ï % * T « r fw *H 3 : « c »
^¡1% W iR r a ^ w htä I
^çTT: %5T r ^ C W íí ^ V R R t W » irá : H t »
t o * u iW w w tr* w i
i r a t f f a i m z r & t s f i m i4 ç j ^ t *t m f e f z i p i t *npr 11 { » »
»Tfjft^t »ilmicini •í'Ustrll «n*iln¿í| *T fÎP ï: I

* ii«îm çi ^rasi (TO t j€ ï î h î t M ^ stTfTO il \\ II
H¡:
sj
Ew rere ^ W ^ m T : H3J8!rP ^ P Ífw ÍT W W II ^ II
^ f»row ira^*tt s i t «i«t: î^ r f ir ^ i
Tiff w fçft trf?i *t TTWT *» srfw%rg^ u ^ n
TTTCt *1 ÎflT^wàî SI spTfa i
«i ^n?TT w * m fa ^ î t t f s « iH « w h
7. b. °m anditáñgah, Co. ; brgyan-pahi sprin, T.

8. a. ruroha sarayak, Co. ; b ^ ru . . . skyes-te, T . b. zhiñ-gi las-kyi ñal-
dub byed-pa ñuñ-ñus kyañ (svalpam kptenâpi krçiéramena ?), T. e. tâ eva
caivau¡?adhayo, Co ; de-rnams ñid kyañ ljdi-yi aman*du byuñ-gyur-la, T.
9. d. garbhadhar&á ca, Co. ; dus-kyi dbañ-gyis, T.
10. a. yac ca pratibhvo(bhyo, MSS.) vibhave ’pi Sakye, Co. ; brtul-
zhugs-ldanrnam s ma-gtogs nor-rdzas dm an-na yaù, T . c. *pi cSyam, Co. ;
hphags-pa . . . y añ , T.
11. a. n&áo vadho, Co. ; gñen-la zhe-sa med min, T.
12. o. rab-tu-m dzad (= p racakrülj)) T.
u b u d d h a c a e ita
¿m i l w s ^ * h ? * * W * * ’ ® *1 « rfa TT? »
t^ t f * ttw h^ t n m W w r f w M f 51 ^ 1
^ tt m a^m * rm ^ 11
^ f ^ v r ? i» iji^ q w nwVN rfttfara *nrr * * i?
«m l a w 5tth it * # « I® «
g m m fa v z ffo r a i z jt f m n r r M m tm ^ i
srn i *f s ja ir a rnrt f ^ n r r a ^ ‘ "W » h
W*: f w i t «%** « r ^ ï * f a r â in r ç I
«iitam JT s r a w n w R T ' t N w w i a r a ^ i ? n H
7m : h ^T^rraft t ir ^ r e n w t f c m i
« ¡îra ^ w T w r r r f^ : *ra s x n m ^ ii «
H îît W Treffis ^ ^ » u f a : I
il ^ i
^ s v n ifW r m « w * ! v f e w p g ^ r N i
15. a. c&py abhitaé ca naçtam , Co. ; dan dgra y an fiam s-par, T . d.

e.c. Gawroriski an d Sovani ; p urâny aranyâni, Co. ; p u rân y aranyasya, Co.’s
MS C ; phya-rol m ya-nan m ed-pa ji-lta-ba üid bzhin . . . rgyal-po de-la < = taey a
parasy&éokasya y ath aiv a râjn a h î), T.
17. a. evaxbvidhSL râjasutasya tasya, Co. ; rgyal-poîi rigs-kyi phun-sum -
tshogs-pa byun-gyur-te, T ; ‘ th u s in th e king’s palace all things were exceedingly
prosperous ’, P P.
18. d . ta to ’vinâé&ya, Co. ; de-nas gnas-pahi phyed-du, T.
22. b. hiranm ayâ hastim rgâévakàé ca, Co. cd. rath&é c a gavo
v asanaprayuktâ gantrié ca, Co. ; tan triâ ca‘, Co.’s MSS. D an d P ; mi chun
gzugB-rnams d an éin-rta ba-glan phyun-nus (byun dus, Weller) yan-dag sbyar-
rnam s, T .
CANTO II 15
* 4 « 1
tm »W
4 \m k w « T N * m ^ « r o M fa ^ i
^ $ ^ T f H % ^ T H J T SfilT? f W P « f W ’IT: II ^ 8 I
% :***} h w g H s t w i ^ n ^ ftm r w f: i
*T *g « * w m * *T ^T *n I n *
I
^ ^ tv r t srm *TWTfWT*li R H W I ^ fW l t i i
f^ tT n T T ’i i ^ w n r n f iw : $*nr; i
*TV WTT a!|<W»<1«sP W T T O B T W ra W l W ^ t t II II
w r w ^ P w * n*W w *i ' J J s f t f a i
JCTt s n f t i r f n m ^ v w f^ N ^ «
tjtt: T K V t g ^ m w t l H??f f^ T T ^ ftP i ^ * ^ 3 I

v w if w ta im ifr fr m K g # i *?«.»
24. ab. m adhyam sam prapya b&lah sa hi rftjasfinuh (two MSS. om it 6)i
C o .; yan-dag-par hdu-byed las n i rab-tu-thob-nas dos-su ni, T.
25. ab. don-gyi ekal-ba thos-nas (bhSgyam arth am 6rutv&), T . d.
vrddhir bhavac oh&kyakulasya rajiialj (two MSS. om it <Z), C o .; nagB-eu gtega-
p a r hgyur zhes ¿akyahi rgyal-po-yia, T.
26. a. °6ila8amyutat, C o .; tshul-khrim s spyod-pa spyan-gyi (read sbyar-
gyi t), 1 . d. tulyabhidhanam (tam&bhidhanam, tw o MSS.), C o .; btsun-m or
m non-par-brjod-patu, T.
27. a. athaparam bbumipateh. priyo yam (one MS. only in margin, all
MSS. have in te x t puyaparena, six syllables short), C o .; mchog-gi lus-kyis
srisn-zhin gsal-ba, T. b. de ¿ id (sa e r a for kum arah), T.
28. b. katham ca p aiyed, C o .; gan-gis m th o n mi-hgyur, T . o. hy
&di6ati, C o .; m am -par-bBtan, T .
16 BUDDHACARITA
^ r fw wA h ^ : i
?i < n * n i f 11 n
7m : * w m s R H r fw r f« : W w z f h f t I
I w m w w w #f ^ tth f t w w w f ^ s« n m t n ^ h
cR?N fq ^ f% % A ? R lT P P n iN ^ ,iW i# iH ! !
f v m v mrrt% ^ *m nwr* m y * ii ^ ii
^!Th K w > w ^ * * * * fr o i I
v ^ r ^ w ^ ^ i f a l s nw Tftrra ii w ii
*fT*at e ttw fa ^ i w i ftN *nj n ^ t w l« i
x n rp il *w t < ^ N ^ k w ;fw rr^ id ’k^ ii
u ht^ t ^ i Qk ^ i Tm^ < ^ rg^ *

ftWT^r f t ® W Si*T*T * n r a II ^ II
?rt?r sr fh ; trf^g n w n ^ fa s i
^<£lTf^ g « T O I H r * ^ II
*p f4 ^ ?m ^ ^ M W ^ i
tr t^ w m w i ^ ?ra ^ *raj^ ii ^ ii
31. a. h arair (corrected in one MS. to havair), C o .; T uncertain.
32. a. tataS ca, C o .; de-nas de ni, T .
36. Fol. 9 of A begins w ith th is verse. a. bha?(?)ura c5ngir(?)asfidhidai-
(?de?)vam, A (much rubbed), d. krsanafi ca, A.
37. c. atmanjaS. ca, A ; zhi-ba bdag-skyes (samam atm ajam ), T.
38. c. a ta tv a , A. d . hriyasakan, A.
CANTO II 17
g v q f o e g ^ q tr fa a g *f T n r ^ t w m f i
fir t ^ b f; ^ ^ tw t *w t H *
* r r e r ^ v r 1w m T 9 t o T ^ * i i w í í 4W M * i ^ I W M i
g rre % ? w n ? ^ n 8• n
apfhr ?ra * f h Tisrrsr ^ •
h p t f w í 55$ f * n » r f ^ n irs r^ r n 8* h
« n p r e t í f s fffTRTW v a r w ^ v r a r f i i w i
**w r w s m t R % í T ^ f T f w n f t í f v ^ r t ’s p t o t v w n 8^ h
sim í< w ^ i^ iiT < * ií(d ir» ) ^ n s u T ^ f t c ’F’CTTfW i
í r s r t f t t ^ I U 1siH ! m ,* ( q r « d II 8 ? H
*r - u r * f lM r < f e m n « - r i 5» ^ r f ^ f t # « n ^ a r f w n ^ i
*! # ? # I H P W »1 H5SH II 8 8 H
f l f a i w g T ^ m n 7f r i r e r i » a a r r a i f k T S i
jp ttth % f a i r e r a i r g ^ í r r o n í r ^ i f i s n 8i , ii
39. c. vyavah&ralabdham, A ; dge-bahi tha-sñad gtaañ-m a-la, T . d.

e.c. F o rm ich i ; yath&vat, A ; ji-lta r bzhin (yath&vat, yatheva?), T ; for C
aee n o te in tranalation.
40. c. “paraávavena, A ; ye-áea-kyi n i sta-re-yis (j ftánaparaávadhena ?)».
T . d. dvidarppam , A ; dgra-bo-rnam s-kyi ña-rgyal, T.
41. e. bubudhe t(?)ivarggaih, A.
42. a. rab-tu-bakyabg-nas (pratipálya), T . b. nájíghanat n ip i, A. cd.
c a itá m tyftgo, A.
43. . b. vairány ahásbhé cira0, A. o. gnnav&ndhavanti, A. d . raj&mav,
A . m am -par-dor (vyahisln, vyab&reln?), T .
44. b. n a cacikiQlt, A. d. e.c. F in o t; n a c&vidhakgid, A ; bztm-ba ma*
yín-no (írom d h f or grah), T ; n a c&didhak^ld, C o .; n a c&bibhakgld, K ielhom .
45. b. byas (cakru^), T . o. eam&tmake, A ; zhi-bahi bdag-ñid, T .
2
18 b u d d h a c a b it a
*T% a M i i w l H irat y v h r r n r t i
^pit « 8< i
m w u f l lf l: gW W î f i i WfH I
v ìi r r fc t « ï^ » 8® N
* q im t w * 9 wrf^fiT i
*rr% ír ?f ñ P i î n « i « < s * ï ^ f i r a : « 4 i # n w W * j i s c i
ftm^T *ífw « l« l* 4 íh (w * l» rf T C praW St « n n n P v u « » m I

^ » M y w i Ñ T nrrw m f if a T T f v ^ n r c 11 8 i «
* w a * ftn w w y a W r ’r i f a r a i ♦ * ? n r ^ f T * i
f^ R ït t * f w ^ ^hr%ar: 11 V «
s iu m ^ r « H % fe n r y t-1
im r ^ ^ * n f%
n * r f t r e g : * T r f^ « T % « m i
flflia i w fvR m S sTT^sf w i fir a * I

w n ^ r^ r< y4 * » st f q ì^ li ti
46. b. yaéodharfty&, A. o. sauddhodane, A.

47. a. ath en ta p u trab , A ; de-nas bdod-pahi bu-m nah, T.
48. a. puta(?tra?)sya, A ; bu-yi, T. m am aiva, A ; bdag bshin, T . d.
hdzegs-par-gyur (ftrurobaf), T.
49. b. räjarâbh&n&ih, A. y&sasànvitânâm, A ; grags d aó sñan-p&a
m tshan-m am s-kyi (yaéas&ñkit&n&m), T . d . ayaetah, A.
fiO. a. ajajvaliçt&tha, A.
51. b . jaj&ya p o trab sth ita y e (m ark over viaarga to show error), A.
brtan-paÿi dpal-gyis (Bthiraárt^?), T .
52. a. vim am arga, A. b. sam am , A ; ñe-bar zhi-Ia, T .
19
CANTO II
ip fa ^ ^ « w ^ W w iw r w r f liu ^ i M »
^ ^ w ttv * W W * w ^ fw r a fsv i i
if ^ «rprrftfir 5m w i : » H.8 *
fUfiHM W ftp n r T a w w f s f^ n w r -i
^ **?$ « 3 w w t f * n »3 » ** *
q#IH«5 MMHWi ilfa tW R g W f
f w r g w r i T v r v h w s h 'T ’ 1
n v fv n z u fi %?ft
it irfw ro ii ^ n
Tfii J * '» W m i« i® w w j* fM iO w*> fWHc « A m #
53 . d. Scakftmkwam, A.
54. b. niy&t&rh, A ; nes-thob-paJtrt^T. o. katha, A.
55. a. &tmaaamBth&> A ; bdag-la y an-dag gnaa-paî dpal, T . d. vi«a>
y«$v am nflcan, A ; ynl*roama fedor-pa m ed-par ( = A ), T ; vigayeev am vftcat,
C o .; * th e king now, having begotten a Mm, In accordance w ith his feelings
le t him throw off all bounds in th e five p assio n s; he only wished him to tak e
pleasure in worldly glory ’, C.
56. o. de-phyir (tata?), T. d. zhi-ba m a-thob (Sftntim ¿pan n a ?), T.
20 BUDDHACARITA
CANTO IU
x^ t r «Tt à f i f c s T f o « ^5T*wrf*ï » *, h
? w ^ J n w tw ret « # s w r t i
; iw r a r a *nn ii ^ n
m i t * tM ^ g f» r a w w r t ^ T f w R 9 i w « î M w i
w güT *ra*na v t iu m n m r o m T H f t x x < i m H « ? 11
fr w fa i« r e * «m <w <Sw w n p w i
W T ^ jw w n ;: ^ $ « l< r < W « r w % n i ï f a « < « e t« H : » 8 »
m -- t ^ o *m*T s rm f * n j T w n r e t w 11 ^ 11
?m : « t ï ^ t w f n \ w u m $ w tt: i
w « H ¥ « i^ flV î a « ii* 4 (^ € i ’r m w i w t n ^ u
* r â t »1^ * 5 : ^ < w i«i h i^ [ : f i r o a m w i f * T f a i t e i i
^ r a n r a fh w ^ r üvm % si h u h t g n N il © i
1. b. pnskokilonnâditapâdapâni, A. d. éïte nibaddb&ni, A ; glu-m ains

dan ni nes-ldan, T. k&nanï (corrected m aiçinally to kânanâni), A.
2. d. antagphe nâgam ivâvaruddhah, A.
3. a. nrpam tasy a, A.
4. d. iva m anyam ânah, A ; zhes sems-âin, T.
5. b. dikçub, A ; phyogs-rnam s-su, T.
7. b. mrlksyafc, A ; m am-gzigs-nas (vilokya 1), T. d. Bnehân(?) nu(!)
cainam , A.
CANTO III 21
Tttr. * a u i y q w u i i r a f i f o i I
fx w s* W « W 'lT » c *
?m: fk S ^ O T sii WMWAIdlT« I

wm < n w n n i< w y H*rar^ T ^ w f t o n » c »
^ f t g ^ w ^ K h m t w ^ « f f ’a t w s r n i f a ^ N w r a » j i
Sjff: *% < | y i ^ W % ’? l f ! W RiftT^fw fN iH Tnr: II ^ « II
tì fh m v r to t? 3 i
? f r g ^ j7 f ^ f t u n w 4 r ^ ! j < s « « is « r « 3 < ig M ^ ii u »
fsp*!?*! 3i«T5r *T^T$%«fT W f l^ l I

»n^! a i w ^ 11 ^ h
m i: giJTPc: ^ s r ^ a r « fier a : $ s r o » n a r e f n * i
f^ ra^ tT « p * N w t t k i ^ jit: ii ^ i
n r w ^ ^ V n s ftfw rrq i
y n M t < i* w r q « iw g ^ r g * % * T f® w r r : n *8 h
fiW TW W t « « l f « ! W : II *¥. I
8. o. ’rasmidh&ram, A.
9. a. fcbras-spos (Peking ed., sbos) m e-tog (°puspal&iam? ), T. b.
v isak ta0, A.
10. b. e.c. ; klryam ànah, A. c. jag&hai, A. d. abhivlkâm anah, A I
m non-par-dgah (abhm andyam ànah), T.
11. d. Ssaaiûr, A.
14. &. érastakftficlgunavighnat&é, A.
15. a. °8op&na°, A. d. °veg5ó ca (on m argin °vegàc ca), A ; óugs-mama.
la s k y an fv eg a ià ca ?), T .
22 BUDDHACARITA
g w T n m iu m r q i
»rW ^ p s ^ r a r e y S w r w r : ^ i l r v r h
ifti g n fa f t w i to * t *i i
f i m w i w T f t f t u jT m « n T T n g w if * ! f i K j r o f e « ^ a
M i w O ^ l ^ ^ r n fis w H f y ^ w t f w i g R e i w n « i
m w t TT^r w n « ftw » w l n h
^ S h s t r ^ ^ t s M - t f a n P i yusrfW x i i f f i w mB^rri** i K »
n?it f q u f l j q f l q K i f t i qfly w f t i if e w
« IH lO r« : D n
q ifliJ H H w ftw w iM i^ w v if'fa s A fa r a P i i
g w r f * ^ 5! n « < lw < M i t o sm rm w w ^prnr n ^ i
TTTJ g m i t iif tr ^ « ¡ « n a i : f ^ r i r * i^ p * i* rr: 1

*ng^TWT: 11 ^ *
16. 0 . garutvaj jagrhur vi&l&, A.

17. b. nijajagraha, A. c. niniguham anl, A ; m am -par-sbaa-pa, T.
18. b. aadkhobhita0, A ; bskyod-gyur, T . d. apraaam o, A ; rab -tu -
zhi-bar (T&t&yaneQu prafiamo), T.
19. d. sa k tjij-n i, A.
20. a. vim&mo yu° (corrected to vim anau yu°), A. b. vatap&naih,
K ern. 0. babh&ge, A ; mdzes-par-gyur, T.
21. b. °kuQ4o(?a?)l&n&m, A. c. pamadottam&n&m, A. d. kapfilS (correc
te d to kal&pft), A.
22. a. tebhyab kum&ram p ithi, A ; gzhon-nu de.la lam -du . . . de-m am s,
T. 0. urdhonmukh&£ cenam, A.
CANTO III 23
I f l ^ H TT^5*
a r p w w r W * 3 ^ ^ mT * 1
V H iim w r a fìr « ¡ • k ' ì H -
^ 5 » tH W T iT ^ Il Il
^rif f t r a « iT * n r it* w n f
^ tr t! w s r f t s u » A g : i
n fin * j f t m ^ il * 8 n
* N r <T*rr S * n :: ^ ftv k % t: i
d w j m qfow ^ f t i f r o * g » w W * r e T m * r a ii ^ r
g « « s rtfa q m fi ^ i t ì v ^ w t : « « % « u ^ i : i
^ sr ( f s n f à r * m r # * N K * r a f e f i r o i i w » ^ t
TIW f H l C l WfT s ^ w j : y«Hll»r<i 7TO 1

^ r « f W f T W I W I T W ir it s f»W iw rfsrf*re?ft: Il Il
Jfi ^ Wt: § [ff siftJW ^ T t: I

^TOTTre: 0 » f t H d R m » = f t ì f t f a t h n «^C»
23. o. sanair avocali, A.

24. d. sa v a v a m (reinked), A.
26. ab. kirngan ta m th à r&japathàm kum&rah pauraih vinltaifc éucidhl-
raoeQlfe (corrected to °!jaih), A. d. punabhàvam , A.
20. a. 8uarggam iv a p ra h ^ ta , A. b. samavek$y& vev&h (w ritten over
devàfct apparently), A.
27. a. jarayft vibhfltam , A ; rga-bas zil-non-zhin, T.
28. b. sitai ya^tiviéakta0, A. d. vikriyegS, A.
24 BUDDHACARITA
s jir a g w « r w b r r sC T iaw rc i
?^7i * *?<• *
* sw t «raw «hhw ¡in%w T ^ rrw i
SIT*!: w ^ N t f t q R M w i N T a m *»m *ifh i w w » $ •»
ft* ira: f t r ^ i
fls^sr ^ g*T as*m ^ »
^fw <i: h fa e fe s^ n n a n r : w t f e n ( i
f tiim w fa m w m f N i^ ?m= *
s u ij w ilw t a w n » w f f*i.**hflf <*i<h«iSm w 4 t I
* * snct SDI-ilfii % % ^fft %* II
nn: *
<4 i
"SR^T a n j « ^ ( « § 1 H T IiW T
N# k
» ft # «
29. b. sa-skyon bdag-ftid skyea-la (bhQp&tmajaya 1), T . d. ta ir aiva,

A.
30. d. ja r a nam a (corrected to o im a in margin), A.
31. b. e.c. Bohtlingk ; pari8r?tam, A ; dus-kyis sa-la giiid.log gyur-pa-ste
(kftlena bhum au parisuptabhutam , or bhfiyafo m isunderstood), T . balena,
Gawronski. c. vavu^man, A ; lus rab-ldan-pafri, T.
32. a. evam uktaS, C appeller; de skad oes sm ras (ambiguous), T.
cakitah, S p ey er; hdar zhin (ambiguous), T . d. de-bzhm hdi-la (asmai tathft),
T.
33. c. °vinfisayitrlih, A. d. d an m thon-ba Aid (caivekâti ?), T ; * th e
whole world knows th is and seeks i t C.
34. a. tatafe ¿a, A. c. gzhon-nu (kumfirah), T . d. m a h lia n e gho§am
iv&ntike ¿aufe, A ; ba-lan bzhin, T .
CANTO III 25
fsT iT O f K l H **1« n f t f r a ^ i f f o f * * « ^ I
m %■* i f T s i* m t w ^ -!r w rri f ftfa fl ^ n^ 11
^ ^ fsff ^ frif3 3 n i w f r i ^ ^ ^ 'r r r a m ^ i

sf <ift«iq 3 f ri n sra 7 ft$ ^ tC T !i? to im n : n ^ n
^ »pt w fa 'iM W i'! v v m * ? *m *m T r} i

u m H i f t f t f r i t T f ri* 3 f T W t W l || f 8 ll
41%11'sfzrr w g ^ r r e i <rot fri^ fh rrw ro f^ra5^ i

7m : g u n f r w ^ i ^ fa w iiw ii ^ »
g ?H N s i 3 th a n r sr^ fri i n i f t w r n g : i
n ri) « R « g H « r e ; * H ? : n n
^ « I IHT S I lf U M ^ ^ V ^ ^ tT ! i
i y r ^ ri s ftiU r « H iH * n e f« l
W ^ : : q i « W « H U : « « ¡ « « I f : « « m ^ ll-H S I
^ fr i ^ s f w m n ftr a ^ ^ *pr: ll 8 ^ »
36. a. ea Siral? prakam pya, A ; ran-gi mgo bsgul-zhin, T. b. jlnîo, A.

d. eamaih vignam idam , A ; sems ni khon-du chud-pa de-yis tshig h di smras,
T.
36. o. upeti, A.
37. b. Sighra, A. bhav at pray&tu, A. c. kho-bo-la . . . bde-ba (sukham
me ?), T . d. jar&bhave, A ; rgas-pafei fcjigs-pa, T.
38. a. bhr(corrected to bha)rtrsutasya, A ; rgyal-pohi sras-po (raja-
eutasya), T.
39. d. bahi jagam a, A.
40. b. manugya, A.
41. b. e.o. Cow ell; £rast&m&abahub> A ; lag-pa cha-Saa zha-zhin (srastam-
¿ab&hufc), T . c. kurunam , A. d. sam isrtya, A ; rte n (for brten)-nas, T.
26 BUDDHACARITA
TmU n flm H ftK m vTgn«ílMnvR: n n ¡ i

fi» n fw m ¡ s n fits fa « M ili« « « : n »
<1* ^ = * »fTO m .tfl< in m s i
* pI N 5 fm í «|W |»«lfll f f r W t I W M I « H 8 3 It
7m t F <ku5H i } « K « m u .« !! ^ I
^ f* MR«?Nf*TTaft C T T g ^t W ft¡:H 8 8 H
ífñ g i %^ r e f f r m ¡ *rs?fa i
^ TOÓ « W m « W W ^ 7 5 II 8*í II
T Í. ^ H3TRÍ ^R >: I
fc<rit4Í< « U * w fl s r m t ^ f h w t ^ l i T : II 8 ^ II
f a q a f a t 9 ¡t * f f : u * i u i n i 1 « * « í N iw g I
■ w ^ í t ft» iv ra T f a w : n a r r e n « g r r o f a ^ n : » 8 « »
71?it fs rg W H f w í r e 1?: H V IM fJW nfa% 5! % W I
H f t r e w r H W ^ «f»T€YÍ W I W ^ f t m f f l « N tH II 8 C II
^ t r^ r« T Í g F f E R iiin a ip ro ^ ’ r * P t i
w p f e j aj*Ni fiia d i« i ^g^tar T O tsfa ^ « í lü ^ i « : n 8 t n
42. a. éaumya, A. c. rom á(originally gá)bhidhánah, A.

43. d. prajágám , A.
44. o. rfigaih, A. d. n a d th a r phyin-na (ruj&ntago ?), T . upeti, A.
45. a. árot&rtha, A. c. kArunáyam&nah, A. d. kiñcit m jd u n a, A ;
otm-zhig dñar-baî dbyaós-kyis (kiriicin madbun& svarepa t), T .
46. a. vyasana, A. b . rañ-bzhin gnas-éiñ (svasthaé ca), T . visram -
bham upeti, A. d. nad-las m am -p ar grol-rnams {=rog&d vimukt&^), T.
47. ab. Hfthihpra.yfi.ii5.TTi narandrasadm eva, A. d . sam kuratlva, A.
48. o. prek$a, A. d . p n ry ftgamam, A ; yoña-su-gros, T ; ‘ th e king
asked w h at wa® th e c a u s e C .
49. b. sa ty a k tam , A ; yaú-dag hdor, T .
CANTO i n 2T
’ H K HWt
« U H iP w w f tf o * ii w p f l ii * ° «
^ r m35*^1r^r^r<r^[Si-
? 7 r (^ ^ I
?m t *T^T
T X F rvt w f ^ f n H «
^ t m : « M iT im o fd w ^ w T ^ l w r r T f a « < im j^ |S i"*^11
?nft M ' m » i^ » s « ij i ^ ^ i
ajttrei W * ^ T*i ^ TT^fT HW THW ITV W.?*
?R rem r » r a f a x p ^ * m r i: i
?r wm W : $«H «f *»<**i: « H.8 «
s m u i l U i 5»^ « Wf ^ W i
^ ii w «
50. b. visayaprakaram, A ; yul*la rab-tu-spyod-pa, T. c* Gakto, A ,

chags-bsfiams-te, T ; * rejoicing in worldly things ’, C.
51 . d. m&nyamanafc, A ; sems-iin, T.
62. b. e.c ; samvegadosan, A ; de-la chags-pahi skyon-raams (tadrSga-
do^&n), T.
53 . b. parlkgyate, A ; yons-su-brtags-pa-la, T.
55. a. a th a bravld, A. b. caturbhi hriyate, A. d. yo bhusitoS cfipy,
A ; rgyan-gyia brgyan-pa-yin y an (=bhu§8.nena bh&$ita6 oa), T ; magnifi
cently adorned w ith stream ers and all sorts of flowers C ; F P om its the
phrase.
28 BUDDHACARITA
Tm: * I
f^rcren j r a m T ^ f N r r a « ^ »
^ r«$4UI<ü<J^näg?fi: fWHÊ^re^fT: I
^ t p g H^9ET ^ ^ * lfe H *
ifiT H%g: * f* n tr o % »m I
fNi ^ s r a t r t l N * w i m s r H T T R n ^ w i ’f li n H F «
WrT- H%!Tf w ^
^ m r s T R iftr ^ m ^ i
f^ST B w u res W^T<*pft ^T
*rt% f s n n it f*WTss: a v . N
m -. * v W if a » r ^ g i ^ w ä fa < w « w . i
^ fö * r ^ ^ « < t r h W t ^ r ^ i ^ n r <?A«y # a
z i i f* m f a m ip tp r t
jm r e fir a n R w r a i
ir u fftr * n # ^ f t s n f j T ^ t r f
VHMHtW T ^ 11
56. a. ta ta h sya, A.
57. d. priyas ty a jy ate (two syllables short), A ; sdug-pa sdug-pa-rnams*
k y is (Weller am ends to sdug ma-edug-pa-rnama-kyia, = priy6priyaiß), T.
58. a. mSämya, A ; thos-nas, T . c. chos h di a id n i skye-ba h di fiid
k y a n gi ham (klm esa c&syaiva janasya dharmafcl), T. d. m thar-gyur fcdi-
h d r a . . . yin-nam -ci (athavedrio ’ntah?), T.
59. b. antakarm ah, A.
60. b. sru tv e ra , A. c. am£ena, A ; dpun-pas, T.
61. b. pam&dyati, A.
CANTO III 29
Tnsrn^n fa T O Ìm ^ fa i
q m m fìh n % *^ fM : f a n^m : n ^ h
Tf?T n^T%iftr ?f v m i
ft^ n q x i g w t ^ v m ’W w ras f*ra^r u ^ 11
«tìt: ftN fR jfw frew T r^ i
T r ttw ifO g ftT R m q ìtfir e n i i
r<wi*w<g «*««■*!n»|trv<*
T h M Ì« * 5TJ^*f ^*TW II ^ 8 II
^m F'TFTOîf’Sra «iMinH^f-
w i t w v ^ m f T p f N ^ w m j; i
^ T T ^ h r r m ^ R iT f ìm s N
-i^*t«Tt li il
3ivfk^ tfWtmf'rpifa ¡sífcn «*n 11 ^ u
62. a. ratham , A. b. vih&rabhumir nna, A ; bdag-cag sa-ia m am -p ar

rgyu-bahi yul dus min, ( = t e x t or A), T. c. áes-nas (jñatvá), T . vinààam
kam rttik à le (two syllables short), A ; ñam -thag dus-su m am -p ar ñam s-pa . . .
gañ hdxa, T.
63. c. khyad-par ldan-pa-yin y añ m i-dbañ bstan-pa-ìas (viée&ayuktàt
tu narendraéàsanàt ?), T.
64. c. padm a d an bcas (sakam ala0), T.
65. c. varàpsaro v rtta m , A ; lha mchog-mas bskor, T.
30 BUDDHACARITA
CANTO IV
j
BTH f a r o II \ D
^ r T T iiT O f W V t F ^ g m ^ T T : I
' f f a r t q ^ H it ^ H
•T O W M r< ^ T « M T P H W rfe m ^ T m : I
fs rs g ^ : ififflf a q f r i f t w W ^ H * h 1 ? II
? i fir m % f* ri: * r w fa w ifa ifl i
* frfw f H8 n
♦ ft HI <*!$<< v rfv iw I
w f h n f » i f f ^ T O T w n s ^ F f T i f i r ii ^ ii
n w ?t t q ij n i ’f a w r f * w f W s m f a r * ; i
% i^ y W sntra^ : n i «
1. o. njpaauta, A.
2. c. cak(?kr?)ire, A.
3. a. pariv&ryenam, A.
5. a. naum yatvSc, A ; zhi-ba-fiid phyir, T . b. k alcid ainam , A. d.
candram a iva, A ; z la -b a . . . bzhin (—A), T ; ‘ saying th e Moon-god h ad come %
C.
8. c. anyony&n d fftib h ir ggatvS, A ; phan-tshun mig-m am s-kyis banun-
nas, T.
CANTO IV 31
m 3f%*nr^r ^ *
«I « u a ry i ^ r r ^ : w r ^ r e ^ I W u * i *9 *
m<H«3 «s
if w r r ^ irfttf f a ^ M f a 11 ^ i
* jt^* ii%*t t t ^ i
< a te i? n * m sr : w « r n t f t i g « ^ i w i ^ «
? m n fr tftir r * r t i t firg w r^ ii 1
t u i r t f w T ^ y t *r g f t s w ^ ^ i *r: II ^ «
7. b. dadfsur, A. c. dgalj-m ed.par (na jahfûh), T . d. prabh&ven&ay»,

A.
9. a. 6arwakal&jfi&, A. d. m ukhyatan g a t a k A.
10. a. e.c. Kem ; dobhayata, A ; mdzes-te (dobhayatha 1), T . o. ca
kridam , A ; akyed-tshal dan, T.
11. cd. apearobhi k alita grliitum (one p lia b le short), A ; lha*mo-rnamB-
kyia fiee-pa-yi . . . len-par-ro, T.
12. b. e .c .; c&turyfirupa°, A ; m dsans d an gsuga ni phun-tahogg-paa, T .
c. strfnam , A. SaktA, A.
13. b. rab-sbyar-ba (prayuktanam ), T ; niyuktanam , Co. c. co^tA, A.
d . aryavena, A.
32 BUDDHACARITA
TO? ^ fa n fa *T »tlqtflfarfT « II * 8 II
WT^*i Mtr= «H M W M U N flfafa I

<^haiwfM t *'- * n if s * f®ra^: » W 11
^TT f a * l f » ! ^ %WJTT n r r a fa : I
m fant$H ?s^T « (ret ^ N f # \i «
44««liw ftd w l f a ^ i p i i qK*j<5Hill |
f s r a ts ^ ?n [iiw a i w f ^ v n v n n *© #
jfrm i H jd w * w * f$ i
<hNmI<T4.I w f t II ^ fi
^ i^tVTfW TH I
^ r r tM fa x : w f r r s tj itt t * r n ; ^ 11 t t ii
fiM m fW t fa*TT§tlfa TTTm : I
^5 W W 9 TVT W«T: II II
14. b. hrivikuficita0, Bohtlingk.

15. a. y ady api, A ; gan-yan, T . dpah-ba (vlrah), T . d. i t i karyo, A ;
de-phyir . . . bya, T .
16. a. puro hi, A. c. p ad a bhya (?vy&.?)30, A ; dran-sron rgyas-pa rkan-
p a s .T .
17. a. manthala®, T . “gotam o, A, b. bhikgu jarighayS, A.
18. a. gotam am , A. m un rin-m in (dlrghatamasarii), T ; ‘ practising long
penance ’, C. b. m aharsam , A.
19. a. TQyadpQga, A. thub*pa mchog (munivarani), T ; * th e m uni s
son \ 0.
20. b. e.o .; mahattap&fc, A ; brtul-zhugs chen-po b staa-p a y an (vigadho
’pi m ahavratam , or °VTatah), T. c. a h a mene, A ; fii-mar ¿es, T.
CANTO IV 33
f tw I
w ftn i f t ì iprè»J% : I ^ Il
T T ^ q i l f i r f t s R Ì I O T W 7W T * W T I
x*i s r w s *\ w rw i r e f f i « ^ »
z i t f t ¿h i P a ^ ^ g t to ì i
fs ra itm ^ tw W * rr ^ i f t r m g f ie ra : i ^ i
s a j^ rfìm : ^ T <TT f a l T W ilftw I
^ H H | < t ^ < l f H M ' f W T T S V ’ ff H f t H ^ 8 II
(T T * j f « : I
■*m<iiìir«nii*ì«i
si
iftmftTTT t w * t p » ^
i
< n i* g fà rfè m tìh i f W T W ^ i
5 i^ : f w r f t w ^ d ^ n
^ « tif t e w w f w r d s m ^ n i i
q i f t i t i i ^ m f t a : * » if f a f t w t ^ m k a
n f w * j ^ u * i* l t W I
w fira T * f t ^ w ^ n g f r e n : ii i
21. a. evam mayiLdln (one syllable in excess), A ; T om its evam . b.

vikriyan(?y&?) striyah, A. d . puna n jp a teh , A.
23. a. yuvataye, A. b. fcadjSafi, A.
25. a. prek$ate havair, A ; lta d an sgeg, T . b. rol (lalitair), T .
27. b . vyavac&rad, A. c. v isita y u th a 0, A ; glin-mobi tshogs, T .
28. o. vaibhraje, K ern. d . ‘ J u s t as Sakra, th e king of th e gods ’
( = M arutv5n?), C.
34 BUDDHACARITA
1?t%: « v f t f o j fr n *a%: n «
^ f t n r « R T f a n j^ r w r? [ n it
<ii i f o n i « n ¥ < i g * g ^ s m m f w i T i
Pl fâj^fTH n is m TTO AH-MIf-Hf« II II
t v w fw g n s t f n w a i f r o r n ^ 11
5 5 ^ g ii^ a n ^ R flm W r^ rp K r i
* )i< a w < m i ^ w M 3 »
: I
m ^ * R v r $ y r ’ T t ^ N p N ^ m m --11 11
f i f t m t H gv ip g f w ^ rftri: i
q q 4 i * qn u w g i ^ & iw ti*Tiv<T«i 11 n
29. ab. m am -p ar Bgeg-bcas gzhon-nu-ma rgyags-paa m a-yans (ma-
gyens, W eller e.c.) de-m am s hgah (= sa v ila sa yotjito maden&n&yat&s ta h
k&ficit), T . c. kathinai, A. d. e .o . ; sam ghatair, A ; Ihan-cig-pafci (sahitair),
T.
30. a. ¿rast&mia0, A ; dpun-pa-l&s brul, T . c. kh alitan , A. d. k rtv e-
nam , A.
31. b. 54avagandhin&, A. d. rahasyai A. stod-cig cee(stuyatam iti), T .
32. d. e .o .; hastasamSIisyalipaaya, A ; rgod d an hkhyud d an fedod-pas
u i (hSsagamfileâlipsayS), T.
33. b. c&rasta°, A. c. “rasana, A ; ska-rags phan-tshun sdud-pa ru
(ra6ana
34. a. "kaficlbhi, A.
35. d. dar$ayantya, A.
CANTO IV 36
T tim m r K
* n j c ift7 m * r o ^ i f a w i f i w i i
n *m i i t ü ' r j ' t i n f c n f t s * W k f % $ : 11 11
^ jR T ^ ^ r i^ T i
nm«*(i^ w i C TW fh c^ N ra r i «
^ i f w ^ i q ff y ia iq jMM i
s w m t g w * n f» rfH n k
srw ^ r w v w il^ m fH i i
* i f t i w S m* < ^ « t o f * n < n p h « 8 « »
A- »> O' ^ —.
H t H U H n i w I T N f T O T *fPRW rn? I
f« f g w fW M1W » 8? I
»rfK *USM«»fl M |
\l «
^ T % 5T ftm : R 8^ R
I 8* H
38. o. bskor-nas . . . rjes-bdoà (?fcdod?) byas (*vrty&nucacära?), T ;

prfijqrtyä0, Böhtlingk ; pranytyS0, Form ichi ; a k fty a 9, Speyer ; vy5vj*tyä°,
Cappeller.
39. c. avajahäsenam , A.
40. a. täth&ivänyä, A.
41. c. pu$pam uu, Cappeller.
42. c. uväcenam, A.
43. b. käuid jighranti, A.
j6 BUDDHACABITA
t o w rfk T t i
^ fjarffl II 88 II
s n f r t it < m w r» y * T f « v i * f a * v * r i
v tfa T O *PI TSmPTT T ^T fim II 8 i II
y u m u r w i P g f t ? s s m fF rc ra ^ w i
âw m * k - fta r n f t m n n w « 84 «
^ w fH » f3 îT ^ ra 3 iiw î i
i t s ^ i i w r r ^ f h r t fsm fiflsr n M n ¡ n 8 $ h
« iw iu Í iw ü f a W t ^lam W rr i
W V íH T ^ rostT T T 5! T i f W T Il 8 e II
f t M s r r i r r e m t o ^ t r t ; ftp ? * n c % : i
H l ^ l i ^ ^ f l d f W * T T H H ^TÍW Í » 8 Í. II
TOKt ïT i r n s i ^ T T ^ t i r í r ^ i
rc n : nv »
« W m j j g g w : ^ H T T «ífsT.- I
v n ;: i p f à il h
44. a. b h attaé citam , A.
45. b. V ivaddhanah, A. d. dahyam äuäm ivä°, A.
46. a. eamâéiçto, A ; yañ-dag y th y e d , T.
47. d. nirbhatsita ivâoabhabi, A ; rm a-phab-gyur-te dud-pa ^dra, T.
48. d. sthitil?, A.
49. b. e.o. Cowell ; Binduvärajaih, A.
60. b. cakravâkâ, A. d. anuvjrtfcySnu0, A ; rjee-^jug, T ; acurjrtyânu0,
C°.
51. b. ru v ata, A. dhanih, A. c. kokiio nutkalj, A ; khu-byug mfion-
Bum-du, T . d. kujita, A.
CANTO IV 37
« tt* t f r o n t w n p i
*1 g f t w n f a f o w i 1 P W I tlU M I Ì iw Il Il
sàN m g ^ ro t i
f w r t f a f à i ì w w ^ a f M X ® réh « ^ »
^ w f ^ r r o ì i f t * g y irtiT ri^ : i
■H«i«*lfÌ4fvT ^ tT » fr *1 n f s R i t II H 8 D
HTHÌ d W W M I
f«m ^T fa « ri* ll« IW % fW T II ^ II
f t l I w r « n ^ i ^ P f t v r a <Th*i f t r o ; i
iiT Ìt w ? i * tt y w f W n « »
y ì t f l i * i q a iiP ri w f ^ f t * R r a v i | i
t o t ì t b t * ra 3 iw T s p r f n a B r r f w f tif tì n n
^ p rfw tT W 1 3 T W » s € t: m W v r f W : I
to : w i t f W è m : « f t e f t ì ^ ^*rf=tr ny e «
514.1 °t(ifa ^ fifèi ^ i t f t i I

« « r w i l M ì ^ i s r ^ T fa i n *e. «
52. o. cintayataé cittam , A ; bsams-pa-min seme, T.
54. &. 4 k 9ipyama.no, A. d. n a jaharâ n a sismiye, A ; dgah dan lijigs«pa
m ed-par-gyur, T ; ‘ neither grieved nor rejoioed ', C.
55. a. bh(?)as&n ta tv e ’n av a0, A. 0 . saaamvignena, A ; mfiam-la skyo,
T.
56. c. rùpeiia sam pannam , A ; gzugs-kyig myos-pa ni, T . d. jareyan
n&éa°, A ; gan-ahig rga-bas, T.
57. d. °dharmmigU?, A.
59. a. jar&, A. c. svastha, A. d. suped va, A ; fial-byed, T.
b u d d h a c a r it a
38
l y i *ni s i f t i « r c ftw * i
wwn m fn iflfw t w ii ti
f t n ii 's ^ r ft i
T iT ift f i e w i f r * r r m ? $ t n » i \ h
t i n u r r v i t n r f t s ^ a t 'in r * * « i
^ tfw irre n ro i^ H w w r r n 1
* n j * M fft»u w gw i w- ftw 1
* n ttm fa ftw e r % ito t H u n m m 1 ^ 1
^ f a f l l d j f f P i W ft T t 1
■ re ft w f t R i P i f t r t v i 11 $ 8 n
IK f u fr n m s * m * iW i^ 9 : 1
ir ft w st > # i r o i H f t » ^ «
p w 1
* w ftM * ^ h
» n fW f g ai 1
<iH<mr<Tn,i$m<»K*t# f t * » $ s »
61. a. e.c. Gawrooski ; viyujyam&ne p i, A ; T om its api. d . m dzes-pa
byed-m a-yin (na dobhate), T ; ‘ does n o t know few *, G.
63. b. tubhyam ksah fcifah (one syllable Bhort), A ; khyod-la . . . nus-pa
lo (am ended by Weller to feo, unnecessarily), T.
64. e. vyasane vapari®, A ; sdug-pa-na ya6, T . d. yona-rdzogs ies*kyi
m tshan fiid-do (pary&ptamitralaksaijam), T ; ‘ a friend has three characteristics’,
0.
65. a. maitxi, A. b. par&nmukham, A ; T am biguous; ' if I should
renounce th e d u ty of a purufa C. d. n a bhave m itrata, A ; grogs-po-nid
kyan ma-yin-no (na bhaven m itratam api I), T.
67. b. yukta, A. c. de-yi no-tshalji rgod don (tadvTi<£&panhil82.r-
tham ), T. d. °ratyandham (or °anvam), A ; dga^-baî doa-flid-du, T.
CANTO IV 3»
« w f r *j s t j ’if r w f o w u q Il II
T T ^ ftr f ì w i w r e J ^ U Ì M *HI'^|% I
k <e. ii
^ r fw m tv i ^ fk t ^ r fw i ^ i
q f ì w a ^ ff w P n u m fw q i e r ^ m i i
f * *T qftW W 'lH WI%»n^5 i

»1 u « ig * iif t i il k
«uni u ifa fTT TTT^r fìr i
if m r r e i MdÌÌ«*!HÌ t o ì ì ^TT n Il
sp ren : iu ^ ìiih i« H tm m ft * f t f ì r f ^ i
flV H m ^ g ^ r < à ÌM iq ^ fiTf a Il ® * R
m v r r a fa t w n T tn rf « n i n i : i
w tw v r a n m r w « tm i r o f k : h <s » k
I X V rW AìFW t ^ ^ v q l ^ f? T t I
JPÌ H ^ m m ^ F r r : Il © * Il
68. b. strida, A.
70. a. o?adham , A.
71. a. mkhaa-pahi ran-bzhin-gyis (d&kînyabbàvena, or °mayena?),
T , o. durllabh&l, A.
72. ». param ita , A ; mchog ces, T . o. gotam asya mune, A.
74. a. ùtasthyasya, A ; ubhathya-yi, T . b . e.c. Cowell ; samat&yam,
A ; m thun-m a-la (sanunatày&m), T .
75. o. yibudhadharm m anam , A ; lha-yi las-byed, T .
40 BUDDHACARITA
«RT^f 1 I
« m m *1*^1 ¡?R W tT F f: W ^ 1 II II
»ifirrrat f t j w m i
aifÍM«siîl< rf^nj II 'S« il
q v if r t s N ^ r sr fsr r e r fìT r*ff^4^r i
r^ ^ l^ lH jC HT *TV ^ r %^Tif & II ©C II
ftRTSrW TTW aW lTI ^TT^: I
H ls j W ^ j qTfg H: ^TWSt H 0 ¿ II
*pjht v*!waW * g %% *t li e » h
x r w r n w ^ icH i^ l f t w « î n f í m » t f t i
HPrt i r n
w* g s n s ifa w i otht^ í w s m m i
fv r a i^ r a r p r r f t r îr?T n «
Tfir ^Nl t ^ w a ^ r a F T P t w f w iN i
i h iw i^ r t f a M f x ! f * n r : i w w m « n n
76. c. yamunabi glin-du (yamunâdvîpe?), T.

77. a. gnod-sbyin hphreñ-ma (yakçam&l&yäm), T. b. garhit&yS., A.
79. a. “aamsargga, A.
60. e. bhramsam, A. ñid. . . kyañ (apy ava), T.
81. a. evam&din, A ; de-la eogs-pa bdag-fiid chen, T ; ‘ thus all these
many persons C. b. marhitin api, A.
82. a. puna, A . d. ida, A.
83. b. s8&hitam, A ; beas (= A ), T . d. pratyabh&çatah, A.
CANTO IV 41
^ =9 M|*}J|UfTfii J T H I T ^ 11 C S 11
« tiq a iH lfr ^ I
^rfsiai g *l<tW5T ^ *W I |
a i^ t ssiTf^ra *?3T^ »1 W f ^ I
w w i f q f r « * i l « g f^M ifg N
f ^ a j ? r e fil fif < s f ii8 li> f ( ^ «<!j*5M I
«Rtifg w tn w noa »
g *<T*rroW ^ r a r e i vrfswfh i
^ n w s ftfljp r fiw i m r r fr * < f d 4 ^ a c c n
^ m f t r s r T T v r r t ^ g f Tfv ^TTffrfw: i
v m w t ^ r o fs it: ^ p refefw n ii
«i ^ q n q n w r w $ i% $ fii v n m m i T ? f n i
T ? H t *f^T 7tqTWf<T 5*r: II <L° II
w r tm w ^ ^ « ia w w w - 1
fa n itg m r l W g fw tf e n s m m n n
86. d. r a ti bhavet, A.
87. cd. sasam vitkasya kame$u tath&pi n a ratili kgama, A ; akyon-ldan
hdod-pa-rname-la y an kho-bofci seme ni hdod-la phyoga, T ; * though th e lu sts
have th e ir faults, still they m ight hold th e feelings of m an ’, C.
88. d. m oha ta tra , A.
89. a. e.o. C ow ell; “dharmm o, A. c. e.c. Lflders ; ramamfino py, A ;
T om its api.
90. c. samvego tr a k a rtta v y o (one syllable ahort), A ; fcdir ni skyo-bar
bya-ba-ste, T ; *th a t also can cause samvega ’, C.
91. a. n a ca ta n madhye, A ; mi-sems-te (om itting ca ta t), T. b. eaman.
yatafe, A ; ci-las (&=kuta6eit?), T. c. pra& ktir, A ; chags-pa, T.
42 BUDDHACABITA
q a J flifa fw i
^ p s ii ^ iftw N n fa »
*ï îT’fi ï R »n4<*H I
w § f ïr f ^ » irfta fa » r ç j # i.? h
*re?fc j n n m ^ s H a w i i ) > i $ f $ ' ( : i
fai f* q^ f i m g i w iw m ?i»ier %?re¡ ii t a 11
q N * lß w * * riN a ii« < i* n : i
« rç * N ç # « w r ^ N f «z*st f f c w » í - i i
wfn i
*» w f * m f a p ï T % j n r K f t g H Î f t j il il
% *m -
ï* % 3 * T * * g T i
v rèrifa flfà f a < r t g « » n i)
r* i a * n € i m T S T ^ ri^ T n a n : h t e 11
J K i f tM g n flo r a W v r n P î i
s i m i r i s» fñ t
f ^ n s n r a ^ tH ftw îfiis ïT w [ «« c h
92. d. kifican, A. mkhas-pa-yis dpe-brjod ciò ( = dÄksiijyenäpy abhida
d h a t, udäharan), T.
94. ft. anrtefc, A ; mi-brt&n-pa-yi, T . b. o.e. Cowell ; é&ktasyâ0, A
skyon-dn rnthoñ-balji nus-p&-yi (éaktasya dogadarâinalj), T .
95. a. yady eva, A ; gal-te de-ltar, T. o. neva, A ; flid ma-yin, T.
96. a. éati, A. c. kâmeçu nâryeçu, A ; hphags-min hdod-pa-la, T.
97. o. bhaye pi tlvre, A ; áin-tu mo-zHin ^.jigs-paî, T.
98. a. puna bhlrur, A. d. nié&mayam, A.
CANTO IV 43
TPTt «re® i
s i«Tw^f n w ^ T P it
HTTH^t ^ s u f n i t n <lfitfW n <.<. r
* m t f * n r * fa r« w iir« fl* i
W C « M W iy ^ M ir r tjf l' W 5 I
S R iJ
w f h r t * w f t w i « « r a i r : 11 \ « • n
?ml 5 * n x r R 7 n i? w a t :
iw p t % v ira^hs r»i>Mift: i
^ * * vrr% fa f* r e * i » n in i
*pi 1^ r e : Il \ o^ H
717T! ^ t V T ' W n a |» t f a « i
fk fN a W rf « f r ttiif n i ^ * i: I
*rW ri M v m t-
(*1^51! f a * ® R R
99. o. paremi, A. d. mah&bhaye rakâti yo n a r(?c?)odati, A ; bjigB*

p a che-la chags-pa gan-zhig nu-ba-med, T.
101. o. e.o. ; sa e r a bh&ve viniguhya m anm atham , A ; ran-gi sems-la
yid-dkruga fcdod-pa m am -sm ad-nas (= s v e bh&ve vigarhya m anm atham ), T.
d. yayu bhagna0, A.
102. a. janastriyam , A ; skye-bohi dpal, T . b. sàye(?), A. d. alar
y an mi-akyon bdag-akyes (ksitip&tmajah punah), T .
44 b u d d h a c a r it a
m i tt^ t TO g
m r r f* w ^ w r w t w w i
^ rt ^ r r a t ^ jftr fW T T if
•r # $ 3 $ n s a ih 6 t ^ m ^ n T 'T W g 7^ ^ 1
^ g q f i a j f w * n ? W : 11 8 11
103. b. hrdayafiatyo gaja (two syllables short), A ; snin-la son-baî

zug-la glan-chen, T. c. snags m an m aro-pa sna-tshogs )am«rnamB-dag*gi8
(m antrair bahuvividham argai^), T.
Colophon. I ti repeated a t end of 103 and beginning of colophon.
45
CANTO V
* tto t fiw tfW W * n 'T ! ïil«W <|SI^: i

513m m ïf H st * * %ît W I »X#
^ S ÏT T W * I
W * T « t* « « T T W 'Ç ^ T ^ T ^ n ft WTO II ^ II
I H < M I * K ’m * W < r a P | I
^rfVfTçi ï t % gf*ra u ? »
« fq a g rrcj ’i ’ r a tw r a ^ n ffy a n i
« ftw i\n îfto i< Æ < * < p ft »* ^ a r e r e i^ » 8 »

* q fa < irq < S \4 i i«»q ^ f t w f r g < f a f t t 4 i l ¿ * « q ^ N foj i
t^ tí « m f a v i m ’s w ’ i o t ^ »ni T f ir t » ^ n
1. b. param ähair, A ; (lam-pahi mchod-pa-rn&ms-kyia, T . c. n a jag&ma

ra tin (originally dhftin?), A ; brtan-par géegs ma-gyur, T.
2. a. kgatnai, A. b. °kathai, A. od. éamepau nnara0, A ; nags-kyi sa
la hgm -hHoH lta-bar ^dod-pa-yis (vanabhüm im didfk$ay& gamepanr?), T . d.
bahi, A.
3. ab. °kinkmikam pracalatcäm ara0, A. c. atan-bcas (sakam balam ?),
T . sadaáva, A.
4. a. vilq$nataräm , A ; m am -par rgyañ-rm , T ; n ik n ta ta rä m , Co. b.
°gupiccha(?coa?), A ; yon-tan-las, T. o. ohu-gñer bzbin-du m am -par-bkram -
paî (saliiormivikirija0?), T. d. vasudhá, A.
5. c. samavekça raé&n tatb av id h ân ta , A.
46 BUDDHACARITA
m rr- g w g ftew p r
in p r a r a fa a p r r a m *n& srcf w « $ »
*I*mH !T?T^T1F?^T^l%nt * N < ^ T T^fT-' I

^R?rt isrf^ faap rr* ^rn: 11 <s h
wswT ^ r ir ^ D iw i^ : fsw rf i
^rfHrrgw^TwNsrr ¥ «fffT! It c II
f* m r ? * m ^ w s r f »jfa ^ f^ w w irT ^ w m R i
anpr: uw^snft f% f^ ^ u w g R a r< i« i< i« i« ^ » i. 11
W W W W fisflW f5n^TftfHTTfvf»W »JW I
*fafl4i*K i<«m ■arT^fi n w i-h^h^tt^t ii »
^fajrw HTTt f if o w g M<«jf|ftl4iq W*T*nuf*m I
?m: ^ jpp*ft **w r ^tanfH f » w n w « w ^ m i
anra *7t nm *- ^ra^rr «MrfNaKifafliswrt i
ai<,<nr4«*ng< »sn * t w r a t fv ^ ir v t *t^ w i ^ *
6. a. vlkeyam&juth, A. b. rlun-gis gtor-bahi rdul-gyis (pavanSkî-

p ta ra jo ”), T .
7. b . vyacarat k 9udh&, A ; m am -par-rgyu-zhin mya-nan d an ldan-pa,
T . o. e.c. Cow ell; vicintan, A ; rnam-sems-iin (vicintayan?), T .
8. b. phyir-bzlogs-naa (nivartya), T . o. abhitacala0, A *, kun-nas mnon-
p a r gyo-ririn, T . d. vijana, A. jamv&h, A.
9. a. nipas&da oa y a tra khocavaty&m, A ; g tsa i-m ar ldan-pahi sa-gzhi
der de ni zhngs»te (niâs&da sa ta tra ¿aucavatySm bhuvi), T.
10. b. vi?acch&dibhir (one syllable short), A ; yul-la l^dod sogs, T . d.
zag-pa med-palji rab-bskyod-pa (an&sravaprakampamf), T.
11. c. e.c. Cowell; im am eva, A. d. rab-brtaga-nas (parlkgya?), T.
12. b. avaso vyftdhijar&vinAaadharmmah, A ; dbaft n i y o d -m in . . .
rnam-par-Sama-paîi chos, T.
CANTO V 47
*T f t flW -H ^PT 'J T * ' v w f*f*4 ft^ tT ’ Wit * T II ^ *

f t x n g A w w R 3 R v it s n f t v x j f t ' r f w f r o p i i
«q if l m a f l f r f l i w r c l « *,8 *
s f a r ^ •» ^ r f t f t f t f t f i y f *r * r fli* * i* W . i
»1 ^ *I!TWJ%3 * ¡ « ^ 1 *r ^ ^ Nl«<il*l II ^ #
fft ^ *T O w il*n « i) f t s j I T I
aHMsylM-HWM1 f « « [ ^ : II ^ H
J n ^ T O W T T O ? «K tffftft 3T5W 7T^ I
sreP iT g w fa : i T W H a f ^ d lif w <i)SS%lft! II ?© II
w s r tw ia « * * ^ g ^ q ^ f t f ^ R t w t f t ^ r e n r m f i s : i * c »
fsTO^»5 f t s i% f»rft ^t i
f t 'M i lW M R i l i l f^ R T S j: W T I ^ I y ^ P T ^ S : II ^ H
T fn Tngn ^ iia i^ R ^ n i * w »n tp q w i i
* f t t i< q < .q 3 « q aST «p rat ?rei « 3 f t r c i M H l = II n
14. o. balayovanajlvitapravrttau, A ; rab-zhugs-pahi. . . rgyags*pa, T.

15. d. n a vividveâ, A ; m&m-par-sdan-bar m a-gyur, T.
16. d. bhikûveâb, A.
17. b. ko al(w ritten over &I)ti ea&amaa, A. o. e.c. Cow ell; navapungava,
A ; mi-yi skyes-mchog (narapungavat), T.
IS. o. sujano (corrected to ajano) nyajane ca, A ; ‘ w ith m ind th a t is
equal tow ards relation an d foe \ C an d F P ; T om its th e pdda.
19. a. nivasat, A. d . yathepapannabhekgah (?hhibaiih?)( A ; ji-ltar
fier-ldan slon-mo-ba, T ; °bhik 9ab, K ern.
20. c. anyabuddhidarM I, A ; sana-rgyas gzhan gzigs-Siri, T ; ‘ th e former
B u d d h as’, C.
48 BUDDHACARITA
*p t *í ^ ^ i
7Trra V W W R T fH fW r a f^ fr *Tf7Í ^fiTT il ^ II
?m Iw M ^ n p g : ^ w re ch ? i
M i c ro n « r ì g g rendrt w f w m * s î s i il% h ^ «
* «K w nügq *rfH fa v r a i
l l W ü 3*i: 51 * l « K » H |« í f t * W ! ^ î Il ^ »
^ f a i m i r f à f t T O s r n m r e w i
ç fn ñ *iq<(l33 <iî«t»**ii nfaspri trftr IR8«
^ r a w l s f m i « h h w I m * m R ^ h * w iï < ^ %5* i
Jiirt^r«n f * ^ wfH w ? : i ^ i
y îm W m stT T tîP T i Il ^ Il
y * n n v r r f iiw i$ » m ^ y v t 7 î TTêm ^NTrem pm i
^<¡rilfa¿) s^ rsfî W ê^lTTT: Il II
21. o. dharm m asaihjñam , A ; chos-kyi fydu-áes, T ; ‘ th e idea of th e good

law ’, C. d. abhiniry&na0, A.
22. b. param aévam, A ; groñ-la . . . rta-la, T . c. p ariv arty a janam tv
avekjam anas, A ; hkhor-gyi ekye-bo-dag kyañ m ñon-par Ijdod-pa-ate, T.
24. a. n iv rtä, A. b. idfk tv äm ihâyatâkça, A ; spyan-yans . . . hdi-
h d ra hdir, T . c. samudlkâ, A. óákyahi bu-mo zbig (éâkyakanyâ), T. d.
rajfialir jjag&da, A ; thal-m o sbyar-ba d añ bcas smras-so, T .
25. c. srutavâm é ca, A ; thos-pa d a ñ Idan des, T . d . °vidho, A ; cho-
gar, T .
26. d. áaáisihánanavikram a, A.
27. a. °gati ta to , A. b. °ganair upäsyam änam , A. c. éam itau, A ;
hdun-sa-ru, T.
CANTO V 49
f l f i s w y W S r f ë R W f t W l i 1
q f^ r a fs w fir s p r e r P»**«îl«i: h •
î f i r T tw « r it f è r o ig t f h t * r f t* N T f w p ït i
s fts îT ^ r w : il *
Hfìrtwt n m ^ f f ï r m * fw ^ m n m w h i ^ w i
^ r f a ira rir fl^ rt w r s r t <í1m¡ f ? içfci w v ü b r i? » i i
fq q ^ a « m ^ w v 4 ^ ra w i
m w i T s r a w g r w ^ T ^ w fa îra w t i *
i m g fira v ri y ^ N rsy a ï >
f e n ^ T O T fs ra Ê m t m w f% w r g h ^ w nf^ n
a m m g ^ a r *nr sw w m i
p r o T s i î ^ n f ^ » |w t T * # i t f ? T r a t ^ r a ^ n : il ^ n
ï f H * r o f c r c i fsT srw i T r a : i
* fïç s t ir f H H ^ g à T T 5 R w r f a <3 * t « i î M ^ f a w n ç g n
* v n r v r i R í t f ^ T ir f W ^ w w f R ^ 1 *f »1 f t * I : I
* ^ ^ r ^ s n r r f W s n j ir ^ ^ ^ M r m t T t f ç n f w n ^ «
28, c. yoñfl-su m ara-par géegB-par bgyi (pari vi VTajisyâmi?), T .

29. a. nisam ya, À.
30, a. pratisahara, A. d. cbos-kyi apyod-pa gsuùa-pa-raam e n i sk y o n
mao-no (=bahudoQ& vadanto dharm acaryâ), T .
31. b. brtul-ihuga gyo-ba-mamB (équivalent u n certain ), T . C. c a la ty
araranyàd, A.
' 32. I?. e.c. ; iakgabhüte (m arginal glose, B thânabhüte), A ; m tehon-gyur,
1 ; laksya0, Co.
33. b. tà v a t nirato, A.
34. a. rnam -par gsan-nas (viárutya, viàam yal), T .
35. d. haret v ip a tti^ , A.
60 BUDDHACARITA
* fn ^ i w r ^ f v r m vr^ rnr: i
nnr i h
fty jrq fe sn ftfr a m ^ s n ft n * r * : i

fg fo fia frfn y ww w flgw nôn
3 P I7 W *I^T O T t f a i l ’f t ^ V f lf a ^ « fl*ii< i«iî: •
v r o * p ? f a M 4 t ^ H U w g i « « i ^ < a H « f r « s a n ii n
^ r«4rd r«is!w ?ro
a m r t T I-IW f * i ^ s t ! I
* r fw T * i *t tu w « ?tffT
«.g<!iq n « frg W T R I ?<* I
F f ^ g f it ^ fig H t q * u « < 4
TJWT ^ P ^ l f < 7fh w f r

w W H H < n i ?m : « s N s j H 8 » N
36. e. im&n gatiprav^ttfim (w ritten over som ething else n o t legible),

A ; ¿in-tn rab-tu-zhugB-pal>i bio bdi, T . d. e.c. Lfldere ; °m anorathah(1th a ?)
kramafi ca, A ; yid-la r e - b a . . . 6a-than-hchad (°m anoratha^ ¿rama£ ca), T ;
cm anorathakram a£ oa, Co.
37. a. ga(?gu?)rBxh, A. d. niicikram ijnm , A ; phyi-rol hbyun-bar
hdod-pa . . . m a-yin (sa bahi* oikram ifub 1), T.
38. F o r C and F P see note in translation , a. yathfi, A ; gan-gi tshe-na,
T . b. e.c. K ielhom ; n a tu , A ; choe-phyir m a-yin fcdi n i m am -par-hbral-bar
mohog (—dharm aya n a varam ayam viyogah), T. c. n a to , Kielhom.
39. a. niAamya, A ; nes-par-thos-nas, T.
40. b. zhi-ba snon-hgro (d&ntipurvam), T ; ' instructed him fully in all
th e laws of propriety C.
CANTO V 51
i f ì m f H T ^ k ^ h r n T f H ^ T m ^ T f ì r f ^ T w f h w i n 'i r : n 8 ^ n
f f? f 'í . í l 'w i ^ O s m m ^ r r r i
^ m rrirlW r^ m tw p rn T ^ T w i^ ^ iv n : n 8^ n
ft» p f 7 m i ftw T ? í w n f N W T » t: i
f ñ f i r t f t f t r a t i r r a w r e T < fa< s« ifcra h 8^ l
S S a m h m i ^ tR ^ t’re W S T U W [ ^ T T ^ ’ n $ ^ i
m i * i* 4 < u u « 4 ftr^% « 8 8 o
n d « T w tjw u r 'iiw íñ í» ! «^«i Jsm cus Ív ^VSOT I
v s i f f i : $H i3«gTW W H )0 * rait q p # 8 * »
V C ^X f'I IX4^g<¡î'sM: ^ g *1 I
m * f r i q q i« t n w w ñ r f H W W w * m t » i ^ ii 8 Í n
* r* r m y í « i í t ¿ ( r < § ^ r - i § 4 Í i f l « i i i « « 5 ^ t i
y H M IWq i»M W f s ^ i n T ^ % ¥ t: n 8 « #
f * <m it^ % s r t i
^ f v iT m f q w r e t f ^ t f f q ^ °iT^ i c Tf f a r r a f t a r * n s c n
41. d. udlksam Snah, A.
42. b. hrdayotm ada0, A. o. éravanañga0, A. cd. °bhávám(?8?)
Tacana9, A.
43. a. divaée, A. b. bzhin-du mñon-par-gsal-ba (iv&bhidlpyamfinah),
T.
44. o. mñon-par-hdzegs-nas (abhiruhya), T.
45. o. him avadáiraslva, A. d. °ganoghlb, A.
48. b. prabale, A ; gyo-ba, T. e. gser-gyi snod ni sna-tahogB-pabi
(rukmapátracitr&ih), T.
62 BUDDHACARITA
f t w ’r e ’ r f s w fv < T r * p iT w r ’rr i
W qpnT^TTO T « 8 t »
w rrwniTT »pfT «rt n f t r « r n n
»P U m r t i 'W H r ig r W W i M'lrt'H-J'rHi WT*1T: I

sn iim v h ^ s t f s n t g ’f a r w n w * r < U i v « u i : 11 11
^ ¡r e n a r »m e i M i ^ g n sjftrax ^ r r i ^ p p n ^ i f % : 1
f^ n x m P m frN H ftH i m r ^ n w f ^ r 11 ^ h
wnH<Ji<!sS*a<^«MT!i^l,s f t * n r t m m v f li* I
a.ldMV|fa^l4««*«Tr 3 fa lrH lK A d T q fg fT w i r II II Qp
t o t ! srfim T y w h r f im : w n n f ^ w w t s w t ^ t: i cY
49. b. “vteraata&tamSuka, A. c. sgra-sgrog p adm a (°ghu?tap&dma), T .

60. c. tathft pura, A ; de-bzhin gzhan-m am s (tath&parafc), T.
51. c. e .c .; ava£a v a ta nidraya, A ; dbari-m ed-par n i adug-ma (for
stugB-ma or stugs-po) gnid-kyis (ava4& ghana nidraya, or ghananidraya), T.
52. b. d e -b ih in . . . nal-bar gyur-pahi lus-kyi m chod-sdon nmm-hkiiyog-
p a (fiayitaivam pravibhugnagat raya^tih ?), T ; ‘ w ith form s like a bow whose
tip s are b en t together (or, suspended by th e tip s ?) C. d. to ran asila0, A ;
rta-babs-la Salabbanjika, T (which om its racita).
53. a. dasta»(?pe, ?ve, ?ne)tra)ekham , A ; hgram -pahi loga-la------
rm ugs-pa (°da^tagandalekham), T. b. mam-rgyas-Sin (vitatam ), T . d.
gyoa-par gyur (cakampe), T.
54 . a. ji-Itar mam-par-zhugB bzhin (for ¿in?) (yathS vivjrtt&fcf), T. c.
paraspara, A.
55. b. vanitaligya, A. d. °yoktrakena, A.
CANTO V 53
1HS* I
ftn i i ^ ii
H ^ n i g i P - l d K f ^ ^ » ! ! - tifa r t& r ifo ft W *rf*R F H* © II
TORTT I
f o t W h n s ^ T n^rw rr H fir a m s m F ^ i n e h
sp rm m w T fs*rr fagwT
v firr p g tA ^ tN ^ T T T : I
W n F a i w n j s j* im i
ftwtT: f8!H»jail s im P w^ ^ dv l I
ft^H |g »mx«inrat f t w : i
srfem tf^nr^pifTTgw ît
*t fr^sj: ^rftrrTT *p t t i^ tt: II II
P u m m e l f a w r r ft im rreniW T im ^ m w i
^ f W T r^ rfW ^ ( f t n i si ^ w t% ftrasH ^ 5 : y i t a n i \ »
56. ab. bhujamdadeSid avaviiram sita0, A. b . mdzes-pahi logs-can

( 0c5rup&r6vam), T.
68 . b. °bhu 9ana 6uka°, A ; rgyan d an dar-m am s dpyi-la m am -fiil de-
m a m s (jaghanavisraatabhuganamâkAs t&b). T . d . patiy&tSnganeva (one
syllable short), A ; yan-lag-m a-yi gzugs-brfian . . . bzhin, T.
60. a. °6rajo ny&, A.
61. a. lua-po rab-brgyan-zhin (= pratatagatr& ), T ; vivrttagfttrS,
Cawronaki. c. bkhrul-bar gyur-pa did (°ghurnitaiva), T . d. n a babhage,
A ; mdzes-ma-gynr, T.
M BUDDHACAEITA
tfW w » t: |
*H ! WIT * * *
?TWT TOT SMIRT fWTTW I
w p rm « f o w l < W II ^ u
*rwpr: i
^ n v r c t f g ^WBWPI: <T-»l*»fH II $8 II
fiw3i<rfe ^tf«rm w gsi: irafii w ^ r k « ^ ^ i
w w si ^ a u n ^ n W n n 4m «
tfn <ro W w f»ifaiRf»m i
w w em w l$@ * h ? ii »
U if WtHMdn w w a il^ fllw i! «(<WT fvrim ra: I
n ? r a P i P k i i ft i m r a a f n * n r t M k v r m « $ a I
g ^ m ^ i *r ^tvfasu arfqgi «K^fadufaryrre i

t « w i« w w)4.HM<aW irm fw rtrar % f t r a m n *
62. a. e .c .; satvakul&nvarupam (two syllables short), A ; sems-pa d an

n i rigs-kyi rjes-fcgrohi gzugs (sattvakulSnvayarupam , on« syllable short),
T . c. mdzes-par gyur (babM sa?), T. d. “puskarasya, A ; gser-gyi padma-yi
(“rokm apujkarasya), T.
63. a. samaveksya ta ta Say&nS. (two syllables short), A ; d e - lta r . . .
de-ltar fial-balî. . . m thon-nas, T.
64. a. hjig-rten*te (jlvaloko?), T.
65. N o t in C. a. vimpjed, A ; m am -dpyad-na, T . d. *certainly he
obtains th e holy {kung-te=punya, guna) body of liberation F P .
67. d. pratham am , A ; khan-pafei rim -pa dan-por, T.
68. b. abhyuv&ca, Gawronski. d. bdag skom (ho Peking edition) mo
(me pip&s&), T.
CANTO V 56
^ «rr g fìn c n
tot i
fy a p ttfa ^ « U M lf iW lf a
W J W fs fì^ : « im TC I ^ Il
fc q ìft ^ * ftw r
aifìim t o t g ^ sj; i
^ ?raT
f*T*m ^rrgmft w tto *tiW li a » li
xtIt i w fnr: * w i r r s i ^ r^ rrew i
w srefa ^ < |4 4 m ^ ì < iw m « i^ w fn w r n s * d
*ur ^ '^ < 1 1 * 1 ^ 4 » ^ ^ r r o r w t T O m H i

i * w ? dijm r*i«ira w f k h
fiW W W I
fa^«MÌÌ1*IÌIWI<i*MJ<W4 i o ; Il
69- a. T om ite y& (i.e. reading hfdayet). b . d h rtau , A ; blo-groe-la, T
c. T om ite iv a ; yathàam i, Gawronski. d . s a m e y a i?tah , A ; îdod-paî don
ni mnon-du phyogs fcdu, T.
70. d. y itu m anftm ayàya kàlah, A ; bdag ni hdi-nas de-rin hgro-bahi
duB, T.
71. c. codyamaijas, A.
72. od. °jav&nvalopapanna sa varSmévan, A ; mgyogs d an rjes-hgro fier-
ldan-pa, T . d. der ni fie-bar-hona (upftninSya ta tra ), T.
73. F o t G see note in translation. a. ana-maîi (for rna-m ahi?) rtsa-b a
rtaib-log gsum-ga (°trikapuccham ùlapàrèvam , or °trikapùrvamiUap&révam),
T . b. e.o. ; nib h rtam hra&vat&nQjap^thakaxnnam, A ; rgyab d an rna-ba lus-
skyes spu ni thun-zhin dui (= A ), T ; nibhrtahrasva®, Gawronski. c. rgyab-
k y i rtsib-m a-dag ni dud-oin m am -rgyas-la (v ita to n n atap ^ th ap àrév am , or
°p F9tbakuk$ip&révam ?), T.
56 BUDDHACARITA
H fln O W W r i ^ I
f r o to h * h$8 w
f * m S P f f t ^R^rTT: m fS ^ i I
^ w ^ m ^ T O T ^nfcr T f c v w n 11
^ R ff: ^ ^fejit «Y I3T fN W ^ T H l% V i R f t *T I
g ^ Sw HTW i ^ t ii 11
^ H^PrT % « O T F
V» ^ R ftj W * T ^ *T I
%w ^ rm nr
fsrsm T tifg s J H iw ^ s y w iir 11 <s® 11
n f^ q lV iw w f f * m fs r a fa r fw it ^ « if a d r o i
g v f ltw % » rfw T T w t w r e m n ^ src f* % h « c ii

i f i r ^ q f a q rq f r ig r a ? # < j^ r a < *f*i f i r a p |: i
f a d ^ f a w i f d ^ r H ^ W TSj T W c i f V T ^ T W T T ^ < T V II O t II
’T f t s p f l H t w i «rf*T TT^pg: |
H « l« < r t^ M ^ n * # lft|i» M ^ J ii 3RTH II C o ||
74. a. °vaksy&h, A. b. Santvayat, A. d. rgyal-m tshan sde-la dmag-

dpon r&b-tu-hjug-pa bzhin (= d h v a jim m m uk b y a iv a pravi6am&nab), T.
75. a. feila (corrected to kali), A ; T om its, nirasta, A. b. mnon-par-
ahon-nas (abhiruhya), T. c. param , A ; go-bphan, T. d. de-ltar mdzod ( =
tathSi kuru^va), T.
79. a. T o m its k jty e .
80. d. °kramo (corrected to °krame), A ; hgros-kyis (°kraraair or °kramo),
CANTO V 57
n f^ a i
s s p r r m T H s r e n f t r e r *t ® t -
$ n * i * tt3 : H c * ii
ST ^ " W O i I
« rsrfa » m ^ rrw :
3 f iT H g ^ 6 n g n ir t ^ ^rajffor (
gRw f t n w q f * w ^ s :
rv«^«^rc i<^T rnft f t r n J in w n n
* faw<amfcMP WTg: g < .* M « H a * f» n ^
s H s m rw trw C T m * g t w * ^ f w n r a h % ^ t ii ^ 8
sfn fenm r <ra M P m « r ^ *P 3: i
U q f q « H > W * ^ T f T « M « f i W H « W l i N f i f t CT& II C *
81. b. pravidhyah, A ; kam ala-m am s rnam -byaa-nas (=kam al& n vikrtya),

T. d. cakitagater, A . ; tshim gyur lag-pa±u rtse-m os (cakitagatair . . . kara-
graih, or 0gat&h), T.
82. a. °kav&ta®, A. b. dviradhair ayftdhri(?vTi?)yante, A. c. gata-
ivanfis, A. d. abhavad, A.
84. a. vikajapankaja4, A ; rnam -rgyas (vikata0?), T ; ‘ w ith eyes like the
pure lotus flower th a t springs from th e m ud V C ; vikaca0, Co. d. na p unar
aham , A ; gron-khyer, T.
85. a. ni& m ya, A ; thos-nas, T.
58 b u d d h a c a r it a
« n q fU riW g fw f^ T I
^ftr m m *wfa<KHW ii i ^ u r ç p « ^ »
*r g f v v T ^ r ^ h r 'flu « !« « : i
* ^ * pit *t î i v t î ê i h it
rf?i »rra q^*n *$i: n », 11
86. a. divaukasau, A. b. asya c a duskaram , A ; h d i- y i. . . éin-tu

dka^-ba, T. o. e.o. Joglek&r ; ak u ru ta, A ; byas, T ; ad ad h ata, Böhtlingk,
K em ; vyadad h ata, So vani.
87. b. maa&álva, A ; yid-kyis aprul-ba (amend to skul-ba?) bzhin-du
m am -par-rgyu bzhin-du (vicaran m anaseva . , . ? ) , T.
59
CANTO VI
rra t a p m jfa i
H p h retrsm iT ^ * «u st n ^ h
q H P m m M ^ rfw rfs v rm i i
f r a ret w i j f f r ssrrNr t? t ^ t w i « ^ *
« r < < w ^ r ^ ? -rfr a r m i T p r r ^ i r a ^ i

■ m Mpa^ fw r n ^ »
s t v f H ^ w * * f t d r t t W i i '» i T w h i
^ r a f h f l t w ’e m n r f ^ s » 8 it
x* « ii^ w tu H s p j g n m g i w r r i
^fiSflT m fiBififam W H W Irtm i II * It
^ T T T W W r y f i f ^ i f W W fiT I
W ( g « ^ g i |« l * |J ? l C T : 5 5 f ? B ^ ^ II ^ II
^ ftT O tsfa flW fiftr f f^T:-H1W«ifirM »ifiuMTSJ I
w f a w r s N * rsra »ff% h o n
2. o. y a t dr§tva, A.
0. a. thams-cad-n»B . . . yin (sarvato ’smy?), T . c. bhaty0, A. d .
e .o .; IdrS&a sa k ta eva ca, A ; de-hdra-dag-la nid (Idrie^v eva?), T ; ‘ a devoted
h eart, a capable and diligent body, these two I now begin to see ’, 0 ; Idfll
i&ktir eva oa, G&wronski.
7. b. nihaam artho pi, A. e. bhaktim&f caiva, A.
60
BUDDHACARITA
rtdflrtUfW W SlM tSta I

ilW ?t M T itra W % *irsf'l II C K
«ft 3 R W n m r a * i w ^ f w p r t s w i
8|«?1w^ R t » f f w ^ w t r f x r li <L II
gram ftm i
^ p r o r f i s f* w rn ^ 5 T « s tfi h \• h
f% g * T *5 « a m w fi it \
ii u ii
^'«hh’ih ii ^ ii
^ fz r fh iW m « f is « K i« J w i w < « i
a ^ * r a r f f l ^ Tneir «ifis<*i xs a ^ 1
JffiflSiT W^. ITOOT «<5 ^ 1 w I
n w iiiU * |* P m H t Thrprfafirrrrcr n * 8 »
a|*«*K<!MI!«|ii Hfsrftlftn rlMH«^ I
^ vj NJ
ii ' '
#
8. cd. dfSyate m ayi bhavo yas phalebhyo p i parSnm ukhe, A ; gan-zhig
khyod-kyi baam-pa Ijdi hbras-bu-las kyan gzhan-du phyogs ( = te x t, om itting
m ayi), T ; ‘ rejecting th e profit of w orld glory, you come after me \ an d ‘ you
alone follow me, tu rning your back on profit C.
10. d. nfckaranasvata, Co.
11. b. svam ahat, A ; chen-legs, T . d. ipsitam vanam , A ; hdod-pahi
gnas, T ; ‘ I have now reached th e place I sought 0,
12. b . anrâmaaciklrâya, A ; rjes-su-bsnaga-pa byed-hdod-pas, T .
13. d. ni-m a hbigs-byed-la bzhin des (so ’d ity a iv a m andarel) T.
14. c. “visram bham , A.
15. a. jaram araija0, A ; skye dan hchi-ba, T ; ‘ b irth , old age an d death
C.
CANTO VI 61
i^ P T f« fs w jT *fi wi i
H js n ft f t f t * T O i * w ft* r fn » ^ i
w it g w s f v g t R n w s l w t *f w fo i
m i *1 ^ s rs T T f^ fiT II II
aj|<M U* M g fH V J l-r i *1 *TT I
¡iTi<ft%gg 4 1 ^ 3 ^ !T! ^ r f * r o : *i 11
^ ra ^ f e r f t w : fw r: i
*fa st ^ H t s f t R t o t stani ii ii
w fa « l^ l-ilT ^ T : I
Vtfg)~g»t q i ^ l t l l ^ i : $ « W U j J ^ ^ T M * I
g ^ f i r w k m m *I * m f t s R w m f s f i r i
W T W T "STrftiT ^ tfw n ^ T || ^ II
f t w ^ w -^ j^ r fk fH fe ra : i
*Rt f ? f a r a w l »33ft MrtirtSf*» II ^ II
?swt H t w f s i m y t « m w 'f r o : 1
H^ÛHgT T O T w t *t W ^ f a n n
17. c. viprayoga, A. cd. aya t b tu y o , A- d. e.c.; svajanadibhih, A ;
ran-gi skye-bo-las (sv&j&nit), T.
18. d. socya’stu , A.
19. b. asm aka, A. nes-par gnas (niScayah athitafc), T ; ‘ firmly resolved ’,
0 . c. dayS.da°, A ; ater-byar, T ; ‘ I now have inherited \ C. d. y ath a,
A ; lam-gyis, T.
20. c. chos-kyi bdag-po (dharm apatayo?), T.
21. b . vanaaam av iti, A. d. jiv ite, A.
22. d. bchi-bahi dgra ni (m rtyupratyarthini?), T.
62 BUDDHACARITA
vj w n \
^ srn rm n ^8 i
s f ir q 'r tm fta y i
WTWrfWTRTT 4 M I Mry«(|M » f l l ’Jtfa- II ^ I
7R ht%st ^ w m ^ T fip r r i
w i: =ifhr$ fipr: ii ii
fr r g w sn it^ r : i
¿JiTu fai ipH ^ t a r i II II
ftw M s iw r ii f? ^ i
3i ^ II ||
^ t g 9 iw i % w i^ fis i
w w rtw trust v rftT T : n ii
TOT w lfu q ii w t^h sjw r a fjw 7TWI
ûSU l *ffai II II
TT^TTftl HWHTWt ^TT^Rm I
ftm i * TTSTT^f H w ftw srrfenfi: n ^ ii
^ h rw rfrw rrt fri?Nt m ^ nrfR^ i
^ f f - f r f f « f r o g 3irra CT « I W j I f l || ^ ||
27. c. ayasm aye (corrected on m argin to ayomaye), A.

28. a. gzhal-med khan-gi lam hos-pahi (vimanagamanSrham?), T.
29. d. lh a -y is. . . h d ra (daiveneva), T ; ‘a heavenly spirit, appearing,
compelled me C.
30. a. kath a, A. janam , A. d. sokan, A.
31. b. p u ttra 0, A. c. snigdha(?dham?), A.
32. b. dvitiya, A. c. deva, A ; m a de dan lha-mo, T.
CANTO VI 63
« i^ry rf »pspnff \
n u r m fm ftw n n »
^ íIT O H t ^ r s i i
o íl^ iílílW II II
* * í ^ T T î ** ®*TT *^Td: 1
n t * u i f a f w t <*n§ ^ « iR w fl il H *
* n ftn *T g i t < ^ m ^ t %?w t i

HH*K* é ir ft s ï^ g ^T3W T*? m * w ï h H
fts f t T O ifh k t t t o t w ä ^ »m * i
TPTT^rTì^Tìftlì *T II ^ H
% |^ U ||d i ||f M % ^ S Ï Í H 5 » i m f l i f t f t I
fis T R W în iT i ?t f a ^ f w i U5^ * n ^c 11
W ÌR T vn^ll y s m p R T T I
*nç « ra fa ^ t ç r t * * r w n g * * f ? r n i
*fr f * m f t 'w f N ' ^ t i
*ï ^ h r r o s ^ t s u ^t h 8° k
33. d. klîba, A.
34. b. varah, A ; T am biguous ; *Y aàodharà's son . . . w ho bears th e
good law \ C. d. yasah, A.
35. o. ty a k tu , A. d. khyod zhabs-na (tv atp äd e 1), T .
36. o. tv äm âraijye, A. d. sum itra, A ; bàes-bzaô ( = A), T ; 1S uruaiitra ’>
C.
37. o. vafc&yâmy a{?u1)cita°, A.
39. a. salajyena, A. d . kae ta m érad0, A.
40. a. taikçnam , A.
64 BUDDHACARITA
f t i J M r tip t l ^ fe m h i n # ? ^ ii H
tf?T ¿fr^TfW iTTO ^ t s k w « rfW v I
i| 04*11 VSIT ^ ? rt II 8^ II
n f e q W xrfn ¥ d m w * w i* r a » i l
gn ^Tw r i t f ? f* n m ^ s t r f n g « 8? »
^rsr«i # ^ r s iS r r t v i
Mrt||4ir*IW»r«1 1 8 8 1
W ^srr <i«!!*)! *R T V?T: I
?W T fa *h W I(9 ll*l|: WH? HTg: 5i W HH II 8H. H
t iw b w i w f t ir ^ f t r iis im ^ r i
fs re n ftn ^ rp T R rW T W R W R W : It 8 ^ I
^ w i » jit a n ^ r r N w iw ; i
n it ’ ft fcn*TiJtq ? m *r n rfe n t *m : ii 8® ii
w p E rrffi ^ % r a w ,r t in ;w i
wh<^ *r f w iw # y n p i^ it s c ii
TT¥%«T f a ijjt lf l tfT^TT1 I
* H iiHT«IW fa s to fa i w f^ rtTT II 8 t II
43. c. nes-pa y in (niyata^?), T.
44. a. svajana, A. g an y a n (yad api), T . b. tyajeyam mumukâya,
A ; bdag-gis ran ni m i-hdor-te, T ; ‘ even if to-day I d id n o t leave m y relations ’,
C. d. aa m tt, A.
45. b. ggarbhenasmi, A. o. nisphala®, A.
48. b. e .o .; parasparaih, A ; gan*phyir phyir-na (Weller), gan-gis phyir-
n a (Peking edition), T (= yasm 4d . . . param param ?).
CANTO VI 65
7 i ^ w fa tffTFT w r i
sm T t g w i t ‘ iW ify ^ t t s w ii v,° ii
sp i ^ fw w r ^ r i
am m rnm : # v ^ rei f* r a ^ n n
fa n ^ r e if a *T W3T 4 l'H ^ rtJS 4 f a r e I
^ arrm f ^ i w t f ^ f u r e n fr fn «rrn #
T fn <TO ^ T ^ W g T ’h r m : I
fa n p lT f*SrfST% ’n f f * t II II
sm Im m i in ft> i Tr i
■vm w S f * n w ^ ^ r e i s n 11 n
?R5iRi h i ^ fsn N i
«ram f s u n n s m f i t o i w faB rfh u n

a ^ f i ^ w r e i tttt: s « flr t fHfajri ^ p U k t i
q u ^ w fa fc s I W I W ^ v p ^ i » n
f a n i i q ff :^ t ? w w ^ N t fW g$z i
f t < g |j * 4 H 9 i ^ « r t f t a f * t * ^ srsfa ^ n *<s «
51. a. bruyac casm&sv anak#epam, A ; kho-bo*cag-la ltoe-byas-p&lî . . .

amroe, T ; ‘ to those who th in k atten tiv ely on m e, you should proclaim \ C.
b . 'Vaatuni, A.
52. b. jarS m ftyu0, A ; rga d an hchi-ba (= A ), T ; ‘ if I pass over th e
ocean of b irth and d eath ’, G. kilafy, A.
53. c. lilihe (corrected to lelihe), A.
64. a. jalina, A.
55. b. darfiteya, A.
56. b. ta ta h kum&ro, A ; de-tsaa . . . b rtan -p a dee, T . d. aaJrviâm
udbabarhaî, A.
57. a. trfek&sya, A. b. m akutam , A. c. atarlkê, A.
gg B U D D H A C A R IT A
^ J ifo p j I
2 f* T * ^ T f ^ f f ^ f f r s $ r j $ r v ’H W i V * m : ft Y Z 8
g»T w f a m w w i l f* H «w m r i
f f f s i q u ^ r e ft* * f z h v t a r f v n r a r r ir *m -* n * e n
m t < € 'i« u iM 4 < jr ^ 4 i w i f k f ^ r e i f a ^ r r * . ’ i
q i T w r e s ^ t i f w f ^ ^w3V*i ?f ii fl
fsrt ^ t j ifstiTi f r p s f j i^ v * jw i
?RlftfT *T *TO « T O II II
g rrv tw f i ^ i ^ v r m w ^ r tp tT fw fa i
s!^ m *ra% * ^ ar^ r r ^ «
ii^ t s t t o ?m : *r ^ srare w r o f r ^ g w n f i
au m ^ f^s*i * < s ^ fs R T r n ^ a m ^ n r f ^ s p t t w ii ^ *
7m : 3W TT9 *r '^ r ^ it w ft r iif T ir r * n f n i

*nri% ^ w A h ^ ik I ^ t t ^ t t ^ ii < 8 #
^ m r; f t « s q 5i i m r i r « » f f T n =«1 r < i* a rM -' t
¿ H rew ^ *rot w*i«hi v r u r n m f h r s i l s i w « ^ h
58. a . pujabhilaêna, A. d . vi$ei*ai mahay&fi, A.

59. c. drsfcvafiukaih, A.
61- b. him §ram , A. o. Saktir, A ; obags, T. d . g rh ap am , A. 1
62. a. h dod-pa sfiin-po-las (k&masir&t), T. b. n ih a ty a , A ; gsod-do, T.
63. a. rochog-tu rab-tu-dgafc-ba-yis (pAraprah&rêna), T.
64. b . ta sm in fcatha, A. cd . b h u y a taam m n , A.
65. a. f A . b. e . c . ; kfi$&yasarimd dhrti®, A ; b r t a n ------riur- ■
sm rig gyon-zhin (kSeRya. . . d b r ti0). T ; ‘ h e p u t o n th e kd fdya ro b e *, C. d. f
ivodur&jah (corrected in la te r hand to iv ad rirajah ), A ; flkar-maiii rgyal-po
bzhin, T ; ‘ like th e orb of th e sun o r moon surrounded by a d ark -red cloud ’, C.
67
CANTO VI
a iiw m « a f t
Trqitni fw N r sfs i
s y fiw * ^T^ra-
T£% TO I ^ *
fj^ W w »JSTTWT^WfJ I
?RTf f ^ m A w w f y f s ^ t *>-TlX<a f t ^ ^ i « t < *
a r fv H ^ i^ t f i r a w n ^ « n fa ^
i t l ^ s r w r w xm<T * « f ^ i
*nrr «p f j w f a r a iR <j:fa?T-
s rtt * rftr f a r c r n 4 C #
5 ft mi<»i3| » .^ ( » iw O nn> w « f t u i 11
66. a. 'nisprhe, A. b. virrujav&sasi (one syllable short), A ; mdog

fiaim snan-ba*na (vivarnabh&sasi?), T.
67. b. upagpjya, A ; ner-hkhyud-nae, T ; ‘ clasping th e w hite horse’s
neck \ C. c. nir&so, A. d. T omits purath and adds k y an (for p u n a r? );
‘ he returned along th e road ’, C.
68. c. vrajam , A. d. byas-pa-ho (cak&ra?), T.
68 BUDDHACARITA
CANTO VII
Tm t ^ T ^ ^ fR T T f^TTW I
m W f t if r T m rvr fr o c t 11 * h
* < N 4 M 4 4K N ^ ^ W lf^ i I
^ i^ it f a g w t s f a w f k ^ 9 T *refaf*n irr ^ t r ; ii ^ 11
ftemT f * w i f n ^ s ^ w t w t t t ; * * ttj: i
C T ro fa rifc tuiO tw : 11 ^ 11
fr o r s t o n r n i: w f m r w i ^ w r : i
fPPJWTST: 7f Sr«4? ! ^ «<4M*?I*J: II 8 II
? K IH < ^ N f N N V T t : I
»¡tuifia f t ^ l f a q q W a m » I I ^ T 5 T *d*NlR<!!«( II *. II
f ^ r <ir*4wi3i3i^m|W s^ ra g ?i*rrftT ir5 W M H i
RTtifq <?1% q fo rtH K lS i : nT*: II 4 II
1. b. chanda Tana9, A. nags-su hdun-pahi d k ah -tb u b (vanaccban-

datap a, o r °tapo), T.
3. a. lag-na gfiah-£in bcas-par hgro-gyur ( = g a ta ^ sahastayug&b), T .
4. a. sbyin-sreg bud-Sin (haviridhm a°j, T . b. me-tog lo-hdab thob-pahi
lag-pa gtsan-m am s (—prip tap u sp ap arn ap av itrah astah ), T.
6. b. »iTina.Tnantji.fhj A ; nna-bya-m am s . . . gyen-du dud-cin, T ; * th e
peacocks . . . rose in th e air ’, C. d . m rga cal&kea, A ; rgya-akyegs . . . d an ni
ri»dags-rnams (m rgai oa lAkâ !), T.
6. d. prasuiruvur, A.
CANTO V II 69
> i < ^ 3 f l f rt 4 H w s » H ife w ia u ito i
Ireraw F fa * g f $ ? N vt %^ * f r w i
w q t r n u r r e ^ f ir s n £ ^ W M fli! » c *
ffrf: i t f r ^ f w f w f a p T ^ P jrtq lM T frtifa w q I
it s p k r f vrn»i*Ti v r a h m s f h i ^ 111 n
<nl^ ?T^T faJTt^fiTW: I

5TOF5R s t t f ^ T ? : ^ r n r i f t t f w f t f M t a « U 4 : II \ • H
flM lP H »l<i* f r t f N i «ftwUHMfrSt rf^t <T<fN*1M I fl I

cm f^ M ^ r ^ ^ i t H tirt II \ \ II
d<M4ti<l|31*<qilM % W f M V ^ 3TI% I
flW T3 5T« i* f?t w r f a tf % i t f * r a i t * r a f ? t *•■s a w « ^ n
7t?ft f^ strfit: i f <Ttftf%^TT: * !T * lW I * l< to P W il« I
s*tmr w i ^ n , rrclfa t nr i^ q q : ^ ^ ii ^ ii
7. a. kaS (corrected to kac)oid vaiOn&m, A ; yin-nam-ci, T. b. oyuto

tr a , A ; tphos-sam , T. c. uccairur, A.
8. a. leârâbhasyeva, A ; Iba-yi khyu-znchog,T. cd. krsnam y adftsaya,
A ; gan fcdod-pa-yie . . . m thah-dag, T.
9. d. e .c .; aaddhom budharo0, A; chu-bcas chu-hdzin (sam bho’-
m budharo0, or sam bvam bu0), T.
10. d. nes-par-m am -gzigs4in (nivlk?amft$ab?), T.
11. ab. nirlkâ saum ya tapo°, A ; nes (des, Weller) gsan-nas (niSamyal),
T.
12. d. y a (corrected in later hand to yam ) p ra ti vafr p ra v rrttib (corrected
to °v rrtta^ )f A ; gan-la rab-tu-hjug-pa-ho, T.
13. d. d an ni dkah-thub hbras-bu d an bcas (satapa^phalam oa, or
•phallinS cat), T ; ' and together w ith th e fruits of tapaa C.
70 BUDDHACARITA
^ N f f w r r ^ 7 t T tw f u ^ a ti
^ N f5 r f ^TT V f & i OTTfa I
k s vhr^FT T O ’Nna^T * * w i v M h W 11
\l
qn w iw m fifcH m q K ^ i i
w ^t ’’sn ra < w = 6 fraP tr s s n i S r a sfe r n *
f t : ^rpTsit s f i f i r i
jfW ’i s w fw r ^ r
flK f f is lfa ft: v d t : II II
^ f t w ! ’e m M N r m t f « : i
^:%5l W lifjJ ^ ^ tfff ^ fr W l II H
g i f r n Tf^ »HirtW I
^ i^ r m tifq * s g n ta ^ I r ^ w r t « ê. it
14. a. e.o. BShtlingk ; Ra.lila.rh prarudham , A ; chu-la rab-skyes-pahi,

T ; ealilaprarudham , Co. b. prarnnani, A.
15. a. uficena jiv ati, A. b . tpoani kecit mrga*, A. d . °bh6t& iva
m&rutena, A ; gyur-pa-m am s nags-na rlun-gis-so, T.
16. a. 1T hey do n o t e a t w h at is husked w ith wood o r stone ’, C. b.
ran-gi so-yis ne-bar-blans (svadantopahrta0), T . C. Srapana, A.
1 7 . ' d . kurm m olikhitaih, A ; rus-sbal bzhin*du lus-m am s rab-tu-bakum-
(skums, WeUer)-pa-bo (hraaanti k u n napratim aib Saxiraih?), T .
18. a. eram rid iu u , A. c. sukham npeti (corrected to sukbaih k$u( ?&?)->
peti, A ; bde-ba ne-bar-thob phyir, T . d . dukham , A ; bde*ba, T>
19. d . sanair, A.
CANTO VII 71
« jI h n t h t p w ^ i
< u ta r a i n f
ii h
fu ^ r g w f a r o t a f ^ T % i
Cs.
i i fir a g w i: n s ^ s m r *n sn < ^ : » ^ #
q r r w f N ^ T r it r f w i^ : H ^ r w r n i f f i r *i« % ? ir : i
^ ts ^ r^ fn ^ »
^■rera f a a i « i i e i ? n 4 : M<i<ii*iif ^ r « ??8 n
*t n f r n *n r *iw t i t ^ ^ «q sg i
in f: mRa!0^<5 g <TCPI TpR II ^ n
¡tlC l^ S T g *nft? w i: WTOV«: I
v w fl v m tfT r ^ m n r^ m w ifh t w n ^ 11
20. c. s a rw a i, A.
21. a. griyan ca bandhun, A ; hphanfl-pa-rnams d an gfien dan, T ;
‘ q u ittin g rotations, giving o p excellent visaytu \ C ; ‘ you give u p your loved
relations and th e joys of th e w orld ', F P . d. * You do n o t see th a t in the
fu tu re you retu rn again to prison ’ (anagate bandhanam eva bhuyah?), F P .
22. a . kayaklam ai ya£ ca, A. b. pravprttim , A.
23. b . slar-yan rab-tu-hjug-par (punahpraVf-tlim), T ; ‘ th e y seek to
undergo b irth C. c. ‘ H aving been bona, th e n they m u st die * (satv&m
prasQtau?), G. d. b h itsh , A ; hjigs-pa-m am s, T.
24. c. al&kyapano, A ; ared-pahi bkren-pa, T .
25. d . de hd ir (tad a tra ), T.
?2 BUDDHACARITA
^ r f q f^miTf ^ 1
^ jst w r f^ T r r e % ^ ¡ r o r a 11 ^ 11
srm r^ w y m fa i
% ^TW :
w rw im jiN xn ;r fi^
V*
n ^ sr: 11 ^ 11
^:isfW^rMW*T 5J<W%3: ^TRlf ^ irrfw fv i I
vxm * q ? r r t *ig ^ rfiw fv : ii ^ . i
cr iN ^ ^ ?ftr^ f% % m :
^PT t r t w W tItt J ^ tTT: I
rt^R| Tm tft^T
*T HnfôeiPrl f t mWlMl II II
vpi ft wriîcgftRiit ^ ^ firc ir i
fT O T i^ rr^ ^ f f n ffN r a i1^ fa ^ w r p T ^ n ^ H
fffl OTI^5^jfwg7l> ^ i*H W l«l I

?m t jfr& tP w N « ; fn rw n * a s ^ i ^ ii
27. a. vasena, A. b. p rav a rta te v5pi n iv a rtate vfi,, A ; rab-tu-fcjug-pa

d an n i Idog-pa dan-no, T ; ‘ th e s ta tin g and extinction of bodily action are
b o th ’, C.
28. b. tasm&t mrgan&m, A.
30. e. de-yi sfiin-la tshim -pa taam yin-te (to?o h fd i kevalo ’sya), T.
31. c. gunan aiva paremi, A ; yon-tan-ldan-rnam s kho-na (= g u p in a
eva), T ; ‘ one should honour this v irtue ’, C.
32. b. vivaavan, A. d. khrus-sar (savanam), T .
CANTO VII 73
J£
W fiiT II ^ ||
q iifa fc m u r H f r o m w M i t a u w i tm i< g q i4 i i
m U ftS m ^ ^ T r r o r r i' q z ^ W r s m T H II ^ 8 ti
^ ^ T O i R P ^ f ìT O m f i fTSimTWTWTfhR’ Tffvi: I
C\
fon ^»nffcfW i’W i«il ««< W l w f t r a m w H II ^ II
?nrtftf ^*rfH II il
■*HÌÌVW<*<lJH*<*4lfi»«i<a «*j«jw # i w <rra: i
tW « ijw r e ^ ^s%*i HTBrr flKfaaj'sr* ii'^s il
c4<m<ròr ^ w w T fiS r th T ^ ’spg v * w*tt^ i
dwiT^R «nrftr rrm ? m f a i a f l a w i * j : n n
pg: f?*RT^ f? ?Nr: I
rlMÌfa TTT^ «WN*TPit W ^ R 5 T R f# W # ff D ^¿. II
33. d. chos-kyi lam*gyi las-kyi m thah (dharm adhvakannàntam ), T.

34. c. dkah-thub tham s-cad yons-su-rtogs-éin m khyen-gyur-nas (sarvam
p a r i . . . y a tapaé c a m atvà), T ; 4 he did n o t se© th è reai tru th in them (i.e.
th è austerities) C ; parijftàya, or pariccbidya, Bòhtlingk ; parlksyàtha, K ern ;
maty&, Cappeller.
35. d. m aharsayau, A.
30. a. 0clracelàms, H ultzsch. d. éih-gì rtsa-ba (vfk?amùle), T.
37. a. "viémas, A. d. dus-kyi (for kyis?) zhi-bas (kàlasya sàmnà, or
k&lena), T.
39. b. himav&m, A. d. yatsarimika^àd, A,
74 BUDDHACARITA
jje iii) w v fS fw a n 8 ° *
?*ra w « n H Ti t q f c w f a f i i
si ?t f ^ r r n 8^ n
f a «ns^ftrt ? r e :« v i* i n q t^ r e r p r a fim h w i i
^W W H [ f N s ^ STC n w h ? 5 ^ i w R 85* H
s r n r fe m a » r o fe n p N sW tfv p a : i
m m a i W t thdllifl'B: ^ » l l W i i j f l f l W d II 8 8 II
w $ w rr ^ n r ^ e i r d r ^ i ^ s i s f t v « ^ ! « i
uf?r w m T fr w %stfsTra « r ^ n 8 1 »
40. cd. Stm avadbhi re(corrected to de?)var 9ibhirS caiva nj-par$ibhid ca,
A ; lha-yi dxan-sron-rnams d a n dran-sron chen-po n i . . . bdag-fiid chen-po-
rnam s-kyis (mah&tmabhir devar$ibhi6 caiv a mah&r§ibb\& ca, or, am ending to
bdag-nid ldan-pa, &tm avadbhir), T.
41. b. °vifl6?a°, A. o. n a ku(?) kâman (m arginal com m ent, n a tu
vuktam ), A ; T om its tu.
42. b. °dharm& p atito , C o.; °dharm e p atito , Gawronski. d. ta d bru-
(?u?)hi, A. re-zhig (tSvad), T.
43. a. vaoclianti, A. d. phur-bu-yi yah m non-par-m tho-ba hdren-pa
(brhaspater apy abhyuday&vahah, one syllable in excess), T ; bfliaspater apy
uday&vahali, Liiders.
44. a. u k te (e m arked as wrong), A ; de-skad ces sm ras'te, T ; uktah,
Bohtlingk. b. m anlkhim ukhyah, A. d. rari-bzhin (svabh&vam?), T.
45. b. svajanopamfinam , A ; ran-gl skye-bo d an m tshuris-pahi. . .
thub-pa-m am s, T . d. prttih para tm a (corrected to me, o r vice versa ?)
janita£ ca marggah, A ; bdng.gi dgah-ba mchog d an bkrtr-ste skyes-par-gyur, T.
CANTO v n 75
fc |J U ir + K lftl^ ^ 4 * |t(lfW WPR7T! « i n TTTfW Wrfhi: I
^-fTTS% Pl«r-trtl îrfn » »3 H
m w r fir f t ^ f H w w r fr ^ *Hhr 11 a© n
tr*f wr tr f t w f tr a : u i w t f t f * r e f t w r : u s e «
d < n < r r m *i m i m i r t ^ r r f t f f t T rftrv rfH i

v*f fa * T : ^ i y i l r i ^ X I W W t f t F l f w w r : II a t II
rflft ^ p ? 7 R ^ r a ^ S J l l w N f a ^ *rPhf ^ i
^ t gm w « M f a iS i f t t m g a i « i^ M if t ^ : ii *<> ii
HiHMfemfN g WWTT^t Wf^ ftntt ^KM-*U<UW I
îir»(#<iiiis!«i^lM»ii<!!: f T ^ ^ w t fa r fa a m r ^ II ^ n
f»i«(*iiri ^ r o fsi I
^ ir t w f f f t fir^ra m g n r w r ^ i «i<n.firi H fsfe ii n
TriNfrilfvrfjfclfrsi *?PT f w v f t t f t T P P W i I
?ptar ^ W wrti mO^Pw g irtw- II ** II
40. a. abhi hrdayam®, A. c. kun-nas ^dzin-med chos-can (dharmana-
vagrahasya, against th e m etre), T .
47. d. bandhus, A.
48. d. prav^ttyau, A.
60. a. Buortrara, A. b. ai&in-po d an ldan-pa (garbhitam ), T.
51. d. kund ♦ k(?v)ahasto girira, A (much cubb ed ); lag-gcig apyi-bluga
Idan-pas, T.
52. a. rgya-chen blo-ldan-zhin (dhira&n udarah), T. niscayas tte, A.
b. T om its yah. c. °varggo, A.
53. b. yiyaayam ti, A.
BUDDHACARITA
76
rK iy i^ n I
^ g fa w n * w s m i t i t %f%% ^ rar^ : n 11
rrenTg ^ i ^ m f a f m u r n s a r i s n fa w i^ ^ I
*m g w f w H fr r e r a m m m f q ^ t w ^ t j f t * 11**11
< ju « H y U a f t g ^ r r a f i r a « r r a r a t f a f s r m f e i j ^ f r i
^ f^ =N w n N TrmfTT s ^ i r n 11 <1,4 11
i P H k m *IT H W r lW r n iT *IT f t W I T * T T fs ^ S R O T f H I
=SlT^T*N i K T’^ i f t l rf7Mf*£| =4Ji ^ f i l f w : T J ^ p U U H I H f l ||* ® ll
M < ^ f H f ?T 54<<I<W5I-
^ jjfi[a r » f H f i w s i 1
u n < r ^ < I ^ W 4 l < W < 4 II II
t f t ^ ^ f< d *h5i«mQ 7NN«Piîh *rrn sro: \\ •© n
54. d. y au ne^thike Sreyasi, A.

55. c. e .c .; m atis tavaiaa, A ; blo-gros tie de-Itar (m atis tathft sa), T.
d. y&sy&ty, A.
56. a. pa$to£caghonam, A ; gsal-zhin mtho-bal)i Sans, T. b. tftmra-
dhaxautfxam, A. d. hgro-ba (yasyati), T ; ‘ you -will drink u p entirely th e
jueya-w ater ’, C. kftsnam , A.
57. d. snon-gyi bskal-par dran-sron-gis gan m a-m thon-bahi ( = y a d
}§ibhil? purvayuge n a dj^tam ), T ; ‘ w hat was n o t obtained b y th e rgig of
old C.
CANTO V ili
* $4*UW *IT W f*PR% I

v m i, irftr n srrfa *t t o f^ f^ iiîi
g n g rrw ^pt t h *tt»i ^ r ftR T i

^?rnf ^ < jP 4 ^ T ^ n ^ r ftfr n ^ fH : 11 ^ ti
^ T T f ^ m r ^ em W T T iT HT%^T I
s N o t ^ t P t ? r t4 ^ * f& r : i 3 11
fn«rcj i«ufa4j<sli!<i 413*1

JJ35 «J$*J5: I
Bp*Tfa?ftSUP*rf5| UIUJUH ^T
TOT T T T ^ II # II
^ ¡fW T V T H^TfF'TT ^*T « i^ fsn iw ^ lT I

w k m f?r f ^ ls h r i W II * II
1. a. durmmaijfis, A. d. ciktfpe, A ; khog (for kliogs or bkog, Weller

wrongly khob), T ; ‘ he kep t on weeping ’, C.
3. a. e .c .; hayas ca aaujaavi cacara, A ; mgyog<j-hgro n id k y an mdaris-
m ed rgvu-ba-ste (hayo ’p y an o jasri cacara), T ; ‘ th e good horse rushed on,
naturally speedy and m ajestic in appearance \ C ; sauja vicacala, Bohtllngk.
b. hthon-pa med-pas (=nihaar5bhavena or nihsrtabhavena), T .
4. d. pur& bhinananda (one syllable short), A ; ji-lta r snon bzhin m f on-
p a r ma-dgah, T.
6. a. p u ra, A. cd. "jagm atu diva°, A.
78 BUDDHACARITA
TT^T VThm nrTW^T TTT®f *1I*I<!: II 4 *

m t vrW ^fs! i
faqiqnnsifa? nr?)ft asii<m)(irtr«'(ifws('Fg: n « n
r«1!li|ti| ^ WrfhTTTfiTift
iq « ii« in l <it I
*j*TlMim MflM "TPTCt ®M*
^ i c n
S^rf: «yT|dH«y<il ^sr: <iftr I
^ < |a i^ = ^ U lg 'K ’fl WrrWWlMn II i. II
?m: s (Tr»5 w f a s ^ s s f t s F w ^ s ^ *j 'rfksnrrsn^ i
^ ¡a r g f?ra% <?%q w A a m ftsfiim ftfH 11* • n
xi f*TOJ3 %sfJJTi l^BRT fsrai iig: I
imf% sfwî TT «sit q reW m m :»VII
6. b. °dharai nnagair, A.
7. a. bhram atlbhi di6i, A. b. hataik$ajâir nnarai, A. c. nivaryam a*
(?r,?n)av iva, A. d. ayasnatam (corrected in later hand to aja°), A ; log*
pahi khrus, T ; ' as if a t a funeral \ C.
8. a. ni&imya, A ; m thon-nas, T ; ‘ seeing ’, C. b. ¿Skyahi riga-kyi
(lrau-sron (6&kyakulanjiiiit), T ; °ar$abhena, A.
9. b. agatasravafc, A. d. khyod-kyis gan-du bor (k v a .. . h itas (to hi,
4 leave ’) tvaya),' T ; ‘ you stole and took him aw ay 0 . p rsth atau , A.
10. ab . b ravlt janfi narendra0, A.
11. a. ni£amya, A ; thoe-nas, T . b . viamayam yayuh, L fidera; nes*
p ar Bon-gyur-la, T ; ‘ w ere sta rtle d and considered i t ex traordinaiy \ C ; *th ey
exclaimed, “ T here are few w ho w ould do th is *** P P . c. hgyel-zhm mig-skyes
chu n i m am -par-hthor-ba-ate (patad vijahrnh mW*™ nefcrajam), T ; ‘ th ey
sobbed and th e y w ailed, th e ir tears joining flowed downwards*, C. d.
phal&rtha(?)m atm anah, A ; bdag-liid-kyis (for kyi) n i hbras-bu Ion, T.
CANTO v n i 79
f e w r l^ i
*171: i t f^ T T T W fe fiiT : I
fsrw tfw r m f ta f* # f^ rr
W ^ r r w f f a n * « ?O n .U ! I H it ^ h
S R 'i T m sT m rfN rf I
•r * u * ^ ^*r *it ft» rr ¡ j i
W ^ rT T * r* T T II ^ ||
3 m < t U U i * ?o£nit
W im T^rT: wln^ P;"i.ys-«i i: |
^ fa w iK t ^ T fs N
! ^ ? m « ! |p ! ! f w t '5 ^ : D ^ 8 II
u f r e f l^ g i « f m r o t r ? r?m w rito ^ fq -5 W H * o i
s fa fT ii ^ T s m % « ^ r m r s s w u . f l r a r a w r s r a i : f a O T u ? y ii
rrn : * w ra n T fm $ % g t^ g ? iF T n ^ n r g T y w i ^ i : i
fW r v ra rfH W * iiiw * j g v iif t« ? ! ? * f a j i t a w & t n ^ u
12. b. gnis-skyes rgyal-pohi (dvijarSja0), T. d. lus-can dban-po ma-

tshan-m am s-kyi ji-lta-bar (= y a th a ¿arlrinam vikalendriyanam ), T.
13. a. vivarjita, A. b. y a t tena, U jjv a lad a tta on TJnadisutras, i, 156.
c. te n a vinadya no, U jjv a lad a tta ¿6.
14. b. pratipedire ngavyah, A. o. ni£a (¿a m utilated a n d n ex t syllable
lo st by tear), A ; mthon-gyur-naa, T . d. gavakjjan apidhaya, Prasada.
15. a. autopabdhaye (one syllable short), A ; sras-po ner-thob-phyir, T.
d. y a th iira y a h , A ; bsam-pa ji-ltar, T.
16. a. pratigh(?)urnna°, A ; rab-tu-gan-ba, T . b. turangam anu§(?)ah,
A ; mgyoge-hgro rjes-au-hgro-ba-ste, T . cd. nrpakgayam dhapinite (one
syllable short), A ; gyul-hgyed-pa-na . . . khyer-ba . . . m i-skyon khan-par, T.
80 BUDDHACARITA
^75 5 is ra ç w ^ *
? tn : w r a 8¡ w m » ii^ n :T! s W h m r ^ v r r g « « ¡ w i
^ fÇ I T O irfh W ^ : * l'< ^ « îl< i4 * IH !« n R S T : II t c »
v V tfirs fts ^ f ^ d i * * f if a q R T :y i* if a w r n i
^ ra rr w * tR ra v ? % *nt y rt f n r o ft* â tfn n i l
• q fm r e q ^ q aTi ^ r j ü i : g m n ^ s S s r â t w t v n : I
f e r a : I R T Ï V t ^ T f ^ f ir a r l W T : ®I
fW ^ % s à t * tfc M ¡* 0 .IH T T
f ë r ê t ^ ^ ^ s f î i T fts n a w T
ffirr x ^ h e n T w : a ^ n
^ < ; » r t l* t q < 4 k ^ < < » U ¿ á u * W ^ 5 f : I
i f t q â n i i q t â f l f t d f t q « % : Il ^ Il
fa fN st m fa n e ra a s ^ m f m ^ i
fa m gq ^ r ^ 4 c h m t » m rn h îlfa M i: n ^ »
17. c. bsaUbafei dbyaûs-kyis (svarena d ïpten a?),T ; ‘ wailing terrifically M
C. d. prativedayam ti ca, A ; rab-tu-rtogs-hjug bzhin, T.
18. d . e.c. K ern ; °áañkit&h, A.
19. a. heçâtiéayena, Gawronski. caûcit&, A ; belua-pahi, T .
21. a. eilambaveéyo, A ; lan-bu rnam -par-hpbyañ-zbiñ, T . °ksbarâ, A.
b. hataikçan&ir mmu 9ty(??ny?)aih, A. c. kr$n& vivarnnà majayS, A ; byi-
d or d an Inai bud-med rigB-mams mdzes ma-gyur, T.
22. b. ârja v ak a rn n ik air,A ; ragrin-padraii-po-m am 8,T . c . “pinai jagha-
nair, A. d. T om its iva. stastaib, A ; nu-ma, T.
23. a. nirikça t a bSçpaparirltalocana, A ; mig n i m chî-ma Mai) de-mams-
kyis m thoñ-nas, T. d. nags-m thar (vanante), T. ivâxsabhojitâb, A ; khvu-
mcbog daii bral-ba, T.
CANTO V ili 81
« 4 |ttiT it f v h H^hTTf:
i h v w t w f iN f a W W T I
p r o *n? fr m m
n rh i
f f l i r t M U W fefW hEH ITW V
f ^ f f*TT^»T ft%7WT T * I
* 1 3 ^ 3 ^ 1 -
3? T* fw m : > R
* p ffa * ro T : M(ViaTl^*jfiifl I
fis w i
fa fM fo X ^T T -
m jm i1 n^ h
J j | N TTRTT «i<4«il*«jnifin ?XHT TT^T I
^ s ^ h s T T in ^ q m 11 «
^ra: sm w m ft: ^ reA sb rw r wm i* * r
24. b. praijastavatsii, A.
25. a. hatah(visarga m arked as wrong)dvi$o ny&b Sithil&tmab&baT&bi
A ; dpuii-ba lag-pa sfloms-iin gai-brjid bcom -pa . . . gzhan-rnam s, T. o.
cukruSu nW ru, A. od. SaSva &na celar &su llikhitft (one syllable short), A \
dbuga-med-par gyo-bral ri-m o bris-pa, T.
26. b. °pra6ravaijair, A. c. si9(?s?)ifioire p ro ^ tac an d an i, A ; tsu i-d a n
rab-bakuB (so Peking, bskud W eller). . . m am -par-bthor (vijahrire p rokjita-
candan&n, or yicakrire from kr), T . d. prairavaoair, A.
28. b. var&ngaQ&b (corrected to n&b)> A.
82 BUDDHACARITA
T $ T W * rm ii^ tii
^ rr ^ w i f e « h í^ íl^ w ík i
SWT: *»<H W «I«W I ^TTW r: M|"R
tttt^ O mhFh » « 1 ^ + u i
fM i n n w r t N TT f r o i t e w t o w ii^^h
f a f a ir g H m W f r o * * î
*tw« 9î ít ^ * 4 ^ Tniprtr^* i
\ á m ^ ' ^ î ^ f t SRT% ^ %
* P t3 f ^ 5 *w « ^ «
^ H i 4 « f w y * i r « 'w ï ír a^ T fa fa v re ííí^ ím i
t* n r ^ *n g w r e t ^ ^ * m n í % n^n
fÙ ^ < R f lS S F l f ^ * t t tl * J « il
srai n m ta ifi.« ! i
* m t$ 4 ^ t i r ç »ifw n * l
f ^ a n r * n s* r: 11 ^8 1
29. ab . babhuT yath&pi, Á ; de-lta-na y añ . . . m dzee-par-gyur, T . d.

rath&úganámn& m ithuner, A.
30. a. vakçâsi karair apïdayaa, A.
31. b. e.c. K ern ; ▼Í9&dasambandha0, A ; Bema-^kbral-gyis abrel (vi$ä-
dasarimaddika“!), T ; vÍ3&da8am baddha°, Böhtlingk.
32. a. avas&m, A. b. T om ita m ao. c. tvftyi, A.
33. ab. kho-mo . . . phul-phyim (—me ’tiéftyi?), T . c. 8 0 Cowell ;
nigaccha, A ; ma-frdon (mft m uñca ?), T . d . aéra ru(?cuî) ta c ca, A.
34. a. priyena, A. d. sema n i dg&b-bar gyis (ram asra o itte o r oitfcyfim),
CANTO vni 83
v i 'P w w t i
^ |((|< ! n fvlfeH T <VTT 8RT? WVnj*RPI:
THT f a WTOT 3 R 9 « i i W :
n^neîw if^rarT W #^^: i
ftq ^ ifa ^ fa sr o fM t
H d g g TWT f * I W 5 ^ II 11
5TTW M W Hfe$ST1^: H«*MKIi(fi«?|»Jr»i«fli: I

f w s r n ip n : n ^ n
g < » w trfq w * ir o i
sr fiT s iw r « f l w « i i f a %
u ^ h fsiftj i<n41<<i^ ii i
iJTT
N «tOTimiT-
N*
fa ig w r r s fv fti %*'• WST! I
*pn w j n n w r r w w
ftr t u f tn [ f * s * m i *«. i
36. o. nee-par mdzah-bSes (suhjddhruveQa), T ; “bruveija or °dhrnve?&,

A ; 4professing to be loyal \ C.
36. b. praSaktagp&vila0 (one syllable short), A ; rab-chags dri-m as (for
mchi-mas t) hdres-&m, T . o. him avatm ahl0, A.
37. b . praSakta0, A. o. sahaiva rodhanair, A ; pho-bran-ttkhor d an
boas, T . d. “paktayalj, A.
39. a. mgyogs-hgro hdis n i . . . nus Ses-grags-na (= a y a m h ay a^ samarthafc
kila), T . o. ka&Ly&ta6, A. e.o. K e r n ; k a th a t k a th a tv ayam (two syllables
in excess, m ark against first two), A ; yin-nam-ci (katham n u ?), T.
,A BUDDHACARITA
n^r g ^ ftra |
fr i J B ^ T T n V Wt n 8« II
n ^ fsw t v i
fsp ft « n m ^ R sm i
* 4 «m flisir*i® i^w R
9f WmlWWT II 8 1
.II
5 ^ t ? ^ a ir t t f l f f i w w i f* ro « i ^ r m f w r a t w i
ST SW W a fn * rf% : '3W> #8
VJ '
*i ^ T fa r r e w f a i
VTH ^t W T O
*nft ^ f : ^ » 1 1 8^ II
*re ft? »iH«afq ^ r w i ' - %Tfr ^ A f c s i
vJMM«i g^tfiTR g?n=$f ?THT’S*ro fVRHmtP^lsi N88 I
40. b. y o ^ -su-gan-ba (p&rijmrayann), T . d. mgyogB-^gro lkug-ia than*

chad gyur (mfikas turagagram o ’bhav at ?), T.
41. b. khitau, A.
42. a. So C o .; paridevataSrayan, A. b. ni&Lmya, A ; thos-gyur-nas, T .
agrathik*aram (one syllable short), A. c. T omits kalaî; ‘ gathering his
tears C.
43. a. nftsi devi (one syllable short), A ; lha-mo . . . bos znin shin, T. o.
bkra-iis kun-gyis (sarvaSi$S, for sarvafo ?), T.
44. o. up&naya, A.
CANTO V ili 86
s a r a i q ifs r a c b fìr «rrcysr-
sr r a n 11 8 * 11
ìp ìì m f§4t<<rò
ru ra T firò fa trrfe rf
Tnrtsfa w m ; n « £ 11
i|^M «T ÌU fa 'T ^ T T F R T -
$% »r^rsàT 5fjf: i
n^T ir ^TT^zm fàr^srr w n -
WTTlfT f s f v ^ V5r<TTfl II 8© Il
ftflW w I
f^ f a n f t w g j z *r rr^cf
TTJTtifq yw nw n 8«= il
¿w ffi* fnm T
* TraraiTi u fH * p g w i f ì t \
f i qiTH^5Tft HH STT91 ^TfàpT:
i t f * t ^ Ì W f l: n 8 i . Il
40. a. yadà bahir gacchati p&rthivàtmajas, A ; gan-las sa-skyon bdag-fiid
skyes-pa gtegs-pa-na, T.
47. N ot in C. b. grhai purai, A.
48. N ot in C.
49. b . tatprayatem m , A.
86 BUDDHACARITA
ïfiT UVIW P f * ! « ) f lu H W S T T f F S : f W i ; I
HsreÎWiï W ïl^««TMT HSSRnj II I o »
f tn i^ m r < * w < in f S T ? n r;
n * m v im f r f N i
ftv n i f t w ^ « îi« ^
TTfTTH * II II
w i i f t f a H l « t q f o f t m Ts * j w
W P *T «^*T : I
h W R ttt % * f f t f i w
d X ^ ^ Í M fO g ôgriTi li II
f t w m t f T * H ^ f WddM«tlft>fhunJ«*<<UW^rfl ll*fR
t* lW ^ t t
dWItì^H^W^Tr«' irffiW I
* m w r t$ ^ r T4 m m ' f t «rresär
^2XTi UMT*JWJ%: UifMb I) ^8 II

0
60. a. bahudhevam adbhutam , A ; lha-yi m tshar m an, T. d. pravrajan&rt

tu , A. yidrla i^bar-ba (manojvalam), T.
61. b. pranapta(corrected to sta ?)pot9, A. c. gotaml, A.
62. b. p fth ak m ula0, A. d. “pariveçtyamakgamab, A.
53. b. mabaâbhâkâh, A. c. ^dundubhisvanäs, A.
54. N o t in T . a. abhage(? gi ?)nl, A. o. tâ ta s ta to , A ; gatae ta to ,
Co.’s MSS. gunavä hi, A.
CANTO V ili 87
»ifauMi IIIX II
« 'S l'iiH p d ^ ^ r ^ r l« I
**» Wfa^firT II ^ II
f%*T TOT ^ * T ^r^RTT SWT ^ »rf^TT: I

*i «h P ciJ tot i f f t r a t w r s t f ^ r f ’T (<t®H
^ r »»r^T W i f f T ^ t farfai I
^S*f ifT it 4<s<n^*uJdtV5l w fh n % M C (
?fl H«|U- 1*1*!«4 7TT

»j$: xrtrwsq > IW ( f t w I
W tjfa ip c h il O f t d l ^HTT: 1 * 0
65. b. e .c .; vi§apuspa°, A ; padmafri rtsa*ba Ita i hjam (bisapadmako*

m alau), T . c. dran-sron-m am s-kyi nags-m thaî sa-la (van&ntabhumim
v&nin&mt), T .
56. b . candanaccitam , A ; tsan-dan spras-£m, T . c. “o ^ a j& li0, A. d.
akor (bhram isyati), T.
57. o. e.o. B oh tlin g k ; abhyudito, A ; mnon-hons-pa (= a b h y u d ito , b u t
read froa, abhyucito ?), T ; ‘ he ought to give, there is nothing for him to ask
for \ C.
58. b. °ni§vanaih, A.
oQ b u d d h a c a r it a
88
^ T v m rw i
^ T m f t w n r fa a rcr ftu I i° i
b H iw *(i«rf ^ r v w « r r fx 7 ft-
HilT g V^W ^ « ^ P T I
w : TTw W 'tiR ^Ti
f ^ n rnft *1! II $ \ II
^ « r tf^ r -
w f= i s ih r fv n ^ g v -
*hot fif w ^ n
H% 5 *T ^ f s W R W r f t
s t <^m?t ’n a f ir ^ t f w r r s ^ t i
iw ^ w u x n trftr n ^ t* i
n it iia ^nnT w fa w w i r r n ^ n
vra « sft? p n w tp fcrew r » w f i W w g f fw i
^ r fw fa fa n r v n i c t w f f^ r r o f ir ii8 H
60. c. T om its ¿anaih. d. T om its ruddbayft. gadgaya(oorrected to

d a ?)ruddhay& gira^, A.
61. a. an&th&, A. d . viijfi,, A.
62. a. A om its na, leaving g a p ; m a-thos, T . d. e .c .; A om its h i ;
de-ltar ltos (tathS. n n ?), T ; ta th a sa, C o .; tfctah sa, Gawronaki.
63. b. sa dam patl, LQders. c. e.c. C ow ell; p a n to pi, A ; g sh ss'd n
(paratra, om itting api), T ; ‘ in th e hereafter ’, C.
64. b. priyesyakalaham m ahur, A ; sdug dan phan-tshun phrag-dog-
cin y a fi.ja n rtsod-par, T ; prive ’p y Skalahaih m uhur, Co.
CANTO vm 89
W ^ f a * r tl i t s * ! ^ ?TT
fWâlfn ^TlPio* |
^ *pîr ^ «M iftr <ropi

ftr t ^ f w *m ^ u^ ii
5! % ^3TT
* r m * m m * m sfq ^ w t i
?t g firit m few ^t ^ ^T
* * *T q TBlf^lTT it HiflTî 8 II
siH T P m t
cT ^«Ûlriiti'ifd <|fÛ<OT
Mii^fvStf ftg : II ^ II
^rrt n m r^ r: w w to *m: i
s r e n r w r fi^nftsPr t & I fti*j w * w m f h r d ii^ h
uîTm 3ffr»i i^ T ^ f ftm nrif ^ T O ^ ifa * tt 3R7WI
^R7 «H n ff c fofr ^ w ilr ^ f h f t n^tn
66. b. vapuggunam, A. d. bud-med (striyam for griyarii), T.

66. b. durllabham h, A ; rried-par dkah-ba-m in (na . . . ’sti durlabham ?),
T ; h i durlabham , K ern ; ’tidurlabham , Bohtlingk. d. jakijad iti, A ; spon
zhes, T .
67. a. abh&ginl, A. o. m andabhagyo hati, A.
68. a. Drsamsam Sukumara", A. d. °IdrSam vatah , A ; hdi-hdra kye-ma,
T.
69. a. sam&pi, A ; bdag-gi hdod-pahi sems y an (mamftpi k&mahrda-
yam ), T . b. ayasS (rewritten ?)pi, A ; Icags-las, T.
90 BÜDDHACARITA
^TO Tsfhöfv f t ST Tfift '5^T

v f H S H W T T O T *Tt I w î » « " Il
n v r e r t îfrra v i s r n T ^ n s i
tf w if iftj » f t ^ f m *
w u r a r a n S r r f iim w l * rrç g ^ n i« w « n ftíiu iít i
»i«1lrt< «W • q i^ n « i'^ i{!l ^ ^ ä r f s p f a ^ Í^ *í!: H I
^ a ç i *raai ^ f* r a i fto r ^ i
T O I s T l« t¡lfítU flÍ « f l 'l f f l :

îW h V % « W U ’S ? Il
?mi g ï p î i< T ¿ w r ifir m
3 i * l * l ^ <s d i f * i ^ ^ € 1 V ï f t T T * I
f» iC l* W Ï W T ^ « a I T 9
H f l f u a ^ t f W ^ T T x r r f ^ t ; il m 11
a ^ T to tt: fiw iftr *
i r ç ’^ n <**'ü!fl U t » « ««*< i
JTWftfit t t * ^ s *t fira:
f a i t i f a f ( iW r t r a ^ r t < % f < ( T : Il Il
70. c. sucâ, A.
71. cd. “tftditau m ukhais m(?)abâ 9pair, A.
72. c. japasya, A. od. câhatah oac&la, A.
73. d. àaclpate Vftta, A.
74. a. m uhürtta, A.
CANTO V ili 91
?Tt *T ^ *
3£7T I
^ f f TTWFTT *Tftrl
f iH M f lO W H R
l ^ r r *nw *mTT ^ r a : i
^n4<7?t ^ »ni
H 'S'S II
fa r w ^ w r o ? r : in m n t:
TTH M it W 1 ^ r e ^ W i : I
f i |* ( TJ^!I *TrTT fw ^ w f
^ *f ^ ^ ¡f% w a it ^ « IU X m R (I
T nrw ^m
^ m lw ^ w n i % i
*pt *j*rM*t f M *nft
®r i r h m v : fs rifa ^ 11 $ £ . h
76. b. T rajan drutam , Liidere. punar evam , A ; der (for de ?) n i slar-

y an , T ; ‘ do you take me quickly and go to him ; if n o t (= o r), go and come
back w ith him ’, C ; punar enarii, Bohtlingk. d. vigadharogamya Badoijadhad,
A.
77. a. kfte, A ; phrogs-par gyur-pa-na, T . b. sfm jayah, Co. od. gate
’m um ukanr, C o .; bdag-flid thar-hdod, T ; 4 killing myself, will cause m y body
n o t to be % C.
78. d . yid mi-bde byas yid-kyi rmona-pa gan-las m in (kftam katham
n a m uhyed vimano mano, om itting m anor api), T .
79. a. rSjfias pim ayaya, A ; rgyal-po ajahi sras-po, T. d. krpanam , A.
92 BUDDHACARITA
n ^ r % H3C d 4 TW T|fai< fTTCiTOT ^ F ir s r c r o f t n I

M<tvnPti f g ?l P4q m«n w m w n?PTfrf f i n r a y » c »»
5 fii f W l f a i V l s i l f l ^ :
M t t o i t * v st fav ro i
?*t T m w iw n g t
[« i^ m *ziii (| n
■ sm f^ R m w r fk r iW T O
Ni \l
it o t : g o f e r a i
« « V d ftK ^ fJ ^ I^ -
^ ^ M f< dH fl4t *T ’S T 'z m ^ t II |
first *rra*rfv *Nr
f ^ r d f ^ i ^ f t t ’f t r *rra wtww i
w ir im ^ tsff
» jfa ss*rr s p n ^ f t g - - ll II
^tf’T ^ P n jd ^ t o v rn ;
w j: 7(i%: T j<ir«d« i
^ f a w f ^ f a ^ < n M i> k i* )
SjrprftT ^%5T ii C 8 II
80. a. “fijira, A. o. paripsanti hi ta, A ; de-la . . . yons-hdod-de, T. d.

pretagati, A.
81. a. "duhkham , A ; sdug-bsnal skyes-gyur-te, T . b. dhaiy&m, A.
d. visajfiakalpah, A.
82. b. pravayS, A. o. F irst two syllables unoertain, A ; mfiam-par
bzhag, T ; *w ithout either slowness or urgency ’, C ; av adhrta0, Co.
83. a. A omits v a r a ; mi-mchog, T . c. 6rajam, A. laksml, A.
CANTO V ili 9»
f « * « 3 ?TTWV m w «TCl ?TO II Il

aw .x fiw * rft u m r e w w F t f t m ^ g sp R fw m w i i
• i f^r H^rrfir «rrP« i^ u
q v tfa fa s^ sF T fr sn ft
* w g < * u « ti!|0 f in ii f i i
»«r^Trt
«g q frrrP T i r w r t m n i s n «
tfH TiHilS*4*W:g^f%îrat VKIIW « c H
86. a. k àrya e;a, Speyer.

86. a. narapatir api, A ; de-naa , . . mi-bdag-gis, T. b. nes-p&r ^di-naa
(dhruvam ita), T. «.' prftyftnti, A ; dgah-bar rab-tu-aon (prayfiti harâm ?), T.
87. o. savadhùjanasyadSjo, A.
94 BUDDHACARITA
CANTO IX
«ft *s^Nr i
f a it w f r m w N if t N *ra g fc i trt « I »
m rrsm q m u i i m ft t t t ^ i *m % i
TiiJ i n i ^ g g n^ u
?fr «ll«W ír¡ wfTPpq ftxi r\«Hif-^rft ffT Sft I
m r n ^ i « p N i w r e i for*n ^ n ^ ^ T w ? is w s # ; »
f » í 5P Í »W M $M W W % ^ II 8 II
« W ^ W Ç I 3l ü « r t 45W ^ 3|< T * f S J » r a f i m V i : I
fa r a t o ^ T R j T T g ^ r w m ^ A g 11 * »
A ^ ta r a ^ fta * fh ^ tw = u r a j * n O * g *u«rç«: i
w f O T K T ^ K 4<il«l<*l OT5*' * ^ 1
1. a. m anti0, A. b. nypena, A.
3. a. tahul twhin (ny&yavat), T . vipra, A.
4. c. e.o. ; adhiram , A ; nag.por (for bdag-por ?), T ; adhlnam , K ern,
d. áruiru(? sru ?)grahe, A ; én ita rab*tu-k<toin, T.
6. e. kali, A ; grags, T.
6. d. ar&j&bhimukho, A ; m ñon-par gdoñ-pbyoga m a-yin . . . skyen-par
gáegs (y ita s tvar&nabhimukho), T ; ‘ he has gone to A rid a ’, C.
CANTO IX 95
* w fm w y m « r ?m n f s im s ’et sv i
faq n fa4Tifyt <T»w^Tr im rg§R s *n*: * ® #
Tmsft ftf N m w r t ñ ^ r » m m i
^ftr T5Rj%^*ì w w m ffR li = il
ìjt»ì wrei 1
vwt f^wfl^rfpÜRr: n e »
ftfN i p R r f t F ^ H^*s5*i 1
n<qînm s fip?N «jarfin’ft 11\« li
ftx»igww ^ sf»nR «n*wwir^m-. » u h

??s^!rorofìi3^RT jjOftnì
ti i
HÍIvfa« tirf^CT^ w w fñ : TOR|7Ì 51W1T n ^ Il
ivihsnRB v^rpmr^ «tv *nft i
3OTT tp tt im n ra N rri^ fM fa n ^ «
7. b. ftmatryam, A. c. iva r&jabha (gap for missing letter), A ; rgyai-

po-la gus-pas, T. d. yattafe sa yfttafc, A.
8. b. vapugì j valaatam, A ; ska-lua rab-ta-hbar-ba, T. c. e.c. Windiach ;
nrpopavi?tam, A ; ñe-bar-zhugs-pa, T. d. sfirya, A.
9. a. Popaye(eon,eoted to ya)yo, A. d. aurvaseyah, A.
10. b. éukr&mgirisau, A. d. diviva éukr&mgirisau, A.
11. a. kft&bhyanujñar abhita tatas, A. b. nisldatub. A.
12. a. ta Tfkâ0, A. b. r&jasuta, A. c. p&raj&tau, A ; yoòs-hdus*dag(
la, T.
13. b. rmoùs*iìà brgyal-bar gyur-pa-ste (moharii g ato ___mumùrcha ?)-
T ; ‘ bewildered and distracted, be lay on the dirty ground C.
gg b u d d h a c a r it a
*M T p T VH U fa ^ % H T fW n m * ^ I
n i M*«T% ^ II \% II
w ^ f a w i f t p f w U i ^ r a v n W ir a fsrst ^ fW r r r ^ i
^srn' f a * tt aT t*h<ir- u e f t « i C k ^ ’ t p s r f ^ n l v T p R it ^V . #
*TT f a I
frt SpFW W nj W f i T fa lW i'^ tW ^ r T i)^ : N ^ »
r r p r ^ yrm gw rP p rai *** iir w ftr s r r a i f i
i^ r C T ^ f j * w z r ^ t « % ^ 5 w f a w i i ii ^ ii
»r ^TT v w f ^ r f% »: T ^ P r r^r«r»i«lni < lf l|^ l« I

^ f a y ? jsw fe r P m H s ^ fans5 ^ f a ^ft^farjf^ n ^ cn
^ « t a r T ! i
« f c ^ m g x t f f m H A : HTHt W « k P t « ^ e. K
i f ^ ifa w s w n ? W s r a T T O W T f s r i ^ * « i
f a ^ i TSi 3|*P* ? f t * « • a * f a ?w w » *• »
14. b. te vavinam etam , A ; khyod-kyi ^byun-bahi hgyur-bafci don,
T (omitting etam).
16. abc. only partially legible in A from vpttifc to k a ro ti; Co.’s text
agrees with T.
17. ab. °patya feame, A ; dus-sa, T. c. anigtabandho kuru mapy apye-
(? pya 1)kgam, A ; mi-hdod gflen-Jjdun kho-bo-la ni Itos-par mdzod, T . d.
illegible in A ; Co.’s te x t agrees with T.
18. d. linga, A.
19. a. amSaviSaktahSraih, A. tJ. phun-tshogs yan-lag dbua-na (lak?-
myangamadhye), T. d. thar-pahi lam (mokâmarga^), T.
20. For C and F P see notes in translation, a. dhruvajau (one syllable
short), A ; brtan-pahi nu-bo, T. vadr(?)ab&hu, A ; rdo-rjehi lag-pa, T. d.
y4nge(?gi?)druma, A ; Jigro dan ljon-lin oan ( . . . drumam), T.
CANTO IX 07
s p ifo J t i
w t s f t i r e n ^ i p n F ’R i f m r f v i a i * * C T f tr o ^ h b
t^ r fa fr *rre w n f w ^ s f w i i i R i
v ttfttw if* h^ n
w n ^ ^ f a M r n ^ ^ p b s * n m i< r « i« n ti\»o i
^ t w rr*rff?r T tfim rm T i^ m iw g ^ n ^ *
i l ^ i m f a W7iW% w u * l
« w f f l *!i «w i (3|'- i
s ro fW
fW x js n i I *8 «
> ? f <*!<!! * T # t ^ C ^ h A « 1 i t * i <9 * w p f % ^ I
^ T w f w i f t g : f ir a r a Prg ^ w r f f a « n r ffa g « n ^ i
w ^ fw ^ l w i « « i * i i^ m u w fn « i
i m w r f T P r ,n w f ^ h
v f l f a q f t H g w t (® w » t ^ i
^ rn ft sr r a fN t * r j ^ 8 $ n h ^■s h
21. a. grhasthi rxf°, A. o. ubho pi tasmat yugapat bhajasva, A. d.
citt&dhipatyam, Co.
23. a. bhQmipati bhavantam, A.
24. a. tvam(?)prabhavai{1), A. o. T separates n&tha hinam ; * without
a saviour, with nothing to rely on ’, C. d. ivanjijave gauh, A ; gru bzhin-du,
T ; ' you should be the captain of the ship C.
25. a. ga6godao(1r?)abh(?nd?)5mbhavena, A ; chu-bo gangalji Ito-naa
byun-ba, T. o. pitu, A.
26. a. ca samehi, A ; mkhyen-par mdzod, T. d. &rtt&m ka (rest torn
out), A ; fiam-thag sflin-rjer ¿u-ba-mo, T.
27. a. First two syllables tom out in A ; nan-pa, T. b. vaije (marked
above to show error) karenum(f )b, A.
98 BUDDHACARITA
? ry if w to s w i r ^ n ^ R i t f ^ n u
WHiFfa'TT ft:HJTfl>^*T rWfa!%*T |
f g f s S ^ ip H i^ tf d % *f g * * a ^ r 11 ^ i . n
* i i f w w : T lfiT J ^ rs r: ^ T «N «W !jO fa < W I
w s r r g j p r » j w ^ r e : H a m * i r N w f F w r r e r II $ • 11
i l ' t f a WT^t rP=Rt fcrgnrf
P tS i M d l i t w f t ^ f t r r o i
j im ^ iP t s ^ r f W r r f s w
ifh T C ^ rs rr r f i ^ i i r « 11 ^ 11
f t r a *fi*. v r a - i f ? ^ # 5n r* ? t s rrfs jirfw ip ti I
^ g f t * f W m w i »j* f w m f q fii^ iif« r ^ «
^ s F * ^*S o t t * i t * * (rfs rii f r i
^ 1 1 ^ 3 t i * f P I * > j | * m u j 7t « T f a f a f w i p t II 3 3 n
28. be. samt&paa( ?m?)antafc (tew covering seven syllables) rahulam,
A ; kun-nas gdun-ba mthar-gyur-pa ni hdren-pa-ste. . . sgra-gcan hdzin de
(=text, bat antagatam for antar0), T.
29. cd. tvaddar66an& (tear oovering one ayllable)cchati dahyamS (tear
covering three syllables) puram, A ; pho-bran-btsim-mohi hkhor.. . tshig-pa
dag ni khyed-la Ifca-bahi chu hdod-do, T. d. krsnam, A.
30. o. yon-tao-ldan-zhin yon-tan ¿es-pas (gunavan gunajfiah), T ;
‘ answered properly and modestly C.
31. a. tanayam (tear covering three syllables), A ; pha-mams-kyi ni bu*la,
T. b. mapi bhumipadya, A. o. °jar&vidbhyo (one syllable short), A ; rga
dan rgud-pa-las, T. d. ^jigs-te nags-su phyin-nas (=bhito vanam gatvi), T.
32. b. nasti yadi sy&t, A ; mthar ni gal-te . .. yin-na, T. c. bhutv&pa
(?pit, then tear covering three syllables) yogas, A ; yun-rin gyur kyan mam-
par-bbral-ba-ste (bbOto ’pi ciram viyogas ?), T. d. guru, A.
33. b. bhavan &ha na priyam (one syllable short), A ; khyod-kyis smras
des bdag'la dgafc-ba med, T.
CANTO IX 99
^ ^ apm : i m r ^ i
s r m r % g 4 g ? it s T O ^ i « t 3 r « r w * i *r* <
* W H < IM l f a * W r f H t *T% f a i f t f t f*TO<T: 1
irrm ^ g w%tt ^ ^ n fiT e n T s i^ fN : 11 n
l% fii f t w TTT^ ir a w %?Tfa i®»: Mîtrt I
Tpgrfcj rT^WTTS 5f5t SllPTf*l itJSJTtv: II ^ II
*t^ t ^ n w fo r efiT n m = W r ^ w r i ^ vr*i »t *t: i
^ w T ^ n % ^ R h r o fr i p i f i T $ r e m ^ i f t ^ 11 i
» ra a ra ra t f ^ w f v n r A ^ T w t ^ f t n f t n f ^ e ; i
^ rm t srftfr ^ r : ii^ ii
TTsjj flg g n fa m tt ^ t t fi<uj4.K w n i i
H fiw fld w t *t sj*i g ^THT^T^n^tftT^Tgrw« «
34. b. vici(tear covering three eyllableajtah pracaram, A ; fcgro*bahi
epyod-pa rnam-pa-sna-balioga, T. o. °hetu na suto na bundhur, A. d.
hchin-ba de.. . mtshan-ma-nid (°naimittika e$a bandhah ?), T ; * that which
produces the grief of separation C ; eva t&pah, Gawronski.
35. a. yadadhvaganam iva, A ; lam-du ^gro-rnams hdir m ...ji-lt a -
bahi, T. o. bhajetya (t added later to original ya), A. d. bandhu (tear
covering seven syllables) hinah, A ; gfien-fcdun dam-fcchak skye-bos mam-par-
dman-pa-yi, T.
36. cd. gatv&pi tarapy aparatra gacchety evam jano yogini, A ; der
son-nas kyan pha-rol gzhan-du hgro-hgyur-la de-ltar hdor-ldan skye-la (=text,
omitting one api), T.
37. ab. “prabhfti pra (tear covering seven syllables) su vadhaya, A ;
gnas-skabs thams-cad-du . . . rab-tu-gnas-pa-ste, T. o. akalam, Cappeller ;
T ambiguous.
38. b. A omits la; de-bzhin nor-gyi cho-gar zhugs dus yin-no (k&las
tathasty arthavidhau pravi?tah ?), T. d. aroc(?w?)ahake SreyaBi sarvva-
k lla b ; A ; dge-legs nes-par-thob-pa dus yod-ma>yin-no, T ; ‘ in the dharm a
that takes away death there is no time C.
39. a. yac ca ragha, A ; gan yan rgyal-po, T.
100 BUDDHACABITA
sfi* jprd f ^ T I
« I V I ffT i R m iw itw ^ v n f t e r II 8 • II
» 1 1 * ^ * « S r « s ir f W « < j * r « ilT iw r f lw i
in T T f f i ^ T fr lS TT55} f * ? i a ^ 118
S ^ j * ?J5ij ST *1 W ^ *T3T VrrTWT »A**T! I
» r a :in w t» T ftv r q ^ ^ in m r fir g * T * » g : 11 8 ? 11
t t fir »jwTfa <iflii«M<<i2 ?fW 11* 1

? w 4 : II 8 ^ II
^ r t f a < ;iw r fa f a v r e T in t v e t f H w r ^ n * * i h ^ h a i
w m f n w *r g w s t n f t a n e i v i n%^*[ 11 8 8 11
5TTrt: f% *fit fa m m t V*rifaw*N TlfW I

fagawsa: îîM Tft s* ^ r 11 8* H
* ftw r ft r i t v r ^ w *nf»r $ 1 a m « « g * w ^ t n 1
wwny * n r r * j H » K i ^ f l »8 ^ 1
40. a. nrpe(?a?)tvam, A.
41. ab. pradipta viije samyuktam (one syllable short), A. c. oa sthiv-
(fr1)s s(?m?)&rabiiidarii, A ; padma-dan-bcas chu lta-bu, T. d. rgyal-srid
dan ni gser-dag (rajyam hiranyam 1), T ; raramyam, A ; * kingship is very
pleasant ’, FP.
42. &. dharmma, A. b. tafchS, A ; jMtar, T. o. A reads avagraha
and T omits it. d. rgyal-srid nes-par-dor-nas (r§,jyam nimuktva t), T.
43. b. toijiam ka(corrected to va, dha or ga)rau ratnam, A ; rin-chen
bzhin-du tahim-pa mchog, T.
44. a. r&|t(eorrected to jfi)am, A. b. vaiâm, A. od. e.c. Gawronski;
nanflyapannam vana, A ; hthad-pa ma-yin.no (n&sty upapannam ?), T.
45. b. vanam, A.
46. a. Bred dan roam-par-rmons (lobhSd vimoh&d), T. d. satyajya, A.
CANTO IX 101
s v t$ 6 r a ^ 5 f tg n h 8® h
ITT ^ • S ’TT S 1 W T T f i i I
s jm w T s : is ^ s t ^ w f 4 < !^ h m m : « ^ a «c a
a ir x ft& f
TTO « f7 r a ^ T fa s r a w i
w *ra ^ f% < T t w a
^ T T N i V t ^ r f W ^ i T ^ : II 8£. II
n ftn n m ^ V T f * r n % <i*iir*< g w r w n m : 1
T ,im ir » tii * t jii8 !« m rn « M i- h*»«
vrtrt ^ T i ^ r g ’w f w ^ i r m T ^ sn*jR f*ra*l*i 1
f » w fa ' t o y w tiw n qm gs*l n 11
M r i ^ H * P * W < tS tW T ^ II II
47. 0. g&rhastham, A. A adds after (his verse, T after veree 49, the
following spurious verse, which is not in 0 :—
V ahnei ca toyiisya ca n d sti aam dhib
¿athasya saiyasya ca n d sti sam dhih |
A ryasya pdpasya ca n d sti sam dhih
iam asya daiylasya ca n d sti sam dhih ||
A reads ftmasya in d.
49. b. chamavi&plava£ ca (mark against & to cat it out), A. o. sama£
ca, A.
60. b. samav &ptavaotah, A ; zhi-ba thob-pa-oan, T. c. e.c.; rftjyid-
mit&, A’; rgyal-srid-dag-la sfien-nas (—rajyftny &6ritya, or r&jya£ray&d),
T. d. °kft&bhidh&n&h>A ; mnon-pafri na-rgyal byas (so Peking edition), T.
51. b. vana moham (oorrected in same hand to van&n niham), A ;
bdag ni nags-tehal (=text omitting na), T. c. 0samjfia, A.
52. c. uktavantae, A.
102
i t f t w ft v w fir a t T w re
s t H ®t *T g I
¡cu rra ^ w r ftffnc w f
m u d q w a f r ? r s i w : ii ^ »
*J»i ^ S T T ^ W r 'M * i^ |il« r< IM W !T ^T I

$ « k g g g t w b t *res Hrtnawa # *8 h
ip n H t t t S t f H ^ ^ fa ftra ? n rfflt!T : i
^ w h fig n fv r n r ^ t ; n * ¥ , 11
ij*r: n a f t t q f q * i P r e f e r w h % im tw A I
* n r i r e f v PXTft h *B T f^fiirätnnraT «i*nfts5i * f w ; i i ^ i i
n # fa i r t ®i 3 ^ 4 « iP rt i
^ t i r i m • a W m f i p w f m r e ^ t ira ftr « « ( f a u ^ «
^ N iiM w r s Tr^fn <nS*iPw * j « T s p i h ttw ^ t ^ i

■Mi*<if<<«fi ^ w r ^ f t $ f i r w t f t w ^frf * r a w ii n
« ifq fc ^ H ü i fsra?r: Jr^TT: ftraT fiP W f ^ I %* I

^ g stiT t m s R T t r fn f iw ^ f r *ra t * «M ra: i v . h
63. a. mantradharo taväyam, A ; chos-kyi oho-gar (so Peking edition

cho-gas Weller). . . khyod-kyi hdi, T. b. T omits na tu (but read min for
yin?).
54. a. buddhih tava nätiiäk^mä, A. cd. yas tva pratyakgam artha, A,
55. a. kecid ähufc, A. b. °pratijfia^, A. o. öaibaayito, A.
56. b. rasyämahe, A. yathopapatti, Böhtlingk.
57. c. hy o?i?äm apä, A. d. prakfttim vadanti, A ; pravrttim prakfter,
Gawronski.
CANTO IX 103
n i! »¡iHfj i
firerfr! H?nfgy iuC k*i«i*M ^ »wt >3«»
^ iP a M K U ^ g^g ft w m a wt^: i
q q itfH jr fg ^ ^»T ^ft*Ti ^ P iT f iR t TfiW S^rT n ^ i : 1 ^ 1
rn: im tfn f t f V W R *»«mfis!î *T I

^ n n : ^ in rri * * m * r c t s f i a f a : m * - » «
s»f v ^ N r iT ir m ^ iw a i
n m ^ w e n ft fa m - « ^ ^ n
W wq««inwftrwtfn nr^trc *raN * I

OT^&I* g JPI^SRPWTOiN «Isilfv’r« yrf=fT II ^8 II
sn;: ftrgw m ^xw : w ^rrf«-
u rg fa : y< .i< m « i
i w i f t r l S t® : f t w T O W fe: H I
60. b. tejSSi, A. e.c. Cowell; Samayanti, A ; skems-par byed-pa-ste

( —6o$ayanti), T ; * fire makes water dry up ’, C. c. torirasasthany, A. d.
e.c. Gawronski; aikyafi ca datvS, A ; gcig-Qid gyur-nas (=aikyam bhutvS), T ;
‘ by their natures uniting, they make all creatures ’, C.
61. a. °murddhna, A and Co.; mgo-mams-kyi (=°murdhnam, Weller
amends to kyis=0rourdhna), T.
62. c. pravrtta, A.
63. b. rab-tu-hjug-pa-la (pravj-ttau), T ; ‘ what room is there then for
effort ? C.
64. b. ceva, A.
65. a. praj&bhih, A. b. surana, A. d. yakt&syftsti (ktS cut out by
mark), 4.
104
v d s i i T h i f a f i r a i w * ih s w t o <4î*n o ^ i i : i
ITOiRSHtsfq f t ft***!! II ¿ 4 II
w ^ lm w l* w f a < f a s*n%*f f a f * *rciiw*i •
*n j « h i fa n « H $ a i
*tt * u r m ?r
W t* i t
Tnnf'T f r m ? n ?rra * t *in .
T jifjfg s p ijs W V H T ^ W II I
rnrt^ TW tifTT w it: H ^ llw a jju n ?J5TT ^ (.« h C ’N : I
TTSTT w f f f*1Har(l*4*1N W M l«liTT^SI W : II II
t o i* m w f W a ^ m r t fa fc *! 1
*vfq^7ra ^M ftreirS ftra ^¡»frHfW^q: n o « n
* n ifa v T M i h n i:ir ^ T T ^ r r f * ! f v w r w r w R m t g : i
n w re f o w -f ir i v i in n g T m r n r v W i m i R 11 i
66. o. prayatnavanto ’nyavidhikramena, Spey«1.

67. d. sazht&pan&sal, A.
68. a. bhava doea°, A ; khyod-kyi akyon-gyi, T. d. Hvagfh&n (nibbed
and barely legible) vanebhyab, A ; ran-gi khan-par (svagybam !), T.
69. b. zhugs-gyur-la (viveSa), T. o. mahi, A.
70. a. s&lvadhipati dnunftkê, A ; do-ba dan bcas bdag-pohi ljon-fiin
m n , T ; ‘ the king of the ¿ilva country called Druma\ 0. b. sasunur
gg(?)ag(?)ara viveSa (muob rubbed), A ; bu dan bcaa-pa gron-du zhugs-pa-ste,
T. d. sbyin-sreg ri«.n bcas mthab-can lha-yis (s&hutir antidevah), T.
71. a. obofl d an grags-par rab-zhuga-pa (dhannaya4aJ?.pravista, or °pra-
v r tti) , T ; “pradlpa, Oawronski. b. bhavanSny an(!t?)tlyuh, A ; khari-
k b yiai'm am s-su son-ba-ste, T.
CANTO IX 105
i w i f»rs!TO
f in i f t * VS?'- I
v f r f m t T jm q fta r ftv * I © *«
r r r f t ? * r n a tfn *r ^
tr^ z i m r r ^ fs ra ra : i
s i^ a i T n raT *
±r#l « j ifrr f» in y rtH ii ii
^ s w i ft i i € > ^ ° t i » ^ TW < rg?nT i
y j : m n a w f l f t *fit gS ra sp T tw n rr^ s^ w i « y ^ f s w n©8 n
^ Ig H d V IW « n ilP m f*tf g i f
TJW T1[% y jjf a T t 1J»* w f n : I
« « lift f t IJH IrfW
5» * m i f a W v n s w ii © * i
72. b. byaa-pahi (eakrugah for oakûâb)^ T. c. abhunam, A ; dman-
Tr»mi T. ataktam, A ; chags-min, T. d. brtan dan gnas-pa-la (dhftam
sthitam ?), T ; ‘ words that were . . . resolute and peaceful' (dhrtam sthiram 1),
C.
73. o. fiw.m«na t &, A ; dan ni zhi-baa, T.
74. a. kgamaih sa6at&m hi (one syllable short), A ; the-tshom skye-ba-yi
lta-ba. . . nos, T. b. °parampar&*, A ; phan-tshun gnod-cin mi-gaal, T ;
* handed down over and over again (or, interchangeably) \ C. e. buddhah,
A ; mkhas«pabi, T. parapratyayate, A.
75. b. san£ayite 6u(gap for one character) matih, A ; the-tshoxn-na dge
blo-gros gyur, T. o. e.c. Loders; vrth&pi khedo pi, A ; hbras-bu-med byid(?,
Weller reads byir and amends to byin, Peking edition has phyir)«l* yan
( -=vrthS khede’pi ?), T ; * it is better to follow the dharm a of ivb h a by tapas
than to take pleasure in the practice of a&ubka ’, C.
106 BUDDHACARITA
s* g n ^ » « i 8 « ^ f t «Tfwrfn i
w f n fN q V y i *T W f o l l ^ l l
^ H % aj wfH n * *r w n w * i
st ?t i m r a *i f t m v r n 'tfw r a m : i m i
w^ w ii w < M # f *nt-
f t * r c i« i f i i R w ^ i t i
sree?m t
■?t^t s f SW « 1 ^ H© C |
% d f*r5r*i 5 ? tn H
s* ^ ra m ^ h ii W l<wTf< m i
*ftr nfircrt it ^ r i t n f^ m
4«)t!ij<<ui*l ^ f a « w ) *t^ t I «
ftrf: w ® f t «1^=1 its s i n n t f s r a m tot f w r * * * f * r a ^ i
*Jk«wiT ^ n g : » c* r
7T #?T ^ r « 4 4 ^ w ftir a V
in^TS MfrHl^ g ^ rtw g « I
ifafM S ^H»tl*HHI«l
rf «i f t *rftr tr a g s i JTt«^ n cs> ii
76. b. av&ihi, A. d. vakgati, A.

77. c. pramana, A. b. dper bstan-te (nidarSayan ?), T.
78. o. vi$ayomukhe°, A ; yul-la kha-bltas dban-po, T.
79. cd. garwita yatbai^tam, A.
80. d. dal-bua son-nas («Aanair gatvft, for Sanair agatya ?)> T.
81. o. durddhasam, A ; blta-bar dkah>ba (durdarsam), T. d. drastu, A.
pathi ¿ekar na (one syllable short), A.
CANTO IX
T rrf g t o
TJ5TR f t p r ^ n W g »If^T
W w f ñ snug: 5RvNr(. II ||
108
CANTO X
^ ^ n fv m ftw ir f a r o i
m Ft im m w f ^hm w T n m sm m h \ «
4M : W F * * * * * ^ * r^ w ^ : 1
a n t i n g * n w * & * $ < * ^ r r m * il ^ #
< n m l4 ti> r a ^ n ï ï w T O fW ^ W ^ n fN i t
f t f a r w t TTC si+ W ^ T ^ f W f f ^ T O ^ s r o s r e i « ^ Il
ñ í ^ a í t F i * *ra*t * ’r r ô t
* rer e t o V »ïftr i
ÇFf ^ V' * anTTR *?tt
V- 4 i f a ^ * « “ilHJMIrt n 8 H
« P a f w i ' H ®fTT: *m.i«*ti «i *i »< i
qi0 « m « i * t f * ^ 3 q am T w raftn jssi » * i
1. a. °vak$yâa, A. d. dpal dan ldan-pa3?i rgyal*pol?i khyab-tu (=àrimad

r&jagrham, read dpal-ldan khañ-pati ?), T.
2. b. pfltam va éivais, A. d. zhi-bar rañ-byuñ tshañs-pa (á&ntarii
avayambhür ?), T.
3. o. viéismiye, A. d. BthSnnvrafcasyaiva, A ; de.yi brtul-zhugs brtan-pa
bzhin (sthänuvrato ’syeva ?), T ; Co. as in text.
4. a. yo nyena yayo, A ; gzhan gañ ma son (yo ’nyo na yayau), T. b.
yaá o&tra taethau pathi yo nvagacchat, A ; der ni gañ-zhig lam-na gnas de
Tjea-ÿgro*zhm, T.
6. a. kaéci tam, A. d. naivam, A ; kha-dg de-la rab-tn-mchod-nas
soñ-bor-gyur (=enam jagfima pratipüjya kaseit), T. kaéci, A.
CANTO X 109
7f fa iiijg ! i r e j f s f s s S n r p h On 1
•Hi’a n f ^ *tf*is<s *r » $ *
^ ir t) f * i) i< i! iM f ii < i5 iw i» f <41 « ii , w r f s t 1

n ^ s s r e i « K f o K ji* ®i mti « f t : » © »
ffI7 S T S ^ : S i^ T S T » rfH S T I
^ S S iT O t 7 f^ S ( iw r a W !S S t: II <= II
f ^ T =S f W f W i I
?i f w g ^ s f is f ts r ^ R T T ^ n r e w * rs # :» £ »
w t n r w t f ■H-iTVTfs 'T ^q « n ^ i i f t w M i f t p i i
^ 5 s in © ^ m w rrro g * s: n \ ® ii
h r s r s t T f tis tf tr a s t f s S s 3 « t$ ftiriiT B n W n i
i t ITS S!l«WlftM^W*JJiit fa '0 < fik l « a f a in l I \\ II
6. a. °ve6ah, A. b. mmm iyuh (one syllable abort), A ; smra-ba med-par

son, T . d. nna kaScid, A. •
7. a. °kriyan&mf A. c. e.c. K ielhorn an d K ern ; ta devakalpam nara*
devasutram , A ; lha dan mtahuns-palji m i-dban srae-po (—tam devakalpam
narendrasunum ), T. d. n a tarppa(?rm pa, ?rmya) drstih (one syllable short),
A ; mthon-naa . . . mig dan (? read dag 1) nom -par m a-gyur-to (=nirik$ya n a
ta ta rp a dr?tU?), T,
8. a. bhruvo, A. d. T omits atha.
9. a. e.o.; dftfA avarnnabhruvam (one syllable short), A ; smin-ma
mdzod-spu dan bcas mthon-nas (= d f 9tva sornabhruvam), T. b. iubhajala0,
A. c. °vefiam, A. cd. °p&lan&rha samcakgnbhe, A.
10. d. sasamsa, A ; akyea-bu-mams-kyia de smras-so (purugali ¿a6amauh),
T.
11. b. vipre ya, A ; bram-ze-mama-kyia gan, T. o. sa eva 6&k?ya.
dhipatea, A ; de ni hdi yin-no, T . d. nirahyate (??, much rubbed), A ; nes*
par-mthon-ba-yi, T.
110 BUDDHACARITA
rTrr: w r w f T T T T W T m W t TTSTT ^ I
fa< iT W |H lfoiW «K »rm t I

ftrart ^ g f t t S ' t i f f » w n i »u^rfUi ^ i ^ %n: i i ^ i i
»N ^ »tifa*ra f*r^ ira^n i

sssnttsi r m mq^ ai % =nfffNt n *8 #
rrfw^nfr ira?»nîrffTTj^f^ i
«B T ^rareT ! * g s n ^ tilv R II II
i f T P P iS i: ^n?JTEt TTH sftai*» I
Trsraj tt’ tt * ^ ^Tun^rT^ jmw n^ #
w trmaN T T R 5 ^ 9 fti: i
wV#vn;: r * il{< irfl« ir ^ q ^ z: fir* TST^fre h H
7m: m hwImR. ’sw h ? s n -iif^ ' *n®rfH wtf>rown i
ft< N « i*i w r e g w ^ R n * g iW i h «
12. a. °gatartho, A ; yid-kyis chags-Sin zhen-gyur-pahi, T. e. de ni
gan-du son zhes (= s a kva gacchatlti), T. d. nvagacchan, A.
13. (1. nes-bsdams-nas (nibadbya ?), T ; nivarya, Windisch.
14. b. praSravanam, A. cd. cainam mahldharam, A.
15. a. tasmin vanau lodhravanopaga(?r?)dhe) A ; rodhrafei naga-kyia
fie-bar-abas-pahi ri-bo der, T ; ‘ on this mountain with its forest of luxuriant
trees \ FP.
16. a. tatraivam, A ; der ni de fiid. . . mthon-gyur-naa, T. b. ¿rainyaya,
A.
17. a. “vtrya, A.
18. a. e.c.; tana sma tasyopari, A ; de-nas de-yi sten-na (tatas tasyopari) >
T. c. virocamana, A. d. 6a&m udyantam (one syllable short), A ; ri-boo-gi
mtnhan byun.ba, T.
CANTO X 111
W ^ n - » !* w t
n s r m t s s rp rf^ t « r f t i M v ig « i^ H i
* ^ T W *CT ^ »
an: ^#r fW T 7 i% T P rT I
TW W N fw fs re n ft^ ’ f f l l i II ^ II
jftfH : w ^ f ^ 1* ' W fllW T n O fitW f ^ I

3TT7TT W Tl *r T T W f^ # 5 ^ f*W tV II ^ II
s u ff o P F $ * r % *ra fM w ? i
^ *if«H<îir*s Sleii^fc ^ rrfw rm *r < iw i i i
JTT* f t % 3f t f t d ^ * TW W T O T W W t f f i! I
^ f i: n anm < a«re)w *n r w tw * f u r m r n ^ n ^8 «
n *?rw t i w itft r4
ftw * w 1
*i ^ !(pr iT ^ f t avj « fn %
% $ ^ g r* re d w re i ^ ftsw 11 n
19. b. nirmanam ivopadigtam, A ; sprul-ba bzhin-du fie-bar-bzhugs, T.

20. b. dhStuSamyam, A ; kham s mfiam gyur-pa, T.
21. b. ¿il&tale’ (gap for missing syllable) ni?as&da, A ; rdo-bahi log«la
. .. yan-dag-nes-gnaa-Siri, T. 0. RjpopavUyft0, A ; fie-sar fte-bar-bsdad-naa, T.
22. c. y&t& vivak^g, sutaya y ato me, A ; gan-phyir bdag-la ran-gi na*
tshod smia-^dod-pa skyes-te, T.
23. b. vanam vayo, A ; na-tshod gsar-pa, T. d. bhaiksyaka, A.
24. ab. °arhamri kagaya0, A.
25. c. k$amam, A ; rim*par, T . d. bhuktvarddham, A ; phyed-la lons-
spyod mdzod, T.
112 BUDDHACARITA
^ f t n w i« s < m * iiw 4 :
d^Hi«ysi ^w xmra K f t a i
* f t : W # faT f t « m i P i f t : fi ^ H
j^ irin rM T -
fa q iW y iD * Ttsftfl I
f W n a wt% -
frn w *j ii
s i a r a T P T T ftv f t f W « a ft M w w h « ^ « «
i t ,5 n f a * i f t f l T ^ U r 3 T m :
w v h i r ^ r tr fT ^ u *rt$: i
qiim g u f t ^ n M m ^ ? -
W 5 tj: * 5 ^ t i f f t « T f f n t r f : II II
H w ifw lm ^ ^ n ito e w i
^*H^*5*ftimfN-«i*i *g m m y i ^ w N r y : n ?<> u
26. b. &t(ma added in margin )6rayS ¿tfh, A ; dpal gari banags (bsdags,
Peking edition)-pa-Bte (equivalent uncertain), T ; 6amii6raya, Bdhtlingk.
27. b, viararabha0, A. o. vyuhany any(corrected to n)ekavi vig&hya,
A ; sde rgyas-mams n i . . . raam-par-dkrugs byas-nas, T. d. para jigiâ.. A ;
pha-rol-mama ni pham-par mdzod, T.
28. a. atr&nyataram, A. d. bhramsam, A.
29. a. yo hy a tra dharmmo, A ; gan-zhig don dan choa-la, T. b.
dharmmakfi>mye(?mpe?, correoted to mo), A. -o. fle-bar-zhi-baa (copaAamena ?),
T.
30. a. nisevanena, A.
CANTO X 113
T fftrW r » n rftt
’H I M f r l f a H if I
« tre u a ^ g fiH fl f t
q \* ref t fm 4 » m \ « « ^ h
W % * 1 «jTW t ^ ? S t f t f J T *T f t w f r * T I
w f t ifT fircj’N w m r g : h^ »
*t % a n jw ra fw i? h ? : i
T t T S ^ r f i r e p s w ^ f i T W * ftl ■ H lrJ
^T%jftr W r f H W h^ ii
s r w t ft i
w g ^ * p sR*raftr ¿ u m i w a q f t r i * a f t w w i «^ 8«
^ I ^ HfErf$*iffTf a f t \
*U.w*<mii««(f t ^ f T f io «fiTOT tra r *rcfti n ^ »
<HlTf% fttia S q p B ^ W W W f T P I # ! I
* R q s f i t ^ s t !I W |< « H i l f i t « ^ S R P i a N ^ S n s r a T ^ I ^ I
31 . a. ni^phalo, A. cd. yogyo lokan ahi trf$ Uhi kim p u r (gap for missing
syllable) gg&m, A ; fejig-rten gaum-rnams kyan . . . fros-pa yin-na sa h d ir smos-
ci-dgos, T .
32. o. Vefiam, A.
33. A transposes the two lines ; T as in text. o. bhukgva bhikgyafirama0,
A. d. priyadharmma dhanuma, A.
34. cd. kam&m m adhyasya, A. d. dharm m a, A.
35. d. te n a yathft h aranti, A ; lam de-las (read la ?) hphrogs-par-byed
(tena p atb a h riyante ?), T ; svena pathfi, Windiach.
36. a. vimarsayanti, A ; mam-dpyod ldan-pa-ste, T. d. agatyeva, A ;
soh-ba ma-yin phyir, T.
8
114 BUDDHACARITA
f l w w f l r f i U i^ tM « « r i K f t M i w i f t i i k
T T W Îtt w w r n r r f^ * i3 g i
m w A T ji f a w *r T f e g f a f l s i i w ii h
*m i fx ^ N t ***»1 *ra g * w l w i
qi kTW wt f t * \+ w *raY w w ^ f t * H *
K ftm ftq t^ ^ r tw fN r a : i
• iM ^ lR H l f t *rfH *RTT *T # : J T t W t ?ig: 118 °H
t sN J n n refW ^ t w n f
*r i
%^tt# f r r f t f t n t a f t ’W Ty h 8^ «
Tft n w r5 $ W N e^ ^rcfipupft *nn fira 3*n u ^ « n
38. b. v yapetu, A.
39. c. yajfier, A. * You should m ou n t th e back o f th e spiritual n&ga ’
(nagapr^tham ), C.
40. a. raam -par-bcins-pahi phyag-rnam s (°vibaddhab&havo ?), T.
41. a. A om its v a c o ; magadha*yi bdag-pos tsh ig am ras-pa, T . b.
dhruvam babhaê, A ; sm ra-ba yan-dag mdzes, T .
115
CANTO X I
^ n jihif t y r c i f ^ h r ^ r : a f t f iq fr t i5 » * *
fw R w w * fo f% fa*n % •
qfaW TO w f t w W lf f a ^ T hT V ^W » ^ *
^ r * w f r i t y g m g C T T * i f ir g f ir ftr a ^ S I
$ 1 « ttt f li f i m W ir w H ft* * * m f i w W " ■< *
^ m r $ n m i t : ’p r ^ r w ^ r n i
f w P g nr«itfh 5m
W T O s f t f i T C * t f t * T W T 7{. II 8 II
M % 3 p tH T^ Tm ^ f w ^ f V *T ^ fs W ts ra fM I
■ su m q i c i f a w r N ? f t t « t p * a p n ^ w < t h t « um^k
T rflM T ^ t t s r m w r i r w r x rfV r f s r w n ^ f 1
^ u $ u iifa n n ^ N aizriTns * rtY U .« J ti< ^ 11 ^ 11
1. b. sakftunukhena, A ; bSes-kyi ago-nas, T. c. kula4oca°, A.

2. a. bhavato bhidhfttu, A ; khyod-kyi cho-ga, T ; bh&vato ’bhidhfinam,
Btihtlingk. d. pariûddbav^ttah, A ; yons-su-dag-pahi apyod-pas, T.
3. a. svakul&nurupa, A ; ran rigs rjea-su-epyod-paa, T.
5. e. aptaearani (one syllable short), A ; sfiin-po thob-pa-ste, T.
6. b. e.c.; vihftya pr&g eva ti niflcayaa te, A ; khyod-kyi nes-pa g&n-
zhig bdag-la dmigs-pa hdi (=text, omitting khalu), T.
u6 BUDDHACARITA
a i<l<j<q w i fa fai^ T I HTO: I

f i w M y f l i P w w m iN % g ^ n 'a »
sv rsftfa ^ ffll f a w *tt f a ït f w % «ti»r*rwt * i w ^ s j % « n i

„ i j T ^ â t î f ’^ r e f a ^ t w r w i % fa^ ftw r
^ m T ■ sifaarn f i w r â ^ r r r
fin ir a m m « w v i
sirnfrwTT»rr ^ rfa Â fa*rfat
f a r i s*5T fai y-K)rH-H*WTî II £. II
q iï*fi f a H<TT f a *r * n fa r s n î fai *nT t r w A I

«st& ««am na f a « n f a r
a w » M « ?f ^ n îts fta « t iiîlw f a i^ t t m i
?m f a f a â ^ * ? N : mrsp «\ \ »
mw^T^J ^rnc f à m W ’rt i
f a i f f a r f a i n T t f a T w r f w f t w i ^ w il ^ »
^%*ï ?tsfa fa?Tgm fhnsEw?iragrtsfa fawr i

* b « ç i ^ m V t M w m i g» « i» y i$ < n îir « « H lM < îfa : » ^ »
» J * r fa TT5'} f a f a ^ T T R T •anmiïft TW ITW STC i

^ f î l a g t f t * n p i : ’HTRî II * 8 II
8. a. bibbaimi, A.
11. ab. kàm aih mohâc, A. b. praàaktah, A.
12. o. n a hi trp tir, Löders ; T indeterm inate.
13. b. lons-spyod-de (bhuüjan for jitv â ?), T . d. àéld, A.
14. b. prenante, A. d . naghusah prap&ta, A.
CANTO X I
117
TT3TT f r o s J lm ft ^ 1
^ r tim fw i: f i f f f t g ^ r n r *it o f ^ t w r ^ ii W b
*npi yw f ^
^ r f ftTrff f t m t g T tf qft II ^ II
■^1<J*^<J
3i7T ^ n r fN t: i
3 « i l * n i i*rt g * r a t j f a « ht:
^¡: ^TW*TP^»I%rT II ^ II
^ n ^ fg tW T T g v iA «% * * r u * w < »T lw r^ I
fa R n ftr ^ m w fu i^ T t o « ^ f t i ' f t fai f* r c ? n T R i^ H ^ n
^ r a i ^ w g i f a n r g w * it i
W ip g » rtf f^RTTi ^ ^ n i ««: W T ^ N f? R n r ^ tfT H H I
« m i f t f a : «hwf o r f f o i r e f w m f l w r t ' r f* r s r a i
^ rm ^ qjn n f o r e t r t y i T i m m f i : »^«n
15. a. edad ca, A. cd. jihirgu jag&ma, A.

16. a. naghuga, A. b. naghug&d, A.
17. c. y air anyakSryii, A ; gan-gis don gzhan ma-yin, T ; ‘ peaceful and
seeking nothing ’, C ; ‘ seeking for mok$a by separation from th e desires ’, F P .
18. a. ugragudhaS, A. b. bhlsmfi-t, A. d. e .c .; tadvrttin& m fri™ pur
avrat&n&m (one syllable short), A J spyod-rnams-kyi fcjoms-phyir de-phyir
brtul-zhugs m am s-kyi amoa-ci-dgos (= vfttin§,m vadhaya t a t kiTh punar vra-
t&nSm), T ; tadvj-ttita, Windisch.
19. a. &6v&dam, A ; mya-n&n (for m yon-ba 1), T . b. s&myojan&t*
kargam, A. c. garbs,, A.
20. a. kpgySdibhir ddharm m abhir anvitlnftm , A ; zhifi-gi las-la Boge-pa*
rnams-kyia fiam-thag-cin, T ; * every difficult m eans o f livelihood *, C.
118 BUDDHACARITA
t u r f t q w f t rfrr ,« * I * Ì '
J V t *i ^ 4 f t w « i|iìt f l II II
fW j: MP ur«!« 1^1 ^ ftlW W MÌd<ufcl H ?: I
fr tiid H M iN r ó U rf t s ^ 3 f lm r n i r ^ «
3 H < « |S W mR'MTPtI |
w fà ¡F fìw ftW r fil ^ 3

¡*T%g w i a m t w t^ i »
f W I F ^ f ’rl *1 SH? I
q ì Iiw MW» ! ?tg
^ 3 «HWIgWift t f n : WT^ I ^ 8 u
^ tfw si
? * « IIÌ» 9 T
*rr§* f=fr ¡sw n i
s*T*g «WIKIWft Tln: WT*l II Il
yTVH7!|f9T3prof5rT I
?rg JTfîrftrwf^ 3
qf[%3 ^Wi(fl«ldì Tfft' W<t. Il Il
21. d. kgate, A ; zad-cin, T.
22. a. parirakîtaé, A. d . vidvSn ihi, A ; fedi-na mkhaa-pa, T .
24. c. kruddhograéarppa0, A ; kun-nas hkhrcw-pahi abrul (samkraddha*
Barpa°), T.
CANTO X I 119
u n r w r n in r w rt f v r f n : i
f* * g ^ 3 W T a m it x fip m u « »
f*T^t ^ ^ M
iJT5! fa * if* iH I ! I
itg ^ m n w #m % 3
j»n%g ^ fn : OT?t n 11
? ftt: 13%* % »TTOfH* TOTf** I

5*3 «BT*rg srerrsm t ?fn: srp t I »
ii i« u S f iw r f a *t i n f t r *!*i wPc’U w f ^ r i
?tg qrn*3 w r m T ft TfH= ii ^° n
grc^ t ?s8w w i
qH ifa * rggfaftg ^ 3 ^«ifH ^ri Tin: wr?i i a
* n $ * i.* f t .t iV n w il f ^ r I
%3 <«i»*g «»«KHuil iid ! yrnt h ^ i
27. b. 6&kS£ad a p i bindhavegu (corrected in m argin to °vebhyab), A ;

gner-bdun bbrel-pa-rnams-l&B kyan, T .
28. b. yadbhrarbiam arcchanty abhilaogham&n&b> A ; gan-la m am -par-
bphyo-ba-m am a ni Lhun bgyur-te, T. c. drumapr&gramalo0, A ; ljon-Sin rtse*
mofci bbras<bu, T.
29. a. tlw a ih , A ; drag-po, T . o. svapnop{?g?)rabhoga°, A ; rmi-Iam
fie-bar-lons-apyod, T.
30. a. y an acc(??)ayitv&pi, A ; gan-m am a begraba-naa, T . c. an g ira-
kar§ny(corrected to r 9)apra°, A ; lci-babi m e-m a-mur, T ; ‘ a firepit C.
31. b. e .o .; m aithiladandak &6 ca, A ; T om its th e p a d a ; ‘ th e Mekhali-
Dap<jla(ka)a C. a. ro-bsregs 6in corpse-burning wood fiun&Sik&^t'ha0 ?),
T ; aunaaikftgtha0, G.
32. b. anyonyaverapraafto, A.
BUDDHACARITA
120
* 3 ^RT^f w m e m t T f o ^rrn » * * n
« tim i^ ffg i a n n s “» i l f a m i i t f a ^ ^ y * r ff^ i
>3Sf ■*!#<! i t W f a : ||^ y ||
>Ptftfig <rei f t j p n s w r a ¥ u i ^ w ^ t sp a w n *m fsa i

w w t P n < « u * w m r w i i fif fr r a x : p r a ftr n W
w tu r t f f f snwfTT! W i W r ^ %fafMi<«l<BIHIHT: |
3?=t|’l<!!r f t ^1% ^:W ^W T T ftH lTOI*fr II^^H
r t f t h m hs ! « i *j n W y < toN i
^ n f^ n tb T T ^ T g r y h ii
P ^ iH iy im ^ n « N jjsjt *rrH r r s n ^ t ^ ' n ^ i * ! i

7nrra>i « M f t ' f t y w ¥T*i ^ n f N ^ n r e n r n n
33. a. k&sandh( i r th l )am ajfiah k fp a p&vake ca, A ; gan-dag-m am s-kyi

don-du d in ^«-n m e-la dan, T ; * he m ay bind his body an d throw himself in to
fire and w ater \ C.
34. a. krpanan, A. o. tapa£vi, A. d . m jty u iram ath, A ; l^chin-ba (for
]?chi*ba) d an ni nal-ba, T.
35. a. gltai hriy&mte, A. b. ¿alabha, A. cd. m atsyo giranty &yaeam
&mi$&rtbtn tasm ad, A ; ¿a-dag don gner fia, T ; ‘ th e pool fish longing for tb e
b aited hook *, C ; 4 th e fish in th e w ater hangs on th e hook on aocount o f taking
th e b a it F P .
36. *b. y an m atah sy&t bhog&, A ; hdod-pahi lons-epyod y in zhes
gan*gi bio yin-la (k&masya bhoga iti yanm atih sy&dl), T ; m atam , Co. b.
kha-cig lorw-spyod-mama n i yons-su-Bpyod-pa-ste (= k e o id hhogSh paricarya-
m&O&b, o t parivartyam&n&h), T ; pariga^y&m&t)^, A.
37. a. toya, A. o. v&t&tap&mv&varai?Aya, A ; rluri d an gdun-ba sgrib-
p a ched-du ( = v&titap& vaninaya), T . d. koplna® (?kopane0?), A.
38. a. d e-b z h in . . . gnas yin-la (tath&sti v&so!), T ; ‘ one sleeps to drive
off d r o w s i n e s s C . b. e6raman&4an&ya, A. d . srjiro g y a0, A ; g tsan dun
nad-m ed, T ; * to rem ove d irt one bathes C.
121
CANTO X I
e W fsn r r ^ n f s w ^ w tm 1 <
■srenfir H t^ iiP ild i t s w f t w -
tw w
V Ì M r l^ lìN f j ^ P T l W 3MÌ«i Ì*w«i Ì ^TPI s f a I

^ w f N n x t v i r b ? tj: **t%i f * t f a f a w p r a ^ # 8 » »
^ * tcht -
% ^3 ^ «hm vr i
il ^ WTTT f% l ^ f f ^ f f
ri ^ g « K M * fs il Il 8 * Il
?j^ fì5 ^ rw rw T ^ f’!! %* ^ r r ? s iw ^ * * 1

« 8^ »
* P ÌW *m = IH T tBT-
•VfiìifM ^ 'H l'n y y ì s f e l ^¡f%-

D 8 ? Il
39. ab . °bhfit& taem&t, A. b. de-bzhin skye-dgu-m am s (ta th à p ra-
jàn&m), T ; ‘ therefore ’, C. c. annftni bhogft iti, Gawronski ; lons-spyod-
m am a n i bzah zhes (indeterm inate), T. d. e.c. F in o t ; pravjrtt&n, A ; rab -tu -
zhi-bahi cho-gar rab.zhugs ées-rab-can (= te x t? ), T.
40. a. pittad&hana, A ; hgro-bahi (for dro-bahi?) gdun-bas (uncertain),
T ; ' a m an w ho has g o t a burning fever ’, C. c. sdug-bsnal zhi-bahi bdag-
fiid-Ja (d u bkhapratik àratay à?), T . d. bhogasamjfiam, A.
41. a. yasy&d, A. b. T o rn ite api.
42. b. dhannm e, A ; dro-bahi tshe-na, T . o. candr&màava candanam , A.
43. a. dvandani, A. praéakt&ny, A ; rab-zhugs-te (p rav rttàn y ), T.
d. paraâh prthivyàm , A ; sa-la skyea-bu, T.
122 BUDDHACARITA
it
tjiq ^ ^ r e j < * w t w p m i
fWril X ^ lS R f t i s <J*U
si ^ T ft * m w r ^ i 88 I
■ srr* rr » w w w i f t % f a < i < w i * t * i f « r t ^ i « u w ^ i
* u m r < li|g n ftm t f t T T * T H8H,B
x m < C T w ftf= i
fw rn w iv fiT i
w f* j ^
f t ! STTW ^ f t s ? W TTTj: | « £ |
u ^ t ^ f t n s r f t * r # i y n u t «iitii*j ?re g ? ^ w * f a i
r ^ T fa H ^f W W ? ^ TT*WT*: I 8 0 »
T tirs ft ^ T flf^ fh rn r T m w r m i
^t*ht T itq im e r if liim ftim ’r n t a i ^ r a r 8«= a
g w r i f m * tire r < ih ii* w g ft^ fa i
?J#T ^ W ilt g w a ^ t% fttW *1^ W *J3lM i: D 8 i.l
44. a. d ^ v a ca miAr&m, A ; m am -par-]jdrea m thon-naa, T . b. r&mjya

(gap for miwimg character) d&sya ca, A ; rgyal-erid d an n i bran-nid, T . d .
h a a a t, A ; bran, T.
45. a . gan-phyir . . . lhag-par gyur (abhyadhik&ati yasm&n*), T ; 1if
yon say th a t th e fa c t o f a king giving orders m akes him th e beet ’, C.
46. a. vankam itre, A ; btes-min man-por, T ; * on account o f th e m any
of kings \ C. o« visram bham upeti, A.
47. a. m ahl, A.
48. N o t in C. a. e.c. B d h tlin g k ; rajye pi vase yugam , A ; rgyal-po
sdod-pahi gn^ kyan gflah-Sin gcig ftid-de (r&jfto ’p i v&so yugam ekam eva),
T . b . tath&narofttrS, A ; de-bahin . . . bzah-ba tsam yin-la, T .
CANTO X I 123
fsN t i|* l^ H W I
f H g 3*»:
a f * n fw « t ^ ra m w i f a r * « i
*i w nf*rft * 5i^vT^T^7nftf% : i
sn f* T w r f s S n g l m ^ i i Tw *m % n y ^ it
i t ^?5P* f f ^ »J’ ra5
jjwt e t w f i t 3 * r a ffg ^ i
^ T T rfsn rt ^ t s s fs r r n
«'f«sq w r n t r g*ni%<T h n
* pw ps
<4414 * p i t f*W»TPi I
w fu rtftw a ra ra n n
^ p m A f i r * > iH ^ Ttg: a ? ft s n ^ g H ? f I
T T trm ^TTfsHî ^ ^ ■? II ¥.8 II
50. b. k§ema, A ; dge dan zhi-bahi lam , T. d. smraa-pa-ho (brfi*e or
bruyah?), T . p&layanti (corrected to °yeti), A ; skyon zhes, T .
51. a. e.c. B o h tlin g k ; vaoa pravi^to. A ; nags-sa zhugs-pa, T . b.
avadbum aulih (one syllable short), A ; mgo-bo hdar-ba (avadhutam urdhS?),
T ; * I h ave cast off th e royal diadem C. o. kftasprha, A. cL naid vacanam
(one syllable short), A ; tshig-de . . . ma-yin-no, T . de-phyir (tatas), T.
52. a. bhujagam , A. b. puna grahltum , A. c. tmoIkSm, A. d.
b h ajet, A.
53. a. Bpfhayed anartho, A ; ma*lon . . . ^dod-pa-ste, T.
54. a. bhaUopabhogiti ca(?ra?), A ; slons-mo ne-bar-rgyu zhes (bhaikgo-
pao&rtti?), T.
124 BUDDHACARITA
m iS t f * m ^ ^ T ^ : xrfiTC® ^ * *VM
g ^¡S j w i
» m r P i i t # t o ? w ftn jf ^ f* sj ^ n ^ 11
^T f 1% W I T * r t* n f a i t a iifr W itH U * : I
3 ^ m w f* ** n^ i
f-q q ^ t} q | ig V «(Vl 3i5g?T!
T ift Wg*3T^ ? f o SWTW flTW I

'^fT$ ««T ^
^ f t f^ nrnf f * ^ ^rif«i r n w k ' i p n
x r | g q f w f l s r r j *i w H ^
*r 5PH 3 fl< K W l 5T ^ T W I
ytiro K m f ^ T % f n i
*T fTOTf ^ 5*r: faWT II II
Tif^qTW rf 5TTT ^ I
n fir a v tr a v r e t o iW s R m f k n i f i i m •w
57. N o t in C. a. aam sararasena, A ; hkhor-balji mdah-yis, T ; * I who

h ave been shot a t by th e arrow o f th e sam sara', F P . b. v m ih irtah , A. cd.
nad-m ed m tho-ris-na {tridive . . . niram aye?), T.
58. a. brten-pa hdi ( = 8evam ira&m), T . y a n t a k fsn atah , A. b.
tv a m a rth a mam, A. c. e .c .; a n a rth a ity ev a m am&rthadarfanam, A ; de-
Itar don-med ces ni bdag-gi (so Peking edition) b rtan -p a (so Peking edition,
read bsfcan-pa) hdir ( = a n a rth a ity evath m am atra dar£anam), T ; 4 th is too is
anartha ’, C. d. trivarge, A.
59. ab. n a bhirur n na janm a (one syllable short), A ; bjigs-min n ad
m a-yin skye-mm, T.
60. a. pratipalyat&m, Gawronski. c. bahulam hi, Kern.
CANTO X I 125
fa ir a fH i
sr c r m f t w f a ^ T ssin ^ T T ii ^ n
5fTV fa r o I
n * I W T iI H T n R 5 T T f w f ^ * J
^ a ro re n fif i r h ^ n
w t g ^ T «it w 1 ^ T r $ w fsrsj-
wwt < * k r t^ ^ ir ifn i
7 m w ^ sn ^ r : s m ir fw
H d fa f < gT f k f è r e f w t s ^ Il ^ Il
IRTTW '<|VÌK>JWÌ f ^ t f ^ T t
f i ^ r W r a w ^ rfìpiT M W i
* m t w ^w fr ^ f a t o ì u à
x fW ^ f a i l i l l n ^8 K
61. b. vayassu sarw e?u vasam vik arsati, A ; na-tshod kun-la dban-m ed
rnam-par-îgugs-pa-ate, T. d. samepsunS, A ; zhi-hdod, T.
62. b. ivaéritab stbitah, A ; dge-ba ma-yin . . . bzfain gnas-pas, T . c.
°aérit5n sudan, A ; rten-m am s gtor-te, T. d. priti ko, A.
63. a. auto (corrected to ato), A ; de-phyir, T. c. krp&tmanah, A ;
bdag-fiid byas-pa, T.
64. a. e.c. ; yad &ttha c&dìptaphalàm, A ; yan-na fcdod-pahi hbras-bu . . .
gan am ras-pa (yad à tth a v&pl^taphalàm), T. d. pad i^yate, A ; gan-zhig . . .
hdod-pa-ste, T.
126 BUDDHACARITA
n r fr fa ro
^ q iW I S H : WT! I
JBSt: q r a w f » I W lV i « % -
Twrf'r b ^ t f a g ii 4 * *
i m f t fa fa -
a?t*i *t i
yraT ft wri
ftrarea ' t w f ii 11
wn w v r o frren ; w fi» r a T W i <

ww ^ro ^ w r t w r t f*s ^ to *4®*
st ^ H d l^ fsfffl
f , | i |f l *T % W^l' I
H?TPi: irfn?tT fi? ^ W T : II II
fq g « W
^ « 1 ^ 9 I
ir a ifa «innjrj % f M
w ^ * n *m i n
65. a. b an tu , A. b. yuktarupa, A. c. kTato, A. gan y an (yad api?),

T . d. sflin-rjehi bdag-fiid gan-gi d e-ltar byas-nas ci ( = t a th a krtvft klm
y a t krp&tmakam), T ; ‘ how much more then in doing h u rt to creatures in
sacrifice, when seeking w hat is n o t perm anent ’, C.
66 . a. dharrae, Bohtlingk. ab. vidhi vatena, A ; brtul-zhugs-kyis . . .
cha-ga (for cbo-ga), T . b. m anahsam ena v a, A ; sema zhi-ba-yia-sam, T .
69. a. de-yi phyir (ato?), T ; * therefore C.
CANTO XI 127
*%<* srvTw « u * ^ i
sn rrg rrtT ^ f v r a < i * 4 4 t n f r n w w ii $ » n
f * * T r f ? ^ j K T O W T ^ t o t f s i r *rrfH i
f w T r r f t ^ i^ n 5 ^ i7 i % * n fr il ^ 11
« 4 ÌU flfl* H l* lfo l< W

« if r w T« 1g w m ^ f r o n : i
^ r e r a ®ffT% s r a s m f i m t
HW Tft ^ rrèf v m r 7 5 s i ^ ì » »
fW K K ftm r a 7T^f?( *ufà%

TTfT: * b à n r V F S W I
M r < « i^
^ tfb fa t o p t g fi; M r ^ m 11 ^ \\
h tt^ ìtì m u R u M ■nS^Tû: ^ n : h ^ 11
70. a. athendravad, A ; dban-po bzhin bsruns, T. b. ifao ca gam

acah, A ; sa bsruns hdir n i . . . bsruns, T. c. ftyair av a Satsutan, A ; hphaga-
pa-yis bsruns dam -pahi bu-raam s, T .
71. c. e .c .; “kâyaiatrughatinas, A ; khyim-gyi dgra hjom s n an (pro
bably = tex t, b u t uncertain), T. d. e.o. Cappeller ; vimocayan, A.
72. b. avighnyatah, A. c. bya-ba b y a s -p a . . . dus-su hdir (k&le
krtak?tyat&m iha, for ito?), T.
73. c. samudlk^ya, A ; de mthon-naa, T. d. vavrS. purin girivrajam
(one syllable short), A ; ri-yi-tehogs-kyi gron-khyer-flid-du son, T.
128 BUDPHACARITA
CANTO X II
?m : s m f t r e n s a g * r f * w r j ^ 5 * iT : i
^ l i i ^ w rw i »t% n %n
i t «MWHH'TlfaH r H l ^ ì ^ N i T ^ : I
g f : g T U H pM p» w h g w f h m ^ Il ^ II
r T T ^ a m tr f: T§T VT?pTTW I
^ TT a ìtÈ fa iq r é g fr ^ fW i^ g s II ^ n
fW T ^N «OTfn *rsT#Njf*rcmw: i
fa f^ n it w r fa s^ w t i
ft[^ T #V T R i Tirsi TTSi SH 5 * f t * : II k. n
tt^ tt v fir o # ^ n ra «hw < i

i r e i HTHi ftsra s m n ^ nrt f w s w f ^ n € 11
i N r ^ r a t q a r asni q ififaT '

i
^TT
1. a. samavib&rasya, A ; zhi-bar gnas.pafci, T. d. pujayann, A ;
gan-ba, T.
2. b. tena° (corrected to te n i0), A. d. sam ipam ujagm ivan (one syllable
abort), A ; dran-du ne-bar-g§ega-pa-ho, T.
3. a. pr?t(?Q?)ya. A ; dria-naa, T . d. 6uco (corrected to guro?), A ;
gtsau-bar, T . ni$ldatuh, A.
7. b. vasam (corrected to vanam), A.
CANTO X II 129
^ % rnm rvf w ftf i

ftr a htw f w r t * c I
n fw g fr m v w tt^th h p w I
g l HtHWpMg i q * N m : Ht II
fip fr * r o fa f r o n t 1
« i i i w M q < q i 4 H * w f N s t w t w t * * • II
ifh w m r r w fr o n t k * ^ $ w 1
* » i? ■■Hmffrn n W n fm r iw ^ 11 u *
P H w w r fa w w 1
^«<1l«iiLyi|»iirw S7TT$ s* w rfa h ^ h
f ^ s s j f t * fi? s d t f T r f v r r g f ^ % r*w *i 1
fq gv5«i*r^ i n i f r n f t s f ^ ^ sp iw 11 1
? r e n ^ f t r rn sij r o w *rf^ i
g r w fo ft^ h g t w r a v f i c i ^ D ^ 8 11
8 . c. abhukteva, A ; nid lons-ma-spyad-nas (pas, W eller), T.
10. a. gan y ah (yad ap i 1), T . b . hjug-ate (v artate o r v arty ate), T ;
4 first one tests th e ir abilities and thereafter one teaches th em ’, C ; v artate,
Co. d. e.o. ; 8u(?)parlk$yo, A jy o n s-rto g k h y o d m a-y in (n ap a n k $ ito b h av a n ?),
T ; ‘ I know already your good firm settled purpose, certainly you will be
equal to learning an d in th e end nothing will b e h id from you C.
11. b. m i-yi dran-sron des (sa narargih), T .
13. a . didikûr, A ; blta-bar bdod-paa, T . 0. tvaddardan&ha (one syllable
short), A ; khyed m thon-ba-la bdag-gis, T .
14. 0 . rg a d an hchi-bahi hjigs-mams-las ( = jar&maranabhayebhyo),
T ; ' th e troubles o f b irth (or, th e troubles th a t produce), old age HisM*» and
death \ C.
9
130 BUDDHACABITA
is n r s : H rm nn^ i
w t N # w s t ii w , II
m m rm row m f w ^ : i
?m ^ h n ft to t ^ H^ II
ir a fin ? f a w c s ^ i
T m rw * tfa rg w n ^ n
^ g ir a fii *tTw W * n s i f ^ t f ^ I
V * H jTT^ j^ ^ nr * ii *
fVram; t I t t j w ftw fs r f^ r r fis r * i

=»*«.«
^ lia t i r o fa tiM K iH 'fl s f a ^ i

i f i r îchiW q m w m f ^ r R n : 11 #
H fsw ! ^ s fw s i* w ^ t; i
^ ^ U n f r H f ^ HWT*f?riTTt,ai% II II
16. d. 6vasya, A.
16. d. y a th a vai p ariv arttate, A ; ji-ltar nes-par ldog-pa fiid ( = te x t,
om itting ca), T ; ‘ th e m atter o f th e origin and destruction of th e universe ’, C.
17. d. paraihi nab, ■£; de Ses-mdzod,-T.
18. a. e.o. B&htlingk ; prakptir nn&ma (originally p rak rtin n am a ?), A.
19. o. v&oam, Bohtlingk.
20. d. k ath ay a ty , A.
21 . b. pratibuddhi, A ; rab*tu-rtogs (pratibuddhir or °buddha), T ;
pratibuddha, Co. c. e .c .; aaputrah pratibuddhas tu , A ; bn dan boas-pahi
nogs-pa dfl-n (= A , w ith oa for tu ), T ; ‘ K apila, th e f?i, an d his brothers, sons
and dependants, on this im portant principle of th e ego, practised learning
and obtained salvation. This K apila is now P rajap ati *, C.
CANTO X II 131
fq g g * ran fi g f v r a i m t i ^ #
îm*i ^ ir^rr ^ iî* i

fajrtU P w faH * ) a n g ^ m < r f i r ^ 7 t n ;>$ «
faH<*141|<^*KI*R*l<*r*4d*l*l<t I
nMnmrmnHrr «»iqwrcmrw n ^8 1
m ftn s iir fs m th ft 1
^ R raT 3 ^ «trri «*H «i R n n tp $ n r r 1 ^V(. I

%% W I S W ! f e w 1
11 1
*RjJ W I^T »fiif^JV |iit*l*ii^»i mwTrl 1
i f N I % II ^<3 II
il w ? ^ *T5Tf j f i w V T ^ I
n t ^ * W ^ tir fr rfiT n : # s f w r a ^ : II ||
22. b. vadhyate, A ; na-ba, T ; C om its, d. avy ak tan ca, A ; mi-gsal-ba

y an.no, T.
23. b. jfioy3>, A. 0. sthito sm i trita y e yantus, A ; gsum-po h d ir gnas
bgro-ba, T.
24. a. Iog-pa-las (viparyayad ?), T ; ‘ n o t believing ’, C. b. sandehad
apr(?bh?)isambhav3., A ; the-tshom -las d an nm on-hphyo-las, T ; ‘ doubt,
excess *, C.
25. a. log-pa (viparyayo ?), T ; ' n o t believing ’, C. d. m an tav y a, A.
27. a. b havan aaamdigdh&n, A ; the-tshom -m ed dnos-m am 8, T . c. the-
tshom -med-pas (asamdehah), T.
28. 0 . e .o .; ya£ caiveia, A ; gan-zhig grans de de fiid ned ( = y a h sa gap ah
sa ev&ham), T.
132
m n f N t ^ *T ^ # r f * 3 r a Tftr *gn: n *<. 11
H W e n ^ n r ^ ti i
v f r n r i f * ir r B w ^ n n % f^ : n $ • *
tm ^ ¿ tv t « « i H i ^ f w i f w i
fo tO m ifa m F t s f i f f l f s f r W T H ^ II
W U q m W g ifiT ^ : ^ « r w w « m I
f tw its « m T 7 T : w *Nrr*; ^ ^ m n t ii n
is r P r o t f f ft i
<rwt w t r n m R h f « ifi<*u*i*w ^ ii n
? ( T O 5 rm t f t f il ^ ^ 5T*H ^ I
TT<|« il* M *i»TtT ^ ¡ m S<?TC J(R T «m n ^ 8 II
< H H |^ ^ » i m ^ l U ^ a f * I
rtW lfo « T T i f r f ? f H « p P R f *(. H
TTrfwuftrfH ^TiRtv z fit^ r r fti3 i* % i
f w ? v ra m rfiR w fs m ^ r ^ »
29. b . rab-rgyas rab-rgyaa m a-yin-pahi (prativjddhapravfddhayoh), T.

33 . ab . p afto a p arw in , A : d e-ltar m khas-kyia m a-rig-pa gnas-gkabs lna
n i rab-thob-ste (= e v a m vidvan paficaparvSm avidyam prapnotd), T ; ‘ all th e
ignorant men in th e w orld are united in five classes *, C.
34. b. rnoha, A. d . T om its ev& ; i t y a v ag am y atam , Co.
35. b. cben-por yan n i (m ahaty ap i 1), T . c. eâ m abaho (one syllable
short), A ; phyag-chen hdi-dag ni, T .
36. o. viâda, A. m i-fes m tm -las gyur-pa n i (ajfiat&misram), T.
CANTO x n 133
I f » l
j^CT ^ farr ^ * R U ^ I T ifsK W if^ ^ I
snfa<«i<mi»i*i n$e n
T ^ f H ^ f M V f ^ ; « P lW fa : j p n f it I
^ W W ^ W T H T S f f n ftn u g w iftT n H H
?r^ 4H w ^r«r4iji«iilai=fii^ ’v g u m i
H f a f f TW^ * cq^TT«gra>*»^ ^ 1 8 " «
* u q i^ r « tir y fa i
S »*l«i^ rtt f ^ T HIHtifl T^T^?TT II 8 * «
5??m s r s m m u s ^ m ifV i: i
JT5PTO ^ I 8^ I
?f?T q (« w |V (^ 4 j H i «|«ltn«!9 I
^ jm r * i m w ^ i ^ % fr o n i ^ i
? m * im * i
w w re r * * r f a f w m ’e n w r g m t f n k 8 8 I
37. o. sdug-bsnal gyur-pa-yi (d ahkhabhate ?), T . d . bab*par-byed

(abhinipatyate 1), T . °
38. a. 6rot&, A. b. bya-ba d a n ni rgyu Aid d ag (karyam k&rapam e r a
o»), T ; ‘ I am th a t which does ', C.
39. ity ebhi hetubhir, A ; rgyu bdi-rn&ms-kyia h d i (for bdir), T . b.
jam asro ta^, A ; skye-bafci rgyun-la, T ; * th e stream o f b irth an d d eath ’, C.
o. hetvabh&va phalS.bhS.va, A ; rgyu med-pa-las hbraa-bu med, T ; ‘ if th is
cause does n o t exist, th e fru it also does n o t exist C ; hetvabh&ve, Co. (e.o.).
40. a. yan-dag Jigro-ba (sam yaggatir), T ; 4 call this th e rig h t opinion
C. o. rab-rgyaa rab-rgyae-m in (prativfddh& pravrddhau), T.
41. o. °javata, A.
134 BUDDHACARITA
T O rsrrw f r o m i
n ir t r o « * * * *** 9W M n an.«
W P F liT ShiTO I
II 8^ II
w i N TTcwretnr ^ ^ * m w t: i
f a f a ji t* 7 T A T * M 5? : «!l€Sf*W p?t II S'S II
7nit r fr i
51% I 8 C * i
f a f a ji *T% W t S I I M K l f t w I I * ^ I I
fs^ q m rT m tfT T h a t ii
U ii«iq«g WTO r i n ^ l«tri<i«i*i I
fig fin t «niî»Ti I v *
ap T ^ 'f a ^ re « H n lq f iw f o T i
M R fllfcH ll * f» ifT : II II
VT^ T ft< lP W « T q «W «fflW M < K«T*J I
flf< ijW *4< IIW irfl w N II ^ II
fip w u sre ra T i?W r i t fa it* *t **af?r i
« H W W U f t f t ^ « l« 4 H 3 ^ g W- I I
45. a . ity ai&de y ath ttftatra , A ; de-ltiar thub-pas bstan-bcos lta (evuih
p,„^h- yath& diatram ), T ; ‘ th e n t h a t Arfitfa spoke according to th e ¿astraa \ C.
46. b . ligam, A.
60. a. csukh6m, A.
61. d . gnaa-pa-îo (v&»itah), T .
63 . a. hriyam as tap& p r ity i (one syllable short), A ; dgafr*ba de-yia ^
phroga-pa, T .
CANTO X II 135
s n W « w t « n * f g * Ht f o f t q E f a t i i ^ 8 i
*rift *t W t r n w fli*j i
ip w s ^ : « i« N n rn tfn i ^ a
ilC T 1 W I H i t H iSqrtM)»!* : I
y iM * iiH lfr t i ^ i
% fN g w f= rt ia rfw rrf^ r: i
%?ra: I ^ I
*rca « j m w j w w i i
n r^ ri ?W W W H V R tto V r : I I
w T T ^ fie n r o r e n n T f t ^ W f r t W « i
SM W I'C l^fa HTB! II II
* d fa w i
»*t%w T ? * m tn ^ m k P v r<K»tf* # £ ° H
54. d. dgah-bahi bde d an bral-ba (sukhaprftivivarjitam ), T.
55. N ot in T . o. fiubhakrsnaih, A.
56. b. e .o .; yo n a ra jy a ty upekâte, A ; gan-zhig chags-min bt&n-
sfioms-Sin (equivalent unoertain), T.
57. b. ity api (rew ritten and m arked to show error) m aninah, A ; zhes
m non-pahi na-rgyaUgyis, T. o. sdug-bsnal zhi-phyir (“dnhkhaprafiamanad 1),
T.
58. b. brhatphaleh, A. o. brhatphalaxfa, A ; chen-pohi dus-su (hbras-
bu, W eller e.c.), T ; * because o f life there being for a long tim e, it is called
brhaiphala \ C.
59 . b. do?&o cbarlrinam , A ; lus-skyes skyon*mams (dosfimA ohariraj&n ?),
T ; ‘ he sees th a t to have a body makes faults \ C. c. bsam -gtan-la (dhyanam),
T ; * advancing further, he practises prajnd and satiated separates him self
from th e fourth tranoe \ C. d. °viiiivarfctaye, A.
60. o. satpr&jfio, A ; ¿ee-rab-ldan de, T.
18« BUDDHACARITA
wrf*i vR tfitR tp yrft i

H 'i t i f 'I w f l II ^ I
tif« !« i «îMO 5 * i: I
W w u r tirfl w s m f s N ig xfn w r i «
W it I
< n w (* i srst t o w ; i
iro t® T f ir f f w w : s n r e f ’f l i i
v% m <ra jt o t i
trm ^f^mîrfiTWTTTi n ^ n
I tn t tfg n r a 3 r » m e v ^ N y < w : i
TW g w r f r a ^ « N w p h II
TTiTî q f N l g ^ I
61. ab. yfiny asya t&ny, A ; lus hdi-ta n i k h a gan-du de-la yons-su-
rtog-pa-ste ( = 6arire ’smin khani y a tra ta tr a parikalpayaa), T .
62. a. ak&6ag(?)atam , A ; nam -m khar son-bahi, T . b. gzhan-du blo-
ldan-gyis (—p a ra tra budhafe), T.
63. a. ku 6ale(corrected to la)svanyo, A ; T om its tu . b. n iv a ty a“, A,
d . ikim cinya, A.
64. a. ifikeva, A. o. nisfto, A ; hthon-pa-las (for la), T.
66. o. e.c. Bohtlingk ; ruci, A. d . rtoga-par mdzod {pratibudhyatam ?).
T ; ‘ he who deeply believes should learn *, C.
68 . a. de-yi dam -paiu tshig hdi (idam ta sy a oa eadvakyam), T . b.
e.c. B oh tlin g k ; grhltvft n a vicSrya ca, A ; rnam -par dpyod-pa y a n bztm-nas
(equivalent uncertain), T . c. °pr&pta, A.
CANTO X II 137
^ r f til « lin t W & ^ 1

# $ « . II
ftq iK H S fcfW t f a I
*p § ^ n <s° II
fa jffr «reft w w i f n siW Tt i
Hrtio m i ^ g f f i i * w faw fa » II
n ^ n n ^ ftiTfW * T fa fa |
H rti?w w in«<^lifa wt> »m h ii
s m r p f lW i
v ip r iw r ix s m T : *a n w f*r *i fw ? t n 11
fa^T fa<^T W rw ra w ^ i
q i<B ^ f ig E -m WS m t e i ^ H ©8 II
«SH ^T^ ^MH!!IW«MmKW %7W: I
^ H iq . iq t rafo ii ii
S | ^ K ^ r< rtll»it ?T#^ T T ftT R ^ I
wqisnf*» w f W n l s n w w ii
69. a. 6ukama, A. c. k$etrajya(?sya or sva rewritten)sy&parity&d

(one syllable short), A ; Siri-ês yons-su m a-btan-phyir, T ; ‘ from non-abandon*
m en t o f th e cause-knower ’, C.
71. b. nim ukta, A.
72. a. e .o .; "ambuvihta&d, A ; ohu me-laa (for med-pas), T ; ‘ when the
eeaaon, soil, w ater, heat, wind are separated from it ’, C.
73. a. §at karm m a0, A ; gan-zhig . . . la«, T.
74. 0. Stm&nas tu athiti y atra, A.
75. a. fiukgmatv&o, A. o. tshe n i . . . kyan (Byiiâl c&pi f), T.
138 BUDDHACARITA
<WHi^ f a ^ 0 * rre r w rtstsfw ifN T * 11 n

» jf tp f t f t » p s M i ^ s r f f l f a i t n f r o t i
^ q t ^ n w f f t r f t n t *t ^ j f i t ^ r a w n t ii © c h
W T*»J% w reraT * rw t I
flW K I< 0 ft* J W ^ sjftft 5*»: I « < . |
f t s j f f t s r i t * t s n ^ i r »r* * t i
ijft i t ftW W fa '8 *» S f a 51 | C . |
* r a r a ifH f a i t v fts w n * w T i
f t s r r f t n n n 5 T T T rH n f t r e % r w $ * n ? t.« c * »
t i t t t : m , « w i<fl J w r n j ^ w * j s w i
f r e m F i 'T f t a r m P i p g mri a m ^ s n r k a
? f H v 4 * < < R g f tf t? 9 T « r g w f t w i
ft* r r o it f T m r H * ii «
fttn m * ^ p ^ a p s r w ^ i
^ I 'iBi i m ^ T O l f t sre% ?i H II C 8 ||
77. o. nairggunyai, A ; de-phyir yon-tan-med gyur-na (=tasmat sati

nairgunye), T ; ‘ since this gw$a remains ’, G.
79. c. kasmad, Co. (e.c.); de-phyir, T ; ‘ therefore \ C.
81. o. bdag Ha» bral yan 6es-pa ni (vinipy atmana jMaam), T ; ‘ to
have knowledge without the dtm an, the afrnan then is the same as wood or
stone \ C.
82. T omits b, o and d. d. krtsn&m kft&m (followed by faint traces of
two characters, rthatam ?), A ; ‘ what one does is then finality', C.
83. b. tntoga sa, A. e. akftena iti, Hultzsch.
84. b. udrakasma° (originally sy& 1), A. c. fitmagrahat tu, Cappeller.
CANTO X II 138
WStT 1% ^fsTCSPfi: I
siirqi1« ^ ^ lA svrn m rfiim »rfrw « n

ic w W T V fl ?m: I
j n r r f t S N * iftf? r m m r m n m ^ w : 11 e $ n
ir?ra r^ H M iiw R ifl' i

fTrreT^ « u * ifiM * H » 3 II
3RHT* Him I
n t 5 ^ w m i ^ W r y ^ II C C II
TflTt T O if t f t J ir f a m f s m : I
>Ri3 ?j5fXH7ifW5WT?nTn ii ii
^RPC 4i«a<k|<H r<IV ftT f«H ftl|fc II t * II
85. a. °tvayo ddoeafi, A. od. A om its avagrah a ; ^da-des hdu. 6ea.med

b d ag-m in th o b , T ; ‘ separating himself from abiding in reflection and
non-reflection ’, C.
86 . a. Sukipne, A. b. ^du-Aea fcdu-fes.med-las gzhan (—samj ri&sam-
jflitvayoh param , om itting tata^v), T . o. T omits iti. d. der ni re-hdod-med
(tatra gataaprhah), T ; Co. divides like T.
87. a. ta trev a, A. c. e .o .; su k sm i ’padvf, A ; phra.zhm rao-ldaa
(sflk^ma pafrvt), T.
88 . a. de-phyir (tasm&c), T . e.c. B o h tlin g k ; tam api, A. prftptya, A.
0. bodhisatvam , A.
89. cd. rajarê nagari°, A.
90. d . °viham(oorrected to h a ?)r&°, A.
140 BUDDHACARITA
* * * I
Tnt: * * a f? m t fw ^ * r t o f * r ^ n ii #
% v p rT n sjiijT s f i r e w * p jw 1
g w ir^<W*l<l«lfor«g*fT*ri s f t w j n <5,^ II
«mmwffîfw; fsntw ft*?* s ^ s t h ii ii

S<^PfTnfnnC% WI$<11 il4*ir«fl*f I
yM .ifi« w- ii ¿ 8 n
W rftr ^ s m d ^ w r ^ r n ^ m s H : u e * ii
* Ef iW f w < W % : I
s im k m M 'H k u k d ^ r r n i m h o
91. A omits this verse and C puts it before verse 90. a. de-naa de ni
snar brten-zhin (= ta ta a tatpurvam iUrit&n), T . b. dban-po Ina-yi dbart-lae
khens, T . o. m un-pas bafien-pahi brtui-zhugB-c&n (—tam ahsam Srayavratinah),
T. d. dge-slon Ina-m am s nes (so Peking edition, des Weller) gziga-so, T .
' T he five bhikûs had gone there before him . H e saw th e five bhikgns, vir
tuously restraining all th e senses, holding to th e prohibitions, practising tapaa,
dwelling in th a t penance grove C.
92. a. paficopatasthur, A ; dge-slon de-m am s . . . fie-bar-gnas, T . b.
T om its m um uk?avah and adds api (k y a n ); *knowing him w ith diligent mind
to be seeking mok$a C.
93. a. °m&nas, A. ab. prahvai vvinayanatapQ rttibhih, A ; rab-tu (for
rab-dud or rab-btud) de-raam s-kyis. . . raam -par dul-las rjes-su-hjug, T ;
‘ in all hum ility . . . never separating themselves C. c. ta d v am ia0, A ;
defci dban-gyi, T . d. ivaindriyaib, A.
96. o. e .o .; vag&Qi ?at kam aprepsur, A ; las n i thob-bzhed lo drug-tu
(vanj&ni $at k a m ap rep su r), T ; ‘ tranquil (¿&nta) and m editating in tranoe,
so he passed six years C.
CANTO X II 141
WTOT T O V I
« ¡ illic it ig s^ rsrerei snrts»w?i. n i.® u
s !< ^ a m « ir ^ * s fw I i . c »
fh r t$ tg # w w ti: « g * w * ^ « « .< • 11
^ ra qre?pi:*reap& fare«3*sf**: I
w iM n t j f « ^ « w i f *nr * I 0 0 «
sfiu' v*rf f?n cp rp i * i f a r a ®f i
* w j% iTiJT HTKT W f a f a i f o II \ 0 \ II
?i < ^ w w i^ g to w m T ^ :: i
g fw m « n sw a p w i
s* ^
n iH * ii4 p iT n ?T O ^ q sm fir e n : i «
fsr$fir: u r o ^ w ^ s p ir n h m t i
H d r q ^ M d ^ l JW «I*!W 4I<Z 1^ II \ • 8 II
97. d. k fto bhavet, A ; b y asg y u r, T.
98. &b. °6ri hl&dftm, A.
99. N o t in C. b. m m edapititadom taih, A.
100. o. bhavabhikar (very lit« ru r) imSfi, A ; srid-Ias hjig 8-pa, T.
101. d . sa vidhir ddhruvam h (anusvara added later), A ; de nes-pa yin
(aa d h rav ah , om itting vidhir), T .
102. a. n a caso durbbalenaptam , A. b . nus-pa m ed p h y ir gus hons-
6in (—n a . . . ¿akyam b y Sgat&darah), T.
103. a . akom-paa yons-bcer-zhm {°pip&BSparikl&ntah), T . b. asvafcth-
(corrected to sth)am&sanafr, A ; ran-gn&s m ed-pahi sems, T . d. ldog-pa
m ed-pa (= a n iv rtta ]i), T.
104. a. gnas-pa hthob-pa-ste (sam stiuti^ pr&pyate ?), T.
142 BUDDHACARITA
* I H l i M * |* r * W S J U » i » » i W h •»<!<* h \®n I
lU M I W & ll f f f r H l« p n t h ^ r o ^ I
■srpfwstt ' i t ir^ w i xr ^ r n n
*r«P w *r: I
* im w % f iM f m m f r m f m r 5 \ » « ll
w w t ^ s R T T f h o ^ m r sj%: m --1
■?ra jIlm P y m ffTT 1
ftiTFT nftpraM iiiw i« ( « m*j«« 11 \ \ \ u
v tfin r r A ^ m ^ iW r d T T r m f t f s p r : n ^ n
107. ab. yam apS. iti (one syllable short), A ; îdi n i th ab s zhes, T . 0.
&su(? corrected to h a ?)rakarane dh&(?I?)ral?, A ; bzafe-ba byed-la b rtan -p a
108. a. nJrafijanA9, A. d. tatam dramaifc, A ; hgram -gyi ljon-Sii, T

(see note in translation).
109. b. devatair, A.
110. ab. °iam khojvalabhuja Ilia0, A ; snon-po, T.
111. a. aa teuddh& 4, A. b. °locanatpal&, A. e. a r a m p rsta p a ty
enam , A ; de-la mgo-yis rab-btud-nas, T ; 's h e bowed h er h ead a t th e
B odhisattva’a feet \ C.
112. e. bodhipr&pto, A.
CANTO X II 143
tr a f a T B T T ’ n j f i r a * r v ff» i: i
w n i^ W H « U < *
sn rF i f a w r tt ^ r f : ^ ftrenr: I
f* T ^ ? R T O V T 7 R : II ^ 8 II
s iT E rro fip fty ts v s n ^ T T ^ t ^ i T w r R i
# P 5 s n j» s i i r a ^ f i w r a a m fe ra s: i i
n n < n ^ i* ? f
i | ^ « ^ « 1 H J V il* T f t f V T t i I
» p p fh m : » \\$ »
l^ q g f< H g ^ < ( f r f ^ t I
* w t ^ ?f TTsrftr ^ o t h t o t
ire w r w t i * i) « * ii) II ^ © 1 1
113. b. s&rddha suyasasS, A ; ran-gi graga bcas, T . o. dhaiye kabha-

raikab, A ; brtan-pa goig-poa bzun, T . d. Sa&imkarpiiavadvardvayoh, A ;
ttus-gyur rgya-m tsho gflis-dag-gi (Sa65,kamavayor dvayoh), T.
114. b. jahrufc, A ; dor, T . d. grol-ba-la (nirm oktau ?), T.
115. b. tedvala0, A ; rtsv a hjam bkram -pahi (SiidvalStona0), T.
116. a. tad in a (corrected to tad&ulm), A. ab. padasvam ena0, A ;
hgms-mnflh-haJji dpe-med zabs-kyi sgra-yia {“vikram apadaavanenanupam ena),
T ; ‘ stepping like a lion (mrgarSja0?), a t every step th e earth was shaken and
moved \ C. d. bhujagottam a, A.
117. b. m m uhu nistanativa, A. c. rftjani, A ; snan-ba-ste, T. d.
dh rav a, A. ^dod-pal?i go-^phan m khyen-pa Aid (Ljtaih padam eva bhotsyase,
or bhak#yase ?), T.
144 BUDDHACARITA
H ^figig ^ ¡w r a i
O T V ^ H J T f t p * ^Tf=rf iT * n -
^ g r m f i t f* ra ? i w f a s i f a I I
? m t » ja m - H 'A 's * N g ? t-
W«SMMI<T*i ^ H » r m w « l l
w r a f N t 1 *rT O T ^ iW %
ir v m f h ^ r g 'n f s R T : sj%: t u < - *
71W « M W W 4 * J W i
«m ar i
f a s r f * r l l ^ f a %rt^TO3f
«T * n fw i i w ^ n a s i d i f w r n I \ \ ° 11
? n ft f^ h m t
^ n f t r ^ *r w t o t : * i r f w i
* re g s N rn ^ trf* ra T fm :
w # r fk N fm n ^ r n i
t 1?! * r * re rr S ? $ ^ ri^ ib ft *it?t ^ t ^ h : h ^ i
118. a. oiya(very like âjpankfcayaî, A ; k h u g -rtaî phren-ba-m am s,

T ; * five hundred blue kites in flocks ’, C. ed. v&nta v5.y(?v?)ayah tvam ,
A ; rlun-m am s . . . ligro-ba- 8te khyod-kyis (yanti vayayas tvam ), T .
119. a. sa stu tas, A ; yan-dag bstod-pa, T . b. lco-ga-las (l&bakat), T.
120. a. payankanu(corrected to m a)kam pyam , A. d . tftvat, A ; ji-
srid, T .
121. ». divokaso, A. b . vav&aire n a (corrected on margin to n a), A ;
gnae-par m a-gvur (na vavSsire, to vaa, ‘ dwell *!), T ; * one an d all th e beaets
an d birds were quiet and u tte red n o sound a t a l l C . d . k rtatm an e, A ;
gdan m dzad, T.
CANTO x in
fl'Ì Ì M fti i n M * V 0 » * Il
*Ì JW^Prl Pw gq I
^ i^ m ^ k iP n m W « ta fo l il ^ n
TOTTim f w r o ^ r -
T W # fW T T
* ?tto TrrS^f ^tiwr^T^ h 9 h
’sm 'r «jr<ir*i*w«i4 f a w v n g v i
f o ^ i a f r w r ^ i ^ n ^ n T ^ I *r i r * # 1 w ^ ; « a «
1. a. taam&ya k fta 0 (three syllables short), A ; der n i m am -par-thar-

phyir dam-boab mdzad-pa-na, T ; ‘ established every firm vow th a t he would
accomplish th e p ath o f liberation \ C. b. rajar?iva3a0, A. c. tratro p a0, A.
d. der n i . . . gyur-te (divides ta tra = S s a ), T.
2. a. y a kSma0, A. d. mokgadviyam, A ; thar-pahi dgra-bo, T ;
‘ hating those who strive for liberation C.
3. b. e .c .; A, T and apparently C om it th e avagraha. c. papracohur
ena, A. d. vaoo bhyuth&sa (m eant for bhyuvaca I), A ; tshig mnon-par-
smras, T.
4. a. nniScayadharmma bibhrata, A ; nes-pahi go-oha-mams gzun-zhin
T . b. bsdogB-byas-nas ('m a k in g re a d y ’, ? visajya), T ; 'g ra s p in g ', C. o.
jigfcuo 5ste, A. d. gan-phyir . . m am -par-bgynr (yasm&d . . . vikara^), T.
10
146 BUDDHACARITA
W r «TTfn v iw e w k m h r i
ftr o t *m ra h * «
^ s R T ^ i W r t fire fn i
y r w fa wn < rw w »H *rft% n w f i r e i : « ^ n
H g: a « w 4 s f N r t o i
H ^ iT tS W I^ K W IW lii * * W nSTT iT T H || « ||
^ n r ir a p t i % fr n n « « r a i u r c f r m t i w w r t s j i
ftq ^ E t * * i ^ [iT T ^ V T i ^ 5 1 sT I ^ I J « N H TT: n C H
T j f r o w t; « ¡ f w » g a p f f a ^ sr* r i
ijtN fa ^ fa ^ T C i « H l ^ l f M 'i W T C jf t l l t i « ) « II € . II
TOT f t H W t
i t ^ T ftn : I^ 4 rli| * i ^ : I
5rm w fts n %
f t i i n r a r ^ i n m w « ^« n
5. a. yadi hr(?hya?)sau, A. c. Dunyas vato ’yam , A.
7. b. kun*tu rmona-par byed-pahi m dah lna-m am s bzun-nas (=sam m o-
hakaran ¿aran pafica grhltva), T.
8 . a. m unim atm asam tham , A ; thub-pa . . gdan-la bzhugs-pa-la, T. b.
srid-pa hkhor-hahi (=bhavasam sarasya), T . o. savya, A. brduns-nas
(vihatya ?), T.
9. a. uti^tha, A. o. baijeS ca (gap for three missing characters) vinlya
lokan, A ; mdafc d an mohod-abyin-mams-kyis hjig-rten pham -bya 3-n a s(= te x t,
b u t vijitya for vinlya ?), T. d. lok&n paran prSpnuhi, A ; hjig-rten-dag-nas
. . . go-bphaA thob-par mdzod, T ; ‘ practise fighting, alms, happiness and
pow er(?); moderating-subduing (vinlya) everything in th e world, thereafter
obtain th e joyB o f a heavenly b irth ', C.
10. a. yaaasyo, A. 3. bhaikgy&kam, A.
CANTO X III 147
-«fifw gf a
Hi WT I
* r a tw f t **: * **
?r: ^ 4 % 4 \* tR < fr f a g w » \ \ *
w - * ip ta # T O s m n w ^ ftf^ n : i
* g it fas ^ ^ r t^ : a^ i
n f T O ir g f tr e ^ n it f ire f ^ r % ftriT * i: i
ftr a r f^ i d W is v ^ m ^ rrfir « u n
C T i g w t i f a ij^ T f a r r w r ^ r a * i S !l« W < if ilP i^ I
j r ? r a t s $ f a w i h r : ^ « a is a w ^ r y t t t 3 ? r t a n.Hi
flf a U g ^ T % rfil * f a n g # T O T » r r w r *T V to V T W I
i ^ t < ro N « K f i i t t m d f l « s j^ s i» n ^ i ^ i
a % « g f f r HfTT i p l M t ^ ftif< T * W 9 f o * t W I
* r P ^ r e r e T itm ^ n i fa? w i^ f r rw t * t * p f * w 1^1
n w ^ i s i r i f H ^ w m i n * 4 * * i f a < a r « 5 4 to « t i
i i
11. a. notfcthasi, A. d. 8firpp(?yy?)ake, A ; surbaka-la, T.

12. a. pprtftl?, A ; reg-pa, T ; * ju st touched as b y a b rea th o f w ind \
C. c. chantanur, A.
13. a. utigfcha, A. d. cakravHke$v api, A ; nan-pa-m am s-labzhin-du, T,
15. c. viga&da, A.
16< b. deyaivi fiambhuS, A ; bde-fcbyun lh a yan, T . d. 6a ra ^ sa e ra ,
Gawronski.
17. a. ayazh n&rhaai, A ; fcdi fcoa-pa ma-yin-zhin, T . b. rato m y ogam,
A j . . . sbyor-ba (two syllables short, niyogam), T ; ‘ it is n o t by means of
. . . these three D evi daughters o f mine \ 0 . c. asyai(? for saujmyaife, A ;
zhi-ba ma-yiu, T.
148
BUDDHACABITA
W T T W T: « f W .
fa n s s r if i
iirm iro T « n g ^ T :
« W ^ H W K l f i H W P II »
« H w fii« h ft4 A I« W T * I I
^ ir a w r S h s g s i f e t i f f a l « K »
m < w w « w ^ i ^ v r e N * i« g i^ i^ i
w i& im w jn W r a W W 9 11 * ° 11
H W W ^ f U m r i l *f«.*j«|}*H S I
W RW t f^XT^TTW II ^ II
w ^ ht v fW h in m R T w n a ^ a r ^ its f tr a r a i
* iiq f tr t< m » * jJ trcH q q i m v e ig iy itw r a k ^ i
18. b. e .o .; vighnarh sam e Sakyamune ciklrân, A ; 6&kya thub-pa-h

bgegs ni mfiam-por byed hdod-po (vighnam same, or aamam, MkyamuneS
ciklrân), T. c. sna-tshogs bsam -pa (n4na$aya6 ?), T. d. e .o .; (pariyuh)
valadrum a6, A ; fiin-rtse ljon-Sin-rtse gsum -m dun (two syllables in e ic e s s ,= ? ),
T ; ‘ grasping lances, bolding knives and swords, grasping trees C ; Sara0, Co.
19. a. T om its a 6v& (reading var&hamln&£ oa ?). d . d an gsua-pa che-ba-
m unia (mabodarS 6 oa f), T ; ‘ some w ith g reat bellies an d long bodies \ C ;
kjtiodar &6 oa, Windiach.
20. a. e.o. Lfiders an d K e r n ; aj&mnsakth&, A ; brla-m am s pos-moî
b ar-du (&jtoosakth&), T . b. dra^tra0, A. o. k ab an d h ah aati, A ; ken-rus
gdoxi'oan, T ; ‘ some w ith faces th a t h a d n eith er heads n o r eyes ’ (or * w ithout
heads, eyes (var. breasts), o r fa c e s'), C. 1
21. s . tSmzSrunS, A ; thal-akya-m am a, T ; *some becam e ash .earth
colour G. o. bphons bphyan-mamB (=lam b asp h ico , W eller am ends to
bphren h p h y an -rn am s= tex t), T ; * some w ith m ountainous tum ps on th e ir
baoks \ G. glan-poî rna-bahi m a-ba-m am s (v&raiyflharnakarn&S), T .
22. b. dhuxnra, A. ljan-khu dkar-po-m am s (harayah sit&£ oa), T . o.
sbrul-gyi Sam-thabs-rnama (vy&lantarasanga 0 ?), T.
CANTO X III 149
r t n s i w m iq w H a w i i i w m w ftjip m w is i
P f lfo w ia n i r m k w r a H ^ sra n tT : h i
i w M f r u p fs?f% sfti»i^ E T T » w i ^ n f w ^ r r a i
» ifftg S T O « ^ tiT W II ^ 8 II
»¿sj*4 i« u v jiW h sH W i ! j « W H wnS i
^ w w * i% g h ^ »
s p n i ^ fis n n r a f^ p a s r « h t a f t y r o v » r t i
m * 0 !)h r < w 4 ¿ » n a a ra ^ trer «*j«s^«r: i ^ i
i i f a V T «JH»flSr- « « •flU K tf'm jM I
f i iq i m q w i r « i i l * i qf<m«si4ppr: n i
<T ttTT® ^ ^ g iifliR T I

»1 s h r i f t s f s r f t t o 5 irsp srcreN fasr: « s k i : n ^ c *
* l j f t < ( W »HriKI * ^ ¡ p i ^ f r W I f : I
7H W H ?it f t r li lM w pT: D II
23. N o t in C. b. dm hgtrfi4, A. o. vihamgamafi ca, A ; bya-yi mig-can-

m am s, T.
24. a. ra]-pa d an byi-bo-m am s (fiikhino ’th a muydS ?), T . b. rajvam -
bara, A ; goe dm ar-rnam s, T . d. * Some snatching m en's lives ’ (vayohara£
ca ?), C.
25. b. e.o. Cow ell; apuplutire, A ; C and T ambiguous.
26. a. bhram ayan tri&ilam, A. b. e.c. L fldere; ka& id v a (or dha)
pusph&ija, A ; T ambiguous.
27. b. e.c. Cowell; tam bodhimolam, A ; byan-chub semB-dpa^L de-la
(tun bodhisattvam), T ; * surrounded the bodhi tree C. o. ‘ Others again
wished to eat him up ’ (jighatsav»6 oa I), C. d. bhartta nniyogam, A. rab-
tu-flkyon-bar byed-pa-ate (pratipfilayanta^ ?), T.
28. a. prekgya, A . c. n a dyo caka 6e, A ; na-m kbab gsal-ba m a-yin, T .
29. a . vtfvag, A. b. reju nna, A. c. e.c. CappeO er; vitat&ra r a tr i (or
tre, to p o f le tte r c u t off), A ; m tahan-m or. . . rgyae gyur-la (vitatftna ra tra u ?),T .
150 BUDDHACARITA
n ftir it s j p it i
F i t H tn f w r a ’j i ’T ^ >
y » f * w ren f ^ w ^ g n v i f t n f i n f w R U T 1 >
«*TOT I W J P i< H W U l« * ^ * n ^ 9 : * 1
^ r a ^ s i ^ N i N « i< n * n * » i ^ ^ 1
V »rt<i|fa«f«»pM ?l*M llW <IJ *
^ra*i ? r a ? n ftara t i i « m f$ : i
jt ^ sri* srrfR ^ t w t « « *roi f t r e C T h r f ie : n * $ »
WJÔTit ^ 1
& HWT^T* *NlT n f ^ H T ^ f f l T O T H^ 8 *
w f a s j w & r iftm B R r r a r 1 1
f t q if i r n g p f i« < iir f w r t :
t H im W f tw t *TT* ir e j: D ^ «
? lw f a ? t w m rW w ! ^ ^ 5 « r ^ ^ ^ r c ftw i
H H lftW l * T f& n ^ i f d ^ r r T r i w : 1^ 4»
30. a. choe-dag hdzin-pahi (dharm adhari 6, o r °bhjta 6), T . b. mab&-

a n n ir , A. °mai3&h, A.
31. a. SnddhftddhiySsi, A. b. °artham It * pravrtt&b> A ; don-du mnon-
par-xhugB-pa-mams, T . o. °kam pa, A.
32. o. dharm m fttm abhi lloka0, A. d. antarikâm (anuavara added
later), A ; na-m khab-dag-la, T.
33. a. dbarm m avis t a (one syllable short), A ; choe-kyi cho-ga, T. d.
g&v&m, A.
34. cd. senfin taddhairya“, A.
35. a. oalamnmuka0, A. ab. “jihvft tik$nogradraxii9tr&J A ; m che-babi
rtae-mo-roams m o, T.
CANTO x n i 151
iifiarwrt i
T rew ij < 4 < e N f c r * 9s *
^g: WPT: flrsj*HIW0i

< 4 « irw * n » ? c «
*nit ft^rr: fw rw w r a n r ^ r a i
ti<g«fagN «1 'iT ^J! ThirrW^T T i II s?i. I
fa w i ffWftlfC iTSlK ■»**-«IV« I
frerrg>rmwmT n 8®«
SJ
«B m« wki<S qi^n-Kw i
Yfrf*T WTTTSft H^tW # %\ «
n f if H iir o w R ^ g «fiwjfatf«? i
T^lrW Taii: i 8^ «
fsmrsm^: i
SN KMi’q H w fagH re * r » M iarr«ilM*ju n 8$ l
37. a. roSci(poseibly oorreoted to dra)vivrttadr^tia, A ; khroa-pae lta*
byed rnam -hgyur-zhin, T . b. tasm ai m udam, A ; fcdi-la dbyug-pa, T . d.
purim daraeyaiva, A.
38. a. sam uddam ya, A ; gyen-du ^phyar-ba, T .
39. c. e.o. Cow ell; ca navapetuh, A.
40. c. d e n i hphana-pa (tan mukta®), T.
41. c. °kandar&Q&, A. d. hjig-rten hjig-tshe (lok&tyaye), T.
42. a. pratikiryam&nam, A ; rab-tu-rnam -hphans-pahi, T . d . 0varâm ,
Bohtlingk.
48. b. nipatyam Snai^, A ; phab-pa, T.
152 BUDDHACABITA
s u r f t fiifìiP w iftw * p r ifa * W f« r CT £ * r w \

^ tm n f t* »i ü w î f i e r e ^ ^ » «8 »
TTftVTT ÎTM! «f^gn: «l«r^<!slNÌî: I
TTfwÿr Artia^mM î w w n TO? » 8 M
*|ifcW TOTt fa fv îtî’r ^ aiwtl« «I g a r n ît I
» 8$ »
T T ^ ts ^ s i g f ^ w r w a ^ « ^ w»?r *i ^ i
tamftmp y H ««l< *€ t W sfN rftm < ít I

WTiMIVWiltft ftWSî! W 7I *lR ftU M i«^ 8 » 8C H
^ % w ^t g vrrow r
**g *rnf: ftrer ftwi*W n i
w^nrr ?piTfswi n ?rcft
^rnflsrf h s í. h
«ftlHI^lH Hftwra ^^»iîlii«ii¿l(«m sí^<^: I
in k « iiä t a if t n w m : ^ra ííh if t e n » y.» *
44. a, nmm-par-skyugf-pa-Bte ( = v 3jagarujj), T ; niijagarub, Böhtlingk.
d. n a sasvasu rmotaaayj^» A ; soñ-ba ma-yin dbugs-min, T.
46. a. väridhar3n, A ; obti-bdzm chen*po. . . gyur.nas, T.
46. a. rá p e , A ; gzba-Ia, T , nihat©, A ; bkod-pa, T . d. dnimm arga-
QMyaiva, A.
47. b. ®.o. K ern an d B öhtlingk ; ta sth a n n a y a ty eva, A ; nam -m khar
gnas-tiú (nabhaay, o r viyaty), T.
48. o. bo pr&ptak&lo, A ; des ni l^dod-pa m a-thob, T.
49. b. kela mohacittarii, A ; thugs n i nnoñs-par byed oes grags, T,
60. b. V a d d h i (or vi) dbakçafc A ; bzhin bared ÿdod-paa, T . o. tatrev a,
A. d . fier-gnas d p al b thin-dn (= á riy am ivopaathìt&m), T.
CANTO X III 153
f t ! ^ |* 4 < |H l i W « f p q = W T W JT tV I
f a tif c r a w r o r r r f 'm i q w * r a t W » ? r « < ( i H f l i i w : « h
JU S T ^ I
* ra rf» i hwt h w
»o t t * T * r r a i i k i T ^ fa ftrfe ft * i
T rit ^ m E sm v^N fa * w i w i f t ^ p p r t : m l$ »
i t a r i k g i
g fM TWTif *» «¡^*¡1^ i W I W P i II U.8 II
w rT i% «r! 'i f t m w N i t * ra r t o t * N w f* rf$ w re i
THTT 7 W T V ^ a m « W S t r a t i * T O T F ? W TT : M X » -
* j n (TTT: M f k ^ P F F ' T f i f s r e ^ i ^ R ’ T W t i I
* * 3 % f J O T ^ r e *rt W T ^ * T H T W * « I ^ I
w r t -m s i r i f t r h t t * g f i t a n n m w ^ * » r e ^ i
shf ?wt iw fin j fa *iti r<ir<*ftr<.<«ifa «&•> » ^ »
< * p z ra ra T 4 3 w r ; H s i ^ i i ^ i v f s fira t i
i p h l P i m T f v i y B V r f *T I |
51. a. g u rw l, A. udyam ayan tath&°, A.
52. a. tarakgusihft*, A.
5». ». o&t(?bh?)urav&n, A : fiam-thag akad, T. b. vidrudruvuA, A.
btbig-pa flid-du gyur-pa*ate (era vililyire !), T.
65. a. •gaaefehyo, A. d. saa&ra, A ; bdud-rnMna. . . byer-ba-fco (‘ the
M&ras dispersed %=?), T ; ‘ aU th e Maras were exoeedingly d e je c te d ’, 0 ;
‘ aroused in his m ind (or, their minds), melancholy increased and he (or they)
became angry F P > mamfixa, B ohthngk \ ta iir o , K e n .
56. c. djetvSisaye, A.
58. a. jvalana, A. d. -vyavas&m e#ah (one syllable short), A ; kdis n i
nan-tan, T.
154 BUDDHACARITA
it «H W W H ^ *
^TtTEmzrfh * iw < n w « ^ *
* jf* T n \V H |
f^ * T * i( H 3 p f i ^ f??T ^ H ^ ° II
flT rfrrc^ ^ r r ifn f r o * m ^ r s h w i ft ^ I
^ ^ t% * $ f w fH T n : *r. ^ r a r i
* ^ftPR : s ftw ftm * g w ^ P s W S i Ip rt r ^ i
? m g * r c g n n a rcrf l ; fifc*i*rno i
^ jr a w U n U U A s i * m j H s ^ R E O T P w m # ! it ■
H T ^ ««!< +< *> W#l% m i si<|HlK«ni*4W I*<H i

hw f g m <w 4: i $ 8 »
aim raiiB t t N r v u ^ s i i f t i s p j : ^ n f n ^ f w r e : i
W ^ H ^ I d T «ilH4U*i W T ffl i ^ r p l ! K «
69. b. yad ya> v a daya, A. c. nocchisyati, A ; ldan ma-yin, T . d.

tam aay, A. ^rasmih, A.
60. o. n&sya sadhyan (possibly m eant for nfiaty aaSdhyan), A ; bsgrab-pa
m a-yin . . . m ed, T.
62. b. Sramena, A ; zhi-bas (¿amena), T . d. praQ&^te, A.
64. a. mahoghe, A. c. pravattafc, A. d. ka6 cdnna{rewTitten)yet, A ;
su-yi aems-pa byed, T . T om its t u ; ta sy a n u , K ern.
65. a. Teryavigadha0, A ; brtan-p&fci. . . brtan-pa, T. o. dh&rmma*
pradatS (two syllables short), A ; chos-kyi febras-bu ster-pa-po, T.
155
CANTO X III
in r t ir f f a T i
7Tfa*J fMMfffl m «ifVM^T ’5TF^ a n R S p m t y ^ i i t :
i t v n r m t f i s f t q v « * £ i* ss?nfH f s r a w tw i
s n * t ? m f t n w r f « r c *<r 1t p » 3© «
f t s r r fii^ n m m g w T * n ^ r a ^ twt i
y r < % * g fr fia f t *f n ^ t %»f w w T ^ fifa ^ T i t t s f #^c »
7PITT 8WT: w rf=ri *TT * £ H ft* T ?W «T C *T F t: I
f ir s r f t r f * w w h v w t ■^N % ^ 11 $ £ <
d fl* ^ ? n«l
\J
KTTCpt: W H ^ I
a p r m H K t f t ^ T t ^ d l« R :
I f lT ^ H <S» I
» r m n r r t f r q w W raw T y f t v r n n m r c ^ ’TT i
ftss: rfHtJSl ifT v j i m v m f t w f t s s ^ : It©*#
66. c. nopapannam (aausvara added later), A.

68. a. n&bhi w asudha0, A. b. param ena, A. d . ve6am aamadhe
w ig a yo aya (gap for two wniawng characters), A ; gan-zhig ^di*yi tin-ne-tidzin-
gyi 6ugg bzod-pahi, T ; ‘ able entirely to bear th e wonderful resolution *, C.
69. a. k fth a (visarga added above line) eokatn, A ; khro*bar (roâm,
krodham ), T . o. visram bhitum , A. d . kim padam at(?bh?)yupem i, A •
rgyags-par mnon-pax-fler-hgro-zbin (= te x t, W eller conjectures hgro cd=kim
madam ), T.
70. b. prekga, A. o. matodyamafr, A ; bhad-pa boom-shin, T . d .
e.o. B ohtlingk; vihanyase, A ; T ambiguous.
71. a. gatapahaiga, A . d . dgrar-gyur dgra-bojp dpuii (dvigatl dvigao>
oamuijk, or am end to dgra-gyis dgra-bofei d p u n = tex t), T . .
156 BUDDHACARITA
72. o. cakwe, A . d. puçpavarça, À . A and T add the foUowiog

spurious verm :—
Tathdpi pdpîyase nirjite gate
diéah prasedub prababhau »iéâkarah |
Divo nipetur bhuvi pufpavfftayo
rarâja yoçeva viicalmaçâ nièâ ||
b. praéeduÿ, A. o. °VT9taye, A.
Colophon : °käyye aáva0, A.
CANTO X IV
w it * *** * 1
in?TTii fa fs r a r g ; « « rr» w tf^ : » * >
* ifg una i
s* t^ ^ »
»TTW y W H l f M FW i
* fn s w w w i f a W H n c r o w fa * < $ I
^ r * * * ^ * »n* * w r o f* 3 i
TW WW 3 U t l W ^ * » K * * W < * W II 8 <
« ¡3 * * fiS*IT: I
*r^ ro; ^ v fr w d T T ii v, i
«n T reret t o ? f* r a * n a w i
* ^ 9 V l4 f « l* n T ! itaT T t f o f * l W K^ K
1. b. vairyena ca M « n * oa, A ; brt&n dan zhi*ba-yis, T. o. pw a-

marthamm vi°, A.
2. b. uttam ah (corrected to uttamam ), A.
3. ab. nam a bhyutas, A ; ohe*ge-mo bdag Skin hdi n i . . . bphos*te
(amuko(i) 'ham ayam nama cyutas), T. d. n(origmally 8?)aamari(?&?)nu0, A.
5. a. kytvebam eujanotsarggaih, A ; ran-gi akye-bo bor*naa ni (omitting
iha, or read hdir for oi), T. b. k riy i, A ; bya-ba-mams, T. c. atrana, A.
0. a. smaratas, A.
158 BUDDHACARITA
f o f f t f5rr>T% i
f ^ a i %*T ^rej: ^T= ll o li
fHT^ f * f^ q *T U p ^ i* l ^ T T I
fsrf^ ra ^ TTf^ aS h c ii
^ m r^ i m a rerei i
ir o f ii ih r r fH ^ ^ s iw is m 11 {. n
Vj
T*t ^ d < h * 4 ^ : HTfapfr *lTf% I
itf n w II X - ||
^ t r a T : w f i w ^ *T^% |
^ n ft f f N p H sn ro *ra ii ^ d
in ^ « fiJ H i
s u ite d fa « H < riW T i* ra ^ k ^ n
fir e w f^ y w i? h n ir ^ T : i
^ ^ ftH w n x rftn h ^ ii
^ n s* h 5? f w i
n \h n
^ f a t f p r r f r s n ^ r p * n a j*t>i*iiiM<*ii^-<!!: i
s fW 4 f T V* ft» F 5 fy jft || ^ II
7. a. dvitl tv agate (one syllable short), A ; gfiis-pa byun-ba-na, T.
8. d. iva rmmale (one syllable short), A ; dri-ma med-pa, T.
10. a. duakftakarmmSni, A ; sdig-paî las-can-raams, T ; ‘ the evil-
livers ’, C- o. ime nye, A.
11. a. upapanna, A. c. duhkhai bahuvidheh, A.
13. b. ayamkumbhi§v, A. cd. keoi di(corrected to ddi ?)pte?v, A.
14. ab. ayodrarb^trair bhakânte danmaih svabhih, A.
15. a. ked daha° (one syllable short), A. c. a£ipatravana, A.
CANTO X IV 159
^ r « IM ^ « ü lif iw W r m : II ^ II
^ w i f ^ f a im * « r i i
tjw ii ^ i
S3T V >iS!^!% T T : I
s u w p p * f W t w t «u d fir p j w f t » n
^ tifli< n ^ in w i n ilN I
II II
*rcN m m m l y i
^ f v r m 5w f « w c t ii ii
•I
fTnärÖtsft f r f t <4 l4 l4 |'m 4 ll« m f « M : 1 ^ II
16. c. duhkhe nipipadya (one character tom off, and one syllable short),
A ; sdug-bsnal-na yan mam mi-smin (so Peking edition, smrin Weller), T.
d. karmmabhim va(corrected on margin to r ddhä)ritä£avah, A.
17. b. duhkhanivarttaye, A ; adug-bsnal bzlog-pahi don-ched-du, T.
18. c. äävSdah, A. karä (top of this character and all next one tom
off) sukham anv api, A ; bde-ba phra-mo (ma Weller) yan byed-dam, T.
19. b. kalä^ätmabhilti, A ; sdig-pahi bdag-fiid, T.
20. a. yady ova, A ; gal-te de-ltar, T. o. skyen-par khrag ni skyog-pa
fiid (vameyus tfirnam rudhiram ?), T. d. H alf of syllable rmma tom off, A.
A and T add the following spurious verse here :—
Sdrirebhyo ‘p i duhkhebhyo ndrakeb&yo manasvinah \
Anäryaih saha samvaso mama krcchratamo matah ||
d. krcchu(?)tamo, A.
21. a. ime nyeh, A. b. °vi$y(or pjanda0“, A ; mam-gyo-Ias, T. c.
vidtr&yam, A. d. tapaavinah, A.
160 BUDDHACARITA
«m i TO5TT M W I f l f t II II
if t p & s r r m * r c w i n i
* tcrt ^ h rM trf* r i
l l ^ i r f f l m p N F T T f t m : M N F O ftifo N * 8 N
^ m M r o i
*I ^ I
TO T : WT^ra |
^ T W T i w d 4 U l RTO I I
w rerrem T ^ *u«H*it*i*<fl%¥W i
fq ?^ h % f^ T T W A ?R15 | ^d K
^ ftr o jr a R : I
I ^ 1
22. a. Mantfirtha, A . b. chags-pa-laa-Bam (r&g&d api), T. o. kjpa

(gap for miiwing letter) yatra, A ; gan-dn sfim-brje-bar, T.
24. d. °pfignihhih, A.
26. a. aatea py, A . b. vi(one character torn off)gatah, A ; khyad*par*
Idan (vUetant), T.
26. o. lalasamsthaifl, A ; skam-gnaa-mams-kyis, T. d. e.o .; pr&pya
rerai(theee tw o characters m arked for © rror)taretaraih, A ; phan-tehun-du
n i rab-phrad-nas (= itaretaraih pr&pya), T ; prfipyante oetaretaraih, G o.;
t&pyante, Gappeller.
27. ab. tathft ce(two oharaotera torn off)tsarya°, A ; ser-snaa . . . hdi-
tmtim de-bshin-du, T.
28. od. °janitai duhkhaih plclyate, A.
CANTO XIV 161
*11 WIT |
r r f ^ r R ^ f N r f t 11 ^ n
wpfÌTT T T p y w r o i
* t o t f t i P w < i i^ < i < i w p < r M h f«» n
T ita n i *r?;v$ro * n * & iìr ij f a s ^ i
WMW ^ ^ 4 r« rT It H
* * * * * *
29. A and T transpose this and th e n ext verse, b. sukarmmabhik, A ;

ran-gi laa-mams-kyis, T. d. pravrddh&m, A ; bor-bahi, T ; ‘ impure food
and thrown away G.
30. ab. jari(two characters torn off)&teaiya(bottoms only of these
letters preserved)sye0, A ; ser-snahi . . . des^na, T.
31. ab. narakapakhye garbha(one oharacter tom off)jfie, A ; dmyal-ba
dan mtehum-paî mnal min, T.
APPENDIX.
H ie Buddhacarita and the Fo pen hsing chi ching.
The following table gives the verses of the B uddhacarita whiob axe quoted
in the F o pen hsing chi eking , with references to volume H I of the Taisho
lB8&iky5 Mifa'mi o f the Chinese TWpitafca and to Beat's translation in T he
R om antic Legend o f Sdkya B uddha *
Buddhacarita. Fo pen hmig Beal. R emarks.
du ching.
i, 82, 83, 84, 85ab 701a, 12-10 02
ii, 2 702a, 10-11 64 The following gStha possibly
reproduces ii, 6.
ii, lla b 702b, 7.8 omitted.
ii, 13ab 702b, 9-10 omitted.
ii, 17 692c, 1-2 54
ii, 26cd 712c, 13-14 92 Correspondence not quite
oertain.
ii, 27cd 712c, 15-16 92
iii, 30 720b, 20-21 109
iii, 55 723b, 4-6 118
iii, 57 723b, 14*15 11»
iii, 59bcd 723b, 22.23 119
iv, 9, 11,12 726a, 24-29 omitted. Correspondence incomplete
and uncertain.
iv, 64 726c, 17-18 126
iv, 70 727a, 1-2 126
iv, 86 727a, 13-14 126 Correspondence probable,
not certain.
iv, 89 727a, 19-20 126
v, 18,19 724b, 16-19 121
v, 38 724c, 28-29 omitted.
v, 64,66 729a, 8-11 130 Different version of 66d.
v, 71 731a, 14-15 134-35
vi, 10 733c, 25-26 140 Correspondence of second
line not clear.
vi, 11 734a, 17-18 141
vi, 16cd, 17ab 735a, 24-26 143
vi, 27 735b, 26-27 omitted.
vi, 46, 47, 48 736a, 7-12 omitted. Different version of 48ai, and
seven verses, not found is
B uddhacarita , added.
vi, 54, 55 736c, 17-22 omitted.
vi, 61 738a, 7-8 145
vii, 2 745a, 18-19 153 P dda 6 omitted.
vii, 7ab, 8cd 745b, 14-16 154
164 BUDDHACARITA
Buddhac&rita. Fo pen hsing Beal. R em a rks.
chi ching.
vii, 18 746b, 10-11 omitted.
vii, 21 746b, 20-21 156
vii, 27 746c, 9-10 157
vii, 38 747c, 10-11 omitted.
vii, 58 748a, 26-27 161
viii, 2 738b, 22-23 146
viii, lla b 73Sc, 23 147
viii, 13ab 738c, 24 147
viii, 35 740c, 23*24 omitted.
viii, 42od, 43ab 741b, 11-12 150
viii, 54 740b, 24-25 om itted.
viii, 69 741c, 29 ; 742a, 1 omitted.
viii, 71 742a, 22-23 omitted. Correspondence probable,
not certain.
viii, 72 743b, 22-23 omitted.
viii, 76 744b, 16-17 151
viii, 84 744c, 11-12 151 Last pdda differs.
is, 6 748b, 24-25 162
ix, 22 749b, 4-5 163 First line differs.
ix, 41 750a, 7-8 164
is, 47 750a, 28-29 165
ix, 53 750b, 25-26 165-66
ix, 62 750c, 18-19 166
ix, 71 751a, 21-22 167-68
ix, 82 751c, 3-4 168-69
x, 15 760a, 18-19 181
x, 24 760c, 6-7 182
xi, 9 761c, 14-15 183 Correspondence exact for
first pdda only.
xi, 10 761c, 16-17 omitted.
xi, 12 761c, 20*21 omitted.
xi, 13 761c, 18-19 omitted.
xi, 17 762a, 11-14 omitted.
xi, 32 762b, 15-16 omitted.
xi, 34 762b, 21-22 omitted.
xi, 35 753b, 3-4 omitted.
xi, 57 763b, 12-13 183
xi, 59abc 763b, 21 184 Following line in Chinese
entirely different from xi,
59d.
xi, 67 763c, 19-20 184
xi, 72 764b, 15-16 omitted. Last pada differs slightly.
xi, 73 764c, 4-5 185
xii, 3 752a, 12-13 170
xii, 15 753a, 23-24 omitted.
xii, 65 754c, 25-26 omitted. Last pdda differs slightly.
xii, 75 755b, 16-17 omitted.
xii, 83 757b, 9-10 omitted.
APPENDIX 165
Buddh&carita. Fo pen haing Beal. R emarks .
chi ching.
zdi, 120 778b, 22-23 207
xiii, 5, 6 779b, 9-14 omitted.
xiii, 28cd, 29bcd 787b, 26-27 222
xiii, 32 787c, 8-9 222
xiii, 36 787o, 28-29 223
xiii, 55 790c, 11-12 omitted.
xiii, 58 788c, 5-7 224
xiii, 61, 62, 63 788c, 8-14a omitted.
xiii, 65, 66 788c, 146-18 omitted.
TH E B U D D H A C A R IT A
0 r,
ACTS O F T H E B U D D H A
PART II :
Cantos i to xiv translated from the original Sanskrit

supplemented by the Tibetan version
T O G E TH ER W IT H AN IN T R O D U C TIO N A N D NOTES
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FOREWORD
In accordance with the intention expressed in the preface

to the first part I give here an explanation of the contents
of this part. The translation covers the whole of the first
fourteen cantos, supplying the lacunae of the Sanskrit text
from the Tibetan translation, for whose correct interpreta
tion I rely on the Chinese paraphrase. For the understanding
of these passages missing in the Sanskrit I am heavily indebted
to Dr. Weller’s pioneer version and trust that xin the few
points where I differ from him my rendering is an improvement,
not a darkening of counsel.1 The result probably reproduces
A6vaghosa’s meaning with a fair degree of accuracy, but would
undoubtedly require modification in detail if the original were
to come to light. My translation is a pedestrian affair, designed
to be read with the text and to explain its meaning, not to
transmute its spirit and literary quality into an alien tongue.
Nor does it follow any rigid principles ; where the constitution
of the text or its exact significance are open to doubt, I have
preferred a literal rendering, but allow myself a freer hand
where the going is firmer. Despite innumerable divergencies
in detail, the greatness of the debt I owe to the late Professor
Cowell’s translation, which still holds its own, will be apparent
to anyone who cares to make the comparison. Of the other
translations I have derived most help from that by Form ichi;
though an occasional tendency to let ingenuity degenerate
into fantasy has led to its being judged at times with unmerited
harshness, its criticism of earlier attempts to elucidate difficul
ties are usually acute and deserving of careful examination. Of
the two German translations, Cappeller’s is too free to be of
much help in the task I set myself, and Schmidt’s, though
1 The num bering of th e verses in Canto xiv differs from Dr. W eller, who
includes th e spurious verse after verse 20 and believes in th e original existence
of another verse between m y verses 70 an d 71.
iv ACTS OF THE BUDDHA
scholarly, suffers from inadequate study of the material. The

four Indian editions of the first' five cantos have provided me
with useful hints in places, especially in those points which
often escape the eyes of European scholars.
In the notes I endeavour to mention all substantial
difficulties of text and interpretation ; for, though regard for
the expense involved in the printing of full discussions have
often deterred me from dealing at the length I should have
liked with many matters and have caused me to dispose sum
marily of the opinions of other scholars which were worthy
of better treatment, it seemed to me that the best service
I could render to future workers on the poem was by careful
selection to focus attention on those points which really call
for serious consideration. A number of references to parallel
passages, drawn from all departments of Sanskrit and Pali
literature, are given, partly because it is only by careful study
of them that Asvaghosa’s exact place in the history of religion
and literature can be determined, and partly because the
translator must not only make sense of his text, but also give
a sense which conforms with Indian ideas of the first century
A .D .; particular care has been devoted to choosing for mention
only those passages which are genuinely relevant. The index
includes, besides proper names, all those words whose discussion
in the notes might conceivably be of use to others. Under
the abbreviations I have gathered together all the modern
literature known to me which makes the Buddkacarita its
main subject.
Finally the introduction makes the first attempt to present
a complete picture of Asvaghosa based on all the sources open
to us. As a first attempt its deficiencies are as patent to me
as they will be to everyone else, and difficulties of finance have
led me in many cases to allot only a few words or lines to problems
which would have required many pages for comprehensive
discussion. On the question of the poet’s handling of legend
my treatment is utterly inadequate; on most traditional
details of the Buddha’s life it will remain impossible to make
FOREWORD v
confident assertions, till the Chinese sources are made available

to us on the lines which Professor Przyluski has adopted for
the First Council and for the Adoka legend. The thread is
formed by two main ideas, neither of which has so far been
fully accepted. Firstly, I can attribute but small value to the
traditions preserved in Chinese literature about the poet’s
life. And secondly, I look on him as a very learned and con
scientious man, who was perfectly aware of what he was doing
and who never knowingly made a wrong or fantastic statement
about religion, philosophy or legend. If we cannot always
explain his sayings, we should ascribe this rather to our own
ignorance of the literature with which he was familiar, and
it is absurd to expect from him either the attitude of modern
higher criticism or a historical knowledge of events in the sixth
and fifth centuries B.C., which is not to be found even in the
oldest parts of the Pali canon. Let it at least be counted to
me for merit, if despite many shortcomings I have been able
by years of work to bring into clearer relief one of the greatest
figures of Indian civilisation.1
Adderbury, E. H. J o hn sto n .
August, 1935.
1 As the introduction and notes contain a number of references to Cantos

xv-xxviii of the Buddkacarita, known to us only from the Tibetan and Chinese
translations, I would add th a t I hope to publish shortly an English version
of them in a European journal.
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ABBREVIATIONS
A. Books and articles dealing wholly or largely w ith the
Bvddhacarita.
B. .. The Bvddhacarita.
Bhandari M adhava Shastri Bhandari, Kävyasärasamgrdha, pp.
227-261 (Bvddhacarita, Cantos I I and I II). Bombay,
1929.
Böhtlingk .. 0 . von Böhtlingk, Kritische Bemerkungen zu Atroaghosa’s
Bvddhacarita, B S6W , 1894, 160.
T. Byödö, Asvaghosha’a Acquaintance with the Mok-
shadharma of the Mahäbhärata, Proc. of th e Im p.
Ao. of Ja p an , IV, pp. 322-325.
0. .. Chinese translation of th e Bvddhacarita, T I, IV, no. 192.
Cappeiler .. C. Cappeller, Noch einige Bemerkungen zu Aävaghosa's
Bvddhacarita, Z U , 1922, 1.
do. .. C. Cappeller, Buddha’s Wandel. Religiöse Stim m en
der Völker, Jen a, 1922.
Co. E. B. Cowell, The Buddha-’k arita o f Asvaghosha, Anecdota
Oxoniensia, 1893.
do. E. B. Cowell, The Buddha-karita of Asvaghosha, in SBE,
X L IX .
Finot .. L. Finot, Notes sur le Bvddhacarita, JA , 1898, ii, 542.
do. L. Finot, Review of Joglekar and Form ichi, JA , 1913,
i, 685.
Form ichi .. C. Formichi, Afvaghoâ poeta del buddhismo. Bari,
1912.
Gawronski A. Gawronski, OUanings from A&vaghosa's Bvddhacarita,
Rocznik Orientalistyczny, 1914-15, 1.
do. .. A. GawTonski, Studies about the Sanskrit Buddhist Litera
ture, pp. 1-55. Cracow, 1919.
C. W. Gumer, The word vasthänam in A6vagho?a, JR A S,
1927, 322.
C. W. Gumer, Some textual notes on Aävaghom’s Bvddha
carita, JASB, 1926, 1.
Hopkins E. W. Hopkins, Buddhacarita, v. 72 ; x. 34; xii. 22,
JAOS, 1901, Ü, 387.
Hultzsch E. H ultzsch, Z u Afoaghoqa's Buddhacarita, ZDMG, 1918,
145.
vili ACTS OF THE BUDDHA
JogJekar .. K . M. Joglekar, ASvaghosa's Buddhacarita, Cantos I - V ,
Notes and Translation. Bom bay, 1912.
Kern H . K ern, see Nachträge to article quoted under Böhtlingk.
Kielhorn F. Kielhora, Z u Açvaghosa’s Buddhacarita, NGGW,
1894, 364.
T. K im ura and T. Byödö, Butsden bungaku no kenkyo,
pp. 1-548. Tokyo, 1930.
Leumann E . Leum ann, Z u Açvaghosa’s Buddhacarita, NGGW,
1896, 83.
do. .. E . T^rnnann, Some notes on Aévaghosha's Buddhacarita,
WZKM, 7,193.
Lévi .. S. Lévi, L e Buddhacarita d’Açvaghosa, JA , 1892, i, 201.
Lokur .. N . S. Lokur, Buddhaçaritam, Cantos I - V , with trans
lation and notes. Belgaum, 1912.
Lüders .. H . Lüders, Z u Açvaghosa’s Buddhacarita, NGGW, 1896,1.
N andargikar G. R . N andargikar, The Buddha-caritam o f Aàvaghosa,
Cantos Ï —V. Poona, 1911.
L. de la Vallée Poussin, On Buddhacarita, i. 30, JR A S ,
1913, 417.
Prosada P andeya Jag an n a th a Prasada, Aévaghosha’s Buddha
Charitam, Canto V I I I . Bankipur, 1920.
Schm idt .. R, Schm idt, Buddha's Leben, Aêmghosa’è Buddhaçaritam.
K ulturen der E2rde, Hagen i/W , 1923.
Schrader .. F . 0 . Schrader, Nachlese su Aêvaghosa’s Buddhacarita,
Journal of th e Taisho U niversity, 1930.
H ara P rasad Shastri, A new M S . o f Buddha Carita,
JA SB , 1909, 47.
Sukum ar Sen, On the ‘ Buddhacarita ’ o f Aévaghosa,
IH Q , 1926, 657.
Sovani .. V. V. Sovani, Buddhacaritam by Shri Ashvaghosha, Cantos
l - V , w ith Sanskrit com m entary by Shri A ppashastri
R ashivadekar and translation by V. V. Sovani. P a rt
II, N otes by V. V. Sovani. Poona, 1911.
Speyer .. J . S. Speyer, Kritische Nachlese zu Açvaghosa’s Buddha
carita, Proo. of A m sterdam Ac., 1895, 340.
do. J . S. Speyer, Some critical Nates on Aévagkoça’s Buddha
carita, JR A S, 1914, 105.
Strauss .. 0 . Strauss, Z ur Geschichte des Särhkhya, WZKM, 27, 257.
T .. The Tibetan translation of the Buddhacarita, Bstan-
Hgyur, Mdo 94.
ABBREVIATIONS IX
W .. F. Weller, Das Leben des Buddha von Asvaghosa. (Tibetan

te x t and German translation). P a rt I (Cantos
I-V III), 1926. P a rt I I (Cantos IX -X V II), 1928.
W indisch, i .. E . W indisch, M ära und Buddha,. Leipzig, 1895.
W indisch, ii .. E . Windisch, Buddha's Geburt und die Lehre von der
Seelenwanderung. Leipzig, 1908.
W ohlgemuth .. Else Wohlgemuth, Ueber die chinesische Version von
A4vagho$a's Buddftacarita. Berlin, 1916.
N ot seen—A translation of th e first canto by P. Peterson, and the tra n s
lations into Russian by Balm ont and into Japanese by T. Byödö.
B. General.
AAA. .. Abhisamayalamkäräloka, by H aribhadra ; ed. G. Tucci,
Gaekwad’s Or. S. no. L X II.
AK. . . L. de la Vallee Poussin, L'Abhidharmako&a de Vasubandhu
(quoted by volume and page number).
AKV., i . . Abhidharmakoiavyäkhyä, Bibi. Buddh. X X I.
AKV., iii .. do., Mem. de l ’Ac. royale de
Belgique, Tome VI, fasc. ii, 1919.
A SPP. . . Astasähasrikäprajnäpäramitä, ed. Bibi. Ind.
BhNÖ. - • BhäratlyanätyaSästra, Cantos I-X IV , ed. J . Grosaet,
Lyons, 1898 ; Cantos XV-end, K ävyam älä no. 42.
B rh. Är. U p. .. Bfhad Aranyaka Upanisad, ed. Änandäärama S. S.
C II . . Corpus Inscriptionum Indicarum.
Divy. . . Divyävadäna, ed. Cowell and Neal.
FP. . . Fo pen hsing chi ching, T I I II, no. 190.
HC. -. Harsacarita, ed. P. V. K ane, Bombay, 1918.
J ä t. . . Jätakamäbi, ed. H. Kern, H arvard 0 . S. no. 1.
KA. . . The Arthaiästra o f K aviilya, ed. Jolly and Schm idt.
K äd. . . Kädambari, ed. P. Peterson, Bom bay S. S., 1883.
KS. . . Kämaaütra, ed. K ashi S. S. no. 29.
LV. . . Lalilavistara, ed. Lefmann.
MBh. .. Mahäbhärata, C alcutta edition.
Mhv. .. Mahdvastu, ed. Senart.
Pän. . . Pänini.
P argiter . . F . E. Pargiter, Ancient Indian Historical Tradition,
Oxford, 1922.
PW . . Bülitlingk und R oth, Sanskrit- Wörterbuch.
PW K .. Böhtlingk, Sanskrit- Wi/rterbiich in kürzerer Fassung.
R. . . Baghuvariusa, ed. S. P. P andit, Bombay S. S.
X ACTS OF THE BUDDHA
R5m Ramdyana, ed. Gorresio.
RL S. Beal, Romantic Legend o f &akya Buddha, 1875.
RV Rigveda.
S. E . H . Johnston, The Saundarananda o f ASvaghosa
(Sanskrit text), 1928, an d The Saundarananda, or
N anda the F air (translation), 1932.
SP. Saddhannapundarika, ed. Bibl. Buddh.
ss. J . S. Speyer, Sanskrit Syntax, 1886.
¿ v et. Up. ¿vetddvatara Upaniead, ed. Hauschild.
TI Taisho Issaikyd edition of th e Chinese T ripitaka, ed.
by T akakusu and W atanabe.
YS. The Yogasutras o f Patanjali, ed. Bombay S. S., 1892.
CONTENTS
Page.
Foreword .. .. .. iii
A bbreviations .. .. .. .. .. vii
Introduction—Afivaghosa .. .- xiii
i. Life and works .. .• .. xiii
ii. The B uddhist .. .. .. .. xxiv
iii. The scholar . . .. .. xliv
iv. T he p o et .. .. .. .. lxxix
Canto I—B irth of th e H oly One .. .. 1
Canto I I —Life in th e Palace .. .. .. 20
Canto I I I —T he Prince’s perturbation .. .. 32
Canto IV —The women rejected .. .. 44
Canto V—F light .. .. .. 61
Canto V I—Dismissal of Chandaka .. .. .. 81
Canto V II—E n try into th e penance grove •. .. .. 92
Canto V n i —L am entations in th e Palace .. .. .. 104
Canto IX —The deputation to th e Prince .. .. .. 123
Canto X —Srenya’s visit .. .. .. .. 141
Canto X I—The passions spum ed .. .. .. 149
Canto X II—V isit to A rada 166
Canto X IH —D efeat of M ara .. .. .. .. 188
Canto X IV —E nlightenm ent .. 203
In d ex .. .. .. .. .. .. 219
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INTRODUCTION
ASVAGHOSA
i. L if e a n d W o rks
On© phenomenon recurs again and again in the history

of Sanskrit literature, namely that we know nothing certain
of the lives of its greatest figures beyond what they themselves
choose to tell us and what is stated in the colophons of their
works. Asvaghosa is no exception to the rule. While he is
silent about himself, the colophons of the three works which
we know to be his agree in describing him as Saketaka, a native
of Saketa, and as the son of Suvarnaksi.1 Before discussing
the bearing of these facts, it is best to determine his date with
such accuracy as is possible. The lower limit given by the
Chinese translation of the Buddhacarita made early in the fifth
century A.D. can be set back by three hundred years ; for
Professor Liiders holds that the handwriting of the MS. frag
ments which contain all that is left to us of the &ariputra-
prakarana must belong to the times of the Kushan kings,
probably to the reign of Kaniska or Huviska.8 Dating by
palaeography does not always give as assured results as is
sometimes supposed, but the margin of error in the present
case cannot be large ; for the MS. was corrected by a Central
Asian hand, which equally on palseographical grounds may
be as early as the end of the Kushan era,8 and it shows signs
of having been long in use before the overwriting took place,
so that to impugn the first date means impugning the second
1 The Sariputraprakaraya {SB P A W , 19JJ, 392) has Suvarridk?iputra,

shortening th e i under Pan,., vi. 3, 63 ; th e nam e can only be th a t of hiB mother,
i.e. Suvarnaksi.
2 H . Liiders, Bruchatiicke buddhiatiacher Dramen (Berlin, 1911), 11.
8 Liiders, op. cit., 15.
xiv ACTS OF THE BUDDHA
one also and it is hardly probable that both should be

misleading.
Two other points afford some indication, though of lesser
probative value, that the reign of Kaniska should be taken as
the lower limit. At B., xii. 115, Asvaghosa writes :—
Vyavasdyadvitlyo ’tha . . . so ’¿vatthamOlam prayayau.
Now the commentary on the Ndmasarhgiti1 has preserved a
line of Màtfceta running :—
Vyavasàyadvitìyena prdptam padam anuttaram.
The connexion between the two is obvious, and the expression,
vyavasdyadvitiya, is apt in Aóvaghosa, because the Buddha
has just been deserted by the five bhiksus and has nothing
but his resolution to accompany him on the march to the
bodhi tree ; but Matrceta’s version spoils the point, because
a Buddha can have no companions in the process of obtaining
Enlightenment. This view is enforced by B .t xiv. 99, where
Indra and Brahma more appropriately find the Buddha with
the dharma he had seen as his best companion. Is it not
clear then that Matpceta has borrowed a phrase from Asva-
gho§a and turned it into a cliché V That the former is some
what later in date seems to follow also from the style of the
&c£tapancasatka2 ; thus note the fanciful verbs, jaladdya,
Vainateydya, inadhyarhdinàya, É'akrdyud/idya, of verses 7*4 and
75, which suggest some advance on Asvagiio§a in verbal tricks.
He is moreover the author of an epistle to Kaniska, and if
we accept the latter’s name as authentic, it would follow that
Màtfceta lived in liis reign and Asvaghosa before it. I would
not press this piece of evidence, but, so far as it goes, it suggests
that Luders’ dating oi the MS. of the dramas is at any rate
not at odds with the probabilities.
Our other evidence derives from Chinese tradition, which
1 A K ., VI, 144, ad ch. ii, 205, n. 2 ; th e line is p artially preserved in verso

no. 26 in Hoerule, Manimcript Remains, I, 61, th e first line running :— I ti tribhir
asaiitkhyeyatr evam udyacchatd tvayd.
2 J B A 8 , 1U11,
INTRODUCTION xv
associates A6vaghosa both with Kaniska and with the composi
tion of 'the Vibhasa, the great Sarvastivadin commentary on
the Abhidharma, said to be the outcome of a general council
held in the reign of the Kushan king \ For a later Buddhist
writer such information would be of value, seeing that the
Chinese with their more practical minds are intensely interested
in the collection of historical and personal detail, and that the
regular intercourse of pilgrims and monks between India
and China provided sufficient opportunity for obtaining con
temporary information. But in this case the traditions are
far from contemporary and cannot at present be traced further
back than the end of the fourth century A .D .; they are at
hopeless variance among themselves regarding the poet’s
actual date and present him as a figure of romance, not as a
sober historical personage. In considering the association
with Kani|ka we must allow for the tendency to couple the
names of great writers with great kings. One Indian scholar,
it is true, has seen in the mention of Atreya at B., i. 43, a
reference and compliment to Caraka, the legendary physician
of Kani§ka; but little weight attaches to so problematic a
suggestion. Moreover the internal evidence of the extant
works makes it somewhat doubtful whether they could have
been written in the Kushan kingdom. For while Brahmanical
literature represents that dynasty as hostile to the Brahmans *»
Asvaghosa writes for a circle in which Brahmanical learning
and ideas are supreme; his references to Brahmans personally
and to their institutions are always worded with the greatest
respect, and his many mythological parallels are all drawn
1 T he Chinese traditions have been discussed in a series of im portant

papers by S. Lévi in th e J A spread over m any years, of which th e chief are
1896, ii, 4 44: 1908, ii, 5 7 : and 1928, ii, 193. References to incidental m entions
by oth er scholars will be found in these papers. For a list of th e Chinese
authorities on th e Àévaghoça legend see J A , 1908, ii, 65, n. 2.
* F or th is see K . P . Jayasw al in JB O R S, 1933, 415. ; though he does not
allow sufficiently for Brahm an bias in his appreciation of th e passages, the
evidence is too strong to be discounted altogether.
xvi ACTS OF THE BUDDHA
from Brahmanical sources1. Further we know nothing with

certainty about the date of the Vibhâsâ, even if we could say
that it was all composed at one time ; and the story of the
council in Kaniska’s reign at which it was drawn up is open
to the gravo suspicion of having been invented to secure
authority for Sarvàstivâdin views. Nor, as I shall show in
the next section, does the poet appear to know the doctrines
of the great commentary. In valuing this evidence we shall
do well to bear in mind Professor Demiéville’s verdict that
Chinese tradition, for all the mass of documents on which
it rests, hardly affords, at least for the early period, more
positive historical information than Indian tradition with its
complete absence (carence) of documents2. All we are entitled
to say is that these traditions prove Aévaghosa to have lived
long before the time at which they first appear in the fourth
century A.D. ; the forms the legends took may have been
determined by the popularity of the plays in the Kushan
kingdom, as shown by the dilapidated state of the MS.9
The evidence then leads to the conclusion that the poet
lived not later than the time of Kaniska and may have preceded
him, and is thus consonant with what, as I show later, we know
of his relation to classical Sanskrit literature. His style proves
him to have lived several centuries before Kalidasa, he is
imitated by Bhàsa, and his vocabulary suggests a date not
far removed from that of the Arthasdstra of Kautilya. The
problem would have been much more complicated if the Kal-
panàmanditikâ * were really by Asvaghosa, since it is posterior
1 The only exceptions are th e two verses, S., xi. 56-57, which would be
suspicious on th a t score alone, b u t their clumsy style an d th e impossibility
of fitting them logically into the argum ent of th e canto are decisive against
th e ir genuineness.
8 Bulletin de la Maison franco-japonaise, II, p. 76 of offset.
8 And by confusion w ith th e personality of M atfceta, if he really lived
under K aniska ?
* H . Ltiders, Bruchstiicke der Kalpandmaijditika des Kumaralata, Leipzig,
1926.
INTRODUCTION xvii
to Kaniska and alludes also to the Vaisesikasutras, a system

unknown to the genuine extant works. But as I reject the
attribution to him of this collection of tales, I need not try to
reconcile the irreconcilable. The further question remains of
the date of Kaniska, and if agreement is not yet reached on
this thorny point, the limits of variation are no longer large,
most scholars accepting a date in the last quarter of the first
century A.D. and none placing him later than the second
quarter of the second century.
As the poet may have been earlier, though not much
earlier, than Kaniska, it should be noted that the upper limit
for his date is determined by the mention of the Asoka legend
in the final canto of the Buddhacarita, a passage not discussed
by Professor Przyluski in his well-known book on the subject.
According to that scholar the Asokavadana, some early form of
which was evidently known to Asvaghosa, took shape between
150 and 100 B.C.1 Allowing a certain period for it to obtain
recognition, we might set the upper limit at approximately 50
B.C., and can therefore not be much in error if we say that the
poet flourished between 50 B.C. and 100 A.D., with a pre
ference for the first half of the first century A.D.
Turning back now to the colophons we can obtain a few
hints of value. As belonging to Saketa, Asvaghosa is an
Easterner, and his origin has left its traces in his work. While
the absence of relevant texts prevents us from ascertaining
if the divergencies of his grammar from the Paninean system
are to be accounted for by his having studied one of the prdcya
treatises, the sect of Buddhism, to which he seems to have
belonged according to the views set out in the next section,
was the one most prevalent in Eastern India at this period,
and the lasting impression which the historical associations
of Saketa made on him is apparent both in the influence of the
Bamdyana displayed by his works and also in the emphasis
which he lays from the very start of both poems on the desoent
1 L a Itgende de I’Empereur Agoka, 166.

xviii ACTS OF THE BUDDHA
of the Sakyas from the Ikavaku dynasty. The style Suvar-

naksiputra is significant; for, though that type of nomen
clature was not confined to Brahmans, it was used by them
more than by any other class. As I show in detail later, he
had an acquaintance, so wide that no parallel can be found
to it among other Buddhist writers, with all departments
of Brahmanical learning, including some knowledge of the
Veda and ritual literature as well as mastery of all the sciences
a kavi was expected to have studied. The deduction is ines
capable that he was born a Brahman and given a Brahman’s
education, and as Chinese tradition is insistent to the same
effect, we can for once accept its testimony without reserve
as in accord with the evidence of the works. As to how he
became a Buddhist nothing can be said beyond the fact that
the choice of theme for his three works indicates much pre
occupation with the phenomena of conversion. The story
told in the Chinese sources is legendary in character and at
variance with the evidence I adduoe below to determine the
question to what sect he gave his adherence. Nor do we know
anything definite of his later life, though the general outline
of his character and mental endowments will emerge with
some degree of clearness in the subsequent discussions.
N ext let us consider the works he w rote; those known
for certain to be his are three in number, the Buddhacarila,
the Saundarananda and the ¡Sariputraprakarana. The first,
the subject of the present edition, is a life of the Buddha in
28 cantos, of which only numbers two to thirteen are extant
in their entirety in Sanskrit, together with three quarters
of the first canto and the first quarter of the fourteenth. It
begins with the conception of the Buddha and, after narrating
his life and Parinirvana, closes with an account of the war over
the relics, the first council and the reign of A6oka. The textual
tradition of the extant portion is bad and a sound edition is
only made possible by comparison with the Tibetan and Chinese
translations. The Saundarananda has for its subject the
conversion of the Buddha’s half-brother, Nanda, in the course
INTRODUCTION xix
of which the opportunity is taken to set out at length the

author’s view of the Path to Enlightenment. It consists of
18 cantos, preserved in full, and the text tradition for the
two thirds of the work found in the older MS. is far superior
to that of the other poem, but the remainder, dependent on
one incorrect modern MS. only, requires much conjectural
emendation to restore it to something like the original. When
first studying these poems, I naturally took the ordinary view
that the last-mentioned is the earlier one, seeing that the
other is the more interesting to read as a whole and that its
verses have a richer content. But these advantages are due
to the subject, not to greater experience in authorship ; for the
handling of the Saundarananda is altogether more mature
and assured than that of the Buddhacarita, whose effect is often
marred by repetitions of the same words or phrases, or even
of a whole pada, in a way that the kavis of the classical age
sedulously avoided, and the poet’s technique reaches its high-
water mark in passages such as S., iv. 1—XI, or x. 8-13, while
the latter’« metrical system is more elaborate and includes
faultless manipulation of such difficult schemes as Upasthita-
pracupita and Udgata. The third work is a nine-act play,
with the conversion of Sariputra and Maudgalyayana for its
theme ; only a few passages are extant, restored by the acumen
of Professor Liiders from the Central Asian finds.
These tliree works are bouud together in a way that would
be convincing proof of the identity of their authorship, if the
colophons left us in any doubt of it. Thus the play uses again
B., xii. 75, and the preceding passage contains reminiscences
of the argument ib.t 72 \ The celebrated verse, xi. 50,
is to be found again in the Tibetan of B., xiv. 41. The same
ideas and expressions recur with such constancy in the two
poems that I was unable to edit the Buddhacarita till I had
determined as accurately as I could the readings of the Saun
darananda. Thus compare B., xi. 10, 12, with S., xi. 32, 37,
1 1911, 392 and 393 K. IV.

XX ACTS OF THE BUDDHA
or the use of the simile of the kdrandava bird standing on a

lotus, B . , v. 53, and S . , iv. 2 3 ; or notice how two different
twists are given to the same three ideas in the description of
a hermitage at B vii. 33, and 8 . , i. 11. So B . , xxviii. 63,
in describing Aáoka, has the same play on words as S., vii. 5,
and more appropriately. If I insist here on this tendency,
it is because I regard it as the point to which most attention
should be paid in considering Aávaghosa’s authorship of other
works.
The Chinese and Tibetan translations attribute to him
a number of works1, about which certainty is impossible in the
absence of the Sanskrit texts ; but it is improbable that any
of them, which deal mainly with philosophy or belong to the
fully developed Maháyána, are rightly given to him, seeing
that he is a poet and preacher, not an original philosopher,
and that his date is too early for anything but primitive
Maháyána, even if it be admitted as a bare possibility that he
may have gone over to that branch of Buddhism in later life.
There are however several Sanskrit works on which an opinion
must be expressed.
First come the fragments of two plays found by Professor
Lüders with the remains of the Sariputraprakarana. One of
these is a Buddhist allegory, of which nearly a whole leaf is
preserved including a large part of three verses *. The first
one contains rhymes much in Aávaghosa’s style, paramara
amrtarh durlabham rtam and tasminn aham abhirame édnti-
param e; for the latter cp. S., xii. 16, tvaddharme parame rame.
The next verse addressed by buddhi to Krit consists of three
similar podas of the form, nityam sa supta iva yasya na buddhir
asti, and the fourth supplies the contrast, ending tisthati yasya
klriih ; the construction of the verse is like the poet’s, and the
idea of the first line quoted above is closely connected with
1 Listed in F . W. Thomas, Kamndravacanasamuccaya (Bibl. Ind., no.

1309), Introduction, 363.
8 Fragm ent 1 in Lüders, op. cit., 66.
INTRODUCTION xxi
S., xviii. 35, 36. The last verse describes the Buddha’s display
of miraculous powers on the lines of S., iii. 22ff., and I would
invite attention to the parallelism, which extends even to the
simile, of the line,
Khe varsaty arnbudhdrdm jvalati ca yugapat sa rhdhydmbuda
with S., iii. 24, [iva \
Yugapaj jvalan jvalanavac ca jalam avasrjams ca meghavat \
Taptakanakasadrsaprabhaya sa babhau pradipta iva
saihdhyayd ghanah II
Is it possible that anyone else could have imitated so closely
the specialities of A&vaghosa’s style ?
The other play concerns a young voluptuary, probably
named Somadatta, who keeps a mistress named Magadhavati
and apparently becomes a convert to Buddhism. No frag
ments have been put together to hold as long a consecutive
piece as in the allegorical play and it is more difficult to detect
similarities. The following however are worth consideration.
In fragment 8 is mentioned the motif of the lover holding his
mistress’s mirror, which is the central point of S iv, and
fragment 13, line a2, seems to contain the rare word sahtyd
(B., x. 26). S., xiv. 15, may be compared with line a3 of
fragment 17, but the subject is a commonplace. In fragment
59 kulavyasanam adrstvd recalls S., vi. 43, vyasanany adrstvd.
Occasional words suggest that the phrases to which they
belonged may have had analogies with A&vaghosa’s usage,
but are inconclusive as they stand. Against his authorship
is the fact that Professor Liiders reckons the occurrence of three
verses in the Sragdhara metre, which, popular as it was with
later Buddhists, especially in Kashmir, is not found in the
poet’s extant work. Of the two in fragment 27 the first can
only be fitted into this metre by emending the MS.’s °dvesam
to °dosam, and from the number of characters it apparently
contained is far more probably a SalinI verse, presuming the
amendment to be correct. The other admittedly may be in
Sikharini, which Agvaghosa uses several times. The third
xxii ACTS OF THE BUDDHA
in fragment 79 may belong to the Édriputraprakarana and

is too short for definite identification. But, if th is point is
open to argument, Professor Lüdera also traces the occurrence
of two HarinI and one Aryá verse in the play, which equally
have not yet been found in work that certainly belongs to
Aávaghosa. The evidence altogether is uncertain and the
prudent man will reserve his judgement about the authorship
of the play.
Three other works, known to us wholly or in part in Sanskrit,
have also been attributed to him. Of these the Vajrasuci,
a clever piece of polemics arguing against Brahman claims,
shows no trace of Aávaghosa’s style or mentality, and the
Chinese translation gives it to Dharmakirti, who, as also a
converted Brahman, would have been in possession of the
Brahmanical learning displayed in the tract. I see no reason
for doubting the correctness of the latter ascription and in
any case would exclude it from the corpus of Aévaghosa’s works.
Next comes the Gandistotra, a collection of 29 stanzas, mostly
in the Sragdhara metre, in praise of the Buddha and the monas
tery gong, the text of which was successfully restored from
a Chinese transliteration by Baron A. von Staél-Holstein *•
Verse 20 shows that it was written in Kashmir during one
of the periods of misrule to which that land was subject; the
style has no affinities with that of Aávaghosa and we have
here clearly a work that is several centuries later in date.
Finally I Tsing mentions a work by the poet the name of which
was taken to stand for Sütrñlamlcára, and in 1908 E. Huber
published under this name an admirable translation of a
Chinese work, which was ascribed to Aávaghosa by the Chinese
translator. Subsequently fragments of a MS. of the Sanskrit
original were identified among the Central Asian finds by
Professor Lüders, who established that the author was there
described as Kumaral&ta and the name of the work as Kalpa-
1 Bibl. Buddh. XV. For its authorship an d an attem p t a t improving
th e reconstruction see Ind. A nt., 1933, pp. 61-70, in which th e last fourteen
words of th e note on verse 29 should be om itted as mistaken.
INTRODUCTION xxiii
nârmnditikâ. This gave rise to much controversy1, eminent

scholars maintaining that this collection of moral tales was
really by Aévaghosa or else a refashioning by Kumâralâta of
the older writer’s work. Now that the dust of warfare has
settled and it is generally agreed that Aévaghosa had no hand
in its composition, it will be sufficient to observe that the age
of the MS. is such that its evidence outweighs all other points,
that the Tibetan translation supports the statement of the
MS., that the Chinese translation is probably not by Kumàra-
jïva, whose testimony would have had some value, but by
a later writer*, and that the style of the Sanskrit fragments
and the internal evidence of the work itself put Aévaghosa’s
authorship entirely out of court ; it need not be further considered
here.
A few verses, not one of which occurs in his works, as
brought to light so far, are also attributed to Aévaghosa in the
anthologies * ; that in the Kavïndravacanasamuccaya is certainly
not by him but shows some likeness to the Oandïstotra, though
more elaborate than anything found there. Of the five in the
Subhàsitdvalï none definitely bear his sign manual or need
even be by a Buddhist ; but, if the attribution is improbable,
it cannot be pronounced absolutely impossible.
As is well known, late Tibetan tradition confused Aévaghosa
with several quite different writers, including a certain Subhüti,
on which it would have been unnecessary to say anything here,
if Professor S. Lévi had not recently urged that some connexion
exists between the two. A verse specifically attributed to
the Dhârmika Subhüti is quoted by Vasubandhu in the A K .,
and has been found in a recently discovered MS., entitled the
Sadgatikârikdk, of which a Pali version named Pancagatidipanï
1 The literatu re on th e subject is described by Tom om atsu in J A , 1931,

ii, 135S. to his references add La Vallée Poussin, VijnaptimâiraidsiddJii,
221-224, and Przyluski, Bull, o f the R . Ac. of Belg., 1930, 425-434, and
Rocznik Orientalistyczny, V III, 14-24.
2 Tom om atsu, loc. cit., 163.
3 Kavïndravacanasamuccaya, Introduction, p. 29.
xxiv ACTS OF THE BUDDHA
is also known1. The promised edition of this work has not

yet appeared, but on the face of the information at present
available it will be very surprising if we receive here an authentic
work by Aávaghosa; among other points the latter belongs
to those who recognise five gatia only, not six, as appears
from B .y xiv, and S ., xi. 62.
ii. T h e B u d d h is t
Having stated so much as is known of the life of Aávaghosa,
I now proceed to discuss him from the three aspects under
which his achievements naturally fall, as Buddhist, as scholar
and as poet, and start with that one which he himself would
have held to be alone of significance. Our first task is obviously
to determine the sect or school to which lie belonged. That
he was a follower of the Hinayana is certain, and to him perhaps
any further enquiry would have savoured of im pertinence;
he is not a fanatical adherent of any school and avoids, as if
of set purpose, all mention of those disciplinary details and
philosophic subtleties which had split the community into
sections, so that it is hard to detect in Vasumitra’s treatise
on the sects any slogan which has left definite traces on the
poet’s works. To modem scholars equally the question will
appear otiose, since Chinese traditions, assigning him to the
Sarvástivádins and naming a Vibhdsd doctor, Paráva (or
Pürna or Pürnááa), as having converted him, have always
been held to decide the matter once for all. Y et their stories
are on the face of them incredible ; for Aávaghosa knows none
of the Vibhdsd doctrines, and, if he was a Sarvástivádin, must
have lived before its special principles were worked out. The
later predominance of this sect among the Hínayána schools
of Northern India and Central Asia is enough of itself to account
for the statements of the Chinese Buddhists, who would hold
that a writer of such outstanding eminence could only have
belonged to the most important sect.
1 S. Lévi, J A , 1928, ii, 204ff.

INTRODUCTION xxv
Unfortunately few Sarvástivádin texts are available to

those Sanskritists who like myself cannot find their way easily
in the Chinese and Tibetan translations ; but these are sufficient
to make it improbable that, despite a considerable measure of
agreement in matters of general interest, Aávaghosa was a
member of this school. The Divydvaddna, it is true, appro
priates an occasional verse or phrase from his poems \ and
as a canonical work naturally does not mention his name.
But the only trace of the special tenets of the Sarvástiváda
is to be found in the quotation of the rule governing the use
of asti as a particle (S., xii. 10), which may be an allusion to
the famous controversy about the reality of the past and future ;
i t , does not, however, illuminate his position in the matter.
On the other hand in two points he seems to reject the standard
doctrines of the school. Thus S xvii. 18a6, runs:—
Y asmad abhutva bhavatiha sarvarii
bhütvd ca bhüyo na bhavaty avaéyam \
This idea is based on canonical authority (M ajjhima, III, 25),
but was strenuously denied by the Sarvástivádins and as
strenuously upheld by the Sautrántikas2, to which school
no one would suggest that Aávaghosa belonged. The entire
passage is significant, because the exegesis of the four terms,
anitya, duhkha, éünya and nirdtmaka, cannot be reconciled
with any of Vasubandhu’s alternative explanations and seems
to be based on a scheme of dkaras for the supermundane path
which differs from the sixteen of the Vaibhásika doctors8.
Again the twelfth canto of the Saundarananda contains
a remarkable eulogy of sraddhd, for which the only complete
parallel is in an early Maháyána sü tra ; faith is not merely
desire for the Buddha’s dharma (tvaddharme parame rame,
1 See notes on B ., iii. 3, 5, 23 and 26, and.S., xi. 50 and xviii. 1.

2 A K ., I, 228-9.
8 A K ., V, 303. O ther passages {see p. xxxiv, n. 1) give dogmatic views
n ot traceable in th e Sarvastivadin A bhidharm a a t present, b u t cannot be
proved to be definitely opposed to its teachings so far as y et known.
ACTS OF THE BUDDHA
/S'., xii. 16, dharmacchanda, ib., 31), but personal devotion to the
Buddha ($., xvii. 34, 63-73, xviii. 41, 48, 50 and 51, and canto
xxvii of the Buddkacarita), and we seem to feel blowing through
these passages the breath of the bhakti religions, which for
Buddhism reached their apogee in the Mahàyâna. It is no
doubt true that, if we go through the Pali canon and the Sar-
vâstivàdin texts and extract the passages relating to faith,
they make an imposing show, but consider each passage in its
context and the glowing fervour that animates Aévaghosa
is not to be found ; there seems instead to be a subtle tendency
to belittle faith, as though it were only a matter for brethren
not strong enough to enter the Path under their own power.
Unless the suggestion I make below is really the key to the
significance of Aévaghosa’s view s1, it is more a matter of emphasis
than of definite statement ; yet till recently no one would have
thought it necessary to give more than a passing word to the
question of faith in any description of Hïnayàna beliefs, so
little obvious is its importance in the Pali and Sarvàstivàdin
texts, wliile Aévaghosa’s insistence on it could not escape the
most casual glance.
The attitude of Vasubandhu and his commentator Yaéo-
mitra is also significant ; when they make a quotation, one or
other of them takes care to tell us who was the author, and
they do this notably with regard to three writers whom later
tradition confused with Aévaghosa, namely Subhüti, Kumàra-
làta and Mâtfceta. Yet when Vasubandhu quotes S., xiii.
18, to illustrate Ms explanation of a knotty dogmatic point
in the bhasya on kârikâ iv. 86, neither he nor Yaéomitra gives
the author’s name ; and Yaéomitra makes the same omission
in citing S., xii. 22d. Surely if Aévaghosa had been a leading
light of the Sarvàstivàdins, they would have hastened to claim
the support of his authority.
1 See p. xxxiv below. T h a t ordinarily in th e H inayàna éraddhà om its Aâva-
ghosa’s leaning to bhakti is clear enough from such excellent statem en ts of
th e general position aa B. M. Barua in Buddhistic Studies (ed. by" B. C. Law),
pp. 329fif., and N. Dutt, Some aspects of Mahàyâna Buddhism, pp. 301-303.
INTRODUCTION xxvii
In legendary matters further research by specialists must

be awaited, as the only source open to me, RockhilTs summary
of the Dulva, does not give the Sarv&stivadin tales in sufficient
detail. Of obvious differences I note that at the birth of the
Buddha the poet makes Maya lie on a couch instead of grasping
the bough of a tree and that after the Enlightenment Indra
joins Brahma at B., xiv. 98ff., in imploring the Buddha to preach
the dharma \ The Dulva also assigns a different name to Nanda’s
wife and adds a visit to hell *.
More however can be extracted from the list of 62 chief
disciples at S., xvi. 87ff., all the names in which should be
forthcoming in the canonical lists of the school to which the
poet belonged. I have examined the two lists in the Chinese
translations8, each of which contains 100 names. Allowing
for corruptions and difficulties of transliteration, I estimate
that the Sarvastivadin catalogue in the Ekottardgama* has
about 37 names in common with the Saundarananda, not as
many as there should be, if this was the poet’s authority. The
other text, whose affinities are unknown, is in the A lo han
chii te cheng6, which was translated by Fa Hsien in the last
quarter of the tenth century A.D., and, having some 47 or
more of the names given by A6vaghosa, stands much closer to
the authority used by him. Of the names themselves several
are significant. The doubling of the epithet nrnha before
Kasyapa’s name proved that this saint was specially revered
by A6vaghosa’s sect®, a conclusion supported by the story
1 L ife of the Buddha, 16 and 35.

2 Ib., 55. ^ arip u tra took N anda to hell according to A A A ., 01. To th e
Pali versions of th e N anda legend given in th e introduction to my translation
of th e Saundarananda add th e com m entary on Anguttara, I, 25, which confirms
my criticism of th e Uddna sentence about th e monkey.
8 F or th e references I am indebted to Professor Demi6ville.
4 T I, no. 125, II, 557-8. I note th a t it gives &ivala for th e Saivala
of S., xvi. 91c, and th e la tte r should probably be am ended accordingly, as
th e older MS. confuses ai and i.
5 T I, no. 120, I I , 831-3. # For the bearing of this see p. xxix.
xxviii ACTS OF THE BUDDHA
of his conversion in B., xvi, which is evidently «intended to place

him on an equality with Sariputra and Maudgalyayana. One
of the first five bhiksus is called Bhadrajit, a form unknown
elsewhere, and SudarSana, who is omitted by the Ekottaragama
but named by Fa Hsien, is otherwise only reported from the
Vinaya of the Mahasanghikas1. Again the Pali form of Kuntha-
dhana is Kundadhana, but the Divy. calls him Purna
Kundopadhaniyaka and the form Kundopadhana seems to be
that known to the Ekottaragama and other Chinese works*.
The list therefore seems to diverge in a number of points from
the Sarvastivadin sources.
The evidence thus consists of a number of small items,
none conclusive in themselves, but their cumulative effect
is definitely against the view that ASvaghosa adhered to the
Sarvastivada. Is there a more plausible case for any other
sect ? The extent to which the Fo pen hsing chi ching borrows
from the Buddhacarita suggests a possible fine of enquiry.
That work quotes the canon of many sects, but never that
of the Dharmaguptas, and in view of its closing statement it
may therefore well belong to the latter. It can be proved
however to draw material from so many unnamed sources
that its frequent reliance on the Buddhacarita proves nothing
about the affinities of the latter.
Another alternative is to investigate the position of the
Mahasangliikas, who, as a sect prevailing largely in Eastern
India at that tim e8, might well have claimed A&vaghosa’s
allegiance. Here again we are impeded by lack of material.
The Mahavastu, which gives us the traditions of the Lokot-
taravadins, disagrees with the Buddhacarita about Maya’s
position at the time of the Buddha’s birth and about the place
where Arada taught, but alone of the Hinayana sources it makes
Intlra accompany Brahma on the visit to the Buddha after his
1 J . Przyluski, Le Conctle de Bajagfha, 206.
2 See S. Levi and E . Cbavannes, J A , 1916, ii, 197fi., for a discussion of
him and a translation of th e Divy. passages.
3 Przyluski, op. cit., 311.
INTRODUCTION xxix
Enlightenment, and it alone calls Nanda by the style Sundara-

nanda which the poet gives him \ The Mahâsanghikas also
are known to share with Aévaghosa a knowledge of the saint
Sudarâana, a special veneration for K àéyapas, and an insistence
on the connexion of the asterism Pusya with the Buddha8,
all points apparently peculiar to them.
Some light also can be obtained from the Mahàyâna. One
of its two chief schools, the Vijnânavâda, is affiliated by its
dogmatics to the Sarvâstivâdins and the schools deriving
from them, and it is precisely this school which shows hardly
a trace in its works of the poet’s influence and very few parallels.
It is possible that Asanga in Abhisamayâlamkàra, i. 58, is
imitating B., ii. 10, but even so this work belongs rather to the
Màdhyamika section of the treatises attributed to that author.
Again S., xv, describes a group of five viiarkas which are not
known in this form in any of the Hïnayàna sources, but which
are mentioned by Asanga in exactly similar fashion4. And
this is all that I can find. The Mâdhyamikas on the other hand,
who are an offshoot of a Mahâsanghika sect, have many points
of connexion with the poet’s works. Nàgârjuna lifts S.,
xiii. 44abc, and adds a new conclusion, bhütadaréï vimucyate,
in which form the verse is repeatedly quoted in Màdhyamika
literature6 ; and verse 26 of his recently published Ratndvalifl
may owe something to S., xviii. 26. A certain Vasu, com
menting on Àryadeva’s èatasdstra, cites S., xi. 25, 30, and the
former verse is paraphrased by Candrakirti on Àryadeva’s
1 S undarananda a t A K , I, 227, is a m istake for N anda, see Index s. Nanda.
The Madhyamikaa use th e nam e Sundarananda also, e.g. S P . and A A A .
L V ., 390ff., also makes Ind ra accompany Brahm a, b u t is presum ably to be
trea ted as a M ahâyâna version.
8 Przyluski, op. cit., 302-3.
8 Przyluski, op. cit., 88, and B., i. 9, and ii. 36.
4 Boâhisaitvabhûmi, ed. W ogihara (Tokyo, 1930), 145, against A K ., I ll,
248, and Vibhanga, 356.
6 For references L a Vallée Poussin, Mélangea chinois et bouddhiques,
I , 394. The term bhvtadaréin also occurs in Aévaghoça (B ., xxiii. 43).
« J R A S , 1934, 313.
XXX ACTS OF THE BUDDHA
GatuhJataka1. The remarkable parallel between an early

Madhyamika sutra quoted in the &iksdsamuccaya and the
eulogy of ¿raddhd in S., xii, has already been mentioned, and
there is another curious little sutra *, apparently of Madhyamika
origin, which was translated by Kumarajiva, and which seems
to have been put together out of Asvaglioâ’s verses on the
subject of subduing the passions; it is in prose and does not quote
any actual verses, as I at first supposed. There is further, as
will appear from my notes on the two poems, frequent paral
lelisms in vocabulary and phraseology between A6vagho$a and
the sutras used by the Madhyamikas; for instance, but for the
existence of his poems, we might have supposed that the words
dmukha and ajavamjava were first introduced by the Mahayana
and subsequently adopted by the Hmayana. This common
use of rare words extends to non-canonical literature and non
technical terms. Thus the remarkable abhinisic at B., xii.
37, has its only parallels in the occurrence of nisic once in the
MBh. and once in the Mularnadhyarnakakarikds, xxvi. 2, and
similarly Candrakirti’s use of nirbhukta, ib., 318, 3, is our only
means of explaining the same word at B., iv. 47. The influence
can also be seen in Madhyamika a r t; for at their headquarters,
Nagarjunikonda, a series of bas-reliefs have been recently
discovered, wliich give the fullest sculptural representation
extant of the story of Nanda and wliich seem to be based on
the Saundarananda, though in view of the following tliis might
be accounted for by the presence of Bahusrutikas at that spot,
as shown by the inscriptions3.
1 Mem. A s. Soc. of Bengal, I I I , 471, I. 19.

2 The P u sa ho sé yu fa ching {BodhisattvoMmavighdianasUtra ?), T I, no.
611. My atten tio n was first draw n to it by an ex tract in one of th e Lung Men
cave Inscriptions, quoted by D r. S pru y t in Mélanges chinois et bouddhiques,
I. H e very kindly supplied me w ith a translation of th e text.
8 See A nn. Bibl. of Ind. Archœoiogy, 1930, Pl. 11a ; Professor Vogel kindly
gave me photographs of them . The first, p artly destroyed, seems to show
th e B uddha in conversation w ith N anda an d Sundari. The n ex t depicts
N anda having his head shaved w ith apparently Ananda in the background
INTRODUCTION xxxi
It appears then that, if we take Aévaghosa to have been a

Mahàsanghika, we are in a position to understand certain
otherwise inexplicable points in his poems as well as his relation
ship to one section of the Mahàyâna. But more is required
for cogent proof and this I would look for in a recent discovery.
The Chinese Tripitaka has a work by one Harivarman on the
subject of the four Truths and their âkàras, which is usually
called the Satyasiddhi, but to which Professor de la Vallée
Poussin would give the in some ways more appropriate title
of Tattvasiddhi1. Little is known of this treatise, which at
one time rivalled the Abhidharmakoêa as an authority oil
Buddhist dogmatics and was followed by a school of its own
in Japan. Professor Demiéville has however lately discovered
fragments of Paramartha’s lost commentary on Vasumitra’s
treatise on the Buddhist sects, in which the Satyasiddhi is said
holding his headdress. T he th ird represents th e visit to In d ra ’s Paradise ;
th e B uddha an d N anda’s robes are so disposed as to recall th e simile S ., x. 4,
mrah,prak%rnâv iva cahramkau, and th e two Apsarases in th e trees are perhaps
due to a m isunderstanding of vananlarebhyafy a t ib., 38. The final scene seems
to show N anda as an A rh at going forth to preach as in S., xviii. 58, 62 ; the
stree t is indicated by children playing and by adoring people in th e background.
The garuda brackets below th e reliefs show th e ir d ate to be n o t earlier th an
th e second half of th e second century A.D. Of about th is date also is
a jam b from A m aravati (best illustration, Bachhofer, Early Indian
Sculpture, PI. 128), showing in th e bottom panel N anda and Sundari, and N anda
following th e Buddha w ith his almsbowl. The nex t panel above has the
B uddha giving orders for N anda’s forcible adm ission to th e order, and above
th a t appears th e v isit to In d ra ’s Paradise. Of th e fo u rth panel there are only
scanty rem ains which suggest a stre e t scene like th a t in th e la st of th e other
series. These reliefs too are probably intended to illustrate Aivagho?a’s poem,
b ut th a t th e G àndhâra relief, fig. 234 in Foucher, L ’A rt gréco-bouddhique du
Qandhara, I, is based on it is proved by th e solitary m aidservant a t th e side
spying th e B uddha’s arrival (S., iv. 28). The N anda legend was so modern
th a t n aturally sculptors took th e Saundarananda as their source for details,
a t least in th e schools which held Him to be a stan d ard au th o rity ; b u t this
would n ot apply to th e Buddha-legend w ith its w ealth of canonical
description available and I cannot trace w ith certainty Aévaghoça’s influence
on th e details of any ex ta n t sculptures dealing w ith it.
1 Vijnaptimatratdsiddhi, 223.
xxxii ACTS OF THE BUDDHA
to be a work of the Bahusrutika section of the Mahâsanghikas1.

Now while Paramàrtha’s statements on matters of history
are justly open to doubt, it seems to me incredible that he should
be mistaken about the dogmatic tendencies of a work well-
known and much studied in his day ; surely therefore his
evidence on this point should be accepted *. This book quotes
S., xvi. 15cd and 14 in the following way : “ As the gdtha of
the Bodhisattva Aévaghosa runs, 4 As one sees fire to be hot
in the present, so it has been hot in the past and will be in the
future ; similarly, as one sees the five skandhas to be suffering
in the present, so they have been suffering in the past and will
be so in the future’ ” 8. The terms of this passage prove that,
unlike Vasubandhu, Harivarman treats Aiivaghosa as a great
authority, whose words add weight to any argument. While
in the absence of a translation of the work into a European
language I cannot say how far its views agree with the poet’s
dogmatic position, two passages at least are closely related
to certain statements of Aévaghosa, for which I can find no
parallel in the A K . In chapter 173 dealing with anitya, it
points out that the dharmas are transitory because their causes
are subject to decay ; this corresponds exactly to the argument
of S ., xvii. 18cd, for which previously I had been doubtful
both of the reading and of my translation, feeling that it was
worded in a way hardly compatible with the Koéa's views on
causality*. Again in chapter 14 it says, ‘ There are only the
1 Mélanges chinois el bouddhiques, I , 49.

8 T here had previously been much discussion in China and Jap an , which
is n ot accessible to me, about th e tendencies of th is work. T h at it was abortive
in th e absence of P aram a rth a’s com m entary is n o t surprising, as V asum itra’s
account of th e B ahuârutikas m entioned bolow shows how h ard i t would be
to identify any work on internal evidence as belonging to th a t school.
8 T I , X X X II, 372, al5-16 ; I am indebted to Professor Dcmiévillé for
th e reference. The form of th e quotation suggests th a t possibly we have a
verse taken from a lo st work by Aévaghosa and modelled on th e passage
in S.
* Cp. also Ratnâvalï, 46, which I understand somewhat differently to
Tuoci, J R A S , 1934, 318, so as to be based on th is argum ent.
INTRODUCTION xxxjii
skandhas, the dhatus and the dyatanas, and the complex of

causes (hetupratyayasamagri), but there is no person who acta
or who experiences sensations thus putting in a single sentence
the three arguments similarly brought together in S., xvii.
20abc \
As the natural inference is that Asvaghoâ was either a
Bahusrutika or an adherent of the school from which the
Bahusrutikas issued, we must examine the little that is known
of that sect. For the present our only authority is Vasumitra’s
treatise*, which states that the Bahusrutikas followed Sar-
vastivadin doctrines generally except on two points3. Firstly
they held that the Buddha’s teaching on the subject oi anitya,
duhicha, sunya, andtmaka and sdnta (Nirvana) is supermundane,
because it leads to th e way of escape {nihsaranamdrga) \ Is it
merely a coincidence that in S., xvii, verse 17 describes Nanda as
shaking the tree of the klesas by the mundane path with regard
to the first four of these terms, that the next four verses give
an exegesis of them, which departs from all the alternative
JSarvastivadin explanations but is, so far as is known, in accord
with the Satyasiddhi s views, and that the following verse
records that by examination of these points Nanda attained
the supermundane path? Further the word nihsarana occurs
in verse 15 at the beginning of the passage. This is the most
11 am m uch indebted to Mr. L in Li-K.ouang, who kindly exam ined this

work for me and brought these im p o rtan t passages to m y notice. The refer
ences are T I , X X X II, 34(>, c27, and 248, 60. I n my tran slatio n of 8., xvii.
20, ‘ knower ’ for vedaka is n o t accurate ; it means ‘ one who experiences
sensations'.
8 Translated by Masuda, Origin and Doctrines o f early In d ia n Buddhist
Schools, in A sia Major, 1925, lif. Jb'or P aram itrtha’s com m entary see Mélanges
chinois et bouddhiques, I , and for recent discussions, Przyluski, Concile de
Râjagrha, 3I0Ü., and Demiéville, B E F EO , 1924, 48ff.
3 This fact no doubt accounts for th e M ahàvyutpatti (275) reckoning the
Bâhuârutlyas among th e sects connected w ith the S arvastivada ; no other
au th o rity supports this classification.
* Masuda, loc. cit., 35.
xxxiv ACTS OF THE BUDDHA
important of the four places 1, in which A6vagho?a gives me

the impression of setting out the dogmas of some special school
of Abhidharma teaching, and its correct valuation has long
been a puzzle to me ; I would suggest that the proper interpreta
tion is to see in it the raising of the banner of his school by
the poet, in which case the coincidence with Vasumitra’s state
ment should surely lead us to the conclusion that the school in
question was the Bahusrutika.
Besides this doctrine, the Bahusrutikas, as a section of the
Mahasanghikas, accepted the five points of Mahadeva8. It
is unfortunately hard to say how these tenets should be under
stood and probably interpretation varied from school to school
and from age to age. The third point regarding ‘ doubt * is
of uncertain meaning and may or may not be in accord with
Asvaghosa’s teaching*. The fourth however lays down that
Arhats gain spiritual perception by the help of others. The
meaning of this is made clear by S., v. 16H., which divides
religious aspirants into two classes, those who obtain salvation
of themselves by virtue of the hetu (see p. xlii) working within
them, and those who can only act in reliance on others (para-
pratyaya); the Buddha is an instance of the former category
(B.t ii. 56), Nanda of the latter, but it is nowhere explicitly
stated that all Arhats fall into the second class as held by
Mahadeva, though perhaps hinted at in S., xviii. 51. Evidently
however for a man who is paraprcUyaya a firm hold on faith
is an absolute prerequisite to salvation; in the terms of the
K oia he is sraddhdnusarin, because he needs the help of others \
1 T he other three are S ., xvi. 20-24, and 38, and xvii. 28-2'.).
* For these besides the preceding references see La Vallée Poussin, J H A S,
1910, 413ff.
3 C ontrast Demiéville, Mélanges chinois et bouddhiques, J, p. 35, w ith
p. 32 and 39. The Jatter seem to me consistent w ith Asvaghcrça’s views a t
S ., xvii. 28-29, th e form er hardly so.
* A K , IV, 194 ; th e passage is im portant as illum inating the exact nature
of th e difference between the views of th e Sarvâstivâda and those of M ahadeva
in this m atter. The same difference, corresponding to th eir different a ttitu d e
INTRODUCTION xxxv
Here I would suggest we have the explanation of the poet’s

insistence on faith ; lor, if he accepted Mahadeva’s fourth
point, he could not do otherwise, and his position is certainly
more intelligible, if we take the view that he did so accept it.
Farther we cannot go at present in discussing whether the poet
believed in the five points in some form or other, but it is worth
noting that one of the three original sections of the Mahasanghi
kas, the Kaukulikas, are recorded by Paramartha as stressing
the necessity of m rya1 and that the closing passage of the
Buddha’s instructions to Nanda, S., xvi. 92-98, is devoted to
tliis very matter, its position suggesting its extreme importance
in the struggle for salvation.
To sum up a difficult enquiry, I would hold, till further
light is shed on the dark places, that the best opinion is to
consider Aévaghosa as having been either a Bahuérutika or an
adherent of the school (the Kaukulikas ?) from which the
Bahusrutikas issued.
The foregoing discussion has had the incidental advantage
of explaining in some degree the nature of the reputation whioh
Aévaghosa enjoyed among his co-religionists ; he was revered
not as an original teacher nor as a philosopher of distinction,
but as a writer with an unequalled power for stating the details
of the Buddhist faith. In later times he ranked as a great
saint, but the emphasis lay, if we can trust Chinese tradition,
on the greatness of his magical powers, which was held by
ordinary persons to be convincing proof of sanctity. Thus all
that Hiuan Tsang, himself steeped in the works of the Sarvasti-
vâda and the Vijnânavâda and consequently perhaps a little
cold towards the great men of other schools, considers worthy
of mention about him is a story of his prowess in dealing with
evil spirits at Pâtaliputra. But if the greatest of Chinese
pilgrims did not value his poems, another saw more justly ;
I Tsing’s judgement has often been quoted, but is too important
to religion, appears to persist between th e tenets of the Yogâcâra school and
those of the Madhyamika«.
1 Demieville, loc. cit., 47.
xxxvi ACTS OF THE BUDDHA
not to be given in his actual words. The Bvddhacarita, he says,

*is widely read or sung throughout the five divisions of India
and the countries of the Southern Sea. He (i.e. Asvaghosa)
clothes manifold meanings and ideas in a few words, which
rejoice the heart of the reader, so that he never feels tired
from reading the poem. Besides it should be counted aa
meritorious for one to read this book, inasmuch as it contains
the noble doctrine given in a concise form’1. This surely
gets the emphasis exactly rig h t; A£vagho§a’s popularity in
India was as a poet and as explaining the doctrine in simple
terms. In the former aspect he exercised a determining
influence on later kdvya work by Buddhists ; while Matrceta
has already been mentioned, every page of Sura’s Jdtakaindlu
bears witness to prolonged study of his predecessor’s writings.
Similarly in a fragment of another kdvya life of the Buddha,
which has been discovered in Central Asia, the passage preserved,
dealing with the subject of the second half of B., vii, is clearly
modelled on it both in general scheme and in detail2, while
another metrical life, only extant in Chinese, the Fo pen hsing
ching {T I no. 193), which I have not been able to examine
in detail, certainly shows at times a definite connexion with
the Bvddhacarita3.
1 T r. Takakusu, 166. I Tsing’s notice of th e poet is curious in some

respects. H e is unaw are th a t th is poem h ad been tran slated in to Chinese
tw o centuries previously, an d besides a passing allusion to minor works he
only nam es in addition a w ork whose title is given by T akakusu as Sutrd-
fam&araddstra, which ha6 usually been understood to refer to th e w ork now
know n to be th e Kalpandmaiyiitikd of K.um aralata, an au th o r whom he does
n o t mention. T he omission of th e Saundarananda is so curious th a t i t seems
permissible to speculate w hether, in view of th e frequent corruptness of
Chinese works where In d ian proper nam es are concerned, th e original name
th a t stood in th is passage was n o t th a t of th is poem.
* See J B A S , 1911, 770ff. Verse 84 is in th e pttfpitagra m etre an d wrongly
described there.
* See notes on B ., i. 10 a n d 3 1 ; th e general scheme of th e w ork (Wohlge
m uth, p. 62) is also obviously affected by the Buddhacarita, an d 'note E bbe
Tuneld, Recherche# sur lea traditions bouddhiques (Lund, 1915), p. 15.
INTRODUCTION xxxvii
Yet learned monks did not concur whole-heartedly in the

popular verdict, and so it happened that of the known works
only the Buddhacarita was translated into Chinese and Tibetan
and that no commentary was ever written either on it or on
the Sanndarananda, whereas two exist for the Jatakamdld,
which offers far fewer difficulties of interpretation. AiSvaghosa
in fact, by writing for the general public and by introducing
so much Hindu learning, offended against the Puritan moment
in Buddhism, which finds expression in Pali at Anguttara,
III, 107, and Samyutta, II, 267, opposing the Buddha’s sutras
to suttanta kavikata kdveyyd cittakkhara bahirakd sdvakabhdsitdl .
The poet proves himself to be conscious that his methods
required justification ; for the final verse of the Buddhacarita
states that, in his devotion to the Buddha, he studied the
scriptures and wrote the work, not to display his learning or
his skill in kavya, but for the benefit and happiness of the world.
This did not go far enough to obviate criticism, and in the last
two verses of the later epic he sets up a reasoned defence of his
procedure, explaining that his object was to hold the attention
of the worldly-minded and the non-believer (anyamanas covers
both these), for whose benefit he had coated the medicinal
powder of sound doctrine w ith the jam of kavya method and that
his hearers were to reject the superficially attractive dross
and to pick out the grains of pure gold from his poem.
These points govern our attitude in determining A&vaghosa’a
position as a B uddhist; that is, we are to expect statements
which make no innovation in legend or doctrine, but which
reproduce in a manner intelligible to the ordinary man of some
education, whether Buddhist or Hindu, the principles of the
Buddhist religion as understood in his day. His works therefore
are invaluable to us, not for their originality of thought, but
as giving us a complete and ooherent picture of the faith of a
typical Buddhist at a particular epoch. If I call it invaluable,
it is because the earlier Buddhist documents have undergone
* Cp. also A S P P ., 328, on Icavikrtarh kdvyam.

ACTS OF THE BUDDHA
interpolation and manipulation to such an extent that the

exact state of belief at any given moment till we reach the works
of well-defined personalities such as N ágárjuna, Asañga, Vasu-
bandhu or Buddliaghosa, who are all later than Asvaghosa,
is more a matter of subjective deduction than of objective fact.
Three sides of his religion in particular merit examination,
his devotion to the Buddha, his handling of legend and his
exposition of doctrine. Of the first I have already said some
thing in treating of sraddhd and need only add that, if the
earlier accounts have left us many striking records of the
Buddha’s gracious personality, in none do we find such glowing
fervour, such ardent faith as in these poems, and it is a grievous
loss that we do not possess the Sanskrit text of the noble
eulogy jn B., xxvii. In sincerity and depth of religious feeling
Aévaghosa stands closer to the author of the Bhugavadgltá
than to the great poets of the classical period, just as in Italian
painting we find truer manifestations of religion in the produc
tions of the Trecento and Quattrocento with their imperfect
strivings after power of expression than in the technically
incomparable pictures of the Cinquecento.
But devotional feeling is not always, or even often, accoin-
panied by the historical sense and in any case we have no right
to expect in a writer of the first century A.D. an account of
the Buddha as he really lived. It is not yet possible however
to discuss critically his handling of legend, which must wait
for the full exploitation of the Chinese and Tibetan sources.
Still we can see that his claim to have studied the scriptures
for the story is justified. Except for one or two minor points,
no incidents or details are included for which, few as our means
of knowledge are, we cannot find authority elsewhere, and his
additions are limited to descriptions in the kavya style, such as
of áuddhodana in canto ii of both poems, of the progress through
the streets of Kapilavástu in B .f iii, or of the women’s tempta
tions in B .t iv, and to the speeches put into the mouths of his
characters. When the Buddha speaks, the matter is some
times taken from his sermons such as B., xi. 22-31, an embroi
INTRODUCTION xxxix
dery on a frequently recurring series of similes, or the still

untranslated sermon to Prasenajit, B ., xx. 12-51, into which
the chief themes of the Kosalasamyutta are worked, or sometimes
from current Buddhist apologetic against Brahmanical doctrines.
If the speaker is not a Buddhist, he is represented as setting
out the arguments of the learned men of the day, e.g. the
minister in B., ix, or Arada describing a prevalent form of
Samkhya-Yoga teaching. In some cases he seems to have
used sutras in a more original form than we have them in
to-day, as for instance in his versions of the A6oka legend
and of the first council. In the latter he omits the two regular
later interpolations, the humiliating treatment meted out to
Ananda and the promulgation of the Vinaya by Upali, and
follows the account of our oldest source, the verses of the Chia
yeh chieh ching \ omitting the legend of Gavampati’s end. In
general the miraculous element is not stressed, and many well-
known marvels, such as the removal of the elephant’s body,
the shade of the jamhu tree that did not move, etc., are absent;
A6vaghosa wishes all through to display the moral and spiritual
grandeur of the Buddha, an aim which would have been impeded
by the thaumaturgy of the later legends. On the other hand
he frequently hints at the existence of legends which he does
not tell in d eta il; a demonstrable instance occurs at B., i. 11,
where the phrase cyiUah khdd iva suggests a reference to the
descent from the Tusita heavens, not otherwise mentioned,
but which he is proved to know by S., ii. 48. Similar suggestions
are vratasarhskrta of Maya at B., i. 9, the hint that the Buddha
was born free of the impurities of the womb at ib., 16, vaya-
syavat of Kanthaka, vi. 54, and Bimbisara’s svavayah, x. 22,
all explained in the notes ; and of the same order is the in
sinuation at S., ii. 32, of what is never explicitly stated, that
Suddhodana was a cakravartin monarch. Perhaps we should
infer that the Buddha legend had already developed a good
deal beyond the form it takes in the Buddhacarita, but that
1 Translated Przyluski, Le Concile de Rajagfha, pp. 3ff.

xl ACTS OF THE BUDDHA
A6vaghosa considered the innovations to be lacking in authority

and therefore not fit for specific mention. Occasionally on
the other hand he takes a point from an earlier work and elabo
rates it, as in the description of Mara’s army in the guise
of Hindu ascetics at B., xiii. 21-24, suggested by the Padhana-
suUa, but dropped from the later versions of the story.
Altogether the impression left on my mind is that the poet
was careful to use the most authoritative sources open to him
and that the BudcUiacarita gives us the Buddha-story in the
shape which a pious Buddhist of the first century A.D., actuated
more by devotion to the Buddha and respect for scripture than
by love for the marvellous, would have accepted. The general
framework of the plot is apparently dependent on two sources.
Cantos i-x x give a continuous narrative of the Buddha’s life
and mission up to the dedication of the Jetavana vihara and
thus cover the exact period of the story of the ‘ present ’ in
the Pali Niddnakatha ; the latter, as now extant, is late and the
poet may be presumed to have used an earlier version, no longer
in existence. Canto xxi contains a digvijaya of the Buddha,
recounting his conversions of beings of every kind all over
northern India and not probably taken from any one source,
and ends with the story of Devadatta and the elephant. Cantos
xxii-xxviii reproduce the full extent of the Mahaparinirvana-
sutra, including the story of the First Council, which in the
Pali canon haa been severed from the version in the Digha
and inserted in the Vinaya. In the Saundarananda also much
of the teaching can be traced back to specific sutras still extant
in one form or another, as can be seen from the notes to my
translation or from cantos xiii and xiv, whose framework
seems to be modelled on the sutra at Anguttara, IV, 166-168,
though (the version of the story, on which the poem is based,
has still to be discovered.
The conclusion that ASvaghosa had a preference for,
or at least mainly used, the earlier sources, is strengthened
by an examination of his doctrinal position. We are now
able to grasp the Abhidharma system as a whole and to estimate
INTRODUCTION xli
how far it had travelled from the earlier dogmatism, thanks

to Professor de la Vallée Poussin’s richly annotated translation
of Vasubandhu’s Abhidharmakoéa. Even though the Vibhâsâ
is almost certainly substantially later in the main than the
poet, its special views must have been taking shape in his day.
The new school arose out of a new angle of vision, the philo
sophical approach replacing the moral standpoint from which
the earlier teachers developed their system. The mechanism
of the act, karman, is worked out in connexion with an elaborate
theory of causation and the older dissection of the individual
into skandhas, àyatanas and dhàtus is politely put on one side
for the conception of an individual flux of consciousness
(samtana), the elements of which consist of ultimates called
dharmas of a fixed number of varieties ; the momentary ap
pearance of the latter in the individual sequence is explained
by the special forces prdpti and the sarhsk/rtalaksanas, which
determine what dharmas oan appear in any given samtana at
any given moment and how they appear and disappear. By
the ksanikavàda the individual is seen as a series of moments
and this analysis of time into its minutest possible division
inevitably brings in its train the atomic conception of matter
(rüpa). In correspondence with these changes the path to
enlightenment undergoes a metamorphosis 'which makes it
almost unrecognisable to those accustomed to the older ter
minology. Definite traces of even the beginnings of these
theories are hard to find in Aévaghosa, except that it is not
impossible to read the ksanikavàda into one or two phrases
(such as samajanmanistha, which I may have rendered wrongly
at S., xviii. 17). He knows nothing of the atomic system,
of the samtàna, or of the new form of the Path, and his stand
point remains purely moral, free from any attempt at meta
physical speculation.
To give a full outline of his beliefs would involve going
over much ground well known to us from other schools of the
Hïnayâna, and I limit myself therefore to a few outstanding
points. He accepts the orthodox Buddhist conception of the
xlii ACTS OF THE BUDDHA
individual as consisting of the five skandhas and as being without

a ‘ soul ’, and the individual existence is inevitably and always
bound up with suffering (duhkha) by reason of its being subject
to the power of the act (S., xvii. 19); how then does the act
work ? The answer seems to be, by reason of the hetu, the
cause. This hetu is primarily made up of three factors, raga,
dvesa and moha, and according as the individual’s acts cause
these three factors to increase or dwindle, so are the nature
of his rebirths determined, just as in early Samkhya the sphere
of rebirth is determined by the relative proportion of the three
gunas; and he is only released from rebirth by their disappear
ance ($., xvi. 20-24). These three factors are called the
akudalamulaniy the roots of evil, and are recognised in the Pali
Abhidhamma as the hetu par excellence. Schematism requires
to correspond to them a group of their opposites, the
kusalamulaniy and though A6vaghosa never mentions such
a trio, its existence is perhaps to be inferred from the fact that
the hetu can work for good as well as for evil (B ii. 56, and
xii. 68, and S., v. 17). The above theory is in fact that of the
Pali Nikayas, which habitually describe Nirvana as attained by
the disappearance (khaya) of the roots of evil. In the later
Abhidharma the belief in the roots of good and evil persist«,
but has been allotted so subordinate a position in the analysis
of the causal system which governs the individual that it has
lost its fundamental significance \
Since to obtain salvation the individual must bring about
the disappearance of the three factors, through which karman
works, he is first, we are told, to train his body by the discipline
of ¿ila and next his mind by smrti, constant awareness of the
process of his thoughts, and then to give himself up to yoga,
selecting for meditation according to S., xvi. 53ff., those subjects
which are specially adapted for overcoming that one of the
three factors which is most active in him. Thus he rids himself
1 The gotra theory of the Mahayana, however, appears to owe something

to this doctrine.
INTRODUCTION xliii
of them and obtains Nirvana, the deathless state. It is generally

acknowledged now that Buddhism teaches salvation by means
of yoga, but there is no extant treatise till we reach the Yog&eara
school which lays'so much stress on it as the Saundarananda;
it is not clear, however, whether this was a speciality of the
sect to which its author belonged1, or whether, in the desire
to appeal to non-Buddhists, he was striving to show how similar
in respect of yoga Buddhism was to the corresponding Brah-
manical doctrine.
The evolutionary process of yogic practice in Buddhism
is not yet clear to us. The original term was samddki, which
perhaps did not indicate any of the phenomena associated with
the trances of yoga but merely some kind of mental concen
tration. That the interrelated terms of dhydna, trance, and
prajnd, the form of knowledge obtained by trance, came into
use later, is shown by their omission from the eightfold path
and the consequent difficulty of finding a place for them in that
scheme*. Bhavana, which is closely connected with prajnd,
is possibly of still later origin and suggests the gradual elabora
tion of transic methods, such as we find in the Saundarananda.
A6vaghosa’s account is not easy to follow, because we have to
reconcile the descriptions of method in cantos xv and xvi
with those of the application in xvii. He makes three important
distinctions, the first between pratisathkhyana and bkdvand
at S ., xv. 4-5; the former corresponds more or less to the
darianamdrga of the Abhidharma, but whether it is produced
by yoga or not is not specifically stated. The other distinctions
are between smrti and samadhi in x v and bhdvand in xvi, and
between the mundane and supermundane paths in xvii. For
the last the mundane path consists in preparation of the mind
(cetahparikarman, xvii. 5) by means of yoga (xvii. 10, 11) and
is transformed into the supermundane path by a thoroughgoing
1 See Demicville, op. cit., 47, a passage which suggests that the Kaukulikas
laid great stress on yogic practices.
2 See note in translation on 8 ., xvi. 31-33.
xliv ACTS OF THE BUDDHA
examination of the phenomenal world (ib.f 15-21). In practice

the three may perhaps coincide, the first of each pair being
devoted to suppressing the outward manifestations of the
kledas and the second to rooting out the anusayas, the latent
tendencies to the kledas. The last pair may also explain a
puzzle, which has defeated wiser heads than mine. In canto
xvii, after the aspirant has reached the supermundane path,
he acquires successively the three stages of srotadpanna,
sabrdagamin and anagamin, and it is only thereafter that the
four trances are described and they are said to be the immediate
precursors of Arhatship. But xvi. I, in accordance with the
view generally prevailing in the schools, shows that the trances
are mastered in a preliminary stage before the process of
bhavand begins; and that they are even accessible to non-
Buddhists is the regular belief, which B., xii, shows ASvaghosa
to share. Now B., v. 10, proves the poet to know the distinction
between sasrava and andsrava( = in practice lauhika and lokottara)
trances, and it may be therefore that Nanda was unable to
obtain the andsrava trances necessary to Arhatship till he
became an Anagamin. But the point remains obscure.
To sum up, we may say that ASvaghosa took his stand
on the older dogmatism and was very little affected by the
developments of the fullblown Abliidharma, and that to him
the kernel of Buddhism lay in personal devotion to the Buddha
and in the practice of yoga.
iii. T h e S c h o la r .
The traditions of Indian literature require that a poet

should have mastered the general principles of all sciences
and should display his knowledge of them with accuracy;
sarvatodikka hi kavayah. Asvaghosa observed this rule fer
vently, not to say pedantically. It is accuracy, not original
thought, that is prescribed, and any lapse from correctitude
evoked without fail the censure of the critics ; we are therefore
bound to assume that his learned references are strictly in
INTRODUCTION xlv
accordance with the authorities he used. Since too these

authorities are for the most part no longer extant, enquiry
into the nature of hia knowledge is of considerable interest
for the light it throws on the history of Indian thought.
To start with the literature known to the poet, as a Brahman
he was presumably taught some portion at least of the Veda,
and, leaving aside for the moment the question whether he
was influenced by the poetic methods of the Vedic writers,
we observe occasionally in his vocabulary unmistakeabie
signs of his knowledge, such as dvija for Agni at B ,y 2d. 71,
or sri in the sens© of ‘ emit (heat)’ at S ., i. 2. The phrase
randhrair ndcOcttdad bhrtyan, S.t ii. 27, seems to be a reminis
cence of the Rigvedic epithet radhracodana, and very ingenious
is the hint in B ., xiii. 68, of the application of ndbhi to Agiii
and Soma by using the word dhdman with its Vedic sense to
be understood secondarily. An allusion to a Vedic legend
that was forgotten by the classic age is provided by the name
Aurvaaeya, B,, ix. 9, for Vasi§tha. Similarly acquaintance
with the ritual literature is shown at a few places. The ceremony
of measuring out soma is referred to at S., i. 15, and ii. 36,
at the latter of which the occurrence of the plain root md,
instead of compounded with vi or udt suggests the possibility
that he knew the &atapathabrdhmana, which is apparently
alone in using the verb thus. A knowledge of the finer points
of ritual can be inferred from the employment of proksana
and abhyukfana at B., xii. 30, for the latter of which in this
sense P W and P W K can only quote two Srautasutras. The
words nivarta, S., xv. 44, and viinad, ‘grow sober ’, £ ., ix. 30, are
only elsewhere substantiated by the BraJimaâs, to which
stratum of literature samdruh at B., iv. 24, seems also to belong ;
and the reference to Prajapati’s act of creation by tapas at B.,
ii. 51, may be to any one of a hundred passages in the same
class of literature. For the Upanigads, besides a number
of possible parallels, the chief piece of evidence is S., xvi. 17,
whose resemblance to &vet, Up., i. 2, can hardly be fortuitous;
and, taking into account the remarkable coincidence between
xlvi ACTS OF THE BUDDHA
B., xii. 21, and &vet. Up., v. 2, I think it probable that the poet
was well acquainted with this work.
When we come to the epics, the wealth of the material
is overwhelming and yet uncertain in its bearing; for, if my
notes are crammed with references to them for explaining
difficulties or giving parallels, we cannot as a rule say that the
poet must have known the particular passage quoted and that
he might not have taken the phrase from literature no longer
available to us. This applies with especial force to the Mahd-
bhdrata; thus I have shown in the notes to B. xii, that much
of Arada’s exposition of the Samkhya system has close parallels
in the Moksadkarma, the connexion in one case extending
over several verses of the same passage. But it is more natural
to suppose that the common matter goes back to a single
original, possibly a textbook of the Varâganya school. The
two portions of the epic of which we might most surely expect
the poet to show knowledge are the story of Nala, which is
told in a primitive kdvya style, and the Bhagavadgitd. In
the former the most striking parallels are i. 30, to S., iv. 5,
x. 26-7, to S., iv. 42-4= (extending even to the common use
of the verb krs)t and xxi. 3, 6 and 7, to B.y viii. 18-9 ; but
similar motifs may have occurred in poems intermediate between
the two writers and we cannot presume direct influence. As
regards the latter I am not among those who attribute a great
age to it, but see no conclusive reason why, at least as regards
theolderparts, it should not have been in existencein Asvaghoâ’s
day. In any case it is not far apart from him in thought and
phraseology, and sometimes the parallelism is close, as between
S., xvi. 38, and Gita, xiii. 10. In one passage, Gita, ii. 66, has
a verse built up just like S., xi. 33, one of the padas being
almost identical; but unfortunately the former verse is omitted
in the Kashmiri recension and may be an interpolation, so that
no conclusion can safely be drawn from it. We cannot there
fore either assert or deny that the poet was acquainted with
this work.
As for proper names, allusions to the main characters
INTRODUCTION xlvii
are very few, namely to the entire destruction of the Kurus

at B., xi. 31, and S., ix. 20, to Arjuna once only and that for
the sake of alliteration at B., x. 17, to Bhisma for a story known
to the Harivamsa but not to the epic, at B ., xi. 18, and S.,
vii. 44, and to Pandu as an illustration of fatal attachment
to women at B., iv. 79, and S., vii. 45. Many legends are
cited, which are to be found in the MBh., but not always in
quite the same form. Thus ASvaghosa is fond of the story
of Santanu’s love for Ganga (B., xiii. 12, S., vii. 41, and x. 56)
which is told in the Adiparvan, but it is apparent that he knew
a version which enlarged on Santanu’s grief when Ganga left
him, a point not dwelt on in the epic. Many of the stories
he alludes to are not to be found in the MBh. and despite the
many parallels we cannot establish that A6vaghosa knew any
portion of the epic in the form in which we now have it. But
it does seem certain that he knew much literature dealing
with the legends he quotes, possibly often in kdvya form, which
is now irretrievably lost to us ; besides a poem on Santanu,
which has perhaps left its impress on the MBh. version, and
another on the love-story of Surpaka, the fisherman, and the
princess KumudvatS, discussed in the note on B ., xiii. 11,
I surmise also the existence of a poem or cycle dealing with
the legends of Ky§na and Balarama, and there is some reason
to think he used sources also exploited by the Harivamsa,
presumably a collection of legends such as we have in a later
form in the still unedited Bengali recension of the Padmapurdna,
Svargakhanda.
The case is entirely different with the Ramdyana, for
winch an inhabitant of S&keta, the scene of its most poignant
episodes and the capital of its dynasty, could not but keep a
warm place in liis heart, however his religious beliefs had
changed. Asvaghosa never wearies of reminding us that the
Buddha belonged to the dynasty of his home and strikes this
note in the very first verse of the Buddhacarita. He acknow
ledges Valmiki as the adikavi (B., i. 43) and calls him ‘ inspired ’
(dhlman, S., i. 26). We may therefore expect to find, and we
xlviii ACTS OF THE BUDDHA
do find, that he has been strongly influenced by it. In so

far as this affects his poetic style, 1 reserve consideration for the
next section, but here it is in place to enquire to what extent
he knew the poem in its present form \
The late Professor Gawronski proved, conclusively as I
hold, that Asvagho§a knew certain portions of the second
book, the Ayodhydkdnda, in very much the condition that
we have them in to-day and that he took pleasure in drawing
a comparison between the Buddha quitting liis home and
Rama leaving for the forest. That he knew the continuation
of the story appears from a reference in B., xxviii. 31, but
whether in the present form or not is not clear to me from
the wording *. It certainly does seem that there are many
fewer passages in the later books likely to have influenced the
Buddhist poet and those mostly of a commonplace order,
which might have been found elsewhere. The question really
turns on whether A6vagho§a knew some or all of the three
passages in the Bam., describing how Hanuman visited Ravana’s
palace and saw the women asleep3, and, till the epic is critically
edited from the best surviving MSS. of all recensions, I would
refrain from giving a definite answer.
More definite statements can be made on other points.
Jacobi took the view that the original epic started with a
passage descriptive of Ayodhya and of Dasaratha and his court,
which survives with additions in the first book4. That A bv&-
1 Cowell raised the question of the relation of the Buddhacarita to the

Bam . in the introduction to his edition. .For later handling of it see especially
Walter, Uebereinslimmunyen bei den indischen Kunstdichtem , Leipzig, 1905 ;
( iawronski, Studies about the Sanskrit Buddhist Literature, pp. 27-40 ; Gumer,
J A S B , 1927, 347-308 ; JJiwekar, Lea Fleur a de Jthetorique dans I’Inde, Paris,
m v.
* The passage ran in Sanskrit more or less thus :—
Sitäbhidhänarh parigfhya nifty urn
atyulkato 'pi praânäsa Daüyafy, |
a See Gurner, loc. cit., 352.
* H. Jacobi, Das Rämäya&a (Bonn, 1&>3), 5ÜÖ.
INTRODUCTION
ghosa knew such a description and in a more extended form

than Jacobi allowed in his reconstruction seems probable from
the many echoes of it in hia poems, and it is to be inferred
from S., i. 26, that the story of Valmiki’s having taught the poem
to Ku£a and Lava was familiar to him. But there is a curious
proof that he did not know the Balahdnda as we now have it.
At B., iv. 20, and S., vii. 35, he quotes the tale of the disturbance
of Vi£vamitra’s austerities by the Apsaras, Ghjt&cl; our only
other authority for this is a verse in almost identical terms
at Ram.y iv. 35, 7, where it has every appearance of being an
interpolation1. The story is told at length in the Bd&akdntfa,
substituting Menak& for Ghftacl and betraying its late date
by the unusual agreement between the versions of the different
recensions. But the Fo pen hsing chi ching (T I, III, .7266) takes
up in its prose the various comparisons of the Buddhacarita
passage, replacing Ghjt&cl by Mekay&. As the Chinese characters
transliterating ya and na are easily confused, we have evidently
a case of corruption combined with transposition and should
read Menaka. Why then should the compiler of this work
substitute Menaka for Ghjrtaei, unless he knew the Balakdnda,
which contains the standard version of the tale ? Henoe
we should presumably infer that the story of VUvamitra and
Menaka was introduced into the Rdmdyana between the time
of A 6vagho§a and that of the compiler of the FP. As regards
the Uttarakanda, I can find no reason to suppose that the
poet knew any portion of it.
Finally there is another point from which we may deduoe
an important inference. At B .t ix. 9, the poet compares the
visit of Suddhodana’s purohita and minister to the future
Buddha with the visit of Vasistha and V&madeva, Da&ratha's
purohita and minister, to Rama in the forest. The epic contains
no such episode, but tells at length of Bharata’s visit to his
1 Interpolations in th e epic m ay easily be later th a n Aivagho$a an d show
his influence; th u s iii. 1, 35, w ith its application of niw ana an d ¿unya to a
herm itage, is probably inspired by S., i. 10, XI, th e omission of th e verse from
th e B om bay edition suggesting th a t i t is n o t authentic.
1 ACTS OF THE BUDDHA
brother. Vamadeva’s name occurs very rarely in the epic

as we have it, but he is mentioned coupled with Vasi^tha
precisely in connexion with Bharata’s journey to the forest
in the MBh. version, iii. 15981. It is incredible that Asvagho§a
should invent such an incident, when he shows knowledge of
the existing text of the Ayodhyakaiida, and only one explanation
holds water, namely that the entire passage recounting Bharata’s
visit to Rama was not in the text the poet knew, that it had
in its place an account of a mission headed by Vasistha and
Vamadeva with the object of induoing Rama to return to
Ayodhyft, and that in the prooess of gradual sentimentalising,
to which the epic was subject for many generations, this passage
was deliberately replaced by one which it was thought would
do more honour to Bharata’s character, leaving as its sole
trace the MBh.’s mention of the purohita and minister.
Next we may consider what knowledge A 6vagho§a had
of the various sciences, bearing in mind that, as he used
treatises no longer in existence, we cannot hope to be able
always to explain his statements or to trace their source.
References to secular law are rare in kdvya generally and
none are to be found in these poems, so far as I can see, except
at B.y xxii. 47, to the principle that women are always under
guardianship. Of the ecclesiastical law, if I may call it so,
governing the relation of guru and pupil, Asvaghoâ alludes
at S., i. 22-23, to the rule that a pupil of k$atriya descent
assumes the gotra of his guru, and the argument of canto xviii
of the same poem, as we may see particularly from verses
1-3 and 48, is based on the prinoiple that a pupil on the successful
completion of his studies should give his guru a present. The
rules of polity for kings, which were originally a branch of the
same science, are repeatedly mentioned, mostly in sim iles1.
At B.f i. 41, he treats as the standard authorities the works
of U£anas, or dukra, and Byhaspati, which, though not extant,
are equally called the fundamental treatises in the MBh. He
1 Briefly discussed by m e a t J R A S , 1929, 77-81.

INTRODUCTION li
uses the terai ràjaéàaira for the science of politics, while niti
at B ., iv. 62, means the principles of worldly conduct, and
dandaniti at S., ii. 28, the preservation of order ; the classifi
cations of treasure and horses at B., ii. 2ab and 4d, presumably
derive from the categories of some work on vdrtd. The details
contain little worth mention and the one point of general
interest is the question whether he was acquainted with the
Arthasdstra of Kautilya. The latter presupposes that the
formal study of political science must have been in progress
for centuries previously, and it is marked by the use of speoial
terms whose occurrence in thè ràjadharma section of the MBh.
is very rare. Its attitude is realistic in contrast to the idealistic,
often impractical, views of the dharmaédstra, but the only trace
of such a standpoint in these poems is to be found in B., ii. 55,
which is capable of a sinister interpretation in the light of the
Arthaéàstra ; it is improbable however that Kautilya was the
first writer to stress the necessity for kings of keeping their
sons under guard. The political riddle at B., ii. 42, though
soluble under the teaching of the MBh., cannot be plausibly
interpreted from the Arthamstra, and the use of anaya at B .t
ii. 42, is contrary to Kautilya’s vocabulary, who pronounces
for apanaya in this sense (K A ., vi. 2, 6ff.) ; the technical terms
introduced by Kautilya, such as vijigigu, upajdpa and atisamdhd,
are missing in the poems, though regularly taken up by later
writers. It seems hardly possible then that Asvaghoâ knew
this work. On the other hand he uses several terms, not of a
technical nature but unknown to the classical language, in the
same way that Kautilya does, such as viguna, ‘ faithless ’
(S., ii. 18), mtrisattra (ib., 2 8 )L, and sakyasdmanta (ib., 45) etc.
To suppose that no great interval separates the two writers
seems therefore natural.
Subsidiary to the science of politios aooording to the
Sukraniti was the knowledge of the points of a horse, and,
as we have nothing early at all on this subject, the description
1 F or this word see Charpentier, J B A S , 1934, 113.

lü ACTS OF THE BUDDHA
of an ideal horse according to Indian views at B., v. 73, is of

great interest. Unfortunately the readings of the verse are
uncertain and could not be settled, though I consulted the
only known MS. of the iSdlihotrasdstra, the best treatise on the
subject; the tradition that Salihotra was the standard authority
for horses goes back at least to the story of Nala, but the extant
work is apparently much later. So far as I can see, later writers
show no advance on A 6vagho§a’s day in the judgement of horses,
except in the irrelevant matter of lucky signs (curtly referred
to at B., ii. 4). On the kindred subject of elephants the poet
is well acquainted with the methods of catching, training and
riding them, but I can identify no technical terms such as
would prove the existence of a formal hastividya.
I have referred above to the statement at B., iv. 64, that
Udayin was learned in niti, the science of worldly conduct,
which may indicate some collection of sayings or a manual
of etiquette, prescribing the rules for behaviour in society and
for conducting affairs of gallantry. In this connexion I observe
that the poet seems to know the principles laid down in the
first book of the Kamasutra, for which the original authority
is there B a id to be Carayana. The passages in question are
detailed in the notes to 8 iv and vi, in my translation. Whether
he knew the original authorities for other sections of that
work is open to question, but the savilasarata of B., v. 56,
certainly suggests the citraratani of the Kamasutra, though
I would hesitate to see a technical term of erotics in kanthasutra
at ib., 58.
Of all the sciences medicine was the one most studied by
Buddhists, and Asvaghoâ repeatedly refers to it in similes,
notably to the three humours and their special treatment
(&, xvi. 59ff., B., xi. 40). But the allusions are too general
in wording to add to our knowledge or to be capable of attri
bution to any known source. Magic is mentioned a few times,
thus with reference to snakebite (»5., v. 31, and ix. 13), to the
discovery of treasure (S., i. 39), and to indrajala (S.f v. 45).
The only aspect of astronomy or astrology with which the poet
INTRODUCTION liii
shows acquaintance is that relating to the lunar asterisms and

their regents (B., ii. 36, xvi. 2, xvii. 4 1 ; see also note on ix. 11).
But I find no allusions to the minor sciences, such as the ¿ilpa-
¿dstras (except for the technique of goldsmiths, S., xv. 66-69,
and xvi. 65-66), the testing of jewels, the methods of theft etc.
The poems reflect at times the high level to which contem ■
porary art had reached; several references (B., viii. 25, S.,
vii. 48 and xv. 39) imply the existence of painters with great
representational powers, and occasional descriptions are based
either explicitly (B v. 52) or implicitly (B., iii. 19-22) on the
sculpture of the day, while a standardised architectural practice,
vasluvidya, is guaranteed by S., i. 41ff. Chinese tradition has
also a legend suggesting that A^vaghosa was a great m usician 1
but this is not borne out by the poems which, unlike later
kavya works, contain no technical terms of music and suggest
only a general knowledge of the subject, such as of the four
kinds of musical instruments (5., x. 25).
N ot much light is thrown by these works on the state of
contemporary religion. For the older forms of worship we
have repeated mention of oblations to Agni, and references
to the soma ceremonial (B .t ii. 37, S., i. 15, ii. 36) and to animal
sacrifices (B x. 39, xi. 64-67). Brahmanical asceticism is
described in general terms at S., i. 1-16, and in detail in B.,
vii, and the existence of Saiva ascetics is to be inferred from
B .t vii. 51, and xiii. 21, and possibly of Vaisnavas, if cakradhara
at B., vii. 3, is to be understood as ‘ bearing the imprint of
Visnu’s discus Of the more popular forms of religion S.,
iv. 2, takes it as natural that the chief gods for a ksatriya to
worship were Indra and Kubera, and besides numerous references
to the former, attention has been drawn by many scholars
from Cowell onwards to the allusions to his flag festival (£ .,
i. 58, viii. 73, xxvii. 56, S., iv. 46). The Maruts are his atten
dants {B., v. 27, S., i. 62), and Jayanta his son (B., ix. 5), for
whom B.y v. 27, seems to indicate Sanatkumara as an alternative
» S. U v i , J A , 1928, ii, 199.

liv ACTS OF THE BUDDHA
name. We also find Suddhodana worshipping the lunar asterism

Pusya (B ., ii. 36). Of the newer religions the references to
Kfsna and Balarama contain no hint that they were treated
as gods, though the inscriptions prove the cult in Western
India for a couple of centuries previously; and besides B.,
xxvii. 79, where C has *the mighty golden-winged bird * and
T ‘ Visnu’s Garuda \ the only mention of Visnu is under the
name of Upendra as a satellite of Indra (S., xi. 49). Siva on
the other hand, to whose worship according to Chinese tradition,
which on this point receives some support from the knowledge
these poems show of the &vet. Up., Asvaghosa was addicted
before his conversion, is referred to several times in the Buddha-
carita, but not at all in the Saundarananda. The verse B.,
x. 3, implies a knowledge of his ascetic practices and xiii. 16
quotes the story immortalised by Kalidasa in the Kumara-
sambhava, but in a variant form, by which Kama succeeds in
his mission and was not burnt up by the fire of the god’s e y e l.
At B., i. 88, w e have an allusion to the birth of Skanda, who
is possibly also the Senapati of S., vii. 43. Perhaps also the
belief in a Creator (B ix. 63) should come under the head
of Saivism. Altogether it is very much the picture to be
expected except for omission of the newer forms of worship.
Turning next to philosophy, we note that, like most
Buddhist writers, he refers to the heterodox systems, for which
our knowledge is confined to casual remarks scattered over
Sanskrit literature; he alludes incidentally to the fatalists,
whether believers in Time or Destiny (S., xvi. 17), but more
fully to the materialists (B ix. 56-57) and to the Svabhava-
vadins (16., 58-62), the latter being one of the fullest statements
of their position that we have. Jainism is ignored*, but the
1 F or th e significance o! this see Sten Konow on th e nam e A nanga in

Festschrift W ackemagd, pp. 1-8, in which he does n o t refer to th is verse.
I was wrong in suggesting in my translation th a t th e crux a t S., x. 53, could
be solved by seeing in i t an allusion to th e burning up of Kama.
1 The only allusions are to th e conversion of Jain s by the Buddha a t
Vai&ll and dravasti, B ., xxi. 16, 28.
INTRODUCTION lv
távaraváda is also given a verse (£ ., ix. 63). None of these
however can be discussed in detail, till the important but
difficult passage at B.t xviii. 20-66, refuting these heretical
systems is disentangled, though it may be remarked in passing
that the nature of the arguments there argues philosophy to
have been still at a primitive stage. Of the orthodox systems,
while there is no specific reference to the Pürvamimáinsasütras,
unless Yaéodhará’s arguments at B., viii. 61ff., are held to refer
to vi. 1, 6-21, of Jaimini’s aütras, vidhi is used in the technical
sense of this school at B., ix. 66, and the Vedic scheme of
worship is referred to several times and formally rejected at
B xi. 64f?., as regards the efficacy of animal sacrifice. Nor
could we expect any suggestion of the Uttaramímámsá, but
more important is the fact that the Vaiáesika system, whose
outstanding position is freely recognised in later Buddhist
literature, was entirely unknown to A 6vagho$a. The argument
ex silentio for once has cogent force, because in later Buddhist
lists corresponding to S., xvi. 17 (e.g. LankávcUára and Visuddhi-
magga), reference to the Vaifiesikas is included by the addition
of the word arm1. With regard to the Nyáyasütras, my view
may not be found acceptable; for I hold that after deduction
of certain interpolations the first adhyáya is much older than the
rest of the sütras’ and that, unlike them, it is unaffected by
Vaiáesika tenets and could not have originated in a milieu
subject to their influence. And it is precisely this section
of the sütras, of which Aévaghosa to my mind has knowledge,
though in that case he may have known it in a form more
primitive than that which has reached us. He seems at times
to delight in expressing Buddhist views in a way that would
remind Hindu readers of their own authorities, and I still
can find no reason for resiling from the opinion that the wording
of S., xvi. 18, lokasya dosebhya iti pravrttih, is deliberately taker!
from Nyáyasütra, i. 1, 18, pravartaTidlaksarid doadh, all the more
so that the preceding verses 14 and 15 suggest an early theory
1 Cp. also th e table in Liebenthal, Satkarya, 31.

Ivi ACTS OF THE BUDDHA
of anumdna. There is also a clear reference to Ny&ya principles

at S., i. 14, however we explain the verse.
I have kept to the last the most important case, the
S&mkhya as set out by Arftda in canto xii of the Buddhacarita.
The standard treatise on this philosophy, ISvarakrsna’s
Sdthkhyakdrikas, is several centuries later than this p oem ;
and, though it was so successful in imposing its views on later
generations that we have no authoritative statement of any
diverging system, there were according to Chinese sources
eighteen Samkhya schools, one of which, the best known
apparently, passed under the name of VSrsaganya1. It is
therefore hardly reasonable to suppose that Igvarakrsna’s
explanations of the twentyfive tattvas would hold good for
preceding periods, and I was able some years ago to point to
some important matters in which his views are fairly recent
innovations *. Much reflection since then and repeated exam
ination of the relevant passages in the MBh., which are our
chief, almost our sole, source for early S&mkhya, have brought
me to views on its nature, which differ in several respects
from those generally held. This is not the place to set them
out in detail with the necessary proofs, but I must explain
them briefly in the course of discussing A 6vagho§a’s statements.
In the first place the notes to my translation show that,
except for the eight reasons which bring the motive causes
of the samsara into action, only found elsewhere in Caraka,
and also to some extent for the definition of the aattva, the
exposition of the system is closely related to certain passages
of the MBh., so closely in fact that a common authority must
have been used. Further xii. 33 quotes a sutra, which is as
old as the &vet. Up. and which we know from Vacaspati Mi6ra*s
commentary on the kdrihds to belong to the Varsaganyas ;
1 Takakusu, B EF EO , 1904, 58.
* J R A S , 1930, 855ff. See also W. Liebenthal, Satkdrya in der Darstellung
seiner buddhistischen Gegner {Stuttgart, 1934), where th e doctrine of satkarya
is shown to be unknown to NagiLrjuna; I would n o t however accept all the
au th o r’s conclusions about the development of early S&mkhya.
INTRODUCTION Ivii
it is not improbable then that we have here a resumé of th e

teachings of that school. The first point of Arada’8 exposition
is the division of the 24 material tattvas into two groups, one
of eight called prakrti, and one of sixteen derived from the
first and called vikdra. The MBh. affords ample proof of the
prevalence of a school which made this division, and the classical
age preserved traces of it in the explanation of prakrtilaya
in the bhàayas on the karikda and the YogasUtraa. Moreover
its predominance at one period over alternative schemes may
be deduced from the fact that, if we add dtman to the prakrti
group, we have in essence the nine Vaiéesika dravyas, diè and
kola, being included in the prakrti of classical Sàmkhya, and
buddhi and ahamkdra coalescing into manas.
Further the object of investigation in early Sàmkhya,
as in early Buddhism, is the individual, not the cosmos, which
is treated in the M Bh., as in B., xii. 21, o.i mythical rather
than philosophical lines. If then the system analyses the
individual into eight primary constituents, what view does
it take of the nature of the first one, to which alone lévarakrsna
allowed the name of prakrti ? In his teaching the universe
consisted in the last resort of a single *stuff ’ in a state of
perpetual flux under the mutual interaction of three gunas,
which are more forces than qualities and which, entering in
different proportions into all the evolutes of prakrti, determined
their various natures. In fact just as Buddhist philosophy
in its later stages posited the existence of qualities without
subjects, an idea to be seen in germ, but not yet fully developed,
in B .f xii. 78-79, so classical Sàmkhya posits the existence of
subjects without qualities. This conception is not at all
primitive and consorts ill with such crude ideas as are incor
porated, for instance, in the group of the organs of action.
Seeing that lévarakysna finds the essence of prakrti to lie in the
action of the gunas, it seems best to put the question asked
above in a different form ; why does canto xii of the Buddha-
carita make no mention of the gunas ? Not merely do the
works extant in Sanskrit prove Aévaghosa’s knowledge of
lviii ACTS OF THE BUDDHA
them (S., iii. 39, note in translation, and B ., vii. 53), but in the
still untranslated portion of the Buddhacarita at xxvi. 10-14,
the doctrine of the gunas is formally refuted. The answer
is to be found in the epic, which uses guna in its Samkhya
passages in a variety of meanings, sometimes as * quality ’
generally, sometimes for the objects of the senses, sometimes
for anything evolved which is described as a guna of that from
which it is evolved, sometimes for the qualities which serve
to distinguish the varieties of the three gunas of prakrti, some
times, mainly in later passages, for the gunas themselves.
While it is thus often difficult to determine the exact meaning
in pre-classical passages, the principle, so far as I can see, holds
good in practice that the use of the word begins to be restricted
to the classical sense at the time when prakrti begins to denote
the first of the 24 tattvas only, that is, when the movement
of thought to which I 6varakrsna gave final expression is taking
shape. In earlier passages the three gunas do not enter into
the composition of the evolutes of the first principle, as in
Isvarakrsna’s system ; they are often called the three bhavas,
‘ states of being ’, each subdivided into a number of varieties
according to the possession of particular moral attributes,
and, as we are often told, the form of rebirth is determined
by these attributes. Here then we have a very close parallel
to the action of the Buddhist roots of evil as described above
(p. xlii) and this doctrine enables us to explain the original
idea of the first tattva; for like A 6vaghosa, all the early autho
rities call it avyakta, which should be understood, not as the
‘ unmanifested ’, but as the ‘ unseen \ Avyakta was in reality
the early Samkhya equivalent of the unseen force, attaching
the individual to the wheel of the sarhsara and operating in
accordance with the way in which the three ‘ states of being
were intermingled in him, that is, in accordance with the state
of his moral character. That this conception is of a purely
moral order is shown by the view taken of the nature of salva
tion ; for at B., xxvi. 10-14, it is described as being effected
by the growth of sattva and the annihilation of rajas and tamas,
INTRODUCTION lix
not by the transcendence of all three, as in classical Samkhya.

This, the older view, is to be found also, for instance, in Caraka,
and M Bh.f xii. 7737, 12288 and 12913, and xiv. 1449, and has
left traces on the older theories. Thus we see that the expo
nents of earlier Samkhya, like the earlier Buddhist dogmatists»
are more concerned with the moral, than the philosophic,
side of religion, and the answer to the question put above is
that the gunas or bkdvas merely explain the mechanism of the
unseen force, so that the poet, like the authors of many other
early Samkhya passages, did not consider it necessary to describe
them.
It is further to be noted that ASvaghosa, like Caraka
and other authorities, uses prakrti in the singular to denote
the group of the eight primary material (corporeal would express
the idea more correctly) constituents; that is, he sees a unity
underlying the group, just as the VaiSesikas similarly endea
voured to avoid the difficulties of pluralism by bringing their
categories under the single head of sattd. The nature of this
unity is fortunately explained in B., xviii. 29-40, a passage
refuting the false views, which argues that Nature (ran-bzhin,
which translates both prakrti and svabhdva, and stands for
svabhdva in this passage) cannot be the cause of the world.
This svabhdva, which represents the principle of prakrti as a
cosmic force, is known to the epic, whose references I cannot
discuss here, and a relic of the theory is to be found in
Gaudapada’s odd statement in his bhasya on Sdmkhyakdrikd,
27, that the Samkhyas postulate a principle called svabhdva.
Its characteristics according to Aivaghosa are that it is a
single entity, all-pervading, having the quality of producing
thingB, without attribute, eternal, unmanifested, and un
conscious (sems-med, acetana). When we compare this with
classical Samkhya, particularly with the description of prakrti
in Samkhyakarikdj 10-11, we see that the school which cul
minated in X6varakrsna transferred the conception of prakrti
as thus defined together with the name to the first tattva, the
avyakta, and in doing so, gave it an entirely new content by
Ix ACTS OF THE BUDDHA
a transformation of the guna theory; they then handed over

the functions of the original avyakta aa determining rebirth
to a new group, the eightfold buddhi, and used the principle
of svdbhava to explain the connection between the soul and the
24 tattvas (as opposed to the naimittika theory of the Y8.).
This teaching about avyakta and prakrti is the fundamental
position of early Samkhya, but certain other points of Arada’s
exposition require brief notice. That in place of the tanmatras
and gross elements of the classical period he should reckon
the elements and the objects of the senses respectively among
the 24 principles is normal, and the reason for it has been ex
plained by me elsewhere \ The explanation of the samsara
is involved and hard to follow ; xii. 23 gives as its causes karman,
trsrui and ajnana, and the passage goes on to enumerate eight
factors by which these causes work. Then it proceeds to
attribute the implication of the individual in the cycle of
existence to the fivefold avidya (xii. 37), and ends by putting
the cause down as the identification of the person with the
corporeal individual (xii. 38). A t present I am unable exactly
to correlate these statements, which suggest that Samkhya
thinking was in a muddled state, due to the imperfect assimi
lation of new ideas. On the nature of the soul A 6vaghosa
tells us nothing that we ought not already to know from other
sources. Obviously he regards it as an individual, not a uni
versal, soul, and he distinguishes, following the views taken
in the epic, between the dtman which is ajna and the ksetrajna
which is jna. In emphasising the difficulties of this doctrine
he hits upon the point which Samkhya thought of every age
failed to explain, and which I 6varakrsna tried to evade by
taking the soul as neither precisely one nor the other, but it
is not necessary to my purpose to trace the development of
thought in this respect.
This discussion does not exhaust the value of canto xii
to us ; for to the jnanamarga of the Samkhya is appended an
1 J B A S , 1830, 864ff.
INTRODUCTION lxi
alternative method of action by yoga. In itself there is nothing

strange in this, the Yogasütras being based on the Sâmkhya
philosophy, and traces of the use of yoga being still visible
in the kàrikds. The system set out is said to be that which
was followed by Pancasikha, who is treated as the great authority
on the philosophic side of Yoga in Vyasa’s bhdsya, together
with Jaigfeavya, also known as a teacher of Yoga, and Janaka.
But actually it is a description of the first seven dhydnas of
Buddhist dogma, substituting àtman for vijnâna in the second
ârüpya. I have already pointed out (p. xliii) that the dhyànas
and prajnd do not belong to the original Buddhism, and, as
many scholars have observed, there is an extraordinary paral
lelism between the Yogasütras and the Buddhist doctrine
of trancei, so marked in both phraseology and ideas that the
two can hardly have arisen independently but must have had
a common origin. Now a prominent feature of the Buddhist
teaohing is that each trance is connected with certain divine
spheres, and Aévaghosa mentions these same spheres as gained
by the trances of his Yoga system. The corresponding scheme
for the classical Yoga is set forth by Vy&sa on YS., iii. 25 ;
this statement is separated by five or more centuries from
that we are considering, yet the two coincide in such a remark
able way that, unexpected as it may seem, the poet’s descrip
tion may be accepted as accurate for the Yoga of his day.
This conclusion may appear less surprising, if we reflect that
no parallels to Vyasa’s cosmology are to be found in Brahman-
ical sources outside the Yoga school, and it is fortified by the
fact that in two points analogies can be found in oanto xii to
the older Yoga teaching. Firstly, the passage starts in verses
46 and 47 with a description of the alia required of the aspirant,
which might well be a summary of the teaching on the subject
attributed to Jaiglsavya at MBh., xii. 843Iff. Secondly, the
1 The relations between Buddhism and th e Yoga system call for a fresh
full-length stu d y in th e light of th e B uddhist m aterials m ade available of recent
years ; for a prelim inary sketch of th e im portant points see L a Vallée Poussin,
Noies Bouddhiques, 111.
lxii ACTS OF THE BUDDHA
expression nigrhnann indriyagramam in 48 is significant; for

the bhdsya on YS., ii. 55, quotes a sutra of Jaigisavya to the
effect that in yoga the functioning of the senses is altogether
suppressed. Not only is this doctrine to be read into this
passage and to be found in various passages of the ¡Sdntiparvan
and the Gita, but we have a reference to it in the Pali canon
at Majjhima, III, 298, where the Buddha refutes the similar
views held by a Parasariya Brahman (i.e. a follower of Panca-
6ikha) *; the Hinayana at least took the view that in yoga
the senses were under control (indriyasamvara), not suppressed.
The poet’s description of the Yoga system of his day should
therefore be treated, like the preceding account of Samkhya,
as fully authoritative.
Lastly, this sketch of Asvaghosa’a scholarship would be
incomplete, if it omitted to describe to what extent his works
illuminate the development of the poetic profession from
the technical side in his day. For the theatre the fragments
of the plays prove that the principles of dramatic technique
then observed did not differ materially from those of the classical
drama, but the matter has been so thoroughly explored by
Professor Liiders that I am exempted from entering into details.
The Buddhacarita several times uses terms of the theatre,
rasdntara, in. 51, and the dramatic forms of address, dyu&mat)
iii. 33, tatrabhavat, ix. 37, and drya, xiii. 63, and of words whose
use later was practically confined to the stage we find sadhaya
in the sense of gam in the &dripviraprakaranaa. Curious is
the parallel between S., iv. 39, and the description of ¿unya
drsti at BhN&., viii. 63; for, while much of that work is old,
we have no reason to tliink any of it as old as these poems.
Though with the exception of a brief notice of a few rhetorical
1 The corresponding passage in th e S arvâstivâdin canon is tak en up in

th e VibMçâ, T l , X X V II, 729, o29fi. (see A K ., V I, 121, b. Paràéâri), where
th e view is attrib u ted to a Pâràâari tirthika. F or th e references an d a tra n s
lation of th e Vièhdÿâ passage I am indebted to Professor de ia Vallée Poussin.
* S B P A W , 1911, 405.
INTRODUCTION Ixiii
figures in the same treatise we have nothing earlier than Dandin

and Bhamaha for the laws of kavya poetry, the reference to
kavyadharma in the closing verses of the Saundarananda proves
the poet to have known and used some regular work on poetics,
and it is interesting therefore to observe how the contents
of the two poems correspond almost exactly to Dandin’s defi
nition of a typical kavya in Kdvyddarsa, i. 14-19. For the
Buddhacarita the battle and the hero’s victory are to be found
in canto xiii, and we should no doubt see the same motif at
work in S., xvii, in which the illusion of a combat is maintained
by constant comparisons with a king on a campaign and with
a battle against enemies. Asvaghosa’s use of rhetorical figures
was presumably determined by his authorities, but does not
conform to the strictest classical standards in respect of upamd.
The gender fails to correspond in B ., ii, 45, v. 62, and vi. 26,
S.y ii. 6, ix. 17, 18, and 43, x. 9, xiv. 15, 39 etc., and both gender
and number at B .t viii. 26, and S., xi. 29. Not all of these
cases would have been considered faulty by Dandin under the
ruling of Kdvyadarsa, ii. 51, and that the poet knew the rule
prescribing identity of genders appears from the otherwise
pointless insertion of prabhd at S.t x. 39 (contrast the wording
of the same simile at B .f iii. 45), and xii. 29. His handling
of rhetoric generally is best reserved to the subsequent dis
cussion on style.
Closely connected with these points is the poet’s knowledge
of prosody, and the following list enumerates all the metres
used by him in the two poems so far as preserved to us :—
i. Samavyttas :—
Anu^tubh (679). B., iv. 1-96; vi. 1-55; xii. 1-115;
xiv. 1-31. jS., i. 1-58; ii. 1-62; xi. 1-58; xii. 1-42; xiii.
1-54 ; xiv. 1-45 ; xv. 1-65.
Upaj&ti (936). B., i. 8-24, and 40-79 ; ii. 1-55 ; iii.
1-62; vi. 56-65; vii. 1-57; ix. 1-71; x. 1-39; xi. 1-57; xii.
1-69. 8., i. 59-60; ii. 63 ; iv. 1 -4 4 ; v. 1-52; vi. 1-48;
vii. 1-47 ; x. 1-53 ; xi. 59; xiv. 46-49 ; xvi. 1-94 ; xvii.
1-70; xviii. 1-43.
lxiv ACTS OF THE BTJDDHA
Vamsastha (201). B ., iii. 63; iv. 97-*-102; vi. 66- 68 ;

viii. 1-80; ix. 72-80; x. 40; xi. 58-73,; xii. 116-120; xiii.
70-71. S., iv. 45; ix. 1-49; x. 54r-63; xv, 66-67; xviii.
44^59.
Rucira (4). B iii. 64-65; xii. 121. S., x. 64.
Praharsini (7). B., ix. 81-82; x. 41.- S., i. 61;
xvii. 71-73.
Vaaantatilaka (10). i. 6 2 ; v. 5 3 ; vii. 48-51;
viii. 58-59; ix. 51; xviii. 61.
Sarabha (2). S., xii. 43 ; xiii. 72.
Malini (2). B., ii. 56 ; xiii. 72.
SikharinI (11). B .f iv. 103. S., viii. 60-61; xiv.
50-52 ; xv. 68-69 ; xvi. 95-97.
Kusumalat&vellita (1). S., vii. 52.
Sardulavikridita (6). S., viii. 6 2 ; xi. 60-61 ; xvi. 98;
xviii. 62-63.
Suvadana (2). S., xi. 62 ; xviii. 64.
ii. Ardhasamavjttas:—
ViyoginI or Sundarl (56). S., viii. 1-56.
Aupacohandaaika (78). B., v. 1-78.
Aparavaktra or Vait&liya (2). B ., vii. 58. S., viii. 57.
Pu?pitfigr& (31). B .t i. 80-89; v. 79-87; viii. 81-87.
S., iii. 4 2 ; iv. 4 6 ; vi. 4 9 ; ix. 5 0 ; xviii. 60.
iii. V ifam avjttas:—
Udgata (41). 8 ,, iii. 1-41.
Upasthitapracupita, variety vardhamana (2). S., ii.
64-65.
Considering that the continuity of narration in epics does
not allow as many varieties of metre as in plays or prose stories
interspersed with verse, this is an imposing list, to which must
be added an example of S&linI in the iSariputraprakarana, and,
if the third play belongs to Aivaghosa, verses in the Harini and
possibly in the SragdharS and Ary& metres. It should also be
noted that S., xiii. 55, which I hold to be spurious, is in an
unknown ardhasamavrtta of very curious type, the first and third
INTRODUCTION lxv
pàdas consisting of seven trochees and a long syllable each
and the second and fourth of eight iambi eaoh. The metre
âarabhà is otherwise unknown except for its description in the
BhNÊ., and according to Sukumar S en 1 this is the only occur
rence in literature of Kusumalatâvellità (called Citralekha
in the BhN&.) ; it gave way perhaps, as he suggests, to
Mandàkrântà, from whioh it differs only by the addition of a
long syllable at the beginning. The poet’s use of Udgatâ and
Upasthitapracupita proves great skill in the handling of difficult
metres.
The vipuUts employed in the élokas deserve some attention,
and the following table gives the number of their occurrences :—
a. Buddhacarita.
Vipulft iv vi xii xiv T otal
1. Ü V - “ « V W” 12 7 6 1 26
2. - - - w o w— 5 4 8 4 21
3. — —u —WWW — 0 1 2 0 3
4. y - w — v/ v - 2 2 1 2 7
5. y -«-*— , — a 0 0 7 0 7
T otal 19 14 24 7 64
b. Saundarananda.
VipulS i ii xi xii xiii xiv XV Total
1. y ww .. 10 7 6 3 1 0 5 32
2. y ww- 4 6 2 7 10 5 6 40
3. —V —V «.»!»<— 1 1 0 0 1 1 2 6
4. w —“ Srfv — 1 1 1 3 0 1 1 8
5. * --- 3 1 2 0 0 2 1 9
T otal 19 16 11 13 12 9 15 95
1 J A S B , 1930, 205.
Ixvi ACTS OF THE BUDDHA
The second of these, though common enough in epic verse,

is apparently not used in classical kdvya, and the proportion
of vipulds to pathyas, about 11*7 per cent, is much lower than
in the Nala and slightly less than the general average of the
MBh. as calculated by Professor Hopkins1, and more than
half as much again as the corresponding figure for the Raghu-
varhia. In the first four forms the pada is never allowed
to close on a brevis and so strongly does the poet’s ear demand
support for the phrase after two or three short syllables that
it is quite exceptional when at S., xii. 37, the ending consists
of a short vowel (iti) lengthened by the next word beginning
with a compound character.
For the other metres, the striking fact is the preponderance
of Upaj&ti, particularly in the Buddhacarita. The monotonous
effect of its trochaic cadence makes it difficult to handle for
continuous narrative, and that A6vagho§a was alive to this
danger is shown by the way he rings the changes on the possible
variations of rhythm. The soheme of the verse having no
fixed caesura, the break occurs most often at the fifth syllable,
but division at the fourth is also frequent and in a certain
proportion of cases a break is found at the third syllable with
a secondary on© at the sixth or seventh. Words of course are
not allowed to straddle the pada, except for one faulty verse,
S., iv. 7, where the first syllable of d includes by samdhi the
last syllable of the word at the end of c, na ¿obheidnycmyahinav ;
but this could be cured by amending in accordance with epic
practice to na iobhed anyonyahtndv. Vam£astha is handled
in the same manner, and for the longer metres the classical
rules of caesura are observed. For Va&antatilaka, as in the
treatise of Pingala *, there is no fixed csesura; Professor Hopkins
gives as the rule for the MBh. a caesura at the fourth and again at
the seventh syllable *, but this does not hold good for the classical
1 Great E pic of India, 223-224. * Indiache Studicn, VIII, 387.
3 Ortat E pic of India, 193. The metrical scheme at the end of Apte’s
dictionary gives a cssura for Vasantatilakfi at the eighth syllable, but Kalid&ea
does not follow this rule.
INTRODUCTION lxvii
period. In the metres which require a long syllable at the end

other than Upajati, the poet does not hesitate to use occasionally
a short syllable at the end of the even-numbered padas, but
for padas a and c the only instance is S., vii. 48c, a Vasanta-
tilaka verse; in Upajati verses, however, a short syllable
occurs frequently at the end of any pdda. It appears then
that, while the prosodical system of kdvya was fully developed
in AiSvaghoâ’s day, it was still capable of growth, and that
a certain licence was allowed in minor matters which was to be
absolutely barred in later practice.
From this point I pass to the grammar of the poems, a
detailed study of whioh is necessary, seeing that its exact
comprehension determines the handling of many textual
problems and that in the absence of any other kdvya works
of equal age it is our only means of estimating what usages
were considered by strict writers of this epoch to be permissible'.
Buddhism, we now know, had its own special grammars,
though the earliest one of which any fragments are extant*
is later in date than these poems. But assuming, as I do,
that ASvaghoâ was bom a Brahman, he would naturally
not have been taught from one of them in his schooldays. We
do not know on what grammar he relied, but if it is not surpri
sing to find that as an Easterner he does not adhere strictly
to the principles of Panini, different grammars can only differ
in minor matters, such as whether certain variant forms or
constructions are allowable or not, and consequently when
he parades his knowledge of abstruse rules of grammar, we
can often find them in the Astadhydyl. Thus S., vii. 8, ¿lista
with the accusative is based on P a n iii. 4, 72, and abhdgini,
B ., viii. 54, in a future sense with the same case, is covered by
ii. 3, 70, and iii. 3, 3, though not included in the Paninean
1 The grammatical material has been analysed by Sukumar Sen, for the
Buddhacarita in 1HQ, 1926, 6573., and for the Saundarananda in J A S B , 1930,
181ff.; see also his Outline Syntax o f Buddhistic Sanskrit, Calcutta, 1928. Hia
collections are useful, if sometimes open to criticism in detail.
2 H. Liidera, Kdtantra und Kaumdralata, S B P A W , 1930, 4822.
lxviii ACTS OF THE BUDDHA
gana in question (gamyadayah, no. 70). Similarly iii. 2, 135,

accounts for the agental form, pravestr, at B., v. 84, to indicate
habitual action, while B .f ii. 34, with its contrast between
vijigye and jigdpa, illustrates i. 3, 19, prescribing the Atmane-
pada for j i compounded with vi. The most illuminating case
is that of S., xii. 9-10; the former not only refers to the rule
in vi. 1, 89, which lays down that the root edh takes vrddhi
in exception to the general rule, but seems also to allude to the
Dhatupathas which explain this root as used in the meaning
vrddhau\ That the poet knew a Dhdtupdtha is rendered
probable by B., xi. 70, illustrating nine senses of the root av,
and by B .t v. 81, where T shows cak to be used in a meaning
known only to those works. The following verse on the other
hand refers to the threefold use of asti as a particle for the past,
present and future; this rule played a part in the famous
Buddhist controversy over the reality of the past and future,
but is not to be found in Panini or the orthodox grammars.
Where Panini’a rules are not complied with, we can usually
find parallels to odd forms or constructions in the epics, but a
few usages, which are peculiar to Buddhism, so far as we know
at present, may conveniently be grouped together here. The
method of comparison by relatives, 8 ., xi. 64, sukham vipadyate
yac ca . . yac ca duhkham . . duhkham eva vidi&yate,
occurs not infrequently in the Mahayana sutras. The con
struction of vijugupsa with the accusative, B., v. 12, is known
only to Pali, and the use of prstha at the end of compounds
with the force only of a preposition, B., ii. 32, v. 7, and x. 39,
is common in that language also. Similarly udlkfyamdnarupa,
B., i. 80, is a form of oompound of which Pali has several
examples and which occurs also in the A 8P P . Sacet, S.,
x. 60, xv. 3, and xvi. 70, and prdg eva, equivalent to kim puTiar,
at B., iv. 10, and xi. 7, and S., ii. 24, fflre also primarily Buddhist,
though the latter occurs several times in V&caspati Milra’s
commentary on the Yogasutras. But there is only one instance
1 Professor Sten Konow kindly brought this point to my notice.

INTRODUCTION lxix
of a form of expression much beloved of Buddhist canonical

authors in yendSramas tena at B.t vi. 65. With these exceptions
A£vaghosa’s departures from classical usage are almost always
either archaisms or to be found in the epics.
In going into details, it must be borne in mind that the
textual tradition of both poems is bad and that a single occur
rence of an abnormal usage, if not guaranteed by the metre,
should be regarded as unoertain and possibly a copyist’s
mistake.
In the accidence of nouns the only points for comment
are the genders ; varsa, n., B., xiii. 45, 72, and S., ii. 53, gavdksa,
n., B., viii. 14, prakostha, n., S., vi. 27, kalusa, m., B., ii. 16,
and ratha, n., B., iii. 62, may all be due to errors in the M!SS.,
and so may mitra, m., at 8 xvii. 56, where maitra seems
indicated by 8 ., ii. 18, though instances of this last do occur
sporadically. In the comparison of adjectives the form anut-
tama, B., v. 51, 83, and S., xviii. 49, which is recorded else
where, should be classed with the use of the superlative for
the comparative, dealt with below under the syntax of the
ablative. The curious purvatama, B ., xiii. 10, may be a mistake
for purvatana. For the pronouns the use of aami for aham,
B., i. 67, and of svah for nau, %b., viii. 43, the latter unparalleled,
should be noted. The enclitics, me and te, are undoubtedly
used occasionally as instrumentals, a practice known to the
epics but not generally sanctioned; cp. 8., xiv. 22, te agreeing
with bddhyamdnena, for an absolutely certain oase. Unusually
large use is also made of the pronominal adverbs instead of the
corresponding cases of the pronouns, sometimes in agreement
with a noun.
Both works are peculiarly rich in verbal forms. The dis
tinction of voice iB in accord with general usage and at 8
ii. 26, and B ii. 33, 34, we have verses illustrating the different
employment of certain verbs in the Parasmaipada and Atmane-
pada, being references perhaps to rules in the grammar used
by the poet. Prarthayanbi, B., ii. 10, though occurring elsewhere,
and samraranja, S.t ii. 63, are probably to be accounted for
ACTS OF THE BUDDHA
by faulty copying. For past tenses the use of the perfect

predominates except in the second canto of each poem, which
deliberately illustrate the rules governing the formation of
aorists. In the conjugation of the former the strong stem
occurs in three cases, which, though not allowable in classical
Sanskrit, can be paralleled in the MBh., viz., B i. 41, sasar-
jatuh, and viii. 26, sisincire, and S., x. 39, vivepe; nisidatuh
at B .t ix. 11, and xii. 3, is probably a copyist’s error, and B.,
xiii. 44, nirjigiluh is formed from the rare present stem gil
of the root gf. For the periphrastic perfect the verb is separated
from its auxiliary by an intervening word at B., ii. 19, vi. 58,
and vii. 9, a practice authorised by Kalidasa. Visvaset at B.,
xi. 16, and S., xv. 59, belongs to the language of the epics,
and whatever we read at B., iv. 59, ¿ayed, svaped or suped,
we have a formation not recognised in classic literature. The
periphrastic future has a passive sense at B ., i. 64, the earliest
known instance of this use. The rules for the formation of
feminine present participles would not allow, outside the epics,
rudanti, B., ix. 26, and S., vi. 5, 35, and sravatim, S., viii. 52.
Of the past participles droaita, S., vi. 25, is a solecism, as are
the gerundives grhya, S., i. 28, and vivardhayitvd and pari-
pdlayitvd at B., xi. 30 ; this latter irregularity occurs elsewhere,
but only as here with the compounds of causative verbs.
A6vaghosa is peculiarly fond of desiderative formations, and
unusual are cikrisanti, 8 xi. 26, the desiderative of this verb
not being known except for vicikrisu quoted in Schmidt’s
Nachträge from the Yaiastilaka, and bhiksu, B., iv. 17, if I
am right in taking it as a desiderative of bhaj. Of the various
intensives used, that of hri, S., vii. 1, and x. 41, seems only
known to Buddhists, and the P W quotes for that of bhid, B.,
ii. 40, only the Bhattikdvya, and for that of chid, ib., the gram
marians.
So far as we can tell, the ordinary rules of samdhi are
ot>served. The reading gato ’ryapiUro at B ., viii. 34, shows
that we have here the word äryaputra, not drya°, and at ix. 21,
A is corrupt and the correct reading cannot be determined.
INTRODUCTION lxxi
The syntax offers much of interest and some usages that

are new. In the matter of concord a singular noun is several
times employed where the sense requires a plural; thus
i. 66, sneham suie veisi hi bandhavanarny and like cases at ib.,
viii. 11, ix. 31, xiii. 7. A singular verb is occasionally used
with two subjects joined by ca or ca . . ca, thus participles
at B., vi. 47 (a copyist’s error ?), and viii. 32, a finite verb at
B., v. 87, and S., ix. 28, and so of two subjects not fitting to
gether at B., viii. 33, and 8 ., v iii 2. A t B., ii. 13, the dual
verb after two subjects disjoined by vd is questionable.
The use of the nominative is regular enough, but the idioms
with iabya and the like deserve a word as sometimes affecting
the reading adopted. Ordinarily 4akya agrees with the gram
matical subject in gender and number, when followed by an
infinitive in a passive sense, but twice the neuter singular is
used, 2?., ii. 3, and xii. 102, once metri causa and once to avoid
a hiatus. This latter construction is observed with kfamam
(only in B.), sadhu, B., xiii. 63, and mkham, 8 ., xviii. 2 ; but
ksamam is also coupled with an intransitive infinitive, B., vii.
41, or with an infinitive understood actively and governing the
accusative, B., xi. 20, and in that case the logical subject or
agent is placed in the instrumental, or else in the genitive, B.,
ix. 39, like the genitive alter sadhu and sukha in the above
quoted cases with an infinitive understood passively.
Afraghoga’g fondness for the cognate accusative, which
belongs more properly to the earlier and epic stages of the
language, is repeatedly displayed, particularly after verbs
of speaking, also after nad> B., v. 84, and pranad, B., xiii. 52,
and tap. The idioms with verbs of speaking are also pre-
classical in the main ; in the sense of ‘ address * they take the
accusative of the person spoken to as well as the accusative
of the object spoken, and the latter remains in the accusative
when the verb goes into the passive. But if the sense is
( explain the person addressed is invariably put into the
dative, and a further extension of this construction with a second
accusative in apposition is at B., ix. 77, yac ca me bhavan
Ittü ACTS OF THE BUDDHA
uvdca Ramaprabhrtin nidartanam. The aocusatives after

abhdgin, elista and vijugupsa have already been referred to,
and I may note one example after abhimukha, B., viii. 4. The
verb smr governs this case only, but unusual are accusatives
after vigrah (S., ii. 10, cp. MBh., xv. 220) and vinirgam (B.,
v. 67, identical phrase MBh., ii. 32). Bhumim gam, B .f viii.
55, is natural enough but has apparently no analogies elsewhere ;
and for the accusative after desiderative nouns, prayiyasd,
S., viii. 13, and vivaksd, 8., xi. 18, see SS., §52, Rem. 3. Hard
to explain is a kind of accusative absolute of the time up to
which an action took place, arunaparusatdram antanksam,
B., v. 87.
The solitary instance of the Buddhist idiom yena . . .
term has already been mentioned and the instrumental of the
direction taken is employed at B .t ix. 7, and x. 4, 35; but
otherwise this case is not used in any way for which there is
not ample authority. A6vaghosa does not seem to have any
decided preference for either the accusative or the instrumental
of the active agent after the causative of a transitive verb,
but for impersonal instruments he uses the latter case only.
The dative with verbs of speaking has already been explained
under the accusative. Its use with alam, B., ix. 77, and S.,
i. 40, is common in the Br&hmanas but survived into the
classical language, and the dative regularly employed with
sprh and sprhd is also an older use in the main. But this case
with the rare verb viruc, 8 ., ii. 14, and with utsuka, 8 ., xii.
21, seems to have no parallels, and ydvad eva vimuktaye, S.,
xiii. 16, is hard to comprehend (or is the text corrupt and should
we read tavad and understand a dative of aim ?), while the
explanation of the curious bhaktaye, S., xiv. 19, coupled with
an instrumental, depends on the meaning to be given to bhakti,
which is uncertain. The dative in tasmai gaddm udyarnaydm-
cakdra, B ., xiii. 37, is by analogy with the construction of druh
(ib., 56).
For the next case the most remarkable point is the ablative
of comparison after superlatives or their equivalent», ¿restha-
INTRODUCTION lxxiii
tama and duhkhatama, S., v. 24, also pravara, ib., 25» and
parama, ¿6. and iii. 32, nihsdratama, ix. 11, para, xvii. 51.
Parebhyah sarhsargam, S., xiv. 50, is probably a MS. corruption,
and there are a number of cases in which an ablative of cause
is joined with a similar instrumental, e.g. B .t ix. 46. As in all
Buddhist writers the poet’s addiction to the case-ending tah
in place of the ablative or instrumental is m arked; e.g. as
ablative joined with an ordinary ablative at S., xvii. 15, but
more commonly equivalent to an instrumental, thus manastah
at B., i. 47, or joined with instrumentals, B., iii. 11, and
xvi. 48. A frequent use is with a verb meaning directly or
metaphorically 4 understand \ ¿ubhato gacchasi, S., viii. 48,
ruksato naitiy ib., xi. 15, drastavyam bhutatah, ib., xiii. 44, etc.
dosato gam, B., viii. 49, and dosato gd, S., vi. 22.
The employment of the genitive after verbs is mostly
normal, such as after anukr, S., i. 36, and xviii. 59, nxhany S.,
iv. 14, and sraddhd, S., vi. 19, and similarly after gerundives,
mdnya, S., vi. 38, darsanlya, S., xviii. 33; less usual is the
objective genitive after vancayitavya, B., iv. 94, and after
rdjyam kr, S., xi. 44. While the propriety of an objective
genitive after the dative of aim of a transitive verbal noun
is well established, those after amrtuye, B., v. 20, and bhaydyat
B., xiii. 34, are odd and hard to explain. The genitives at B.t
ii. 7, and in dar&ayantyo *sya, B., iv. 34, and mama dhdrayitvd,
5., vi. 18 (this last might be a genitive absolute), come under
the dative-like genitive explained SS., §131. The objective
genitives after didrksa at B., i. 58, and xi. 69, and S., iv. 40,
are remarkable, all the more so in view of the alternative con
struction noted under the locative below. The only certain
instances of a genitive absolute are at B., v. 20, and xiv. 22.
The case which receives the greatest extension in these
poems is the locative, but most of them can be classed under
the sphere in which, or under the object (very often a person)
in respect of which, an action takes place, frequently in lieu
of a dative. Thus for instance, krtvd mayi tdm pratijnam
15., vi. 13 (see SS., § 145), and similar uses ib., 16 and 17 ; so
lxxiv ACTS OF THE BUDDHA
too after utsrj, B., xi. 33, and after vimuc, B., xiii. 38 (contrast
the dative in the previous verse). It can also be substituted
for a dative of aim after verbs of striving, determining etc.,
an option taken much advantage of and extended rather far
in the phrase, pntiksaye yogam updruroha, S., xvii. 49. The
alternative is clearly put with praiibhu at B v. 34, and S.,
x. 63, as compared with S., xii. 13. Similarly the locative
of the person addressed after vacya, B., vi. 24, and S., viii. 6,
after vivaksd, B .t iv. 63, pravivaksa, S., viii. II, and vivaksita,
ib., xviii. 53. The extreme case is perhaps the locative after
nam, S., iii. 7, and v. 1, and prandma, ib.t iv. 32 ; the dative
is used in other passages and the accusative in S., xvii. 73,
Sanskrit normally allowing these two cases and the genitive.
It is frequently employed after substantives, adjectives and
verbs, but the only further instances worth noting are after desi-
deratives to denote the object, jighdrhsd, B., xiii. 66, druruksd, S.,
v. 40, and didrksd, ib., xviii. 2 ,3 3 1. In the last two cases the sub
ject is in the genitive, though elsewhere, as already pointed out,
didrksa takes the genitive of the object. The locative after
pramad, ‘ enjoy \ S., ii. 63, is a Vedic use, and the same sense
can be read into ib., v. 41.
In the comparison of adjectives I have already drawn
attention to the use of superlatives as comparatives; the
latter similarly are employed to express, not comparison, but
simply enhancement of the simple adjective, thus sphitatara,
B iii. 10, ‘ very widely opened’, udbhasitara, S., iv. 17, ‘ shining
very brightly \ Among the pronouns a curious use is that
of the indefinite kaicit in the plural with a negative to express
‘ none B., iii. 52, and S., iv. 27, which is apparently unknown
elsewhere and should be noted for its bearing on the inter
pretation of B., xi. 36. Nor have I anywhere else, except
for a passage in the Rdmdyana quoted by Gawronski8 and
1 My translation of 8 ., xviii, 2d, is wrong and should run, ‘ and therefore

he was desirous of seeing the Seer’.
* Studies about (he Sanskrit Buddhist Literature, 13.
INTRODUCTION lxxv
perhaps Praiijndyaugandhardyana, iv. 17, come across the

practice of using a relative absolutely without postcedent to
express the idea ‘ as for *; it occurs B., v. 69, vii. 57, and xiii.
59, and S., vi. 47. The relative is also used pleonastically in
the way that the Avesta shows was found in the original Aryan
language, e.g. B., ii. 35, 38, S., v. 46, xi. 43, and xiv. 41.
The employment of the tenses is normal in general, and
no distinction is made between the perfect, imperfect and
aorist, though the first is by far the commonest for narrative.
The particle ha is used three times, B., viii. 79, and xii. 68,
83, but only with the perfect, not with the imperfect as allowed
by Panirii. The periphrastic future at S., v. 50, fcartdsmi,
does not imply action in the remoter future (Pan., iii. 3, 15)
as it ought to, and probably retains a good deal of the sense
of the agental noun. The use of the gerunds is lax according
to classical principles, agreeing with an oblique case in at least
20 instances, and in one case, S., xvi. 52, with the subject
understood, not expressed; Kalidasa does the same occasionally
to the confusion of his commentators and translators, though
the construction is logical and free from ambiguity. Gerunds
seem to be joined with yd as an auxiliary at B., vi. 48, ix. 54,
and xiii. 5, and S., v. 43, in order to indicate an action which
may take place in the natural course of events or habitually
does so, but that yd is to be so treated as an auxiliary is certain
only of B., xiii. 5 of these passages. Very curious is the ap
parently similar construction at S., vii. 15, where the only
satisfactory explanation is to take yd with the gerund as indi
cating a passive, like the infinitive with the same verb in the
cases quoted in the note to the translation, but admittedly
I can quote no parallels except the so-called passives of the
modern Indo-Aryan vernaculars. At B .t ix. 6, we have appa
rently an example of asti used as a particle with a past participle,
and the agental noun, pravestr, at B., v. 84, has already been
mentioned. The desideratives, which occur so frequently in
these poems, have often lost all sense of intention or desire
and indicate merely what is about to happen, e.g. mumurm,
lxxvi ACTS OF THE BUDDHA
* at the point of death ’ ; and the same remark applies at times

to infinitives compounded with kdma.
Of the prepositions prati is used repeatedly with the
accusative in the sense of *with respect to ‘ concerning
‘ towards but others are very rare. Possibly anu is to be
understood as governing tdm at S., vi. 36, and there is only
one occurrence of d, namely at B., ii. 1, with the ablative.
The latter is used in compounds to express 1somewhat ’ with
pingdla at B., vii. 51, and with laksya, ib., iv. 33, the latter
ambiguous word being imitated by Dandin. A point of style
which is not to be commended is the fusion of a with the augment
in verbal compounds in adharayan, B ., i. 18, ndruksat, S., ii.
20, and possibly nadidaslt, ib., 18, and I have already alluded
to yavat with the dative at S., xiii. 16.
Much that is interesting is to be found in the conjunctions
and interjections. The odd habit of placing ca and hi towards
the end of a sentence has been frequently commented o n ; it
then often emphasises by its position an important word or
else shows the predicate in cases of ambiguity, for instance
hi in »S., xv. 8, distinguishing the predicate from the epithets
in the verse. A favourite use is the doubling of ca, which
invariably denotes simultaneity (the translation of S., xvi.
45cd, being therefore wrong), and an excellent instance, which
previous translators have not fully appreciated, is at B .y xiii.
18, where it brings out the point that Mara has only to think
of his army for it to appear. Yatah is used several times to
introduce a clause in the last pada of a verse, giving the action
whose motive has been stated in the previous padas ; it is thus
really equivalent to tatas ca and means ‘ and accordingly ’.
Twice oratio recta is not marked by an iti or its equivalent
at the beginning or end, B., iv. 29, and 8., iv. 37. Sacet and
prdg era have already been mentioned, and the use of ndma
in the sense of ‘ as if * pretending to be \ at B., iv. 29, and S.,
iv. 15, 17, is found in the Kamaautra and elsewhere. At 8 .,
vi. 9, and £ ., vi. 64, asu is used as an expletive entirely devoid
of any suggestion of quickness, a practice not unknown to
INTRODUCTION Ixxvii
Brahmanical works of the epic period. Iva is wrongly placed

at B .t iii. 64, and at 8 ., vii. 17*. It is further curious that in the
one instance that yadi is followed by na ca, B., viii. 41, the
verb is in the conditional; for this is the case with the only
parallel quoted by the P W , viz., M Bh., xiii. 4797. Finally
I am inclined to think that him vd is used in an unrecorded
fashion with astu, *just let there be ‘ why should there not
be at B., iv. 71.
The works of A6vagho§a are pleasantly free from overgrown
compounds, and of few other Sanskrit poets can it be said as
of him that the compounds are never filled out with padding,
such as the insertion of vara and the like. Some of them
nevertheless are not quite regular. For dvandvas the MSS.
show a curious variance about number, udakdgnyoh at B .t
ix. 49, against jaldgneh at S., xi. 5, and Icdyavacasoh at S., yiii.
11, against kdyamanasah at S., xiii. 24 ; in all four cases according
to P&nini the dual is the proper form. The order of the mem
bers is hardly correct in ugradhrtdyudha, B., xi. 18, and bodhy-
angaMtattaiastra, S., xvii. 24, which offend also against 8 8 .,
§ 224, Rem. 3. Desiderative substantives are twice compounded
w ith their objects in a w ay that is not strictly aocording to rule,
though occurring elsewhere, vanabhumtdidrksayd, B .t v. 2,
and paurapriticHnrsayd, S.t i. 49, and the compound brahma-
vidbrahmavid at B., i. 60, is of a kind found only in the ritual ,
literature. According to C and T we have an instance of the
rare compounds with na in ndnyakdrya, B., xi. 17, and I have
already referred to the example of the Buddhist practice of
compounding a present participle with rupa at B., i. 80 (an
extension of Pan., v. 3, 66 ?). A t B., iv. 89, and v. 12, A
shows dharma instead of dharman at the end of a bahuvrttu,
but I have corrected both passages in view of the proper form
being found elsewhere in the Buddhacariia proteoted by the
1 Cp. the Rdmdyaria's pakfircuj, iva parwtab, quoted by Diwekar, op. eft.,
p. 60; the earlier Upanigads also occasionally make iva precede the object of
comparison.
lxxviii ACTS OF THE BUDDHA
metre. Two examples of the rare adjective compounds with

alam occur at S., i. 48, 55, and reduplicated adjectives are used
to express (1) a high degree, 4unyaSunyay S., i. 10, and utsukot-
suka, i b viii. 1, (2) ‘ rather*, ‘ somewhat*, bhltabhita, B iv.
25. At B., xii. 116, mahdmuner dgatabodkiniScayah, we have
a genitive dependent on a compound, a use found sporadically
in Kalidasa and other standard writers, and in several cases
the last member of a compound is understood to apply also
to another word contrasted with the first member, viz., B.,
vii. 48, bhinnah pravrttyd (for pravrttidharmad) hi nivrttidhar-
mah, S., xviii. 8, tvacchdsandt . . sudesikasyeva (sc. sdsandt),
and ib.t ix. 51, bhavam . . grhasukhabhimukham na dharme
(for dharmabhimukkam), which last is puzzling. For abhi-
mukha elsewhere in these poems only takes the accusative or
the genitive, not the locative, following normal practice; the
locative is perhaps due to the fact that the genitive would not
fit in and that the accusative would be ambiguous.
These grammatical details may seem dry, but are indis
pensable to those who would attempt textual criticism of the
two poems. They also show how far afield ASvaghosa extended
his search for material, and this remark applies with even
greater force to the poet’s vocabulary, whose range surpasses
that of any writer known to us, not excluding the most assi
duous student of the lexica. My notes bear such abundant
witness to the fact that I need not inflict detailed proof on
the reader. Aivaghosa has not overlooked the Veda and the
ritual literature as sources for rare words, and a number of
others such as praveraya, yoktraya, ratrisattra etc., are only
known to us from occasional use in contemporary works.
Naturally he employs many Buddhist technical terms, but
in addition to these we find many words peculiar to Buddhism,
so far as we know at present, sahiyd, aniUamsa, dmukha,
Jcrstddaka, pariduddhi, mosadharman, upani, samgrdhaka etc.
Many words again are not recorded from other literature and
are only to be found, if at all, in the lexica, among proper
INTRODUCTION lxxix
names Samkrandana, Lekharsabha, Maya and Ambara1, and

among ordinary words avi (‘ m ountain’), avasanga, arthavat
(‘ man ’), upakara, drpti, vallari (‘ feather ’) etc., while of
words only demonstrable otherwise for a much later date
I may note rasa and cak (trptau). Finally the special kdvya
vocabulary, which is so strongly apparent in Kalidasa and
reached its zenith with the later poets, can be seen in these
poems in its early stages with the use of words such as pra-
migdha, pratiyatand, karala, nighna (in the sense of avoid)* etc.
iv . T h e P oet.
To estimate the aesthetic quality of poetry, written in a
language which is not the critio’s own and which has not been
a spoken language in common use for many generations, is a
precarious venture at best, and yet the improbability of much
success is no excuse for evading a plain duty. First we may
see if we can gain any idea of what Indians themselves thought
of him, and, as no formal judgements on his performance by
other Sanskrit writers are available, we can only infer their
views by an examination of the passages quoting his works
or betraying their influence by imitation. For the Buddha-
carita, R&ja6ekhara cites viii. 25, at Kdvyamimdrhsd, p. 18,
the sole quotation from the poet in works on rhetoric. The
Bhojaprabandha takes over iv. 59, wholesale, and the Cdnakya-
rdjanitisdstra in the Bhojaraja recension, besides some
reminiscences, makes up its verse vi. 81, out of iv. 86o6, and
an altered version of Sled, and borrows ix. 62abc, for its viii.
136. This last verse is quoted in full in the commentary
on the Saddarsanasamv/xaya, p. 13, and may be the source of
1 S., x. 9. I think we ought to accept the MS. reading here ; Ambara is

defined as ndgabhid, which should mean either K ^na or Garuda, preferably
the former as he is jniavdsgs. It also applies to the lion under the kdvya
convention that lions kill elephants, for whose occurrence in the poems see
below p. lxxxviii, n. 2.
* Besides the Raghuvamki passage quoted in the translation on S., xiii.
3 3 ,1 have since found a similar use at Mattavildsa, verse 5.
lxxx ACTS OF THE BUDDHA
Nyayasutra, iv. 1, 22. Verse 13 of canto viii ¿s cited in the

Durghatavrtti and by Ujjvaladatta on the XJnadiautras and by
Rayamukuta. on the Amarakosa1. From the Saundarananda
Rayamukuta and Sarvananda quote i. 24, and the latter and
Ujjvaladatta viii. 53, while Bhartphari borrowed the second
line of viii. 35, altering hdlahala (a form used by. Sura also,
Jat.y xxxi. 67) to halahala, his version recurring several times
in literature, while Ksirasvamin quotes it in its original shape,
as does Purnabhadra in Pancatantra (H.O.S., XI), i. 145.
None of these verses are in A£vaghosa’s more elaborate style,
which, it may be inferred, ceased to appeal to later generations.
The question of imitation is important, because in the
earlier writers especially borrowing was often intended as
criticism of some weakness in the passage so appropriated.
But it is more difficult to deal with than direct citation j on
the one hand it was the regular practice of Indian poets to
lift an idea or a phrase from a predecessor, it being notorious
that nasty acaurah kavijanah (Kdvyarmmdinsd, p. 61), and this
was considered permissible as long as a new twist was given
to the matter borrowed. On the other hand almost all the
kavya literature between A£vaghosa and Kalidasa has disap
peared and we cannot be sure that an apparent loan from
the Buddhist poet is not really taken from some unknown
intermediate work, unless there is a marked individuality
in the common features. Moreover imitation is not always
conscious; an echo of a passage once read and long forgotten
may rise to the mind in the course of composition and lead
to appropriation of another’s ideas without the borrower’s
being aware of his indebtedness. Bearing these considerations
in mind, we may nevertheless say that for Bhasa, whom I hold
to be the author of the Svapnavasavadatta and the Pratijna-
yaugandhardyana and who cannot be muoh later in date than
A£vagho?a, four passages mark themselves out at once as
1 For the quotations from A4vagho$a by the medieval Bengali school

of grammarians see Zacharies, ZII, 1932, IS.
INTRODUCTION lxxxi
borrowing from B i. 74, xiii. 60, and xxviii. 15, and S., x. 8.
The last of these is interesting as implying that the dramatist
considered the verse imitated to be an artificial conceit1. The
next considerable work of kavya to my mind is the Rtusamhara ;
for, though eminent scholars still attribute it to Kalidasa8,
few students of the niceties of style are likely to accept the
verdict, but will rather see in it a halfway house between him
and Afivaghosa, some of whose peculiarities and weaknesses
it shares, notably the tendency to repeat words and phrases.
Despite the difference of subject, the influence of the Buddhist
writer is possible in a number of passages, and probable in
iii. 8, karai^vdnanavighattitawcimdldh, and iv. 9, sararika-
dambavighattitani (B., v. 53, and S., x. 38, where note MS.
reading), and vi. 24 (or 23), ciltam muner api haranti nivrtta-
rdgam (B ., iv. 11), the idea being repeated at vi. 31 (or 30).
That there was a relationship between Asvagho§a and
Kalidasa did not escape Professor Cowell in editing the Buddha-
carita, but if a long list of parallel passages can be drawn up,
for few of them can a direct loan be proved to be necessary*.
An interesting case is the relationship between B., viii. 25,
and R., iii. 15, in which the epithets applied by A6vagho$a to
women are used of lamps by Kalidasa, as though he were criti-
1 For detailed discussion see Ind. A nt., pp. 95-99 and 113-114. B., xxviii.
15, describes the Mallas as rushing furiously out to fight ‘ like snakes who have
been oonfined in a pot ’ ; we have the same comparison in identical circumstance
at Pratijndyavgandhardya'Qa, iv, p. 02 (T.S.S. edn. ; cp. loc. tit., p. 113).
8 The argument that it might belong to Kalidasa’s juvenilia does not
impress m e; the artistic conscience of Sanskrit poets has combined with absence
of printing facilities to save us from the painful immaturities of genius. Nor
does the work bear any of the obvious stigmata of the novice.
8 There has been no critical consideration in adequate detail of Kalidasa’s
debt to A6vagho§a, though many writers have touched on the subject. A
useful collection of passages in the Buddhacarita which have parallels in Kali
dasa will be found in Nandargikar’s Raghuvamta (3rd edition, 1897),' Intr.,
161-196; see also Gawronski, Rocznik Orienlalistyczny, 1914, Diwekar, op.
cit., 49 and 8811., and Sukumar Sen, J A S B , 1930, 185, and Haraprasad Sam •
varddhan Lekhamdid (Calcutta, 1932), 172£f.
lxxxii ACTS OF THE BUDDHA
rising his predecessor’s hatatvimh as improperly said of women.

The parallels at times assist in the correct interpretation of
A6vagho§a’s text, but throw little light on his methods or on
Kalidasa’s attitude to him in general, though they do show the
much greater technical skill of the later poet. Of his successors
Bharavi and Magha may be occasionally suspected of referring
to the Buddhist writer, but the cases are too indefinite to be
susceptible of proof. That Bhartjhari knew him we have
already seen, and many passages in Bana’s two prose works
suggest that he had ransacked these poems to obtain material
for similes, some of them being quoted yi my notes, but later
Jcdvya writers appear to have no acquaintance with them. Of
the rhetoricians I have noted that Raja6ekhara quotes him
directly, and I am satisfied that Dandin has B., iv. 33, in mind
in his phrase alaksyakeAara, Kdvyddarsa, ii. 44, and B., xi. 71,
for ib., iii. 120. Bhamaha may also be referring to him, when
he oriticises the cacophony of ajihladat (S., ii. 30), but the
form also occurs in the BhaUikdvya and in the fragments of
the life of the Buddha referred to above at p. xxxvi. These
facts indicate that Asvaghosa exercised only a minor influence
on writers subsequent to Kalidasa, and we may safely assign
as the reasons for the comparative neglect of his works not
only the decline of Buddhism and the prejudice against his
religion, but also a change of taste and a liking for other methods
of writing.
If then his style was considered out of date in the classic
period, it is best to start its examination by a comparison with
older models of kavya writing, that is, inevitably with the
Rdmdyana. We have to treat thq epic, in the shape in which
it has come down to us, not as the work of a single poet, but
as the production of a school, all whose members are inspired
by the same ideal. Their most obvious characteristic arises
from the fact that the epic was meant for continuous recitation
and had to be so planned as to hold the audience without
INTRODUCTION lxxxiii
imposing too great a strain on their receptiveness1. It is almost

entirely composed therefore in a metre, which flows evenly
without obvious division, but which avoids monotony by the
endless variations of rhythm of which it is capable; the verses
are treated not as units in themselves, but as parts of a whq}e,
and the tension of listening is mitigated by frequent repetitions
and recurrences of the same stock phrases and by the slow
movement of the story, so that anyone whose attention had
wandered for a moment coftld pick up the threads again without
embarrassment. Asvaghoâ follows an exactly opposite method.
Each verse is a separate unit in itself both grammatically and
in sense and is made up of four clearly articulated padaa, in
which cross reference and similarity of framework serve equally
to bind the whole together and to delimit it from the contiguous
verses. He has chosen to point out this difference to us by
occasionally taking an epic tag and demonstrating how a verse
should be constructed on it. Thus at 8 i. 36, a recurrent
epic expression is made the basis erf a verse with three similar
compounds :—
BaddhagodhdngtUitrand hastavi^thitakdrmukah l
tfarddhmdktmahdtuTM vydyftfdbaddhavdsasah \\
Or he takes ib.t 43, the common phrase suvibhaktdntardpana

and builds round it a complicated play on words. When
therefore he uses another similar compound hastyaevaratha-
samiarnam at ¿6., 52, and the second line consists of two con
trasted words starting with nigudha and anigutfha, we see that
pdda bt which our MSS, give in the form aaarrUarnam andkulam,
must read as a single compound, that is, I should have amended to
amThJdrnajandhidam. The treatment of each verse as a separate
whole is properly a reversion to the practice of the Eigveda,
and it is remarkable in how many respects A£vagho§a’s methods
1The same motive explains the simplicity of KalidSsa’s verse in his

dramas as compared with their complicated structure in his poems.
lxxxiv ACTS OF THE BUDDHA
hark back to those of the more advanced poets of that collection,

notably in regard to rhyme, assonance, repetition of the same
words in a verse, the use of refrains1 etc. I do not wish to
suggest that he consciously modelled his work on the older
pcfetry, but that his technique derives from a school of kavya
writers, which had possibly been long in existence and whose
style had more affinities with the Rigveda than with the Rdmd-
yana, and that the latter’s influenpe should rather be sought
in language, ideas, similes and other rhetorical figures.
When we come to the classical kavya, we find this method
much developed. The principle that each verse is a separate
unit is still more strongly held and, though Kalidasa occasionally
constructs a verse on parallel or contrasted padas*, ordinarily
his rhythm is based on the verse as a whole and not on the
individual pddas. His practice was followed with more en
thusiasm than discretion by later poets, so that ultimately
a kavya epic became little more than a collection of miniature
poems loosely strung on the thread of the story. Though
A6vaghosa had not travelled to the end of the road, he found
that the creation of a poem out of a number of stanzas, each
sharply demarcated from its neighbours, brought certain
difficulties in its train. Whether it was an inner compulsion
of his nature or the fashion of the day that led him to seek
expression in the form of poetry, he had a very definite object
in his works, a message to deliver of whose supreme importance
he was firmly convinced, and effective narration was therefore
1 Refrains, which are typical of ballad literature, occur also in the Rama-
yaqa, but only apparently in the later passages.
* A curious instance of this may be quoted. A£vagho$a sometimes make«
a verse with three comparisons, putting the main sentence into c and the last
comparison into d and so producing the efiict of the final pdda being an after
thought, thus B ., ii. 20, vii. 8, and xii. 13, against S., viii. 31, xvxi. 22, and
xviii. 1, where the main sentence closes the verse. This procedure, to which
a parallel can be found in the Rigveda, is followed by Kalidasa, Vikramor-
vaMya, i. 7, which has a further likeness to B ., ii. 20, in that each describes
a gradual process.
INTRODUCTION lxxxv
to him a prime necessity, since by dispersion of interest he

might fail to keep his readers’ minds directed to the real issue.
Further as a dramatist he had no doubt learnt in his plays
how to maintain in some form or other that unity, without
which the attention of the audience cannot be held, but a
kavya epic provided a medium less suited to the object he had
in view. To the classical writers this difficulty did not present
itself ; they had no message to deliver beyond the appeal of
their art and only a secondary interest attaches to their stories,
whose unfolding could be and in most cases was neglected.
In order then to obtain the unity vital to his purpose, he adopted
the procedure of articulating his poems as clearly as each verse.
The proportion of space allotted to each episode was calculated
with care, and verses were grouped together by various devices,
as it were into paragraphs, each with a single subject. The
simplest way of doing this is by change of metre, an excellent
instance of which is to be found in the passing from Upajati to
Vamsastha at B., xi. 57-58, as the Buddha takes up a new
point in his argum ent; but the possibilities of this were limited.
Another expedient is the employment of yamaka to mark the
end of a period ; thus the description of Kapilavastu is rounded
off with such a verse, S., i. 56, and similarly the speech of the
disciple, ib.t ix. 49. Nanda’s speech, S:f x. 50-57, ends with
two verses which have yamaka at the end of each pada, but
the aim here is also to indicate strong emotion. Or a whole
series of verses are constructed on a similar scheme, with a
refrain as at B., xi. 23-33, or with a set of parallel similes,
B ., vi. 31-34, and xiii. 46-51. More simply S., x. 7, ends
with the words vibhusanam raksanam eva cadreh, and the next
four verses describe the vibhumna and the two following the
ralcsana, while the purple patch is separated from the sequel
by a rhyming verse. Less obvious perhaps is S., xviii. 23-32,
where each first line contains adya and describes an achieve
ment of Nanda’s and each second line contains hi and supports
the first with the enunciation of a general principle. The
twelve verses, S ., xvi. 53-G4, are of a more intricate pattern.
lxxxvi ACTS OF THE BUDDHA
Primarily there are six pairs of verses, each consisting of a

statement of the wrong and right procedure in a particular
case ; the first six verses form a whole, as do the last six, while
the first four are interlocked by each having a simile derived
from fire and the last six each have a medical simile. The
carefully wrought paragraph describing Kapilavastu in S.,
i, is interesting as different in method from similar set pieces
in later poems and as very much on the lines followed by Bana
in his overgrown descriptive sentences, and should be compared
with the cruder procedure adopted for the character of &ud-
dhodana in the succeeding canto.
If I have laboured this point, it is because the methods
employed by the poet to secure unity of effect with a consecutive
flow of thought out of a series of clear-cut stanzas, each cast
in the same mould, are partly responsible for the odd exterior
which his poems too often present to us. The problem he
tackled is in reality insoluble; not even all Spenser’s metrical
skill and ear for rhythm can make the elaborate stanza of the
Faerie Queene anything but monotonous in the mass, and
A4vaghosa was not endowed with the same subtlety of art.
But though this artificial framework might advantageously
have been modified or made less obvious, nevertheless he
does achieve his aim, but by his narrative powers, not by these
m eans; for the great enjoyment which his works give us is
due in large measure to their readability as wholes, which
again arises from his skill in ordering his matter and in handling
the individual episodes. As an instance of the latter, is there
anything in Sanskrit literature equal in its own line to the scene
between Nanda and Snndari at S., iv. 12-23 ? Each verse
presents a perfect little picture but is subordinated to its place
in the whole, and the tempo is exactly right, neither too hasty
nor too long drawn out. Equally it would be hard to beat
for vivid and moving presentation the still untranslated episode
of the elephant loosed by Devadatta against the Buddha
at B .t xxi. 40-65. Closely connected with his narrative skill
is a remarkable capacity for setting out an argument or ex
INTRODUCTION lxxxvii
plaining a doctrine in clear and convincing fashion. I Tsing’s

appreciation of this quality has already been quoted, and it
seems to have been his gnomic verse which survived longest
in the memories of his non-Buddhist fellowcountrymen.
Unfortunately these virtues sometimes fail of their effect;
for ASvaghosa is a writer of baffling contrasts, on the one hand
the literary artist as story-teller, preacher and poet, on the
other the scholar anxious to conform with all the rules and to
parade his knowledge. The possession of good qualities implies
a liability to the corresponding defects, and among a people
who treasured intelligence and learning it is not surprising
to find some who lapsed at times, like the Buddhist poet, into
pedantry. For if his matter is excellent, his manner is often
disconcerting. Take as an example the character of Sud-
dhodana in S ., i i ; read in translation, we see it to be an admirable
picture of an ideal king, free from gross hyperbole and attractive
in details, and often reminding us of the account that Asoka
gives of himself in his edicts \ but our enjoyment of the original
is obstructed by its unhappy resemblance to the section of a
grammar which sets out the rules for the formation of the
various aorists. Or take the formal descriptions in 8., vii.
4-11, and x. 8-13 ; well worked out in detail, they are deficient
in inspiration and leave us with the impression of verses made
merely to show how well the poet could manufacture this
kind of thing.
We can trace the same tendency also in details of technique,
especially in his handling of comparisons, which constitute
in his case the main ingredient of the rhetoric essential for the
execution of long narrative poems. For a bare statement of
fact, however well worded, usually fails to convey the emo
tional content which the author wishes to communicate, and
he can obtain his object best by stimulating the reader’s imagi
nation, that is, by suggesting more than he says. This he does
1 See my remarks in the Journal of the Society for Promoting the Study
o f Religions, May 1933, 15-16.
lxxxviii ACTS OF THE BUDDHA
ordinarily by indirect expression1, which again consists almost

necessarily of comparison in some form or other, the very
incompleteness of the parallel being a powerful aid to sugges
tiveness. In a written language in close touoh with the spoken
word the comparison is often effected by metaphor, which lias the
advantage of combining economy of phrasing with vividness
of language. But the Sanskrit of ASvaghosa’s day was already
too remote from conversational speech for him to be able to
employ that method to any extent and he is thrown back,
like other kdvya writers, on the many varieties of simile. No
other Sanskrit poet perhaps is so fond of simile and none certainly
draws them from so wide a range, though some of those most
familiar in later literature, such as the lotuses that open with
the rising of the sun or moon, or the lion that kills the elephant8,
are sparingly introduced. To classify them exactly is not
possible, but in general they can be divided, following the
convenient arrangement of Indian writers on poetics, into
those cases where the similarity is purely verbal and those
where the comparison is of substance. Those in the former
category appeal entirely to the intellect and are devoid of
poetic emotion ; so far as they are witty and neat and not
used too frequently, they are free from objection and capable
of giving pleasure. But too often the poet is oblivious to the
necessity of fitting his comparison to the emotional situation ;
some are unmitigatedly pedantic, such as the grammatical
similes at S., xii. 9, and 10, others far-fetched conceits as at
/S., x. 8, 9, 10, or an academical aura envelops them as in the
1 This is what Bhamaha meant by vakrokti ; as he says, Kavydlamkdra,

ii. 85
Saiga sarvaiva valcroktir anaydrtho vibhavyate |
Yatno ’sydth kavina kdryafy ko 'laihkdro ’nayd vind ||
* The only instances of the former are B ., v. 57, and xii. 98, and of the
latter, explicitly, B ., xxvii. 9, and, implicitly, B ., xxi. 46, where heroic men,
following behind the maddened elephant about to charge the Buddha, utter
lion-roars to induce him to turn round under the impression that he is being
attacked by a lion, and also 8., x. 9, if correctly interpreted p. ixxix, n. 1.
INTRODUCTION lxxxix
type that has been called psychological1. The other class are
often drawn from ordinary life, the regular similes of a preacher,
and are brought in with telling effect for moral or didactic
purposes, such as the crushed sugarcane dried for burning
at S., ix. 31, or the Brahminy bull that cannot be driven out
of the corn, ib., xiv. 43. Another favourite type is the complete
rupaka, which is common in the epics and contemporary
literature but went out of fashion for the higher class of poetry
in later ages; it may reach a certain majestic eloquence as at
B., i. 70, but more often its artificial nature becomes too apparent
as at S., iii. 14. In general the simplest comparisons are often
the best, such as rdjyarii dlksdm iva vahan, S., ii. G, on which
Kalidasa for once hardly improves, R., iv. 5. Some are taken
from nature; thus commonplace perhaps but singularly appro
priate the simile of the trembling Sundarl clinging to Nanda
like a wind-blown creeper to a sal tree. Though sometimes
used pedantically, they often show a real freshness of observa
tion and recall the familiar sights of north-Gangetic India,
the water-birds scuttering over the leaves of a jh il (S., x. 38),
or the Brahminy ducks rising and falling on a lake as the west
wind of March lashes its surface into waves {B., viii. 29). Thus
we find in his similes a strange mixture, the poet sometimes,
the preacher often, but too frequently the pedant or the acade
mician, and if their variety is refreshing in contrast with
the restricted list of subjects for comparison in classical kavya,
Indian poetry has a long road to travel before it reaches the
perfect fusion of matter and manner in Kalidasa.
Besides the various methods of comparison, we find in these
poems many other rhetorical figures, whose poetical value is
at times open to doubt. Aivaghosa is much given to distri
butive phrases, thus zeugma of one verb with two nouns, S.,
ii. 15cd, 16cd, 28 ah, 39ab, or one verb with two pairs of nouns,
B., ii. 37, or two verbs with one noun, B., x. 2, or one adjective
l See 0. W. Guraer, The psychological simile in Afaaghosa, J A 8 B , 1930,

175-180.
xc ACTS OF THE BUDDHA
with two dependent nouns, S., ii. 5. The distributive com

pounds (Kdvyddarsa, ii. 278) are represented several times,
B ., v. 26, and 42, and ix. 16, S., xvii. 59, and numerical riddles
are found four times, B., ii. 41, and xxvii, 11, 26, and xvii.
60, and the pariharika once, B xi. 71. The other figures,
whose descriptions fill the pages of the treatises on poetics,
hardly need notice, as their identification is of no aid in esti
mating the quality of his poetry, beyond the remark that
arthantaranyasa, almost Kalidasa’s favourite figure, occurs
rarely (a good example at B., x. 26, and a whole string of them
at S., xviii. 23ff.).
Of a different order is his fondness for repetition of the same
sound in a verse ; unlike the later poets, who employ yamaka
to prove their knowledge of its varieties as catalogued by the
rhetoricians and to show theiT skill in handling them , the
em phatic positions in which, as shown above, he often places
them argue th a t he attributed to them a definite aesthetic
value, nor does he always trouble to give a different meaning
to the repeated sound. An ordinary form of yamaka is the
repetition of two syllables at the end of a pada, S., i. 56, ix. 49,
x. 56, 57, xvii. 16. Approaching rhyme is the repetition of
the same syllables at the end of pddas b and d, °dm iva gantu-
kdmdh, B., iii. 22, °ksa iva bhdnti vrJcsah, S., x. 21, or of a whole
pada, gam adhuksad Vasisthavat, S., i. 3, or to enforce a com
parison a verse is repeated almost without alteration, S., xvi.
28 and 29, xvii. 33 and 34, or less exactly at S., xiii. 4, 5 and 6.
The number of cases in which the same syllables are repeated
in a verse, usually with difference of meaning but not in em
phatic positions, is countless, such as sivikdm aivaya> B ., i. 86,
Merugurur gurum, ib., v. 37, darim three times in S., iv. 41ab,
and dari similarly ib., vi. 33. So Yasodhara’s name can never
be mentioned without adding one or more compounds ending
in °dhara. This phenomenon raises a curious question, how
did Asvaghosa pronounce the compound letters ? As is well
known, the Chinese translators in transliterating names reduce
the compound letters to their Prakrit equivalents, stha to
INTRODUCTION xci
ttha etc., though the works they translated were mostly written
in Sanskrit; blit the latest translators, such as Fa Hsien, end
of the tenth century A.D., often transliterate all the letters.
The Chinese translator of the Buddhacarita was an Indian and
must have known how Sanskrit was ordinarily pronounced
by learned Buddhists, yet we find him quite clearly at xiu. 7,
trying to translate a play of words on *xvatiha and svusthya,
as if in the original they sounded alike. If we accept this hint,
it is natural to suppose in a number of passages that the poet
intended the compound letters to be resolved to the Prakrit
form s; thus B., x. 1, sa rdjavatsah prthuplnavaksdh, where
vatsa and vaksas both become vaccha in Prakrit, an equivalence
of which the Jain canonical authors took advantage \ Simi
larly the play on words at S., ii. 45, is only complete if 4akya,
ttakya and Aakra are all pronounced sakka alike. Not to multiply
instances, I only adduce one other case, S., ii. 8, sdstra, astra,
artha. After all the same principle is applied to some extent
in the pronunciation of tatsamas in the modern vernaculars,
and if, as I think it should be, it is admitted as proved that
Asvaghosa intended his poems to be so pronounced, some
important consequences may be deduced. For one thing the
reduction of the heavy consonant combinations would make
his lines flow much more lightly in recitation. Also we have
presumably the origin here of the lateT rule which allows the
equivalence of long and short vowels and of the various sibilants
in plays on words. Further does this explain how it came
about that the Prakrits and Sanskrit are combined in the
Indian drama ? If the pronunciation of the latter was assi
milated to that of the former, the plays would have been
intelligible to far wider audiences and not necessarily confined
to those who had a good knowledge of Sanskrit.
Let us return from this digression to other ways in which
the poet’s love of recurring sounds finds an outlet. One
favourite practice is to take the leading word in a sentence and
1 See J R A S , 1932, 396.

xcii ACTS OF THE BUDDHA
form a vocative compound of which this word is the base, of

the type nihsarhsaya samsayo me, S., xviii. 8. That he saw
something formal or hieratic in this turn of speech appears
from its being reserved almost entirely for the Buddha, the
only instances to the contrary being once to Nanda after he
was converted, S., xii. 31, and once to Bimbisara, B., xi. 2 ;
in both cases the epithets are particularly appropriate to the
occasion. It is further natural that a leaning to repetitions
of sounds should lead to experiments in rhyme, of which there
are several in the Saundarananda. For the Bvddhacarita I
may note ii. 40, and the imperfect rhyme at iv. 30, at the end
of b and d. The other poem has a rhyme inside the pdda at
vi. 35, and xvii. 6, a more complicated one covering two pddas
at x. 11, and also at vii. 5 and 42, and rhymes at the end of all
the pddas at iv. 46, v. 20, vi. 25, x. 5 (three pddas only), x. 13
(the most elaborate one), and xvii. 13. Of a different type
is viii. 32ab, where of the six words four end with mada and
two with pradah, a not wholly successful effort. But the
recurrent beat of rhyme is in little accord with the mood of
epic poetry, and all the more so that the long inflexional endings
of Sanskrit require the repetition of more than one syllable
for the rhyme to become plain to the ear and that therefore
monotony is hard to avoid. It is not surprising then that
Aivaghosa’s experiments in the Saundarananda were not
seriously continued in later poetry till we reach the lyrical
outbursts of the Oltagovinda.
So far I have only touched the fringe of the main question,
the nature of Asvaghosa’s poetic ear. The classical poets of
India have a sensitiveness to variations of sound, to which
the literatures of other countries afford few parallels, and their
delicate combinations are a source of never-failing joy. Some
of them, however, are inclined to attempt to match the sense
with the sound in a way that is decidedly lacking in subtlety,
and they have perpetrated real atrocities in the manufacture
of verses with a limited number of consonants or even only one.
INTRODUCTION xciii
This last trick was fortunately unknown to Asvaghoâ, whose

nearest approach to it is B., xii. 9 6 :—
Apdraparammadrapdram prepsur apdrayat t
which has only p , 8, and r except in the last syllable. The
cruder efforts to express the sense by the sound are also m issing;
otherwise B., xiii, would have been cast in a very different
mould, perhaps on the lines of the Gandistotra, or think how
Magha would have revelled in such an opportunity. The poet’s
mastery of the intricacies of rhythm is sufficiently proved by
his success in carrying off such long stretches of Upajati without
wearying the reader, and, so far as I can see, his verse is melo
dious in general, if not reaching the subtleties of later kdvya.
Occasional lines are particularly happy in their collocation of
consonants ; thus S., x. 64aS:—
Tato munih pavana ivdmbarat patan
pragrhya tarn punar agaman mahitalam |
derives its suocess from the heaping up of labial sounds. Or
take x. 17cd :—
K va cottamastri bhagavan vadhus te
mrgi nagaklesakari kva caisd h
where the effect of protest depends on the use of the gutturals
and sibilants, and consider how the line would be spoilt if we
substituted taru for naga. On the other hand he seldom hesi
tates to subordinate agreeableness of sound to the display of
learning and will use a word such as ajihladat, whose cacophony
offended the ear of that excellent critic, Bhamaha. Till we
know with more certainty how he intended hiB poems to be
read, it is wiser to defer a final judgement on this point, and
best of all perhaps to leave it to his fellowcountrymen.
Reference should also be made to his habit of using words
in more meanings than one, sometimes in a recondite fashion
that baffles the reader; the notes to my editions are bo full of
examples that I need hardly quote any here. Interesting and
unusual is the ironical application of this method, after the
way of Indian drama, to the unconscious foreshadowing of
xciv ACTS OF THE BUDDHA
future events unknown to the speaker but ntft to the reader;

the passages in question are B., iii. 4, viii. 34 and 40, x. 25,
and xiii. 63. Occasionally also he seems to avail himself of
the ambiguity of a negative a disappearing by elision or sarhdhi to
enable a statement to be understood according to either Brah-
manical or Buddhist ideas, B .y iii. 25, and xii. ’82. I Tsing
was unquestionably right in saying that he clothes manifold
ideas in few w ords; for, besides this habitual use of words in
two or more meanings, every single word almost in his poems
is pregnant and should be given its full value in translation.
In no other Sanskrit poet, it seems to me, is the construction
of the sentence so packed and tight, and continually we come
across compounds which in later poets would have further
members added to them for ease of understanding and lightness
of •effect. But if he habitually eschews the cheville, to use a
convenient French term, in two respects his handling of lan
guage falls below the standard of the classical writers. His
inordinate use of conjunctions is often wearisome, in particular
the perpetual recurrence of tatah at, for instance, B., iii. 1-9,
and S., i. 30-41, and iv. 12-35. His motive perhaps was to make
clear the articulation of his argument, but the obviousness of
the artifice gives some passages the semblance of a formally
stated proposition of Euclid. He is also wont to repeat the
same word in successive verses or continually to bring in certain
phrases. As examples I may quote vayo'nurupa, B., ii. 22 and
23, ndthahina, ib., ix. 24 and 27, sarhkuc and prandda, ib.,
xiii. 52 and 54, °vdhanastha, S., xvii. 23 and 24, prsatkU, ib.,
38 and 39, and for phrases samparivdrya tasthuh, B., i. 17,
iv. 3, vii. 37, and xiii. 27, and manasim codyayndnah, ib., v.
71 and 87. I have already noted that the Rtuaamhara has
the same trick of speech, evidence of its relatively early d a te ;
for to the later poets repetition is anathema and argues poverty
of diction and imagination.
This analysis of Asvagho§a’s technique suggests that, if
we call him rough, the Ennius to Kalidasa’s Vergil, we do not
quite find the centre of the target; if an analogy must be found
INTRODUCTION xcv
in European poetry, I would rather seek it in Milton, equally

a scholar and equally fond of displaying his learning, who
similarly sought to express his religion within the limits of an
epic. For where A^vaghosa’s text survives undamaged, he is
polished enough and his work is usually highly wrought and
well finished. But his intricacy and elaboration are those
of the primitive, not of the sophisticated w riter; not for him
the subtle relations of Kalidasa’s verse or its exact harmonies
of tone, still less the ‘ slickness ’ of later kdvya. He reminds
me often of some Italian painter of the fifteenth century, who
in his excitement over the new possibilities of representation
will upset the balance of his picture to direct our attention
to his skill in depicting the musculature of a man drawing a
bow or in foreshortening an upturned head. Or, to take an
Indian parallel, the Muhammadan architecture of Ahmedabad,
seen in bulk-, leaves on the visitor’s mind the impression of
singularly elaborate decoration, while the Taj Mahal, in reality
far more adorned, seems simple in comparison; it is only a
question of the extent to which the decoration is not merely
applied ornament but has been subordinated in function to
the general scheme of the structure. Similarly Asvaghosa’s
insistence on symmetry, his exposure of the framework and
his non-functional decoration are characteristic of early work,
not of a time when the greatest art is so to conceal the art
that the reader is unconscious of its presence pervading the
whole poem. The correct view, I would maintain then, is
that Aivaghosa is a primitive in his art, just as he is in religion
and philosophy.
But there is nothing wrong in being primitive ; our enjoy
ment of primitive work is merely different in kind from that
which more advanced art affords us, and we shall fall into
grievous error if we insist on looking in these poems for what
we find in classical kdvya, instead of concentrating on that
which the author himself intends us to see. For it is not only
in technique but also in feeling that the difference is seen between
a primitive and a mature writer. The latter is like some well-
xcvi ACTS OF THE BUDDHA
-bred person in a highly civilised society, who prides himself

on knowing everything and being able to do everything without
either parading his knowledge or appearing to make any effort.
He must conceal the labour with which he achieves his results,
as if his perfect skill were inborn and his work produced without
toil. Above all enthusiasm is taboo and good taste his god,
so that he seems almost to show a certain lack of feeling, an air
of disillusionment, to insinuate, as it were, that such studied
perfection is hardly worth while. But in the early stages of
an art the opposite prevails. Just as the primitive artist
delights to experiment witli new forms and test their possibi
lities, so he gives his depth of feeling free rein in his work, and
enthusiasm excuses an occasional lapse of taste or failure of
technique. It is this freshness, this zest, which casts an abiding
charm over early work, and here surely is the secret of the hold
Aivaghosa’s poems take on us. In his verses we catch glimpses
of a man of artistic temperament and strong passions, delighting
in everything that appeals to the senses, yet finding no sure
foothold anywhere till he seeks refuge in Buddhism. The zeal
of the convert informs every word he writes, and by his intense
conviction of the importance of his message he still carries
away readers of different faith and alien civilisation, however
inadequate to them his philosophy of life may seem. His skill
in narration keeps us interested, but the real appeal derives
from the spontaneous emotion which overflows in his poetry.
This emotion may be traced to two sources, the first being
his ardent devotion to the person of the Buddha. Though the
noble panegyric in canto xxvii of the Buddhacarita is no longer
available to us in the original, the bright flame of his faith
shines through every lino of the two poems and redeems the
driest passages. Equally insistent throughout is his sense of
the impermanence of all mundane phenomena, however delight
ful they be, and the strength of this feeling is the measure of
the pull which the world exerted on h im ; for the passion with
which he denounces the ordinary joys of life draws its force
not merely from a revulsion of feeling, but also from the necess
INTRODUCTION xcvii
ity of convincing himself. When he comes to deal with

that which lies at the core of his being, he sheds his learning
and drops all play with rhetorical and pedantio tricks, to
speak straight from the heart. Though those who are affected
by the feminist tendency of the day may not find the subject
of canto viii of the Saundarananda to their taste, yet even
they will recognize that A6vagho$a there shows himself to
have no superior among Sanskrit poets as a writer of satire.
He has all the gifts for the purpose, a command of balance and
antithesis, economy and pointedness of phrasing, and above all
a furious indignation, a saeva ira, at heart. Listen to these
lines, clear-cut and hard as a diamond, but searing like vitriol:—
Vacanena haranti valguna niSitena praharanti cetasd i
Madhu tisthati vaci yositdm hrdaye hdlahalam mahad visam r
Adadatsu bhavanti narmadah pradadatsu pravisanti vibh-
ramam \
Pranatesu bhavanti garvitdh pramadas trptataras ca mdni&u n
Gunavatsu caranti bhartrvad gunahinesu caranti putravat \
Dhanavatsu caranti trmaya dhanahlnesu caranty avajnayd n
S., viii. 35, 39, 40.
These are not sparks from the anvil of some wit or courtly
epigrammatist, but the outburst of a man in bitter earnest,
who has himself suffered from the desires he flagellates. But
if the world grips our vitals with longings which we must tear
out by the roots, it is also transient, ephemeral, and the poet’s
spirit rises, as he surveys with noble courage man’s brief glory
in this existence, his restless Sittings from life to life, and con
trasts them with the eternal peace to be found in his religion.
Again the same simplicity, the same economy of phrase, but
now how elevated and majestic :—
Rtur vyatitah parivartate punah
ksayam praydtah punar eti candramah I
Gfatam gatam naiva tu samnivartate
jalam nadindm ca nrnam ca yauvanam n
S., ix. 28.
xcviii ACTS OF THE BUDDHA
Irresistibly Catullus’ famous lines, beginning Soles occidere

ac redire possunt, rise to the mind. Or again :—
Vihagdnarh yathd say am tatra tatra samagamah \
Jdtau jatau tathdsleso janasya svajanasya ca n
Pratidrayam bakuvidham samsrayanti yathadhvagdh i
Pratiydnti punas tyaktvd tadvaj jndtisamdgamah |
S., xv. 33, 34.
Or the motif of ‘ Ou sont lea neiges d’antan ? *
Balam Kurundm kva ca tat tadabhavat
yudhi jvalitva tarasaujasa ca ye \
Samitsamiddhd jvaland ivddhvare
hatdsavo bhasmani paryavasthitdh B S., ix. 20.
On this note let me take leave of Asvaghosa, a Buddhist,
a scholar, above all a poet, who sought other ends and struck
other strings than the poets of the classical epoch, and let us
enjoy what he has to give us without attempting to assign him
a precise place in that galaxy.
THE ACTS OF THE BUDDHA
CANTO I
B ir t h of the H oly On e.
1. There was a king of the unconquerable Sakyas, Suddho-

dana by name, of the race of Ik^vaku and the peer of Iksváku
in might. Pure he was in conduct and beloved of bis people
as the moon in autumn.
2. That counterpart of Indra had a queen, a very Sac!,
whose splendour corresponded to his might. In beauty like
Padmá, in steadfastness like the earth, she was called Mahámáyá,
from her resemblance to the incomparable Máyá.
1. T and C leave i t uncertain w hether ‘ unconquerable ’ (aáaícya) is an
ep ith et of th e king or th e éákyas ; in either caso there is a play of words on
S&kya an d aéákya as in S ., ii. 45. I n c T ’s fyphrog-byed zla-ba is equivalent to
harté0 or haric-candra, which may either be the famous king n ot mentioned
elsewhere in Aévagho&a or mean ‘ th e moon of th e asterism Sravana ’ ; b u t C
has ‘ th e first-born m o o n ’ ( ? = ‘ th e moon a t th e ba n n i n g of th e y e a r').
As it is th e moon of autum n th a t gires joy to men and is th e subject of
comparison (e.g., S., ii. 14), I conjecture an original éaraccandra. The verse
m ay be ten tatively restored as follows :—•
A ityvaka Iltfmkuaamaprabhdvah
¿ákyefv aktkye§u viéuddhavrttafy I
PriyaJi éaraccandra iva prajdbhyah
Suddhodano ndma babhüva rdjd |
2. The translation is n o t quite certain. The comparison w ith M&yá the
goddess recurs S., ii. 4 9 ; 0 has, ‘ borrowing th e simile, she was called: M&y&,
b u t in reality there was no comparison between them Pádas a, c and d
m ay have ru n :—
Tasyendrakalpasya babhüva patni
......................................... i
Padmeva lak$mih pfihiviva dhird
M dyeti námnánupameva M Syd |
2 ACTS OF THE BUDDHA p. 3
3. This ruler of men, dallying with his queen, enjoyed,
as it were, the sovereign glory of Vaisravana. Then without
defilement she received the fruit of the womb, just as knowledge
united with mental concentration bears fruit.
4. Before she conceived, she saw in her sleep a white
lord of elephants entering her body, yet she felt thereby no pain.
5. Maya, the queen of that god-like king, bore in her
womb the glory of her race and, being in her purity free from
weariness, sorrow and illusion, she set her mind on the sin-free
forest.
6. In her longing for the lonely forest as suited to trance,
she asked the king to go and stay in the grove called Lumbinl,
which was gay like the garden of Caitraratha with trees of every
kind.
7. The lord of the earth, full of wonder and joy, recognised
3. W ’a translation of 6 is impossible, as Sri was n o t th e wife of V aisrav an a;

and c m ight m ean ‘ like th e knowledge of one who possesses sam adhi’. The
second line m ight have been :—
T aiai ca vidyeva aamadhiyuldd
garbham dadhe pdpavivarjitd ad I
4. I reconstruct d : na tannimittam samavapa tdpam.
5. T he first line ran more or le s s :—
Sd lasya devapratimasya devi
garbfieya vaihsaSriyam vdvdhanii \
A nd th e second line had probably vitairamaSokamdyd, for which ep. S ii. 49,
b u t i t is n o t clear if gtaan-la, ‘ in p u rity refers to MayS or th e forest.
6. T he comparison of Lum binl to th e C aitrarath a garden recurs S., ii. 53,
and is a stock simile in these accounts ; cp. M hv., I, 149, 14, and 217, 2, and
ET, 19, 16, and Jdtaka, I, 52, where dttalatdvanasadisam should probably read
cittaratha0. The first line may have been :—
S d Lumbinim ndma mndntabhumim
citradrumam Caitrarathabhirdmdm \
i
7. This verse was somewhat as follows :—
Arydsaydm torn .....................
Vijndya hiuluJuUahar^purnah I
¿ivdt purad bhumipaiir jagama
tatpntape ndpi vihdrahetofy |
BIRTH OF THE HOLY ONE 3
that her disposition was noble from her possession of piety,

and left the fortunate city, in order to gratify her, not for a
pleasure excursion.
8. In that glorious grove the queen perceived that the
time of her delivery was at hand and, amidst the welcome of
thousands of waiting-women, proceeded to a couch overspread
with an awning.
9. Then as soon as Pusya became propitious, from the
side of the queen, who was hallowed by her vows, a son was
bom for the weal of the world, without her suffering either
pain or illness.
10. As was the birth of Aurva from the thigh, of Prthu
from the hand, of Mandhatr, the peer of Indra, from the head,
of Kakslvat from the armpit, on such wise was his birth.
11. When in due course he had issued from the womb,
he appeared as if he had descended from the sky, for he did
not come into the world through the portal of life ; and, since
he had purified his being through many aeons, he was bom
not ignorant but fully conscious.
9. C gives the precise date, ‘ the eighth day of the fourth month for
which cp. Przyluski, Ccmcile de Bajagrha, 88. For the vows th a t M&ya took
see Windisch, ii. 113ff.
10. For Aurva see MBH., i. 6802ff., and for Prthu, ib., xii. 2219ff.
Mandhcltr’s legend is given a t length Divy., 210fi., but Brahmanical legend
differs, saying he was bora from the side. He is the peer of Indra as occupying
half his seat. Nothing is known of Kakgivat’s birth. The Fo pen hsing ching
(T I, IV, 59, c25fi.) puts the comparisons, omitting P rthu, into the mouths of
the Brahman soothsayers ; F P has all four a t 690, a3ff.
11. This and the next verse are relative sentences depending on tasya
in 10, and explain why the birth, was miraculous. Kranut means ‘ the ordinary
course of events * (cp. v. 36, 37), Buddhas naturally being born in a superna
tural way. Pdda b implies th a t the Buddha was bom free from the ordinary
defilements of birth (cp. 16 below), and cyvia is deliberately ambiguous', being
regularly used of divine beings descending to earth for rebirth. For 8am-
prajdnan, see A K ., II, 54, Oltremare, Thiosaphie bouddhique, 129, n. 4, and
Windisch, ii, 88, HO, 128; probably i t means ‘ remembering hib previous
births ’ in this connexion.
12. With his lustre and steadfastness he appeared like

the young sun come down to earth, and despite this his dazzling
brilliance, when gazed at, he held all eyes like the moon.
13. For with the glowing radiance of his limbs he eolipsed,
like the sun, the. radiance of the lamps, and, beauteous with the
hue of precious gold, he illumined all the quarters of space.
14. He who was like the constellation of the Seven Seers
walked seven steps with such firmness that the feet were lifted
up unwavering and straight and that the strides were long
and set down firmly.
15. And looking to the four quarters with the bearing
of a lion, he uttered a speech proclaiming the truth : “ I am
bom for Enlightenment for the good of the w orld; this is my
last birth in the world of phenomena.”
12. A’s gap in a is due to a recent gash, and it may have originally had
yo. Co’s ¿riyd is unmetrical and, despite Wohlgemuth, probably not supported
by C. Dipti is th e quality of the sun, and dkairya of the earth.
13. The first line refers to the illumination of birth-cham bers; cp.
Panzer, Ocean of Story, II, 168-9, and Padyacuddmatî, iii. 26. As he waB
bom out of doors, not in a sutikdgfha, is it suggested th a t the sun took the
place of the usual lights ? For th e golden colour in the second line see Windisch,
u, 136.
14. C is uncertain for this verse and may have rendered a by ‘ upright,
straight, with unflustered mind Many suggestions, none really plausible
except Schrader’s andkuldnyuijasamvddhrtdni (read as one word), have been
made for emending or explaining the first pada, which T may have read as in
the te x t or else had something like andkulo nyubjamalojjhitdni. I accept A’b
original reading and treat it as a single compound, as the non-occurrence of
ubja elsewhere is against dividing andkuldny ubja° ; this requires ub under the
poet’s principle of balance to read b also as a single compound, so reconciling
A and T. For the sense I give to samudgata (C’s *upright ’), cp. viii. 52 below.
T has a word too much in c, but suggests fch&t eva is doubtful.
15. As c refers to the aimhdvalohita (LV., 84), gait is hardly ‘ gait ’ here,
poesibly ‘ lionwise ’. I translate bhavya according to C’s ‘ piercing through to
the true meaning ’, the sense being known to the lexica but not recorded in
literature. T ’s equivalent, snod-ldan-mama-kyi (W reads stod-ldan, ^¿Idghya)
is unintelligible and presumably corrupt.
16. Two streams of water, clear as the rays of the moon

and having the virtue, one of heat, one of cold, poured forth
from the sky and fell on his gracious head to give his body
refreshment by their contact.
17. He lay on a couch with a gorgeous canopy, feet of
beryl and framework glistening with gold, and round him
the Yaksa lords stood reverently on guard with golden lotuses
in their hands.
18. The dwellers in heaven, themselves remaining invi
sible, held up in the sky a white umbrella and, bowing their
heads in obeisance before his majesty, muttered the highest
blessings that he might obtain Enlightenment.
19. The mighty snakes in their thirst for the most excel
lent Law fanned him and, with eyes shining with devotion,
bestrewed him with manddra flowers, offices they had performed
for the Buddhas of the past.
16. T renders ¿ubhre ‘ white ’ and 0 ‘ pure \ I n c perhaps aamparka

for mmapar&a. This use of antara, though close to the classic use defined as
tddarthya (e.g. R., xvi. 82, and Slokavdrttika, Arthdpattipariccheda, 7), is only
found in Buddhist works, and then only in the phrase him antaram (Mhv
I, 360, II, and II, 66, 15, and Samyutta, I, 201, and Childers s.v.). Th« point
is th a t the Buddha a t birth is not covered w ith the impurities of the womb
and does not need the usual bath for cleansing purposes. The connexion of
this idea with miraculous birth goes back to R V ., v. 11, 3, of Agni.
17. T ’s reading in a may be correct; cp. Ktid., 127, avanipalaiayanair
iva simhapadankitcdalair . . . padapaify, and Mudrdrdksasa, ii. 11, hemdnkam
. . aimhdaanam. Note also Yaaht, 17, 9, of a couch zaranyapakhitapod. In
c Luders’ amendment may be right, the difference from A being only an easily
om itted dot.
18. The restoration of the first five syllables in a cannot be exactly
determined, adfiya, avyakta or nigudha being compounded with bhutd)} or
bhdvdlj,. Cp. Suttanipdta, 688 (of Asita’s visit), maru . . . na diaaare cdmara-
chattagdhakd, Mahdvarhaa, xxxi. 89-90, Jdtdka, VI, 331 (of Indra), HC., ch. i,
9, 18, adfayamdnavanadevatdvidhrtair balapallavaih, and M Bh., ii. 1406. In c
vyadhdrayan would be best, ”b ut T ’a kun-naa supports the text.
19. Bhaktiviaistanetrah has been much criticized, but is certified by C’s
chuan (Giles, 2702). The sense of ‘ characterized by ’ is natural and satisfac
tory, and contrasts with viie$a in tbe first line. B ut there may be a secondary
20. And gladdened by the virtue of his birth in this

fashion, the Suddhadhivasa deities rejoiced in their pure
natures, though passion was extinct in them, for the sake of
the world drowned in suffering.
21. At his birth the earth, nailed down as it was with
the king of mountains, trembled like a ship struck by the wind ;
and from the cloudless sky there fell a shower perfumed with
sandalwood and bringing blue and pink lotuses.
22. Delightful breezes blew, soft to the touch and wafting
down heavenly raim ent; the very sun shone more brightly and
the fire, unstirred, blazed with gracious flames.
23. In the north-eastern comer of the royal quarters a
well of clear water appeared of itself, at which the household
in amazement carried out their rites as at a holy bathing-
plaoe.
meaning. For T translates gzir, whioh properly means ‘ troubled \ and it

uses mi-gzir (praMnna ?) of the Buddha’s eyes at 38 below ; in view of the
latter passage it cannot mean ‘ wide-open ’ (so W) here. Bacot’s Tibetan.
Sanskrit dictionary however shows gzir to have meanings not recorded by S. C.
Das and Jaschke, but seems to be corrupt hare unfortunately. D ivy., 518,
has yathaiva etimite jale 'sya netrarh vitiate vadane virajate, where viM§ta
corresponds to atimita and ought to mean ‘ untroubled 1clear ’ ; also SP .,
xxiv. 20, prajndjndiiaviAiffalocand. In the circumstances I translate freely,
C translates avyajan as if ayajan.
20. Tathdgata cannot mean primarily the Buddha here, as A^vaghoga
does not apply such terms to him till he reached bodki ; it must be taken as an
adjective to utpdda, the use being presumably intended to suggest the deriva
tion of the name. By this construction a relative yaeya can be understood
through ca to connect the verse with the preceding and following ones. The
¿uddhadhivasa deities are incapable of going elsewhere (AK., II, 216), and
their presence on earth on this ocoasion is possibly not suggested therefore
here ; the Mah&y&na however does not accept this limitation on their powers.
21. Gawronski compares O il, III, 75, 13 ; note also Kdd., 113, calita-
JnUadaUakilitd . . . acalcampe medini. This probably explains Vasubandhu’s
fdtddri {A K ., II, 147), i.e. Inlddri misread by the Chinese and Tibetan translators
as kaladri.
22. Cp. B., iii. 14.
i. 29] BIRTH OF THE HOLY ONE 7
24. And troops of heavenly beings, petitioners for the

Law, thronged the grove to wait on him, and in their wonder
ment they cast flowers from the trees, though out of season.
25. At that time the noxious creatures consorted together
and did each other no hurt. Whatever diseases there were
among mankind were cured too without effort.
26. The birds and deer did not call aloud and the rivers
flowed with calm waters. The quarters became clear and the
sky shone cloudless; the drums of the gods resounded in the
air.
27. When the Guru was bom for the salvation of all
creatures, the world became exceeding peaceful, as though,
being in a state of disorder, it had obtained a ruler. Kamadeva
alone did not rejoice.
28. On seeing the miraculous birth of his son, the king,
steadfast though he was, was much disturbed, and from his
affection a double stream of tears flowed, bom of delight and
apprehension.
29. The queen was filled with fear and joy, like a stream
of hot and cold water mixed, because the power of her son was
other than human on the one hand, and because she had a
mother’s natural weakness on the other.
24. Daráana implies a formal visit to an idol or a ruler an d is still so used

in H indi. A and T are against Gawronski’s ka/utuhaleneva in c, and, as th e
word cannot be applied to th e treeB w ithout iva, T m ust be tran slated as above.
W hether C so understood it is not clear. The la st word is a verb compounded
w ith ni, equivalent to sraiha or vyadh, possibly nipdtitáni.
26. In c T ’s phyog-mams rab-snañ= diéah pra&edufy, an d dge-ba, th e
ep ith et of th e sky, probably stands for áud as in xii. 119; 0 has ‘ in th e sky
was no cloud-screen \
27. The translation of th e th ird pdda follows 0, on whose au th o rity I
am end T ’s im probable thar-pafyi to thar-phyir, equivalent to jagadvimokpdya
guruprasütau.
29. C has for a, ‘ th e queen saw her son bom not by th e ordinary w ay ’ ,
and th is probably is th e sense underlying T ’s ambiguous phrase.
30. The pious old women failed in penetration, seeing

only the reasons for alarm ; so, purifying themselves and per
forming luck-bringing rites, they prayed to the gods for good
fortune.
31. When the Brahmans, famed for conduot, learning
and eloquence, had heard about these omens and considered
them, then with beaming faces full of wonder and exultation
they said to the king, who was both fearful and joyful:—
32. “ On earth men desire for their peace no excellence at
all other than a son. As this lamp of yours is the lamp of your
race, rejoice and make a feast to-day.
33. Therefore in all steadfastness renounce anxiety and
be m erry; for your race will certainly flourish. He who has
been bom here as your son is the leader for those who are
overcome by the suffering of the world.
34. According to the signs found on this excellent one,
the brilliance of gold and the radiance of a lamp, he will certainly
become either an enlightened seer or a Cakravartin monarch
on earth among men.
35. Should he desire earthly sovereignty, then by his
might and law he will stand on earth at the head of all kings,
as the light of the sun at the head of all constellations.
36. Should he desire salvation and go to the forest, then
by his knowledge and truth he will overcome all creeds and
stand on the earth, like Meru king of mountains among all the
heights.
30. Some details are uncertain, b u t th e general souse is clear. ‘ Pious

lhag-ma apans-te, adhimuktal} or adhimucyamaitify.
31. W ohlgem uth quotes a parallel to th is passage from th e Fo pen hsing
ching (27, IV, 59, cl5, th e last q u artet, etc.).
32. In H industan a house w ithout a son is still said to be w ithout a lamp.
33. * Be m erry lit. * dance ’ ; W translates otherwise.
34. T ’s te x t in d is doubtful and hard to tr a n s la te ; C has th e b etter
sense, ‘ should he practise enjoym ent in th e world, certainly he will become a
cakravartin \
37. As pure gold is the best of metals, Meru of mountains,

the ocean of waters, the moon of planets and the sun of fires,
so your son is the best of men.
38. His eyes gaze unwinkingly and are limpid and wide,
blazing and yet mild, steady and with very long black eye
lashes. How can he not have eyes that see everything ? ”
39. Then the king said to the twice-born : “ What is the
cause that these excellent characteristics should be seen, as
you say, in him, when they were not seen in previous great-
-souled kings ? ” Then the Brahmans said to him :—
40. “ In respect of the wisdom, renowned deeds and fame
of kings there is no question of former and latter. And, since
in the nature of things there is a cause here for the effect,
listen to our parallels thereto,
41. The science of royal policy, which neither of those
seers, Bhygu and Angiras, the founders of families, made, was
created, Sire, in the course of time by their sons, Sukra and
Brhaspati.
42. The son of Sarasvatl promulgated again the lost
Veda, which the men of old had not seen, and Vyasa arranged
37. ‘ Fires dvd-byed, dhumakara. ‘ Men rkan-giiis, d v ip a d ; C’s

literal translation is misunderstood by Wohlgemuth.
39. I ta k e zhea in c a s = kila ; so C, ‘ if i t is as you say \
40. C makes c clear, ‘ every product by th e nature of things arises from a
cause In d nidariandni is an uncertain restoration, b u t T shows a plural
w ord which, w hatever it is, cannot be fitted in w ith A’s atraiva; th e latter
therefore m ust be wrong.
41. In a read Angirai ca ? There is no need to take th e irregular sasar-
jatuJ} to th e Dhdtupdtha root, sarj, since th e epic has such forms sporadically
(M B h iii. 11005, 12540, and vi. 3695) ; moreover Mdhabhdsya, I, 48, 9-10,
says some gram m arians allow them . Sukra and B rhaspati are regularly
coupled together as th e authors of th e first treatises on political science.
42. These stories are discussed a t length by Dahlm ann, Das Mahabhdrata
als Epos u. Rechtsbtich, 144fi., and are referred to a t S ., vii. 29 and 31. A t the
la tte r Vyasa is called vedavibMgakartr, which is to be understood of th e Vedas,
not of th e M Bh. F or th e double meaning in d V asi^h a h ad a son, S akti, and
so was 8asakti, though aAakha in respect of th e Veda ; op. M Bh., i. 6640, putra-
it in many sections, which Vasistha for lack of capacity had

not done.
43. And Valmiki was the first to create the verse, which
the great seer, Cyavana, did not put together, and the science
of healing which Atri did not discover was later proclaimed
by the seer Atreya.
44. And the Brahmanhood which Kusika did not win
was obtained by the son of Gadhin, 0 king. And Sagara set
a limit for the ocean which the previous descendants of Iksvaku
had not fixed.
45. Janaka reached the position, attained by none other,
of instructing the twice-bom in the methods of Y o g a ; and
Sura and his kin were incapable of the famous deeds of
Sauri.
46. Therefore neither age nor family decides. Anyone
may attain pre-eminence anywhere in the w orld; for in the
case of the kings and seers the sons accomplished the various
deeds their ancestors failed to do.”
47. Thus was the king cheered and congratulated by the
trustworthy twice-bom, and, discharging his mind of unwelcome
suspicions, he rose to a still higher degree of joy.
vyaaanasamtaptah Saktimdn apy aSaktavat. 0 d id n o t understand purve (for

whioh Paip., i. 1, 34) an d tran slite ra ted i t as a proper name.
43. T he reference in th e first line has been correctly explained by
Leumann ; Cyavana, on an occasion sim ilar to th a t which caused VSlmiki to
m ake th e first 6loka, failed to m ake his outcry in th e m etre. Sovani observes
th a t th e Atreya Samhita now e x ta n t was composed by AgniveSa and re-edited
by Caraka, who was, according to Chinese trad itio n , physician to K a n is k a ;
he thinks th e verse may be intended as a com pliment to th e latter.
44. LQders’ raja in 6 m ay srell be right.
45. 6auri as th e nam e of K r^na appears also in Lankavatdra, x. 785,
under th e corruption of Mauri (the MSS. have Saurl). C seems to have read
te svabala in d.
46. I n a A’s kdlah could easily be a corruption from vamJah.
47. I should have preferred to accept pratyayito in a in th e sense of
‘ convinced ’, b u t there is no real auth o rity for th is meaning and pratyayito
breaks th e m etre.
48. And in his gratification he gave with full courteBy
rich gifts to the best of the twice-born, wishing that hia son
might become lord of the earth as prophesied and that he
should not retire to the forest before reaching old age.
49. Then by reason of the signs and through the power
of his austerities the great seer Asita learned of the birth of
him who was to put an end to birth, and came to the palace
of the Sakya king, thirsting for the holy Law.
50. He was the chief among the knowers of the Absolute
and shone with the majesty of priestly power and with the
majesty of asceticism. Accordingly the king’s spiritual director
brought him into the regal palace with reverence and honour.
51. He entered the precincts of the royal women’s dwelling
and the rush of joy that he felt was occasioned only by the
birth of the prince; for from the intensity of his austerities
and the support afforded by old age he remained otherwise
unmoved, deeming himself to be, as it were, in a forest.
52. Then the king rightly honoured the sage, when seated,
with water for the feet and the proper offerings, and then
addressed him with due courtesy, as Antideva of old did
V asistha:—
48. C expands th e second line and makes th e king desire to go to the

forest, while hie son rules, i.e. i t read yayan jaram.
50. In a I accept T ’s reading and interpretation and compare Bfhaddevata,
iii. 133, mantravinmantraviUamaft,, also P ancaviâbrakm ana, xiii. 3, 24,
mantrakrtarh mantrahfd asit. Jat., i. 5, is not a parallel, though perhaps
influenced by th is passage. The first line gives th e reason why i t was possible
to ad m it him to th e women’s quarters an d C expatiates on this.
51. This use of samjnaya is common in B uddhist w ritings, e.g. M hv.,
I l l , 153, 12, Bodhicaryavatara, vi. 6, and M ajjhim a, I I I , 104. F or th e sense
cp. S., iii. 17, and Bodhicaryavatara, v. 21, pramadajanarnadhye 'p i yatir
dhiro na kkandyate.
52. A ntideva is usually called R antideva in Brahm anical works ; the
confusion is probably due to the expression Sam kjiir Anlidevafy being taken as a
single word Sdmkrti-Rantidevah, sim ilar cases occurring in the P uranas (Pargiter,
129). For th e comparison see M Bh., xii. K591, and xiii. 0250.
53. “ Fortunate am I and honoured this house that Your

Holiness should deign to visit me. Be pleased to command
what I should do, 0 benign o n e : I am your disciple and you
should show confidence in me.”
54. When the sage was invited in this befitting fashion
by the king with all cordiality, his large eyes opened wide in
admiration and he spoke these profound and solemn words :—
55. “ It indeed accords with your great soul, your hospita
lity, your generosity, your piety, that you should thus show
to me a kindly disposition, so worthy of your nature, family,
wisdom and age.
56. And this is the course by which those royal seers,
acquiring wealth by the subtile Law, ever continued giving it
away according to rule, thus being rioh in austerities and poor
in worldly goods.
57. But hear the reason for my visit and be rejoiced.
53. In a T seems to have read dhanyam to agree w ith k u la m ; its last

w ord in th is pdda I read as dea, not ties.
54. T takes a as one word, b u t i t m ight be b etter to divide sa vi&maya°,
com paring S ., x. 35.
55. L6vi and Form ichi ta k e c as applied by A sita to himself, on the
ground th a t jndna an d vayafy could not apply to Suddhodana. This seems to
me very difficult in every way ; vayalt m eam ‘ age n o t necessarily * old age
b u t equally ‘ y o u th and th e im plication here is th a t th e king shows A sita
th e respect due from a younger m an to th e older one. C also tak es i t as
referring to th e king.
56. Form ichi takes te &s=tava, which can hardly be rig h t, b u t points out,
correctly probably, th a t nfparsayah refers to ¿uddhodana’s ancestors. For
Buksma dkarma see note in ray translation on S ., ii. 37 ; i t is equivalent to
‘ th e highest \ ‘ m ost recondite \ Schrader tak es i t to m ean ‘ hidden (=pre*
natal) m erit which is indicated by C an d m ay also be intended. T ’s yajanto
in c m ay be correct, b u t tyaj is common enough in th e sense ‘ give away ’ ;
¿i&ipalavadka, xiv. 20, combines both, ydjyayd yajanakarmino 'tyajan dravya-
jdtam apadisya devatdm. I construe babhuvuk w ith tyajantah (S S § 378).
F or d cp. M B h., v. 1613, anadhyd manure vitte adhya daive tathd kratau.
57. The voice was addressed to th e king, though n ot heard by him, and
was only understood by A sita, when he w ent in to yoga.
i. 62] BIRTH OF THE HOLY O N E 13
In the path of the sun I heard a divine voice saying, “ To thee

is bom a son for Enlightenment.”
58. As soon as I heard the voice, I put m y mind into
trance and understood the matter through the signs. Then
I came here to see the lofty banner of the Sakya race uplifted
like the banner of Indra.”
59. When the king heard him speak thus, his bearing was
disordered with delight, and he took the prince, as he lay on
his nurse’s lap, and showed him to the ascetic.
60. Then the great seer wonderingly beheld the prince,
the soles of his feet marked with a wheel, the fingers and toes
joined by a web, the circle of hair growing between his eyebrows
and the testicles withdrawn like an elephant’s.
61. And when he saw him resting on the nurse’s lap,
like the son of Agni on Devi’s lap, the tears flickered on his
eyelashes and, sighing, he looked up to heaven.
62. But when the king saw Asita’s eyes swimming with
tears, he trembled from affection for his son, and sobbing with
his throat choked with weeping, he clasped his hands and
bowed his body, asking him :—
58. For In d ra ’s banner, see M B k. (new Poona edition), i. 57, and HopkinB,
E pic Mythology, § 69 ; later descriptions in th e Brhatsamhitd an d Bhavi§yotta-
rapurana.
59. Lokur suggests th a t th e dhdtri is Maya, which corresponds to T ’s
reading ; a t 61 T has dhdtri.
60. I t is still disputed w hether th e jala on th e fingers an d toes means
webbing or meshed lin e s ; la te st discussion, Acta Or., V II, 232, an d X , 298,
b u t A A A ., 526, 8, read w ith 529, 23, shows later B uddhist w riters to have
understood webbing. N andargikar points o u t th a t th e la st m ark mentioned
is still considered a sign of great strength in In d ia ; cp. Mahavamsa, xxiii. 5,
kosohitavatthaguyho, of a particularly strong child.
61. Devi may m ean Svaha or P arv ati or be taken as a plural for the
divine m others who nursed Skanda. N andargikar rem arks on c th a t to have
le t th e tears fall would have been a bad omen. The root canc, h ith erto only
known, exoept for Panini, in th e later classical literature, has n o t been recorded
compounded w ith w.
63. “ Why are you, who are so steadfast, «tearful on seeing

him who differs little in form from the gods, whose brilliant
birth has been attended by many miracles and whose future
lot you say is to be the highest ?
64. Will the prince be long-lived, Holy One ? Surely
he is not bom for my sorrow ? Shall the two handfuls of water
have been obtained by me with such difficulty, only for Death
to come and drink them up ?
65. Is the treasure of my fame inexhaustible ? Is the
dominion to last for ever in the hands of my family ? Shall
I win bUss in the next world, even in the sleep of death having
one eye open in the shape of my son ?
66. Is this young shoot of my family, just sprung up,
64. The meaning of th e second line is th a t th e Wing wishes to know if hiB

son will survive him to offer th e handfuls of w ater to th e dead. Labdha, peri
phrastic future used in a passive sense, th e earliest recorded instance ; see
SS ., § 340, Rem. 2, and ZD M O , 64, 316, and Renou, Orammaire sanscrite, 493.
I t occurs sporadically, usually from labh, in later literature, twice possibly in
K alidasa (Meghaduta, 24, see M allinatha thereon an d Trivandrum S.8., LXIV,
20, and a t MaXavikagnimitra, i. 7, according to K atayavem a’s reading), Kiratdr-
juntya, ii. 17, and iii. 22, &tiupdlavadha, ii. 116, Bhattikdvya, xxii. 4, 20, several
tim es in th e Bfhatkathdsbkaaamgraha (xx. 109 an d note thereon), etc.
65. The la st pada is an unsolved crux. The possible readings are as in
th e te x t, as in A, or as in Co. (aupte ’p i putre). C has, ‘ W hen I die, shall I
w ith happy m ind be bom peacefully and happily in th e other world, like th e
tw o eyes of a m an, th e one closed and th e oth er open ? ’ This seems to imply
supto an d to ta k e it in th e sense of s le e p = d e a th ; th a t is, th e king will die,
b u t his life on ea rth will continue by means of his son, an d w ith much reserve
I translate accordingly. The straightforw ard meaning th a t the king is so fond
of his son th a t he keeps one eye open on him even in sleep is inconsistent w ith
his being in th e other world, an d animi§a suggests th a t he is a d ew in heaven.
B u t th e passage undoubtedly hints a t th e common statem en t th a t kings should
be awake even when asleep, e.g. Ram., iii. 37, 21, nayanair yafy praeupto ’p i
jagarti nayacak§u$d (cp. ib., v. 34, 19), 72., xxii. 51, Kdmandakiyamtiadra, vii.
58, an d xiii. 29. To ta k e a commonplace and give it a new tw ist is typical of
kdvya procedure, though th e num ber of dem onstrable instances in A£vagho$a
is few.
66. See th e Introduction for th e com bination of singular and plural in d.
i. 73] BIRTH OF THE HOLY ONE 15
fated to wither without flowering ? Tell me quickly, Lord, I

am all uneasy ; for you know the love of fathers for their sons.,,
67. The seer understood how the king was troubled by
the thought of misfortune and sa id : “ Let not your mind, O
king, be disturbed; what I have said is not open to doubt.
68. My agitation is not over aught untoward for him, but
I am distressed for my own disappointment. For my time to
depart has come, just when he is bom who shall understand
the means, so hard to find, of destroying birth.
69. For he will give up the kingdom in his indifference
to worldly pleasures, and, through bitter struggles grasping
the final truth, he will shine forth as a sun of knowledge in the
world to dispel the darkness of delusion.
70. With the mighty boat of knowledge he will bring
the world, which is being carried away in affliction, up from the
ocean of suffering, which is overspread with the foam of disease
and which has old age for its waves and death for its fearsome
flood.
71. The world of the living, oppressed with the thirst
of desires, will drink the flowing stream of his most excellent
Law, which is cooled by concentration of thought and has
mystic wisdom for the current of its water, firm discipline for
its banks and vows for its Brahminy ducks.
72. For to those who, finding themselves on the desert-
-tracks of the cycle of existence, are harassed by suffering and
obstructed by the objects of sense, he will proclaim the way
of salvation, as to travellers who have lost their road.
73. Like a mighty cloud with its rain at the close of the
summer heat, he will give relief with the rain of the Law to
men burnt up in the world with the fire of the passions, whose
fuel is the objects of sense.
67. A sm i for aham is well established, e.g., Kiratdrjuniya, iii. 6, and

Bodhicaryavatdra, iii. 7.
69. The Peking edition supports W ’s m am for m am s in c.
71. The first line covers the eightfold p ath (S., xvi. 31-33).
74. With the most excellent irresistible key of the good

Law he will throw open for the escape of living beings the door
whose bolt is the thirst of desire and whose leaves are delusion
and the darkness of ignorance.
75. And, as king of the Law, he will reach Enlightenment
and release from prison the world which is entangled in itB own
snares of delusion and which is overwhelmed by suffering and
destitute of refuge.
76. Therefore be not grieved for him ; in this living world
that man is to be deplored who through delusion by reason
of the sensual pleasures or through intoxication of mind refuses
to hear his, the final, Law.
77. Therefore, though I have obtained the trances, I
have not won through to the goal, in that I have fallen short
74. This verse was im itated in th e verse quoted from th e Svapnavdsava-

datta by A bhinavagupta ; and both have a parallel difficulty in the meaning
here of tafa, (which can be read as tala), there of tadana. Prim arily i t m ust refer
to some p a rt of th e door. Talaka properly is th e lock of a door, H indi told, cp.
Dim)., 577, and H C., ch. vii, 54 ; sim ilarly tala a t K A ., xiv. 3, 65, an d defined
as dvdrasyodghatanayantraka by KalpadrukoSa (Gaekwad’s O.S., X LIV ), p. 17,
84. B u t th is is impossible here. Avaddnaiataka, I I, 56, has however tdda
undoubtedly in th e sense of ‘ key and I th in k i t best to accept this meaning.
C is no help, and T takes it in th e sense of ¿abda, given by th e P W for tdda
from th e lexica ; or ek e i t read °tdlena, ‘ handclap or °nddena. Probably a
secondary sense of °tdlena is intended. A has a marginal gloss of vighdtayi$yati
in c ; this would be distinctly better according to th e above interpretations and
suggests th e opening of th e two leaves. Vipdtayi$yati should mean ‘ break
down *and requires (tufa in th e sense o f ' blow ’. Lokur says Peterson suggested
‘ ham m er * for tdda.
75. Does swiA in o imply delusion about th e self 1 Dharmaraja is also
to be understood in th e technical sense of ideal ruler.
76. The readings in b are uncertain. I take T ’s gnas to sta n d for.oait,
and the restoration suggested is palseographically sound. The second letter of
th e hidden character in A m ight be va, which from C would indicate ¿ocasva,
b u t T shows ¿ocyafy definitely ; or A m ight have h ad originally iocyas ea.
Kamasukha refers to th e pleasures derived through th e five senses (see 8.,
iii. 34, note in translation, and ix. 43).
of this merit. For, since I shall not hear his Law, I hold even
rebirth in the triple heaven to be a disaster.”
78. Hearing this explanation, the king with his queen
and friends was quit of his dejection and rejoiced; for he deemed
it to be his own good fortune that his son should be such.
79. But his heart busied itself anxiously with the thought
that his son would follow the path of the sages. It was most
certainly not that he was opposed to the side of the Law, but
that he saw the danger arising from failure of issue.
80. Thcri when the seer, Asita, had made known the truth
about his son to the king who was troubled about him, he
departed, as he had come, by the path of the wind, while they
looked up at him with all reverence.
81. Then the saint, who had attained right knowledge,
saw his younger sister's son and straitly charged him in his
compassion, as if he were his own dear son, to listen to the
words of the Sage and to follow his teaching.
82. The king too, delighted at the birth of a son, threw
open all the prisons in his realm and in his affection for his
79. I follow C against A and T in a, as sa and ya aro easily confused

inmedueval Nepali scripts. Cp. Theragatha, 1102, i& ppayatam hipathevajantam ,
of an Arfcat. Strictly arsa applies to what is done by an Arhat, not by a
Buddha [A K V ., i, 10,1. 20).
80. In c rupa is pleonastic to heighten the honorific effect of the preposi
tion ud {Pan., v. 3,66). This usage with present participles is not uncommon
in Pali, e.g., Digha, II, 202, and Uddna, 61; cp. also A S P P ., 449.
81. This verse is almost certainly spurious, since C would hardly omit a
point of such purely Buddhistic interest. M ili is a rare word, meaning ‘ right
knowledge and T ’s reading is more probable; in the latter case all pada 6
should be construed as governed by krtam atim .
82. Pada b, which I translate according to C, has a second sense, * loosen*
mg the bonds of the objects of sense \ For the translation cp. K A ., ii. 36,60,
putrajanmani vd mokfo bandhanotya vidhiyate, R-, iii. 20, trumping this
verse, and M hv., I ll, 175, 13. C’s ‘ according to the sastras and sutras ’ may
imply srulisadj-sam in c, but cp. S ., i. 25, stxivat'nsasadfsih kriyah; perhaps there*
fore, * according to the use current in his family ’.
2
ACTS OF THE BUDDHA
son caused the birth ceremony to be properly performed for

him in the manner that befitted his family.
83. And, when the ten days were fulfilled, in the piety
of his mind and the excess of his joy, he offered for the supreme
welfare of his son sacrifices to the gods together with incanta
tions, oblations and other auspicious rites.
84. Moreover for the prosperity of his son he bestowed of
himself cows full of milk, in the prime of their age, with gilded
horns and healthy sturdy calves, to the full number of a hundred
thousand, on the twice-bom.
85. Thereon, self-controlled, he prescribed the performance
of ceremonies directed to many ends which delighted his heart,
and when a fortunate, auspioious day had been determined,
he gladly decided to enter the oity.
86. Then the queen, taking the babe, did obeisance to the
gods and entered for good fortune a costly ivory litter, be
decked with white aitapufpa flowers and lit by precious stones.
87. The king then made the queen, attended by aged
women and accompanied by her child, enter the city in front
of him, and himself also advanced, saluted by hosts of citizens,
84. For vrddhi, see note on 89 below.

86. The European translations omit vi$aya in a as pleonastic. Lokur
ai»d Nandargikar translate ‘ religious observance a sense given by Apte but
fo which there appears to be no authority. The definition quoted by Lokur
(asKTityoma, m ydm aka) implies rather ‘ limited to \ Joglekar renders
* subject m a t t e r *details The literal meaning is either * having many
kinds of scope *, or * having many kinds of objects ’ (sacrificial victims ?).
86. Stia p u fp a is the name of various flowering trees ; all the translators,
however, follow Co. in taking the compound to mean ‘ filled with all kinds of
white flowers ’. Similarly ¿ivdya has always been construed with pravdpafya ;
not only does its place in the sentence make my translation necessary, but a
¿ivikd was recognized as a lucky object. Thus it was included among the lucky
things sent by Atoka to Devanampiya of Ceylon for his coronation, D ipavam sa,
xi. 32, uid M ahdvamaa, xi. 31. The coUooation shows that Aivaghoga wrote
iiv ik d th , not ¿ibikam.
87. 1 follow C and T in taking ethavirajancm as feminine.
like Indra, when on entering heaven he was saluted by the

immortals.
88. The Sakya king thereon proceeded into his palace
in good heart, like Bhava on the birth of his six-faced son,
and, with countenance beaming with joy, directed every
arrangement to be made which would lead to many kinds of
prosperity and renown.
89. Thus the town named after Kapila rejoiced with its
surrounding territory at the prosperous birth of the prince,
just as the town of the Wealth-giver, which was thronged with
Apsarases, rejoiced at the birth of Nalakubara.
88. F or th e second line I accept C’a rendering.

89. There is a play on words in °tifddhya, which means technically ‘ the
im purity caused by childbirth janartdeauca. Ceremonial im purity is n ot
ordinarily a cause of pleasure, b u t in this case i t was so.
CANTO II
L if e in the pa la c e.
1. Day by day from the birth of his son, the mastcrer of

self, who had come to the end of birth and old age, the king
waxed mightier in riches, elephants, horses and allies, as a river
waxes with the inflow of waters.
2. For then he obtained many treasures of wealth and
jewels of every kind and of gold, wrought and unwrought,
so as to overload even that chariot of the mind, desire.
3. And rut-maddened elephants from the Himalayas,
such as even lords of elephants like Padma could not have
brought to his Btables in this world, served him, and that too
without any effort on his part.
1. I can find no parallel to Co.’s °antakasya in a, an d bo prefer T ’s reading,

for which op., e.g., Sulianipata, 401, Buddhena duLkhantaguna. Verses 2-4
and 6 develop c in detail. The reference in d is to a river growing w ith th e
accession of tributaries, and T m ay be rig h t in taking sindhu to m ean the
Indus here.
2. Vtnaya, I I I , 239, gives th e definition of w rought and unwrought
g o ld ; cp. also M ajjhim a, I I, 71, and M B h., i. 4438 and H012, and xiii. 2704
and 3261.
3. T he m eaning of ma%dala is uncertain ; b u t we m ust exclude ‘ k h e d d a h ’,
for which th e S anskrit ia vdri an d which does n o t seem to have been known in
N orthern In d ia till a late period (not in N epal till 1913). The choice lies
between ‘ elephant sta b le s’, ‘picketing ground as a t v. 23 below, an d th e
common technical use for th e turning movements which elephants an d horses
were, and still are, ta u g h t to execute (e.g., Meyer’s translation of K A ., 732,
Zusatz on 214). F or th e la tte r note P W 's roference to M B h., vi. 1765, for
abhini of training elephants. A nother difficulty lies in iha, o m itted in the
European translations ; possibly ‘ ordinarily ’ (Lokur), or else by contrast with
Padm a, the elephant of th e southern quarter (£dm., i. 42, 16, and M B h., vi.
2866), who does not tam e earthly elephants. T may have read maiylale (also
proposed by Bohtlingk) and took iha= asm in, i.e. ‘ in his domain corres
ponding to asya of th e nex t two verses.
ii. 10] LIFE IN THE PALACE 21
4. And his city shook with the tread of horses, adorned

with the various marks and decked with trappings of fresh
gold, or laden with ornaments and having flowing manes,
which he acquired either by his military power, from his allies,
or by purchase.
5. And so too there were in his kingdom many excellent
cows, contented and well-nourished, unspotted, giving pure
and abundant milk, and accompanied by well-grown calves.
6. His enemies became neutrals, neutrality turned into
alliance, allies were united to him with peculiar firmness.
He had only two parties ; but the third, enemies, did not exist.
7. So too for him heaven rained in due time and place,
with gentle winds and rumbling clouds, and with the sky adorned
with rings of lightning, but without the evils of showers of
thunderbolts or falls of meteoric stones.
8. At that time fruitful grain grew according to season,
even without the labour of tillin g; and the very herbs for him
became still more abounding in juice and substance.
9. Though that hour brings as much danger to the body
as the clash of armies, yet women were delivered in due time
safely, easily and without disease.
10. Except for those who had taken vows of mendicancy,
no one begged from others, however wretched his means might
4. T does not give* th e preposition for “bhusitaify, b u t i t can hard ly be

anything else th a n vi.
5. Arajaska could mean ‘ docile ’ ; but C tra n sla te s ‘ of unm ixed colour *,
i.e. w hite, not spotted so as to appear prey. W hite is considered th e best
colour for a cow {Grierson, Bihar Peasant Life, § 1113).
7. Co. divides th e compound in a so as to apply sabda to th e winds also.
As between Co. and T in b, anga does not fit in well w ith kwndala.
S. The three cm# in Co.’s second line are hardly possible. T substitutes
ast/a for th e second one apparently, but td em is none too easy; for it should
m ean ‘ th e same whereas there is a contrast between com and herbs.
il. The difference between Co. and T is so great in d, th a t I th in k A m ust
have been partly illegible, causing A m rtananda to insert a guess of his own.
10. Many conjectures, none satisfactory, have been m ade for th e am end
ment of a from Co.'s tex t. The restoration of T is certain, and in palaeography
22 ACTS O F T H E B U D D H A [ii. 11
b e ; and at that time no man of position, poverty-stricken

though he were, turned his face away when solicited.
11. At that time in his realm, as in that of king Yayáti
the son of Nahusa, no one was disrespectful to his elders, or
lacking in generosity, or irreligious, or deceitful, or given to hurt.
12. And by constructing there gardens, temples, hermi
tages, wells, water-halls, lotus-ponds and groves, they showed
their devotion to dharma, as if they had seen Paradise before
their eyes.
13. And in the joy of deliverance from famine, peril and
disease, the people were as happy as in Paradise. Husband
did not transgress against wife, nor wife against husband.
14. None pursued love for sensual pleasure ; none withheld
wealth from others to gratify his own desires; none practised
religion for the sake of riches; none did hurt on the plea of
religion.
15. Theft and the like and enmity disappeared. His
and sense is sound. C has, ‘ except for those who took on themselves the four
holy seeds (?, or kinds of plants ?) *; the verb ehou, ' receive ‘ take on one
self ¡8 several times used by it in compounds to translate vrata, and, allowing
for the corruption or unrecorded sense of the last word, we may justifiably
conclude th a t it had the same text. Prarlhayanti is unusual but not without
precedent; for a certain use of the active instead of the middle, besides those
given in the P W , see Pralijñáyaugandhardyaiyi, iv. 8. For the second line op.
Abkiaamaydlarnkdra (Bibl. Buddh., X X III), i. 58, kfáo ’p i ndrthindm kseptd.
12. T cannot be reconstructed for 6 and may be corrupt. I understand
the verse somewhat differently to the European translators, and would not
take kriydft to mean ' ceremonies \ the point being th at, as people follow
dharma to gain Paradise {S., ii. 37, and Aáoka Pillar Edicts passim), such
devotion as theirs could only arise, one would think, from an actual vision of
Paradise.
13. Lokur and Sovani object to the dual verb in the second line as not
in accord with the use of vd ; the same objection applies to the text of i. 41ab,
where however the defect can easily be removed by amendment.
14. For b cp. S., i. 52c, and note thereon in text.
15. This verse, which is not in C, is probably spurious. I t is clearly
related to Ram., ii. 119, 10, which shows Anaranya (cp. M Bh., xiii. 5661,
ü. 22] L IF E I N T H E PA LA C E 23
kingdom was at ease and independent» free from foreign rule,

peaceful and prosperous, like the kingdom of Anaranya of old.
16. For then at the prince’s birth in the realm of that
king, as in that of Manu, son of the Sun, joy prevailed, evil
perished, dkarma blazed forth, sin was quenched,
17. Since the prosperity of the royal race and the accom
plishment of all objects had been thus brought to pass, the king
named his son accordingly, saying “ He is Sarvarthasiddha
18. But when queen Maya saw the vast power of her
son, like that of a divine seer, she was unable to bear the joy
it caused her ; then she went to Heaven to dwell there.
19. Then the queen’s sister, who equalled her in majesty
and did not fall below her in affection and tenderness, brought
up the prince, who was like a scion of the gods, as if he were
her own son.
20. Then the prince gradually grew up in all due perfection,
like the young sun on the Eastern mountain, or the flame
fanned by the wind, or the lord of the stars in the bright fort
night.
21. 22. Then they brought to him from the houses of
his friends priceless unguents of sandalwood and strings of
jewels, filled with magic herbs, and little golden carts to which
deer were harnessed, and ornaments suited to bis age and little
elephants, deer and horses of gold, and chariots yoked with
little oxen, and dolls gay with gold and silver.
7684, and M aitri Up., i. 4) to be the king referred to. I should prefer to read
rdf tram as the last word of d, w ith T ’s rdjnah as an alternative though inferior.
16. Co. was probably right in conjecturing kalu?am in d.
17. Co.'s tex t in a is so weak and differs so much from T th at evidently
A was partly illegible here. I accordingly accept T ’s reading, which is implied
by F P and explains how A waB misread ; C is no help.
18. W thinks T may have read jaiapraharsa in c ; I doubt this.
20. All three similes exemplify the ordered growth of brightness.
21. For the magic powers of certain herbs, see Formichi’s note on this
verse and 8., v. 31, with note thereon in my translation.
22. The words in this verse must be in the same case as in 21, so I have
p u t them all into the accusative. But acakrire might be passive and then all
23. Though but a child and attended in this fashion

by the various kinds of sensory pleasure suitable to his age,
yet in gravity, purity, thoughtfulness and dignity he was
unlike a child.
24. He passed through infancy and in course of time
duly underwent the ceremony of initiation. And it took
him but a few days to learn the sciences suitable to his race,
the mastery of which ordinarily requires many years.
25. But, as the king of the Sakyas had heard from the
great seor, Aaita, that the prince’s future goal would be the
supreme beatitude, he feared lest he should go to the forests
and therefore he turned him to sensual pleasures.
26. Then from a family possessed of long-standing good
conduct lie summoned for him the goddess of Fortune in the
should go into the nominative. In d I think puirih, though not authenticated

in this sense, is certain for T ’s ‘ little figures of men ’ and better than Co.’s
dubious gantnhi ; but the restoration of c is somewhat speculative. I take
phyun-nus a3= chun-nm (both being pronounced alike), comparing phyed-du
for ched-du in 18//; and samprayukta is indicated by T instead of prayuIcUi.
For ‘ little oxen ’ the alternative to gopvtraka is gorupaka (so Pali a s m 1,
hatthirupaka), or even possibly govarnaka (cp. t'otsavarna, S ., xviii. 11, and note
in translation). Co.’s tex t is (oo much a t variance with T to be authentic
and W ’s byun-dus, though supported by the Peking edition, is surely a wrong
reading.
23. In d T reads dpal (*ri) twice ; W conjectures d)xih for the first, i.e.
¿auryeqa for saurena.
24. Comparison of ( 'o.’* MSS. with T whou's that A here had the first
three syllables of 6 correctly and the next two partially, the rest of the puda
being obliterated. T ’s lidu-byeA properly = *<<thshlra, of which pralipatti is a
synonym. Cp. Jdt., 225, 23, kulnkramnd avri¡dummakarakarmd, and for the
Buddha’s initiation S., ii. f>3. In d T omits kula and is probably corrupt (read
ran rigs rjes-au for ran dan rjea-su ?).
25. The last pada was evidently illegible in A except for the last two
syllables, but the restoration of T is not quite certain, apparently vanam for
vandni. C is no help and I should prefer vanam mo yuyfid iti.
2<i. The wording of d suggests invocations to Sri (fiir\tvh a yn m , Dlgha,
I, 11), of which Buddhists did not approve. For aMtidhdna, sec note on
iii. 3.
ii. 30] L I F E I N T H E PA LA C E 25
shape of a maiden, YaSodhara by name, of widespread renown,

virtuous and endowed with beauty, modesty and gentle bearing.
27. The prince, radiant with wondrous beauty like
Sanatkumara, took his delight with the Sakya king’s daughter-
•in-law, as the Thousand-eyed with &acl.
28. The monarch, reflecting that the prince must see
nothing untoward that might agitate his mind, assigned him
a dwelling in the upper storeys of the palace and did not allow
him access to the ground.
20. Then in the pavilions, white as the clouds of autumn,
with apartments suited to each season and resembling heavenly
mansions come down to earth, he passed the time with the
noble music of singing-women.
30. For the palace was glorious as Kailasa, with tam
bourines whose frames were bound with gold and which sounded
softly beneath the strokes of women’s fingers, and with dances
that rivalled those of the beautiful Apsarases.
27. The restoration of a is certain, cp. Jat., xix. 19, vidyotamdvam vopvsa
iriyd ca, and R<lm.t vi. 35, 1 ; M hv., II, 197, 5, has Sanalhtmdrapratimo kumdro
dyutimun ayam.
28. The harmya is properly the upper p a rt of the palace. For T ’s
vyddUati sma cp. iii. 51.
29. In b for ranjitesii T has spyod-pa, which translates car and vri. This
is evidently the right sense, as is shown by bhumau. For the vimdnaa are the
heavenly mansions in which the de,vas live, and are always akdsastha (e.g.
Mahuvaihsa, xxvii. 13), not on earth. So a t B., xviii. 87, the vihdra built by
Anathapindada is compared to ‘ the palace of the Lord of Wealth descended
(to e a rth )’, and similar comparisons occur elsewhere, e.g. M B h ., v. 5180,
vimdnnniva nivisidni mahilafo, Kdd., 50, amfxirataldvatirndbhir divyavimdna-
panklibhir ivdinmkrtd, and KathAaarifmgara, xxxiv. 143. I t is very doubtful
what the »Sanskrit word should b e ; if the te x t is correct, we can only get the
sense by referring to the Naigbantuka’s glosR of raj by gatilearman cited in the
P W , and this is far from satisfactory. In c T translates aAraya by gzhi, which
is uied for alaya, and m y translation is corroborated by C (‘ suited in warmth
and cold to the four seasons ; according to the time of year they chose a good
dwelling ’) and by many parallels.
31. There the women delighted him with their soft voices,
charming blandishments, playful intoxications, sweet laughter,
curvings of eyebrows and sidelong glanoes.
32. Then, a captive to the women, who were skilled in
the accessories of love and indefatigable in sexual pleasure,
he did not descend from the palace to the ground, just as one
who has won Paradise by his merit does not descend to earth
from the heavenly mansion.
33. But the king, for the sake of his son’s prosperity and
spurred on by the goal predicted for him, abode in holy peace,
desisted from sin, practised self-restraint and rewarded the
good.
34. He did not, like one wanting in self-control, indulge
in the pleasures of the senses, he cherished no improper passion
for women, with firmness he overcame the rebellious horses
of the senses, and conquered his kinsmen and subjects by his
virtues.
31. For theêcond part of a T is two syllables short and has only m am
ligyur-mama-kyis kyan (= vikdraii ca). If we read m am -par m a m etc., the
lacuna would be explained and the reading would be vividhaii ca bhdvair.
In d bhruvancitair has intrigued some scholars ; but it is quite correct and the
phrase recurs HC., ch. vii, 57, 1, where Cowell and Thomas translate ‘ raised
eyebrows T translates by bakyod-pa, *agitate ’, ‘ move ’, and we have to do
with the root vac, vane, which originally meant ‘ move crookedly ‘ in curves ’,
then ‘ move used in the R V of horses galloping; cp. Cariydpitaka, iii. 9,10,
pddd avancand, BhaUikdvya, xiv. 74, and other references in P W .
32. Karkaia properly ‘ firm ’, ‘ hard often of a woman’s body or breasts,
and then ‘ experienced’, ‘ indefatigable’, as in ranakarkaSa, Ram., v. 44, 5
( = ranakarmavtSdrada , ib., 44, 8). Cp. BHN&., xxiii. 59, ratikaldhaaamprahdregu
karkakth, and the definition of ratikdrkaSya a t DhurtaviUuamvdda (ed. Catux-
bh&nl), 21, 16. For pu^yakarm an cp. S., x. 52, and vi. 3.
34. T Bhows Co.’s reading in the much discussed pdda b to be correct,
and takes vi$amam to mean ‘ improperly ’ (ma-rune). Janani I understand as
a synonym for mat?grama, the regular Buddhist designation for the female
Bex; cp. MBh., xii. 11141. The contrast between jigaya and vijigye is pre
sumably a hint a t the rule embodied in Pay,., i. 3, 19,
ii. 39] L IF E IN T H E PA LACE 27
35. He did not learn scienoe to cause suffering to others,

but studied only the knowledge that was beneficent; for he
wished well to all people as much as to his own subjects.
36. And for the long life of his son he worshipped the
shining constellation, whose regent is Brhaspati, and he offered
oblations in a huge fire and presented the twice-born with
gold and cattle.
37. He bathed to purify his body with the waters of the
sacred bathing-places and his mind with the waters of the
virtues, and at the same time he drank soma as enjoined by the
Vedas and observed in his heart the self-produced bliss of
religious tranquillity.
38. He spoke what was pleasant and not unprofitable ;
he stated what was true and not disagreeable; for self-respect
made him unable to say even to himself a pleasant falsehood
or a harsh truth.
39. He gave no opening, to feelings of partiality or the
reverse, according as he liked or disliked his petitioners, and
35. Presumably vidya in a implies magic practices and the other forms
of knowledge deprecated by Buddhists.
36. Syllables 5 to 1 ol a are hard to read in A but corroborated by T.
The atar meant is Pusya, whose divinity is Brhaspati, cp. Divy., 639, Pusya-
naksatram. . . Brhasjxitidnivatam, and Bfhatmihhita, xcviii. For the importance
of Pu$ya in the Buddha legend see the text, associated with the
Mah&aarighikafi, which is translated by Przyluski, Concile d&Rajagrha, 88. The
word Angirasa, sometimes applied to the Buddha, also hints a t the connexion
ljetween him and Pusya. T takes krSana to mean ‘ gold a meaning only
known from the Naighantuka ; in the R V it is usually translated ‘ pearl
37. I take papau in d from pd, ‘ drink and from pd, ‘ guard ’ ; cp. S.
i. 59.
39. For do$a=dve&a in b cp. v. 18 below and note on S., xvi. 22 in t e x t ;
for the idea MBh., xii. 2456, and Jat., xxiii. 73. The sense of c and d, unlike
the tex t, is certain. In c I follow T, the confusion between ¿uddha and labdha
appearing also in Sthiramati’s commentary on the Madhyantavibh&ga (Calcutta
O.S.), note 655 ; for ¿uddha as applied to vyamhara, see MBh., xii. 3195. The
conjecture in d is supported by C, which translates c twice to bring out the
double meaning ; it runs, ‘ He determined to live in solitary retirement and
28 ACTS O F T H E BU D D H A [ii. 40
observed purity of justice as being h o ly ; for he did not esteem

sacrifice to be so in the same degree.
40. He ever quenched straightway with the water of
gifts the thirst of expectant suppliants, and with the battle-axe
of good conduct, instead of by fighting, he broke down the
swollen pride of his foes.
41. He disciplined the o n e ; he protected the sev en ;
seven too he abandoned and he observed fiv e; he won the set
of th ree; he understood the set of three; he knew the set of
two and gave up the set of two.
42. He did not have the guilty executed, although he
adjudged them worthy of death, nor did he even regard them
with anger. And he inflicted mild punishments on them,
since their release too was looked on as bad policy.
43. He carried out the most difficult vows of the ancient
seers ; he gave up long-cherished feuds, and lie obtained renown,
made fragrant by virtue; he swept away the dust of defiling
passions.
decided litigation with fairness. He deemed better fortune to lie in deciding

eases than in vast numbers of sacrifices.’
40. As Co. observes, the poet hints at the water poured out in giving
gifts. For the second line cp. S., ii. 33, and 36. The reference is firstly to
the vices, peculiar to kings and subdued by his good conduct, and secondly to
his external foes who submit without fighting, just as a cakravartm conquers
by dharma, not by military might.
41. This riddle has been variously explained ; I understand it as follows.
One is his self. The sevens are the contituents of a kingdom and the seven
vices of kings (cp. xi. 31, 32 below). Five refers to the five upaym (S., xv. 61,
and note thereon in my translation, and also M Bh., iii. 11306). The threes are
dhartna, arlha and kama, and either the three saktis (note prabhdva, S., i. 45),
or the three parties of verso 6 above, or the three conditions, sthdna, vpddhi
and ksaya. The twos seem to bo good and bad policy (naya and anaya or
apanaya), and kdma and krodha (MBh., v. 1160, and xii. 2720; for a Pali
reference, see Jdtaka, V, 112, 24-5, where the avoidance of kodha and hdsn
( =harm) constitutes the khalliya mta).
43. For c cp. S., i. 59. In d there is a play on words, rajoharana meaning
*duster ’ (or ‘ broom ’ ?).
ii. 48] L IF E IN T H E PA LACE 29
44. He did not desire to exact revenue beyond the amount

due, he had no wish to covet the goods of others. And he did
not desire to expose the wickedness of his adversaries, nor did
he wish to bear wrath in his heart.
45. Since the monarch behaved thus, his servants and the
citizens followed the same course, just as, when the mind of
a man in mystic trance has become wholly calm and is compact
of tranquillity, his senses become so likewise.
46. Then in the course of time the fair-bosomed Yasodhara,
bearing her own fame, bore to the son of £uddhodana a son,
Rahula by name, with the face of Rahu’s adversary.
47. Then the ruler of the earth, in possession of the son
he had longed for and fully assured of the prosperity of his
race, rejoiced at the birth of a grandson as much as he had
rejoiced at the birth of a son.
48. Overjoyed at the thought that his son would feel
paternal affection, just as he himself felt it, he attended to the
various ceremonies at the proper season, as if in his love for
his son he were on the point of mounting to Paradise.
44. B ali means land revenue ; the king takes his one-sixth without adding
illegal cesses. For apravrtta in the sense of ‘ illegal ‘ not customary see
K A ., ii. 26, 3, and M Bh., v. 7534. Tho verb in d is uncertain, but avivdksil
from vah corresponds fairly with T and is tho soundest palajographically. Is
it merely a coincidence th a t Hafuibhdpya, 111, 279, 10, gives acikir#lt and
ajihir$U next to each other as example» of this aorisfc ?
45. Op. K A ., viii. 1, 16, svayarn yacchilas tacekUalj,prakftayo bhavanti.
46. As Lcumann points out, Asvagho§a derives llahula from Kaliu and
Id, *take ’ ( = ‘ kill ’), bo th a t Kahula has not merely a face like tho moon, but
hie face is th at of liah u ’s foe. When Yasodhara carrics her own fame,
the reference is presumably to her carrying the Buddha’s sou in her womb.
C has for this word, 1when YaSodhara grew up gradually in ago ’ ; did it read
svawyodhardydm 1
47. Paramapratita could also mean ‘ highly delighted ’.
48. The precise point of the comparison in d escapes me ; i ’ormichi holds
th a t he wanted to go to Paradise, now th a t ho was sure of funeral offerings,
and translates putrapriyafy, ' beloved of his Bons \
30 ACTS OF T H E BUDDHA [ii. 49
49. Abiding in the path of the great kings of the golden

age, he practised austerities without even doffing the white
garments of ordinary life and worshipped with sacrifices that
brought no injury to living creatures.
50. Then by his good merit he shone forth gloriously with
the splendour of sovereignty and of asceticism alike and was
illumined by his family, conduct and wisdom, wishing to
diffuse brightness like the thousand-rayed sun.
51. And he, whose sovereignty was established, honoured
and intoned the holy chants of Svayambhu and performed
works of great difficulty, like Ka in the primeval age when he
wished to produce creatures.
52. He laid aside weapons, he pondered on the R o stra ,
he pursued holy calm, he undertook the law of restraint; like
one who is self-controlled, he was not a slave to any object
of sense ; he looked like a father on all his domains.
53. For he maintained the kingdom for the sake of his
son, his son for his family and his family for his renown, his
fame for heaven, heaven for the sake of his self ; he only desired
the continuance of his self for the sake of dkarma.
54. Thus he performed the manifold dkarma, which is
49. For prdthamakalpika cp. A K ., II, 172.

60. I question if (his, the usual rendering of d, brings out the force of
the simile ; it can hardly be so jejune. Perhaps teja tUsisj-kfuh, as applied to
the king, ‘ about to abandon sovereignty or ‘ martial behaviour ’ (foreshadow
ing talyaja 4aetram in 52); or else can c be construed to apply to the sun ?
51. The first line is not clear; arcika, properly part of the Sdmaveda.
Svayambhuva is difficult; perhaps ‘ revealed by Svayambhu ’ (so T), or else
read evayambhuvam. There seems to be a veiled reference to the Buddha,
who is called Svayambhu at AK ., II, 56, and repeatedly in the L V and Mah&yana
works. The second line means th a t he performed austerities, the Brahmanas
often saying of Praj&pati, when about to create, that lapo ’tapta. A£vagho?a
applies du^kara to tapas below, xii. 04, and a t S., iii. 4.
52. As Formichi observes, tm i in c could mean ‘ one who bears rule
suggesting the absurdity, ‘ like a king he possessed no kingdom \ Similarly
in d, taking vifaydn as *objects of the senses
64. For nipata, a Vedic word, cp. S., xviii. 31.
ii. 66] L IF E IN T H E PALACE 31
observed by the religious and is established through revelation,

ever hoping that, now that the prince had seen the face of his
son, he would not go to the forest.
55. Kings who in this world desire to preserve their
personal sovereignty guard their sons, but this dkarma-loving
lord of men by letting his son loose among the objects of sense
kept him from dha/rma.
56. But all the Bodhisattvas, those beings of incomparable
natures, first tasted the flavour of worldly pleasures and then,
when a son was bom to them, left for the forest. Hence,
though the motive cause was fully developed in him by the
accumulation of past acts, he enjoyed sensual pleasure till he
reached Illumination.
55. In d I do not follow Co.’s reading, because the collocation of perfect

and imperfect is awkward ; subscript va and u are easily confused in A. C
and the modern translators take the first line to mean th a t kings who desire
to keep the sovereignty in their families guard their sons from evil ways.
B ut K A ., i. 17, and 18, suggests a more sinister interpretation. The most
dangerous enemy of a king is his son ; if he wishes to keep the rule in his own
hands (atmaMmathdm, op. K A ., viii. 2, 5), he holds him under guard and does
not let him go free in his domains {vi§aye§v amuncan).
56. Anupamasattva implies th a t the Bodhisattvas were not to be
criticized for tasting sensual joys ; cp. the discussion and verses quoted A A A .,
540 (acintyd hi jinatmajdb). Hetu in c refers to the three Icuialamuldni ; cp.
xii. 68 below, and S., v. 16, and remarks on the subject in the Introduction.
32 ACTS O F T H E B U D D H A
CANTO III
T h e P r in c e ’s P e r t u r b a t io n .
1. Then upon a time he listened to songs celebrating

the forests, with their soft grass, with their trees resounding
with koils’ calls, and with their adornment of lotusponds.
2. Then hearing of the entrancing character of the city
groves, beloved of the womenfolk, he set his heart on an ex
pedition outside, like an elephant confined inside a house.
3. Then the king learnt of the state of mind of that
heart’s desire, styled his son, and directed a pleasure excursion
to be prepared worthy of his love and majesty and of his son’s
youth.
4. And, reflecting that the prince’s tender mind might
be perturbed thereby, he forbade the appearance of afflicted
common folk on 'the royal road.
5. Then with the greatest gentleness they cleared away
1. C has ‘ singing girls told the prince (sc. of tho forests) with healing
their instruments and singing to the aound of lutes ’ which supports T ’s reading
adopted in the toxt and also my interpretation of nibaddhdni. For the tradi
tion, see ML, 107. C is mostly very free throughout this canto, especially in
the description of the prince’s progress.
3. The verse recurs in a corrupt form, Divy., 408. Co., followed by all
the translators except W, Sovani and Nandargikar, takes putrdbhidhdnasya
aB=putTeiâbhihitasya, which, though possible, is somewhat difficult and requires
a poorer meaning for bhdvam ; cp. ii. 26, and ix. 31, x. 3.
4. Samvega as a religious term denotes tho first stop towards conversion,
when perturbation of mind is produced by something and leads to considera
tion of the inherent rottenness of the world and so to the adoption of the
religious life. Thus a phrase is put into the king’s mouth, th a t means more
than he intends.
5. For the usual rough way of clearing tho road for royal personages,
see the opening scene of the Svapnavasavadatta. There is a reminiscence of
this verse in the passage of the Divy. referred to under verse 3 above.
iii. 10] T H E P R IN C E ’S P E R T U R B A T IO N 33
on all sides those whose limbs were maimed or senses defective,

the aged, sick and the like, and the wretched, and made the
royal highway supremely magnificent.
6. Then, when the road had been made beautiful, the
prince, after receiving permission, descended at the proper
time in full splendour with well-trained attendants from the
top of the palace, and approached the king.
7. Thereon the ruler of men, with tears in. his eyes, gazed
long at his son and kissed him on the h ea d ; and with his voice
he bade him set forth, but out of affection he did not let him
go in his mind.
8. Then the prince mounted a golden chariot, to which
we*e harnessed four well-broken horses with golden gear,
and with a driver who was manly, skilful and reliable.
9. Then, like the moon with the constellations mounting
to the sky, he proceeded with a suitable retinue towards the
road which was bestrewn with heaps of brilliant flowers and
made gay with hanging wreaths and fluttering banners.
10. And very slowly he entered the royal highway, which
was carpeted with the halves of blue lotuses in the shape of
8. For the description of the charioteer, cp. Jat., 226, 12.

9. In a the Sanskrit of T ’s kbrasspoa is uncertain ; the natural meaning
is ‘ perfumed rice \ The Peking edition’s hbraa-sbos suggests hbraa-80-ba=
laja, but the m etre does not allow the extra syllable in T. Possibly fybras-
spos should have this sense, for there are countless passages in both epics,
the Jatakas, Kathamritsdgara and elsewhere showing the use of flowers and
laja a t triumphal entries. C however 9nly refers to flowers and I have there
fore retained the colourless °jdlam in the text.
10. A’s kiryamdyafy in 6 is difficult and ought to be avakiryamaiyih, as
conjectured by Bohtlingk ; T does not show the case-ending, though its bkram-
-pa implies ‘ filled with which could only apply to the road, and not
‘ beehowered with the meaning required if the prince is meant. C is no help.
For my conjecture cp. verse 25 below, larnxiih . . . rajapatham . . . pauraih,
and xiii. 32. An exact parallel is Kathdsaritsdgara, xliv, 73, 74 ; but A’s text
can be supported by ¿6., xxxiv. 126, and Ram., vi. 44, 31 (avalcf in both cases),
and Ram., vi. 39, 2 (Jj). A’s reading makes c&hivttqyamaifab in d poor, as
the idea is already fully expressed by its first line, so th a t one would have to
3
34 ACTS O F T H E B U D D H A [in. 11
eyes open to their widest in excitement, as all around the

citizens gazed at him.
11. Some praised him for his gracious bearing, others
worshipped him for his glorious appearance, but for his be
nignity others wished him sovereignty and length of days.
12. From the great houses humpbacks and swarms of
dwarfs and, Kiratas poured forth, and from the meaner houses
women ; and all bowed down as to the flag in the procession
of the god.
13. Hearing the news from their servants, “ the prince,
they say, is going o u t”, the women obtained leave from their
elders and went out on to the balconies in their desire to see
him.
14. They gathered together in uncontrollable excitement,
obstructed by the slipping of their girdle-strings, as they put
their ornaments on at the report, and with their eyes still
dazed by sudden awakening from sleep.
15. They frightened the flocks of birds on the houses
with the jingling of zones, the tinkling of anklets and the clatter
accept T ’s variant there. Note the comparative sphitatara to show a high

degree. Ardha is unusual in these comparisons ; the stock word is dala (e.g.,
S ., vi. 26). Compare R ., xi. 5, pauradwtikrtamdrgatorayiau, where by ioravns
are meant strings of lotuses hung along the sides of the road.
12. Humpbacks, KirataB and dwarfs are regularly mentioned in Buddhist
and Jain works and in Sanskrit literature, at least from K A . onwards, as
inhabiting the harems. The reference in d is to Indra’s banner ; S., iv. 46,•
shows the sense to be th a t the people bowed down to the Buddha as to the
flag, not th a t their bowing was like the flag’s.
13. The frequent representations of such scenes in contemporary sculp
ture shows th a t ‘ balconies ’ best renders the idea of fotrmyatalani. The
mdnya ja n a are more likely to be the older women of the family than the
male head of the household.
14. Vinyasta in c can only mean ‘ put in order *arranged not ‘ put
on awry as has been suggested. T supports A’s reading, and I do not
think we should amend (e.g., Speyer’s v f i k a t t a ‘ taken up a t random ’).
15. For a cp. S ., vi. 6 and 7, and for c ib., 8, and Ram ., ii. 101, 42. The
reading and sense of d are uncertain. Either as above (so Co. and Formichi),
iii. 20] THE PRINCE’S PERTURBATION 35
of their steps on the stairs, and reproached each other for

jostling.
16. But some of these magnificent women, though longing
made them try to rush, were delayed in their movements by
the weight of their chariot-like hips and full breasts.
17. But another, though well able to move with speed,
checked her steps and went slowly, modestly shrinking as she
covered up the ornaments worn in intimacy.
18. Unquiet reigned in the windows then, as the women
were crowded together in the mutual press, with their earrings
ever agitated by collisions and their ornaments jingling.
19. But the lotus-faces of the women, emerging from
the windows and mutually setting their earrings in perpetual
commotion, seemed like lotuses stuck on to the pavilions.
20. Then with its palaces full to bursting with young
women, who threw the lattices open in their excitement, the
though samdkaip in this seme is very rare, or ‘ colliding, with each other in
their h a s te ’ (so Schmidt and others, i.e. °vegac or °vegai& ?). For the latter
idea cp. R ., xvi. 56, and S P ., 74, 10.
16. The more usual comparison of the hips is to a chariot-wheel, already
referred to apparently a t R V ., x. 10, 7. B ut cp. VikromormMya, i. 11, ratho-
pamafroriyah. The Indian editors suggest taking ratha in the sense pf avayava
known to the lexica, which is not so good. The comparison presumably is
of roundness, the reference being to the two sides of a chariot with rounded
tops, as shown in contemporary monuments. P W has no occurrence of
sotsuka as early as this.
17. T apparently divided hriya pragalbhd, but is not clear; cp. lajjapra-
galbham, Jdt., 116, 16. Rahafy here =aumta, as in R ., viii. 57; cp. rahah-
aarhyoga a t Brhaddevatd, iv. 57. Contemporary statuary, e.g. a t Sanchi, shows
naked women with a girdle round the hips, which left the private parts visible ;
as proved by numerous references in literature, it was not taken off even
rahafa. Note also iv. 33.
19! The verse recalls the fragment of a Buddhist torav/2, illustrated
Vogel, L a Sculpture de Maihura, pi. V III. The suggestion is th a t the windows
are ponds and the earrings birds among the lotuses.
20. In 6 Kern’s amendment should probably be accepted. The context
shows th a t v&tdyana an.d vatayana are not the same. The latter is unknown
except for M hv., I l l , 122, 5, where the MSS. also read vaiapana ; this last in
36 ACTS OF THE BUDDHA [iii. 21
city appeared as magnificent on all sides as Paradise with its

heavenly mansions full of Apsarases.
21. From the narrowness of the windows the faces of
these glorious women, with their earrings resting on each other’s
cheeks, seemed like bunches of lotus-flowers tied to the windows.
22. The women, looking down at the prince in the street,
seemed as if wishing to descend to earth, while the men, gazing
up at him with upraised faces, seemed as if wishing to rise
to heaven.
23. Beholding the king’s son in the full glory of his
beauty and majesty, the women murmured low, “ Blessed is
his wife ”, with pure minds and from no baser motive ;
24. For they held him in reverent awe, reflecting that he
with the long stout arms, in form like the visible presence of
the god whose symbols are flowers, would, it was said, resign
his royal pomp and follow the religious law.
25. Thus the first time that the prince saw the royal
Pali= S k. vatdyam in sense and its latticework shutter (Coomaraswamy,

Eastern Art, III, 196) is mentioned. I take it th at A£vagho§a understands by
vatdyana a kind of oriel window projecting from, the wall in wliich to take the
air, and by vatayana or vatapana some kind of shutter, possibly lattice-work,
which acted as protection against too strong a wind. The use of karala here
is an extension from compounds like dariiftrdkardla, and, though not fully
recognized in the dictionaries, is to be found thus or in the form karalita in
the works of Bana, Dandin, Mayura, Budhasvamin, Magha, etc. ; in view of
Pali having the word in the form kalara, it seems th a t the earliest use in this
sense is in the Hathigumpha inscription of Kharavela in the expression sirikala-
rasariravatd (Ep. Ind., XX, line 2 of inscription, which Konow, Acta Or., I,
39, takes otherwise). See also Charpentier, M onde Oriental, xxvi-xxvii,
pp. 135-136.
21. This verse with its repetition of previous ideas and words can hardly
be authentic.
23. The last pdda recurs almost verbatim Divy., 318, 14.
24. Pu§paketu as a name for Karaadeva is rare (only one reference in
P W , also Oanbdistotra, 8); it could also mean ‘ flower-bannered'*.
25. The question is whether we should understand punarbhdvam or
*punarbhdvam in d, on which T is not clear (JR A S , 1929, 539) and C not to
üi. 30] THE PRINCE’S PERTURBATION 37
highway, it was thronged with respectful citizens, clad in

cleanly sober guise; and he rejoiced and felt in some degree
as if he were being re-created.
26. But when the Suddhadliivasa gods saw that city
as joyful as Paradise itself, they created the illusion of an old
man in order to incite the king’s son to leave his home.
27. Then the prince saw him overcome with senility and
different in form to other men. His interest was excited
and, with gaze steadily directed on the man, he asked the
charioteer:—
28. “ Good charioteer, who is this man with white hair,
supporting himself on the staff in his hand, with his eyes veiled
by the brows, and limbs relaxed and bent ? Is this some
transformation in him, or his original state, or mere chance ? ”
29. When the chariot-driver was thus spoken to, those
very same gods confounded his understanding, so that, without
seeing his error, he told the prince the matter he should have
w ithheld:—
30. “ Old age it is called, that which has broken him
down,—the murderer of beauty, the ruin of vigour, the birth
place of sorrow, the grave of pleasure, the destroyer of memory,
the enemy of the senses.
be used safely. I think the poet meant the former to be understood primarily,
w ith the latter as a hidden meaning hinting a t the prince’s future Enlighten
ment ; but I know no other occurrence of punarbhdva without a. I follow T
in taking kimcit with d.
26. Divy., 408, 18, copies a. The infinitive prayatum, as Bhandari
rightly sees, can only be governed by samcodana, the root cud taking the
infinitive. In order to apply to the old man, the reading would have to
be praydniam, which is how T takes it.
28. T seems to have understood in d, ‘ is this change in him natural or
chance ? ’ So Schmidt, b u t I prefer to follow Co. and retain the opposition
between vikriyd and p r a k fii; a partial parallel a t R ., viii. 86, and Mallinatha
thereon. C accepts the same opposition, but omits yadfccha.
30. Cp. S ., ix. 33, and M hv., II, 152, 20.
31. For he too sucked milk in his infancy, and later in

course of time he crawled on the ground; in the natural order
he became a handsome youth and in the same natural order
he has now reached old age.”
32. At these words the king’s son started a little and
addressed the charioteer thus, “ Will this evil come upon me
also 1 ” Then the charioteer said to him :—
33. “ Inevitably by force of time ray long-lived lord will
know this length of his days. Men are aware that old age
thus destroys beauty and yet they seek it.”
34. Then, since his mind was purified by his intentions
in the past and his good merit had been accumulated through
countless epochs, he was perturbed in his lofty soul at hearing
of old age, like a bull on hearing the crash of a thunderbolt
near by.
35. Fixing his eye on the old man, he sighed deeply and
shook his h ea d ; and looking on the festive multitude he uttered
these words in his perturbation :—
36. “ Thus old age strikes down indiscriminately memory
and beauty and valour, and yet with such a sight before its
eyes the world is not perturbed.
37. This being so, turn back the horses, charioteer; go
quickly home again. For how can I take my pleasure in the
garden, when the fear of old age rules in m y mind ?*’
31. Kalena bhuyah is clumsy in b and there is much to be said for

amending to bdlena, to balance Sihtive and yitva ; C perhaps had this, *then a
boy playing a t games the idea then being of pdrksuJcridita, playing in the
dust, not of crawling.
32. I do not think T ’s fydar, *tremble ’, necessarily supports Speyer’s
cakitafi for calitak in a.
33. Ab the Indian editors observe, ayupmat is the form of address to be
used by a charioteer to his raihin ; the poet intends it not only thus but also
in its full sense.
34. A4aya (for which see A K ., index s.v.) means the disposition or
attitu d e taken towards the religious life, not intentions in general. I t may
imply here the Buddha’s resolve in past lives ultimately to become a Buddha,
something like the bodkiciita of the Mahayana.
iii.4 5 ] THE PRINCE’S PERTURBATION 39
38. So at the bidding of his master’s son the driver turned

back the chariot. Then the prince returned to the same palace,
but so lost in anxiety that it seemed to him empty.
39. But even there he found no relief, as he ever dwelt
on the subject of old a g e ; therefore once more with the per
mission of the king he went out, all being ordered as before.
40. Thereupon the same gods created a man with body
afflicted by disease, and the son of Suddhodana saw him, and,
keeping his gaze fixed on him, he said to the charioteer :—
41. “ Who is this man with swollen belly and body that
heaves with his panting ? His shoulders and arms are fallen
in, his limbs emaciated and pale. He calls out piteously,
“ mother ”, as he leans on another for support.”
42. Then the charioteer replied to him, “ Good Sir, it is
the mighty misfortune called disease, developed in full force
from the disorder of the humours, that has made this man,
once so competent, no longer master of himself
43. Thereupon the king’s son looked at the man compas
sionately and spoke, “ Is this evil peculiar to him, or is the
danger of disease common to all men ? ”
44. Then the chariot-driver said, “ Prince, this evil is
shared by all. For men feast and yet they are thus oppressed
by disease and racked by pain” .
45. Hearing this truth, he was perturbed in mind and
trembled like the reflection of the moon on rippling w ater;
and in his pity he uttered these words in a somewhat low to n e :—
40. T may have read d^tvaiva at the beginning of c, but is not clear.
41. For sama&ritya cp. Ram., iv. 24, 2, tvdrh samdSritya Tara vasatu, and
M B h., v. 5633, paraviryam samdSritya.
44. T’s reading in d is n et good, but is connected with its reading in 46c?.
In neither case has C any hint of i t (in 44, ‘ Who has a body necessarily has
pain, yet the stupid contentedly go on rejoicing’, and in 46, ‘Disease the
robber arrives unexpectedly, and yet they feast and rejoice ’). The con
nexion in sense of the two lines is not obvious a t first, but the charioteer has
in mind the festal crowds around and explains how they too are subject to
disease.
46. “ This is the calamity of disease for mankind and yet

the world sees it and feels no alarm. Vast, alas, is the ignorance
of men, who sport under the very shadow of disease.
47. Turn back the chariot, charioteer, from going outside ;
let it go straight to the palace of the chief of men. And on
hearing of the danger of disease, my mind is repelled from
pleasures and shrinks, as it were, into itself. **
48. Then he turned back with all feeling of joy gone and
entered the palace, given over to brooding; and seeing him
thus returned a seoond time, the lord of the earth made enquiry.
49. But when he learnt the reason for his return, he
felt himself already abandoned by him. And he merely
reprimanded the officer in charge of clearing the road, and
angry though he was, imposed no severe punishment on him.
50. And he further arranged for his son the application
of sensual attractions in the highest degree, hoping,/* Perhaps he
will be held by the restlessness of the senses and not desert us *\
51. But when in the women’s apartments his son took
no pleasure in the objects of sense, sounds and the rest, then
he directed another excursion outside with the thought that
it might cause a change of mood.
46. N ote c a . . . eo in th e first line denoting sim ultaneity ; paayan th e re

fore should n o t b e ta k e n as governing a, op. th e sim ilar construction in 61ab.
T ’s 6vastha& ca is good an d m ay be rig h t. I n d (see preceding note) read in T
bihad-gad-byed ( = h a sa n ti); W ’s n o te 2, p. 27, is based on th e misreading
gan.
47. I n c ca w hich T om its is d ifficu lt; query sruivaiva, *im m ediately on
hearing \ or G aw ronski’s ¿rutva h i ?
48. W ’s n o te 3, p . 27, is to be explained b y a confusion of hgro a n d gros
(for w hich see 8 . C. D as, Tibetan Dictionarjj^ 253a).
49. The construction of th e second line is difficult as i t s ta n d s ; for
nogradandah should m ean ‘ averse from severe punishm ent *, n o t as above.
S im plest would be to am end ca to h i in d. O r ta k e c a . . . ca as m aking th e
first clause dependent on th e second, i.e. ‘ if he merely reprim anded etc., i t
was th a t, even when angry, h e w as averse from severe p u n is h m e n t\
50. F o r viâyapracara w hich is m uch b e tte r th a n °pvuidra, cp. S ., xiv.
48, a n d n o te ilb., xvii. 25.
52. And as out of his affection he understood his son’s

state of mind and took no account of the dangers of passion, he
ordered suitable courte&ans to be present there, as skilled in
the arts.
53. Then the royal highway was decorated and guarded
with especial care; and the king changed the charioteer and
chariot and sent the prince off outside.
54. Then as the king’s son was going along, those same
gods fashioned a lifeless man, so that only the charioteer and
the prince, and none other, saw the corpse being borne along.
55. Thereon the king’s son asked the charioteer, “ Who
is being carried along yonder by four men and followed by a
dejected company ? He is dressed out gorgeously and yet
they bewail him ” .
56. Then the driver’s mind was overcome by the pure-
-natured &uddhadhivasa gods and, though it should not have
been told, he explained this matter to the lord of mankind :—
52. The question of the readings in b is difficult. A’s mmvegadosan is

odd ; either it implies th a t there was something wrong in sarhvega, the first
step to salvation, which is absurd, or do?a must mean ‘ danger ’, a not uncom
mon meaning (cp. Ind. A nt., 1933,113), but ambiguous in the context. Combin
ing A and T, sarhrdgadosan and the tex t adopted are the most plausible and
better than the reading of either of them, raga being preferable to sarhraga.
K S ., i. 3, 16, enumerates 64 ¡colds.
55. A’s reading in d involves taking hriyate as well as avarudyate in the
relative clause, which is difficult. T omits the relative and translates esafy
by pka-gi, ‘ yonder so th a t both verbs arc taken in the principal sentence.
Like C it employs a phrase meaning ‘ highly adorned and vibhiisita is not
strong enough ; possibly the intensive bobhusita ? As I cannot determine the
syllable, I leave a gap. There are many references in literature to the decking
out of corpseR a t funerals, especially for kings, such as Avadanaiataka, II,
134, 5, L V ., ch. 14, li)0, 10, Divy., 28, 1, and 562, 3 {= M ajjhim a, II, 73),
M B h., xii. 5740, and antyamai,idana a t Kumarasambhava, iv. 22, and R ., viii.
70 ; an explanation of sorts a t Chdndogya Up., viii. 8, 5.
56. Sya in a is hardly possible, probably derived from a misread tatas
sa in the original. Arthavat in th e soose of ‘ man ’ is known to the lexica
57. “ This is someone or other, lying bereft of intellect,

senses, breath and qualities, unconscious and become like a
mere log or bundle of grass. H e was brought up and cherished
most lovingly with every care and now he is being abandoned.”
58. Hearing the driver’s reply, he was slightly startled
and said, “ Is this law of being peculiar to this man, or is such
the end of all oreatures ? ”
59. Then the driver said to him, “ This is the last act
for all oreatures. Destruction is inevitable for all in the world,
be he of low or middle or high degree”.
60. Then, steadfast-minded though he was, the king’s
son suddenly became faint on hearing of death, and, leaning
with his shoulder against the top of the chariot rail, he said
in a melodious voice :—
61. “ This is the end appointed for all creatures, and yet
the world throws off fear and takes no heed. Hardened, I
ween, are men’s hearts; for they are in good cheer, as they
fare along the road.
only, b n t is probably to be recognized a t M B k., xiii. 5903, a n d J&t., xii. 21

(divide tavàrthavatsìi corifai°, th e w ording recalling S ., xviii. 25). I t is used
here for th è play on words.
57. In a guna is am biguous, * attrib u tes of buddhi, etc. o r *objects of
sense \ or ‘ qualities * generally. I ta k e th e original reading in d to have been
priya doubled to express intensity of feeling, a common enough use. T less
probably could b e read as priyah priyais ; F P has ‘ then, m uch loved, he is
abandoned for ever
58. T oraits ayam in d a n d m ay have h ad CappeUer’s atfiava ; i t is n ot
certain, as it sometimes inserts sim ilar conjunctions, which are to be under
stood, though n o t expressed in th e Sanskrit.
60. The kiibara is th e curved rail on th e top of th e breastw ork on each
side of th e chariot (J R A S , 1931, 577). T he ex act sense of nikrdda or nirhrdda
seems to be uncertain, b u t 1 doubt if i t ever means *loud I follow T in
translating it, and probably in those passages where it looks as if i t m ight
mean ‘ loud it means ‘ thrilling \ w hich would do here. Loudness of voice is
obviously o u t of th e question.
61. Adhvan, th e road to th e n e x t life.
62. Therefore, charioteer, let our chariot be turned b a ck ;

for it is not the time or place for pleasure-resorts. For how
could a man of intelligence be heedless here in the hour of
calamity, when once he knows of destruction ? ”
63. Though the king’s son spoke to him thus, he not
merely did not turn back but in accordance with the king’s
command went on to the Padmasanda grove, which had been
provided with special attractions.
64. There the prince saw that lovely grove like the grove
of Nandana, with young trees in full bloom, with intoxicated
koi'ls flitting joyously about, and with pavilions and tanks
beautiful with lotuses.
65. Then the king’s son was carried off by force to that
grove, crowded with troops of beautiful women, and was afraid
of obstacles to the religious life like some anchorite novice
conveyed by force to the palace of the monarch of Alaka,
filled with glorious Apsarases.
62. A’s ratharh must be an error. In 6 it is not clear if T read °bhumir

with A or °bhumer ; but the construction of the former seems impossible.
63. Bbhtlingk conjectured °yuktdt tu, and it would be possible to under
stand T thus or aB taking it as an adverb, as Co. does ; but either expression
seems to me odd and it is better to take viiesa in the sense of *excellence often
found in ASvagho?a, and to understand it as referring to verse 52 above.
64. Vimdnavat also applies perhaps to Nandana, ‘ having heavenly
m ansions ' ; for vimdnas in pleasure groves see Jat., xxviii. 6, xxxi. 4, and
p. 192, 23. In e I follow Sovani in dividing aa kamala0 ; otherwise the
compound is clumsy and a word is wanted to mark the change of subject from
63. For the misplacement of iva in d see the Introduction.
65. This verse is of doubtful authenticity. That it is not in C is only a
minor point, but it comes in clumsily after the preceding verse. The com
parison in the-second line is weak and unlike A£vagho$a, and the application of
vighnakdtara to the prince a t variance with the next canto. K alila and Aiaka
do not occur elsewhere in the poet’s works, and vardpsarovfia/m is a faulty
expression, cribbed perhaps from iv. 28, where it is used correctly. For Alaka,
see W. WOat in Studia Indo-Iranica, 181-212.
CANTO IV
T h e W om en r e je c t e d .
1. Then the women went forth from the city garden,

their eyes dancing with excitement, to meet the king’s son,
as if he were a bridegroom arriving.
2. And, as they approached him, their eyes opened wide
in wonder and they welcomed him respectfully with hands
folded like lotus-buds.
3. And they stood around him, their minds absorbed in
love, and seemed to drink him in with eyes that were moveless
and blossomed wide in ecstasy.
4. For the glory of the brilliant signs on his person, as
of ornaments born on him, made the women deem him to be
the god of love in bodily form.
5. Some opined from his benignity and gravity that the
moon had come down to earth in person with his rays veiled.
6. Enthralled by his beauty, they writhed suppressedly,
and, smiting each other with their glances, softly sighed.
7. Thus the women did no more than gaze at him with
their eyes and were so constrained by his power, that they
neither uttered anything nor laughed.
4. There are m any B uddhist tales of people being b om w ith ornam ents
on them ; cp. K dd., 72, sahajahhu?ai}air iva m ahdpunifalakfayair.
5. T in th e second line has gsan, n o t gsar as in W ’s te x t. I ti in d was
conjeotured by Bohtlingk and is confirmed by C.
6. I tran slate jajrmbhire in th e Dhatupatha's sem e of galravindma on
th e stren g th of T ’s lu8 n i m am s (for m a m ) bgyur-zhin; cp. S ., vii. 3, an d my
notes thereon, a n d th e gloss a t A A A ., 316, kdyaparavartandd vijrrnbharn&iiafi.
Jfmbhana is a sign of love.
7. Laughter is a regular m ethod of attra c tin g love ; hence T ’s jahrsub
is inferior.
iv. 13] THE WOMEN REJECTED 45
8. But the purohita’s son, the sagacious Udayin, seeing

them to be so embarrassed by love as to be attempting nothing,
addressed these words to them :—
9. “ You are all of you skilled in all the arts, adepts at
captivating the feelings, possessed of beauty and charm, and
pre-eminent in your endowments.
10. With these gifts you would even grace the Northern
Kurus and the pleasaunce of Kubera, much more then this
earth.
11. You could make even lust-free seers waver, and
captivate even gods who are accustomed to the Apsarases.
12. And by your knowledge of the sentiments, your
blandishments, your wealth of charm and beauty, you have
power over women, how much more then over men in respect
of passion ?
13. When with such qualities you are lax, each of you.
in your own special accomplishment, and exhibit such conduct,
I am displeased with your simplicity.
10. Sobhayata and sobkayatha are u n m e trica l; m etre an d seruse alike

require sobhayeta. The N orthern K urus are famous for their love enjoym ents ;
cp. A K V ., iii, 213, 15, and A K ., I l l , 183.
11. T he missing syllable in c cannot be scd, as th is would be unm etrical.
T translates kalitan by ses-pa (jnd), and this is th e regular meaning given in
com mentaries (e.g. M allinatha on Sisupalavadfia, ix. 83), also in P ra k rit (e.g.
SaptaSafaka, 225). T h at i t thence passes to th e meaning given above is shown
by Jat., xiii. 8, antahpurasundariifdm vapurvilasaih kaliteksano 'pi, ' though
his eyoB were accustom ed to, etc. ’
12. T shows clearly th a t 6 is a single com pound; th e reading caturydd
rupa° of Co.’s MSS. is clumsy and cdturyarupa,°, indicated by A, against the
m etre. E vidently therefore we m ust am end on the lines of 9c above.
13. N either Co.’s conjecture nor T ’s reading give a good sense in b.
E ach courtesan has her own special accom plishment as recounted later, and
none of them are showing them off. Viyukta is no doubt difficult and the
meaning suggested rare (Finot, ‘ paresseuses ’) ; b u t it is the only way to get
a good sense out of th e verse. The sense of drjava, ‘ naivete ’, is m ade clear
by th e n ex t verse and U dayin’s subsequent recommendation of anfta.
46 ACTS OF THE BUDDHA [iv. 14
14. Conduct such as this of yours would be more proper

in brides who narrow their eyes in shame, or even in the wives
of cowherds.
15. As for the argument that he is steadfast and exalted
by the power of his majesty, after all the might of women is
great; therefore show determination in this matter.
16. Of old time,- for instance, the great seer, Vyasa,
whom even the gods could hardly contend with, was kicked
with her foot by the harlot, Kasisundari.
17. Manthala Gautama, desirous of intercourse with the
courtesan, Jarigha, and wishful of pleasing her, of old carried
forth dead bodies with that end in view.
14. K uc compounded w ith n i is very rare (samnikuc only in P W K ,

instances in Schm idt’s Nachträge from lat© kdvya, an d a v arian t a t BhN&.,
vi. 57).
15. Y ad apt followed by Hi is a regular way of introducing an argum ent
to be re b u tte d ; cp. vi. 21. T ’s w r s j in a m ay be r ig h t; A has ayan dhirah
(the change of m to » in th e first word necessitates dh and resolves th e am biguity
of th e character) and C may have h ad either, ‘ now though tho prince restrains
his m ind w ith great firmness ’. In d iti is poor ; T so mixes de an d hdi up
in adverbial form ations th a t it m ay be taken to read itah here, though atafy
would be slightly better.
16. The story is unidentified and it is uncertain if K asisundari is a
proper nam e or not. Cp. S ., vii. 30.
17. T his verse is m ost probably not authentic. All tho other names in
th is speech are m entioned by C and are referred to elsewhere by th e poet,
while F P in its parallel prose passage (p. 7266) al«o om its it. The story is
u n k now n; 1 can trace no such nam e as M anthäla or M anthala (which la tte r
breaks th e m etre), and Jan g h a I can only connect w ith Jan g h äri of M Bh.,
xiii. 256, and Janghähandhu, ib., ii. 111. The readings are difficult; bhik?u
is not likely to be used by Asvagho$a of a m endicant oth er th a n a Buddhist
and has to be taken therefore as a desiderative of bhaj, as is corroborated by
its being co-ordinated w ith p ip rifu by ca. Tadarthdrtham is suspicious ;• T
m ay ta k e i t as ‘ for the sake of her w ealth which does not accord w ith the
re st of th e verse, and Form ichi ingeniously suggests ‘ to procure money for
her \
18. A young woman, low in caste and standing, gratified

the heart of the great seer, Dirghatapas Gautama, when he was
old in years.
19. Similarly the sage’s son, Rsyasrriga, who had no
knowledge of women, was entrapped and borne off by Santa
with various wiles.
20. And the great seer, Visvamitra, though he had
entered on mighty austerities, was captivated by the Apsaras,
GhrtacI, and deemed ten years with her but a day.
21. To many such seers as these have women brought
em otion; how much more then can they to the innocent son
of a king in the flower of his youth ?
22. This being so, exert yourselves boldly, so that the
good fortune of the king’s family may not turn away from here.
23. For ordinary women captivate lovers of the same
class as themselves ; but they only are truly women who ensnare
the feelings of high and low alike.”
24. On hearing these words of Udayin, the damsels were
so to speak cut to the heart and set themselves to the task
of capturing the prince.
25. As if somewhat frightened, the women made gestures
designed to cause rapture with brows, looks and blandishments,
with laughter, frolicking and movements.
18. In Brahm anical works th e form of th e nam e is usually D irghatam as ;

for th e sto ry M B h., i. 4209ff. (Poona ed., i. 98).
19. Cp. S., vii. 34. F or RgyaSrnga’s ignorance of women cp. Ram,., i.
9, 3, an d M hv., I l l , 143fi.
20. Cp. iS., vii. 35, and Ram ., iv. 35, 7. The story is to ld in full, Ram.,
i. 65, su b stituting M enaka for GhrtacI, verses 12-13 recalling th is verse.
24. Pdda c is difficult. R ashivadekar in Sovani’a edition takes atman
in th e sense of yatrta as given by tho lexica (v. P W , s.v. 9). A b etter altern a
tive is to ta k e samaruh as used in Kausiiaki Up., iii. 6, prajnayd manah sama-
ruhya, ‘ settin g th e m ind to work by prajnd ’ ; this develops from th e sense
*m ount ‘ ta k e one’B sta n d on ’, an d goes back to passages such as Jaim iniya
Upani§ad Brahmana, ii. 3 (JA O S, 16, 144).
25. The root lad is so rare and uncertain in meaning, th a t T ’s lalitaify
in 6 m ay be right. Co. translates dkgepikafi ‘ significant which m ay be right
48 ACTS OP THE BUDDHA [iv. 26
26. But what with the king's command, and the prince’s
gentleness and th e power of intoxication and love, they soon
abandoned timidity.
27. Then surrounded by the women, the prince wandered
through the garden, like an elephant through the Himalayan
forest, accompanied by a herd of females.
28. In that lovely grove he shone with the women in
attendance on him, like Vivasvat surrounded by Apsarases
in the pleasaunce of Vibhr&ja.
29. Then some of the young women there,' pretending
to be under the influence of intoxication, touched him with
their firm, rounded, close-set, charming breasts.
30. One made a false stumble and clasped him by force
with her tender arm-creepers, which hung down loosely from
her drooping shoulders.
31. Another, whose mouth with copper-coloured lower
in view of verse 40 below. T he context m akes i t necessary to ta k e bhitabhila

in th e sense of *ra th e r f r i g h t e n e d n o t * u tte rly terrified ’ ; cp. Pd#., viii. 1,
12, an d 8 8 ., § 2 5 2 ,1 . T he occurrences in literatu re are m ostly am biguous, b ut
Cowell an d T hom as tran slate th e sam e w ord (tim idly ’ a t H C., ch. v i, 44, 26
(p. 180 of translation).
28. T inserts kumarak in a for which th ere is no room. Vibhr&ja is
m ore commonly called V aibhraja, b u t 1 can find no trac e of an y connexion
of it w ith Sfirya, except th a t mbhraj is a n ep ith et of th e son in R V x. 170.
E qually th e connexion of S urya w ith Apsarases is u n u su a l; b u t cp. th e pravemka
of Vikramorvasiya, iv , an d S. P. P an d it’s discussion of th e Puranic passages in
support (3rd ed., Bomb. S.S., p. 101). Possibly 0 is rig h t in eith er reading
M aruivan o r in taking V ivasvat as a nam e of In d ra.
29. T he restoration of T in ab is h a r d ; i t om its tatra an d noma, an d a
possibility, too uncertain to be usable, is madendndyatds Idaatii tarn kdicin narma-
yositafjt. F o r nama, ‘ in pretence ’, cp. 8 ., iv. 15, 17. T ho conjecturc in d
seems b e s t ; nainhata is a regular ep ith et of breasts, b u t aahita is also used in
th e sam e sense, cp. viii. 29 below an d M B h., in. 16183 w ith iv. 392.
’ 31. T ’s reading in d means, *le t us ta lk together in secret F o r th e
im plication of rahasyam, see no te on iii. 17, W ith th e idea cp. Gitagovihda,
i. 5, 5, a n d Amaru&ftaka (ed. Simon), 41, bhrdnlydlingya im tjd rahaayam
udiiarh kttaarhgafndkdnkâyd.
lip smelt of spirituous liquor, whispered in his ear, Listen to a

secret
32. Another, who was all wet with unguents, said as if
commanding him, “ Make a line here ”, in the hope of winning
the touch of his hand.
33. Another repeatedly let her blue garments slip down
under the pretext of intoxication, and with her girdle partly
seen she seemed like the night with the lightning flashing.
34. Some walked up and down so as to make their golden
zones tinkle and displayed to him their hips veiled by diaphanous
robes.
35. Others grasped mango-boughs in full flower and
leaned so as to display bosoms like golden jars.
36. Another lotus-eyed damsel came from a lotus-bed
with a lotus and stood by the side of the lotus-faced prince
as if she were Padma-sri.
37. Another sang a sweet song with gesticulations to
bring out the sense, reproving his indifference, as it were, with
looks that said, “ You deceive yourself
32. The point, as appears from S., iv, is th a t th e body is first moistened
w ith unguents and th e decorative pain t is then p u t on. Bhakti has a double
sense, enforced, as Gawroriski points out, by ajndpayanliva,' aa if commanding
frim to be devoted to her \ The conjecture in d combines A an d T
and explains th e reason for her action.
33. This m ay be th e earliest occurrence in literature of am iuka, b u t P W
s.v. om its th e references to M B h., iii. 11093 and x. 25. I cannot restore T
in c, except th a t i t h ad raktnd. F or ¿UaksyaraSand cp. KavyadarSa, ii. 44,
where alak$yake&ara is equivalent to asamagralakfyakesara of Malavikdgnimitra,
ii. 10, a being used in th e sense of ‘ somewhat ’, n o t as a preposition. The
note on iii. 17, will explain th e point of th e verse. I t seems to have been an
accepted m ethod of attractio n w ith loose women, cp. L V , ch. xxi, 321, of
M&ra’s daughters, kdArid guhyaprakdAdni aarvabharavdny upadarSayanti sma,
Jdtaka, V, 434, guyhabhavdakarh samcdleti, and R ., xiii. 42, vyajdrdhaaamdar-
i itamekhalani. In T ’s te x t of d for phred (or phren) we should probably read
fypkro=8phur. I t changes round th e order of 33 and 34.
36. Cp. S ., vi. 36, and note in translation.
37. Anvartham can also m ean ‘ suitable to th e m a tte r in hand ’ or
‘ easily understood ’, b u t I prefer to combine i t w ith sdbhinayam. T he root
4
38. Another imitated him by drawing the bow of her

brows on her fair countenance and making gestures in mimiory
of his solemnity.
39. A damsel with fine rounded breasts and earrings
shaking with her laughter mocked him out loud, saying,
“ Finish it, Sir ” .
40. Similarly, as he was retreating, some bound him with
ropes of garlands, and others restrained him with words that
were like ankuses but were softened with innuendoes.
41. Another in order to bring about an argument seized
a mango-spray and asked, stuttering with intoxication, “ Whose
flower now is this ? ”
vane in th e passive often means 4 be disappointed ’ an d so ‘ miss a good

opportunity ’ ; op. L V ch. xxi, 323, yadi necchaei kama&ulalasikdm m sthu
suvancitako and C andrakirti on CatuhMtaka, 72, yo nama yuvd bhutvd. . .
yuvatijanam tuqtya nopabhunkte sa jlvaloke paramavaiicito bhavati.
38. I cannot solve th e difficulties of th is verse. A an d T agree in their
readings, unless W is rig h t in thinking T h ad anucacara (cp. Jot., vi. 1, cacara
mrgaRlayd). A nukr takes th e genitive of th e person im itated (S., i. 36, and
xviii. 59, and examples in P W ) or accusative of th e action im itated (Jat.,
233, 13*14, Yamasya Warn anucakara), so th a t anucalcara here governs either
asya or cestitam. Pravfiya m ay come from v? in th e regular sense of ‘ p u t on ’
clothes, b u t then we ought to read vegtitam in th e sense of vestanam, ' pu ttin g
on a royal headdress and there is no au th o rity for this. So I prefer to take
i t to vft, for which some of th e Indian editors give th e se n se ,1coming forward
T he above translation is based on t aking i t as equivalent to pravjiya in the
tran sitiv e sense (PW , vart, p r o + , 14), known only to th e epics and always
governing an accusative of action.
39. Following a suggestion of Sovani’s, I tak e aamdpnotu in its plain
sense to mean, ‘ Cap th a t, if you can ‘ Im prove on my joke and as also to be
divided sa m a= dpnotu, ' Catch me
40. B oth lines refer to elephants.
41. F or quarrels in th e technique of love, see K 8 ., ii. 3, 18, and 5, 38,
and pratiyoga m ight be tran slated *quarrel ’ here, th e literal meaning being
* opposition T he mango blossom is specifically th e flower of K am a, and the
answer to th e question is therefore ‘ K&ma Formichi tran slates pratiyoga
‘ antithesis an d thinks pu$pa refers to th e prince. This seems far-fetched,
b a t there may be a secondary meaning underlying th e principal one, obscene
perhaps, as R ashivadekar suggests in th e com m entary to Sovani’s edition.
42. One of them, modelling her gait and outward appear

ance on those of a man, said to him, “ Sir, you have been
conquered by women, conquer this earth now ! ”
43. Then another with rolling eyes sniffed at a blue
lotus and addressed the prince with words that were slightly
indistinct in her excitem ent:—
44. “ See, m y lord, this mango loaded with honey-scented
flowers, in which the koll calls, looking as if imprisoned in a
golden cage.
45. Look at this asoka tree, the increaser of lovers’ sorrows,
in which the bees murmur as if scorched by fire.
46. Behold this tilaka tree, embraced by a mango branch,
like a man in white garments embraced by a woman with
yellow body-paint.
47. See the hurvbaka in full bloom, shining like lac just
squeezed out, which bends over as if dazzled by the brilliance
of the women’s nails.
48. And look at this young adoka tree, all covered with
young shoots, which stands as if abashed by the glitter of our
hands.
42. Query pfihitnm iti in d ? T he e a rth is female an d th e woman ia

referring by innuendo to herself.
43. R ashivadekar observes th a t she smells th e bine lotus to indicate th a t
i t is p ro p e r to enjoy b runettes, im pregnated w ith th e perfume of youth, and
th a t her eyes are rolling to spur th e prince on.
45. T he la st pdda (1) refers to th e colour of th e flowers, (2) suggests th e
fire of love, by w hich even th e bees seem to be burnt.
47. The w ord ordinarily used for squeezing lac is n ifpid. N irbhuj
properly means ‘ press w ith th e te e th ’, K S ., vi. 3, 41, and Kumdra&ambhava,
viii. 49. Mulamadhyamakakarikds, 318, 3, uses th e w ord of a deed attestin g
a debt, which is nirbhukta, ‘ valueless ’ (Tib. ror-gyur-pa, ‘ become sedim ent ’ ?)
‘ w ith th e juice squeezed o u t ’, afte r th e deb t has been repaid. T , m isunder
standing, translates ma-zos-pa, ‘ not eaten \ I t om its th e relative in c an d
translates nirbhartsita by rma-phab gyur-te,' wounded \
48. I do n o t think i t necessary to hold w ith W th a t T shows khacita
by sprm -pa. T he genuineness of th e verse is open to d o u b t; th e aSoka has
already been m entioned, and th e second line is a weak paraphrase of 47ed.
49. See the pond enveloped by the sinduvdra bushes

growing on its bank, like a woman lying down and clothed in
white silk.
50. Consider the mighty power of w om en; for instance,
the sheldrake in the water there follows obediently behind
his mate like a servant.
51. Listen to the sound of the impassioned cuckoo’s
cry ; another koil calls at once like an echo.
52. Can it be that spring brings passion to the birds,
but not to the wiseacre who reflects on what he should not
reflect on t ”
53. Thus these yoimg women, to whose minds love had
given free rein, assailed the prince with wiles of every kind.
54. But despite such allurements the prince firmly guarded
his senses, and in his perturbation over the inevitability of
death, was neither rejoiced nor distressed.
55. He, the supreme man, saw that they had no firm
footing in the real truth, and with mind that was at the same
time both perturbed and steadfast he thus m editated:—
56. “ Do these women then not understand the transito-
riness of youth, that they are so inebriated with their own
beauty, which old age will destroy ?
50. T is definitely against reading anuvjiya in <2.

51. A’s anutlcah is surely impossible in c. A pte gives ‘ v isib le ’ as a
meaning of anvakpa, which account« for T ’s translation of it. F or th e sense
‘ directly a fte rw a rd s’, see S ., x v .'5 7 , an d Y&jnavalkya, iii. 21, w ith the
MitdJcfard’s gloss of aadydh.
52. I can m ake no sense out of A’s reading in c.
54. In d A’s sismiye seems impossible. Vivyaihe covers b oth T ’s hjigs-pa,
‘ was afraid ’, and C’s ‘ grieved *. Cp. 8 ., xi. 7.
55. Co.'s conjecture, cuamvignena, is a t com plete variance w ith the
context.
56. I n c aammaMd would be easier, b u t is farth er from A, while T indicates
a Bubatantive, n o t a participle. I ta k e eammaitam to be th e former, a use
common in Aivaghoga ; sim ilarly nirudvignah in 58 below, for which Co.’s
MSS. substituted nirudvegafy.
57. Surely they do not perceive anyone overwhelmed

by illness, that they are so full of mirth» so void of fear in a
world in which disease is a law of nature.
58. And quite clearly they sport and laugh so much at
ease and unperturbed, because they are ignorant of death who
carries all away.
59. For what rational being would stand or sit or lie at
ease, still less laugh, when he knows of old age, disease and
death ?
60. But he is just like a being without reason, who, on
seeing another aged or ill or even dead, remains indifferent
and unmoved.
61. For when one tree is shorn both of its flowers and
its fruit and falls or is cut down, another tree is not distressed
thereby.”
62. Then Udayin, who was expert in worldly conduct
and the ¿aatras, seeing him to be absorbed in brooding and to
have lost all desire for sensual objects, addressed him thus out
of friendship:—
63. “ The king appointed me to be your companion
because he considered me com petent; therefore I wish to speak
to you to justify the confidence he reposed in me.
69. T uses nal for & only, hence I prefer Sayed to svaped, both being
irregular. The use of the former in th e active goes back to Aiiareyabrdhmaiâ,
iii. 1 5 ,1 ; cp. L V ., ch. xiii, 369,1. A K ., V, 170, n. 2, quotes A K V as using
svapet, and svap is used in a parallel passage a t Saiapaihabrahmana, adi. 3, 2, 7.
The verse recurs w ith variations a t Bhojaprabandha, 36, quoted by Gawronski.
60. Acetas does not mean an imbecile, but something th a t, unlike a man,
ha« no reasoning faculty (‘ then he is a man of clay and wood ’, 0), as the
supporting instance in the next verse shoWB; it is the opposite of saceiana
in 69.
62. Or nitiSartra can be taken as ‘ the science of worldly conduct *; for
the poet’s use of mU cp. 8 ii. 28, and xvii. 11.
63. The addition of taya showB th a t pra^tayavaUayd cannot mean ‘ affec
tionately * or ‘ unreservedly' ; i t refers the feeling indicated by it to the
king.
54 ACTS OP THE BUDDHA [iv. 64
64. The threefold characteristic of friendship is to restrain

a man from what is unprofitable, to encourage him to what
is profitable and to stand by him in adversity.
65. If, after having promised friendship, I should resile
from the duty of a man and neglect your interests, there would
be no friendship in me.
66. Therefore, having become your friend, I say that
suoh lack of courtesy to women ill befits one who is as young
in years and beautiful in person as you are.
67. The gratification of women, even by the use of falsity,
is right, for the sake both of countering their bashfulness
and of one’s own enjoyment.
68. It is humility and compliance that bind women’s
hearts; for good qualities are the birthplace of affection and
women like respect.
69. Therefore, 0 large-eyed prince, howeVer averse your
heart be, you should gratify them with a courtesy that corres
ponds to this beauty of yours.
65. C seems quite clearly to have read pardnmvkhab, and T probably

did ao. E ither reading makes good sense, but w ith th e te x t reading punqa
implies ‘ atten d an t \
67. The translation of c is unoertain; parihdra properly means
*avoidance but C understands i t to mean ‘ taking a w a y 1 take a h in t from
the use of panharati in philosophical works, 4counters ’ an objection. To take
i t in th e Buddhist sense of 4guarding * looking after ’ (op. P.T.S. Pali
Dictionary s. pariharaH and parihdra) is difficult to reconcile w ith vridä,
which means ‘ embarrassment ’, n o t 4modesty ’ (cp. 8 .t xii. 1, 2). T ’b reading
is inferior. Anfta is no sin in dealing w ith women, M Bh.t v il 8741, viii. 3436,
etc., and a MlmSmsaka verse quoted in Saddartaruuamuccaya (ed. Bibl. Lid.),
262, 6. B ut here it seems to mean little more than 4insincerity ’. For
däkfinya op. its contrast with sadbhdm a t Saptasaiaka, 363 (note also ib., 85),
and there is an amusing discussion of the relative advantages of däksinya
and rupa in a courtesan in Dhürtavikuamväda (ed. Caturbhäni), 23, lQff.; one
argument is anuvfitir hi käme müiam, $ä ca ddkfinydi mtmbhavati. See also
note, p. 43, on VHcramorvaüya (B.S.8., 3rd ed.), ii. 4.
68. Mänakäma is deliberately ambiguous; t o mäna, 4pride *, is the
regular attribute of women'in love.
70. Courtesy is the balm of women, courtesy is the best

ornament; beauty without courtesy is like a grove without
flowers.
71. What is the good of courtesy only ? Accept them
with genuine feeling. For when you have obtained such rare
pleasures of the senses, you should not contemn them.
72. Knowing that love is the highest good, even the god,
Puramdara, for instance, of olden time fell in love with Ahalyft,
the wife of Gautama.
73. And according to tradition Agastya asked for RohinI,
wife of Soma, and thereby obtained Lopamudra who resembled
her.
74. And Brhaspati of the great austerities begot Bharad-
vaja on Mamata, the MarutI, wife of Utathya.
71. I am doubtful of th e correctness of th e translation of th e first line,

though all th e translators understand i t so. B ut there is nothing in th e rest
of U dayin’s speech to develop th e idea and th e translators find i t necessary to
insert a ‘ b u t which is n o t to be read o ut of vd, to ju stify th e harsh transition.
The prince in his reply makes no reference to th e suggestion, though A£vagho$a
is very careful in all th e discussions in th is work to see th a t every point of
an argum ent is answered. T seems to take a and b together, though I am n ot
q u ite sure about t h i s ; and C certainly did n o t understand th e passage as
tran slated above, ‘ Ought you n o t therefore to be courteous f You should
fully experience these things t h e r e f o r e I can find no au th o rity for »Afcing
bhavena as ‘ fully and I should prefer to read the line as a single sentence,
‘ J u s t try accepting them w ith a feeling th a t does not go beyond courtesy *,
B u t th is use of kith vd seems to have no analogies elsewhere an d I therefore
defer to my predecessors in m y rendering.
72. Cp. S ., vii. 25. A well-known story.
73. The story of A gastya’s asking for Roboni is u n k n o w n ; th e best
known version of his m arriage to Lopamudr& is in th e Agaetyopdlchyana, M B h.,
iii.
74. The Vedic form of th e nam e is U cathya ; later U tath y a is usual. I t
iB uncertain w hether we should read aarhmatdydm w ith T (op. M Bh. (Poona
ed.), i. 98, 6, Mamata nanta tasydsid bhdryd paramasammata, th e readings
being doubtful) an d w hether M&ruti means ‘ daughter of th e M aruts ’ or
‘ daughter of ¿v lk g ita M arutta The legends are very confused, cp. P argiter,
157-8, and note M Bh., xii. 8602, where M arutta giveB his daughter to Angiras
75. And the Moon, the best of sacrificers, begot Budha

of the god-like deeds on Bphaspati’a wife, as she was making
oblations.
76. And of old too Parasara, with his passions inflamed,
approached Kali, the daughter of a fish, on the bank of the
Yamun&.
77. The sage Vasistha through lust begot a son, Kapinja-
lada, on a despised low-caste woman, Aksamala.
78. And the royal seer, Yayati, even when his term of
life had run out, dallied with the Apsaras, Vi6v&ci, in the
Caitraratha grove.
79. And though the KauraVa king, Pandu, knew that
intercourse with a woman must end in his death, yet, allured
by Madrl’s entrancing beauty, he gave himself up to the pleasures
of love.
80.. And Karalajanaka too carried off a Brahman’s
daughter, and, though he thus incurred ruin, he still adhered
to his love.
81. Men of lofty position such as these for the sake of
sexual pleasure enjoyed the objects of the senses, even oontemp-
(Bfhaepati as Angirasa is a t tim es called Angiras). One of D r-.S ukthankar’s

MSS. in th e above passage regularly reads M arat a for M amata, perhaps duo
to Home recollection of M a ru tl; or did M am ata originate from a misreading of
M a ru tl1
75. The story is n o t known to th e M B h., an d in th e P uranas B rh asp ati’s
wife is called Tara. Co. however takes juhvaii as a proper name, for which
there is no auth o rity ; if it is a participle, i t implies a different version of the
tale to th a t known to us. F or vfovdhakarmdiyam, cp. S., i. 36.
76. A well-known story ; cp^ S ., viii 29. W hat I believe to be T ’b reading
in c is supported by M Bh., xii. 13639, and (Poona ed.) i. 54, 2, and 57, 69.
77. Cp.-S., vii. 28.
78. Pdda b refers to th e extension of life th a t Y ay ati got to enable him
to enjoy th e Apsarases.
79. A well-known story ; cp. S., vii. 45. T quaintly divides vina Sdjitam.
80. For K aralajanaka, Bee Charpentier, W Z K M , 28, 21 Iff., and Pargiter,
96, n. 11. T he ruin of th e kingdom iB referred to a t xiii. 5 below.
81. B oth C and T, like Co.’s MSS., seem to read evamddya.
tible ones, and all the more so when they were conjoined with
excellence.
82. You, however, who possess vigour, beauty and youth,
despise the pleasures which have come to you of right, and to
which the world is attached.”
83. The prince listened to his specious words, supported
by soriptural tradition, and replied to him in a voice like the
thundering of a cloud :—
84. “ Your words make plain your friendship for me and
befit y o u ; and I shall satisfy you on the points wherein you
misjudge me.
85. It is not that I despise the objects of sense and I
know that the world is devoted to th em ; but my mind does
not delight -in them, because I hold them to be transitory.
86. If the triad of old age, disease and death did not
exist, I too should take my pleasure in the ravishing objects
of sense.
87. For if indeed this beauty of women could have been
rendered everlasting, my mind would certainly have taken
pleasure in the passions, full of evils though they are.
82. I understand C to explain nydyatah prdptdn as meaning th a t th e

prince h ad acquired these things as th e result of virtue practised in former
lives.
87. The close agreement of C and T shows th a t A’s second line w ith the
rem arkable sasamvitka is a late falsification of th e original, which was evidently
felt n o t to be in keeping w ith th e B uddha’s character. The restoration of c
is c e rta in ; in d th e difficulty lies in phyogs (=di£). Now CartakyarajanUi-
¿dstra (Calcutta O.S. no. 2, 1926), vi. 81, is m ade up o u t of th e first line of
verse 86 above and of a line th a t gives th e sense of th e second line of th is verBe,
running tada aam&arabhoge ’sm in Icdmarh rdjaiu me manah. Rdjatu is odd here
an d a form from raj is indicated. T sometimes w rites phya for cha (see note
on ii. 22), and I conjecture it originally h ad chaga (—raj) which was w ritten
phyogs ; this was not understood an d was corrected to phyogs. I t is justifiable
to quote this anthology in support of my restoration, as i t also has ix. 62 in
p a rt. The result is n ot absolutely certain, b u t is very probable. T apparently
m isunderstood kdmam, which is to be taken adverbially.
88. But seeing that, when their beauty has been drunk
up by old age, it will be abhorrent even to them, delight in it
could only arise from delusion.
89. For a man who, himself subject to death, disease
and old age, sports unperturbed with those who are subject
to death, disease and old age, is on a level with the birds and
beasts.
90. As for your argument that those men of might were
addicted to passion, that rather must oause perturbation of
mind, seeing that they too perished.
91. And I do not hold that to be true greatness, which
has the generic characteristic of perishing, and in which either
there is attachment to the objeots of sense, pr self-control is
not attained.
92. As for your saying that one should associate with
women, even by the use of falsity, I cannot reconcile falsity
with courtesy by any means at all.
93. Nor does that compliance please me, from which
straightforwardness is absent. Fie upon that union, which
is not made wholeheartedly 1
94. For ought one to deceive a soul inflamed with passion,
which is lacking in steadfastness, trusting, attached, and blind
to the dangers incurred ?
00. I t is not qu ite certain w hat should be supplied in c.

91. 1 follow Co. in taking th e second line at* a continuation of 6 ; for,
while vd . . . vd seems to dem and an independent sentence, it is difficult to
make a satisfactory sense except as above.
92. C and T seem to have had a version of th is verse, in which d was
p a rt of th e quotation of U dayin’s arg u m e n t; b u t I cannot reconstruct it. C
runs, ‘ As for w hat you said, “ Practise association by devices of pretence in
accordance w ith courtesy ” , then th e practice is tru ly defilement. Can this be
called a dcvice ? ’ I n d ddkaiy.ye.na can be understood either ‘ as associated
w ith courtesy ’, or ‘ by th e measure of it ’ ; I translate a little freely to get the
sense. In T ’s last line de-min is probably corrupt for bden-min.
94. T ’s reading in 6 is against th e m etre. F or the construction cp.
Hit&padeia (ed. Peterson), Miiraldbha, 57, which traces its u ltim ate origin
perhaps to th is verse.
95. And surely it is not fit for women to look at men or

men at women, when the victims of passion one for the other,
if they practise deceit in this way.
96. Such being the case, you should not lead me astray
to the ignoble passions, when I am afflicted with suffering and
m y lot is old age and death.
97. A h ! Your mind must be very firm and strong,
when you find substance in the fleeting passions. While
observing creation on the road of death, you remain attached
to the objects of sense in the midst of the most terrible danger.
98. I on the other hand am fearful and exceeding dis
tressed, as I meditate on the terrors of old age, death and
disease. I find no peace or contentment, much less pleasure,
as I perceive the world blazing as it were with fire.
99. If desire arises in the heart of a man who knows
that death is inevitable, I consider that his soul is made of iron,
in that instead of weeping he delights in the great danger.”
100. Then, as the prince uttered this discourse which was
full of resolution and controverted recourse to the passions,
the lord of day passed to the Western Mountain, with his orb
such that men oould gaze at it.
101. Then their garlands and ornaments worn in vain,
their excellent arts and endearments all fruitless, the women
99. There have been many a tte m p ts to am end A’b reading in d on the
lines of th e w ord being a participle to agree w ith mahabhaye ; T is against this,
an d th e only possible word, tisthati, is bad paljeographically. Moreover, th e
argum ent runs incoherently. The w ord indicated by T is from raj or aajj
(the form sajjati being permissible in epic and B uddhist Sanskrit), and the
parallelism w ith rdga in th e first line suggests th a t rajyati is th e correct solution.
100. C a . . . ca denoting sim ultaneity. The point th a t m en’s eyes can
look a t th e sun as i t sets w ithout being dazzled recurs in language reminiscent
of th is verse a t Kumdrasathbkava, viii. 29, and Kiraidrjuniya, iv. 4.
101. T he difficulty lies in c. The em phatic position of eva shows th a t
th e translation of sva eva bhdve by ' in their hearts ’ is too commonplace. T
tak es manmatha a s = K 5 m a d e v a ; he is manaaija, citlodbkava, to which th e word
is clearly intended to allude here. Therefore sve refers to him prim arily and
suppressed the god of love in his birthplace, their hearts, and

returned to the city with their hopes frustrated.
102. Then the son of earth’s guardian saw the glory of
the women in the city garden withdrawn again in the evening
and, meditating on the transitoriness of everything, he entered
his dwelling.
103. But when the king heard that his son was averse
from the objects of sense, then like an elephant with a dart
in its heart, he did not he down that night. Thereon wearing
himself out with all kinds of counsels with his ministers, he
found no means, other than the passions, for restraining his
son’s purpose.
we m ust translate literally ‘ in his being which is equivalent to ‘ in their

hearts ’. To m ake th e thou g h t clear, I tran slate bhava ‘ birthplace \ and in
actual fact th e later lexica give this as a m eaning of th e word. I n these circum
stances T ’s vinigarhya (garh w ith vini n o t recorded elsewhere) makes no sense
and A’s viniguhya is hardly strong enough. I therefore conjecture vinigfhya,
which is palseographically th e halfway house between th e two forms.
102. T ’s reading is perhaps preferable in d, as punob seems required by
th e sense.
103. T ’s reading is excluded in c, because ¿rdnta takes th e locative (jS.,
i. 1).
FLIGHT 61
CANTO V.
F l ig h t .
1. Though the son of the Sakya king was thus tempted

by priceless objects of sense, he felt no contentment, he obtained
no relief, like a Hon pierced deeply in the heart by a poisoned
arrow.
2. Then longing for spiritual peace, he set forth outside
with the king’s permission in order to see the forest, and for
companions he had a retinue of ministers’ sons, chosen for
their reliability and skill in converse.
3. He went out, mounted on the good horse Kanthaka,
the bells of whose bit were of fresh gold and whose golden
1. F or th e reading adopted in c cp. S ., ix. 50, an d Jdt., v. 16. I n d I

follow Co. in taking cUi as an adverb applying to th e whole com pound in
preference to taking alidigdha as ‘ a highly poisoned arrow ’ (so Schmidt).
2. The compound vanabhumididfkaaya would only be permissible in th e
classical language, if vanabhumi could be taken as accusative, b u t ASvaghoâ
uses an objective genitive or locative afte r didfksa. Such compounds do occur
however, S., i. 49, M Bh., i. 385, and xii. 9320.
3. Probably th e earliest occurrence in literatu re of kholina, believed to
be a Greek loan-word. In th e second line I am doubtful of A’s reading in c ;
K an th aka is specially described la te r an d would hardly be brought in casually
here. T ’s aakambalam m ay be right, mbba and ntha being palseographically
cloee, and blankets are used for saddles ; b u t I would n o t accept i t till its
application to th e simile can be explained. C does n o t help cxcept th a t it
does n ot give th e nam e K anthaka, and I can m ake nothing oul of reading A
as aakanthakam. F or d I follow Schrader and Sovani in taking drumabja as
=drumotpala, kar&ikdra. This tree is com pared to hum an beings, verse Cl
below and S., xviii. 5. The question is w hat meaning to attrib u te to this.
There is perhaps a h in t a t a comparison w ith Abhimanyu, who h ad an emblem
of karnikara flowers on his banners according to th e M B h. and is therefore
drumdbjaketu, ketu meaning prim arily th e emblem a t th e top of th e flagstaff
and only secondarily a flag as a whole (cp. Hopkins, JA O S , 1889, 244-5). B ut
trappings were beautified with waving chowries, and so he

resembled a karnikara emblem mounted on a flagpole.
4. Desire for the forest as well as the excellence of the
land led him on to the more distant jungle-land, and he saw the
soil being ploughed, with its surface broken with the tracks
of the furrows Uke waves of water.
5. When he saw the ground in this state, with the young
grass tom up and scattered by the ploughs and littered with
dead worms, insects and other creatures, he mourned deeply
as at the slaughter of his own kindred.
6. And as he observed the ploughmen with their bodies
discoloured by wind, dust and the sun’s rays, and the oxen in
of itself th is does n o t explain ketum. B uddha is com pared S ., iii. 25, to a

hemamanijdiavalaijiiiam dhvajam, b u t, if we ta k e ketuh as ‘ banner no
suitable m eaning again is left for ketum. F or th e sense * com et ’ seems to me
q u ite unacceptable, unless we go to th e length of tak in g drumabja a s —‘ bom
of wood or w ater i.e. Agni, th e ketu of Agni being smoke as in xi. 71 ; th is is
not only far-fetched b u t gives no suitable application of th e first line to ketum.
F u rth e r S. C. D as’s m eaning ‘ column ’ for T ’a tog-can cannot be au th en ticated
in S anskrit for ketu. N or do I see how to apply to th e simile th e faot th a t the
B ai'hut sculptures show flagpoles w ith hum an figures for th e ir fiagB, th e flag»
bearers being mounted. I can find no altern ativ e therefore to th e somewhat
unconvincing rendering given above, except to tak e drumabjaketuh as ‘ th e
brilliance of karnikara flowers ’ ; flowers were actually carried on flagpoles, cp.
Urubhanga, 9, mdlyair dhvajdgrapatitaih. The ep ith ets in th e first line can
easily apply to a banner (divide kka-lina an d note A A A . , 180, for th e associa
tion of bells and flags).
4. Vananta could m ean * on th e edge of th e forest b u t probably anta
is purely collective in sense to distinguish th e jungle from th e city-groves. For
vikrsta—viprakrfta, cp. Madhyamavydyoga (T.S.8.). p. 6, and BhN&., xiv. 23.
The jungle is n aturally fu rth er from th e c ity th a n the gardens. In c T possibly
read vikdra and took i t to k f.
5. The Indian editors quote th e M edinikoia for the form k r im i; cp.
Liiders, Bruchstucke bvddhistischer Dramen, fragm ent 18, and A K V . , iii, 149,
10. K pniH la is a common com bination, e.g. M anu, i. 40, and S P ., iii. 44.
6. In 6 T ’s reading m ay be correct. C’s ' th e ir bodies covered w ith d u st ’
suggests th a t mrrin Bhould perhaps be taken here as = rupa, a common Pali
usage.
y. 11] FLIGHT 63
distress with the labour of drawing, the most noble one felt
extreme compassion.
7. Then alighting from his horse, he walked slowly over
the ground, overcome with grief. And as he considered the
coming into being and the passing away of creation, he cried
in his affliction, “ How wretched this is.”
8. And desiring to reach perfect clearness with his mind,
he stopped his friends who were following him, and proceeded
himself to a solitary spot at the root of a jambü-tree, whose
beautiful leaves were waving in all directions.
9. And there he Bat down on the clean ground, with
grass bright like beryl ; and reflecting on the origin and destruc
tion of creation he took the path of mental stillness.
10. And his mind at once came to a stand and at the
same tim e he was freed from mental troubles such as desire
for the objects of sense etc. And he entered into the first
trance of calmness which is accompanied by gross and subtle
cogitation and whioh is supermundane in quality.
11. Then he obtained possession of concentration of
mind, whioh springs from discernment and yields extreme
ecstasy and bliss, and thereafter, rightly perceiving in his
mind the course of the world, he meditated on this same matter.
S. Viviktatd has also here th e sense of ‘ solitude \ I t is impossible to

decide between ntvdrya and mwjriya in d ; m any passages could be cited in
support of each.
9. In a I oombine A and T. The prince enters on th e m editation known
as ¿harmapravicaya in th e Abhidharma. There may be a h in t in alalambe of
th e technical m eaning of dlambana, which is to th e m ind w hat visaya is to th e
senses.
10. Aerava cannot be satisfactorily tr a n s la te d ; for m y rendering, see
note on 8., xvi. 3, in my translation. The phrase does n o t usually occur in
descriptions of th e flxst trance, b u t Divy., 391, calls i t anasravasadria on th is
very occasion, and according to H lnayana dogmatics th is trance can be either
aSsrava or anderava. T is possibly corrupt and may originally have h ad rab-
•spyod-pa, i.e. andsravapracamm, which would be quite good.
64 ACTS OF THE BUDDHA [v. 12
12. “ A wretched thing it is indeed that man, who is

himself helpless and subject to the law of old age, disease and
destruction, should in his ignorance and the blindness of his
conceit, pay no heed to another who is the victim of old age,
disease or death.
13. For if I, who am myself such, should pay no heed to
another whose nature is equally such, it would not be right
or fitting in me, who have knowledge of this, the ultimate law.”
14. As he thus gained correct insight into the evils of
disease, old age and death, the mental intoxication relating to
the self, which arises from belief in one’s strength, youth and
life, left him in a moment.
15. He did not rejoice nor yet was he downcast; doubt
came not over him, nor sloth, nor drowsiness. And he felt
no longing for sensual pleasures, no hatred or contempt for
others.
16. While this pure passionless state of mind grew within
his lofty soul, there came up to him a man in mendicant's
clothes, unseen of other men.
17. The king’s son asked him, “ Tell me, who are you ? ”
On this he explained to him, “ 0 bull among men, I am a
sramana, who in fear of birth and death have loft the home
life for the sake of salvation.
12. Vijugupsa is recorded by the P W only in a .single verse from the

older Upaniâds and then only with the ablative in the sense of 1feel disgust
for Pali however has vijugucchati with the accusative (see P.T.S. Diet.
s.v.) in the sense of literally ‘ despising’ and so ‘ thinking nothing pf
‘ taking no heed of Here it really means ‘ fail to draw the moral from
The construction of jugupsa in Sanskrit w ith the accusative is parallel, and to
translate here ‘ despise ’ misses the point.
13. H i perhaps merely expietive to emphasize the predicate.
14. For mada and the second line cp. S ., ix. 1-34.
15. The kdmagunaa are the five gunna or objects of the senses in th at
aspect in which k&ma is felt for them.
16. Rajas in nlrajaska means rdga and dve$a as described in the preceding
verse ; cp. note in translation on S ., iii. 39.
V. 22] FLIGHT 65
18. Since the world is subject to destruction, I desire

salvation and seek the blessed incorruptible stage. I look
with equal mind on kinsman and stranger, and longing for and
hatred of the objects of sense have passed from me.
19. I dwell wherever I happen to be, at the root of a tree
or in a deserted temple, on a hill or in the forest, and I wander
without ties or expectations in search of the highest good,
accepting any alms I may receive.”
20. After saying this, he flew up to the sky before the
prince’s very e y e s ; for he was a heavenly being who in that
form had seen other Buddhas and had encountered him to
rouse his attention.
21. When that being went like a bird to heaven, the best
of men was thrilled and amazed. And then he gained awareness
of dharma and set his mind on the way to leave his home.
22. Then he, who was Indra’s peer and had conquered the
horses of the senses, mounted his horse with the intention of
18. There are many parallels to c, e.g. Kddyapaparivarta, 29, p. 50,

putre ca satrurhhi ca tidyamdnaao. Do§a for dve§a again (see note on ii. 39).
19. I translate ayatana ‘ temple as Indian tales so often mention ■wander
ing mendicants as living in deserted temples.
20. The difficulty in the second line lies in tadvapvfr, which T takes as
nominative b u t th e order of it« words is such th a t kyie may, as often, be a
mistake for kyi, which would make it compounded with anyabvddhadarii,
hardly a good reading. C is not clear. Formichi ingeniously takes it as
accusative, ‘ assumed th a t form much th e best sense, if authority for such a
ub€ of i with samd were available. For anyabuddhadarsin cp. purvabuddha-
darMn, L V ., ch. xxii, 350, 16, and Sikfasamuccaya, 13, 1, and 189, 13; darHn
properly ‘ who was in the habit of seeing ’. For smftoye, see th e Introduction.
21. The use of upalabh, which is specially used of perception by the
senses, shows th a t samjnd has the technical sense of the action of the mind in
forming ideas or conceptions, based on th e perceptions presented to i t by the
senses. As Speyer notes, the expression, dharmasamjnd, is common in Jo t.,
though I take i t in a somewhat different way to him.
22. For the horses of the senses cp. S ., x. 41, and note in translation.
I do not agree with W th a t T reads parivarajane ’p y abhikg&maqe and 1 believe
i t indicates the tex t (read mthon-ba for fydod-pa ?). In S ., ik$ with ava is used
5
entering the c ity ; but out of regard for his following he did
not go straight to the longed for forest.
23. Though he entered the city again, it was not out of
any wish to do so, since he desired to make an end of old age
and death and had fixed his mind in all attention on the, forest
lif e ; his feelings were those of an elephant returning to the
picketing-ground from the jungle.
24. A nobleman’s daughter, looking up at him, as he
entered along the road, folded her hands and said, “ Happy
indeed and blessed is that woman, whose husband is such in
this world, 0 long-eyed on e! ”
25. Thereon he, whose voice was like that of a mighty
thunder-cloud, heard this announcement and was filled with
supreme calm. For on hearing the word “ blessed”, he set
his mind on the means of winning final beatitude.
26. In stature like the peak of the golden mountain, in
arm, voice and eye resembling an elephant, a thunder-cloud
and a bull respectively, in countenance and step like the moon
and a lion respectively, he next proceeded to the palace with
yearning aroused for the imperishable dkarma.
27. Then with the gait of the king of beasts he approached
his father in the midst of his corps of ministers, like Sanatkumara
in the third heaven approaching Maghavat, as he shines in the
assembly of the Maruts.
several times where one would expect apa, and I construe it thus here. The
natural rendering of the second line in C is given in Beal, but probably it really
intended what 1 believe the Sanskrit to mean. The point is th a t the retinue
would have got into trouble with the king, if they did not bring the prince
back w ith them ; and this would be brought out more clearly by reading hy
for tv in e.
26. The first line of 27 shows th a t vikrama means primarily ‘ gait ’
here ; i t may mean ‘ prowess ’ secondarily. The poet plays again on k§aya
a t S., x. 57.
27. For the simile to be exact Sanatkumara should be the son of Indra
and C has ‘ the son of &akra ’ ; does Sanatkum&ra stand for Jayanta, just as
a t Chdndogya Up,, vii. 26, 2, Sanatkumara and Skanda are identified ?
V. 33] FLIGHT 67
28. And prostrating himself with folded hands, he said

“ 0 king, graciously grant me permission. I wish to become
a mendicant to seek salvation; for separation is inevitable
for me.”
29. Hearing his words, the king shook like a tree struck
by an elephant and, grasping him by his hands folded like a
lotusbud, he spoke to him thus in a voice choking with sobs :—
30. ‘‘ Refrain, dear one, from this intention. For it is
not yet the time for you to give yourself up to diuirma. For
they say the practice of dharma in the first flush of youth,
when the intelligence is still unbalanced, is full of dangers.
31. When a man is young with senses liable to excitement
over the objects of sense and with resolution unfit to cope
with the hardships of the life governed by vows, his mind
shrinks back from the forest, especially so when he has had
no experience of solitude.
32. But, 0 lover of dharma, it is now my time for dharma,
after I have devolved the sovereignty on you, the cynosure
of all e y e s; but if you were forcibly to quit your father, O
firmly courageous one, your dharma would become non-dharma.
33. Therefore give up this your resolve. Devote yourself
for the present to the duties of a householder. For entry to
the penance grove is agreeable to a man, after he has enjoyed
the delights of youth.”
30. M ali seems to be used here for prajnd (A K ., I, 154); it is so used

a t S ., iii. 11, where correct translation accordingly.
31. Kutuhala as an adjective is odd ; query kutuhalindriyaaya ? Viveka
in its usual double sense.
32. I t is uncertain whether in 6 we should read lak$a, lak§ya or latyma . ;
I prefer the last as closest in sound to lak$mi. Lak#mabhuta (lak$ya° wrongly
in text) recurs S ., iv. 8. Cp. Tantrdkhyayikd, iii. 126, lak$inabhuto van&nam . . .
pddapendrafy. The meaning is doubtful here, perhaps ‘ the apple of my eye \
I follow T in taking the last line as a single sentence, not with Co. as two,
which makeB vikrarnena difficult. Like ix. 66, and x. 25, this passage suggests
the poet to understand by vikrama ‘ the wrong course of action as opposed
to farama *the right course ’.
68 ACTS OP THE BUDDHA [v. 34
34. Hearing these words of the king, he replied in a voice

like the kalavinka bird’s: “ I will refrain from entering the
penance grove, 0 king, if you will be my surety on four points.
35. My life is not to be subject to death. Disease is
not to injure my health. Old age is not to impair my youth.
Disaster is not to take away this my worldly fortune.”
36. To h i s s o n , w h o h a d p r o p o u n d e d a m a t t e r so h a r d o f
f u l f i l m e n t , t h e k i n g o f t h e § & k y a s m a d e reply: “ Give u p t h i s
id e a w h io h g o e s to o f a r . An e x t r a v a g a n t w i s h is rid io u lo U B
a n d u n fittin g .”
37. Then he, who was as grave as Meru is weighty, Said
to his father: “ If this is not possible, then I am not to be
stopped; for it is not right to hold back a man who wishes to
escape from a house, that is being consumed by fire.
38. And seeing that separation is the fixed rule of the
world, is it not better to make the separation myself for the
36. Read atipravrddhdm ¡ n e t The te x t in d is doubtful and C not

definite enough to Iteip. Krama means ‘ the proper, natural order of things ’
(common in Jot., e.g. p. 8 6 ,2 1 ; xviL 9 ; xix. i ; xxxii. 42; and of the due («der
of th e Buddha’s life a t Mahäydnasüiräiamkdra, xix. 79). Akrama could there
fore mean 4impossible * as contrary to the natural order of things (‘ wider-
n a t ü r l i c h PWK), but the more normal sense seems to be *unfitting e.g.
L V ., ch. xxri, 416,16, SrAgdraiataka, 51 (where coupled with anucita), Abhife-
kanätaka, i. 17. T s reading is dearly wrong and Co.’a difficult to translate.
37. As Speyer pointed out, ni4cUcromi*ttb alone is grammatically possible.
^^38. In a T ’s yodd is typical of the poet’s style. One can r»ad either
nanu or na to in 6 and 6, and varom woyam or varam tv ayam in b without
Hjfafit.ing the general sense. C and F P are hard to tran slate; the former has,
4Separation is th e permanent law to which everyone is subject. I t is better
to go away in accordance w ith dharma than undergo destruction oneself in the
future. If one does not go away in accordance with dharma, who can grasp
(dharma), when death comes t * This suggests dbarmepa and svayam in 6.
F P is free,4Since one sees all things to be definitely impermanent, the law of
all th a t exists is separation ultimately. I t is better to bear separation from
one’s earthly relations; since death is about to come, the business must be
accomplished In ©na tu would be difficult, since ASvaghoga only contrasts
two nouns, not a noun and a verb, in the construction varam . . . no, and else-
v. 44] FLIGHT 69
sake of dharma ? Will not death sever me helplessly, still

unsatisfied before I attain my goal ? ”
39. When the lord of the earth heard this resolve of his
son who was longing for salvation, he said “ He shall not go.” , and
arranged for an increased guard on him and for the choicest
pleasures.
40. But after the ministers had duly instructed the
prince according to the sdstras with respect and candour and
his father with floods of tears had stopped him from going,
then he entered his dwelling in grief.
41. The women looked up at him with restless eyes, like
young hinds, as their earrings, swinging to and fro, kissed
their faces, and their bosoms heaved with uninterrupted sighs.
42. For, bright as the golden mountain, he bewitched
the hearts of the best of women, and captivated their ears,
limbs, eyes and beings with his voice, touch, beauty and qualities
respectively.
43. As the day departed then, he mounted, blazing like
the sun with his beauty, to his palace, even as the rising sun
climbs Meru, in order to dispel the darkness with the splendour
of his self.
44. Going up to a chamber which was filled with incense
of the finest black aloe and, had lighted candelabra glittering
where he only uses na or na ca, not na tu, after varam. A tfp ta is probably
equivalent here to avitardga.
39. T takes bhuydk with d, C apparently both with d and with the preced
ing words.
40. N idariita implies th a t they enlivened their discourses with illustra
tions from the Itihasas and Pur anas.
42. For atmabhdva, Bee attabhdva 2 in Andersen and Smith’s Pali
D ictionary; the usage is common in Buddhist Sanskrit. Cp. S., iii. 16, for the
simile. Tim ira in the double sense of tamas.
44. I follow W who understands T as above. Abhiruhya requires an
object, which can only be garbham, unless alternatively vimdnam is supplied
from the previous verse. To take this compound as referring to the couch
makes nonsense ; for its interior would not be filled with incense, and we should
with gold, he repaired to a splendid golden couch inlaid with

streaks of diamond.
45. Then the noblest of women waited with musical
instruments on him, the noblest of men, the peer of Indra, just
as the troops of Apsarases wait on the son of the Lord of Wealth
on the moon-white summit of Himavat.
46. But even those splendid instruments, like though
they were to the music of the gods, failed to delight or thrill
him ; the one desire of the saintly prince was to leave his house
in search of the bliss of the highest good, and therefore he did
not rejoice.
47. Thereon the Akani§tha deities, supreme in austerities,
taking cognisance of his resolve, all at once brought sleep there
over the women and distorted the gestures of their limbs.
48. So one, as she lay there, supported her cheek on an
unsteady hand, and, as if angry, abandoned the flute in her
lap, dear though it was to her, with its decoration of gold leaf.
49. Another, lying with her bamboo pipe in her hands
and her white robe slipping off her breasts, resembled a river
with lotuses being enjoyed by a straight row of bees and with
banks laughing with the foam of the water.
have to rea d something like °gandhim suggested b y C’s ‘ a seven-jewelled couch,

fragrant w ith th e best sandalw ood \ Oarbha in th e sense of *room ’ seems
unknow n in classical S anskrit except in com pounds such as prdsadagarbha
b u t occurs in P ali (Bee P.T.S. P ali Diet. s. gabbha, Coomaraswamy, Eastern Art,
I I I , 191, an d also M kv., I I , 316, 8).
46. T he alternative of taking th e second line as one sentence governed
b y yatah w ith rente in th e sense of *stopped ’ is difficult. H ow T understood
i t is n o t clear, b u t i t translates reme *rejoiced as apparently d id C. A^vaghosa
uses yatah. elsewhere to introduce a final clause a t th e end of a verse, e.g. S.,
v . 15, and xviii. 2.
47. T he A kanisthas are th e supreme deities of th e Rupndh&tu, the
highest of th e five ¿uddhav&aa classes.
49. T he bees are th e flute, th e lotuses th e hands, th e bunks th e breasts
a n d th e foam th e w hite robe. L aughter is w hite in comparisons.
v. 54] FLIGHT 71
50. Similarly a third was sleeping, clasping her drum,

as if it were her lover, with arms tender as the hearts of young
blue lotuses, so that the bright golden armlets had met together.
51. So others, decked with ornaments of fresh gold, and
wearing peerless yellow garments, fell down helpless with
deep sleep, like karnikara boughs broken by an elephant.
52. Another lay, leaning against the side of a window
with her beautiful necklaces dangling, and seemed with her
slender body bent like a bow as if turned into the statue of a
¿afa-phicker on a gateway.
53. Another again had her lotus-face bowed down,
thereby causing the jewelled earrings to eat into the lines
of paint, so that it took the likeness of a lotus with its stalk
half-curved, as it is shaken by a kdrandava bird standing on it.
54. Others lay in the position in which they had sat down,
and, embracing each other with intertwined arms decorated
60. F or th e idea cp. Bdm ., v. 13, 44, I ta k e earhgata, which T omits,

to m ean th a t th e arm s were clasped so tig h t as to bring th e arm lets on b oth
of them together. In a I follow T for garbha ; cp. th e gloss madhya for garbha
a t A A A ., 182, 20.
51. A’s reading in e seems to me hopeless. My te x t is sound paUeo-
graphically and legitim ately deducible from T. Navahdtaka is presumably
gold of a very light colour to resemble th e w hitish flowers of th e karnikara;
th e pita clothes sta n d for th e rubescent shoots.
52. T he verse is an exact description of th e statu es below th e crossbars
on th e Sanchi gateways, cp. Vogel, Acta Or., V II, 208. T his seem» to be th e
only occurrence in literature of bhuj w ith vi.
53. I t is difficult to choose between °pattrale,kham an d °gandalekham ;
many parallels to both. I have opted for A’s probable reading, because a t
S ., iv. 23, vi4e§akdnta replaces this word in a sim ilar compound. Gaqda is
specially suitable too, because i t means ‘ stalk ’ in B udd h ist works (Avad&na-
¿ataka, II, 133, n. 4, Mhv., I , 21, 9, an d Bodhiaattvabhumi, 99), an d among
parallels I note Aupapdtika&utra, § 12, kuq^^lU hiyagaijdalehd. In e perhaps
ivdgramkranadam, comparing S., v. 52 ; and in d there is m uch to be said
for T ’s cakampe, p a in A being n o t unlike ¿a. T he face is th e lotus, th e earring
th e bird, th e neck the bent stalk.
54. If the verbs in thiB and th e preceding verses m ean ‘ appear beautiful ’,
as th e negatives show them to do in 57, 60 and 61, we should have th e con.
with golden bracelets, appeared to have their bodies bent

down under the load of their breasts.
55. Yet another clasped her mighty parivddini, as if it
were her friend, and rolled about in her sleep, so that her golden
threads shook and her face had the pendent strings on her ears
all disordered.
56. Another young woman lay, bringing her panava,
whose beautiful netting had slipped from her armpit, between
her thighs, like a lover exhausted at the end of his sport.
57. Others, though really large-eyed and fair-browed,
showed no beauty with their eyes shut, like lotus-beds with
their flowerbuds closed at the setting of the sun.
58. Another too had her hair loose and dishevelled, and with
the ornaments and clothes fallen from her hips and her necklaces
scattered she lay like an image of a woman broken by an elephant.
59. But others, helplessly lost to shame despite their
natural decorum and endowment of excellent beauty, lay in
immodest attitudes, snoring, and stretched their limbs, all
distorted and tossing their arms about.
trad ictio n th a t th e women were a ttractiv e in these attitu d es. T he la st line

of T has tw o syllables in excess •, gmas-te is clearly an interpolation.
56. T translates yoktraka by Sog-dril, ‘ roll of paper which W u nder
sta n d s to be th e palm leaf rolls w orn in th e ears, quoting Grunwedel, Buddhis-
iische K unst in Indien (1920), 187, n. 16. I know no au th o rity in S anskrit
for this and i t does n o t fit th e use of th e w ord a t viii. 22 below, or S., vi. 3.
56. T he exact m eaning an d reading of th e com pound in b is unoertain,
b u t °pdSam fits th e simile b etter th a n °pdr8vam.
58. The reference perhaps is to th e dum m ies used to train elephants in
killing, im plied by K A ., ii. 32, an d alluded to in th e HG. (Cowell an d T bom as’a
translation, 190 and 220, where understood rath er differently). One Indian
ed ito r gives kanthaautra th e m eaning i t h as in erotics. F or pratiydtana cp.
R ., xvi. 17.
59. T is n o t clear in tn e second line, because gya-gyn, ‘ tw is tin g ’,
‘ crooked m ay correspond to jajrmbMre in th e sense gdtravindma (cp. iv. 6) or
to ulbanam ; in th e la tte r case geal-bar m ust be corrected to glal-bar w ith W.
Anidbaria is common in th e sense of ‘ m odest ’, ‘ decent of dress or behaviour,
a n d ulbanam is to be understood accordingly.
v. 65] FLIGHT 73
60. Others looked ugly, lying unconscious like corpses,

with their ornaments and garlands cast aside, the fastening
knots of their dresses undone, and eyes moveless with the
whites showing.
61. Another lay as if sprawling in intoxication, with her
mouth gaping wide, so that the saliva oozed forth, and with her
limbs spread out so as to show what should have been hid.
Her beauty was gone, her form distorted.
62. Thus these womenfolk, lying in various attitudes
according to their natures, family and breeding, presented the
appearance of a lotus-pond whose lotuses have been blown
down and broken by the wind.
63. When the king’s son saw the young women lying in
these different ways and looking so loathsome with their un
controlled movements, though ordinarily their forms were
beautiful, their speech agreeable, he was moved to disgust:—
64. “ Such is the real nature of woman in the world of the
living, impure and loathsom e; yet man, deceived by dress and
ornaments, succumbs to passion for women.
65. If man were to consider the natural form of woman and
such a transformation produced in her by sleep, most certainly
60. Co. divides in b visj-ta-agrantkana ; I follow T in dividing tlisfta-

-agranthana, b u t th e la tte r w ord does not seem to occur elsewhere. Visjia,
lit. ‘ come a p a rt very a p t for a cloth k n o tted round th e w aist. In c Sukla,
as th e m ention of corpses shows, m ust m ean ‘ th e w hite of th e eyes ’ ; animiliia,
lit. ‘ n ot disappeared *.
61. Vivrddhagatri is d ifficult; I translate according to T , which gives
w hat is evidently th e proper sense. T he only analogous use of vivfddha th a t
I have noted is a t Avaddna6ataka> I, 265, 4, perhaps n o t q u ite on ail fours.
62. My conjecture in a accounts by th e likeness of nva an d n u for A’a
omission of tw o syllables. Anvaya m ay m ean ‘ training ’ here.
63. A and T agree in valgubhdm in a and are supported by C’s ‘ their
laughing words ’ ; otherwise Speyer’s phalgvbhdso m ight have been preferable.
64. Cp. S ., viii. 48, and ix. 26.
65. The authenticity of this verse is a problem ; for it is unlike C to om it
so moral a statem ent and th e repetition of th e ending is clumsy. On th e other
hand th e language and thought of abc a t least are no t unlike Asvaghosa’s.
his heedlessness in respect of her would not increase; yet,

overcome by his impressions of her excellence, he succumbs
to passion.”
66. Thus he recognised the difference and there arose in
him a desire to escape that night. Then the gods, understanding
his purpose, caused the doors of the palace to fly open.
67. Thereon he descended from the palace roof, contemning
the women lying ¿here, and, having descended thence, he went
out unhesitatingly to the first courtyard.
68. He awoke the groom, the swift-footed Chandaka,
and addressed him th u s: “ Quickly bring the horse Kanthaka;
I desire to depart hence to-day to reach deathlessness.
69. Since contentment arises in my heart to-day, and since
T h a t F P should quote th is verse and 64 together is in its favour, b u t its differing

version of d is more appropriate and m ay represent th e original of which the
present te x t is a corruption. Notice th e play on Sam khya phraseology,
prakjii, vikdra, an d guna. Svapnavikdra also means ‘ a transform ation as
unreal as a dream Pramdda is a term occurring frequently in S ., a n d implies
heedlessness to th e considerations th a t tu rn a man to th e religious life. The
distinction between samkalpa and parikalpa is a fine one ; th e la tte r is th e con
ception formed by th e m ind about an object, impressions of w hich are presented
to it by th e senses. T he former seems particularly to m ean th e impressions
produced on th e senses by an o b je c t; th u s S ., xii. 5, mrhlcalpddvo manorathah
(the usual word being indriydiva), and xiii. 35, eamkalpawsadigdhd h i pancendri*
yamayafy 4ardh. Ouna therefore is employed here in th e secondary sense of
‘ object of th e senses as in a certain stage of Sam khya development and in
th e word kamaguna.
66. Antara also means ‘ opportunity ’ here, as well as th e difference
between svabhava and o u ter adornm ent.
67. T he accusative afte r vinirgam is odd. The first courtyard is th e
outerm ost one where tb e stables would be.
68. C expands and has equivalents for both yiydsa and pipd&a ; i t may
have h ad th e la tte r, understanding it literally for amj-ta, ‘ nectar ’, and m eta
phorically for amfta, ‘ th e deathless country The m etaphorical use is unusual,
not occurring in classical S anskrit and employed only by B uddhists in com
pound« in a b ad sense {= trsiyi) ; so with some hesitation I keep A’s reading.
69. For th e construction of th e relative cp. vii. 57, and S., vi. 47, and
rem arks in the Introduction.
v. 73] FLIGHT 75
my resolve is fixed in my mind and since I have as it were a guide

even in loneliness, most certainly the longed for goal has come
into m y view.
70. Since these women lay in m y presence without regard
to their own modesty o r t o respect for me, and since the doors
opened of themselves, most certainly it is the time to-day
for me to depart hence.”
71. Then the groom accepted his lord’s bidding, though
he was aware of the purport of the king’s orders, and, as if
spurred on by another in his mind, he decided to bring the
horse.
72. Then he brought for his master that noble steed,
who was endowed with strength, mettle, speed and breeding.
A golden bit filled his mouth and a light stall-blanket covered
his back.
73. His chine and rump and fetlocks were long, while his
hair, tail and ears were short and kept s till; his back and flanks
70. In d iio perhaps is better, but ato corresponds more closely to A

palseographically.
71. Pare¡¡w In c implies n o t only Co.’s * highor power ’, b u t also ‘ os if
incited by a foe ’ to do a deed th a t would damage th e king, hi» m aster.
72. I follow H opkins, who quotes th e M B k., in translating Sayyaatarana,
b u t i t may mean ‘ a blanket for riding on
73. I t is difficult to determ ine th e readings of th is verse, as our authorities
for th e points of a horse are all much later and caunot be exactly reconciled.
I have consulted Brhaisathhitd (B r.), lxvi, Ja y a d a tta ’s Atvavaidyaka («/.),
ii. and iii. and N akula’s Asvacikitsa (N.), vi, both in th e Bibl. Tnd., SuhranUi
(&N.)t iv. 7, ed. J . S. Desau, Bombay, 1912, and th e SnliholraMstra («&$.),
sthdna i, adhyaya 8, in 1.0. MS. 2530 (=E ggcling 2762), ft. 41-48. T he last
is full and th e boat authority, b u t corrupt in reading. C has, ‘ W ith higb . . .
(? kingfisher ?), long mane and tail, short hair and ears, belly like a deer, neck
iike a rdjaharitsn, forehead broad, none round like a gourd, th ro a t like a dragon,
kneecaps and breast square, true and sufficient marks of high breeding
which cannot be m a th to square exactly with the Sanskrit.
Each pdda for baliince m ust consist of a single compound, therefore I
aeccpfc in b nibhfUihraswi0, which may hav'e been T ’s reading. F urther the
te x t of d agrees with all au th o rities; note th at the horses chosen by Nala for
were depressed and raised, and the point of his nose, forehead,
haunches and chest were broad.
R tu p arn a were pjikuprotha, M B k., iii. 2784. In b th e Indian editors object

to pf?tha on th e ground th a t a short back is n o t a good point in India. The
only m ention of th e length of back is J ., iii. 25, ndtidirgham ; b u t I agree w ith
them , p artly because nibhrfa could n o t apply to th e back, and p artly because
i t is adequately dealt w ith in c. Their proposal to su b stitu te kuhsi (¿N .,
iv. 7, 75, hraavakufcsikhurafrutib) will not do, because nibhjia does n ot apply,
and no one else supports ¿ N . in this point except a quotation from a certain
Paraiiara in the com m entary (Viz. S.S. edn.) on B f . ; 46b, and N ., vi. 16,
do not give i t in th e ir lists of members th a t should be short. The former’s
list is proiha, th e ears, puccha, daaanau (probably for vf§aium), th e hi§tikds,
th e hoofs, guda and medhra. T he obvious one to which nibhffa applies and
which is good palaeographically is puccha, th e bony p a rt of th e tail. B f. also
requires it to be short, b u t th e hair of th e ta il should be long according to
456, puccham na (corrupt for co, as appears from th e list of Bhort points) hrasvarh
. . . dtirghavalam. B y nibhjia I understand th a t th e ta il does n o t swish or the
ears tw itch {acalitau, 44a, and nibkftordhvakanpa, &akuntala, i. 8, quoted
by Gawronski). The length of th e hairs of th e ta il would account for C’s
divergence.
The other two compounds have several k n o tty points. The trika, the
lower p a r t of th e backbone w ith th e pelvic bones th a t join it, to which perhaps
th e corrupt w ord in C corresponds, should be pjihu (Bf. an d &&.}, near enough
to pratata, perhaps. Pucchamula is defined J., ii. 28, an d in th e com m entary
on Br. (Viz. S.S. edn., 817), b u t not described anyw here; C'suggests th a t a word
for neck should sta n d here, and B f. and require th a t member to be long.
T may have read purvamula, b u t it is difficult to see a word for * neck ’ in
th a t and I have let A’s te x t stand. Pdrsni is defined J., ii. 2, as khurasya
pdrSve, b u t is nowhere described. T ’s reading of par&va agrees w ith
46b, giving i t as one of th e eight long limbs. As th is w ord occurs again in c
and C gives no help, I have kep t pdrsni and understand f fetlock \ I n c T
is a t fault in reading vitaionnata, for 45a, has pfstham ca suviniiarh ca
m l§adbaddham samunnatam vinataih ca praSastam eyat, an d J. an d &N. also
support vinata. I t is q u ite uncertain if hiksipdrdva is to be taken as one word
or tw o ; th e application of vinatonnata in either case is difficult and i t is n ot
clear w hether kuksi stood a t all in T, which understood only one th in g to be
m entioned in th e pdda. C’s ‘ belly like a deer * has a curious parallel in
45a and b, where th e tw o parivas are described as mrgavat and the Jcuksi as
mfgasyopacitam yathd. In th is uncertain sta te the verse m ust be left, till
better MSS. of th e are forthcoming and critically edited.
V. 78] FLIGHT 77
74. The broadchested prince embraced him and patted

him with a lotus-like hand, and ordered him in a gentle-toned
voice, as if he were about to plunge into the middle of a hostile
array.
75. “ Oftentimes, I have been told, has the king, after
mounting you, overthrown his enemies in battle. So act,
O best of steeds, that I too may obtain the deathless stage.
76. Easy it is to find companions for battle, for the
pleasure of acquiring the objects of sense and for the accumu
lation of wealth ; but hard it is for a man to find companions,
when he has fallen into distress or attaches himself to dharma.
77. Moreover as for those who are companions in this
world whether in action that brings defilement or in resort
to dharma, undoubtedly they too, as my inner soul realises,
take their share of the fruit.
78. Understand therefore, 0 best of steeds, this my
departure from here to be connected with dharma for the
benefit of the world, and strive with speed and courage in a
matter whioh concerns your own good and the good of the world
alike.”
74. 8 ., viii. 34, praviSanti ca yac camumukham, suggests on th e strength

of T th e reading dhvajinimukhyam.
75. The first line recalls Var&hamihira’s rem ark in th e passage quoted on
73 th a t a horse w ith these points is nrpatefy satrundadya. In th e second line
yathdvai is difficult, b u t supported by T. As i t stands, one ought to ta k e apt
as in itiating a wish, ‘ W ould th a t I m ight, etc. ! Do th a t ’ ; b u t th is does n ot
seem probable. T he correct construction would be ya th d . . . taiha, b u t S.,
x . 57, has yathd . . . tat. If one m ust am end, Gawronski’s yathd tat is b etter
thn-n Speyer’s yathd yat. I n c C’s ‘ ford of am fta ’ suggests amjiam taram, b u t
padam is Aivaghoâ’a regular word in this connexion.
76. A vdpta in b is best taken as a noun ; Gawronski compares atyarudha
a t B ., x. 42. F or th e sentim ent, see Ja t.f x x . 31.
77. I cannot determ ine T ’s reading in b, an d I do n ot agree w ith W th a t
i t read °bhdg&h in d.
78. F o r parigam, ‘ understand ’, cp. S., v. 32, xvi. 42, an d xviii. 43. The
verse refers to th e legend of K anthaka’s being reborn as a god.
79. Thus the best of men, beautiful in form and shining

like black-tracked Agni, instructed the white horse, the best
of steeds, in his duty as though he were a friend, and mounted
him to go to the forest, just as the sun, blazing like fire, mounts
a white autumnal cloud.
80. Thereon the good horse suppressed all noise, that
would seem terrifying in the night-time or might awaken the
attendants ; his jaws were soundless and he silenced his neighing,
as he went forth with steady steps.
81. Then the Yaksas bowed down their bodies and bore
up his hoofs off the ground with the tips of their hands, that
thrilled with joy; their forearms were adorned with golden
bands and their hands were like lotuses, so that they seemed
to be throwing lotuses beneath him.
82. The city gatehouses, which were closed with gates
furnished with heavy bars and which could not easily have been
forced even by elephants, opened noiselessly of their own
aocord as the king’s son passed along.
80. Cakitavimukta, lit. ‘ devoid of trepidation so ‘ steady ’, explained

by C * did n o t rush im petuously T takes cakita to mean ‘ a frightening noise
which gives th e correct effect b u t is not literal. A ’s correction in d may
indicate °kramair.
81. A’s reading in b seems correct, T being uncertain (kamalan viprakflya,
or viprakirya ?); th e forearms presum ably represent th e stalks of th e lotuses.
Iii d cakita is difficult, and T takes i t in th e sense tfptau of th e Dhdtupatha.
The root significance is ‘ trem ble and one can trem ble w ith joy as well as w ith
fear, hence th e extension of meaning. There are a few other passages where
th e same meaning is possible, Padyacfiddmani, ix. 65, Vdsavadattd, 287, where
th e com m entator glosses cakita w ith tfptdb sam m yitd vd, and th e K halim pur
copperplate inscription, verse 11, Ep. Ind., IV, 248. CaUtagati occurs a t
Daridracdrudatta, iv. 6, in an uncertain sense.
82. T renders pratoU ‘ gatehouse obviously right here an d adequately
authenticated. I n K A . th e word is used of constructions along th e wall
between towers for providing access from inside to th e wall. References in
P. K . A charya’s Dictionary o f H indu Architecture, s .v .; see particularly Vogel,
J M A S 1906, 539.
v. 86] FLIGHT 79
83. Then he went forth out of his father’s city, in the

firmness of his resolve quitting without concern his father, who
was devoted to him, iiis young son, his affectionate people and
his unequalled magnificence.
84. Thereon he, whose eyes were long like stainless lotuses
born of the mud, looked back at the city and uttered a lion-
-roar: “ I shall not be entering the city named after Kapila,
till I have seen the further shore of life and death.”
85. Hearing his words, the troops of the court of the
Lord of Wealth rejoiced, and the hosts of gods with joyful
minds foretold the fulfilment of his resolve.
86. Other heavenly beings of fiery forms recognised his
purpose to be of the greatest difficulty and, like moon-beams
piercing a rift in a cloud, produced a bright light on his frosty
path.
84. In a it is perhaps n o t easy to reconcile palaeographically th e vimala

indicated by C w ith A ’s vikaja, b u t i t gives m uch th e best sense. The word
pankaja suggests th a t th e poet is referring to th e well-known comparison between
th e B uddha, who lives in th e w orld b u t is n ot stained by th e lokadharmas (such
as th e feelings detailed in 83), w ith th e lotus, which springs from th e m ud b u t
is unstained by th e w ater. Vimala brings th is o u t ; cp. S ., xiii. 5 an d 6. I
do n o t think we should understand praveptd as for praveftdsmi. Though it is
convenient here to translate it by th e future, th e agental form implies habitual
action (Pdty., iii. 2, 135) and therefore w ith a negative is m ore forcible th an
th e future.
85. ASama in th e sense ‘ foretell which th e contex t indicates as b etter
th an ‘ wish ’, is rare and only found in th e active. Therefore daosariisur asinai ?
86. The heavenly beings w ith fiery forms recall th e aggikhaihdhdni,
which ASoka’s practice of dharma caused his people to see (Fourth Rook
E d ic t) ; cp. also A K ., I l l , 229, n. 3, an d A A A ., 116, 19. Hence th e ep ith et
avayamprabha of th e heavenly inhabitants a t S., x. 32, an d cp. M B h., xii.
6789fE. for th e deities who live above th e sun and moon an d are svayamprabha
an d agnivarcaa. A ’s akuruta is d ifficult; i t can hardly be held th a t th e poet
is illu strating an unknown gram m atical rule allowing th e use of a singular
verb w ith a plural subject. Adadhata will not do, because T shows k j an d it
is th e fiery bodies of th e deities th a t cause th e light. Joglekar takes akf§ata
to lef, ‘ sc atter b u t th e form is known to th e gram m arians from kr also ;
an d I ta k e i t to th e latter.
80 ACTS OF TH E BUDDHA [v. 87
87. But that steed, like a steed of the Sun, speeding on

as if spurred in mind, and the prince travelled very many
leagues, before the stars in the sky grew discoloured with the
dawn.
87. T h at T is rig h t in taking harituraga to m ean th e sun, n o t In d ra, is

Hhown by th e m ention of A runa in th e second line. T ’a reading in b means
‘ as if speeding on (or, considering) as if transform ed by m ind for which
I cannot find th e S anskrit. A ’s reading is n o t good an d is a reminiscence of
71 above. The construction in th e second line is u n u su a l; pada c seems to be
a kind of accusative absolute of tim e covered. F or th e com bination of parufo
and aruna cp. Brhatsamhitd, iii. 38, paruârajo,ruv.ik]iatanu of th e s u n ; also
th e curious use of paru$a a t VibraanorvaSiya, v. 4. The verb w ith tw o subjects
and a ttra c te d into th e singular by th e nearer has parallels, viii. 33 below, S .,
yjii. 2, M anu, ix. 23, and Daridracdrudatta, i. 18.
vi. 61 THE DISMISSAL OF CHANDAKA 81
CANTO VI
T h e D ism issal of Chandaka .
1. Then the world’s eye, the sun, rose in a moment,

and the best of luen saw the hermitage of the descendant of
Bhrgu.
2. When he saw it with the deer sleeping in perfect trust
and the birds sitting at peace, he felt, as it were, rested and
as if tiie goal were attained.
3. In order to eschew arrogance and to show honour to
asceticism, and in accordance with his politeness he dismounted
from the horse.
4. And alighting, he patted his steed, saying, “ Your
task is accomplished” , and well-pleased he said to Chandaka,
bedewing him as it were with his eye :—
5. “ In following this horse, whose speed is like that of
Tarksya, you have shown, good friend, both loyalty to me and
your own prowess.
6. Although I am entirely given up to other matters,
1 am gripped to the heart by you, who possess equally this
devotion to your master in such a degree and also capability.
.S. 0 and T agree in giving vism aya the sense of ‘ arrogance which
the context demands. (J lias in c, ‘ keeping his deportment \
5. Tarksya is a name for Garuda, to whom speedy horses are often
compared, o.g. Dtvy., 444, M Bh., viii. 687, Karnabhara, 13, Vikramorvasiya,
i, p. I).
6. W undentlands hfdi to refer to Chandak&’s heart, bat T does not
require thin and gr<ih takes the locative of the place caught hold of. The
conjecture in d in almost certain. Gawronski’s idfSt would do but is not so
close to A . I #u*pvcl T of having read Wr&ftya era, two syllablea short,
corrupted from an original tdrsas aa or \dfiai aa, s*a and iia being liable to
mmruading with a tja as socond member.
6
82 ACTS OF THE BUDDHA [vi. 7
7. A man, though not devoted, may be capable, or though

not capable, may be d evoted; but it is hard to find in the world
a man like you who is at the same time loyal and capable.
8. Therefore I am well-pleased with this your noble
action in displaying towards me this feeling, which takes no
count even of possible rewards.
9. Who would not be favourably disposed to a man in a
position to reward him J In the opposite case even kinsfolk
for the most part become strangers.
10. The son is cherished to continue the fam ily; the
father is honoured to obtain maintenance. The attachment
of the world is always due to some motive. No feeling that
this or that person is one’s kin subsists without a cause.
11. Why speak many words ? In short, you have done
me a very great kindness. Return with the horse. I have
arrived at the desired spot.”
12. With these words the mighty prince unloosed his
ornaments and gave them to Chandaka, whose' mind smarted
with sorrow, in order to do him a benefit.
8. C and T ’s pardnmukkafy in d is essential for th e sense ; in fact Chandaka

was more likely to be punished th a n rew arded for his action. If we read
dfsyaie in c w ith A, ’p i in d perhaps should be am ended to hi, b u t I do n ot
like th e omission of te or its equivalent in th e line.
9. F or janibhavati, against which A haa an old m arginal gloss apartt,
op. th e use o ija n a a t S., zv. 31.
10. There seems to be no parallel to th is use of avoid ; Co. understands
oavotd, ‘ unselfishness b a t T divides as in th e te x t. Gawronaki takes svatd
=mameUva of 48 below. The literal m eaning seems to be th e feeling th a t
som ething is one’s own, a n d here th e context dem ands th a t th e something
should be one’s relation to others. F or W ’s translation of th is verse, see his
note on th e T ibetan of ix. 10.
11. If i t were not for C, I should have supposed T ’s gnas in d to be a
m istake for nags, th e equivalent o f A’s reading.
12. Anudamaa, th e regular form, is indicated by T, b u t dnusanua and
anusamsa also occur in B uddhist S a n s k rit; th e P ali form dnisaihaa supports
A ’s spelling. F or th e meaning cp. th e use in th e Divy. (see index s .v .) ; C
vi. 20] THE DISMISSAL OF CHANDAKA 83
13. Taking from his diadem the blazing jewel, which

performed the function of a light, he stood like mount Mandara
with the sun on it, and uttered these words :—
14. “ With this jewel, Chanda, you must make repeated
obeisance to the king, and in order to abate his grief you must
in full confidence give him this message from me :—
15. “ I have entered the penance grove to put an end to
birth and death, and not forsooth out of yearning for Paradise,
or out of lack of affection or out of anger.
16. Therefore you should not grieve for me, since I have
left my home for this purpose. For a union, however long it
has lasted, in time will cease to be.
17. And since separation is inevitable, therefore my
thoughts turn to salvation, in order that there may be no more
severing from my kindred.
18. You should not grieve for me, who have gone forth
to leave grief behind. It is rather the slaves of passion,
enthralled by those sources of grief, the loves, for whom grief
should be felt.
19. And since this, they say, was the firm determination
of our ancestors, grief should not be felt for me who am travelling
along the hereditary road.
20. For when a man passes away, there are heirs to his
wealth ; but heirs to dharma are hard to find on earth or do
not exist at all.
renders ‘ com fort \ As appears from th e opening scene of th e ¿¡dkuntala, it

was n ot proper to en ter a herm itage wearing ornam ents.
14. Co. takes amuktavisrambham to refer to th e king, b u t T rightly
applies i t to Chandaka, who has every reason to be afraid of delivering th e
message.
15. A ’s ja m 0 for janm a0 is a natural corruption ; a t xii. 17, janm a is
almost indistinguishable from jand. For th e second line Jot., xxxii. 41.
17. My conjecture in d is palteographically sound and necessitated by th e
seuse ; A’s 0ddibhib is improbable.
19. Form ichi’s defence of ddyddabhuta, ‘ divenuto dell’ erede * and so
‘ ereditario ’, is contrary to Aivaghoâ’s use of bhuta in compounds.
21. Should it be argued that this person has gone forth

to the forest at the wrong time, I reply that there is no such
thing as a wrong time for dharma, seeing how uncertain life is.
22. Therefore my determination is that the supreme good
must be sought by me this very day. For when death is present
as our adversary, what reliance can be placed on life ? ”
23. In such wise, my good friend, should you speak to
earth’s guardian and also strive that he should not even think
on me.
24. You should also tell the king that I am lacking in
virtue. Lack of virtue causes the disappearance of affection;
when affection has vanished, there is no sorrowing.”
25. On hearing these words Chanda was overcome with
anguish and, folding his hands, replied with a voice strangled
with sobs :—
26. “ At this disposition of yours, 0 my lord, which
must cause distress to your kinsfolk, my mind sinks down Uke
an elephant in the mud of a river.
27. To whom would not such a determination as this
of yours cause tears, even if his heart were of iron, how much
more when it is faltering with love ?
28. For this delicacy of limb, fitted only for lying in a
palace, is not compatible with the ground of the penance grove,
covered by sharp blades of dbr6/wz-grass.
29. But as for my bringing this horse to you after hearing
your resolve, it was some divine power, O my lord, that forcibly
caused me to do it.
30. For if I had been in command of myself, how could
I, on knowing this your resolve, have brought you the horse,
the bale of Kapilavastu ?
26. T ’a chu-bofyi lyjram-na (naditlre) i.s so obviously a mistaken spoiling

for Ijdam-na {'apanke), th a t I havo not included it among tho variants. Similarly
fyjyur-ba (bkavati) may bo a m istake for rgud-pa (sulati), or, as it is preceded
by an unnecessary fydi (idam) not in tho Sanskrit, fydi figyur may be a corrup
tion of yi-mug, which would give th e m etaphorical aenso of sidati.
Vi. 37] THE DISMISSAL OF CHANDAKA 85
31. Therefore, 0 mighty prince, you should not desert,

as a nihilist the good Law, your loving aged father, who yearns
so for his son.
32. Nor should you forget, like an ingrate kind treatment,
the queen, your second mother, who exhausted herself in
bringing you up.
33. You should not abandon, like a coward the sovereignty
he has obtained, the virtuous princess, mother of a young son,
devotedly faithful to her husband and of illustrious lineage.
34. You should not abandon, like a vicious man his
excellent repute, the young son of Ya£odhara, worthy of praise
and best of the cherishers of fame and dharma.
35. Or if, O my master, you are determined to abandon
your father and your kingdom, you should not abandon me.
For your feet are my sole refuge.
36. I cannot leave you in the forest, as Sumantra did
Raghava, and go to the city with burning heart.
37. For what will the king say to me, if I return to the
capital without you ? Or what shall I say to the women of
your household, since I am in the habit of seeing what is proper.
34. In b T is ambiguous ; I think i t agrees w ith C in reading varam,

whereas W takes it to indicate vara. The former in th e better, as Chandaka
usually calls th e prince by some formal title of respect such as bhartf or natka.
35. I follow Gawronski in taking bandku as ‘ father ’ here, a meaning
occurring several tim es in canto ix.
36. C is undoubtedly right in keeping th e traditional form of Sum antra’s
nam e. T he simile foreshadows th e p o et’s im itation in canto viii of the account
of Sum antra’s return to Ayodhya.
37. T he meaning of uciladarfottxil is uncertain and th e renderings of my
predecessors unconvincing. DarAin means a person who sees or is in tho habit
of Seeing, physically or mentally, as in dirgha0 and dosa°t and ucita can only
signify ‘ w hat is proper ' or ‘ w hat is wonted The word may be applied
either to Chandaka, in which case, as Bohtlingk pointed out, i t signifies know
ledge of th e proprieties, or to th e palace women, when we m ight understand it
sim ilarly or else lake it as expressing Chandaka’« not being accustomed to
appear before th e ladies except in attendance on th e prince. T, despite W ’a
38. As for your saying that I am also to tell the king of

your lack of virtue, am I to say what is untrue about you, as
about a sinless sage ?
39. Or if with halting tongue and shame in m y heart
I should so speak, who would believe it ?
40. For only the man who would tell of, or believe in,
the scorching power of the moon, would tell of, or believe in,
the existence of faults in you, who know the faults.
41. To desert the affectionate ill befits him who is always
compassionate and ever feels pity. Turn back and have pity
on me.”
42. The best of speakers heard these words of the grief-
-stricken Chanda and spoke to him, self-possessed and with the
utmost firmness:—
43. “ Quit this affliction, Chanda, over parting from me ;
separation is the fixed law among corporeal beings, in that
they are subject to different births.
44. Should affection lead me not to quit m y kinsfolk of
myself, still death would part us one from the other against
our wills.
45. My mother bore me in her womb with pains and great
longing. Her efforts have been fruitless. What am I to her
now or she to me ?
translation, is ambiguous, b u t C possibly took th e la st view, ‘ Or, if all the

palace people reproach me, w ith w hat words can I reply to them ? ’ Or had
i t a different reading ?
40. Possibly we should read do$ajnab in c ; T is ambiguous, an d A often
omits visarga. The propriety of a groom so addressing his m aster is open to
question and is not supported b y th e formal use th e poet makes of this style
of address elsewhere.
43. Niyatali is perhaps better in c. The idea is th a t expressed in S.,
x v . 32 ; those who are kinsfolk in one b irth are separated from each other in
th e nex t b irth . For ndndbhdva cp. M ajjhim a, I I I , 242 (= Sam yutta, I I, 97).
44. I f C’s te x t had h ad ntumuk$ayd, i t is n ot likely he would have om itted
i t ; and T ’s te x t w ith th e opposition of svayam and avaidn is stronger th a n A’s.
vi. 49] THE DISMISSAL OP CHANDAKA 87
46. As birds collect on the roosting tree and then go

their separate ways again, so inevitably the union of beings
ends in their parting.
47. And as the olouds come together and depart asunder
again, so I deem the meeting and severance of creatures that
draw breath.
48. And since this world is in a state of continuous
separating, therefore the feeling that ‘ this is mine ’ is improper
with regard to a coming together that is transitory as a dream.
49. Trees are parted from the colouring of their leaves,
though it is connate with them. How much more then must
there be a severance of one thing from another that is separate
from it ?
46. F o r th e first line cp. S., xv. 33, an d for vasavfkm note in translation
on S ., i. 54.
47. Gawronski would read matau in d as more in accord w ith Aivaghoâ’s
syntax. I do u b t this ; he uses a singular verb w ith a double subject several
tim es.
48. A difficult verse. Vipralabhya is used in th e sense of vipralambha,
th e ‘ p artin g * of lovers, an extension from ‘ deception ‘ disappointm ent \
T gives th e literal sense of * deceive ’ and also th e derived sense of ‘ separate ’ ;
an d C renders by kuai (Giles 6326), used in th is te x t for * separate e.g. vii.
47. Y d ti w ith th e gerundive implies continuous or hab itu al action, possibly
here in a passive sense, ‘ is being continually separated 1, as is apparently
th e construction a t 8 ., vii. 15. A ’s papzsparam is difficult an d T ’a curious
phyir-na, while apparently indicating th e te x t reading, would perhaps be b etter
am ended to phyi-ma. C translates ‘ separating of th e ir own accord For
mamatva, see note on svatd on «terse 10 above ; C, as I understand it, has ‘ I t
is n o t proper to reckon relatives as mine ’. I follow Schm idt in taking
aamdgame as dependent on mamatvam. I t should be noted th a t F P quotes
th is an d th e tw o preceding verses and follows them w ith seven more verses
on th e sam e subject, which are not in our te x t, though th e simile of verse 49
is included in them . This is th e only case where in a quotation by F P of a
passage from this poem verses n o t to be found in our te x t are added, an d i t
is h ard US account for them . A, T and C agree in th e e x te n t of th e te x t,
b u t verse 49 is laconic in argum ent, as C evidently felt, and perhaps th e author
of th e original of th e F P or someone else expanded th e passage to m ake i t
clear, w ithout th e addition being received in th e stan d ard tex t.
88 ACTS OF TH E BUDDHA [vi. 50
50. Since such is the case then, my good friend, be not

afflicted; go your way. But if your affection tarries, still go
and then return again.
51. And you should say to the folk in Kapilavastu, who
keep regard for me, “ Quit your love for him and hear his resolve.
52. Either, he says, he will quickly come back, after
destroying birth and death ; or, lacking in right effort and
failing to reach the goal, he will perish.” ”
53. On hearing his speech, Kanthaka, the finest of steeds,
licked his feet and shed scalding tears.
54. With his webbed hand, which was marked with
svaetikas and bore the wheel sign on the palm, the prince
stroked Kanthaka and spoke to him as if he were his comrade
of like a g e:—
55. “ Do not shed tears, Kanthaka; you have displayed
the qualities of a good horse. Be p atien t; this your toil will
soon bring forth its fruit.”
56. Then he resolutely took from Chanda’s hand the
sharp sword which had a jewelled hilt and was decorated with
gold inlay, and drew it from the scabbard, as if he were drawing
a snake from a hole.
51. A*s reading in a is nonsense, an d T and 0 are clearly rig h t in

indicating th a t °k$epam is an inversion of “p ek ja th ; cp. tho sim ilar v arian t in
Co.’s ix. 71. I t would be closer palseographkally to A, if we am ended byas
to beat in T , i.e. edsmaau »dpelcfam. Kapilav&stu is preferable to °vastu ;
cp. verse 30 above and th e MSS. of S.
52. 1 accept C’s reading in 6 as th e b d i t ; cp. n o te on verse 15 above.
F o r drambha, see S ., xiv. 22.
53. Cp. JUhv., II, 166, and, for th e n ex t verse as well, th e description in
Vim&navatthu, 81.
54. According to trad itio n K an th ak a was born on th e sam e day as th e
B uddha, hence vayatyavai is significant.
55. T he absence of iti is u n u su a l; bhaved iti or bhavaiv iti ?
56. How did Co.’s MSS. come to have T ’a reading, n ot A’a, in 6 ? C
has ‘ th e prince b u t cannot be relied on in such m atters. The practice of
letting down a b a it on a line int-o a snake’s hole and drawing tho snake o u t by
i t is said still to persist in India.
57. Having unsheathed it with its blade dark blue as a

blue lotus petal, he cut off his decorated headdress with the
hair enolosed in it and tossed it with the muslin trailing from
it into the air, as though tossing a goose into a lake.
58. And the inhabitants of Heaven caught it reverently,
as it was thrown, with the intention of worshipping it, and the
divine hosts paid it due adoration in Heaven with celestial
honours.
59. But when he had divorced his ornaments and sheared
off the royal splendour of his head, he looked at his garments
with their embroidery of golden geese, and in his steadfastness
longed for a hermit’s robe.
60. Then an inhabitant of Heaven of purified nature,
knowing his thoughts, took on the form of a hunter of deer and
67. C’b ‘ dark hair ’ implies th a t he construed utpalapattranllam with

°keéam, b u t it is b e tte r to tpke i t w ith T to th e sword an d it th u s gives point
to th e unusual nifkehya, i.e. he causes as i t were th e bud of tho lotus to open
o u t to show th e blue petal. On th e verse generally, see Coomaraswamy,
J R A S ., 1928, 822. The difficulty lies in améulca, which m ay m ean silk cloth or
m ay, as T takes it, be equivalent to améu ; parallel am biguities occur else
where, b u t only when améuka is a t th e end of a compound. B y itself it is
probably n o t equivalent to améu, as A pte gives it, b u t is améu w ith lea added
for th e purpose of ending a compound. Cp. R ., x. 9, àiéupdlavadha, v. 52,
vi. 27, etc. VasavadaUd, 92, Kad., 72. If it is from améu, it cannot refer to the
actual threads of th e cloth, for they were not cut. T he B u d d h a’s h air was
bound up in th e headdress and he cuts through th e hair below it. Aihéuha
is therefore to be understood os (1) ' cloth i.e. th e muslin w rapped round
th e framework of th e headdress like a m odem pagri, and (2) améu in th e sense
of ray s of light only.
59. Compare 6 w ith th e more elaborate imagery of S ., v. 51*52. Vipra-
vdsa comes prim arily from m s, ‘ c u t ’, as pravàsyamàna does in th a t passage
(see notes in te x t and in addenda of translation), an d socondarily implies
* b an ishm ent’, th e sonac T gives i t ; for th e la tte r cp. Vinaya, I I I , 198, 263.
The im plication of èri is too obvious to neod explaining. F or the embroidery
of geese Leumann compares a Ja in passage, and Gawronski Kumdrasarhbhava,
v. 07 ; sec also SP ., iii. 82, HC., ch. vii, p. 53, 1. 12, i?,, xvii. 25.
60. Viéuddhabhàvafy, i.e. a éuddlm vàsa deity, as C expressly states.
approached him, wearing ochre-coloured clothefc. To him the

scion of the Sakya king sp ake:—
6 1 / “ Your holy ochre-coloured robe, the mark of a seer,
does not go with this murderous bow. Therefore, good sir,
if you are not attached to it, hand it over to me and accept
this one of mine.”
62. “ O giver of desires”, the hunter said, “ although by
thiB garment I cause the deer to trust me near them and then
kill them, yet if, 0 Sakra-like prince, you have any use for it,
take it then and give me the white one.”
63. Then with the greatest joy he took the hermit’s
dress and gave up the silk raiment. But the hunter, assuming
his heavenly form again, went to heaven with the white clothes.
64. Then, when he departed thus, the prince and the
groom marvelled greatly and straight entertained all the more
reverence for the forest dress.
65. Then he dismissed the weeping Chandaka and,
wearing the ochre robe and bearing the fame of his steadfastness,
62. T indicates nihanmi in b, n o t nihanyam (' I can kill ’), which is

perhaps oloser to A palseographically. Aral app aren tly m u st mean *n e a r '
here, a well auth en ticated meaning, b u t its use w ith vibdsya is a little difficult
and perhaps i t should be ta k e n w ith nihanm i ; or could i t m ean *giving them
confidence from fa r off ’? I ts signification a t S ., v. 13, is also doubtful. The
p oint is th a t, as countless authors dow n to R udyard K ipling tell us, dear are
n o t afraid of holy m en and assooiate w ith them ; th e robe is intended to deceive
them in to thinking th e h u n te r a rai. Aupapatikaevira, §74, oddly enough
m entions a class of ascetic know n as migalvddhaga. T ’s kcmasdrat seems
hopeless.
04. A h t e x p le tiv e ; cp. 8 ., vi. 9, a n d n o te in te x t.
65. T he reading in b is uncertain, though T an d C show clearly th a t A’s
aamvid sta n d s for a w ord meaning ‘ wearing Samvid can h ardly have this
sense, an d aamvji, b e tte r palaeographically, seems more forced, if to be taken
as equal to hafdyasajhvfta of L V ., ch. xxiv, 382, th a n the sambhji w hich 1
have preferred. Dhrtikirlibhri is apparently CTs au th o rity for his ‘ carefully
considering and scanning lm «tops th a t is, dhrti is equivalent to slla, which
prescribes th is m ethod of w alking; dhyti corresponds in fact to ¿lla a t S., iii.
11. I n d uduraja should s ta n d for th e moon (cp. Kad., 72), n o t for th e sun,
moved majestically to where the hermitage was, resembling

the monarch of the stare enveloped in a sunset cloud.
66. Then when his master went thence to the penance
grove in his discoloured clothes and free from desire for rule,
the groom flung up his arms and, wailing bitterly, fell to the
ground.
67. Looking back once more, he wept aloud and clasped
the horse, Kanthaka, with his arms. Then in despair he
lamented again and again and started for the city with his
body, but not with his mind.
68. Sometimes he brooded and sometimes he lamented,
sometimes he stumbled and sometimes he fell. So journeying
in grief under the force of his devotion, he performed many
actions on the road in complete abandon.
as th e w ord aarhdhyd would lead one to e x p e c t; C m entions b oth and so does

n o t com m it himself.
66. Did T ta k e °vdsa8i to vas, ‘ shine ’ ? Vivarna should n o t be translated
* mean ’ ; it refers to th e kasdya colour, cp. S ., v. 53, and Jat., xii. 19, and
122, 9.
92 ACTS OF THE BUDDHA [vii. 1
CANTO VII
E n t r y if rro t h e P e n a n c e G r o v e .
I. Then since his state of longing for the forest had

freed him from all attachments, Sarvarthasiddha left the
weeping tear-faced Chanda and proceeded to the hermitage,
overpowering it wit.li his beauty, as if he were a Siddha.
* 2. With the gait of the king of beasts the prince entered
that arena of deer, himself like a deer, and, though he had
given up hi« royal trappings, the majesty of his person was
such as to hold the eyes of the anchorites.
3. For the wheel-bearers, accompanied by their wives
and standing with their yoke-poles in their hands, gazed,
just as they were, in their cxertenunt on him who was like
1. Sarvarthaniddhn is probably to l>e understood in its actual sense as

well as a proper name,- and tttddha in d means not only (he m ythical r?** referred
to also a t S ., x. ft, but a man who ha« reached enlightenment.
2. T may understand mrgaraja oh ‘ king of ( he d e e r ’, b u t C translates
‘ lion ’. The point of mrgtrwt in b is not obvious; perhaps it refers to th e
colour of the prince’s dress as being like (hat of a deerskin (or of a lion ?),
so accounting for F P ’s substituting for b that he was 'c la d in a kdm ya robe
o n ly '.
3. F or th e following description, see Kggors, Dan Dharmaiulra der
Vaikhanams (Gottingen. 1920), pp. ittff., but it in difficult to determ ine the
class referred to in this verse, as they cannot lie definitely identified w ith any
of th e various kinds of ascetics who are accompanied by their wives. I t is
n atural to take cakradhara as meaning those who arc branded w ith the discus
of Viijriu and to understand yugn as a ‘ carrying-poie \ which wandering ascetics
carried (Digka, I, 101, and Kggers, op. cit., SS, note on iii. 8) and which explains
tho comparison to oxen w ith heads bowed down under the yoke ; the practice
of branding is called rnkmdhfiraitn at Sm m 'lnm innsnfugnihn (cd. A.S.S.), 53.
The word aikradham occurs for a kind of ascetic at- M lih., xiv. and U tpala
on Hrhajjutukn, xv. I. gives it as a synonym of enraku (cp. lifh. Mr. Up., iii.
3, 1). So cakrtulhnrn may l i e the s a m e j i s cakraatrn mentioned at M Bh.,
vii. 7] E N T R Y IN T O T H E PE N A N C E G R O V E 93
Indra, and did not stir, like beasts oi burden with half-bowed
heads.
4. And though the Brahmans, who had gone out to fetch
fuel and had returned with their arms full of wood, flowers
aud kuaa grass, were pre-eminent in austerities and had their
minds fully trained, yet they went to see him and did not go
to their huts.
5. And the peacocks rose up in delight and uttered cries
as at the sight of a black rain-cloud; and the restless-eyed deer
and the ascetics who grazed like deer let their grass fall and
stood faoing him.
6. And although the cows, that gave milk for the oblations,
had already been milked, yet such was the joy produced in
them at the sight of him, the lamp of the Iksvaku race, shining
like the rising sun, that their teats flowed again.
7. “ Is he the eighth Vasu or one of the AAvins come
down to earth ? ” Such were the voices raised loud by the
sages there in their amazement on seeing him.
xiii. 6493-6497, and perhaps also tho sam e as cdkrika of ib., xii. 2646. The
com m entary on tho la tte r glosses cdkrika w ith sahtlika. T he KA. also allude»
to cakracaraa a t iv. 4 (seo Meyer’s translation, 330, n. 3, an d additional note,
p. 816) and vii. 17, 63, a t th e la tte r of w hich th e ir oakaios are montioned.
Pancardtra, i. 9, cakradharusya dhartnaaakatim, h as probably something else
in m ind. These passages suggest th a t (Jo. m ay have been rig h t in taking
yuga literally as ‘ yokes b u t if so, in view of C’s 1 malting th e weights carried
on th e ir shoulders to be held by th e ir hands ’ aud of th e fact th a t yokes are n o t
ordinarily held in tho hand, th e reference m ay be to ascetics who drew carts
like oxen. As I am n o t certain of tho sense, X leave tho translation am biguous.
Tathaiva seems pointless, and th e translation ' ju s t as they wero ’ open to
d o u b t; read tatraiva 1
4. T ’s reading in a m ay well bo correct. I n b i t takes pavitra in th e
sense of *p ure * and I may be wrong in following Co.’s rendering. W ith th e
reading havir in a , pavitra should perhaps be translated ‘ clarified b u tte r
a m eaning so far known only to th e later lexica.
5. Unnam is often used of clouds, b u t C and T are b oth agreed against
A’h roading.
6. T is two syllables sho rt in c, om itting tho w ord for ‘ cows
94 ACTS O F T H E B U D D H A [vii. 8
8. For like a second form of the chief of the gods, or

like the magnificence of the world of moving and stationary
beings, he illumined the entire grove, as if he were the sun
come down of his own accord.
9. Then, when those hermits duly honoured and invited
him, he in return did honour to the supporters of dharma with
a voice like a cloud full of rain.
10. Then he, who desired liberation, traversed the her
mitage which was crowded with folk, desirous of Paradise
and working to accumulate merit, and steadfastly he viewed
their various austerities.
11. And when the benign one had viewed the various
austerities of the ascetics in that penance grove, he thus addressed
a certain anchorite who was following him, in order to ascertain
the truth :—
12. “ As I have never seen a hermitage till to-day, I am
unacquainted with this method of dharma. Will you therefore
kindly explain to me what is your resolve and to what point
it is directed ? ”
13. Then the twioe-bom, who took delight in austerities,
described in due order to the bull of the Sakyas, a very bull
in prowess, the particularities of the austerities and the fruit
thereof:—
14. “ Uncultivated food, that which grows in the water,
leaves, water, fruit and also roots, this is what the sages live
8. This seems to be th e only occurrence in literatu re of Lekhartjabha aB

a nam e for Indra, though appearing in th e lexica as early as th e Amarakosa.
9. I have preferred edmbho'mbu0in d, because i t is closer to A and because
repetitive expressions such as mjalajalada seem to occur more in less stylish
work.
11. Vikdra in a m ay im ply ‘ extravagances
13. Or ffabhavikramdya, ‘ stepping like a bull Though C and T agree
against A in d, I do n o t consider th e ir reading usable.
14. Salile prarudham refers to saivdla (Eggers, op. cit., 22). C has for 6,
' Some ea t roots, stalks and leaves ; others again e a t flowers and fru it om itting
toya.
on in accordance with the scriptures; bat there are various

separate alternatives.
15. Some live like the birds by what they can pick up
from the ground, others graze on grass like the deer, and others
pass their time with the snakes, turned into anthills by the
forest wind.
16. Some gain their subsistence by laborious pounding
with stones, others eat only what has been husked by their
own teeth, and some again cook for others and meet their needs
on anything that may be left over.
17. Some with their coils of matted hair soaked with
water twice offer oblations to Agni with sacred te x ts ; others
plunge into the water and dwell with the fishes, their bodies
scored by turtles.
18. With such austerities accumulated for the due time,
they win by the higher to Paradise, by the lower to the world
of men. For bliss is obtained by the path of suffering; for
bliss, they say, is the ultimate end of dharma.”
15. The second line implies no doubt th a t they lived on air, C’s ‘ air-
-inhaling snake-fîs and one could construe vartayanti vanamdrutena as
‘ feed on th e forest-wind B ut as I understand it, th e wind piles up earth
round th e motionless ascetics lying on th e ground, turning them in to anthills,
and th u s giving them an additional resemblance to snakes who are often
m entioned as living in anthills. F or mnainaruta, Bodkicarydvatdra, viii. 86.
16. The (UmakuMaa are described in a and th e dantolukhalikas in b. C’s
version of a and T ’s ‘ w hat they pick up w ith their te e th ’ in b are therefore
inferior.
17. T he exact point of th e first line escapes m e ; is th e reference to those
who live in w et clothes in w inter ? B ut a parallel passage a t xxiii. 22, suggests
a reference only to bathing three tim es and making oblations twice a day.
The reading in d is doubtful and T m ay be preferable. C is no help fish-pgis
practising water-dwelling ’).
18. F or c cp. M ajjhim a, 1 ,93, and I I , 93, and MilindapaUha, 243. W hether
one should read duhkham as suggested by A or T ’s sukham in d depends on th e
meaning given to mulam. The point is se ttled by M anu , xi. 235, tapomulam
idaih sarvam daivamanvâkam su kham ; so th e com m entary on K S ., i. 2, 47,
19. The child of the lord of men listened to these and the
like statements of the anchorites; though he had not yet
reached the perception of reality, he was not satisfied and said
these words in an undertone to himself :—
20. “ Seeing that asceticism in its varied kinds is suffering
by nature, and that the reward of asceticism is Paradise at
the highest, and that all the worlds are subject to change,
truly this labour of the hermitages is to small effect.
21. Those who forsake their dear kindred and worldly
pleasures to practise restraint for the sake of Paradise, truly
they, when parted from its delights, will travel again to far
greater bondage.
22. And he, who by the bodily toils known as austerities
strives for the continuance of being in order to indulge passion,
does not perceive the evils of the cycle of existence and seeks
by suffering nothing but suffering.
23. Living creatures are ever in fear of death and yet
they aim by their efforts at a fresh birth; and with the persis
tence of active being death is inevitable. Therefore they
drown in that very thing of which they are afraid.
24. Some enter into labour for the sake of this world,
others undergo toil for the sake of Paradise. Truly living
beings, making themselves miserable in their hopes of bliss,
miss their goal and fall into calamity.
25. It is not indeed that 1 blame the effort, which leaves
aside the base and is directed to a higher object, but rather
the wise with a like toil should do that in which the need for
further effort ceases.
dharmamulab smftafy avargah, and up. BhNti., xxii. 142, an d a quaint «kit
Maliavildaa, verso 8. F P ’s ‘ therefore suffering is th e cause of all pleasure ’
leaves its reading uncertain.
19. ¿S., viii. 14, repeats d alm ost verbatim in a different metre.
21. Viprayukldfy 1 take to m e an ' when p a rte d ’ from th e joy a of Paradise,
cp. RL., 156. Gantukdma merely expresses th e future.
26. But if mortification of the body in this world is

dharma, then the body’s pleasure is contrary to dharma ; if
pleasure is obtained in the hereafter by means of dharma, then
dharma in this world bears as its fruit what is contrary to
dharma.
27. Inasmuch as it is under the direction of the mind
that the body acts and ceaaes to act, therefore it is the taming
of the mind only that is required. Apart from the mind the
body is nothing but a log.
28. If merit is held to derive from purity of food, then
merit accrues also to the deer and even to those men who are
excluded from the rewards of dharma and on whom by some
fault of their destiny wealth has turned its back.
29. But again, if it is the intention that is the cause
of acquiring merit in the case of suffering, should not the same
intention be applied in the case of pleasure ? Or if the intention
is no criterion in the case of pleasure, is not the intention no
criterion in the case of suffering ?
30. Similarly for those who sprinkle water on themselves
to purify their deeds, acting on the assumption that it is a
tlrtha, in that case too their satisfaction is restricted to the
feelings ; for water will not make a sinner pure.
31. For if whatever water has been touched by the virtuous
is claimed as a tlrtha on earth, then it is only the virtues that
I regard as the tlrtha, but beyond all doubt the water is just
water.”
26. ¿jukha is defined by th e A bhidharm a as ‘ bodily pleasure ’ in contrast

to saumanasya, ‘ m ental happiness ’
27. Manas, cctas and citta are synonyms in th is verse.
28. I tako th e reference in c to be to those who under th e rules of caste
could n ot practise th e higher forms of Brahm anical religion. T he implication,
explicitly sta te d by C, is th a t they are too poor to afford anything b u t food
such as herm its live on.
30. The heart is th e seat of th è feelings ; hence th e translation in c. If
T ’s ’sya is right in c, we m ust am end in ab to yah,. . . spféaty . . . pravrttah.
31. Cp. th e play on th e meanings of tlrtha in S., i. 8.
7
32. As he thus discussed various points with provision

of many arguments, the sun went to its setting. Then he
entered the grove, where was the holy quiet of austerities and
where the trees were discoloured by the smoke of the oblations.
33. It was in full activity, a workshop as it were of
dharma, with the transference elsewhere of the blazing sacrificial
fires, with its throngs of seers who had completed their ablutions
and with the shrines of the gods humming with the din of
prayers.
34. And there he, who resembled the night-making orb,
passed several nights, examining the austerities, and after
considering them all and forming a judgement on them, he
departed from that place of austerities.
35. Then the hermits followed him, their minds drawn
to his beauty and majesty, just as great seers follow Dharma,
as it withdraws from a land overrun by infidels.
36. Then he saw the ascetics with their fluttering coils
32. Tapahpra6anta was tran slated b y Co. as if prasdntatapab, which has

been generally rejected except by Speyer. The point is se ttle d by th e use of
¿dnta a t S., i. 27.
33. The same points are selected for th e description of a herm itage in
S ., i. 11. Gawronski was th e first to see th e real sense of th e verse^but karmdnfa
is not exactly a ‘ forge \ b u t a ‘ workshop a sense common in K A . ; M edhatithi
on Manu, vii. 62, defines i t as including sugar mills, distilleries an d th e like.
I t is an extension of meaning from th e sense common in B uddhist Sanskrit
and Pali of ‘ business ‘ occupation to th e place where th e business is carried
on. T he reference here is to a place w here gold or other m etal is worked by
heating it, quenching i t w ith w ater and ham mering i t (cp. S ., xv. 66-69, and
xvi. 65-66). Agnihotra in th e sense of ‘ sacrificial fire * is very rare. For
ko§tka cp. ko&thaka in K A ., ii. 4.
34. The th ird pada is hopelessly corrupt. I tran slate T which cannot
be p u t back into Sanskrit {paricckidya th e m ost probable), b u t C is perhaps
nearer th e original reading. F or th e co n tex t requires something approaching
th e adverse judgem ent on austerities in S ., iii. 2. Possibilities are sarvarh
pratikfipya tapas ca matyd and sarvain pratikfepyam atas ca matvd, b u t i t is
n ot a case for p u ttin g a conjecture into th e tex t.
36. I have retained th e difficu lt °khelan in a, as T has i t also, b u t should
prefer H ultzsch’s °celdn. I t may however be merely a way of w riting °khe4dn,
of hair and clothes of bark, and in deference to their austerities

he stopped by a beautiful auspicious tree on the roadside.
37. Thereon the hermits approached the best of men and
stood round him, and the oldest of them addressed him respect
fully with soft conciliatory w ords:—*
38. “ When you arrived» the hermitage became as it
were full, with your departure it turns as it were into a desert.
Therefore, my son, you should not quit us, as the loved life
should not quit the body of one who wishes to live.
39. For in front stands the holy mountain Himavat,
frequented by Brahman seers, royal seers and celestial seers;
and by its neighbourhood these very austerities of the asoetios
become multiplied in efficacy.
40. So too all round are holy pilgrimage plaoes, very
stairways to the sky and frequented by the celestial seers and
the great seers who are self-controlled and whose beings are
oompaot of dikarma.
41. And from here again it is proper to pursue only the
northern direction for th e sake of th e highest dharma, but it
would not be fitting for the wise man to move even a single
step towards th e south.
*clothes \ unfortunately not adeqnately authenticated. T in fact inserts

another word zur-phud (=stlchd) into the compound and may thereby indicate
the Sanskrit word khela by rol-pa and the meaning by the other. Aivaghofa
uses anurodha for ‘ l i k i n g ‘ having a friendly feeling for \ S., xiii. 4 8 ;
hence the translation. To render anurvdhyamdna ‘ considering ’ or
*approving ’ would go against the context.
37. T appears to be corrupt in d , having hdi rab-tu hdi for the tex t's to*.
40. For b cp. C IIy III, 44, evargasopdnarupam. In the last line of T
chen-po-mama is probably copied from the previous line in place of dan-ldan-
m am s, which would give the text. Here again Co.’s MSS. have T’s reading
against A.
41. The idea of the north being auspicious mH the south inauspicious is
so frequently mentioned in the Upanigads and elsewhere th at references am
unnecessary.
42. But if you do not wish to live in the penance grove,

because you have seen here one who neglects the rites or is
impure from having fallen into an adulterated dkarma, mention
it and just be pleased to dwell here.
43. For we here deSire to have you, who are as it were
a depositary of asceticism, for our companion in asceticism.
For to abide in company with you who are like Indra would
bring success to Brhaspati.”
44. When the chief of the ascetics had thus spoken in
the midst of the ascetics, he, the chief of the wise, declared
hie inward feelings, inasmuch as he had made a vow for the
annihilation of existence :—
45. “ At such a display of their feelings towards me on
the part of the upright-souled sages, the supporters of religion,
whose delight in hospitality makes them like one’s own kindred,
my joy is extreme and I feel highly honoured.
46. To put it in a word, I am as it were bathed by these
affectionate words, which touch my heart, and, as I am a novice
in dkarma, my pleasure now shows itself doubled.
47. When I reflect that I am about to go away, leaving
you thus engaged, who are so hospitable and have shown me
42. T divides sarhkirnadharmd=apatito. I understand ydvat a s =tdvac

ca, th is use of th e relative being n o t uncommon in Aivagho§a.
43. Nidhana means ritually th e ‘ p u ttin g down ' of th e sacred fires, and
tapak is perhaps to be understood therefore as th e ‘ heat ’ of a fire. I n d
Luders’ reading is b e tte r th a n th e te x t, b u t n o t adequately substantiated by T.
46. Co., followed by th e other translators, understands th a t th e joy felt
by th e B uddha when he first grasped th e idea of dharrna is redoubled ; b u t I
do n o t see how this can be extracted from th e Sanskrit, which as it stands
means th a t th e B uddha as a novice in dkarma (Gawronski first pointed this
out as th e meaning of navagraha) is particularly gratified a t his treatm ent, as
if he were already a leader of ascetics. I am n ot quite sure however th a t the
te x t is in order an d should like to am end m m prati to tom prali (i.e. tow ards
dharma), which w ould be clearer and agree more closely w ith C’s ‘ Hearing
w hat you say, still more I ta k e pleasure in reverence for dharma ’.
such very great kindness, I feel indeed as much grief as I did

when quitting my kinsfolk.
48. But your dharma aims at Paradise, while my desire
is for release from rebirth and leads me not to wish to dwell
in this grove. For the dharma of cessation from activity is
apart from the continuance of active being.
49. It is not for dissatisfaction on my part or for an
offence committed by anyone else that I am going forth from
this grove ; for you are all like the great seers, in that you take
your stand on a dharma that conforms with the primeval a g es/’
50. Thus the prince spoke words, gracious and full of
meaning, very gentle yet determined and dignified; and the
ascetics then felt the highest degree of reverence for him.
51. But a certain twice-born there, who was in the habit
of lying in the ashes, tall and with his hair in a tuft, clothed
in tree-bark, with reddish eyes and a long thin nose, and carrying
a waterpot in one hand, spoke to him th u s :—
52. ** Wise sir, noble in sooth is your resolve, in that,
young as you are, you have seen the dangers of b irth ; for he
who, on a right consideration of Paradise and final salvation,
decides for final salvation, only he truly exists in reality.
53. For those who are possessed by passion desire to go
to Paradise by means of all those sacrifices, austerities and
48. I follow Co. in d ; alternatively, ‘ th e dharma of nivrtti is destroyed

by pravfUi *.
60. I know of no suitable sense for T ’a garbhitam. Oarvitam, if the
original reading, would seem to be trea ted as a form ation from guru; b u t I
can find no exact parallel for th e m eaning I give it, except viii. 57 below.
51. Bhasmasayin shows th a t he was a &aiva ascetic. I n th e second line
A is much rubbed and of th e th ird le tte r of d only th e loop of ka is visible.
52. The exact meaning of so 'sti, which, though rew ritten and difficult
to read in A, is corroborated by T , is uncertain in d ; C om its th e pada.
53. There can be no doubt th a t th e phraseology here is deliberately
Sam khya ; rdga is for rajas, and sattva for th e first guna. A rada is a Sam khya
teacher of mcksa according to canto xii, and it is to be remembered th a t
Buddhism had its counterpart to th e theory of th e guyas, as elaborated by p re
restrictions; but those who have absolute goodness battle with

passion as with an enemy and desire to attain liberation.
54. If therefore this is your settled purpose, go speedily
to Vindhyakostha. There dwells the sage Arada, who has
gained insight into final beatitude.
55. From him you will learn the path of the tattvas, and,
if it pleases you, you will follow it. But since your resolution,
I see, is such, you will depart, rejecting his theory also.
56. For this face of yours has a straight high nose, large
long eyes, a red lower lip with white sharp teeth, and a thin
red tongue; and as such, it is sure to drink up to the very
last drop the ocean of what is to be known.
classical S&mkhya, in its doctrines of th e three roots of good, ku&alamulani,

which correspond to sattva, and of th e three roots of evil, ahuialamuldni,
which correspond to rajas and tamos. The la st finds no place here, because the
verse deals only w ith those who use effort for some good purpose. This in ter
p retatio n is borne o u t by B ., xxvi. 10, which describes as th e S&mkhya view
th a t rajas plus tamas leads to evil, and rajas pius sattva to good.
64. D id Sfi-mkhya teachers specially frequent th e Vindhyas ? There
was a Sam khya teacher known as V indhyavasin, and th e S&mkhya system,
or a special school of it, is called Vindhyavasitd a t Tattvasarhgraha, pp. 22, 27.
56. Tattvamdrga could also m ean th e ‘ p ath to tr u th ’, b u t th e reference
m u st surely be to th e twenty-five S&mkhya tattvas, enum erated xii. 18-20. The
construction of th e second line is obscure. Tavaisd is impossible, because of
bhavan and th e verbs in th e th ird person. B u t if we read as in th e tex t,
esd m atih means presum ably th e B uddha’s vnati, and this corresponds to C,
which T akakusu translated (NQQW, 1896, 2), ‘ (but according as) I perceive
th y inclination, I fear th a t th o u w ilt (or, i t will) n o t be a t rest I t would
perhaps be b e tte r to understand, ‘ As I see your resolution, so you will fear
th a t i t (sc. ArSda’s doctrine) is n o t ¿drrta ’. I t is best to tak e pafyam i as an
interjection, in which case, if it were not for th e order of th e words, one would
n aturally construe m atis tathaisa yathd ya&yati. B u t we have a similar odd
construction in viii. 19, of yathd w ithout a correlative in the sense of ‘ since
* in view of th e fact th a t \ and I tran slate accordingly. The alternatives are
to understand a concealed conditional, * B u t if your decision (or, wisdom) iB
such as I see it, th e n you will d epart, etc. ’ or to ta k e matih as th e subject
of yasyati ; for this la st may be a sim ple auxiliary here, as Cappeller takes it,
th e one certain instance of th is use in th e poet being a t xiii. 6.
vii, 58] E N T R Y IN T O T H E PEN A N C E G R O V E 103
57. But it is clear from your unfathomable depth» from

your brilliance and from your bodily signs, that you will obtain
on earth a position as teacher, such as was not won even by the
seers of the golden age.”
58. Then the king’s son replied, “ Very well ”, and, saluting
the seers, proceeded on his w a y ; and the hermits too, after
showing him due honour, entered the penance grove.
57. For this use of the relative without a correlative in the sense o f
in view of ‘ having regard to see the Introduction.
58. There does not seem to be any exact parallel to this nse of anutndhd ;
C understands pradaksinikfiya.
104 ACTS OF THE BUDDHA [viii. 1
CANTO VIII
L amentations in tiie palace .
1. Then, when his master had gone to the forest in

self-renouncement, the dejected groom did his utmost to
repress his grief on the road ; nevertheless his tears did not
cease to flow.
2. But he now took eight days to traverse the same road,
which by his lord’s command he had covered in a single night
with the horse ; for he was ever thinking of the separation from
his master.
3. And the horse Kanthaka, powerful as he was, travelled
onward with flagging feelings and all his fire lo s t; and though
decked with ornaments as before, yet without his master he
seemed to have lost his beauty.
4. And turning back towards the penance grove, he
1. F o r d cp. Jot., viii. 42, where Gawroriski would am end eamcihsipe

to samctkfiye, b u t aarhciksipe would do there, ‘ grew less \ Ciksipe cannot
have th is meaning, an d cikfiye m u st be taken to be oertain on th e basis of
C and T.
3. T he te x t of th e first line is uncertain. I w ould h ave accepted T ’a
reading in a as giving th e best sense, if C did n ot seem to postulate some such
te x t as th a t I have adopted w ith slight modification from A. I n b T evidently
read tatama bhovena as a single compound of which th e Becond p a rt was
abhdvena; therefore th e first p a rt cannot end in a, which makes i t h ard to
restore. Tena in d seems to require a sj>ecific m ention of th e prince in th e
first line and bhavena b y itself is d ifficu lt; C gives no help. One possibility,
too speculative for insertion in th e te x t w ithout fu rth er support-, is svabhartra-
bhuvem, paleeographically sound and which m ight have been deliberately
altered on th e ground of bhartf appearing three tim es in th e tw o preceding
verses.
4. F o r th e accusative after abhimulha, to which P rasad a objects, see th e
instances quoted in th e PW .
viii. 9] LAMENTATIONS IN THE PALACE 105
neighed loudly and often, in a mournful tone. And, though

overcome with hunger, he took no pleasure on the road in grass
or water as before and would not take either.
5. Then in due course they approached the city named
after Kapila, which seemed empty like the sky without the sun,
now that it was deserted by the magnanimous prince, whose
being was concentrated on the weal of the world.
6. That very same city-grove, though still gay with
lotus-covered waters and adorned with trees in full bloom,
was now like a forest and no longer brilliant with citizens;
for all their happiness had gone.
7. Then those two came slowly to the city as if going
to a funeral bathing rite, while melancholy men wandered
round them, depressed and with eyes struggling with tears,
and seemed to stop them from proceeding.
8. And when the townsfolk saw the arrival of the pair
without the hull of the Sakya race and that they were walking
with drooping bodies, they shed tears in the road, as happened
of old when the chariot of DaSaratha’s son returned.
9. Thereon the folk burst into tears and followed behind
Chandaka along the road, saying in the access of their grief,
5. W thinks verses 5 and 6 interpolations, th e m a tte r being covered by

7. B u t verses 4 and 7 do not join well, and verse 6, describing th e grove
outside th e city, which, as Form ichi points out, is th e same as th a t of canto
iv (tasya referring to pvram in verse 5), shows th a t vpajagmatufi means
‘ approached not ' arrived a t 5; I see no adequate ground for doubting the
verses. A t first sight T seems to read in d as in th e te x t plus hbras-med (vrthd,
aphala) an d m ight therefore have had th e nonsensical vina vrthd ; b u t as the
same locution appears in 37c below, ifc is probably only a roundabout way of
distinguishing vinakrfa from vina.
7. F or apasndtam cp. Ram., ii. 41, 20 ; see also Tkerigathd, 469 (misunder
stood in Psalms of the Sisters). The simile recurs a t B., xxiv. 63.
8. T reads fsi for fsabha again a t xii. 11. N ote vina separated from th e
word i t governs.
9. M anyn m ay mean ‘ w rath ’ here (so Co.) or ‘ sorrow ’ (so T). The
people’s words can be understood as a single sentence, as T construes it, b ut
th e position of asau speaks for Co.’s division, which 1 follow.
106 ACTS OF THE BUDDHA [ v iii. 10
“ Where is the king’s son, the delight of the town and kingdom ?
You have carried him off.”
10. Then he said to those devoted people, “ It is not I
who am deserting the king’s son. On the contrary, it was by
him iu the uninhabited forest that for all m y tears I and the
householder’s garb were dismissed together.”
11. When the people heard those words of his, they came
to the conclusion that it was in truth a superhuman d eed ;
for they did not restrain the tear& that fell from their eyes and
blamed the state of mind which arises from the fruit of the
self.
12. Thereon again they said, “ This very day let us go
to the forest, where he, whose stride is as that of the king
of elephants, has gone. Without him we have no wish to live,
like embodied beings, when the senses have decayed.
13. This city without him is the forest, and that forest
11. The significant word in th e te x t is patad ; for, while A m ight read

paiad irijahruh w ith T , to talk of shedding falling tears is pleonastic an d bad
style. Therefore one m ust read patad dhi, and th e particle hi shows the
second line to be an explanation of or a statem ent in support of th e first. This
leads m e to reject Liiders’ conjecture in b ; I do n ot th in k C really supports it
and th e sentim ent of vismaya according to verse 50 below is inconsistent with
tears. T he first line implies th a t they thought th e prince’s deed too difficult
to im itate, and th e second gives th e reason ; they could not stop weeping and
their m inds were still dom inated by th e idea of self, th e prince being nirmama
{verae 1 ; cp. notes on vi. 10, 48). Atha in th e next verse implies a change of
m ind on fu rth er thought. T, who had a MS. which, as other passages prove,
did n o t distinguish between d m and ddha, seems to have been a syllable short
in c and not to have understood d a t all. My explanation iB, subject to the
different readings adopted, on all fours w ith th a t of Formichi, who saw the
right sense b u t could n o t ex tract i t satisfactorily from th e te x t before him .
12. Query mrgardjavilcramah in b ? T he translation of th e second line
follows P rasada ; Co. construes vigame as governing kinriydm . C m ay have
possibly understood by indriya th e A bhidharm a term jivitendriya, b u t is not
clear.
13. W indisch, i, 301, n. 2, points o ut th a t, besides the quotation of this
verse by U jjvaladatta, R ayam ukuta on th e Amarakosa attrib u tes i t to the
possessed of him the city. For without him our city has no
beauty, like Heaven without the lord of the Maruts when
Vrtra was slain.”
14. Next the women betook themselves to the rows of
windows, thinking that the prince had come back again, and
when they perceived that the horse’s back was empty, they
shut the windows again and wailed aloud.
15. But the lord of men, who had undertaken religious
observances for the recovery of his son and whose mind was
afflicted by the vow and by grief, muttered prayers in the
temples and performed various rites suitable to his intention.
16. Then the groom, leading the horse, entered the palace,
with the tears welling from his eyes and overcome with grief»
as if his master had been carried off by an enemy warrior.
17. And Kanthaka, penetrating into the royal dwelling
and looking round him with tear-streaming eye, cried out
with a loud voice as if proclaiming his suffering to the people.
18. Then the birds which lived in the palace and the
favourite horses which were tethered near by gave back the
charger’s cry, supposing the prince to have returned.
Buddhacarita. U jjv a lad a tta’s te x t is n o t an im provem ent, tat in b being

required to correspond to idam in a. I t is also quoted by th e Durghatavrtti
( Z I I, 1932, 6), substituting viaarjitam in a and praiobhate in c. The verse is
cited to illustrate diva as a separate stem , an epic use. T he separation of
vind from its object occurs also a t 7 and 12 above (cp, Slokavarilika, i. 2, 142).
Ram., ii. 33, 23-24, for th e sentim ent. T he killing of V rtra being equal to th e
m urder of a Brahm an, In d ra hid himself after it in th e w aters, M B h., v. 299fl
10. According to th e P W , yudh, ‘ w a rrio r’, is confined to th e M Bh.
an d th e HarivamM.
17. Pustena in c is odd b u t seems to be supported by C and 40b against
T ’s dipiena, which means th e shrill sound of an anim al th a t is inauspicious
an d is so used a t M B h., v. 5307 (for th e origin of this sense, see ib., iv. 1290.
and v. 4699). T ’s bsal is for geal, used in th e Oandistotra for patu of a sound.
Puryena is not possible, as it implies an auspicious sound.
18. I have accepted K ern’s em endation in 6, because th e only authority
given by th e P W for ¿ankita in this sense is Rajatarangirfi, iii. 288, where th e
correct meaning is ‘ fearing
19. And the people who frequented the precincts of the

queens’ apartments were deceived by superabundant joy and
thought from the way the horse Kanthaka neighed that the
prince must be entering the palace.
20. The women rushed hopefully out of the buildings,
like lightning flasliing from an autumn cloud; they had been
fainting with grief and now from the excess of their delight
their eyes darted this way and that to see the prince.
21. Their hair was hanging down, their silk attire filthy,
their faces without collyrium and their eyes struggling with
tears; thus the women no more shone with their toilet unper
formed than do the stars paling at night’s close.
22. Their feet were without anklets and not stained red,
their faces were without earrings and their necks unadorned,
their hips, full by nature, were held in by no girdle, their breasts
without their ropes of pearls looked as if they had been robbed.
23. The women’s eyes flooded with tears, as they saw
only Chandaka and the horse without their m aster; with
downcast faces they wept, like cows lowing in the midst of the
jungle when deserted by the herd-bull.
24. Then the lord of the earth’s chief queen, Gautami,
19. The wording of a is unexpected, b u t I would n o t accept Gawronski’s

ingenious conjecture w ithout some auth o rity for it. A’s reading seems im pos
sible (it should be cancantab,) and i t w rites co and va so m uch alike th a t it may
have m eant vancita. *
20. The autum n cloud and the palace are b oth w hite ; hence th e com
parison.
22. I can m ake nothing out of A’s drjavakarnikaify, unless it could mean
‘ w ith th e tips of th e ir ears unadorned i.e. w ithout th e usual flowers placed
in them . In d T divides ahara-yoktraih, n ot a-harayoktraify ; if yoktra means
a ‘ string \ this is n o t good sense.
23. My translation of nirasraycim m ay be th ought surprising ; b u t the
m aster is th e a&raya of his servants an d we g et th e same use of th e word a t
xiii. 71, certified by T and C. Cp. my rem arks on Jdt., xxiii. 21, a t J R A S ,
1929, 84.
24. C translates d ‘ like a golden piantain-tree blown down by a violent
wind ’, which suggests a different reading and a simile th a t fits w ith nipapata.
as affectionate for the son she had lost as a fond she-buffalo

who has lost her calf, flung up her arms like a golden plantain-
-tree with leaves tossing about, and fell weeping to the ground.
25. Some of the other women, bereft of their brightness
and with drooping arms and shoulders, seemed to become
unconsoious through despondency; they wailed not, they
dropped no tears, they sighed not, they moved not, there they
stood like figures in a picture.
2G. Other women, losing self-control, swooned from grief
for their lord, and with streams pouring down their faces their
eyes watered their breasts from which ibhe sandalwood was
banished, as a mountain waters the rocks with its streams.
27. Then with the women’s faces whipped by the water
from their eyes the royal dwelling resembled a pond with
dripping lotuses whipped by rain from the clouds at the time
of the first rains.
28. As creepers waving in the wind strike themselves
with their own tendrils, so these noble women beat their breasts
with jewelless lotuslike hands, whose veins were hidden and
whose fingers were plump and well-rounded so as to leave no
interstices.
29. And thus, as their close-set upstanding breasts shook
under the blows of their hands, those women looked like rivers
25. This verse was utilized by K alidasa for R ., iii. 15, and ia quoted a t
KavyamimdThsd, p. 18.
26. I t is not certain w hat verb T h ad in c, perhaps th e unauthenticated
vya&ik$ata ; th e correct form of th e perfect in earlier S anskrit is sisicire, in later
si?icire. The com parison is against th e rules, as dharadharah should be nom.
pi. f. to correspond w ith striyah. T may have h a d dharadhardt, or, if naa is
corrupt for mama, dharadharah,.
27. For th e simile cp. 8 ., v. 52, an d vi. 36.
28. Co. an d Schm idt understand nirantaraih ‘ falling incessantly which
would require th e reading nirantaram against T as well as A.
29. F or sahita, which K ern rightly equated w ith samhiia, see T ’s reading
in iv. 29, and note there ; both it and uniuzta apply to th e ducks, though this
is n ot brought out in th e translation. In th e simile th e rivers are the women,
with pairs of Brahminy ducks, which are made to tremble

by the lotuses when blown about by the forest wind.
30. And as they hurt their breasts with their hands, so
they hurt their hands with their breasts. There the women,
all feelings of pity dulled, made their hands and breasts inflict
mutual pains on each other.
31. But then up spoke Yasodharfi,, her eyes reddened
with anger, her voice- choking with the bitterness bom of
despair, her bosom heaving with sighs, and tears streaming
down with the grief she was enduring :—
32. “ Where, Chandaka, has he gone, my heart’s desire,
after deserting me at night against my will while I slept ?
My mind trembles, when both you and Kanthaka have returned,
while three went forth together.
33. Why do you weep here to-day, you brute, after
doing me an ignoble, unkind, unfriendly deed ? Hold back
and th e Brahm iny ducks th e breasts ; these birds are too big to s it on lotuses,
as Co. and Schm idt translate. The lotuses are th e hands which do th e beating,
a Btock com parison; th e wind blows th e heads of th e lotus-flowers about so
th a t they h it th e ducks. The verse would have given no trouble b u t for the
use of th e ambiguous Icampita, which implies here ‘ m ade to shake ’ when
beaten ; T spoils th e point by translating ‘ trem bling like lotuses when blown
about by th e wind ’. I see no ground for am ending vandnila? (navdnUa
Bohtlingk, ghandnild0, Kern). B hartfh ari uses th e comparison in p a rt in th e
description of a woman as a river, &fngdrasataka, 81, prottungapinastanadvan-
dvenodyatacaicravdkamithundkardmbujodbhd*in\. . . nadiyam ; cp. also R ., xvi.
63.
30. Tasteless hyperbole to show th e firmness of the breasts ; cp. S., iv. 35.
In d T ’s le-lo-can-ma brtse-med stoba-med-ma-yis seems to indicate a double
sam dhi, a baladaydlamh,, both unnecessary and improbable.
31. I cannot solve th e puzzle of T ’s reading in b ; abrel, literally samsyuta,
may stand for samnaddha. There is nothing to choose between sambandki
an d aambaddka. I t looks as if vigddha here and in verse 76 means ‘ grievous ’ ;
T translates brtan-pa (sthira) here and ishabs-che, ‘ very great ’, ‘ dangerous ’
a t th e other.
32. N ote updgate in th e singular w ith two subjects.
your tears, be contented in mind. Tears go ill with that deed

of yours.
34. For through you, his loving obedient faithful good
companion, always doing what is proper, my lord has gone*
never to return. Rejoice, by good fortune your toil is rewarded
with success.
35. Better is it for a man to have a wise enemy than a
silly friend, who is skilful only in the wrong way. For your
imprudence and so-called friendship have wrought great ruin for
this family.
36. For these princesses with their ornaments laid aside
and their eyes reddened and stained by incessant tears are
sorely to be pitied like widows whose splendour has departed,
though their lord is still in existence as much as are the Himalayas
or the earth.
34. YafodharS means th e verse ironically, b u t it is literally tru e to a

B uddhist. Chandaka m erits praise for his work, and th e prince has gone to
obtain final nivftti, cessation from pravftti.
35. In a T would naturally be understood as reading narendrasya and
om itting vicaksaâ, b u t probably dban-po should be taken to represent th e
la tte r. Ayoqapesala is divided by Co. and Schm idt a-yogapesala ; I prefer with
T an d Form ichi to divide ayoga-peiala, ‘ skilful in im propriety ’, ‘ in th e wrong
means \ w ith th e h int of th e second meaning ‘ skilled in disunion ‘ in parting
people ’. F or c C is against T ’s reading ; th e lexica know dhruva in th e sense
of papa, but the only instance in literature is BfhatkathdSlokasamgraha, xx. 392,
suhfddhruvali (wrongly divided in te x t suhfd dhruval!,). As th e MSS. of th a t
w ork come from Nepal, the correct reading there however may be mhrdbruvah.
36. In a Himavanmahisame has several-meanings, prim arily as in the
translation ; K apilavastu being in th e foothills, one is a t liberty to imagine
YaSodhara enforcing th e point w ith a gesture tow ards the enowpeaks, whose
visibility to all present would back up her assertion. Secondarily it implies,
as C has it, ‘ as reliable as the Bnowy m ountain, as steadfast as th e great ea rth \
Ifc may also mean, as Form ichi takes it, ‘ on th e plain (i.e. th e upland) of the
Him alayas Chandaka having left th e prince in th e terai under the mountains
(see vii. 30).
37. And these rows of pavilions seem to weep together

with the women, on separation from him, casting up their
pinnacles for arms and heaving long sighs with their enamoured
doves.
38. This horse Kantliaka too must have been desirous of
my ruin in every way ; for, when everyone was asleep at night,
he thus carried off my treasure from here, like a jewel-thief.
39. Seeing that He is certainly able to stand up even to
the strokes of the arrows that fall on him, not to speak of the
whip, how was it he went off under fear of the fall of the whip,
taking with him my good fortune and my heart together ?
40. To-day the base creature neighs loudly, filling as it
were the royal abode; but when he was carrying away my
beloved, it was then that the wretched horse was dumb.
37. Vitanka means not only a ‘ dovecot ’, which would be dubious here
w ith one m ention of p ig eo n 3 already in b, b u t also a n excrescence from a
building shaped lik e one ; see references s.v. and s. kapotapdlikd in A charya’s
Dictionary of H indu Architecture. In 6 T tran slates prasakta ‘ incessant ’ as an
ep ith et of nism na, so too Co. and F orm ich i; th is makes a veiy uncom fortable,
though n o t absolutely unparalleled, compound, and i t is b etter to ta k e i t as
an ep ith et of paravata. Schm idt, who does so, understands i t as th e pigeons
who live in th e pavilions from th e sense ‘ fixed which is difficult. My tran sla
tion explains th e reason for th e long sighs. The verse is intended to overtrum p
Bam ., ii. 43, 33, and iii. 58, 40.
38. W holds th a t T read eva for esa in b ; I am n o t convinced, for th is
would leave de w ithout equivalent in th e te x t.
39. In a T suggests hayah samarthah kila as possible ; ha an d da being
liable to confusion, A’s yada could have arisen from a m isunderstood tra n s
position of th e characters of hayah• K ern’s am endm ent in c is probable in
itself and apparently supported by T ; one could tran slate also ‘ did he th e n go
oil under fear, etc.’ Sri may mean th e ' royal fortune n o t m erely Y aio d h ara’s
* good fortune
40. Nirvakayaii in c is difficult, as th ere is no au th o rity for nirvaJiati
in th e sense of ‘ go o u t *; b u t th e context forces th e translation on us. The
verb is used for its double significance, nirvahana meaning moksa ; therefore
unconsciously Y asodhara says, ‘ when he caused him to obtain mok§a ’ ; cp.
ix. 38, an d note thereon.
41. For if he had neighed and so woken up the people, or

if he had made a noise with'his hoofs, or if he had made the
loudest sound he could with his jaws, such suffering would not
have come on me.”
42. When Chandaka heard the princess’s words, with their
undercurrent of lament and with their syllables strangled with
sobs, he looked downwards and, folding his hands, he muttered
this answer in a low voice, hardly intelligible through his tears.
43. “ Princess, you should not disparage Kanthaka nor
should you be angry with me. Know us to be entirely guiltless.
For the god among men, Princess, departed like a god.
44. For, although I knew the king’s command, I was
compelled as it were by certain divine beings and speedily
brought him this horse. Thus too I felt no weariness in
following him along the road.
45. This best of steeds too, as he went along the road,
did not touch the ground with the tips of his hoofs, as if he
were held up off from it in the air ; similarly his mouth was
restrained as if through divine power, so that he did not make
any noise with his jaws or neigh.
46. Seeing that, when the king’s son went forth, the gate
was thrown open at that time of itself and the darkness of night
was broken through by what seemed to be the sun, this therefore
too must be understood to have been of divine ordering.
47. Seeing that the people by thousands in the palaoe and
city, observant though they were of the king’s command, did
42. B ohtlingk objected to itih a ; i t is certified by T an d recurs xii. 26.

Paridem nd0 is also possible in a. I n c C seems to understand °kalafy as from
th e verb Zeal.
43. In c samavehi dem ands an object, so th a t we m u st ta k e svafr as
equivalent to nau, presum ably to avoid th e ugly com bination andgasau nau ;
1 know no parallel, b u t cp. th e use of asmi, i. 67.
45. This and th e n ex t verse im ply th a t th e deities were invisible to
Chandaka.
47. T his verse an d 48 are n o t in C, which does n o t usually om it such
m atter. T he only reference to th e guard, evidently alluded to here, is th e
8
not awake at that time but were overcome by sleep, this therefore
too must be understood to have been of divine ordering.
48. And seeing that a garment, suitable for forest wear,
was handed over to him at the time by a denizen of Heaven, and
that his headdress was borne off, when thrown into the sky, this
therefore too must be understood to have been of divine
ordering.
49. Therefore with regard to his departure you should not,
Princess, consider us two to be at fault. Neither I nor the
horse acted of our own w ill; for he went forth with the gods in
attendance.”
60. When those women heard thus of his wondrous depar
ture with its accompaniment of many gods, they were lost in
amazement as if their grief had gone, but they became the prey
of mental fever because of his taking up the mendicant’s life.
51. Then Gautami, with eyes restless with despair, lost her
self-oontrol and wailed aloud in her suffering, like an osprey
that has lost its nestlings; she swooned and with tearstrewn
face exclaim ed:—
bare m ention in v. 39 ; la te legend pleased itself w ith retailing th eir numbers

in an exaggerated fashion foreign to AiSvaghoga. If Chandaka h a d spoken
th e n ex t verse, could G autam ! four verses later have suggested th a t th e prince’s
hair, when c u t off, was ca st on th e ground ? B oth verses should be regarded
w ith suspicion.
48. Samaye, ‘ by agreem ent i.e. in exchange for th e prince’s clotheB ?
49. ‘ To consider some one to be a t fau lt ’ is either dof&jut gam (Ram.,
iv. 21,3, M B h., i. 7455, vi. 3645, and xi. 743; cp. M udrdrakfosa (ed. H illebrandt),
95, 1. 4, where we should read w ith th e MSS. doê^dvagantum) or do?ato gam
(Ram., ii. 23, 24, and vi. 89, 12, an d M Bh., i. 4322; cp. Dutavakya, p. 38,1. 13)
w ith th e accusative of th e person.
51. Pdriplava applied to th e eyes apparently cannot m ean ‘ swimming
w ith tears ’, as taken by Co. here and by me a t S., vii. 19 ; cp. M allinatha on
R ., iii. 11, an d th e use a t S .,ix. 51, and xii. 42. Any one to whom th e mournful
cry of th e fishing eagle is fam iliar will realize th a t th e simile here applies to
virurdva; th e comparison is n o t uncommon, e.g. Ram., ii. 39, 45, P ralijm yau-
gandhardyajfa, iv. 24.
52. “ Have those hairs of his which are worthy of being

encircled by a royal diadem, been cast to the ground, hairs
which were soft, black and glossy, in great locks and curling
upwards with each hair growing separately from its own orifice ?
53. His arms are long, his gait that of the king of beasts,
his eyes like a mighty bull’s, his chest broad, his voice like the
drum of the gods, and he shines with the brilliance of gold.
Ought such a one to live in a hermitage ?
54. Is this earth then not to have its portion of that
peerless, noble-doing lord ? He has gone from h ere; for it is
only through the good fortune and virtues of the subjects that
such a virtuous ruler of men is bom.
55. His feet are soft with a beautiful network spread over
the toes, tender as the fibre of a lotus or a flower, with the
52. All b u t tw o of th e verses given to G autam I are formally p u t as

rhetorical questions, and it is b e tte r to construe both th e other« in th e same
way. Samudgata is difficult, th e verb being rare according to th e P W b u t
occurring i. 14 above ; I accept T ’s rendering (gyen-du hlchyil), though i t may
have h ad a different reading (s a m u d d h rtd ?). C’s ‘ curling to th e rig h t ’
(lit. dak§indwrta) possibly represents this word. F o r th e exact sense of pra-
verita note th e use a t S., xviii. 20.
53. The drum of th e clouds is thunder, cp. Jot., xv. 13, payodaiurya-
svanalabdhaharsa vidyuUatd, an d Theragdtha, 522, gajjati meghadundubhi.
54. T his verse is partially in C, as well as being quoted by F P , b u t it
in tru d es so oddly into th e sequence of verses, th a t i t m ay well be an early
interpolation. F or abhdgini, verbal adjectives in °in govern th e accusative
under Part,., ii. 3, 70, read w ith iii. 3, 3, when they have a fu tu re se n se ; th e
use is, stric tly speaking, lim ited to th e gaya gamyadaydh, which does n ot
include bhagin. I t governs th e infinitive verse 67 below. N ote Speyer’s
rem arks, J R A S , 1914, 114-5. T he e a rth is m etaphorically th e king’s wife,
an d th e second line m eans th a t th e prince has gone because of his subjects’
lack of m erit. In c gatak is evidently A m ptananda’s conjecture ; C and F P
throw no light on it, b u t i t seems probable. Aryakarmdnam is chosen to h in t
a t th e prince’s becoming an arya in th e religious sense.
55. T he vifapufpa according to th e P W is th e nam e of a p lan t Vangueria
spinosa, also called piriditaka, which cannot possibly be m eant here ; th e sense
‘ blue lotus ’ is not well authenticated, though C has ‘ coloured like th e p ure
116 ACTS OF THE BUDDHA [via. 66
anklebones concealed and wheels in the middle of the soles.

Shall they tread on the hard ground of the jungle ?
56. His powerful body is accustomed to sitting or lying
on the palace roof and has been adorned with priceless clothes»
aloes and sandalwood. How will it fare in the forest in the
heat, the cold and the rains ?
57. He is ennobled by race, goodness, strength, beauty,
learning, majesty and youth, and so fitted to give, not to ask.
Is he to practise begging alms from others ?
58. He has been sleeping on a spotless golden bed and
awakened at night by the strains of musical instruments. How
then shall he lie in accordance with his vows on the ground with
only a piece of cloth interposed ? '*
59. Hearing these piteous ravings, the women clasped one
another with their arms and let fall tears from their eyes, as
shaken creepers drop honey from their flowers.
60. Then Yaéodharâ fell upon the ground, like a Brahminy
duck without its mate, and in her distress she uttered all sorts
of laments with a voice that was repeatedly held back by
sobs :—
61. *If he wishes to carry out dharma and yet caste me
off, his lawful partner in the duties of religion and now husband-
lotua 1 have combined A’s an d T ’s readings ; th e fibres of th e lotus ro o t axe

often referred to for their softness. Vandnta, ‘ th e jungle ’ in a general sense,
n o t ‘ th e edge of th e forest
56. Vimdnaprethe, perhaps simply ‘ in a pavilion \ like P ali %ntthe. I
follow T in taking arcita as ‘ bedecked cp. Bam ., i. 2, 27, or one could read
°dcitam. I n c jaldgama means th e rainy season (inaccurately tran slated a t
<S., v. 3).
57. F or garvita cp. vii. 50. Gawronski ap tly compares Kirâtàrjuniya,
iii. 23, for abkyucita.
58. I n b nisi is curious, as it is a t daw n th a t kings are woken by drum s
and tlié songs of bards. I take me in c as merely expletive.
61. Formichi and W ta k e th e second line as a general proposition ; this
requires th e reading kva tasya and misses th e point of th e argum ent which
lies in th e contrast between th e ordinary religious rites, in which th e wife has
less, in what respect is there dharma for him who wishes to

follow austerities separated from his lawful partner ?
62. Surely he has not heard of our ancestors, MahasudarSa
and the other kings of old, who took their wives with them to
the forest, since he thus intends to carry out dharma without
me.
63. Or else he does not see that in the sacrifices it is
both husband and wife who are consecrated and purified by the
precepts of the Veda and who will enjoy together in the here
after too the recompense of the rites; therefore he has become
miserly of dharma towards me.
64. Being distinguished for dharma, he must have held
my mind to be secretly and repeatedly given to jealousy and
quarrelling; so lightly and without fear deserting me as being
always to share, and austerities, in which she did not necessarily do so. The
n ex t verse gives an illustration in support of her contention, th a t there is no
distinction between th e two cases. F or th e whole passage cp. Purvammarhsa-
sutras, vi. 1, 6-21.
02. H i seems th e only word capable of giving th e required sense in d.
MahasudarSa is presumably th e M ahasudassana of th e genealogies of the
Dipavarhsa and Mahdvamsa.
63. Ltiders’ am endm ent in 6 is unnecessary, as vd carries on th e con
stru ctio n from th e previous verse, so allowing ea to be understood. Paratah
for paratra is due to m etrical exigencies ; or else read ca paratra. The argument
is th a t he thinks (wrongly) th a t th e husband can get th e rew ard of th e sacrifice,
if he sacrifices w ithout his wife, so th a t he can safely exclude her from sharing
his austerities, whereas by doing so he will miss th e rew ard of them.
64. The exact significance of th e first line is n o t clear to me. VaUabha
can only m ean ‘ beloved of \ not * fond of \ Therefore dharmavallabha is
‘ th e favourite of dharma and so ‘ distinguished for i t *; P W gives one reference,
samastaguijavallabha, for this use. Can muhur have the Vedic sense of *for a
m om ent ‘ suddenly ’ ? T ’s construction cannot be squared w ith th e Sanskrit,
though it evidently had th e same te x t. C gives th e correct general sense but
throw s no light on th e difficulties. In th e second line sukkam has been found
puzzling; for T takes it as th e object of jighrkm ti and Apsarasah as th e ablative
singular, while Sukumar Sen (Outline Syntax of Buddhistic Sanskrit, 12), takes
of a wrathful nature, he wishes to obtain the Apsarases in great

Indra’s heaven.
65. But I am anxious on this point, namely, what kind of
excellent beauty is possessed by the women in that world, for
whose Bake he gave up sovereign glory and my devotion too
and is practising austerities.
66. It is not in truth that I envy him the delights of
Paradise; their acquisition is not difficult even for an ordinary
person like me. But my one desire is to sepure that my beloved
shall not leave me either in this life or in the hereafter.
67. If it is not to be my lot to look up at the sweetly-
-smiling long-eyed face of my lord, still is this poor Rahula
never to be dandled in his father’s lap ?
68. Alas ! If my lord is tender in body and high in spirit,
how cruel and exceeding hard is his mind, when in sooth he
abandons such an infant son with his babbling talk, who would
charm even an enemy.
it a s accusative after vibhlh ‘ afraid of pleasure ’ (but see P W s. vibhl). N either

alternative seems possible.
66. There has been m uch discussion on 6. T a t refers to sv.kham, b u t the
translation depends on th e meaning given to epfhd in a. I t seems to me
m ore n atu ra l th a t th e delights of P aradise should refer to th e prince th a n to
Y asodhara, an d so we m ust accept for i t th e rare sense *envy which recurs
verse 79 below. I take atmavato prim arily as equal to madvato, though I can
only cite th e adverb atmavat in support of th is ; secondarily it means either,
as T has it (aems-ldan), ‘ prudent *resolute \ or else ‘ self-controlled \ In
both cases api, *even or hi would do. T always translates ap t, b u t often
om its hi, so th a t i t m ay have had th e la tte r, n o t asti as W supposes. The
sense is th a t she is not jealous of th e priiice going to Paradise, bo long as he
does not deny her th e opportunity of obtaining rebirth w ith him there ; she is
explaining th e m om entary jealousy of th e previous verse.
68. T renders varcas ‘ body *; it is used as equivalent to rupn, ‘ form
several tim es in th e Ram., e.g. i. 3, 72, devavarcas corresponding to de.varupin,
i. 29, 14, and vi. 92, 27. So on Dxgha, I, 114, Buddhaghosa explains brahma-
vaccast as ‘ having a body like BrahmS C m ay have read Jmlnpradlpam in
c. ‘ th e p ride and g!6ry of his splendid race, reverenced even by his foes
69. My heart too is certainly exceeding hard, made of

stone or even of iron, in that it does not break in its orphaned
state, when m y lord, accustomed to all pleasures, has departed
to the forest without his royal glory/'
70. In such terms the princess, fainting with grief for her
husband, wept and brooded and lamented repeatedly. For,
though steadfast by nature, she forgot the rules of decorum
and felt no shame.
71. When the women saw YaSodhara lying there on the
ground, undone by grief and lamentation, they mourned aloud
and their faces with the tears on them looked like mighty
lotuses whipped by the rain.
72. But, his prayers ended and the auspicious oblations
completed, the king came out of the temple and, smitten by the
distressed wail of the people, trembled like an elephant at the
roar of a thunderbolt.
73. And peroeiving the two of them, Chandaka and
Kanthaka, and hearing of his son’s firm resolve, the lord of the
earth was overwhelmed with grief and fell down like the banner
of Sacl’s lord when the festival is over.
74. Then for a moment he swooned with grief for his son
and was held up by persons of birth equal to his own ; and still
on the ground he fixed the horse with tearful gaze and thus
lam ented:—
69. I follow T in taking andthavat to agree w ith hfdayam ; it m ight refer

to th e prince (‘ like an o r p h a n C o .) , b u t should i t not th e n m ean ‘ w ithout
Sri, like one who ia not a ruler ’ I Sri is com pared to Y atodharft a t ii. 2 6; so
we g et th e antithesis, she ia w ithout h er ndtha, he in a double sense w ithout his
6rl.
73. The laat pdda is alm ost identical w ith Ram ., ii. 76, 32 ; which is the
original ? F or vjitotaava op. tft., iii. 68, 27, and M B h., xii. 8405.
74. I t would have been im proper for any one of lower b irth to raise the
king up.
75. “ Many, Kanthaka, are the services you have rendered

me in b a ttle; one great disservice you have done me in that,
though you do love him, you have thrown off in the jungle
my loved one, who is so fond of virtue, as if you did not love
him.
76. Therefore either take me at once there where he is,
or go quickly and bring him back again. For without him no
more is there life for me than for a man fallen ill who lacks the
right medicine.
77. Samjaya achieved the impossible by not dying when
Suvarnanisthivin was carried off by death ; I however, now that
my dharma-\ovmg son has departed* wish to yield up my soul
like one who has no self-control.
78. For would not the mind even of Manu have been
distracted, if parted from a dear virtuous son, Manu, the son
of Vivasvat, the knower of the former and the latter things,
the mighty lord of creation, from whom issued ten races of
kings ?
75. Schm idt alone understands d as I d o ; th e others ta k e priyo ’p i

sann as ‘ although he is dear to m e ’, th u s repeating me priyafi of c w ithout
point. Apriyavat however could also m ean ‘ as if he were n ot dear to me
som ew hat spoiling th e antithesis.
76. In b T m ay have h ad vrajan, or, as i t construes i t w ith yatra sa, it
m ay have read yatra eo ’vrajad, w ith an im probable avagraha a t th e beginning
of th e pdda. C and T m ake enam certain in b. F or the line cp. Vikramorvamya,
iv. 11.
77. T he nam e is S rnjaya in th e M B h., w hich tells th e story twice, vii.
21383., an d xii. 1088ff. In b o th th e son is brought to life again, an d th e
reference here suggests th a t th e poet knew only a version to which th e happy
ending had not been added. Co.’s ’m um uksur in d is against C an d T and
seems a priori improbable.
78. I can find no reference to M anu’s grief for a lost son and presume
from th e optative th a t th e case sta te d is purely suppositious. Manu’s ten
sons, or nine sons and a daughter, founded ten lines of kings, cp. especially
HarivamJa, 633, alBO 433. In th e second line T is n ot a t all clear b ut, as it
stan d s, om its Manor api. Possibly th ere is a corruption due to the num ber of
tim es yid occurred in th e line, Manu being tran slated yid-ses in Tibetan. A
79. I envy the king, the friend of Indra, the wise son of
king Aja, who when his son departed to the forest, went to
Heaven instead of continuing to live in misery with futile tears.
80. Point out to me, good steed, that hermitage-place to
which you carried off him who is to give me the funeral water.
For these m y vital airs are about to travel the way of the
departed and long for him in the desire to drink the draught.”
81. Thus the king grieved over the separation from his
son and lost his steadfastness, though it was innate like the
solidity of the earth ; and as if in delirium, he uttered many
laments, like Dasaratha dominated by grief for Rama.
82. Then the counsellor, who was endowed with learning,
decorum and virtue, and the aged purohita addressed him thus
as was proper in a well-balanced manner, neither distressed in
face nor yet untouched by sorrow:—
83. “ Cease grieving, 0 best of men, return to firmness;
you should not, 0 steadfast one, shed tears like a man without
self-control. For many kings on earth have cast aside their
sovereignty like a crushed wreath and entered the forests.
m ight read vimano instead of dhi mane, an d to read vimano mono manoh would
enable us to divide vina kftam, th e te x t reading being difficult. B u t T does
n o t definitely ju stify th e conjecture and C is no help.
79. T he son of A ja is D asaratha, father of Rama.
80. C tran slates th e verse a t such length as to suggest th a t a verse may
have dropped o u t here. I t ta k es pretagatim in th e B uddhist sense, b irth as a
P reta, which is no doubt hinted a t by th e word pipasavah, th e P retas suffering
from a th irs t th a t can never be satisfied.
81. T he reference is to th e elem ent earth, which in B uddhist philosophy
provides th e qualities of firmness and solidity in all things, defined as kathinatva
a t S ., xvi. 12.
82. Matisaciva is a synonym for m anlrin, a aaciva employed for giving
counsel, as against those whose duties were executive. I t is curious th a t both
C and T m ention th e purohita first, as if disapproving th e order in which they
appear here. F o r samadhrla, M anu, viii. 135.
83. T translates budhfti by mya-nan, ‘ suffering either corrupt for
brtan-nan or else taking dhfti as ‘ pleasure ’. A tiyuh is certified by T ; cp.
122 ACTS OF THE BUDDHA [vii. 84
84. Moreover this his state of mind was predestined ;

call to mind the words of the seer Asita of old. For it is not
possible to make him stay happily even for a moment in Paradise
or in a Cakravartin’s rulership.
85. But if, 0 best of men, the effort can be carried out
at all, quickly give the word and we will go there at once. Just
let there be a struggle of many kinds on this point between your
son and the various prescriptions of scripture.*’
86. Thereon the king ordered them, “ Therefore do you
two set out speedily from this very spot. For my heart, like
that of a forest bird hankering after its young, finds no peace.”
87. “ Very well ”, said the minister and purohita and at
the king’s command they left for the forest. The king too.
considering the matter to have been successfully disposed of,
performed the remaining rites in company with his wives and
daughters-in-law.
M allinätha on KinUdrjuniya, xiv. 54, an d Jacobi, Auagetoählte Erzählungen,

37,1. 30.
84. Le um arm took väsayitum to be th e verb from which väsanä, ‘ im pres
sion of th e p a st is d e riv e d ; its use in th e sense ‘ impregnate ’ is well a u th e n ti
cated in J a in and B uddhist literature, b u t I do n ot see th a t i t fits in here.
85. The te x t and general sense are certain, th e exact construction
doubtful. Speyer’s e$a for eva in a is n ot supported by T , an d kdrya, when
em phasized by eva, m u st m ean more th a n ‘ to be done ’ ; th e alternatives are
‘ to be carried out a t all ’ and ‘ to be carried o ut successfully the la tte r being
perhaps corroborated by hftam in 87. Yävai in 6 I ta k e as equivalent to
täixLC ca, an d tävat in e refers back in sense to kdrya eva. I give vidhi the
sense of ‘ scriptural injunction ’ in view of th e argum ents employed in the
n ex t canto, especially verses 65-67. The sentim ent is, ‘ We shall do the best
we can, b u t we do n o t hope for much success ’. F or an alternative view see
F orm ichi’s note.
ix. 4] THE DEPUTATION TO THE PRINCE 123
CANTO IX
T he D eputation to the P rince .
1. Then at that time the counsellor and the purohita,

spurred on by the king with the goad of words, set out for the
forest with the speed of devotion and made every effort like
noble steeds when pricked.
2. In due course and accompanied'by a suitable retinue,
they reached the hermitage, wearied out by their exertions.
Discarding their official pomp and assuming a sober demeanour,
they proceeded straight to the abode of the descendant of
Bhrgu.
3. They did reverence to the Brahman in accordance with
propriety and were duly honoured by him. When they had
been given seats and the Bhargava had taken his, they entered
on their tale and stated their business :—
4. “ Know us two to be charged with the preservation of
the sacred traditions and with the practice of counsel respec
tively for the royal scion of Iksvaku’s line, who is pure in
his might, pure in his widespreading fame.
2. B ohtlingk’s vinitavesdv in c is against C and T. T translates Bh&rgava

here and in 3 by ‘ son of Angiras
3. T, which I would am end as W suggests, takes katham w ith ucatuh, and
dtmakrtyam w ith chittva. The exact meaning of katham chid does n ot seem to
go beyond th a t given above, cp. M hv., I l l , 388, 1, Dutavdkya, verse 30, and
Dhurtavitasamvada, p. 6, 1. 19. A lternatively it m ay m ean ‘ p u ttin g the
m a tte r briefly a sense in which th e same phrase appears to be used a t xxiv. 48.
4. T he word in c for which A has adhlram corresponds to adhikrta in
x. I, and I would therefore am end T ’s nag-por, ‘ black \ to bdag-por, which ia
used there. Properly adhltam, which seems th e only possible word, should
mean ‘ learned \ and I know of no precise parallel for its use, etymologically
q u ite pOHHible, in th e sense of ‘ set over ‘ employed in
124 ACTS OP THE BUDDHA [ix. 5
5. He who resembles Indra has a son resembling Jayanta,

who, we hear, has come to this place in his desire to pass beyond
the dangers of old age and death. Your Holiness should
know that we have come on his account.”
6. He answered them, ** The long-armed prince did come
here, a boy in years but of fully developed intelligence. But,
understanding that our rule of life leads to rebirth, he went on
to seek Ar§da in his desire for salvation.”
7. Then on learning the true state of affairs from him,
they immediately bade farewell to the sage, and started off in
the direction the prince had taken, wearied indeed but in their
devotion to the king as if unwearied.
8. Then as they went along, they saw him sitting on the
road at the foot of a tree, not adorned with the artifices of the
toilet but blazing with his form, like the sun when it has entered
a circle of cloud.
9. Then leaving the chariot, the purohita, accompanied
by the counsellor, went up to him, as the seer, the son of Urvafil,
accompanied by Vamadeva, approached Rama when he was in
the forest.
6. A sti is here used as a particle and its exact force is rendered by th e

English idiom w ith ‘ did implying th a t there has been a subsequent change in
th e position. There have been several plausible attem p ts to am end th e last
words of b awd i t would be easy to add to them , b u t th e MS. reading, which
is also certified by T, is quite satisfactory, if kumarah is taken in th e double
sense of ‘ prince ’ and ‘ boy and th e full force is given to th e doubled negative.
9. The son of Urva4l has h ith erto been taken to be Agastya, b u t to make
th e comparison correct, as V&madeva was m inister to D adaratha, th e seer
m ust have been his purohita, nam ely Vasi^tha. This is confirmed by C’s
transliteration which gives VasiUha, and by the fact th a t in th e very rare
references to V&raadeva in th e Ram. and M B h., in th e la tte r of which he is
confused w ith a p?i of th e same name, h e is usually coupled w ith V asi^h a. T ’s
equivalent, slar-gnas, is uncertain, b u t, if slnr is from sla-na, ‘ p ot \ i t may
m ean Kumbhayoni, which would be either A gastya or V asistha (Bfhaddevatd,
v. 150). The legend of V asistha’s descent from UrvaSI is alluded to in the
Rigveda, b u t h ad apparently already been lost sight of by th e tim e of the
10. They paid him due honour, as Sukra and the son of
Angiras did to the mighty Indra in heaven, and he paid them
due honour in return, as the mighty Indra did to Sukra and the
son of Angiras in heaven.
11. Then obtaining his permission, they sat down on
either side of the banner of the Sakya race and, thus close to
him, they resembled the twin stars of Punarvasu in conjunction
with the moon.
12. The purohita addressed the king’s son as he sat,
shining gloriously, at the foot of the tree, just as Brhaspati
addressed Indra’s son Jayanta, as he sat in Paradise by the
parijata tr e e :—
13. “ Listen, Prince, to this that the king said to you,
with his eyes raining tears, when he was stupefied for a moment
on the ground with the dart of grief for you plunged into his
h eart:—
14. “ I know of your fixed resolve with regard to dharrm
and I realise that this will be your future goal. But by reason
of your proceeding to the forest at the wrong time I am burnt
up with the fire of grief as with a real fire.
epics. T his passage therefore suggests th e p o et’s knowledge of Vedic literature.

The epics know of no such visit to Ram a, and th e significance of th is reference
is d ealt w ith in th e Introduction.
10. T correctly divides in 6 and d Sukra and Angirasa (B jhaspati).
These tw o are always m entioned together as th e gurus of th e gods and as authors
of th e first political tr e a tis e s ; cp. i. 41 above and S ., i. 4. The comparison
suggests th a t th e poet looked on Sukra as th e m inister of th e gods. I can find
no exact p ara llel; tiheM Bh, knows of In d ra ’s honourable treatm en t of B fhaspati,
b u t Sukra does n o t seem to be joined w ith him in th a t.
11. Nepali MSS. show a good deal of confusion between i an d e, at, so
th a t I have no hesitation in correcting nieidatufy. The simile occurs Ram.,
vi. 51, 22. I n th e ¿driputraprakaraiâ (S B P A W , 1911, 397) th e Buddha w ith
three disciples is com pared to th e moon in conjunction w ith some three-
starred asterism whose nam e is l o s t ; so also a t B ., xvii. 41, while a t B ., xvi. 2,
th e comparison, misunderstood by W, is to th e moon and th e five stars of
H asta, whose regent is th e sun.
14. F or b cp. ii. 336, in T a8 well as in th e Sanskrit.
126 ACTS OF THE BUDDHA [ix. 15
15. Therefore come, lover of dharma, to do me a favour,

and give up this purpose for the very sake of dharma. For the
current of my grief has swollen and is afflicting me, as the
swollen current of a river cuts away the bank.
16. For the actions, which the wind, the sun, fire and the
thunderbolt exercise on a cloud, water, dry grass and a mountain
respectively, are being exercised on me by grief with its
dispersing, drying up, burning and shattering.
17. Therefore enjoy lordship for the present over the
earth and you shall go to the forest at the time approved by the
Scriptures. Have regard for me, your unlucky father; for
dharma consists in compassion for all creatures.
18. Nor is it only in the forest that this dharma is
achieved; its achievement is certain for the self-controlled in a
city too. Purpose and effort are the means in this m atter; for
the forest and the badges of mendicancy are the mark of the
faint-hearted.
19. The dharma of salvation has been attained by kings,
even though they remained at home, wearing the royal tiara,
with strings of pearls hanging over their shoulders and their
arms fortified by rings, as they lay cradled in the lap of imperial
Fortune.
20. The two younger brothers of Dliruva, Bali and Vajra-
bahu, Vaibhraja, Asadha aud Antideva, Janaka the Videha
king, . . . Druma and the Senajit kings,
16. Cp. S ., xvii. 59.

18. Linga is th e shaven head, robe e tc . ; cp. xii. 40,6'., vii. 49, aud J R A S ,
1930, 863.
19. C alters th e arrangem ent of th e verses here, n o t a t all to their
advantage, reading in th e order 22, 20, 19, 21. T tak es viaakta in a as
‘ earring ’, so th a t vi$aktahdra=karnayoktraka of v. 55 ; for th is sense of vifakta
cp. >$., xvi. 76. F or b cp. L V ., 41, 8, and 49, 2, an d M hv., 1, 201, 8. A’u
mokfadharinafi in d would ordinarily be inferior to T ’s mokfamdrgaJi, b u t is
more in accord w ith ihe king’s repeated use of the word dharma.
20. Of th e nam es in this verse J anaka is well-known, D rum a is referred to
elsewhere by th e poet (see note on verse 70 below), th e M B h. praises various
21. All these lords of men, you must know, were versed
in the method of practising the dharma that leads to final
beatitude, while still remaining in their homes. Therefore
resort even to both at once, lordship over knowledge and royal
sovereignty.
Senajit kings, and A ntideva is th e sam e as R an tid ev a (see note on i. 52);

D hruva I ta k e to be B rahm a, Bali th e Asura and V ajrabahu In d ra, th e la tte r
being called th e anuja god in xvii. 41, a verse m isunderstood by W. The rest
1 cannot trace. In d C is c o r r u p t; it runs, filling u p th e gaps in brackets(
‘ D rum a, Sena(jit) king(s), A nuja, Asa(dha), V ajra, B ahu, V aibhra(ja)>
A nti(deva), Videhajana(ka), Nara6avara(?) \ Owing to D rum a an d D hruva
startin g w ith th e same two characters in Chinese, th e final line has taken the
place of th e first one ; for th e missing nam e in d we have th e enigm atic last
column of five characters. F P reproduces th e nam es in its prose portion, b ut
is also n o t clear for d. I t nam es (749, a l7 bottom to 19 bottom ) D hruvanuja
(fcjui-chang), Bali vajra, B ahu, V aibhraja(l), Adhya, A ntideva an d V ideharaja
Jan ak a. Column 20 m entions Y ay a ti and R am a w ith a group of characters
following each, w hich m ay originally have been other namea. These two
versions agree against T and Co. in dividing B alivajra an d Bahu, n ot Bali and
Vajrabahu. A ’s ydnge or yangi in d m ight sta n d paleeographically for Padm i.
On th e two other occasions t h a t th e p o et nameB D rum a, he calls him Salvadhi-
p a ti, probably because otherwise B uddhists would have ta k e n him for Drum a,
king of th e KJnnaraa. Now while nothing can be m ade o u t of T ’s fygro-ba,
we should, if we correct to do-ba, have Salva as tran slated below a t verse 7 0;
th is would explain th e puzzling can (= sa°, or ‘ having ’) a t th e end of th e
name, and apparently fygro and do are pronounced in practically th e same way.
The b est conjecture therefore would be Sdlvadrum am ; though i t does n o t fully
explain A ’s reading, i t corresponds to C’s la st three characters by transposing
the la s t two.
21. The reading in c is insoluble; A ’s vbho indicates the impossible
itbhau, th e ubhe 'pi of Co.’s MSS. is also bad, and to read ubhe h i w ith Bohtlingk
will n o t do, as h i is n o t w anted an d a pi a fte r ubha is a regular use to signify
to ta lity (PW s. api, 9). A and T both read vittddhipatyam, which disposes of
the cittddhipatyam of Co.’s MSS., b u t to tran slate i t as *lordship over w ealth ’
makes very poor sense, though Jdt., ii. 3, probably uses i t thus. ¡Similarly a t
M B h., xii. 784, dharmam anye vitiam anye dhanam ihanti cdpare, th e meaning
‘ w ealth ’ will n o t do (if th e verse refers to th e trivarga, th en vitta is kdma
here). C has, ‘ You can now retu rn home and reverently practise both duties ;
prepare your m ind for th e highest dharma and become th e highest ruler on
22. For it is my wish to embrace you closely while you

are still wet with the coronations waters, to behold you beneath
the imperial umbrella, and with the selfsame joy to proceed to
the forest.”
23. So spoke the king to you with a speech whose utterance
was strangled by tears. You should listen and, to do him
pleasure, you should follow after his love with love.
24. The Sakya king is drowning in the unplumbed ocean
of suffering, which originates from you and whose waters are
grief. Therefore rescue him who is without a protector or
support, as a ship rescues a man drowning without support in
the ocean.
25. Hearing of the deeds done by Bhisma, who sprang
from the womb of Ganga, Rama, and Rama the descendant of
Bhrgu, to please their fathers, you also should do what your
father wants.
26. Know that the queen, who brought you up, weeps
piteously and incessantly in distress like a fond cow who has
lost her calf, and has almost gone to the region over which
Agastya presides.
27. You should save by the sight of yourself your
wretched wife, who, though not a widow, is husbandless and
resembles a goose separated from her mate or a cow-elephant
abandoned in the forest by the bull-elephant.
e a rth on th e strength of which I p u t in ‘ knowledge ’ as a stopgap, till th e

correct solution is found.
23. P erhaps b etter to divide tatsneham anu prai/dtum in d.
25. The deeds referred to are too well known to need specification.
26. E ach verse from here to 37, except 30, 33 an d 36, have gaps in A
of varying length caused by th e destruction of th e end of leaf 37 ; th e lacunse
can be filled u p w ith ce rta in ty from T. In a sarnehi cannot m ean ‘ consider ’
or ‘ know an d T undoubtedly h ad th e b etter samavehi. The second pada,
by saying th a t she has n o t died, implies th a t she is on th e p o in t of doing so ;
C seems also to have understood i t thus. Ip. c T tran slates vatsaldm by ghen-
•bdes, which would sta n d more naturally for bdndhavdm. Rudanti, though
gram m atically incorrect, is th e form used b y A£vagho§a.
28. Deliver Rahula from grief for his parent as the full
moon from eclipse by R ahu ; he is your only son, an infant
unfitted for suffering, yet bearing the smart of sorrow in his heart.
29. The palaoe and the entire city are being burnt up with
the fire of grief, whose fuel is separation from you, whose smoke
is sighs and whose flames sorrow, and they long for the water
of a sight of you.”
30. The Bodhisattva, fulfilled in resolution, listened to
the words of the purohita, and after a moment’s meditation, in
his knowledge of all qualities, he thus made an exoellent and
courteous rep ly:—
31. “ I am fully aware of the feelings fathers have for
their sons, more especially that which the king has for m e ; but
though I know it, I am afraid of disease, old age and death and
have no alternative but to quit my kindred.
32. For, if in the end there were not parting from one’s
dear ones, who would not wish to see his dear kinsfolk ? But
since, however long delayed, separation does take place, I quit
even m y affectionate father.
33. As for your mention of the king’s grief on my behalf,
it does not please me that he should feel distress, since unions
are fleeting as dreams and parting is certain.
28. P W ’a references for udvah in th is sense are all m uch la te r ; cp. Jai.,
xix. 20, an d Stûpdlowwi/va, xiv. 17.
29. The missing character in c was wrongly restored by me a t J R A 8 ,
1929, 541.
30. Paripurnaaattva means not only th a t his resolution was unshaken
b u t, as in ii. 56, th a t he was ripe for enlightenm ent. Qunavadguâjnah is
capable of several interpretations, all probably m eant by th e poet. I follow
G ; Co. and Schm idt take i t as a compound, ‘ knowing all th e virtues of the
virtuous ’, while Form ichi, relying on M anu, ii. 30 (still more to th e point
guyavaii muhurie a t i. 85 above), takes guyavat as agreeing w ith muhurtam.
31. T he construction of c is curious an d parallel passages (Bodhicarya-
vatdra, vi. 56, VairdgyaSataka, 12, Jot., xix. 1, Jdiaka, V, 180 and 186) p u t it
rath e r differently.
33. I t is b etter in th e second line to ta k e th e locatives as absolute, n o t
as depending on sarhtapyate.
9
34. And, perceiving the mutable course of the world, your

mind should come thus to this conclusion that the cause of
affliction is neither the son nor the father; this distress is the
outcome of ignoranoe.
36. The separation of creatures who have come together
in this world, as of wayfarers, is inevitable in the course of time.
What wise man then would cherish grief, when forsaken by
those who are only his kindred in name ?
30. A man comes hither, abandoning his kindred in the
previous existence; and he gives them the slip in this life and
journeys on again ; after going to the next existence too, he goes
to a further one. How can therd be attachment to folk who
are ever deserting others ?
37. And since from the womb onwards in all circumstances
Death is ready to strike, why does His Majesty in his love for
his son describe my departure to the forest as being at the
wrong time ?
34. B u t for T, which perhaps we should am end w ith W to hchir-ba ( = kheda,

idpa), I would have accepted Gawronski’s am endm ent in d. One could u nder
sta n d w ith W itB nid as for eva (i.e. ewifia), b u t more probably i t represents
th e ending °ika of th e previous compound.
35. I n a I have only preferred T to A afte r some hesitation ; yadd requires
a correlative in th e m ain sentence, and in view of th e B uddhist use of adhvan
for th e three divisions of tim e, p ast, present an d future, adhvagandm m ight be
ambiguous w ithout iha as im plying those who are travelling from b irth to birth.
Cp. S., xv. 34, for fu rth er development of th e simile, in which th is meaning of
adhvaga m ay be hinted a t. Pratijndta in d as in th e philosophical term p ra tijn d ;
cp. Jat., xx. 23, 8uhrtpratijnaiji.
36. T he repetition of a pi in c is suspicious ; galvd ca would be b etter. T
translates aniircxtta ‘ consideration as in vii. 3 6 ;c p . S., xiii. 48, for th e meaning
I give it. The difference between yogini an d tydgini palaeographicaliy is m inute
and I see no reason for n o t accepting T ’s reading.
37. F or th e restoration of ab cp. S ., v. 22, an d xv. 64. W holds T did
n o t have akdle in c, b u t I am n o t certain. The reading would have to be
alcaiam vanasamsraye, as A ivaghosa does n ot use alcala as an adjective, th e
usual B uddhist form being jikdlika ; and I therefore prefer th e locative.
38. There is a wrong time for giving oneself up to the

objects of the senses; similarly a time is prescribed for the
means to wealth. At all seasons Time constrains the w orld;
Time does not exist in the highest good which leads to salvation.
39. And as for the king’s desire to hand the kingdom over
to me, that too is noble and worthy of a father, but it would
not be right for me to accept it, like a sick man greedily
accepting unwholesome food.
40. In what way could it be right for a wise man to
take sovereignty on himself ? It is the abode of delusion in
which are to be found fearfulness, the intoxication of pride,
weariness and loss of dharma by the mishandling of others.
38. A difficult stanza. The reading of th e first line is euriotts, an d

Cappeller ingeniously takes both akalah and kalab w ith each locative, ‘ there
is a wrong tim e and a rig h t tim e sim ilarly, etc.’, b u t I do n o t th in k th is is
really possible nor do 1 like T ’s pratriftah (in N epali MSS. a b it earlier th a n A
va an d da are sometimes h ard to distinguish). G translates, ‘ W ait (Giles’
9915 tak en in th e sense of 10569) for th e tim e to experience th e five pleasures,
in seeking w ealth th ere is tim e also \ I n th e second line kdla in c prim arily
means Time as D eath ; cp. xi. 61, antako jagad vikargaii. F or d nirvahaka only
occurs A8P P ., 203 and 439 (= A A A ., 283 and 477), b u t op. th e use of nirvdhaya
a t viii. 40, and C and T b o th seem to indicate it, while pal&ographically i t is
th e best solution of A’s reading. In P ali nibbdhana occurs several tim es, b u t
only in th e M ilindapanha, a w ork which originated in a still unidentified
H inaySna school. T he use of nirvdhana for mok$a and for th e ‘ catastro p h e ’
of a dram a a t &ihipdlavadha, xiv. 63, should also be noted. T he pdda has
more th a n one meaning ; tim e is samskfta and therefore finds no place in the
mimmum bonum which is asamskjia. Sim ilarly d eath finds no place there,
for it is amfta.
40. I t would be natural to ta k e pardpacdrena as meaning ‘ by th e ill-
doing of others ’, th e reference being to th e king’s having to ta k e his share
of th e wrongdoing of his subjects. B u t A K ., I l l , 91, says th a t kings with
th eir adhikamnasthas and daijdanetfkas are incapable of sarhvara, because the
m aintenance of order requires them to use personal violence to others which is
fatal to th e religious life, and this m ust be th e prim ary sense here in view of
48 below. F or dharmapitfd cp. M Bh., xiii. 4556, K S ., i. 5, 6, Svapnavdsava-
daita, i. 6, and S ., iv. 34.
41. For kingship is at the same time full of delights and

the vehicle of calamity, like a golden palace all on fire, like
dainty food mixed with poison, or like a lotus-pond infested with
crocodiles.
42. And thus kingship is neither pleasure nor dharma,
so that the kings of old, when age came on with its unavoidable
suffering, felt disgust and, giving up their kingdoms, betook
themselves to the forest.
43. For it is better to eat herbs in the forest, embracing
the highest contentment as if one were concealing a jewel, than
to live with the dangers to which sovereignty is exposed, as if
with loathsome black snakes.
44. For it is praiseworthy for kings to leave their
kingdoms and enter the forest in the desire for dharma, but it is
not fitting to break one’s vow and forsaking the forest to go
to one’s home.
46. For what man of resolution and good family, having
once gone to the forest in the desire for dharma, would cast off
the robe and, dead to shame, proceed to the city even of
Puramdara ?
46. For only the man, who from greed, delusion or fear,
would take again the food he has vomited up, would from greed,
delusion or fear, abandon the lusts of the flesh and then return
to them.
47. And the man, who, after escaping with difficulty
from a burning bouse, would enter that very house again, only
he, after giving up the state of a householder, because he sees
its dangers, would desire out of delusion to assume it again.
43. F or adfsya, w hich applies also to do$a, see reference in PWK.

46. A like T could read lobhdd \rimohdd in a, b u t th e reading in c settles
th e m a tte r. For th e sim ile cp. M B h., xii. 3038.
47. T he verse I om it afte r th is verse cannot be genuine ; i t iB unlike the
re s t of th e passage or th e po et’s style, an d repeats th e simile of verse 49. Nor
would C om it so moral a verse, if he h ad h ad i t in his te x t.
48. As for the tradition that kings obtained final emancipa
tion while remaining in their homes, this is not the case. How
can the dharma of salvation in which quietude predominates be
reconciled with the dharma of kings in whioh severity of action
predominates ?
49. If a king delights in quietude, his kingdom collapses ;
if his mind turns to his kingdom, his quietude is ruined. For
quietude and severity are incompatible, like the union of water
which is cold with fire which is hot.
50. Either therefore those lords of the earth resolutely
cast aside their kingdoms and obtained quietude, or stained by
kingship, they claimed to have attained liberation on the
ground that their senses were under control, but in fact only
reached a state that was not final.
51. Or let it be conceded they duly attained quietude
while holding kingship, still I have not gone to the forest with
an undecided m in d ; for having cut through the net known as
home and kindred I am freed and have no intention of re-entering
the net.’*
52. Thus spoke the king’s son with vigour, freed from all
ambition in accordance with his virtues and self-knowledge, and
adducing good arguments. The counsellor too, hearing him,
thus made rep ly:—
48. F or datfda as th e suprem e d u ty of a king, see M ann, vii. 17-65, and

M B h., xii. 425ff., and for th e sentim ent no te M B h., iii. 1396, an d Kad., 37,
1. 17, samaprayogaparo ‘p i saiaiavaiambitada^dah, of a herm it. F or ¿amapra-
dhdna, &akuntaia, ii. 7.
50. I cannot square any possible reconstruction of T in c w ith A palseo-
graphically. Rajydtigitd is a stopgap, adopted because in A iiga an d dma are
alm ost identical, b u t r&jyanvitd o r rdjydfrita would be b e tte r sense. I t is also
possible to divide vd=anibhji° and ta k e th e eom pound w ith th e preceding
word. T ’s abhimdna, as appears from A K ., IV , 27, is peculiarly suitable here ;
for i t is th e claim of a m an who h as ce rtain good qualities th a t th e y are higher
qualities th a n they really are.
52. W ith regard to W ’s n ote on th e first line, I would m ake A an d T
correspond b y am ending th e la tte r’s de-hdod to re-bdod (= sprhd, tran slated
sometimes by frdod-pa, sometim es by rt-ba).
63. " I t is not that your resolution for the practice of

dharma is unfitting in itself, but only that the present is not
the time for it. For it could not be your dharma, delighting in
dharma as you do, to deliver up your father in his old age to
grief.
54. And surely your intellect is not subtle or else is short
sigh ted in the matter of dharma, wealth and pleasure, that you
should despise the object before your eyes in favour of an unseen
result and so depart.
55. And some say there is rebirth, others confidently
assert that there is not. Since this matter is thus in doubt, it
is proper to enjoy the sovereignty that offers itself to you.
56. If there is any continuance of activity hereafter, we
shall enjoy ourselves in it according to the birth we obtain ; but
if there is no continuance of activity in another existence, this
world accomplishes liberation without any effort on its part.
57. Some say there is a future life but do not explain the
means of liberation. They teach that there is an essential force
of nature at work in the continuance of activity, like the essential
heat of fire and the essential liquidity of water.
54. P erhaps ydsi here should be tak en as simply an auxiliary to the

gerundive.
55. Cp. Kaiha U p., i. 20 ; also see M B h ., xiv. 1348S., for a m uch longer
list of alternatives. Could niyaiapratijndh m ean ‘ those who assert th a t the
w orld is ruled by niyati ' ?
56. I ta k e upapatti here in its B uddhist se n se ; cp. th e definition A K .,
I I , 5, and P.T.S. P ali Dictionary s.v. B u t i t would do to tran slate ‘ acoording
to w hat we obtain th ere th e general sense rem aining th e same.
57. Co. tran slated 6, ‘ b u t they do n o t allow th e possibility of liberation
free b u t perhaps rig h t. C and T render prahfti an d evabhava by th e same
words, and th e id e n tity here is apparen t by comparing th e second line w ith
S., xvi. 12 ; an d th e former is n o t to be understood therefore in th e classical
S&mkhya sense. Gawronski’s conjecture requires th a t pravftti should be to
prakfti w hat ausnya is to agni, and is more in accord w ith Sam khya views ;
but the school described here is certainly n o t Sam khya, b ut some v ariety of
materialism.
58. Some explain that good and evil and existence and
non-existence originate by natural development; and since aL
this world originates by natural development, again therefore
effort is vain.
59. That the action of each sense is limited to its own
class of object, that the qualities of being agreeable or disagreeable
is to be found in the objects of the senses, and that we are
affected by old age and afflictions, in all that what room is
there for effort ? Is it not- purely a natural development ?
60. The oblation-devouring fire is stilled by water, and the
flames cause water to dry up. The elements, separate by nature,
group themselves together into bodies and, coalescing, constitute
the world.
61. That, when the individual enters the womb, he develops
hands, feet, belly, back and head, and that his soul unites with
that body, all this the doctors of this school attribute to natural
development.
62. Who fashions the sharpness of the thorn or the varied
nature of beast and bird ? All this takes place by natural
59. I ta k e visayepu w ith a as v e il as b th e la tte r implies th a t th e quality

of being agreeable or th e reverse is to he found in th e object, n ot in th e a ttitu d e
we bring to it. Perhaps it is also intended to deny th e B uddhist doctrine of
adhipatiphala, according to which our surroundings in th e world are th e fru it
of our actions in previous existences. I n d T construes nanu w ith th e preceding
words.
60. The argum ent seems to be th a t th e elements play a double p art,
first by destroying each other by m utual opposition, secondly by coalescing to
form th e world ; C sta te s th is definitely. In d T ’s reading m ay indicate gatva.
61. T ’s °murdhndm was conjectured by K ern, an d th is is apparently
also th e reading in I.O.MS. Hodgson 31/5 (vol. 29), fol. 21, where verses 60-64
an d 66-67 are q u o te d ; these excerpts seem to have been m ade by A m rtananda
an d probably reproduce th e original Btate of A ’s tex t. In c T divides yadd
=dtmanah,.
62. This verse is quoted in full (with th e v ariant kdmacdro in d) in Saddar-
&anasamuccaya, p. 13, and th e first th ree padas (substituting hi siddham for
pravfUarh in c) in Cdnakyardjanitiiastra, viii. 13.6 ; i t is also perhaps referred to
a t Nyayasutra, iv. 1, 22. For a sim ilar sentim ent cp. Jo t., xxiii. 17, and
development. There is no such thing in this respect as action of

our own will, a fortiori no possibility of effort.
63. So others say that creation proceeds from I6vara.
What is the need in that case for action by man ? The very
same being, who is the cause in the continuing activity of the
world, is certainly also the cause in its ceasing to be active.
64. There are others who assert that the coming into being
and the passing away from being is solely on account of the
soul. But they explain coming into being as taking place
without effort, and declare the attainment of liberation to be by
effort.
65. On the ground that a man discharges his debt to his
ancestors by the procreation of offspring, to the seers by the
Vedas, to the gods by sacrifices, that he is bom with these three
debts on him, and that whoever obtains release from them
obtains that which alone can be called liberation,
66. The doctors declare that liberation is for him only
who strives thus in accordance with these Vedic injunctions;
for those, who desire liberation by means of their individual
energy, however muoh they exert themselves, reap nothing but
weariness.
Gaudap&da on Samkhyak&rikd, 61. F or d op. Jataka, V, 242, y ’ahu riatthi

viriyan ti, in describing th e te n ets of th is school, an d for a few references for
th e avabhdvavada generally, see J R A S , 1931, 566-8, an d notes in te x t and
translation on S ., xvi. 17.
64. This verse refers to th e S am k h y a; th a t atman stands for th e Sam khya
soul appears from xii. 20, and ayatnat is equivalent to svabhavat, which is the
principle underlying th e action of th e eightfold prakrti. Possibly th e sense
of nim itta here is connected w ith its use in sim ilar circumstances a t ¿vet. Up.,
i. 4, and vi. 5, where i t means *oharacteristio ’ or linga {cp. J R A S , 1930,
860); T ’s mtshan-ma would support its being so rendered, b u t all previous
translators, including 0, understand th e first line to m ean th a t th e atman
alone causes th e coming into being, etc.
65. This verse is th e statem en t of th e tajjnafr in 66. See note on verse 76.
66. Vidhi in th e technical sense here. The readings of th e second lina
are corroborated by T and th e general sense is certain, b u t would be more
67. So, my good bit, if you are attached to liberation,

follow in due form the injunctions I have just described. Thus
you will obtain liberation and the king’s grief will be brought to
an end.
68. As for your idea that it is wrong to go back to the
palace from the penance groves, be not disturbed, my aon, on
that score eith er; those of old went to their own families from
the forests.
69. Although he was living in the penance grove surrounded
by his subjects, Ambansa went back to his c ity ; so too Rama
left the penance grove and protected the earth, when it was
oppressed by the infidel.
70. Similarly the king of the Salvas called Druma with his
son entered the city from the forest, and Antideva, the Sámkrti,
who was a Brahman seer, accepted the royal dignity from the
sage, Vasigtha.
clearly expressed by taking vikrama to m ean ‘ wrong course of action ’ (cp

v. 32, an d x. 25). C has, ( If one uses other means (or, efforts), it is vain toil
an d no tr u th ’, b u t I do n o t t hink th is really supports Speyer’s conjecture.
60. T he reference in th e first line is uncertain, as there were several
Ambarinas, of whom th e m ost im portant was th e son of N á b h á g a ; i t is also
another nam e of H ariécandra (Pargiter, 92). No apposite story is preserved,
b u t b o th are related to have gone to heaven w ith their p eo p le; hence my
rendering of prajabhifr, instead of ' c h ild ren ' w ith T. The second line can
hardly refer to R am a, son of D aéaratha, unless Aévagho§a knew an entirely
different le g en d .to th a t we have, and i t is n atu ra l to see an allusion to
Paraéurám a and his delivery of th e ea rth from A rjuna K&rtavirya ; 8., vii. 51,
w hich has th e same four nam es as this and th e nex t verse, has Ramo 'ndhra,
which I took to be for Ramo ’ndha an d to m ean Balarám a. Possibly one
should ta k e A ndhra there to refer to th e domains of th e A ndhra kings w ith
th e w estern portion of which Paraéurám a is associated by legend.
70. T he king of th e éálvas who returned from th e forest w ith his son
can only be D yum atsena, father-in-law of S& vitri; b u t here, as in verse 20
above and S ., vii. 51, th e form D rum a is certain. In th e second line brahmar-
fibhüta refers to th e fact th a t th e S&mkrtia were K ?atriyan Brahm ans, b u t I
cannot trac e th e legend referred to here, though A ntideva’s connexion w ith
V asistha is known from th e M B h. and i. 52 above.
71. Such as these, who blazed with the fame of dharma,

gave up the forest and proceeded to their palaces. Therefore
there is nothing wrong in going home from the penance grove,
when it is for the sake of dharma.”
72. The prince listened to the affectionate words, meant
for his good, of the counsellor, the king’s eye, and then taking
his stand on steadfastness, gave him a reply, which met every
point without being over-discursive and was devoid of attach
ment as well as measured in tone :—
73. “ As for this disputed question of existence and non-
-existence in this universe, no decision is possible for me on the
strength of another’s words. I will arrive at the truth for
myself by asceticism and quietude and will accept what is
determined accordingly in this matter.
74. For it would not be proper for me to accept a doctrinal
system, which is bom of doubt and is obscure and mutually
contradictory. For what wise man would go forward in
dependence on another, like a blind man with a blind leader in
the dark ?
71. F or atiyuh cp. viii. 83, and S ., vii. 50. C perhaps supports Gawronski
in a, ‘ declared to have a good nam e for th eir excellent dharm a. . . ju s t as
lam ps shine in th e world ’.
72. W ith m uch hesitation I h ave retained A’s readings in b an d d. F o r b
Gawronski cites C II, I I I , 75, rdjnas trtlyam iva cak$uh. The epithets hita
and priya apply b e tte r to th e m inister’s action for th e king (so T) th a n to his
words to th e prince (so C). Adruta is a very rare word, only know n from th e
Taittinya Prdtiidkhya according to P W K , druta being one of th e three w ays of
speaking known to th e Vedic schools.
74. C does not m ake clear w hat te x t i t h ad in b, possibly avyaktaparam-
paragatam or °parasparda ; for th e reading adopted cp. avyavasthita dgama of
verse 76 and viruddheqv agamesu of S., i. 14. The prince’s rejection of para-
pratyaya has doctrinal significance. I t is only th e man of feeble faculties, in
whom th e roots of good are weak, who depends on o th e rs; those like .the
prince, in whom th e force working for enlightenm ent is strong (note ii. 56,
rudham uh ’p i hetau), a c t of themselves, as clearly p u t a t S., v. 15-18.
75. But although I have not yet seen the final truth, still
if the reality of good and evil is in dispute, m y decision is for
the good. For better is the toil, though vainly, of the man
who devotes himself to the good than the bliss, even though
in the real truth, of the man who gives himself up to what is
contemptible.
76. But seeing that the scriptural tradition is uncertain,
understand that to be good which is spoken by the authorities,
and understand that the only basis for authority is the expulsion
of sin. For he who has expelled sin will not speak what is
false.
77. And as for your quoting the instances of Rama and
the others to justify m y return, they do not prove your ca se;
for those who have broken their vows are not competent
authorities in deciding matters of dharma.
78. Such being the case, the sun may fall to the earth,
Mount Himavat may lose its firmness, but I will not return to
75. The exact te x t of th e second line is doubtful, th e general sense clear.

T he reference is to verse 58, which lays down th a t ¿ubha an d aivbha are spon
taneous and th a t effort is of no a v a il; tattva here means th is doctrine. T , as
W points out, though corrupt, m ust have read vjihd hi khede 'pi, by which we
m u st ta k e m kham w ith ¿ubhatmanah as well as vigarhitdtmanab, an d vjihd
khede balances tattve.
76. I doubt if this, th e standard, rendering is c o rre c t; should n o t iti
govern all th e first line, ‘ A nd as for your statem ent, “ B u t seeing th a t th e
sacred trad itio n s (i.e. as described in 55-64) are uncertain, you should accept
th e views of th e authorities ” , (I reply th a t) you should know, etc. ’ ? This
w ould im ply th a t the hiatus in argum ent between 64 and 65 is due to a verse
having dropped out which suggested th a t in view of th e uncertainty of th e
philosophical system s th e only thing to do was to tru s t th e tajjnah ; R L has
in fact such a statem ent. For th e second line cp. th e verse quoted by Gauda-
pSda on Samkhyakdrikd, 4 :—
Agamo hy dptavacanam aptaih dofaksaydd vidufy I
Ksvrjadoeo ’njiarh vakyaih na bruyad dhetvasambhavdt I
N ote also Mukimadhyamakakarikda, 268, 2, and Nyayabindu, 90, 15.
78. Cp. L V ., ch. xix, 284, 3. T he exact scope of th e word prthagjana
was a m a tte r of dispute in th e schools. The ordinary view was th a t a man
m y family as a worldly man who haa not seen the final truth and
whose senses are drawn towards the objects of pleasure.
79. I would enter a blazing fire, but I would not enter
my home with my goal unattained.” Thus he proudly made his
asseveration and, rising in accordance with his declaration, he
departed in all selflessness.
80. Then the minister and the Brahman, perceiving his
resolution to be unshakable, tearfully followed him, grieving
and with faces downcast, then slowly for lack of other resource
wended their way to the city.
81. Then out of affection for him and devotion to the
king, they turned back full of cares and stood still ; for, as he
blazed with his own brightness, as unapproachable as the sun,
they could neither look on him on the road nor yet quit him.
82. And they deputed trustworthy spies in disguise in order
to know the way taken by him whose way was the highest, and
with muoh difficulty they set off, thinking how they were to go
and see the king who was thirsting for his dear son.
rem ained a- pj-thagjana till he entered on th e P ath , when he became an drya ;

th e B uddha th u s rem ained one till th e m om ent of receiving bodhi. See La
Vallée Poussin, Vijnaptimâtraldsiddhi, 639.
79. T he doctrinal sense of alaya is also h in ted a t, as a t S ., v. 39.
81. F o r sapeksam, ‘ anxiously cp. Aûguttara, I I I , 296. I n c A’s
durdharsam is practically identical in content w ith T ’s durâaréam, b u t stronger ;
cp. Râm ., ii. 1, 16, durdkarçab samare 'rïjiârii àaradbhânur immolait.
éR E tfY A ’S VISIT 141
CANTO X
S e b s y a ’s V i s i t
1. So the prince of the broad stout chest dismissed the

officers who were in charge of the king’s sacrifices and his council
chamber, and passing over the tossing waves of the Ganges, he
came to R&jagrha of the lordly palaces.
2. As peacefully as Svayambhfi proceeding to the highest
heaven, he entered the city distinguished by its five hills, which
is guarded and adorned by mountains and supported and purifièd
by auspicious hot springs.
3. The people there at that time, perceiving his gravity
and might and his glorious form surpassing that of mankind,
as of him who has taken the pillar vow and has thè bull for his
sign, were lost in amazement.
4. On seeing him, whoever was going in another direction
stood still ; whoever was standing in the road followed him ;
whoever was going quickly went slowly, and whoever was sitting
down sprang up.
5. Some worshipped him with joined hands, others
honoured him by saluting him with their heads, others greeted
him with kindly words ; none passed on without doing him
reverence.
2. The h o t springs, called tapoda and still in use a t Rajgir, are referred
to a t M ajjhim a, I I I , 192, as well as in th e J a in sources given by Leumann.
The form of th e first line suggests th e probability of a second meaning applying
to nakaprftha for aaila (adjective of ¿tila ?), tapoda (ascetic ? heatgiver ? or are
we to infer from verse 3 th e special worship of 6iva as an asoetic a t Rajagyha ?),
an d pancdcalanka. Angutiara, I I I , 44, seems to play on sila an d Bela in the
sam e way. F or Svayam bhu as a nam e of B uddha see note on ii. 51.
6. On seeing him, the gaudily-dressed felt ashamed and

the chatterers on the roadside fell silen t; as in the presence of
Dharma incarnate none think thoughts not directed to the way
of salvation, so no one indulged in improper thoughts.
7. The gaze of the women or men on the royal-highroad,
busied though they were with other affairs, was not satiated
with looking most reverently on the godlike son of the human
god.
8. His brows, his forehead, his mouth or his eyes, his
form or his hands, his feet or his gait, whatever part of him
anyone looked at, to that part his eyes were riveted.
9. And Rajagrha’s Goddess of Fortune was perturbed on
seeing him, who was worthy of ruling the earth and was yet in a
bhikfu’s robe, with the circle of hair between his brows, with the
long eyes, radiant body and hands beautifully webbed.
10. Then Srenya, lord of the Magadha land, saw from an
outer pavilion the mighty concourse of people and enquired the
reason thereof. Then an officer explained it to him :—
11. “ This is the son of the S&kya monarch, of whom the
Brahmans said he would attain either supreme knowledge or
lordship over the whole earth. He has become a wandering
mendicant and the people are gazing at him.”
12. Then the king, on hearing the reason, was excited in
mind and said to the same officer, “ Find out where he is
stopping *\ “ Very well ”, he replied and followed the prince.
6. I n relation to dharma, nyaya is used as in S ., xiv. 43, xv. 26, etc.,

of th e plan, coarse of action, by which salvation is obtained ; for th e Sarvasti-
vadin use of i t see A K ., V, 32fi. VicitraveQdfy, because m odest apparel is alone
proper to seeing or worshipping g reat saints.
7. T he la st pada is a sentim ent often repeated, e.g., i2.., ii. 73, Ram.,
ii. 2, 15, L V 114, 1. 12, and 240, 1. 14, M hv., I I , 201, 3. To read nink§ya
w ith T in d would be b etter, b u t there is no clue in th a t case to th e n ex t two
syllables.
8. Cp. Nala, v. 9, and Ram., v. 22,15.
10. The exact meaning of ajira here is uncertain.
S r e n y a ’S v is it 143
13. But with moveless eyes looking only a yoke’s length

ahead, voice stilled and walk slow and restrained, he, the best
of mendicants, kept his limbs and active mind under control and
begged his food.
14. And accepting the alms without distinction, he
proceeded to a lonely rivulet of the mountain, and after taking
his meal there in due form he climbed Mount Pandava.
15. On that mountain, fledged with groves of lodhra trees
and with its glades resounding with peacocks’ calls, he, the sun
of mankind, appeared in his ochre-coloured robe like the sun in
the early morning above the eastern mountain.
16. The royal officer, seeing him there, informed king
Srenya, and the king, on hearing the news, set off, but only with
a modest retinue from his feeling of veneration.
17. In heroism the peer of Pandu’s son, in stature like a
mountain, he ascended Pandava the best of mountains; this
lion-man, with the gait of a lion and wearing a royal tiara,
resembled a lion with shaking mane.
18. Then he saw the Bodhisattva, sitting cross-legged with
tranquil senses, being as it were a peak of the mountain and
shining like the moon rising out of a bower of clouds.
13. F o r a cp. BhN&., xiii. 79. T seems faulty in b. F or nidhdya cp.

S ., vii. 48.
14. T again seems faulty in b.
15. A vi, ‘ m ountain is known to th e In d ian lexica an d occurs a t S.,
i. 48, in th e expression avibhranta, ‘ w andering on th e m ountain ’. I t is the
only w ord th a t enables A and T to be fitte d together and m ay be taken to be
a certain reading.
16. I t is more proper for a king to v isit a saint w ith a sm all retinue, e.g.
U C ., ch. viii, p. 72, I . 33; b u t some versions of th is legend make Bimbis&ra
go o u t w ith a large following and C here gives him 100,000 followers an d may
have read pratastke ’nibhfidnuydtrah■, if i t did n o t wilfully alter th e sense.
17. The second line is probably suggested by Bim bisara’s lineage ; for
A6vagho$a apparently took th e dynasty to descend from th e B rhadrathas
(see note on xi. 2), who, it m ay be inferred from S., viii. 44, were fabled to
descend from a lion.
144 ACTS OF THE BUDDHA [x. 19
19. As he sat there in the majesty of his beauty and in

holy tranquillity, like some being magically projected by
Dharma, the lord of men drew near him with amazement and
deference, as Sakra drew near Svayambhu.
20. And as he came in fitting manner up to him, who was
the best of those who know the Plan, he enquired about his
health, and he too with equal courtesy spoke to the king about
his peace of mind and freedom from illness.
21. Then the king sat down on a clean piece of rock,
dark blue as an elephant’s ear, and being seated beside him with
his permission spoke to him, desiring to ascertain his state of
m in d :—
22. “ I have a strong friendship for your family, which has
come down by inheritance and has been well tested ; hence, my
friend, my desire to speak with you. So listen to these words
of affection.
23. Your family is mighty, originating from the Sun, your
age the prime of youth, this your beauty radiant. Why then
this decision of yours, out of all due order, to delight in alms-
-seeking instead of in kingship ?
24. For your limbs are worthy of red sandalwood, not
meant for contact with the ochre robe. That hand is fitted for
protecting subjects and does not deserve to take food given by
another.
25. Therefore, my friend, if out of love for your father you
do not wish for your hereditary kingdom by force and if you
22. T he w ord svavayah in e refers presum ably to th e legend th a t Bimbis&ra

was of exactly th e same age as th e B u d d h a ; some schools (e.g. Dipavamsa,
iii. 58) m ade him a few years younger.
23. One would have expected bhaikfdkya ra th e r th a n bhaik§aka here and
in xiii. 10 ; a t xii. 46, th e word is used adjectivally.
24. W indisch takes 1cd^dyaaamSU§cm as agreeing w ith gdtram ; it seems
better to take i t as accusative afte r anarha, though P W records th e accusative
only after arha, not anarha.
25. A typical case of Indian irony. Bim bisara, who sees nothing
unreasonable in th e B uddha turning his father o u t of his kingdom an d killing
x. 31] SREISTYA’S v i s i t 145
do not care to wait for the succession in due course, accept

straightway the half of my realm.
26. For thus there will be no need to oppress your kins-
folk, and in course of tim e sovereignty will come to you peace
fully. Therefore do me this kindness; for association with the
good makes for the prosperity of the good.
27. Or if now from pride of race you cannot show your
trust in me, with me as your comrade plunge into the arrayed
battle-lines with arrows and conquer your foes.
28. Choose therefore one or other of these alternatives,
and in all propriety devote yourself to dharma, wealth and
pleasure ; for by confusing these three objects in this world out
of passion, men go to ruin in the next world as well as in this.
29. For if the entire goal is desired, you must give up
that pleasure which is obtained by suppressing dharma and
wealth, arid that wealth which is obtained by overpowering
dharma and pleasure, and that dharma which is obtained by the
cessation of wealth and pleasure.
30. Therefore by pursuit of the triple end of life make
this beauty of yours bear fru it; for they say that the complete
attainment of dharmay wealth and pleasure is for mankind the
complete object of the individual.
31. Therefore you should not let these two stout arms,
fitted for drawing the bow, lie useless; for like Mandhatr’s, they
him in th e process, was himself to experience th a t tre a tm e n t a t th e hands of
his son. Vikrameiyx, as a t ix. 60, ‘ by a wrong course of actio n ’ ?
26. The te x t of b is undoubtedly corrupt and neither T nor C are any
help in its recon stru ctio n ; conjecture in th e absence of furth er light is hopeless.
Sahlyd is a curious word only know n to Buddhism , viz., D ivy., 312, 5, and
446, 3-5, Avaddnasataka, I , 365,15, and 366, 2 an d 6, and Ltiders, Bruchstucke
buddhistischer Dramen, leaf 13 a2.
27. F o r vyudhdny anlkani cp. Jat., xx. 27, Bhag. Oita, i. 2, and M Bh.,
ii. 682, ix. 467, an d xvi. 54. This use of vigah is also common in th e epic.
29. Cp. R ., xvii. 57, Ram ., v. 84, 5-6, M B h., iii. 1285-1305, and K S .t
i. 2 ,1 , and 52.
31. I follow T in taking iha w ith him punar gam ; th is brings th e verse
into order.
10
are capable of conquering even the three worlds, how much more
this earth here ?
32. Truly I say this to you out of affection, not out of love of
dominion or arrogance ; for, seeing this bhiksu’s robe of yours, I
am moved to compassion and tears come to my eyes.
33. Therefore, lover of the mendicant’s stage of life,
enjoy the pleasures, before old age comes again on you, the
pattern of your race, and confounds your beauty ; in due time,
lover of dharma, you will perform dharma.
34. The aged truly can obtain dharma and age has no
capacity for enjoying the pleasures. And therefore they attri
bute the pleasures to youth, wealth to middle age, dharma to
the old.
35. For, in the world of the living, youth is naturally
opposed to dharma and wealth, and, however tightly checked, it
is hard to hold, so that the pleasures carry it off by that path.
36. Old age is given to reflection, grave and intent on
stab ility; with little labour it acquires holy tranquillity, partly
from incapacity for anything else, partly from shame.
37. Therefore when men have passed through the restless,
deceptive period of youth, which is given up to the objects of
the senses, heedless, intolerant, and short-sighted, they breathe
again as if they had safely crossed a desert.
33. I have accepted T ’s order of th e two lines, because th e clause governed

by ydvat obviously refers only to th e enjoym ent bf th e pleasures. W ith this
order th e reference to dharma in d connects w ith th e next verse. C throws
no light on th is point.
34. H opkins a p tly quotes for th e second line M B k., iii. 1304.
35. I n view of A4 vagho§a’s sy n tax yaiah in th e final pdda cannot mean
‘ because b u t indicates th e consequence; so i t would m ake b etter sense in
d to ta k e haranii as intransitive or to read hriyante, as Gawronski suggested
and T m ay do, so th a t y o u th would be th e subject of the verb and tena paiha
would correspond to yatah. N ote th a t hpkrogs-par-byed Btands for hriyate
a t xii. 50. A lternatively W indisch’s svena patkd.
X. 41] ÔREJSIYA’S VISIT 147
38. Therefore just let this unbalanced time of youth pass
away with its heedlessness and rebelliousness ; for the flush of
youth is a target for the God of Love and cannot be protected
from the senses.
39. Or if dharma is really your intention, offer sacrifices ;
that is the dharma of your family. For taking possession of the
highest heaven by means of sacrifices, Marutvat also went to the
highest heaven.
40. For with their arms marked by rings of gold and their
headdresses bright with the glitter of radiant jewels, the royal
seers travelled through sacrifices the very same path that the
great seers reached by their austerities.”
41. Such was the speech of the king of Magadha, who in
speaking rightly resembled Valabhid. The king’s son heard it,
38. The argument is th a t it is useless to struggle againBt the domination

of the passions in y o u th ; old age will gradually come on and rectify the matter.
39. The second line is a puzzle. If C’s reading of ndgapr?tkam in c is
correct, adhisthdya means 4mounting ’ as in xii. 9, and yajnaify must be con
strued with d. B ut this reading may well be due to the translator’s misunder
standing, and A and T both read ndkaprftham , which ought presumably to
have a meaning different from the one it bears in d. No other sense however
seems possible and the question is of the exact purport of adhisthaya, which T
takes to mean ‘ blessing with magic practices ’ ; for the Buddhist use of this
word see A K ., II, 31, n. 2, and V, 119, n. 2, and Vijnaptimdlratasiddhi, 771.
This use cannot be proved for as early a period as Aivaghoâ, but he might
have known the sense of ‘ stabilise ‘ cause to endure \ I have thought it
best to take a more ordinary sense for the translation. The reference is not
ce rta in ; Indra’s sacrifices are mentioned more than once in the M Bk. and
possibly we have an allusion here to some version of the story {ix. 243411.)
by which Indra, after the slaughter of Namuci, freed himself by sacrifice from
the guilt of Brahman murder and so returned to heaven.
41. The use of the name Valabhid for Indra, when comparing Bimbisara
to him, suggests th a t it is to be understood as Balabhid, ' the router of armies
in relation to the king. Alternatively, if we read as is perhaps better, dhruvam
babha$e with A, I would take dhruva as a proper name, ‘ who spoke rightly
to him, as Valabhid to Dhruva In th a t case Dhruva means Brahma,
but wavered no more than the mountain of Kailása shakes with

its many sparkling peaks.
repeating the comparison of x. 2, and 17 ; cp. my interpretation of ix. 20

and we should no doubt see a suggestion th at Bimbisára ranked as an anuja
of the Buddha (see note on verse 22 above). Naikacitrasdnu should have an
application to the prince ; query sdnu in the sense of kovida given to it by the
lexica ?
THE PASSIONS SPURNED 149
CANTO X I
T h e P a s s io n s S p u r n e d
1. Thereon, when the Magadha king spoke to him with

friendly face but with matter that was repugnant to him, the
son of Suddhodana, who was purified by the spotlessness of his
race, remained calm and unmoved and addressed this reply to
h im :—
2. “ There is nothing for wonderment . . . , that you
should behave thus towards your friends, when you spring from
the illustrious family of Haryanka and from the purity of your
conduct are so devoted to your friends.
2. A very difficult verae, for which I do not fully understand C. In o

I have followed T in the text, because it is not clear if A meant abhidhatum
or abhidhalur , but T also is probably corrupt, as C’s soshuo, ‘ what was said
implieB a form from abhidhd. The conjunction of bhavatak in a and tava in
c is open to suspicion, nor should dScaryam elat have as predicate both a noun
and a dependent clause beginning with yat. The latter m ust be right, and, as
the verse stands, one can only construe by taking bkavato vidhdnam in apposition
to vjitir esa, which is very harsh. The six syllables may be a corruption for
an epithet of d&caryam or for a complementary phrase of the type no ca ndnu-
rupam (I do not suggest this as possible, but only as illustrative of the required
form). In 6 1 take Haryanka to be the same as Haryanga, a Brhadratha king,
whose greatness is described a t HarivamSa, 1700. The name suggests the lion-
-legend of the Brhadrathas referred to a t 8 ., viii. 44; and in the fragments of
the Buddhist dramas (Liiders, Bruchst'iicke, leaf 7, read with 3 B P A W t 1911,
409) we have what is clearly a description of Rajagrha, in which its foundation
by Brhadratha is mentioned (cp. Harivam4a, 6598). I infer th at the poet
considered the SaiSunagas to be of Brhadratha descent. C has ‘ the family
called H a ri’. Benares is similarly associated with Bhimaratha at xiv. 107,
and &ravasti with HaryaSva a t xviii. 58. In d I understand T to read pari-
¿uddhavfttefy (rather than °vfttih, as W holds), and to take it as a substantive,
not as an adjective agreeing with lam . A’s reading, rejected also by Co., is
out of the question.
3. Like sovereignty among cowards, friendship, inherited

in their families, does not stand firm among the vicious; but
the virtuous increase the same friendship, originated by their
ancestors, with an uninterrupted succession of friendly acts.
4. And those men in the world I hold to be truly friends,
who share in the enterprises of their friends when in straits. For
who in this world would not be a friend to a man who is at
ease in the enjoyment of prosperity ?
5. And thus those who, gaining riches in the world,
employ them on behalf of their friends or of dharma, obtain
the full value of their wealth, and, if it is lost, it causes them
no pain at the end.
6. Certainly this resolution of yours regarding me, O king,
proceeds from friendship and nobility of heart. I shall content
you about it with similar friendship; I would not answer you
in any other wise in this matter.
7. Because I recognise the danger of old age and death, I
have betaken myself to this dharma out of longing for salvation
and have quitted my tearstained relations, and still more there
fore the passions, the causes of evil.
8. For I am not so afraid of venomous snakes or of thunder
bolts that fall from the sky or of fire allied with the wind, as
I fear the objects of the senses.
9. For the passions are ephemeral, robbers of the treasury
of good, empty, like will-o’-the-wisps in the world. The mere
expectation of them deludes men’s minds, how much more then
their actual possession ?
3. T certainly did not read svakuldnurupd, which does not make good
sense.
4. W thinks T ’s ran-gnas-dag n i kphel-bar in d is equivalent to svastkesu
vfddhisv iha ; I doubt this, but T may be out of order here. I see no need to
amend with Bohtlingk and Speyer.
6, A’a reading in b is taken from the following verse and the restoration
is almost certain. A nunl means ‘ pacify \ ‘ conciliate ’ ‘ convince a use
occurring several times in Jdt. Alra refers to niscayn.
xi. 14] THE PASSIONS SPURNED 151
10. For the victims of the passions find no relief in the

triple heaven, still less in the world of mortals. For the lustful
man can no more win satiety from the passions, than a fire
companioned by the wind can from fuel.
11. There is no calamity in the world equal to the
passions, and it is to them that mankind in their delusions are
attached. What wise man, afraid of calamity and recognising
the truth to be thus, would of himself yearn for calamity ?
12. Even when they have won the earth, girdled by the
sea, they wish to extend their conquests beyond the great ocean.
There is no satiety for man with the passions, as for the ocean
with the waters that fall into it.
13. Though the heavens rained gold for him and though
he conquered the whole of the four continents and won half the
seat of kakra, yet Mandhatr’s longing for the objects of sense
remained unappeased.
14. Although he enjoyed sovereignty over the gods in
heaven, when Satakratu hid himself for fear of Vrtra, and
though out of wanton pride he made the great rsis carry him,
yet Nahusa fell, being still unsatisfied with the passions.
10. For the second line and for the second line of 12 below cp. S., xi. 32,
and 37.
12. This verse is clumsy with its omission of the subject in the first line
and its repetition of the third pada of 10 in c. B ut C has it, and it is required
to introduce the string of instances th a t follows and is presumably genuine.
The first line is a rendering of Theragatha, 111 (=Jataka, IV, 172); and the
third pada, of 778. Lflders’ conjecture in c may be right, as the pada occurs
in the form he proposed a t S., v. 23 ; b u t time has proved his reasoning wrong,
as vitypti occurs in a similar passage a t S ., xv. 9 (cp. ¿6., xii. 15).
13. For Mandhatr, see note on i. 10.
14. The references in this and the next verse are well known from the
M Bh. versions, The form Naghuâ should perhaps have been retained, as
T ’s sgTa-med indicates it too and it is occasionally found in classical Sanskrit,
e.g. Pancatantra (H.O.S., XI), 227, 20. For b, see note on viii. 13, or does it
indicate an occasion before V rtra’s death 1
152 ACTS OF THE BUDDHA [xi. 15
15. Although the royal son of ld& penetrated the triple

heaven and brought the goddess Urvaél into his power, he was
still unsatisfied with the objects of sense and. came to destruction
in his greedy desire to seize gold from the rsis.
16. Who would trust in those objects of sense, which are
subject to disturbance by all sorts of fate, either in heaven or
on earth, seeing that they passed from Bali to great Indra, from
great Indra to Nahusa and from Nahusa back again to great
Indra ?
17. Who would seek after the enemies known as the
passions, by whom even sages were undone, despite their bark-
-dresses, their diet of roots and water, their coils of hair long as
snakes, and their lack of worldly interests.
18. For their sake Ugràyudha, armed though he was with
a terrible weapon, m et death at the hands of Bhlsma. The
16. For the passing of èri from Bali to Indra ep. the BaHvdsamsarhvdda
of M B h., xii, particularly 8146-6. Vifaya in d has, as in verses 13 and 15,
the secondary sense of ‘ kingdom but refers primarily to the objects of sense
th a t kings gain control over by extending their sovereignty.
17. W ith much hesitation I have adopted T ’s ndnyakdryd, as it is
apparently supported by 0. Compounds with na are rare, though commoner
perhaps than adm itted by the grammarians (Pài}., vi. 3, 73, 75, and
Wackernagel, IT, i. 77 ; cp. Bfhaddevatd, iii. 9). Besides the stock examples.
naciram etc., I note in kàvya Pratijndyaugandhardyay/i, iv. 5, Kirdtdrjuniya,
i. 19, and iii. 8, èìéupàlavadha, xiv. 84 ; M B h., viii. 185, has nasukara . and
iii. 13664, ndnyacintd (for °citid ?), and Gaiyiistotra, 12, N&nga for Ananga.
CatuMataka (Mem. A.S.B., III), 497, 13, explains netara by ulkr?ta, and this
perhaps is the meaning to be given to ndnya here. M anu, vi. 96, says an
ascetic should be svakdryaparama (cp. ekakdryam ananiaram of a Brahman’s
conduct a t M Bh., iii. 13997), and K dd., 43, describes sages as apagatunyavyd-
pdra, where the primary sense is so as to gaze uninterruptedly on J&bali, but
where the secondary sense is probably as in ndnyakdrya here. Cp. also ananya-
harmand a t A A A ., 95, 20.
18. For Ugràyudha, Harivaméa, 1082ff., and S., vii. 44 (see note in
translation). For the irregular compound ugradhftdyudha cp. bodhyangaéitdtta -
éastra a t S., xvii. 24. The reference defeated C, who substituted an allusion,
better known to the Buddhists, to the legend of Arjuna Kartavlrya und
mere thought of them is unlucky and fatal to the well-conducted,

still more so therefore to those not restrained by vows.
19. Who would swallow the poison known as the passions,
when he knows how paltry is the flavour of the objects of sense,
how great the bondage, how incomplete the satisfaction, how
much despised by the good, and how oertain the sin ?
20. It is right for the self-controlled to cast aside the
passions, when they hear of the suffering of the passion-ridden,
afflicted as they are by pursuits such as agriculture, etc., and
of the well-being of those whom the passions fail to excite.
21. Success in the passions is to be recognised as a mis*
fortune for the passionate man ; for he becomes intoxicated by
achievement of the passions, and because of intoxication he
does what he should not, not what he should, and wounded
thereby, he obtains rebirth in a lower sphere.
22. What wise man in this world would delight in those
passions, which are only won and retained by labour and which,
cheating men, depart again, as though they were loans borrowed
for a time ?
ParaSur&ma. As regards W’a note 11, p. 101, T can bo understood to read

either Bhl?ma or Bhlma. In the second line T was either corrupt or is trying
to explain A’s reading; the latter makes no good sense nor does Wiudisch’s
amendment meet the case, as i t deprives avratdndm of all point. My con
jecture is palseographically sound and provides the right counterweight to the
closing words.
19. I take sam yojana in the Buddhist sense of * Ixmd ‘ fetter ’ ; kamardga
is one-of the ten saihyojanas. Co., followed by Windisch and Formichi, takes
6 as a single clause, but Schmidt separates the two words, white W translates T
according to the rules of Tibetan grammar with a very different result. All give
to sam yojana one or other of the classical Sanskrit meanings.
20. For a cp. S ., xviii. 37, which corroborates T ’s reading. Query niidm ya
in 6 ? In d kdm d would be better grammar.
22. This and the similes in the following verses form a series which
recurs frequently in the Pali canon, e.g., M ajjhim a, I, 130, 364, A nguttara, ITT,
97, Tkerigalhd, 488ff.
23. What self-controlled man in the world would delight

in those passions, which are like a torch of grass ? When men
seek and hold them, they excite desire, and if they do not let
them go, they undergo suffering.
24. What man of self-control would delight in those
passions, which are like fierce raging serpents ? The uncon
trolled, when bitten by them in the heart, go to destruction and
obtain no relief.
25. What self-control led man would delight in those
passions, which are like skeletons of dry bones ? E.ven if they
enjoy them, like famished dogs eating a bone, men are not
satisfied.
26. What self-controlled man would delight in those
passions, which are like an exposed bait ? Since they are held
in joint tenancy with kings, thieves, fire and water, they originate
suffering.
passions, which are like dangerous haunts ? By abiding in
23. The point is th a t a lighted torch, if held in the hand, may burn it,
and the first line should be translated so as to bring this out.
26. Kings etc. hold the passions jointly with the owners in the sense
th a t they may take away the objects of enjoyment at any time. This idea
and the use of a a d h d r a r y i to express it are both common. The group consists
sometimes of these four (K A iii. 15, 4, V&caspati MiSra on Sdihkhyakdrika,
50, Mhv., II, 366, 12), sometimes of five, adding kinsfolk (Majjhima, I, 86,
Anguttara, III, 259, Therigdtha, 505, Bodhisattvabhumi (ed. Wogihara), 5, and
MBh., iii. 85), sometimes of six, adding foes (Anguttara, II, 68, Jat., p. 122,
6-8), or of eight {Sarhyutta, IV, 324). The exact connexion of praviddhamisa
with the first line ia not clear to me, presumably bait or prey which attracts
robbers etc.
27. Cp. S., xvi. 79, for the use of api to co-ordinate two substantives
opposed in sense. There is a suggestion here th at dyatana refers to the twelve
ayatanas, the six external ones of which are compared to thieves at Sarhyutta,
IV, 175. T in fact renders it so. But the main sense is as above, in which
I see no difficulty ; compare the use of dyatana, particularly araniidyatana,
in Pali (P.T.S. Pali Diet., s. dyatana 1). Kinsfolk are a real danger in India,
as in the note on the preceding verse. C’s translation, if I understand it right,
them there is misfortune on all sides at the hands of one’s

enemy and of one’s relations as well.
28. What self-controlled man would deligjit in those
passions, which are like fruit hanging on the topmost boughs
of a tree ? On the mountains, in the forest, on the rivers, on
the sea, men precipitate themselves after them and thereby
come to ruin.
passions, which are like the enjoyments of a dream ? Acquired
at the price of many bitter efforts, they are lost in this world in
a moment.
passions, which are like trenches full of red-hot charcoal ?
Though men procure them, increase them, guard them, yet
they find no comfort in them.
passions, which are like the knives and fuel-wood of slaughter-
is purely fanciful. T takes abhitah to mean ‘ quickly ’, as in the Amarakosa,

which is possible.
28. In 6 A’s yadbhram&am ia untranslateable, and to divide yad bhramSam
is contrary to the scheme of this set of verses. T does not show the plural
but can only have read yan, the reading conjectured by Cappeller. Langh
with abhi is only known in the causative ; for it with vi cp. Sisupalavadha,
xvii. 55 (reading vyalanghisuh), the proper meaning being ‘ climb up to A
free rendering meets the case better here, as one cannot climb up to a thing
on the sea.
30. C takes the simile to refer to walking over a fire-pit falsely covered
over, and T translates angara ‘ cow-dung which is perhaps better than
‘ charcoal I understand the simile to mean th a t red-hot charcoal in a trench
(such as is sometimes used for cooking still) gives out no heat to those sitting
by it and soon dies down, however much looked after. Angarakarpu is a
regular simile for kdma ; besides the lists referred to under 22 above and
Windisch’s quotation of Mhv., II, 327, 331, 332, note L V ., ch. xxi, 329, 9,
tiiksdsamuccaya , 79, 5, Suttanipdtu, 390, as typical instances.
31. The reading svnaai0 in c is certain. The corresponding Pali passages
and the Dtvy. use the curious phrase asisuna instead. The association of asi
with sund goes back to R V ., x. 86, 18, and is found as late as Padatdditaka.
-houses ? For their sake the Kurus, the Vrsni-Andhakas and

the Mekhala-Dandakas went to destruction.
verses 22 and 29. Kdatha refers presumably to the fires on which the butchers
cook the meat, and for the first line to the funeral fires ; cp. L V ., ch. xv, 207,
9-10, and my remarks, J R A S , 1929, 546. Of the seven vices peculiar to kings
four are known as kamaja, dicing, wine, hunting and women, and these four are
illustrated in this and the- next verse (cp. Kdmandakxyanitisara, i. 56, for a
similar set of examples, of which the Vrgni-Andhakas are the only one in com
mon with this verse), the Kurus for dicing, the Vr?ni-Andhakas for drink (cp.
M Bh., xvi, with Jat., xvii. 18, and Divy., 560, 20, where Vrxn>yandhakah> should
be read for trpridndhakdfy), Sunda and Upasunda for women. The other therefore
relates to hunting and is not to be treated as two separate instances (contra
W Z K M , 28, 230, n. 4). The question then arises of the form of the first part
of the name. A’s Maithila? is clearly wrong, and the difficulty of C lies in the
middle character, Giles’ 4059, hsi but only used in the pronunciation ck'ih ;
and it is not given by St. Julien, Eitel or Karlgren. I t belongs to a group of
characters, Giles’ 1003, 1119 and 1130, which are used interchangeably for
each other. The only one of them known to me in transliteration is E itel’s
example of 1119 for kka, and I therefore take it th a t C had Mekhali here.
The correct form can only be determined by a consideration of the Dandaka
legend. The Hindu versions are a t K A ., i. 6, Ram., vii. 88, and commentaries
on K S ., i. 2, 44, and KdmandakiyanUisdra, i. 58 (cp. also M B h., xiii. 7178,
7213), and agree th at, when out hunting, Dandaka saw a Brahman girl and
outraged her, whence his kingdom was destroyed. None of these references
are probably as old as the present passage. The Buddhist accounts go back to
M ajjhim a, 1 ,378 (cp. Milijidapanha, 130), where the r?is destroy the forests of
.Dandaka, Kalinga, Matanga and Mejjha, but the last name is d o u btful; for
the Sanskrit version of tho sutra treats medhya as an adjective (S. L6vi, J A ,
1925, i, 29), and the only allusion outside Pali literature to a forest of this name
is a doubtful one in the S&vitrl tale, M B h., iii. 16693. Tho Jdtakaa tell the
same tale both of the Dandaka forest (V, 135, cp. M hv., I l l , 363, and L V .,
ch. xvi, 316. 2) and of the Mejjha forest (IV, 389), and mention both with the
Vrsni-Andhakas a t V, 267. On the other hand the Saddharmasmftyupasthdna-
sutra (S. L6vi, J A , 1918, i, 18, 27, 76) knows a Mekula (Chinese, Mekhala)
forest and associates it with Kalinga and Dandaka (ib., 97). I t looks there
fore as if Mejjha was taken in Pali to be a proper name by confusion with
Mekala. The latter survives in the name of the Maikal range, the source of
the Narmada, and the people of this district are associated with the Utkalas
of the Orissa highlands in the Ram . This area formed part of the original
Dandaka forest which stretched between the Godavari and the upper waters
xi. 36] TH E PASSIONS SPURNED 157
passions, which dissolve friendship ? On their account the
Asuras, Sunda and Up&sunda, were involved in a mutual feud
and perished.
passions, inauspicious and ever inimical as they are 1 For their
sake men deliver their bodies up to water and fire and wild
beaBts in this world.
34. For the passions’ sake the ignorant man behaves
wretchedly and incurs the suffering of death, bonds and the
like. For the passions’ sake the living world, made wretched
by expectation and tormented, goes to toil and death.
35. For deer are lured to their destruction by songs,
moths fly into the fire for its brightness, the fish greedy for the
bait swallows the h ook ; therefore the objects of sense breed
calamity.
36. But as for the idea that the passions are enjoy
ments, none of them are reckoned to be enjoym ents; for the
of the Narmada (or over a wider area, J R A 8 , 1894, 242). There is some con
fusion in the source* between Mekala and Mekhala, but I can find no authority
for C’s Mekhali. Reviewing the evidence, the reading indicated is clearly
Mekhala and it appears th at in the form of the story known to the poet the
offence rose out of addiction to hunting.
32. See M B h., i. 76193.
33. In A the first seven syllables of a are taken from 34 by error. W
reconstructs T with yadartham evdpsu ca, but it does not show eva, usually
translated by it, and it indicates the plural of the relative.
35. A’s readings suggest in c matsya gim niy dyasam Smi§drtham, the
plural corresponding better with a6, and F P may have had this too, but C and
T seem to have read amifdrthi, which requires maUyo giraty. For the com
parisons, Pavolini, O S A I, 1900, lOlff., and Zacharies, W ZK M , 28,1823.
36. In 6, if T read parivartyamandfa, it may be taken as meaning 1falsely
represented as ’ ; if it is right in omitting na, was parikalpyamandh, the original
reading, comparing the use of parikatpa a t S ., xiii. 49, 51 ? I follow Co. in
taking na w ith kecit, ‘ none of them ' ; cp. B ., iii. 52, and S ., iv. 27. In the
second line for guna in the meaning ‘ object of senBe see JR A S , 1930, 867ff.,
and cp. the Buddhist use of kdmaguya.
material objects of sense such as clothes and the like are to be
held as merely remedies against suffering in the world.
37. For water is desired for allaying th irst; food similarly
for destroying hunger, a house for protection against wind,
sun and rain, and clothing for a covering of the privy parts or
. against cold.
38. Similarly a bed is for riddance of drowsiness; thus
too a carriage for avoidance of road-fatigue ; thus too a seat for
relief from standing, and bathing as a means of cleanliness,
health and strength.
39. Therefore the objects of sense are means for remedying
people’s suffering, not enjoym ents; what wise man engaged in
a remedial process would assume that he is partaking of enjoy
ments ?
40. For he who, burning with a bilious fever, should decide
that cold treatment was enjoyment, even he, when engaged in
a remedial process, would have the idea that the passions were
enjoyment.
41. And since there is nothing absolute in the pleasures,
therefore I do not entertain with regard to them the idea of
enjoym ent; for the very states which show pleasure bring in
their turn suffering also.
42. For warm clothes and aloewood are pleasant in the
cold and unpleasant in the h e a t; the rays of the moon and
sandalwood are pleasant in the heat and unpleasant in the
cold.
43. Since the pairs, gain and loss, etc., are attached to
everything in the world, therefore there is no man on earth who
is absolutely happy or absolutely miserable.
37. Cp. M ajjhima, I, 10.

39. In d T probably read pravfUah, which is made certain by c of the
next verse.
40. For this use of s a r iijn a , see note on i. 51.
43. As C makes clear, the pair» are the eight lokadharmae ; cp. S., xiv.
51, and Dlgha, III, 260. For a Brahmanical parallel MHh., xiv. 535-6.
44. When I see how intermingled are the natures of

pleasure and suffering, I deem kingship and slavery to be alike ;
for a king is not ever happy, nor a slave always in distress.
45. As for the argument that in sovereignty there is great
authority, it is from this very fact that a king has great suffering ;
for a king, like a carrying-pole, endures toil for the sake of the
world.
45. For if a ruler relies on his sovereignty, which is
transitory and has many enemies, he is ruined; or if he does
not trust in it, what then is the happiness of a king, who is
always trembling with fright ?
47. And seeing that, even after conquering the whole
earth, only one city can serve him as a residence, and in that
too only one palace be occupied, surely kingship is but weariness
for others’ sake.
48. A king too can only wear one pair of garments and
similarly take only a certain measure of food to still his hunger ;
so he can only use one bed, only one seat. The other luxuries
of a king lead only to the intoxication of pride.
49. And if you seek to justify this enjoyment on the ground
of contentment, I am content without a kingdom and, when a
man is contented in the world, are not all luxuries indifferent
to him ?
50. Therefore I, who have set out on the auspicious,
peaceful road, am not to be led away towards the passions.
But if you bear our friendship in mind, say to me again and
again, “ Most certainly hold to your vow
45. T he meaning of asangakd?tha is uncertain ; my translation follows

C. For th e sentim ent see Thengalhd, 464, Catufâtaka, 472, 24, M B h., xii.
11992, and Sdkuntala, v. 6.
47. For this and th e n ext verse cp. M B h., xii. 513, 11986, an d Jdtalea,
11, 215.
49. Islam in c is used in th e sam e sense as in philosophical works, of a
principle th a t is asserted or accepted. F or phakt cp. verse 51 below.
51. For I have not entered the forest because of anger

nor have I cast aside my diadem because of enemy arrows,
nor have I set my ambitions on loftier enjoyments, that I
decline this proposal of yours.
52. For he, who, after letting go a malignant snake,
whose nature it is to bite, or a blazing grass torch, whose nature
it is to scorch, would decide to catch hold of it again, only he
would, after giving up the passions, resort to them again.
53. Only such a man as having eyesight would en vy the
blind, or being free the prisoner, or being wealthy the destitute,
or being sound in mind the maniac, only he would envy the
man given up to the objects of sense.
54. And it is not right, just because he subsists on alms,
to pity the wise man who desires to pass beyond the danger
of old age and death, who has the supreme pleasure of religious
peace in this life and for whom suffering in the life beyond is
abolished.
55. But pity should be felt for him who, though placed
in the height of sovereignty, is overcome by desire, and who
does not win the pleasure of religious peace in this life and
is subjected to suffering in the life beyond.
56. But it was worthy of your character, conduct and
family to make such a proposal, and so too it befits my character,
conduct and family, that I should keep my vow.
57. For I have been transfixed by the arrow of the cycle
of existence and have left my home in order to obtain tranquil*
51. Atnarfeifa is perhaps a reference to mar$ayitum a t x. 25, and, if so,

means 4 because I have n o t th e patience to w ait for my succession \ Similarly
b refers to th e offer in x . 2 7 ; i t could also be tran slated , ‘ nor have enemy
arrows ripped off m y diadem T he reference in c, as Co. pointed o ut and as
C translates, is to th e joys of P aradise etc.
54. Bhaik?opabhogin is an unusual expression, intended to imply th a t for
th e wise m an bkaik?a takes th e place of kama.
57. T his verse is om itted by C an d comes in ra th e r uncom fortably here ;
i t would fit th e ru n of th e argum ent b etter if inserted after 51, b u t is n ot quite
lity. I would not wish to win a kingdom free from all drawbacks
even in the triple heaven, how much less then one in the world
of men ?
58. But as for what you said to me, O king, about the
pursuit of the three objects of life in their entirety, that they
are the supreme end of man, my doctrine on this point is that
they are calamity too ; for the three objeots are transitory and
fail also to satisfy.
59. But I deem the highest goal of a man to be the stage
in which there is neither old age, nor fear, nor disease, nor
birth, nor death, nor anxieties, and in which there is not con
tinuous renewal of activity.
60. As for your saying that old age should be awaited and
that youth is liable to alteration of mind, this is not a fixed
rule ; for in practice it is seen to be uncertain, old age too may
be volatile and youth constant.
61. But seeing that Death drags the world away against
its will at all stages of life, ought the wise man, who desires
religious peace, to wait for old age, when the hour of his des
truction is not certain ?
62. Seeing that Death stands like an ill-omened hunter,
with old age for his weapon, and scattering the arrows of
disease, as he strikes down like deer the people, who dwell in the
forests of fate, what illusion can there be about the prolongation
of one’s days ?
a t home there either. The FP quotes it as a gathd, and possibly it is an inter

polation.
59. The first part of a is corrupt in T and the order wrong; bgro for
pada, usually rendered b y go-hphait, is odd and should probably be go.
60. Capalam in c is doubtful, but I see no reasonably probable conjecture;
bahuSo h i d fiya te would be preferable to Kern’s bahuiam in sense, but is too
remote palseographieally.
61. Cp. ix. 38, for jagad vikarsaii, and for avaiam 8 ., v. 27, and Vairdgya-
sataka, 30, tnvadam m jiyuh, karoiy dtmasdt.
62. The context makes it necessary to take mancratha in this very rare
sense (reference in PW K).
11
63. Therefore whether a man be in the prime of life or

old or a child, he should haste so to act that, purified in soul
and endowed with dharmat he may come into possession of the
desired continuance or cessation of aotivity.
64. And as for your saying that for the sake of dharma
I should carry out the Bacriiicial ceremonies which are customary
in my family and which bring the desired fruit, I do not approve
of sacrifices ; for 1 do not care for happiness which is sought
at the price of others’ suffering.
65. For it does not befit the man of compassionate heart
to kill another being, who is helpless, out of a desire for a
profitable outcome, even though the fruit of the sacrifice should
be permanent ; how much less should one act thus, when the
fruit is transitory ?
66. And if the true dharma were not a different rule of
life to be carried out by vows, moral restraint, or quietude,
nevertheless it would still be wrong to practise sacrifice, in
which the fruit is described as attained by killing another.
63. The previous translations miss th e p o in t o! pravftti a n d vinivftti by

taking i$ta in th e second line as p re d ic a te ; men follow dharma either for
pravftti by b irth io P aradise or lo r vinivftti b y com plete n\ok$ar an d i t is n o t a
question of activity or in activ ity in th e present life.
64. In d for yad ifyate see n o te on 49 a b o v e ; perhaps therefore ' which
is asserted as being
65. The sense is obvious enough a n d for once clearly expressed by C,
b u t th e construction of th e second line is difficult. F onnichi takes i t separately
from th e first, understanding iathdpi kftvd na yuktarupam, him u yat ic&tydl-
m a ka m ; th is m ay well be right. W indisch also separates th e two lines b u t
understands iathdpi na yuktarupam , kftv& him u etc., tak in g him u kftvd as
equivalent to him kftvd, ‘ w h at is th e good of doing i t ? ’ ; b u t I do n o t think
jfcim u can be so used w ith th e gerundive. The above translation follows Co.,
Cappeller and Schm idt m ore or less, h u t is dubious as n o t giving Iathdpi its
proper sense of ‘ nevertheless as in th e n ex t verse.
66. Previous translators took param w ith phalam in d i my translation
follows T and was first suggested by Gawronski.
67. That happiness even, which accrue® to a man, while

still existing in the world, through hurt to another, is not
agreeable to a wise compassionate m an; how much more so
that which is beyond his sight in another existence ?
68. And I am not to be seduced into continuance of activity
ior future reward. My mind, O king, takes no joy in the
spheres of existence; for continuance of aotivity extends to
all forms of rebirth and is uncertain in its effects, just as creepers,
struck by rain from a cloud, wave unsteadily in all directions.
69. And therefore I have come here because I wish to
see the sage Arada, who teaches salvation; and I am starting
this very day. Good fortune be yours, O king, and bear
patiently with my words, which sound harsh in their truth.
70. Be happy like India, shine ever like the sun, flourish
with your virtues, understand the highest good in this world,
rule the earth, obtain long life, protect the sons of the good
67. ‘ Compassionate ’ is an incomplete rendering of aaghrna, which also

implies nirveda; cp. S., viii. 52, xiii. 52, and xv. 15.
68. The sense of Mrvagala is uncertain ; it might mean ‘ directed to
«area ’, i.e. the twelve ayatanae (references at A K , V, 248, n. 1). I take it
as equivalent to sarvatragam in, ‘ penetrating all the g a lit *; pravrtti is as likely
to take a man to hell as to existence among the gods, and in fact rebirth in
hell according to Buddhist dogmatics is the usual sequel to life as a god.
69. Ato in a, first suggested by Bohtlingk, is better than ito and may be
right.
70. According to the grammarians {D hdtnpalka, i. 631, etc.) the root
av has eighteen senses, many of them probably assumed for etymological pur
poses, and, though T translates it throughout by fonma, ‘ protect ’, there can
be no doubt that Adraghoga intends it to be understood in nine different ways
here. C took it so, but it is not easy to follow the exact meaning attributed
in each case, except that it took the second one to mean ‘ shine The transla
tion is therefore necessarily tentative. For av in the sense of avagam , ‘ under*
stand ’, cp. A K ., I, 117. In c I do not comprehend dryair ava satsutdn where
C seems to take fayair with avdyur and to translate 1with upright mind
and in d should one read ¿riyarh ca, ‘ embrace Sri ’ ? T does not show the
plural.
V
with the Aryas, and enter into the glories of sovereignty, 0

king, observe your own dharma.
71. Just as when rain is produced from the clouds which
originate from the smoke, the sign of fire, which is the enemy
of cold, then the twice-born fire is freed from its external
appearanoe, so do you liberate your mind on the occasion of
the slaughter of the enemies of the destruction of lamas, which
is the opponent of the sun, the foe of cold.”
72. The king clasped his hands and spoke with eager
longing, “ May you succeed without hindrance in accordance
with your desires! And when you have in due course obtained
the accomplishment of your task, be pleased to show me too
your favour,”
71. This is a riddle of th e type called parihdrilcd by DancUn, whose simpler

exam ple a t Kdvyadaria, iii. 120, was evidently influenced by it. The tran sla
tio n of a follows G, w hich runs, ‘ F ire is th e enemy of hima, from fire th e banner
of smoke arises. The smoke-banner brings ab o u t th e floating c lo u d ; the
floating cloud brings fo rth great rain Cp. iSaiapaUiabrahmana, v. 3, 5, 17,
agner vai dhumo jdyate, dhumad abhram, abhrad Vftfib. F or th e interpretation
of b th e use of tanu lim its th e possible senses of dvija. I t m ight possibly refer
to a snake sloughing its s k in ; b u t 1 do n o t know if a snake does th a t, when
i t rains. This would go well w ith th e second line, for ¿kitapathabrtihtnaipa, xi.
2. 6 ,1 3 , tells u s th a t a m an is released from sin a s a snake from its s k in ; tanu,
however, in this sense is difficult. 1 prefer th e alternative of taking dvija as
Agni, a Vedic u s e ; for Agni is several tim es called dvijanman in th e VedaB
(Macdonell, Vedic Mythology, 94) an d once dvija a t R V ., x. 61, 19. The poet
elsewhere shows knowledge of Vedic expressions and th e explanation suits
very well. Tanu is th e word regularly used in th e VedaB for th e visible forms
of Agni, and th e use can be traced down to U G ., ch. iv, 17, 24, nakhamayukka-
dbavalitatanur . . . vibhdvasvJi. T he idea is th a t, when a fire is extinguished, it
has n o t perished for good and all, b u t haB merely lost its visible form (e.g.,
M B h., xii. 6902-3), an d it is th u s the stan d ard analogy for Nirv&na (e.g.,
S., xvi. 28-9). T he am endm ent in c is, I think, certain, as i t m u st be parallel
in form to a ; th e point m ade is th a t th e king is to destroy all hindrances to the
ex tirpation of lamas, the use of th e la tte r in a double sense being very common.
The translation endeavours to show how I arrive a t th e solution.
72. F P ’s version of this an d th e n ex t verse transliterates Bim bisara’s
as Bindu, a curious confusion w ith th e M aurya Bindusara.
73. He made a firm promise to the king accordingly

and then set out for the VaiSvamtara hermitage. The king
also looked up at him with amaze, as he wandered on, and
then returned to the city of Oirivraja.
73. I can find no other references to th e VaWvamtara herm itage, unless

th e scene of th e ViSvaihtara J& taka is m eant, about whose situation th e
au th o rities differ. The L V . and th e Mhv. place A rada in Vai&all, substituting
perhaps a b e tte r known nam e for an obscure one.
166 ACTS OF THE BUDDHA [xii 1
CANTO X II
Vis it to A rada
1. Then the moon of the Iksv&ku race proceeded to the

hermitage of Arada, the sage who dwelt in holy peace; and he
filled it, as it were, with his beauty.
2. As soon as the sage of the Kalftma gotra saw him from
afar, he called out aloud “ Welcome” ; and the prinoe came
up to him.
3. In accordance with propriety each enquired after the
other’s health, and then they sat down on pure wooden seats.
4. The best of sages, drinking in, as it were, the seated
prince with eyes opened wide in reverence, said to him :—
6. “ It is known to me, fair sir, how you have come forth
from the palace, riving asunder the bonds of family affection,
as & savage elephant rives his hobbles.
6. In every way your mind is steadfast and wise, in that
you have abandoned sovereignty, as if it were a creeper with
poisonous fruit, and have come here.
7. No cause for wonder is it that kings, grown old in
years, have gone to the forest, giving their children the sover
eignty, like a garland that has been worn and is left lying as
useless.
8. But this I deem a wonder that you, who are in the
flush of youth and are placed in the pasture-ground of sensory
pleasures, should have come here without even enjoying sover
eignty.
9. Therefore you are a fit vessel to grasp this, the highest
dharma. Go up into the boat of knowledge and quickly pass
over the ocean of suffering.
9. Cp. M B h., viii. 3551.

xii. 17] VISIT TO ARADA 167
10. Although the dootrine is only taught after an interval

of time, when the student has been well tested, your depth of
character and your resolution are such that I need not put
you to an examination.”
11. The bull of men, on hearing this speech of Arada,
was highly gratified and said to him in rep ly:—
12. “ The extreme graciousness, which you show me in
spite of your freedom from passion, makes me feel as if I had
already reached the goal, though it is yet unattained by me.
13. For I look on your system, as one who wants to see
looks on a light, one who wants to travel on a guide or one who
wants to cross a river on a boat.
14. Therefore you should explain it to me, if you think it
right to do so, that this person may be released from old age,
death and disease.”
15. Arada, spurred on through the prince’s loftiness of
soul, described briefly the conclusions of his doctrine thus :—
16. “ Listen, best of listeners, to our tenets, as to how the
cycle of life develops and how it ceases to be.
17. Do you, whose being is steadfast, grasp this : primary
matter, secondary matter, birth, death and old age, these, and
no more, are called “ the being
20. Though th e equivalence is n o t perfect, W is alm ost certainly right

in holding th a t T read na paribtyo ; th e context makes th e reading im perative.
F or vijndte cp. avijnate in S., xiv. 10, where th e sense given in th e note should
be adopted in preference to th a t in th e translation in view of th is passage.
13. Dariana, prim arily ‘ system ’ here, as is shown by tat in th e n ex t
verse, means also th a t th e prince looks on th e sight of A rada as lucky ; for th e
sight of a holy m an or of a king (cp. S ., ii. 8, and th e ep ith et piyadaseana given
to ca k rav artin kings in th e P ali canon) is deemed to bring good luck in India.
15. Query mahdtmydd iva coditafr ? Cp. v. 71, 87.
16. A’a reading in d is faulty and vai is suspicious ; for th e Sam khya use
of parivartate cp. M B h., xii. 7667 (aamparivartate) and Bhag. Oita, ix. 10
(viparivartate). The corruption is easily explained palseographically.
17. This use of para w ith i is n o t recorded outside th is p o e m ; cp. iv. 99,
vii. 31, ix. 14, and xi. 4, which m ake T ’s tat more probable here. F o r th e
168 ACTS OF THE BUDDHA [xii. 18
18. But in that group know,#0 knower of the nature of

things, that primary matter consists of the five elements, the
ego-principle, intellect and the unseen power.
19. Understand that by secondary matter is meant the
objects of the senses, the senses, the hands and feet, the voice,
the organs of generation and excretion, and also the mind.
following exposition of th e Sam khya doctrines see th e discussion in th e

Introduction. Sattva here means th e individual corporeal being as opposed to
th e kaetrajna, and this usage is common enough in early expositions, M B k.,
xii. 7103 (= 9020 and 10517), and 10518. Sim ilarly xii. 8678 (a passage w ith
several parallels to th is description), runs, Sattvam hseirajiiam ity etad dvayam
apy anvdariitam \ Dvdv aimanau ca vedepu siddhdnfesv apy udahjiau, th e two
dtmana being th e Sanratman and antardtman of Mahabhdsya, I, 292, 14, and II,
68, 20. Similarly M B h ., xiv. 1372fif.; an d th a t we are dealing w ith a regular
early Sam khya term appears from its use by PaficaSikha (quoted by Vyasa
on Y S ., ii. 6), vyaktam avyaktam va aattvcm dimatvenabhipratitya, an d by Vyaaa
frequently in th e bhasya on th e Y S . (e.g. on ii. 26, saUixipurvqanyataproiyayo
vivekakhyatih). The three constituents of th e sattva, b irth , old age and death,
are properly th e characteristics of th e corporeal aspect of th e individual which
keep him in a p e r p e t u a l gtate of change ; th e y are described as four (adding
disease) a t M B k., xii. 8677, and we may compare in B uddhist dogmatics th e
three lakfaimas of th e samshfta dharmaa, which equally account for th e perpetual
flux of th e samtdna (full discussion A K ., I , 222, the Vaibhaîkas dividing them
into four). N ote also th e application of sthiti, utpatti and prcdaya to th e three
gutULs a t Tattva&arhgraha, p. 59, verses 97-100. T his verse perhaps explains
th e m ysterious pancuiaAbheddm of ¿vet. Up., i. 5 (inconclusively discussed
J B A S , 1930, 873-4), where I would now read th e palseographioally sound
pancasadbkeddm, understanding sat as equivalent to sativa and interpreting on
th e lines of this definition.
18. I t is n o t clear if T read prahrtim or pm hftir. F or th e early S im khya
division of th e 24 m aterial tattvas into a group of eight called prakfti an d a
group of sixteen called vikdra, see th e Introduction and J B A S , 1930, 863-872.
The five elements here are n o t th e tanmdtraa, an d C rightly has mahabhuiaa.
F or prakftikovida cp. S., xvii. 73, prakfiigunajnam , where jruz also has secondarily
a Sam khya sense as a synonym of th e soul fc$etrajna.
19. Can vdda really m ean ‘ voice ’ ? C an d T ’s translations would go
b e tte r w ith vacant, b u t I have left A’s reading, as certain ty is not
possible.
20. And that which is conscious is called the knower of

th e field, because it knows this field. And those who meditate
on the dtman say that the atman is the knower of the field.
21. And awareness is intellection, that is, Kapila and his
pupil in this world. But that which is without intellect is
called Prajapati with his sons in this world.
20. Co. tran slates th e first line, ‘ th ere is also a something w hich hears
th e nam e ksetrajna etc. and T corroborates th is ; b u t th e above version gives
th e stan d ard doctrine better. Cp. M B h., xii. 6921, Alm a ksetrajna ily uktah
samyuktah prdkftair gunaib i T air eva tu vinirmuktafy paramdtmety uddhfiah-
C regularly translates kgetrajiia 4knower of th e cause \ i.e. h etu jn a; cp. M Bh..
xii. 7667.
21. As th is enigmatic verse precedes a verse, defining two opposed
principles, i t too should presum ably define two such principles. F urther, verses
29 and 40 couple as opposed pratibuddha and aprabuddha, The meaning of
these is apparent from th e M B h .’s parallel to 40 a t xii. 8677, Caturlaksaâjam
tv adyam caturvargam pracaksate i Vyaktam avyaktam caiva taihd buddham
acetanam. D espite C and T 's readings th e conclusion seomB to me unoscapable
th a t th is verse refers to pratibuddha an d apratibuddka (=aprabuddka), and A
in my opinion preserves relics of th e original verse in pratibuddhi in b an d in
tu in c, which implies an opposition between th e two lines ; if T ’s dan were a
corruption for yan, i t too would read tu. If we read pratibuddha w ith Co.,
th en probably sm ftih should be corrected to smftali, b ut th e Mdiharavrlii on
Sdmkhyakarikd, 22, gives among th e synonyms of buddhi th e following, »niftir
asuri harih, karajf. hiraqyagarbhai} ; K apila further is identified w ith Vignu
several tim es in th e M B h. and Asuri is a pupil of his. Similarly M B h , xiv.
1086, nam es sm jii, Vi^nu and ¿am bhu among th e synonyms for buddhi.
Therefore I ta k e i t th a t A ’s reading in b stands for an original pratibuddhir
an d th a t K apila and Asuri are nam es for th e buddhi in tho sphere of th e 24
tattvas (ih a ); iha is not easy to explain in th e two lines except by my version.
There is a rem arkable parallel in ¿vet. Up., v. 2, where, as pointed o u t by
K eith, Sdrhkhya System, 9, K apila stands for buddhi; note also th e association
of pradhana and K apila a t Lankdvatara, 192.
If then th e second line refers to apratibuddka, one can only am end
against C, T and A to my te x t, taking A’s tu to justify th e conjecture in p art.
P rajap ati is a nam e for th e bhutatman, here taken as equivalent to ahamkdra,
for which I cite M B h., xii. 11601, M avo grasali bhuidtmd so ’hamkdrah
Prajapatib, and 11234, Ahamkararh . . . Prajdpatim ahamkfiam ; cp. also 11578,
Parame$thi tv ahamkdraij, sfjan bhutdni pancadha \ P fthivi etc., as well as io.,
22. The “ seen” is to be recognised as that which is bom,
grows old, suffers from disease and dies, and the unseen is to
be recognised by the contrary.
23. Wrong knowledge, the power of the act and desire are
to be known as the causes of the cycle of existence. The
individual person, which abides in these three, does not pass
beyond that “ being ”,
24. By reason of m isunderstanding, of wrong attribution
of personality, of confusion of thought, of WTong conjunction, of
6781, and xiv. 1445. T he sons of P ra jap a ti are th e five elements, an idea th a t
can be traced back to th e Brahm anas. T his nom enclature shows parallelism
of idea w ith th e four forms of V asudeva in th e P an caratra system a t M Bh.,
xii. 12899ff., where A niruddha is aham kara; th is becomes more apparent a t
¿6., 13037, where A niruddha produces ahamkara as pitdmaha, th e Creator, and
a t 13469 B rahm a is ahamkara.
I n support of C and T ’s te x t I can only quote M B h., xii. 7889, where K apila
and P ra ja p a ti are joined as nam es of PaficaSikha. This seems to be th e
only occurrence of th e identification and hardly justifies giving th e verse in a
form w hich is in discord w ith th e context.
22. H opkins and S trauss compare th is verse w ith M B h., xii. 8675-6,
Proktam tad vyaktam ily eva jayate vardhate ca yat I Jiryate mriyate caiva caturbhir
lakâtnair yutam [| Viparilam ato yat tu tad avyaktam udahftam.
23. These three causes of th e samsara recur a t M B h., xii. 7695 read w ith
7698, and again a t iii. 117 ; th e Carakasamhita, &anrasthdna, which expounds
a Sam khya system closely allied to th a t known to Afivaghoâ, gives th e causes
as moha, icchd, dve$a and karman (Jibananda V idyasagar’s edition, pp. 330 and
360 ; n ote th e parallel a t th e la tte r place, yair abhibhuto na sattdm ativartate).
PaficaSikha’s system , M Bh., xii. 7913-4, controverts these causes, substituting
atndya for ajndna or moha, b u t th e explanation is so different from w hat
follows here th a t H opkins, Great E pic of India, p. 147, m ay have been right
in thinking th e passage to be anti-B uddhist.
24. This group of eight reasons, for which th e soul fails to free itself, is
found elsewhere only in th e Carakasamhita, Sarirasthdna, v. p. 360, b u t there
is some sim ilarity of idea a t M B h., xii. 7505-6. The first five apparently cause
ajndna, th e six th karman, an d th e la st tw o tfm a . Co. conjectured viparyaya
for th e first word, and apparently T read so ;• b u t C clearly has vipratyaya, as
has th e Carakasamhita, and th e group known to classical Sam khya as viparyaya
is described in 33ff. Ahamkara as p a rt of th e eightfold p rakjii should pre
sumably be understood differently from th is ahamkara as defined in 26 ;
lack of discrimination, of wrong means, of attachment, of

falling away.
25. Now of these misunderstanding acts topsy-turvily.
It does wrongly what has to be done, it thinks wrongly what it
has to think.
26. But, 0 prince free from all egoism, wrong attribution
of personality shows itself in this world thus, by thinking, “ It
is I who speak, I who know, I who go, I who stand
27. But, 0 prince free from doubt, that is called in this
world confusion of thought which sees as one, like a lump of
clay, things which are not mixed up together.
28. Wrong conjunction means thinking that the ego is
identical with this, namely mind, intellect and act, and that
this group is identical with the ego.
29. That is said to be lack of discrimination, which does
not know, 0 knower of the distinctions, the distinction between
the intelligent and the unintelligent or between the primary
constituents.
Caraka explains i t as th e idea th a t “ I am endowed w ith b irth , beauty, w ealth

etc. ” , th a t is, th e quality for which Alvaghosa uses th e term mada. Abhiaam-
plava is only known to me from th e bhdsya on Nydyastitm, i. i, 3, pramatufy
pramdxLdnarh sarhbhavo 'bkisarhpluvah, asambhavo vyavaslhd, where sambhava
means ‘ cooperation ‘ m ixture ’ (Randle, Indian Logic in the Early Schools,
164, n. 3). A ’s abhimmbhamt is therefore not impossible, w ith abhi giving as
often th e sense of wrongness to th e rest of th e w o rd ; b u t C, T an d verso 28
all support Co.’s correction. C translates ‘ excess ’ here and ‘ excess-grasping ’
in 28. Caraka define« it, earndvastham ananyo ’ham akam sra$td Rvabham-
sarhsiddho ’ham ¿arirendriyabiiddhiviSesard.nT iti grahatyim. The la st word,
abhyavapdta, is d ifficult; C haB here ‘ being inextricably bound up w ith w hat is
I ’ (i.e., as always in C, w ith th e idea of mama, th a t th e corporeal person
belongs to th e self), and in 32 ‘ union-receiving ’ (i.e., wrongly uniting things
together). T ’a translation is mechanical and no help.
26. lh a here and in 27 b etter perhaps ‘ in this group ’.
27. The use of asarhdigdha coupled w ith m ftvindfi recalls s-vrhdegha, * a
m ere lum p of bodily m a tte r a t &atapathabrdkmana, iii. 1, 3, 3.
28. Idam in a suggests th a t A!s reading in c derives from esa.
29. See note on verse 21.
30. Wrong means, 0 knower of the right means, are

declared by the wise to be the use of the invocations namas
and vasat, the various kinds of ritual sprinkliftg, etc.
31. 0 prince free from attachment, attachment is reoorded
as that through which the fool is attached to the objects of sense
by mind, voice, intellect and action.
32. Falling away is to be understood as wrong imagina
tion about suffering that “ this ia mine ” , “ I belong to this ” ,
and thereby a man is caused to fall away in the cycle of trans
migration.
33. For thus that wise teacher declares ignorance to be
five-jointed, namely torpor, delusion, great delusion and the
two kinds of darkness.
34. Of these know torpor to be indolence, and delusion
to be birth and death, but great delusion, O prince free from
delusion, is to be understood as passion.
30. Co. translates 6, ‘ sprinkling w ater upon th e sacrifices etc. w ith or

w ithout th e recital of Vedic hymn« an d C, ‘ cleansing by fire an d w ater
Strauss compares M Bh., xii. 11290 ; note also ib., xiv. 1032.
31. Or in 6, ‘ by th e actions of th e mind, voice an d intellect \
32. T he construction and sense are uncertain ; Co. has, ‘ F alling away is
to Se understood as th e suffering which etc. n o t q u ite as good sem e.
Abhimanyate evidently has the significance of abhimana as applied inS&mkhya
to aho.mkdm.
33. Did T read vidvSmsnh . . . prafiyaie f The teacher referred to is
Var§aganya according to V&caspati MiAra on Sdmkhyakdrika, 47 ; th e su tra
in TattvMamdsa, 14, an d ia alluded to in th e Yoganatrabhdsya and th e PurSnos,
but not specifically in th e M B h. (for discussion, see J R A S , 1930, 861-2).
Samihate, ‘ desire \ ‘ wish is equivalent to i f as used in philosophical works of
asserting a principle.
34. The explanations in these three verses equate th e five-fold ignorance
to th e five dopa#, which appear in varying form in th e M Bh. and later became
th e five klesas (for references J R A S , 1930, 862 and 873). T he explanation of
the last three agrees w ith th a t of VScaspati Mi£ra in his commentaries on th e
SdmkTtyakdrikd« and th e V S .; th e first two differ. The passage mentioning
th e five a t M Bh., xiv. 1018*9, appears to l>e corrupt, b u t explains makamoha
and tamizra a 4*here. The fir~t verse suggests a common origin w ith 35, running,
35. And because even mighty beings become deluded over

this passion, therefore, O hero, it is recorded as great delusion.
36. And darkness they refer to, O angerless one, as anger,
and blind darkness they proclaim, 0 undesponding one, to
be despondency.
37. The fool, conjoined with this five-jointed ignorance,
passes on from birth to birth through the cycle of transmigration
which for the greatest part is suffering.
38. Thus believing that he is the seer and the hearer and
the thinker and the instrument of the effect, he wanders in
the cycle of transmigration.
39. Through the action of these causes, 0 wise one, the
stream of birth flows in this world. You should recognise that,
when the cause does not come into being, the result does not
come into being.
40. In that matter, O prince desiring salvation, the man
of right knowledge should know the group of four, the intelligent,
that which lacks intelligence, the seen and the unseen.
Abhifvangas tu kamequ mahdmoJta iti smftah, \ R§ayo munayo devd muhyanty

atra sukhepsawh.
36. T ’s ajnatamisram ia contrary to all th e S anskrit authorities.
37. F or abhini$icyaie cp. Mulamadhyamakakdrikds, xxvi. 2, eamnivifte
'tha vijndne ndmarupam ni$icyate, th e com m entary having nisicyate k§arali
prddurbhavatity arthafi. Cp. also M B h., xii. 10706-7, Dasdrdhapravibftaktdndih
bhutdndm bahudhd gatify i Sauvarnam rajcUam cdpi yatha bhaijdam nisicyate ||
Tatha nisicyate jantufy purvakarmavaMnugafy. T ’s abhinipdtyate is good palseo-
graphically and agrees w ith 32 above ; for abhinipata, ‘ a c t i v i t y s e e A K .,
I I , 65, n. 4.
38. T he reading in b is uncertain, b u t C seems to support A which gives
th e best sense. In c for dgamya cp. S., xvi. 42, where i t can only mean ‘ under
stand ’ ; th e use is unusual b u t recurs a t 116 below. B ohtlingk’s ity evdvagamya
is against th e m etre.
39. Co.’s hetvabhdve is as good as T ’s hetvabhdvdt and i t is n o t clear which
C read.
40. See note on verse 21.
41. For when the knower of the field properly discriminates

these four, it abandons the rushing torrent of birth and death,
and obtains the everlasting sphere.
42. For this purpose the Brahmans in the world, who
follow the doctrine of the supreme Absolute, practise here
the fcraAwwrn-course and instruct the Brahmans in it.”
43. The king’s son, on hearing this speech of the sage,
questioned him both about the means to be adopted and about
the sphere of final beatitude :—
44. “ Deign to explain to me how this brahman-course
is to be practised, for how long and where, and also where this
dharma ends.”
45. Arada explained to him concisely by another method
the same dharma in clear language and according to the sastra :—
46. “ The aspirant, after first leaving his family and
assuming the mendicant’s badges, takes on himself a rule of
discipline which covers all proper behaviour.
47. Displaying entire contentment with whatever he gets
from whatever source, he favours a lonely dwelling and, free
from the pairs of worldly life, he studies the sastra diligently.
48. Then, seeing the danger that arises from passion and
41. F or djavarhjavatd, see J R A S , 1931, 569-70, and ad d to th e references

there L V ., ch. xv, 205. T he second line is equivalent to M B h., xii. 8767, Tad
vidvan akgaram prdpya jahdti praiiajanmant.
42. This use of vdeaya goes back to th e old phrase brakmaearyarh vae
w ith th e locative of th e person under whom th e stu d y tak es place ; cp. Bfh.
Ar. Up., vi. 2, 4, and Chandogya Up., iv. 4, 3, and 10,1 w ith M ajjhim a, 1 , 147.
L ater use prefers car, e.g. Digha, I, 155, and H I, 57.
46. F or UUga, see note on ix. 18.
47. Nirdvandva refers to th e eight lokadharmas (xi. 43, note). F or the
Brahm anical use see references in P W under nirdvandva, 1); nirdvandvatd,
M Bh., xii. 11882, seems to m ean the sta te of being soul alone, disjoined from
prakfti. The sense of kftin is not c e r ta in ; I ta k e C’s translation, T ’s being
purely mechanical.
48. See th e m ention of th e Yoga system in th e Introduction for the
significance of c.
the supreme happiness derived from passionlessness, he arrests

his senses and exerts himself in the matter of mental quietude.
49. Then he wins the first trance, which is dissociated from
the loves, malevolence and the like, which is born of discrimina
tion and which includes thought.
50. And when the fool obtains that transic bliss and reflects
on it repeatedly, he is carried away by the gain of previously
unexperienced bliss.
51. Deceived by the feeling of content, he wins to the
world of Brahma by means of quietude of this 'kind, which
rejects love and hatred.
52. But the wise man, knowing that the thoughts cause
agitation of mind, obtains the trance, which is disjoined from it
and which possesses ectasy and bliss.
53. He, who is carried away by that ecstasy and does not
see any stage superior to it, obtains a station of light among
the Abhasvara deities.
54. But he, who dissociates his mind from the joy of that
ecstasy, gains the third trance which is blissful but void of
ecstasy.
49. Vitarka here includes vkdra, and T renders i t by th e equivalent for

th e latter.
50. T at tat should m ean ‘ various m atters which is n o t good sense, and
th e addition of eva seems to justify th e above translation.
51. T ’s vdsitah may be th e correct reading, C giving no h e lp ; i t means
b o th ‘ caused to dwell there ’ and ‘ im pregnated w ith The canonical
accounts of th e Brahm a deities em phasise their feeling of self-satisfaction
(A K ., 1 , 169).
52. Cp. S., rv ii. 45, an d A K ., V , 158. T translates ‘possessed of the
bliss of ecstasy ’ in accordance w ith its faulty version of 54, b u t priti and
aukha are always trea ted as separate qualities in these trances.
53. This use of vise$a is common in th e A K . ; and th e same sense is
probably to be inferred a t M B h., xii. 11874, where Ja n ak a talk s of th e vai$e$ika
jn d n a in connexion w ith moh§a and th e doctrine of PancaSikha, th e Sam khya
seer.
55. But he who, immersed in this bliss, does not strive for
progress, attains bliss in common with the Subhakrtsna deities.
56. He who, on attaining such bliss, is indifferent and
feels no desire for it, wins the fourth trance, which is void of
bliss and suffering.
57. Some in that trance through vain imagination con
clude that it is liberation, because bliss and suffering are
abandoned and the mind ceases to function.
58. But those who investigate the transic knowledge of
the Absolute describe its fruit as enduring for many ages with
the Brhatphala deities.
59. On emerging from that concentrated meditation, the
wise man sees the evils that exist for those who have a body and
betakes himself to knowledge for the cessation of the body.
60. Then, abandoning the practice of that trance, the
wise man sets his mind on progress and turns away from all
desire for material form even, as previously from the passions.
61. First he forms a mental conception of the empty
spaces which exist in this body and then he obtains a clear idea
of space with regard to its solid matter also.
55. The w ord admanya is possibly significant, as th e ¿u bhakftsna deities

are all alike in body and m entality (sarhjnd) according to A K ., I I , 20.
56. The alternative reading in b, which is consistent w ith T, is yo viraj-
yann upek§ate ; upek§akak, is th e expression commonly used in these formulas,
e.g., S ., xvii. 50, a n d L V ., ch. xi, 129,1. 6ff.
57. Pdda d recurs in verse 75 below.
58. The reading in c and th e construction are uncertain. A’e bfhatphalath
is opposed to C a n d T, and gives an irregular m etre ; i t is n ot clear however
w hether T read °kdlarh or °kdle. I take bfhat in d to be a synonym of brahman
(neuter), according to M B h., xii. 12753, an d P W ’e reference from th e Bhdg.
Pur., b u t possibly i t should be tak en separately as an ep ith et of phalam. C
suggests th e possibility in th a t case of reading bfhaikaldd in c.
59. The verb sthd w ith vyut is th e technical term for emerging from
trance and is so used in th e Y S . also, where i t has tak en on a slightly pejora
tiv e tw ist. Quite possibly T h ad charlrindm in 6.
61. The readings and construction of th e first line are uncertain. A’s
asya referring to th e subject of th e sentence is uncom fortable ; so 1 accept T ’s
62. But another wise man, contracting his self which has
extended over space, looks on that very thing as unlimited and
reaches a higher stage.
63. But another, skilled in regard to the inner self, causes
his self to cease by his self and, since he sees that there is
nothing, he is declared to be one for whom nothing exists.
64. Then like the munja stalk from its sheath or the
bird from its cage, the knower of the field, escaped from the
body, is declared to be liberated.
65. This is that supreme Absolute, without attribute,
everlasting and immutable, which the learned men who know the
principles call liberation.
asmin. T ’s version implies taking dkdsam as th e object of parikalpayan,

for which th ere is som ething to be said ; b u t th e n i t would be b etter to read
khdni ydny asm in te$v ddau. The sense anyhow is clear, th e object of the
trance being to suppress all sensation of m a tte r w ith regard to th e body and to
su b stitu te for it th e sensation of unoccupied space. Adhimucyate is a trouble
some word, for which I would refer to th e em ploym ent of adhimukti and
adhimoksa in th e A K ., and to th e discussions there (see Index s.v.). The
general idea is of an a c t of m ental atte n tio n which leads a m an to approve a
p articular object or course of action, so th a t he makes up his m ind to a tta in
or do it, as th e case may be. C translates, ‘ he completely achieves looking on
i t (i.e. th e solid parts) as space ’, and I paraphrase this above. W similarly
has ' w ird er sich klar though T seems hardly to m ean th is w ith lhag-par
mo8‘par byed.
62. The difficulty lies in atmanam, which I tran slate mechanically.
From th e B uddhist descriptions of this trance vijndna is apparently m eant
an d th e original reading m ight have been dkdsagatavijndnam. Vasubandhu,
A K ., I , 74, however, defends th e use of dtman for citta, an d in A rada’s m outh
i t m ight sta n d for th e mahdn Sima, th e buddhi (so Katha Up., iii. 3, buddhi=
¿6., iii. 9, vijndna). Should n o t th e reading be tarn eva in e ?
63. Akimeanya is suspicious, being properly th e nam e of th is trance ;
query akimcana ?
64. F or th e m unja-stalk comparison, besides Katha Up., vi. 17, cp.
Satapathabrahmana, v. 1. 2, 18, and xii. 9, 2, 7, M B h., v. 1690, an d xiv. 553-4,
Digha, I , 77, and Visuddhimagga, 406.
65. I take tattva in th e Sam khya sense. S trauss a p tly quotes M Bh.,
xii. 8136.
12
66. Thus I have fully shown to you the means and the
liberation; if you have understood it and if it pleases you,
undertake it properly.
67. For Jaigisavya and Janaka and Vrddha Parasara and
other seekers after liberation have been liberated by following
this path.”
68. But the prince, marking these words and pondering
on them, thus made reply, since he was filled with the force of
the motives perfected in previous b irth s:—
69. “ I have listened to this doctrine of yours, which
grows more subtile and auspicious in its successive stages, but
I consider it not to lead to final beatitude, since the field-
-knower is not abandoned.
70. For I am of opinion that the field-knower, although
liberated from the primary and secondary constituents, still
possesses the quality of giving birth and also of being a seed.
66. Ruci, neuter, in e does not seem possible.

67. Jaigisavya is quoted by Vyaea on Y S ., ii. 55, an d his colloquy w ith
Av&tya reported by th e sam e on iii. 1 8 ; M B h., xii. 84313., reeords his con
versation w ith A sita about ¿ila in th e Sam khya system , an d he iB mentioned
in a lis t of Sam khya Beers, ib., 11782, which includes Var$agany$, K ap ilaan d
Paflcaiikha. Vpddha P ar& ara is proved to be Panca6ikha by ib., 11875,
where Ja n a k a saya, Pardsarasagotrasya vfddhasya sumdhdtmanafy \ Bhiksoh
Pancasikhasydhark si§yah, paramasattamafy. O ther references to ParM ara in
th e Sdnliparvan show confusion between th e Sam khya teacher and th e father
of Vyaea. T he Vibhd$d ’a reference to Pdrdsari tirthilca (A K Index, 121,
cp. M ajjhim a, I I I , 298) is therefore to a follower of PafieaSikha’s system.
68. H etu refers to th e th ree hu&tlamuldni, as in ii. 56.
69. Paratak paraiah, could m ean *pre-em inently ’ (so Co., etc.), b u t cp.
verse 82 and hitvd hitvd in verse 74.
70. F o r praM wdharman cp. prasavadharmin in Sdmkhyakdrika, 11,
where it is explained as th e capacity to give b irth , as buddhi gives birth to
dhamkdra. Bijadharman is practically co-extensive in m eaning; so M B k.,
xii. 11662, of avyakta, Kartftvdc cdpi bijdndm btjadharmd tathocyale. A t ib.,
xiv. 1401, th e eight prakftia are each described as bijadharman an d prasava,
because they give b irth to th e subsequent tattvaa.
71. For although the soul by reason of its purity is con
ceived as being liberated, it will again become bound from the
continued existence of the causal conditions.
72. Just as a seed does not grow for want of the proper
season, soil or water, but does grow when these causal conditions
are present, such I deem to be the case of the soul.
73. And as for the statement that liberation is deemed
to come by severance from the power of the act, from ignorance
and from desire, there is no complete severance from them so
long as the soul persists.
74. It is true that advance is obtained by the progressive
abandonment of these three, but where the soul still remains,
there these three remain in a subtile state.
75. But such liberation is a creation of the imagination
based on the subtility of the faults, the inactivity of the mind
and the length of life in that state.
76. And as for this imagined abandonment of the ego-
•principle, so long as the soul persists, there is no abandonment
of that principle.
77. And as the soul is not released from the activity of
reason and the like, it is not devoid of attribute; therefore, as
it is not devoid of attribute, it is not admitted to be liberated.
72. In a °vihardt is m etrically impossible and °vihardt makes no sense ;

for th e auth o rity for i t in th e meaning of ‘ separation ’ appears, as P W points
out, to be due to a corruption.
73. Kalpyate properly ‘ is brought about b u t cp. 71.
74. The argum ent recalls th e B uddhist theory of th e anuSayaa.
75. The verse is used again in th e Sdriputraprakamqa, where th e entire
passage is rem iniscent of th e preceding verses, there being a clear allusion to
the argum ent of 72 (S B P A W , 1911, 392, C 4 a5, and K iv «2-3). Life in the
arupa spheres is m easured by thousands of kalpas.
77. The exact meaning of aamkhya here is u n c e rta in ; if it could be
solved, we should perhaps know how the name Sam khya arose. The use in
Pali of aathkha is also enigm atical and n o t fuliy explained y e t ; see Samyutta,
I, 12, and Geiger’s note thereon in his translation. A t SttUanipdta, 1074,
eamkhath upeti is opposed to atiharh p a kli, and ib., 209, an d 749, the same
78. For no distinction exists between the attributes and

the possessor of the attributes ; for instance, fire is not perceived,
when devoid of outward appearance and heat.
79. Before a conglomerate mass exists, there cannot be a
possessor of the mass ; so, before attributes exist, there cannot
be a possessor of the attributes. Therefore the soul, as possessor
of the body, being first released, is subsequently bound to it
again.
80. And the knower of the field, when without a body,
must be either knowing or unknowing. If it is knowing, there
is something for it to know, and if there is something for it
to know, it is not liberated.
phrase is used negatively in contrast to aamkhdya, which la tte r apparently

should be equated w ith th e later pratisarhkhya, (cp. Stcherbatsky, Central
Conception o f Buddhism, 51, n. 1). T he meaning in these passages is equivalent
to ‘ phenom enal existence b u t th is is n o t th e exact sense. H ere I tak e th e
reference to be to sampaiyan of verse 63, showing th a t th e intelligence is still
active, and I tran slate tentatively accordingly. W h at attrib u tes are indicated
by adi also escapes me. I t would be wrong to understand a secondary sense
in th e second line w ith reference to th e guyas of classical Samkhya, for th e
word guifa in Aivaghoâ’s d ay was ordinarily used in Sam khya discussions of
anything ra th e r th a n th e three factors of p ra kfti, an d in th e Sam khya known
to th e p oet salvation was a ttain ed by th e destruction of rajas an d tamos only,
sattva rem aining alone in an enhanced state.
79. Co.’s conjecture in c is negatived by C an d T as well as A an d is n ot
too easy in sense either. T ’s lus-bzhin for ¿aririn is surely a corruption (lus-
-hdzin ?). T he argum ent apparently is th a t th e fact th a t th e ksetrajna is called
¿aririn shows th a t it did not exist before th ere was a body for i t to inhabit
(the bond therefore being anadi) ; if it thereafter a ttain s liberation, th e fact of
its being by n ature a saririn involves th e consequence th a t i t will be bound up
again w ith a body.
80. The opposition between ksetrajna in th is verse and aiman in the
n ex t is intentional. According to th e M B h., th e kgetrajna is jn a (cetanavdn,
xii. 11649, jndnafakgayaby xiv. 1250), and th e aiman ajna (ajnafy svabhavatah,
xii. 11658); and th e puruga is hence described as b oth jn a and ajna a t xii.
11763.
81. Or if your teaching is that it is unknowing, what

then is the use of inventing the existence of a soul ? For even
without a soul the existence of the quality of not-knowing is
well established as in the case of a log or a wall.
82. But since this successive abandonment is declared to
be meritorious, therefore I deem complete success in reaching
the goal to derive from the abandonment of everything.”
83. Thus he was not satisfied on learning the doctrine of
Arada, and, discerning that it was incomplete, he turned away
from there.
84. Thereon in his desire to hear something higher he
proceeded to the hermitage of Xldraka, but he did not accept his
system, because it too involved the tenet of the soul’s existence.
85. For the sage Udraka, knowing the defects of con
sciousness and unconsciousness, found beyond the way of
nothingness a way which was characterised by neither con
sciousness nor unconsciousness.
81. I have n o t thought i t necessary to follow C a n d T in th e second line,

as i t is a question, n o t of reading, b a t of division of w ards, an d th e first line
m akes ajnanam certain in th e second. The B uddhist, however, would n aturally
read th e line as C and T ; for to him th e existence of knowledge w ith o u t a
soul is as obvious as th e existence of a wall. F o r th e simile, cp. M B h., xii.
11184, of th e senses, Atm and viprahindni ledsthakudpasamdni to \ V in a iya nti.
83. T he use of praiijagam a in th is sense is unusual, b u t certified b y T .
H ultzsch’s correction m ay be rig h t, as dharma is masc.
84. Ordha is regularly used in B uddhism of holding to a wrong doctrine ;
cp. th e expression antagrShadr^ti, and th e P.T.S. Pali Diet. s. gaha. Cappeller’s
conjecture in c is probably sound.
85. T his and th e n e x t tw o verses are very sum m arily tre a te d by C.
The definitions of th e tw o previous drupya sta te s in 62 an d 63 above show th a t
w m jn a here h as n o t th e technical B uddhist sense, th e ‘ nam ing * faculty of the
mind, b u t means som ething like ‘ cognition ’ o r *c o n s c i o u s n e s s vijndna, as
appears from th e use of buddki as a synonym in 87 an d from aam jnin in 20
(cp. S ., ix. 1). 8annd is often used in P ali where classical S an sk rit would have
buddki (note i. 51 above). Cp. also th e four kinds of sam jnd in th e T S . (VScas-
p ati Midra on i. 15) and th e equation of sam jnd a n d vijnana b y Sabarasv&min
in quoting a B uddhist’s views (on M im dm sdsulra i. 1, 5, see O. Strauss,
9 B P A W , 1932, 58 (524), n . 1), an d also Brk. A r. Up., ii. 4 ,1 2 .
86. And since the conscious and unconscious states have

each an object in a subtile condition, therefore he thought that
beyond them was the state of neither unconsciousness nor
consciousness and fixed his desires thereon.
87. And since the intellect remains in the same condition,
without moving elsewhere, subtile and inert, therefore in that
state there is neither consciousness nor unconsciousness.
88. And since a man returns again to the world, even
after reaching that point, therefore the Bodhisattva, desiring
to obtain the highest stage, left Udraka.
89. Then with his mind made up in the search for the
supreme good, he departed from that hermitage and betook
himself to the hermitage, Nagari by name, of the royal seer
Gaya.
90. Thereon the sage, whose every effort was pure and
who delighted in a lonely habitation, took up his dwelling on the
pure bank of the Nairanjana river.
91. Then he saw five mendicants, who had come there
before him ; they had taken vows on themselves and practised
austerities, vaunting themselves of control of the five senses.
86. The verse is too compressed for clear construction. Alambane I

take to be dual, in th e technical sense of th e object of m ental or psychical
action, as opposed to th e subject. ‘ Though * should be supplied w ith suksme.
Samjndmthjne, presum ably locative singular of a neuter dvandva compound.
If it were not for tit in c, i t would have been b e tte r to ta k e alambane as locative,
understanding eati, and to tre a t yaamat as governing a, b and c. Co. an d T ’s
division in d involves taking tatra as-applying to consciousness and unconscious
ness, not to th e sta te th a t is neither. B u t tatraiva in th e next verse implies
division as in th e te x t, an d spjrh is always used in these poems w ith th e dative,
so th a t th e te x t should have ru n ta m a i gatasprhafy.
87. The am endm ent in c is c e rta in ; of th e m any available passages in
proof note especially A K ., V, 144, and 208.
91. I have given in th e te x t so much of this verse as seemed to me
capable of certain reconstruction. T h at 0 and T both have i t shows th a t its
omission by A is a m istake.
xii. 99] VISIT TO ARAPA 183
92. The mendicants saw him there and, desiring liberation,

approached him, as the objects of sense come to a lordly man,
whose good merit has earned him wealth and freedom from
disease.
93. Thereon they served him reverently, abiding as
pupils under his orders, and were humble and compliant because
of their good training, just as the restless senses serve the mind ;
94. While he undertook extraordinary austerities by
starvation, thinking that that might be the method for ending
death and birth.
95. Carrying out many kinds of fasting that are difficult
for a man to perform, for six years in his desire for quietude he
made his body emaciated.
96. Yearning to reach the further shore of the cycle of
transmigration whose further shore is unbounded, he lived by
taking at mealtimes a single jujube fruit, sesamum seed and
grain of rice.
97. Whatever his body lost by reason of these austerities,
just so much was made good again through his psychic power.
98. Emaciated as he was, yet with his glory and majesty
unimpaired, he was a source of joy to the eyes of others, as the
moon in autumn at the beginning of the bright fortnight is to
the night lotuses.
99. Though he had wasted away, so that only skin and
bone remained, with fat, flesh and blood all gone, yet with
93. Lolaih should also be understood of th e five m endicants, implying

th a t th ey h ad not y e t acquired proper self-control. For th e ty p e of simile
in th is and th e preceding verse cp. &iiupalavadha, xiii. 28, an d M B h., iii. 398,
402, vii. 3553-4, an d viii. 4196 a n d 4201.
95. T ’a karmaprep&ur in c breaks th e m etre, because th e Vipula,
a —^ a requires a caesura after th e fifth syllable.
96. T ’s pha mthah-med-’p a in c indicates literally anantapdra0, b u t is
probably intended to give th e correct meaning of apdra as ‘ boundless \
97. I t is not d e a r to me w hether tejat in d means ‘ outw ard brilliance ’ or
‘ in tern al vigour b o th perhaps. K ern conjectured tejaso 'sya in d, which is
easier, but tejasd is w anted to correspond to tapaad in th e first line.
184 ACTS OF THE BUDDHA [jdi. 100
undiminished depth of soul he shone like the ocean, whose

depth never diminishes.
100. Thereon dreading existence the sage, whose body
was clearly tormented to no purpose by pernicious austerities,
thus resolved in his longing for Buddhahood :—
101. “ This is not the way of life for passionlessness, for
enlightenment, for liberation. That is the sure procedure
which I won that time beneath the jambu tree.
102. Nor can that be obtained by one who is weak.” So
in all seriousness he pondered further on this* point in order
to increase his bodily strength.
103. How can the result to be attained by the mind be
reached by a man, who is not calmly at ease and who is so worn
out with the exhaustion of hunger and thirst that his mind is
unbalanced with the exhaustion ?
104. Inward tranquillity is rightly gained by constant
appeasement of the senses, and from the full appeasement of the
senses the mind becomes well-balanced.
105. The man whose mind is well-balanced and serene
develops concentrated m editation; when the mind is possessed
of concentrated meditation, the practice of trance begins.
106. By the practice of trance those dharmaa are obtained,
through which is won that highest, peaceful stage, so hard to
reach, which is ageless and deathless.
102. Agatadara has been variously understood, * resuming his care for
his body ’ (Co.), ‘ so reflecting ’ (Formichi), ‘ who has gained respect for himself ’
(W).
103. T is surely wrong in om itting ¿rama in a , for th e repetition of the
w ord makes th e second pdda th e sequel of th e first.
104. The first line is undoubtedly corrupt b o th in A and T, as th e reading
Bhould be °tarpaâm w ith th e first w ord of a in th e ablative ; C has preserved
th e right sense, ‘ E ating and drinking satisfy th e senses b u t 1 cannot determine
th e opening word from th is, vikfteh being perhaps th e best.
105. R ead ran-bzhin for th e first words of T, not ran-zkin ?
106. The reference is to th e bodhipak&ika dharmaa.
xiï. 114] VISIT TO ARAPA 185
107. Accordingly the steadfast seer of unbounded wisdom

concluded that this method was based on the eating of food and
made up his mind to take food.
108. He bathed and, as in his emaciation he came pain*
fully up the bank of the Nairanjanâ, the trees growing on the
slope bent low the tips of their branches in adoration to give
him a helping hand.
109. A t that time on divine instigation Nandabali, the
daughter of the cowherd chief, went there, joy bursting from
her heart.
110. She was wearing a dark-blue cloth and her arms were
brilliant with white shells, so that she seemed like Yamunâ,
best of rivers, when its dark-blue water is wreathed with foam.
111. Her delight was enhanced by faith, and her blue-
-lotus eyes opened wide, as, doing obeisance with her head, she
caused him to accept milk rice.
112. By partaking of it he secured for her the full reward
of her birth and himself through the satisfaction of the six
sense faculties became capable of obtaining enlightenment.
113. Then the sage’s form together with his fame reached
full roundness and he bore united in his single person the
loveliness of the moon and the steadfastness of the ocean.
114. The five mendicants, holding that he had renounced
the holy life, left him, as the five elements leave the thinking
soul when it is liberated.
107. Constructionally th is verse is joined to th e next, which contains th e

m ain v e rt.
108. In th e variants I have not given T ’s drana for uUarSra, b u t i t m ight
sta n d for ujjagrdha (cp. verse 111), and, if bo, T should be understood to read
tafadrumam in d, no case-sign being given ; this is inferior to the te x t in style.
C does n o t indicate either reading clearly ; i t runs, ‘ A fter bathing, he wanted
to come out of th e pool ; owing to th e weakness* of em aciation he could n ot
rise up. A heavenly spirit pressed down a tree-branch ; raising his hand, he
grasped it and came out
113. The verse illustrates T ’s faithfulness to hit« te x t ; he found éasdkâ?
in d and refused to make the obvious am endm ent to éaéânkâ0.
115. On this with his resolution for sole companion, he

made up his mind for enlightenment and proceeded to the root
of a pipal tree, where the ground was carpeted with green
grass.
116. Then at that moment Kála, the best of serpents,
whose might was as that of the king of elephants, was awakened
by the incomparable sound of his feet, and, realising that the
great sage had determined on enlightenment, he uttered this
eulogy:—
117. “ Since, 0 sage, the earth thunders, as it were, again
and again, as it is pressed by your feet, and since your splendour
shines forth as of the sun, certainly you will to-day enjoy the
desired result.
118. Since, 0 lotus-eyed one, the flocks of blue jays,
circling in the air, proceed round you right-handed, and since
gentle breezes blow in the sky, to-day without doubt you will
beoome a Buddha.”
119. Then, after the lordliest of serpents had thus extolled
him, he took clean grass from a grass-cutter, and, betaking
himself to the foot of the great pure tree, he made a vow for
enlightenment and seated himself.
120. Then he took up the supreme, immoveable cross-
legged posture with his limbs massed together like the coils of
a sleeping serpent, saying, “ I will not rise from this position on
the ground till I achieve th e completion of my task
115. F o r th e im itation of th e first p&da by M&trcefca see the Introduction.

116. A pparently both C and T read gajardjavikromapada0, b u t th e poet
never elsewhere runs a com pound over th e division between tw o pddas of so
long a m etre, and in V am sastha he always ends pddas a and c o n a long syllable.
For dgata, which T also takes in this sense, see note on 38 above.
119. F or th e use of grass as a seat in yoga see M B h., xii. 7164, and
Bhag. Oita, vi. 11.
120. W holds th a t T had th e com pound in b in th e locative case (i.e.
°ptn4ane i) ; but 1 think it more probable it took i t as an adverb.
121. Then when the Holy One took his seat with determined
soul, the denizens of the heavens felt unequalled joy, and the
birds and the companies of wild beasts refrained from noise
nor did the forest trees, when struck by the wind, rustle at all.
121. For niáciíátman cp. xiii. 11, and Jal., xx. 38.
188 ACTS OF THE BUDDHA [xiii. 1
CANTO X III
D efeat of M ara
1. When the great sage, the scion of a line of royal seers»

sat down there, after making his vow for liberation, the world
rejoiced, but Mara, the enemy of the good Law, trembled.
2. Him whom in the world they call the God of Love,
him of the bright weapon and also the flower-arrowed, that
same one, as the monarch of the activities of the passions and
as the enemy of liberation, they style Mara.
3. His three sons, Caprice, Gaiety and Wantonness, and
his three daughters, Discontent, Delight and Thirst, asked him
why he was depressed in mind, and he answered them thus :—
3. The verse is puzzling because no o th er version m entions th ree sons of

M&ra; th e L V knows of Mara having m any sons, b u t none of th e nam es
correspond. All m ention of them is om itted by C too, as if th eir presence
were contrary to th e legend in th e form he knew. The three daughters according
to L V are called R ati, A rati, and ThqA , according to M kv., Tandri (a cor
ruption ?), R a ti and A rati, and in th e P ali oanon R aga, A rati and Tanha. The
equivalents of th e nam es in th e various Chinese versions I am unable to
determ ine w ith precision, b u t, as th e one point in which th e S anskrit and Pali
versions agree is th a t one of th e daughters was called A rati an d as R a ti is
known to A£vagho$a as th e wife of K andarpa (8 ., iv. 8), it is best to assume
th a t th e nam e of th e first daughter should be read here as A rati an d to inseTt
an avagraha accordingly. I t is rem arkable th a t th e sons an d daughters play
no p a rt in th e actual fight except for bare m entions in verses 7 an d 14. In
th e oldest version of th e tale {Padh&nasutta, Suttanipala, 4 2 5 ff.,= L V ., ch. xviii,
261-3), th e daughters are n o t m entioned a t all, b u t among th e armies of
Mara are nam ed K am ah, A rati, Ksutpipas& and Trgna. I t looks as if th e
group of three daughters arose from a m isunderstanding of this verse. In
la te r legend (e.g., L V ., ch. xxi and xxiv, an d th e F P ) th ey play a g reat p a rt,
an d i t is perhaps to be inferred th a t this development was ju s t beginning in
th e poet’s tim e. '
xiii. 9] DEFEAT OF MARA 189
4. “ The sage, wearing the armour of his vow and drawing

the bow of resolution with -the arrow of wisdom, sits yonder,
desiring to conquer my realm ; hence this despondency of my
mind.
5. For if he succeeds in overcoming me and expounds to
the world the path of final release, then is my realm to-day
empty, like that of the Videha king, when he fell from good
conduct.
6. While therefore he has not yet attained spiritual
eyesight and is still within my sphere, I shall go to break his
vow, like the swollen current of a river breaking an embank
ment.”
7. Then, seizing his flower-made bow and his five world-
-deluding arrows, he, the causer of unrest to mortal minds,
approached the aSvattha tree accompanied by his children.
8. N ext Mara placed his left hand on the tip of the bow
and, fingering the arrow, thus addressed the sage, who was
tranquilly seated in his desire to cross to the further shore of
the ocean of existence :—
9. “ Up, up, Sir Ksatriya, afraid of death. Follow your
own dkarma, give up the dharma of liberation. Subdue the
4. I follow C and Formichi in th e translation of ayudha as ‘ bow ’ ;

T has ‘ sword ’ and Co. ‘ barb
5. In o yaii seems to be purely an auxiliary to th e gerundive. For c
cp. L V ., ch. xxi, 303, 9, and M hv., I I, 408, 9. The Videha king is presumably
Kar&lajanaka, m entioned in iv. 80 ; Co. considers i t a reference to N im i Videha,
who according to th e MBA. gave his kingdom to th e Brahm ans.
7. T is apparently corrupt in 6, as shown by th e repetition of gfkltvd.
C assumes a play of words on ’¿vottha and asvasthya.
8. There is little to choose between A and T ’s readings in a, C giving no
lead.
9. The use of mrtyubhita is typical of th e p o e t; it implies (1) ordinary
cowardice, (2) a reference to th e B uddha’s statem ents such as a t xi. 7, aham
jardmftyubhayarn viditva, (3) an allusion to th e etymology of Mara, i.e. ‘ afraid
of M ara ju st as a t xxvii. 38, th e w ord mara is used for “ death For the
second line I follow T except for reading viniya, certified by C ; b u t d can hardly
world both with arrows and with sacrifices, and from the world
obtain the world of Vasava.
10. For this is the path to issue forth by, the famous one
travelled by kings of olden time. It is ignominious for one
born in a renowned family of royal seers to practise this
mendicancy.
11. Or if, 0 firm in purpose, you do not rise up to-day,
be steadfast, do not give up your vow. For this arrow that I
have ready is the very one I discharged at ¿urpaka, the fishes’
foe.
12. And at the mere touch of it the son of Ida, though he
was the grandson of the moon, fell into a frenzy, and Santanu
lost his self-control. How much more then would anyone else
do so, who is weak with the decadenoe of the present age ?
13. ¡So rise up quickly and recover your senses; for this
ever-destructive arrow stands ready. I do not discharge it at
be in order as i t stands. Taking th e indications of C, I surmise an original

lokdt param prdpnuhi vdsavaryam.
10. The only occurrence of purvatama apparently. Bhaik$dlcyam in d ?
11. Pdda b is ironical, meaning ‘ you will need all your firmness n ot to
give up your vow According to S ., viii. 44, S urpaka waB loved by
K u m u d v a tl; and if he is th e abjaJalru of ib., x. 53, he was b u rn t up by love
(after being h it by K am a’s arrow ?). The nam e is known to the lexicographers
as th a t of th e enemy of K am adeva and is so used a t Padyacuddmani, vi. 23.
The story was well known a t one tim e and formed apparently th e subject of
a play, as appears from th e reference a t Padmaprdbhjrtaka (ed. Catvrbhdyi),
25, 1. 20, to th e m anuscript of a p a rt in it, which was en titled Kumudvati-
prakaraij# ¿¡urpalcasafcidm rdjaddrikam dhdlri rahasy updlambkale. T h at
it d ealt w ith an enemy to love is perhaps hinted a t by th e phrase atrinaya-
grantha in th e following verse. 1 can find no trace of any existing MS. of the
play, and i t m ay be an imaginary one. The details suggest th a t we may have
a variant version in th e story of th e fisherman, Suprahara, an d the princess
M ayavatl, in Kathdsaritsagara, ch. cxii.
12. Vicitta is a very rare word, only recorded by P W from Susruta. The
reference is to ¡Santanu’s infatuation for Ganga, cp. vii. 41, an d x. 56.
T ’s equivalent for a.soaiantra is n o t clear.
13. F or samjndm G seems to transliterate athjnd. The exact
correspondence of T in 6 is not clear {yin yan for hy ayam), b u t its byar-fyos
those who are given to sensual pleasures and show compliance

to their mistresses, any more than I would at sheldrakes.,*’
14. Despite these words the sage of the Sakyas showed
no concern and did not change his posture; so then Mara
brought forward his sons and daughters and discharged the
arrow at him.
15. But even when the arrow was shot at him, he paid no
heed to it and did not falter in his firmness. Mara, seeing him
thus, became despondent and, full of anxiety, said softly to
him self:—
16. “ When £ambhu, god as he was, was pierced with
this arrow, he became agitated with love towards the mountain-
-king’s daughter. That very arrow causes this man no feeling.
Is it that he has no heart or that this is not that arrow ?
17. Therefore he is no fit subject for my flower-arrow or
for my excitation or for the application of sexual delight; he
merits threats, revilings and blows at the hands of my troops
of awe-inspiring spirits.”
18. Then as soon as Mara thought of his army in his
desire to obstruct the tranquillity of the Hakya sage, his followers
in c can only indicate A’s °vidheye?u, not th e °abhidkeye$u of Co.’s MSS. There
is a double point in th e sim ile of th e Brahm iny ducks ; n o t only are they
th e type of tru e lovers, b u t i t is generally considered im proper to shoot them
in India, and m any castes, which will e a t other wild duck, will n o t touch
them .
16. The first line is interesting as showing th a t th e poet knew a different
version of th e sto ry of K am a, P a rv a ti and Siva to th a t im m ortalized in th e
Kumarasaihbhaw a n d th a t, when he calls th e god of love Ananga, he does
n o t refer to this legend (see th e Introduction). The line implies th e B uddha’s
superiority to Siva. I tran slate d according to T ; Gawronski objected th a t
th e te x t should m ean ‘ is th is no arrow ? ’, b u t I do not see th a t th is is necessarily
so. Form ichi takes th e question to be w hether th e sage or th e arrow is acitta.
17. See note on verse 3, in view of which I do n o t tak e har§atyi and
ra ti as nam es of M ara’s son and daughter.
18. C a . . .c a to denote sim ultaneity, correctly rendered by C. In c
asraya in th is sense is alm ost entirely restricted to Buddhism , b u t cp.
G audapada on Sdmkhyakarika, 62. T he exact equivalence of T in d is uncer-
stood round him, in various forms and carrying lances, trees,

javelins, clubs and swords in their hands;
19. Having the faces of boars, fishes, horses, asses and
camels, or the countenances of tigers, bears, lions and elephants,
one-eyed, many-mouthed, three-headed, with pendulous bellies
and speckled bellies;
20. Without knees or thighs, or with knees vast as pots,
or armed with tusks or talons, or with skulls for faces, or with
tain , b u t gsum-mdun {=tri£ula) sta n d s for th e word I conjecture to be ¿ala,

i.e. T m ay have h ad Mia. &ala is only known to th e lexicographers, b u t the
reading m u st be eith er th a t or ¿ula to bring A an d T together. T he corruption
of A is perhaps due to th e w riting of a double sibilant (pariyud d a la or iula°)
in some earlier MS.
19. T he la st com pound of th e verse is uncertain. F or A ’s reading cp.
kabarakucehi of a Y aksa a t Jataka, I, 273, b u t T an d 0 agree In a word meaning
‘ w ith large bellies “ ; akrsodardi ca involves am ending th e preceding caiva to
c4py, and mahodarad ca th e change of two letters, while pfthudards ca does n ot
agree w ith T and C’s indications. F or W indisch’s conjecture cp. MBh., x.
275.
This and th e n ex t five verses have parallels in LV., ch. xxi, Mhv., II, 338
and 410, and F P , ch. xxviii, and also in th e descriptions of Siva's an d S kanda’s
followers, MBh., ix. 25765., and x. 265ff. W hether Aevaghoga knew any of
these B uddhist passages in their e x ta n t form is n o t clear, b u t W indisch’s
discussion should be consulted (i, 312S.). C tran slates all th e verses very fully
except 23, which it om its entirely, and I have little doubt th a t th is verse is
spurious. Verses 21, 22 an d 24 describe M ara’s ho st as taking th e form of
Brahrnanical ascetics (note kapolohasia also a t 49 below), an d th is verse in
te rru p ts th e order and adds nothing of value to th e account. The description of
th e fiends as ascetics is developed from a h in t in th e PadhdnasuUa referred to
under verse 3. According to W indisch’s reconstruction (i, 31), which seems
well established in th is point, th e following verse occurs in th e account of
N am ucfs arm y, Pagaihd eiiha dissanti eke samaiuibrdhmaTid Taft ca maggam
na jdnarUi yena gacchanti subbata. This d etail was o m itted in later works and
suggests th a t th e poet either is embroidering on th e early tale o r knew
an extended version, no longer ex tan t.
20. C appears to support T ’s reading in c, its real meaning being perhaps
‘ some w ith heads th a t h ad neither faces nor eyes ’. A’s kabandhahastd is
d ifficult; i t should mean, not ‘ carrying kabandhas in their hands for which
many bodies, or with half their faces broken off or with huge
visages;
21. Ashy-grey in colour, tricked out with red spots,
carrying ascetics’ staves, with hair smoke-coloured like a
monkey’s, hung round with garlands, with pendent ears like
elephants, clad in skins or entirely naked;
22. With half their countenances white or half their
bodies green; some also copper-coloured, smoke-coloured,
tawny or black ; some too with arms having an overgarment of
snakes, or with rows of jangling bells at their girdles ;
23. Tall as toddy-palms and grasping stakes, or of the
stature of children with projecting tusks, or with the faces of
sheep and the eyes of birds, or with cat-faces and human bodies ;
24. With dishevelled hair, or with topknots and half-
-shaven polls, clothed in red and with disordered headdresses,
with bristling faces and frowning visages, suckers of the vital
essence and suckers of the mind.
W indisch cites Mhv., I I, 411, in th e account of th e attac k (not of th e descrip

tio n of th e arm y), b u t ‘ having hands like kabandkas The ex act equivalent
of T is kankalavaktra, b u t I prefer karanka0 as b etter sense, as closer to A
palseographically and as apparently indicated by C.
21. The first line seems to describe &aiva ascetics. For bhasmdruya cp.
M Bh., xvi. 5. D id C (‘ some like th e brightness of th e daw n-star ’) take
lohita as m eaning Mars ? For th e colour of ascetics’ hair note Mhv., II, 195,
19, of a r?i, tamradhumrdrutyajaUi. The first w ord in c is uncertain ; C’s
m eaning is n o t clear, b u t i t m ight have h ad lambaaphico. T h e garlands, if
°8rajo is correct, may be garlands of skulls. For th e n ex t word cp. B5.na’s
description of th e ascetic Jab ali, Kdd., 43, 3-4, praiastavdmruim iva pralamba-
kanyjialam.
22. I n d one can divide ghayid-kula as I do, or gharptd-dkula as T does.
F or th e compound cp. Oai^distotra, 10, which I restore (Ind. Ant., 1933, 65)
prakalapaiutatdbaddhaghaj^td.
24. F or ardhamuv4a cp. MBh., vii. 3383. A pte gives raktambara as th e
nam e of a kind of ascetic, presum ably th e raktapatas of Kdd., 95, 1. I can
m ake nothing out of A ’s rajvambara, and th e confusion of jva an d Ida m ight
easily occur. F o r tejohara I follow C ; its apparent reading, vayoharai ca,
may well be right.
13
25» Some, as they ran, leapt wildly about, some jumped

on each oth er; while some gambolled in the sky, others sped
along among the treetops.
26. One danoed about, brandishing a trid en t; another
snorted, as he trailed a elub ; one roared like a bull in his excite
ment, another blazed fire from every hair.
27. Such were the hordes oi fiends who stood encom
passing the root of the bodhi tree on all sides, anxious to
seize and to kill, and awaiting the command of their master.
28. Beholding in the beginning of the night the hour of
conflict between M&ra and the bull of the 6akyas, the sky lost
its brightness, the earth shook and the quarters blazed and
crashed.
29. The wind raged wildly in every direction, the stars
did not shine, the moon was not seen, and night spread forth
still thicker darkness and all the oceans were troubled.
30. And the earth-bearing Nagas, devoted to dharma,
did not brook obstruction to the great sage and, turning their
eyes wTathfully on Mara, they hissed and unwound their coils.
31. But the divine sages of the Pure Abodes, absorbed in
the fulfilment of the good Law, developed compassion for Mara
in their minds, but were untouched by anger, because they were
freed from all passion.
32. When those who were given to dharma and desired the
27. Co. takes th e bodhi tree as th e object of pada c ; i t seems more

n atural to suppose th a t th e B odh isattv a is Intended. Aooeptance of T ’s
reading would have m ade th is d ea r.
28. Acoording to Gaydistotra, 4, th e phenom ena in th is an d th e n ex t
verse were caused by M&ra’s followers.
30. F or th e eight N&ga kings who su p p o rt th e e a rth see A K ., I I , 176,
n. 4. lidharmabhfioA is correct, ep. th e use afc S ., i. 1. T takes jrm bh in th e
sense of gdtravinama here, whioh I understand as above.
32. Dharmdtman is applied to th e deities of th e B uddhist heavens again
a t 8., ii. 47.
liberation of the world saw the root of the bodhi tree beset by
Mara’s cruel host, they raised cries of “ H a ! Ha ! ” in the sky.
33. But when the great seer beheld Mara’s army standing
as a menace to that method of dharma, like a lion seated amidst
kine he did not quail nor was he at all perturbed.
34. Then Mara gave orders to his raging army of demons
for terrifying the sage. Thereon that army of his resolved to
break down his steadfastness with their various powers.
35. Some stood trying to frighten him, their many tongues
hanging out flickering, their toeth sharp-pointed, their eyes like
the sun’s orb, their mouths gaping, their ears sticking up stiff
as spikes.
36. As they stood there in such guise, horrible in appear
ance and manner, he was no more alarmed by them or shrank
before them than before over-excited infants at play.
37. Then one of them, wrathfully turning his gaze on him,
raised his club ; then his arm with the club became immovable,
as was Puramdara’s of old with the thunderbolt.
38. Some lifted up rooks and trees, but were unable to
hurl them at the sage. Instead they fell down with the trees
and rocks, like the spurs of the Vindhyas when shattered by
the levin.
33. T gives dharmavidhi no case-aign, b u t i t can only have read as in the

te x t. Upap lava in this sense is u n u su a l; perhaps there Is a suggestion of
‘ p o rten t w ithout which th e way of Buddhahood cannot be accomplished.
34. T ’s dran-po in the second line should be corrected to drag-po (udirria).
For the odd use of bhaydya see th e Introduction.
35. For ndma see note on iv. 2 9 ; kila ndma, literally ‘ apparently
pretending
36. T does not express su in êubalebhyah.
37. C deals very scantily w ith th e passage beginning here. The M Bh.
m entions several occasions of Ind ra’s being p aralysed; th e use of th e name
Puram dara suggests th a t it was the occasion of the taking of Tripura, narrated
a t xiii. 7490, and in th e Bombay edition a t the close of the Droiyxparvan.
196 ACTS OF THE BUDDHA [xiii, 39
39. The rocks and trees and axes» discharged by some

who flew up into the sky, remained hanging in the air without
falling down, like the many-hued rays of the evening clouds.
40. Another flung above him a blazing log as big as a
mountain p ea k ; no sooner was it discharged than, as it hung in
the sky, it burst into a hundred fragments through the sage’s
magic power.
41. Another, shining like the rising sun, let loose from
the sky a vast shower of red-hot coals, just as at the close of
the aeon Meru in full conflagration throws out the pulverised
scoriae of his golden rifts.
42. But the shower of hot coals, scattered full of sparks
at the foot of the bodhi tree, became a shower of red lotus petals
through the exercise of universal benevolence on the part of
the best of sages.
43. And the Säkya sage, embracing his resolution like a
kinsman, did not waver at all from his posture in spite of these
various afflictions and distresses of body and mind, which were
cast at him.
44. Thereon others spat out snakes from their mouths as
39. In d I follow the previous translations. W object*, n o t unreasonably,

th a t a cloud does not send o ut rays, an d suggests ' th e under edge ,\ also some-
w hat d ifficult; cp. 5 ., iii. 24.
40. Kadangara, which beat T (did it read gajam m ratn ?), is evidently
th e sam e as Pali kalingara, as K em pointed out. Schm idt’s Nachträge quotes
th e sam e form from th e M B h .; cp. also kalängala, ib., iii. 642.
41. F or references for th e second line see A K ., II, 184, n. 2.
42. M aitnvihdra is one of th e B rah m av ih ä ra s; cp. L V ., ch. xxi. 310,
4-5.
43. Atapa as a substantive seems to be only known in th e sense of
' heat b u t as it cannot be an adjective here, I ta k e i t as a substantive in the
sense of th e adjective, Sukum ar Sen (Outline Syntax o f Buddhistic Sanskrit,
25) construes th e instrum entals of th e first line as absolute ; more probably
AÄvaghosa feels th e intransitivo cacäla to be equivalent to a causative passive,
‘ was not caused to waver by ’.
44. The form nirjigilubis rem arkable ; Pun., viii. 2, 21, allows th e present
stem gil for gf when compounded w ith a preposition ending in a vowel and the
from rotten treetrunka ; as if bound by spells, they did not hiss

or raise themselves or move in his presence.
45. Others transformed themselves into huge clouds,
accompanied by lightning and the fearsome crash of thunder-
stones, and let loose on the tree a shower of stones, which
turned into a pleasant rain of flowers.
46. One too placed an arrow on his bow ; it blazed there,
but did not shoot forth, like the anger of a poor ill-tempered
man, when it is fanned in his heart.
47. But five arrows shot by another stood arrested in
the air and did not fall on the sage, just as, when their objects
are present, the five senses of a wise man who is afraid of the
cycle of existence remain inactive.
48. Another rushed wrathfully against the great seer,
grasping a club in order to kill him ; he fell helpless without
obtaining his object, as men, not obtaining their desires, fall
helplessly into calamitous sins.
49. But a woman, black as a cloud, with a skull in her
hand, wandered about there unrestrainedly and did not remain
still, with the intention of deluding the great seer's heart, and
resembling thè intelligence of a man of inconstant mind
wandering uncertainly among the various sacred traditions.
preceding rule authorises th e intensive jegilyate. B u t a perfect form ation

from this stem appears to have no parallel. Utaasf-pufr, K ern’s conjecture,
seems certified by T , which takes it in th e senso of ‘ going along ’ ; th e sense
I propose is better, as suggesting preparation to strike.
46. The point of th e simile lies in amévara, whose exacA sense is uncertain ;
Uvara is used by th e poot for ‘ rich so I conjecture ‘ poor ’ here. Co.’s
* im potent ’ is as good. A m an who is aniévara has perforce to keep his anger
in b is heart, because he cannot give i t effective expression.
47. There is nothing to choose between nabhasi an d viyati in 6, except
th a t Aévaghosa uses th e former rath e r oftener.
49. C m ay be right in taking meghakrUi as a proper nam e ; he describes
her as an elder sister of M&ra, b u t otherwise she is unknown. Or th e verse
may be intended as a reference to some H indu goddess or to female àaiva
ascetics. Aniyutam probably implies making lewd gestures, as C suggests
50. One, wishing to bum him up like a venomous snake

with the fire of his glance, levelled a blazing eye on the seer,
but failed to see him, as he sat still in the same plaoe, just as a
man absorbed in the passions fails to see the true good when
it is pointed out to him.
51. Thus another, lifting a ponderous rock, toiled in vain
with his efforts baffled, like one who desires to obtain by afflic
tion of the body the dharma which is the ultimate good and
which is only to be reached by knowledge and concentration of
mind.
52. Others again, assuming the forms of hyenas and lions,
loudly roared mighty roars, from which living beings cowered
away on every side, thinking the sky had been split by the blow
of a thunderbolt.
53. The deer and the elephants, giving forth cries of
distress, ran about and hid themselves, and on that night, as
if it were day, the birds on all sides fluttered about, screaming
in distress.
54. But although all beings shivered at such howls of
theirs, the sage, like Garuda at the noise of crows, neither
trembled nor quailed.
55. The less the sage was afraid of the fearsome troops of
that array, the more was Mara, the enemy of the upholders of
the Law, cast down with grief and wrath.
56. Then a certain being of high station and invisible
form, standing in the sky and seeing that Mara was menacing
the seer and without cause of enmity was displaying wrath,
addressed him with imperious voice :—
T he simile is a reference to th e various agamaa, which th e poet considered to

be m utually contradictory and uncertain (cp. ix. 76, and 8 ., i. 14, and iii. 2).
55. A 's eosdra in d is hopeless, and C and F P clearly indicate aasada ;
T ’a mysterious byer is probably corrupt for byin (to hbyin-ba), which would
sta n d for th e same reading.
66. Vaira is n o t exactly ‘ enm ity b ut more like ' feud th e hostile
feeling which two factions or opponents m aintain to each other. In this case
57. “ Mara, you should not toil to no purpose, give up

your murderous intent and go in peace. For this sage can d o
more be shaken by you than Meru, greatest of mountains, by
the wind.
58. Fire might lose its nature of being hot, water its
liquidity, earth its solidity, but in view of the meritorious
deeds accumulated by him through many ages he cannot abandon
his resolution.
59. For such is his vow, his energy, his psychic power,
his compassion for creation, that he will not rise up till he
has attained the truth, just as the thousand-rayed sun does
not rise without dispelling the darkness.
60. For by rubbing wood long enough a man obtains fire,
and by digging the earth deep enough he obtains water ; nothing
is impossible of achievement to the man of perseverance. Every
thing that is undertaken by the proper method is thereby
necessarily carried out with success.
61. Therefore since the great physician, in his pity for
the world lying distressed in the diseases of passion, etc., toils for
the medicine of knowledge, he should not be hindered.
62. And since the world is being carried away along wrong
paths, it is no more proper to harass him, the guide who is
laboriously searching for the right path, than it is to harass a
good guide, when a caravan has lost its way.
th e enm ity was only on M ara’s side, th e B uddha having no sim ilar feeling
against him ; th ere was therefore no real vaira between them.
57. Sarma, ‘ home ’ an d ‘ peace Presum ably th e reading should be
either himsdtmatam here or hijhsrdtmand in verse 32.
59. In T for bcom gnas read bcom-nas.
60. The point in d, as correotly seen by m ost translators, lies in the
significance of th e doubled c o ; yuktam properly ‘ conjoined w ith ’. The
verse, which is im itated in Pratijndyaugandhardyaiia, i. 18, contains ideas
used again in 8 ., xii. 33, 34, a n d xvi. 97.
61. Ragadi, i.e. dve§a an d moha also.
62. T he collocation of daiiilca and sude&ika is suspicious. The MSS. of
8. read daisika in every case and sudaUika once an d sudeiika once. Probably
8udaisikd}} is rig h t here.
63. When all beings are lost in the great darkness, he is

being made into the lamp of knowledge ; it is no more right for
your Honour to-cause his extinction than it would be to put
out a lamp which has been made to shed light in the darkness. '
64. But what honourable man indeed would meditate
wrong towards him who, when he sees the world to be drowning
in the great flood of the cycle of existence and to be unable to
find the further shore, engages himself in ferrying it across ?
65. For the tree of knowledge, when flourishing, should
not be cut down, the tree whose fibres are forbearance, which
is rooted deep in resolution, whose flowers are good conduct and
whose boughs awareness and wisdom, and which yields the
fruit of dharma.
66. His purpose is to deliver creation which is bound fast
in mind by the snares of delusion. It does not befit you to
try to kill him who is exerting himself to deliver mankind from
their bondage.
67. For to-day is the appointed time for the ripening of
those deeds which he has done in the past for the sake of illumina
tion. Thus he is seated in this place exactly like the previous
sages.
63. T he application oi drya to M ara is curious. P roperly i t m eans either

a member of one of th e three drya castes or one who has entered on th e p a th
to salvation and is no longer a pfthagjana. I ta k e i t here prim arily as equivalent
to bhavat in accordance w ith dram atic usage ; secondarily it m ay allude to the
legend th a t M ara was u ltim ately converted. The verb nirvapayitum, which
T renders ‘ cause to a tta in N irvana probably hintB a t th e sto ry of M ara’s
tem pting th e Buddha to en ter P arinirvana before his tim e.
64. The three conjunctions have bothered th e critics. I tak e tu as
governing th e whole sentence to em phasise th a t it is taking up th e drya of
th e previous verse and giving i t a new tw ist. The doubled ca I construe only
in th e relative sentence, implying th e sim ultaneity of the two clauses, ‘ as
soon as he saw . . , he sta rte d etc. b u t properly a finite verb is w anted in the
first line.
66. Aivaghoga uses ¿rdnta for *wearied by strenuous activ ity ’, and so
‘ strenuous ’ ; cp. iv. 103, and S ., i. 1.
68. For this is the navel of earth’s surface, entirely

possessed of the highest power; for there is no other spot on
earth which can bear the force of his concentrated thought.
69. Therefore be not grieved, calm yourself, Mara, and
be not over-proud of your might. Inconstant fortune should
not be relied on ; you display arrogance, when your very
position is tottering.”
70. And when Mara heard that speech of his and observed
the great sage’s unshakenness, then, his efforts frustrated, he
went away dejectedly with the arrows by which the world is
smitten in the heart.
71. Then his host fled away in all directions, its elation
gone, its toil rendered fruitless, its rocks, logs and trees scattered
everywhere, like a hostile army whose chief has been slain by
the foe.
72. As he of the flower-banner fled away defeated with
liis following, and the great seer, the passion-free conqueror of
68. This idea of th e navel of th e ea rth goes back to th e Rigveda, where

th e place of Agoi and Soma is repeatedly called th e navel of th e earth . T h at
th e poet had th is in m ind ia shown by dhamna, a w ord specially applied to th e
seat of Agni and Soma, and which should therefore possibly be understood
here as also meaning th e supreme ‘ seat th e vajrdsana described a t A K ., II,
145-6. F or th e general idea see Jataka, I, 71, and IV, 229, and A A A ., 178
(explaining th e word avisahyatvam of AB&nga’s kdrikd), an d for th e use of
nabhi Mhv., I l l , 275, 1-2, and Coomaraswamy’s reference to Mahdbodhivaihsa
79, in Eastern Art, I II, 217. For d cp. Ram., v. 3, 78, and M B h., v. 55.
69. C gives no help in determ ining th e reading in d.
70. In d T takes jagaccetasi as a compound and vihanyate (if i t read so)
therefore as im personal; i t m ay have read yasya (i.e. hanyate ?). Possibly
one should ta k e yair as equivalent to yasya, ‘ by whose arrows \ an d
a ttra c te d into th e instrum ental by th e nearer noun.
71. C and T agree th a t dsraya here means ‘ leader ’ ; cp. viii. 23, and note.
I t is a well-recognized phenomenon in Indian history and literature th a t, when
th e leader is killed in battle, his array p rom ptly disperses.
72. Paripahfa does not occur elsew here; those who do n o t like it can
choose between saparirakse, saparivare and saparibarke. The following verse,
as pointed out by Liiders long ago, is undoubtedly spurious, as n ot in C, as
the darkness of ignorance, remained victorious, the heavens

shone with the moon like a maiden with a smile, and there fell
a rain of sweet-smelling flowers filled with water.
simply repeating 72 in different terms, as containing words not used elsewhere

by the poet (pdpiyas, yo^dt vikahnasa), and as following a verse in a longer
metre.
xiv. 6] ENLIGHTENMENT 203
CANTO XIV
E n l ig h t e n m e n t
1. Then, after conquering Mara’s host by his steadfast

ness and tranquillity, he, the master of trance, put himself into
trance in order to obtain exact knowledge of the ultimate
reality.
2. And after winning entire control over all the methods
of trance, he called to mind in the first watch the succession of
his previous births.
3. As though living them over again, he recalled thousands
of births, that he had been so-and-so in such-and-such a place
and that passing out of that life he had come hither.
4. Then after recalling his birth and death in these various
existences, the compassionate one was filled with compassion
for all living beings :—
5. “ Truly the world, in abandoning its kinsfolk in this life
and yet proceeding to activity in another existence, is without
means of rescue and turns round and round like a wheel.”
6. As he thus with resolute soul was mindful of the past,
the conviction grew in him that the cycle of existence was as
lacking in substance as the pith of a plantain-tree.
3. T’s amuko is contrary to the usual wording, e.g. L V ., ch. xxii, 345,12.
5. The words ca kriydk are very puzzling and can only be construed by
understanding kftvd from a ; in view of the assonance with cakravat in d, the
original reading may have been cakriyah, *travelling onwards ’ (Aitareya-
brahmana, i. 14, 4). In either case the thought is that the Buddha and the
world generally both have to abandon their kindred, but the world does it to
repeat the performance in the next life, while the Buddha intends never to
have to do it again. But C’s ‘ The wheel turns round in the six gatis, birth
and death (=saihsdra ) are never exhausted suggests that the reading should
be cdksayam, ‘ without ever stopping which is paiffiographically sound and
expresses the sense more clearly. The form bhramati is permissible according
to Pay,., iii. 1, 70.
204 ACTS OF THE BUDDHA [xiv. 7
7. But in the second watch he, whose energy had no peer,

gained the supreme divine eyesight, being himself the highest
of all who possess sight.
8. Then with that completely purified divine eyesight he
beheld the entire world, as it were in a spotless mirror.
9. His compassionateness waxed greater, as he saw the
passing away and rebirth of all creatures according as their
acts were lower or higher.
10. Those living beings whose acts are sinful pass to the
sphere of misery, those others whose deeds are good win a place
in the triple heaven.
11. The former are reborn in the very dreadful fearsome
hell and, alas, are woefully tormented with sufferings of many
kinds.
12. Some are made to drink molten iron of the colour of
fire ; others are impaled howling on a redhot iron pillar.
13. Some, head downwards, are boiled like meal in iron
cauldrons; others are miserably broiled on heaps of burning
redhot coals.
14. Some are devoured by fierce horrid dogs with iron
teeth, others by the gloating Iron-beaks as if by crows of iron.
15. Some, exhausted with the burning, long for cool shade
and enter like captives the dark sword-leaved forest.
7. For the divine eyesight, see AK., Index s. divyacakyua.

9. Cp. AAA., 130, 25, ayarh hi hctvphalayor dharmo yat prakfxtaddheloh.
■prakrxtam pkalam apmhÛlc caprakj-stam.
10. The durgafi par excellence is hell, but thq_ term usually includes
existence as an animal or as a Preta.
12. The following description has many analogies in Buddhist literature ;
for another kavya account see Jot., xxix, and for the classic description with
references to literature AK., It, 14811
13. Should it be dahyante ’kampam in c ?
14. For the ayastundaa, AK., II, 151; it is wrong to take vdyasaih with
ayaeturufa-ih.
15. The aaipatiravana figures also in Brahmanical literature, MBk.,
xii. 12075, Manu, iv. 90, R., xiv. 48; see also Kirfel, Kosmographie der Inder,
Index s.v. The point of baddhd iva escapes me ; should it be vadhyd two ?
16. Some have their arms bound and like wood are
chopped up with a x es; even in this suffering they do not cease
to exist, the power of their acts holding back their vital breaths.
17. The retribution of the act which was committed by
them for the cessation of suffering in the hope of obtaining
pleasure, is experienced by them against their will in the shape
of this suffering.
18. These did evil for the sake of pleasure and are now
exceedingly tormented. What pleasure, even the slightest,
does that enjoyment of theirs cause ?
19. The consequences of the foul act, mirthfully carried
out by the foul-minded, are reaped by them with lamentations,
when the hour of retribution has matured.
20. If sinners could thus see the fruit of their acts, they
would vomit forth hot blood, as if they had been struck in a
vital part.
21. By reason of their various actions arising from the
activity of the mind, these other unfortunates are bom among
the various kinds of animals.
22. In this state they are miserably slaughtered, even
before the eyes of their relatives, for the sake of their flesh,
skin, fur or tusks, or out of mutual enmity or mere wantonness.
23. And powerless and helpless too, tormented by hunger,
thirst and exhaustion, those who become oxen or horses are
driven along, their bodies wounded with goads.
16. In T correct bteg to btags in b. Vipacyante seems better than

vipadyante.; it refers to vipakn, the retribution of the act, but primarily it
means ‘ come to an end by transition from the idea, of completion on maturity.
The passive of paripac is recorded in this sense.
20. The verse which A and T add here is so obviously out of place that
there can be no doubt of the correctness of Luders>opinion rejecting i t ; it is
not in C.
21. For vispanda, see references in Ind. Ant., 1933,114.
22. I understand vairdd apt to mean the animals kill each other; as C
has it, *still more they mutually tear and kill each other T’s ragtid for it is
inferior.
24. And those who become elephants are ridden despite

their strength by weaklings, who kick them with foot and heel
or torment their heads with the ankus.
25. In this state, though there are other forms of suffering,
suffering arises especially from mutual enmity and from subjec
tion to others.
26. For catching each other mutually, the sky-dwellers
are oppressed by sky-dwellers, water-dwellers by those who
move in the water, and land-dwellers by land-dwellers.
27. And so those, who are obsessed by stinginess, are
reborn in the dark world of the Pretas and reap their reward in
wretchedness.
28. With mouths small as the eye of a needle and bellies
vast as mountains, their lot is suffering and they are tortured
with the sufferings of hunger and thirst.
29. For reaching the limit of longing, yet kept in existence
by their own deeds, they do not succeed in swallowing even the
filth thrown away by others.
30. If man knew that such was the fruit of avarice, he
would always give away even the limbs of his own body, as
Sibi did.
24. The mahout sits on the neck of the elephant with his feet under the
ears, ordinarily controlling him with his feet, but, when he is refractory,
bringing down the ankus, often with great force, on the crown of his head.
26. I do not like the reading in d, but see no alternative.
27. P itf is here used for preto, a class of being about whom Buddhist
traditions are very confused. The reference hero, as is shown by nirdloka, is
to the realm of Yama, which according to the Saddharmaamftyujxisthânaaütra
(S. Lévi, J A , 1918, i, p. 36) is ‘ tout assombri par l’égarement et par l’obscurcis
sement des esprits qui s’y trouvent.’ It places the land of Yama on the
surface of the earth, while A K .t II, 156, puts it 500 yojanas below.
29. C and the sense show that this and the next verse must be read in
this order. The reading in a is not quite satisfactory ; the sense clearly being
that they reach the extreme limit of starvation, should it run aéanâsamati-
kràntâ ? Note the idiomatic use of labh with the infinitive.
31. These other creatures take form again in the filthy

hell-like pool called the womb and experience suffering amongst
men.
32. At the first even at the moment of birth they are
gripped by sharp hands, as if sharp swords were piercing them,
whereat they weep bitterly.
33. They are loved and cherished and guarded by their
kindred who bring them up with every care, only to be defiled
by their own various deeds as they pass from suffering to greater
suffering.
34. And in this state the fools, obsessed with desire, are
borne along in the ever-flowing stream, thinking all the more,
‘ this is to be done and this is to be done \
35. These others, who have accumulated merit, are born
in heaven, and are terribly burned by the flames of sensual
passion, as by a fire.
36. And from there they fall, still not satiated with the
objects of sense, with eyes turned upwards, their brilliance
gone, and wretched at the fading of their garlands.
37. And as their lovers fall helplessly, the Apsarases
regard them pitifully and catch their clothes with their hands.
38. Some look as if they were falling to earth with their
ropes of pearls swaying, as they try to hold up their lovers
falling miserably from the pavilions.
39. Others, wearing ornaments and garlands of many
kinds and grieved at their fall into suffering, follow them with
eyes unsteady with sympathy.
40. In their love for those who are falling, the troops of
Apsarases beat their breasts with their hands and, distressed,
as it were, with great affliction, remain attached to them.
33. ‘ Defiled non-mons, k lii or kaluaa.

38. Lun-fydod, inexplicable by the dictionaries, I interpret through the
use of lun mno-ba at Kdsyapaparimrta, 150, corresponding to udgrht^ya
dhdra< yeya> . Cp. iii. 22 above and S., vi. 3.
40. The sense of the main verb brten (set), saj, bhaj etc.) is not clear to me.
41. The dwellers in Paradise fall distressed to earth,

lamenting, “ Alas, grove of Caitraratha ! Alas, heavenly lake !
Alas, Mandakini! Alas, beloved ! ”
42. Seeing that Paradise, obtained by many labours, is
uncertain and transitory, and that such suffering will be caused
by separation from it,
43. Alas, inexorably this is in an especial degree the law
of action in the w orld; this is the nature of the world and yet
they do not see it to be such.
44. Others, who have disjoined themselves from sensual
passion, conclude in their minds that their station is eternal;
yet they fall miserably from heaven.
45. In the hells is excessive torture, among animals eating
each other, the suffering of hunger and thirst among the pretas,
among men the suffering of longings,
46. In the heavens that are free from love the suffering
of rebirth is excessive. For the ever-wandering world of the
living there is most certainly no peace anywhere.
47. This stream of the cycle of existence has no support
and is ever subject to death. Creatures, thus beset on all
sides, find no resting-place.
48. Thus with the divine eyesight he examined the five
spheres of life and found nothing substantial in existence, just
as no heartwood is found in a plantain-tree when it is cut
open.
49. Then as the third watch of that night drew on, the
best of those who understand trance meditated on the real
nature of this world :—
41. T his is S., xi. 50.

43, 44. C shows T’s order to he wrong htsre ; ray verse 43 1» made up of
W’s 44a6„ 45<vi, and verso 41 of 45a6, 44cd. In the first fine of 43 I read
nes-par for des las and understand nomething like lokakdryasya dharmo 'yam
dhruvam baia vise$atafi>. Verse 44 refers to the inhabitants of the Brahma
world.
50. “ Alas ! Living creatures obtain but t o il; over and

over again they are bom, grow old, die, pass on and are
reborn.
51. Further man’s sight is veiled by passion and by the
darkness of delusion, and from the excess of his blindness he
does not know the way out of this great suffering. ”
52. After thus considering, he reflected in his mind,
“ What is it verily, whose existence causes the approach of old
age and death ? ”
53. Penetrating the truth to its core, he understood that
old age and death are produced, when there is birth.
54. He saw that head-ache is only possible when the
head is already in existence; for when the birth of a tree has
come to pass, then only can the felling of it take place.
55. Then the thought again arose in him, ** What does this
birth proceed from ? ” Then he saw rightly that birth is
produced from existence due to the power of the act.
56. With his divine eyesight he saw that active being
proceeds from the act, not from a Creator or from Nature or
from a self or without a cause.
50. ‘ Pass on hpho-ba, c y u ; W takes ‘ die and pass on ’ as a compound,

but there is a distinction, as cyu implies passing to the next life, particularly
from a higher sphere to a lower.
51. ‘ Passion \ chags-pa, rajas, i.e. rdga and dve$a- ‘ Sight is veiled
bsgribe-pa, avfta. 1 read ¿in-tu dgos-pa (for dogs-pa) and take it as equivalent
to atyartha.
52. The translation of the second line involves reading rga-ba for W’s
rga-bas and the xylographs’ sga-baa, but the context shows it to be the only
possible text. C has wrongly ‘ birth and death but ‘ old age and death ’
correctly in the next column. The following description of the protityosam-
utpdda is on perfectly orthodox lines.
53. ‘ To its core skye-gnas-nas, yonisafy.
55. ‘ Existence due to the power of the act las-erid, karmabhava ; cp.
AK., H, 64.
56. ‘ Active being \ bjug-pa> pravfiti.
u
210 ACTS or THE BUDDHA [xiv. 57
57. Just as, if the first knot in a bamboo is wisely out,

everything quickly comes into order, so his knowledge advanced
in proper order.
58. Thereon the sage applied his mind to determining
the origin of existence. Then he saw that the origin of existence
was to be found in appropriation.
59. This act arises from appropriating the various vows
and rules of life, sensual pleasure, views of self and false views,
as fire arises by appropriating fuel.
60. Then the thought occurred to him, “ From what
cause does appropriation come ? ” Thereon he recognised the
causal condition of appropriation to lie in thirst.
61. Just as the forest is set ablaze by a little fire, when the
wind fans it, so thirst gives birth to the vast sins of sensual
passion and the rest.
62. Then he reflected, “ From what does thirst arise ? ”
Thereon he concluded that the cause of thirst is sensation.
63. Mankind, overwhelmed by their sensations, thirst for
the means of satisfying th em ; for no one in the absence of
thirst takes pleasure in water.
• 64. Then he again meditated, “ What is the source of
sensation ? ” He, who had put an end to sensation, saw also
the cause of sensation to be in contact.
57. 0 shows clearly that tsheg in T stands for tahige, ‘ a joint W

suggests that the simile refers to cutting holes in a bamboo flute ; I take it to
splitting a bamboo, a common operation in India, in which all depends upon
acourate splitting of the first knot.
58. ‘ Appropriation upaddna.
50. The reference is to the four kinds of upaddna ; cp. A K ., IX, 86.
60. ‘ Cause rgyu, helu ; ‘ oausal condition rkyen, pratyaya.
61. B us, read phus ? ‘ Sin non-mons, khsa.
62. C adds the threefold definition of vedand as sukha, duhkha, upeksa.
63. W misunderstands gnen-por byed-la as gnen-byed-la, *marrying';
gnzn-po means 1remedy ‘ means The last word of the verse should be
clearly m in, not yin, as kha-cig=ska4cit, not kafy.
65. Contact is to be explained as the uniting of the
object, the sense and the mind, whence sensation is produced,
just as fire is produced from the uniting of the two rubbing
sticks and fuel.
66. Next he considered that contact has a cause. Thereon
he recognised the cause to lie in the six organs of sense.
67. The blind man does not perceive objects, since his
eye does not bring them into junction with his m ind; if sight
exists, the junction takes place. Therefore there is contact,
when the sense-organ exists.
68. Further he made up his mind to understand the origin
of the six organs of sense. Thereon the knower of cauaes knew
the cause to be name-and-form.
69. Just as the leaf and the stalk are only said to exist
when there is a shoot in existence, so the six organs of sense
only arise when name-and-form is in existence.
70. Then the thought occurred to him, “ What is the
cause of name-and-form ? ** Thereon he, who had passed to
the further side of knowledge, saw its origin to lie in conscious
ness.
71. When consciousness arises, name-and-form is pro
duced. When the development of the seed is completed, the
sprout assumes a bodily form.
72. Next he considered, “ From what does consciousness
come into being ? ” Then he knew that it is produced by
supporting itself on name-and-form.
73. Then after he had understood the order of causality,
he thought over i t ; his mind travelled over the views that he
had formed and did not turn aside to other thoughts.
71. The translation of the first line is conjectural; for T s nonsensical

hdas-pa I put an o over h and read hona-pa, and I also retain »» for W’s amend*
ment na. T inserts a single pada before this verse, ‘ when there is knowledge
by means of consciousness ’ ; this must be an interpolation, not a fragment of
an incomplete verse. For C has nothing to correspond, and the composition
of the parallel passages and the sense negative the idea of a verse being missing
here.
212 A C T S OF THE BUDDHA [xiv. 74
74. Consciousness is the causa} condition from which

name-and-form is produced. Name-and-form again is the
support on which consciousness is based.
75. Just as a boat conveys a m a n ...........................,00
consciousness and name-and-form are causes of each other.
76. Just as redhot iron causes grass to blaze and as
blazing grass makes iron redhot, of such a kind is their mutual
causality.
77. Thus he understood that from consciousness arises
name-and-form, from the latter originate the senses and from
the senses arises contact.
78. But of contact he knew sensation to be born, out of
sensation thirst, out of thirst appropriation, and out of appro
priation similarly existence.
79. From existence comes birth, from birth he knew old
age and death to arise. He rightly understood that the world
is produced by the causal conditions.
80. Then this conclusion came firmly on him, that from
the annihilation of birth old age and death are suppressed, that
from the destruction of existence birth itself is destroyed, and
that existence ceases to be through the suppression of appro
priation.
81. Further the latter is suppressed through the
suppression of th irst; if sensation does not exist, thirst does
not e x ist; if contact is destroyed, sensation does not come into
existence; from the non-existence of the six organs of sense
contact is destroyed.
82. Similarly if name-and-form is rightly suppressed, all
the six organs of sense are destroyed t o o ; and the former is
76. T has one pdda missing. C suggests the sense to be that a boat
carries a man on the water and the man carries the boat on dry land, but one
would expect to be told that a man propels a boat, as the boat conveys the
man.
76. G omits this verse.
82. ‘ The factors hdu-byed, samskara, here the working of deeds done
in a former life.
suppressed through the suppression of consciousness, and the

latter is suppressed also through the suppression of the factors.
83. Similarly the great seer understood that the factors
are suppressed by the complete absence of ignorance. There
fore he knew properly what was to be known and stood out
before the world as the Buddha.
84. The best of men saw no self anywhere from the summit
of existence downwards and came to tranquillity, like a fire
whose fuel is burnt out, by the eightfold path of supreme
insight, whioh starts forth and quickly reaches the desired
point.
85. Then as his being was perfected, the thought arose
in him, “ I have obtained this perfect path which was travelled
for the sake of the ultimate reality by former families of great
seers, who knew the higher and the lower things ”.
86. At that moment of the fourth watch when the dawn
came up and all that moves or moves not was stilled, the great
seer reached the stage which knows no alteration, the sovereign
leader the state of omniscience.
87. When, as the Buddha, he knew this truth, the earth
swayed like a woman drunken with wine, the quarters shone
bright with crowds of Siddhas, and mighty drums resounded in
the sky.
84. The translation is uncertain as regards the first phrase and the
closing relative sentence. In T’s third line I take bar-laa as bar-la=8k. d.
C inserts the expression kjiaih karaniyam, for which T has no equivalent as
it stands; it omits the reference to the summit of existence, substituting
‘ without self at all (or, finally) ’.
85. T’s mnah-ma-rnams-leyi is sheer nonsense, the literal Sanskrit
equivalent being vadhundrh paramarihahetoh. An instrumental is also
required, and I propose sna-ma-mama-kyia {purvaih) to agree with the words
in the previous line. This in fact is the word that the context makes indis
pensable. Tshogs in view of C I take as=jbiia. Mchog dan mchog-min mkhyen-
-pa, paraparajna.
86. ‘ All that moves or moves not rgyu dan mi-rggu-fyi hbywA-po-
-mama, cardcardni bhutani.
88. Pleasant breezes blew softly, the heaven rained

moisture from a cloudless sky, and from the trees there dropped
flowers and fruit out of due season as if to do him honour.
89. At that time, just as in Paradise, mdndárava flowers,
lotuses and water-lilies of gold and beryl fell from the sky and
bestrewed the place of the S&kya sage.
90. At that moment none gave way to anger, no one was
ill or experienced any discomfort, none resorted to sinful ways
or indulged in intoxication of mind ; the world became tranquil,
as though it had reached perfection.
91. The companies of deities, who are devoted to
salvation, rejoiced; even the beings in the spheres below felt
joy. Through the prosperity of the party who favoured virtue
the dharrna spread abroad and the world rose above passion and
the darkness of ignorance.
92. The seers of the Iksvaku race who had been rulers
of men, the royal seers and the great seers, filled with joy and
wonder at his achievement, stood in their mansions in the
heavens reverencing him.
93. The great seers of the groups of invisible beings pro
claimed hiR praises with loud utterance and the world of the
living rejoiced as if flourishing. But M&ra was filled with
despondency, as before a great precipice.
94. Then for seven days, free from discomfort of body, he
sat, looking into his own mind, his eyes never winking. The
88. The second pdda may have run, paydthsy anabhre pravavorp l devah.
Read at the end of the last pdda with the Peking edition brul-par-gyur ; C
confirms the reading.
91. ‘The beings in the spheres below primarily those in hell, but may
include pretaa and animals.
93. The last four words of the translation are conjectural, the text being
uncertain both in reading and meaning (Uun-ba mchag-la, Peking ed .; Itun-ba
mlahog-la, W).
94. C sayB the Buddha sat examining the bodhi tree, for which cp. L V .,
ch. xxiv. 377, 5, and 385, 9, and W therefore takes gtiga-Hn, which is normally
sage fulfilled his heart’s desire, reflecting that on that spot he

had obtained liberation.
95. Then the sage, who had grasped the principle of
causation and was firmly fixed in the system of impersonality,
roused himself, and, filled with great compassion, he gazed on
the world with his Buddha-eye for the sake of its tranquillity.
96. Seeing that the world was lost in false views and vain
efforts and that its passions were gross, seeing too that the law
of salvation was exceeding subtle, he set his mind on remaining
immobile.
97. Then remembering his former promise, he formed a
resolution for the preaching of tranquillity. Thereon he reflect
ed in his mind how there are some persons with great passion
and others with little passion.
98. Then when the two chiefs of the heavenly dwellings
knew that the Sugata’s mind had taken the decision to preach
tranquillity, they were filled with a desire for the world’s benefit
and, shining brightly, approached him.
99. As he sat, his aim accomplished by the rejection of sin,
and the excellent dharnia he had seen as his best companion,
sim ply ‘ looking to m ean ‘ looking a t th e tree ’ ; thiB is bo odd a construction

th a t I h esitate to follow.
95. ‘ Principle of causation possibly idampratyayata.
97. C and T agree in th e meaning of th is verse, the second pdda of which
m ay have run, ¿amdvavddam prati niicayam yayau. The intention evidently
is to remove from th e Buddha th e reproach of having decided n o t to preach
th e Law for th e good of th e w o rld ; th e heavenly visitants do n ot change his
resolution as in th e parallel accounts such as M ajjhim a, I, 168, an d Mhv.,
I l l , 314ff., b u t merely strengthen it by their encouragement.
98. T h at Ind ra accompanies B rahm a is a form of th e legend current
only among th e Mah&sanghikas {Mhv., I l l , 315), so far as we know a t present,
b u t it m ay well have been th e original form in view of th e condominium of
In d ra and Brahmft in th e older teaching (J. Przyluski, Le Bouddhisme, 34).
C om its all m ention of Indra.
99. T he translation of th e second line follows W and recalls vyavasdya-
dvitiya of xii. 115.
they lauded him in all reverence and addressed these words to

him ior the good of the world :—
100. “ Ah ! Does not the world deserve such good fortune
that your mind should feel compassion for the creatures ? In
the world there exist beings of varied capacity, some with great
passion, some with little passion.
101. O sage, having yourself crossed beyond the ocean of
existence, rescue the world which is drowning in suffering, and,
like a great merchant his wealth, bestow your excellencies on
others also.
102. There are some people here who, knowing what is
to their advantage in this world and the hereafter, act only for
their own good. But it is hard to find in this world or in heaven
one who will be active for the good of the world.*’
103. After thus addressing the great seer, they returned
to the celestial sphere by the way they had come. After the
sage also had pondered on that speech, the decision grew strong
in him for the liberation of the world.
104. At the time for the alms-round the gods of the four
quarters presented the seer with begging-bowls; Gautama,
accepting the four, turned them into one for the sake of his
d h a rm a .
105. Then at that time two merchants of a passing cara
van, being instigated thereto by a friendly deity, joyfully did
obeisance to the seer with exalted minds and were the first to
give him alms.
100. The translation of th e first hem istich is speculative, following C’s

line of thought.
101. ‘ G reat m e rc h a n t’, Ugs-kyi dban-phyug, evidently ¿r&pthin. The
th ird pada is two syllables in excess ; I om it thob-nas, which appears to be an
interpolation.
102. W translates differently, missing th e a n tith e sis; for a m ore elaborate
treatm ent of th e idea see S., xviii. 55-56.
105. I t is not clear from T w hether i t is th e Buddha or th e m erchants
who were exalted in m ind ; C gives no help and W takes the former alternative.
106. The sage reflected that Arada and Udraka Ramaputra

were the two who had minds capable of accepting the dharma,
but, when he saw that both had gone to heaven, his thoughts
turned to the five mendicants.
107. Then, wishing to preach tranquillity in order to
dispel the darkness of ignorance, as the rising sun the darkness,
Gautama proceeded to the blessed city, which was beloved of
Bhimaratha, and whose various forests are ornamented by the
Varanasi.
108. Then the sage, whose eye was like a bull’s, whose
gait like a rutting elephant’s, desired to go to the land of Kasi,
in order to convert the world, and turning his entire body like
an elephant, he fixed his unwinking eyes on the bodhi tree.
107. F or Varanasi cp. xv. 14, as tran slated by W, and S ., iii. 10, and
for th e second pdda ib.} 16. B him aratha occurs in th e genealogies as one of
th e kings of Ka6i, and T ’s ambiguous expression m ay possibly imply th a t the
tow n was founded by him . I t does not support th e more n atu ral alternative
of reading B haim aratbi, i.e. Divod&sa, whom legend associates especially w ith
th e restoration of Benares. There m ay be a second meaning, a reference to
Siva, th e special deity of B enares; his chariot, made by Vi£vakarman, is
described in th e Tripurdkhyana, M B h viii, a atory referred to a t B ., xxiii. 32.
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INDEX
N.B.—References are to the page numbers of the Introduction and to the
numbers of the verses in the text and translation, adding to the latter the
letter n., where the occurrence is in the notes only. The colon is used to
separate different meanings of the same word or different per ions of the same
name.
amáu, vi. 57 n. aorta, ir. 07, 92.

améuka, iv. 33 ; vi. 57. aataga, ii. 1.
Afcanifflha, r . 47. antara, i. 16.
«■Itudalamfilfl. x lii. Antideva, i. 52 ; ix. 20, 70.
akrama, v. 36. Andhaka, zi. 31.
Aktam&lfi, ir. 77. andhat&iniara, xii. 36.
Agastya, ir. 73 ; ix. 9 n., 26. any&ya, x. 6.
Agni, liii ; i. 16 n., 61. See asitagati, anyubja, i. 14.
dvija. anvaksam, ir. 51.
agnihotra, vii. 33. apatu, xii. 87.
aitg&rakargù, xi. 30. apasn&ta, viii. 7.
Artgiras, i. 41 ; iv. 74 n. apratibuddha, xii. 21.
Aja, viii. 79. aprabuddha, xii. 40.
ajira, vii, 2 ; viii. 80 ; x. 10. aprav^tta, ii. 44.
ajña, lx ; xii. 80, 81. Apearas, L 89 ; ii. 30 ; iii. 20, 65 ;
ajñána, lx ; xii. 23» 73, 81. ir. 11, 20, 28, 78 ; v. 45 ; viii. 64 ;
atfpta, v. 38. xiv. 37,40.
Atri; i. 43. ahhava, ix. 58.
adfáya, ix. 43. abhigin, lxvii ; viii. 54, 67.
adruta, ix. 72. abhitah, xi. 27.
adhy&tma, xii. 63. Abhidharmakoàa, xii.
Ananga, liv. abhidh&na, il. 26 ; iii. 3.
anaya, li ; ii. 41 n., 42. abhimana, ix. 50 ; xii. 32 n.
Anaranya, ii. 15. abbi?vanga, xii. 31.
anarha, x. 24. abhisamplava, xii. 24, 28.
anfirya, vii. 35 ; ix. 69. abhisambhava, xii. 24 n.
an&arava, v. 10. abhy&vapàta, xii. 24, 32.
aniyata, xiii. 49. abbyukâna, xlv ; xii. 30.
anlévara, xiii. 46. abhyucita, viii. 57.
anup&ya, xii. 24, 30. Ambarina, ix. 69.
anurodha, ix. 36. ayastunda, xiv. 14.
aroiáamsa, vi. 12. arajaeka, ii. 6.
Arati, xiii. 8 . fitman, lx ; ix. 61, 64 ; xii. 20, 62,

Ar*4&, vii. 54 ; ix. 6 ; xi. 69 ; xii. 1, 63, 71, 74, 81, 84, 114.
11,15, 45, 83; xiv. 106. àtmabhàva, v. 42.
aruâ, ▼. 87 ; xiii. 21. àtmavat, viii. 66.
Axjuna, xlvii. See P&ndava. Atreya, xv ; i. 43.
arthavat, iii. 56. àdara, xii. 102.
Arthaà&stra, xvi ; li. Aditya, i. 57 (“patha) ; ii. 16 ; x. 23.
aryaputra, lxx ; viii. 34. Ànanda, xxx ; xxxix.
Alak&dhjpa, iii. 65. Snuéamaa, vi. 12 n.
av, xi. 70. àpta, ix. 76.
avipta, v. 76. ¿bhisvara, xii. 53.
avi, x. 15. amukha, xxx.
avidyà, lx ; xii. 33, 37.
&yatana, xi. 27, 68 n.
aviàeoa, xii. 24,29. iyupnat, lxii ; iii. 33.
avyakta, lviii ; xii. 18, 22, 40.
arambha, see nir&rambha.
aéakya, i. 1 n.
Sirftt, vi. 62.
aóubha, ix. 58, 75 ; xi. 7 ; xiv. 18.
Kcik», ii. 51.
Aàoka, xvii ; xx ; xxxix ; Ixxxvii ;
Stya, viii. 54 ; ix. 76 n. ; xi. 70 ;
v. 86 n.
xiii. 63, 64. See ao&rya-
AéokSvad&na, xvii.
iryadeva, xxix.
Mmakufta, vii. 16 n.
Aévin, vii. 7. iryaéùra, s u éiìra.
Asañga, xttìx • xxxviii. &T9a, i. 79.
aeamjfi&samjQàtmaka, xii. 85. &lak*ya, lxxvi ; iv. 33.
aeamj&itva, xii. 87. Maya, ix. 79.
asamjñis, xii. 86. ¿vlkîta Maratta, iv. 74 n.
Asita, i. 49, 62, 80 ; ii. 25 ; viii. 84. Séaya, iii. 34.
asitagati, v. 79. &éraya, ii. 29 : xiii. 18 : xiii. 71.
asipattravaoa, xiv. 15. See oirftéraya.
Asura, xi. 32. iéu, lxxvi ; ri. 64.
asti, lxviii ; lxxv ; ix. 6. ¿ 0&4ha, ix. 20.
asmi, lxix ; i. 67. &saàgakS0tba, xi. 45.
abamk&ra, xii. 18, 21 n., 24, 26,76. Asari, xii. 21 n.
Ahalyft, ir. 72. àsrava, xliv ; v, 10 n.
&kftóa, xii. 61, 62. i, a t i + , viii. 83 ; ix. 71. adhi + , ix. 4.

Skixhoanya, xii. 63, 85. par&+, iv. 99; vii. 31 ; ix. 14 ;
àgama, iv. 83 ; vii. 14 ; ix. 76 ; xiii. 49. xi. 4 ; xii. 17.
&granthana, v. 60. Ik?v&ku, i. 1, 44 ; vii. 6 ; ix. 4 ; xii.
¿àgirasa, ii. 36 ; ix. 10. 1 ; xiv. 92.
&javamjavat&, xxx ; xii. 41. idampratyayatà, xiv. 95 n.
àtapa, xiii. 43. Indra, xxvii ; xxviii ; liii ; i. 2, 10 ;
itarjana, xiii. 17. v. 22, 45 ; vii. 3, 43 ; viii. 79 ;
IND EX 221
i*. 5 ; xi. 70 ; xiv. 98 n. See K anthaka, xxxix ; v. 3, 68, 78 n. ;
Deva, Puram dara, M aghavat, vi. 53, 55, 67 ; viii. 3, 17, 19, 32,
M arutvat, M ahendra, Lekharga- 38, 43, 73, 75.
bha, V ajrabähu, Valabhid, V5- K apinjalâda, iv. 77.
sava, éak ra, éacfpafci, âa ta k ra tu , K apila, xii. 21.
Sahasrâkça. K apilavüsta, xxxviii ; vi. 30, 51..
Lîkä, sii. 64. Kapil&hv&y* (para), i. 89 ; v. 84 ;
viii. 5.
ikç, a v a + , v. 22. kar&la, iii. 20.
ïévara, liv ; lv ; ix. 63. K arâlajanaka, iv. 80 ; xiii. 5 n.
Ih, s a m + , xii. 33. kark&éa, ii. 32.
karnikS, viii. 22 n.
U grâyudha, xi. 18. karm an, lx ; ii. 56 ; xii. 23, 73 ;
ucitadaréitva, vi. 37. xiv. 10, 16, 19, 20, 29.
U jjv alad atta, It t t ; viii. 13 n. karm abhava, xiv. 55 n.
u d u ràja, vi. 65. karm ànta, vii. 33.
U tath y a, iv. 74. kal, iv. 11.
U dâyin, lii ; iv. 8, 24, 62. kaluça, m. (?), ii. 16.
U draka, xii. 84, 85, 88 ; xiv. 109. K alpanâm anditikâ, xvi ; xxii ;
u p ap a tti, ix. 56. XXXv i.
U paaunda, xi. 32. kalära, iii. 20 n.
upâdâna, xiv. 58 n., 59 n. K avindravacanasam uccaya, xx ;
U pâli, xxxix. xx iii.
ubja, i. 14 n. kâm a, xi. 9fi.
uraga, i. 19. K am a, l iv ; iv. 4 ; xiii. 11 n. See
Urvaéî, ix. 9 n. ; xi. 15. Puçpaketu, M anm atha.
ulbanam , v. 59. K am adeva (Mâra), i. 27 ; xiii. 2.
kâm aguna, v. 15 ; xi. 36 n.
R tusam hâra, lxxxi. kâm asukha, i. 76.
Rçyaém ga, iv. 19. K am asutra, lii.
K âla, xii. 116.
E kottarâgam a, xxvii. K äläm a, xii. 2.
Kâiidâsa, xvi ; liv ; lxvi ; lxxv ;
Aida, xi. 15 ; xiii. 12. lxxviii ; lxxx ; lxxxi ; lx xxiv ;
lxxxix ; xcv.
Aurva, i. 10. K âlî, iv. 76.
Aurvaéeya, xiv ; ix. 9. Kâvyamïm&msâ, Ixxix ; viii. 25 n.
Kâvy&daréa, lxiii.
K a, ii. 51. Kâéi, xiv. 108.
K akçivat, i. 10. K âéisundarî, iv. 16.
k an th aaütra, lii ; v. 58. K âéyapa, xxvii ; xxix.
kadangara, xiii. 40, 71. kîlâdri, i. 21 n.
kllita, i. 21. glti, i. 15: x x ir; xi. 68 a. See
kuo, n i+ , ir. 14. durgati.
Kunthadh&na, Kundadh&na, gam, &+, xii. 38, 116. «am ud+, i.
Kui?dopadh5.nIyaka, xxviii. 14 ; riii. 52. ria is+ .lx x ii; v. 67.
kutuhala, adj. (?), r. 31. pari+, v. 78. prati+, xii. 83.
Kubera, liu ; iv. 10. See Alakà- Gaya, xii. 89.
dhjpa, Dravinapati, Dravinendra, Garada, H r ; lxxix; vi. 5 n. See
Dhanada, Vaiéravana, Garutmat, T&rk^ya.
Kum&rajlva, xxiii ; xxx. Garutmat, xiii. 54.
Kam&ral&ta, xxii ; xxri. garbha, v. 44.
Kumudratl, xlrii ; xiii. 11 n. garvito, vii. 50 ; viii. 57.
Kura, xfrii ; xi. 31 : (Uttara) ir. 10. Gavfimpati, xxxix.
kuéala, xi. 9. G&dhin, i. 44.
kuàalamùla, xlii ; ii. 56 o. GirivTaja, xi. 73.
Kuiika, i. 44. gil, nis+, xiii. 44.
kùbara, ili. 60. guoa, iii. 57; r. 65 ; xi. 36 ; xii. 78,
kftin, xii. 47. 79: Irii-lx ; xii. 77 n. See k&ma-
kfàana, ii. 36. gupa, nirguria, nairguoya.
Kf?na, xlrii ; lir ; Ixxix. See 6auri. gugin, xii. 78,79.
kip, pari+, xii. 61, 75, 76. Guru (Buddha), i. 27.
ketu, v. 3. gopatr&ka (f), ii. 22.
Kaixàt&ka, iii. 12. gorupaka, ii. 22 n.
Kail&sa, ii. 30 ; x. 41. Gautama, ir. 16: ir. 17: ir. 72:
koetha, vii. 33. xir. 104,107.
. Kosalasamyutta, xxxix. Gautaml, riii. 24, 51. See Devi,
Kankalika, xxxr ; xliii. gr&ha, xii. 84.
Kautilya, xvi ; IL
Kaurava, ir. 79.
ghrn&, iz. 42. See saghjna.
krama, r. 36 it, 37.
GhrfScI, xlix ; ir. 20.
krimi, r. 5.
Kgtrasv&min, lxxx.
kêtra, xii. 20. cak, r. 81.
kêtrajfla, lx ; xii. 20, 41, 64, 60, 70, oakracara, vii. 3 a.
80. cakradhara, viL 3.
cakravartin, xxxix ; i. 34; riii. 84.
khalina, r. 3, 72. cakriya, xir. 5 n.
khela (or, kbeda), vii. 36. cak^m (divya), xir. 7, 8.
oafic, riii. 19 n. vi^*f i^-61.
GangS, xlrii ; ix. 25 ; x. 1. Candr&klrti, x x ir ; xxx.
ganda, r. 53 u. Caraka, x r ; l r i ; lix ; i. 43 n ,; xii.
Gandifttotra, xxii ; xciii. See 23 U-, 24 n.
Addenda. caraka, rii. 3 n.
INDEX 223
Cânakyar&janltiââsfcra, Ixxix ; iv. tlrth a , vii. 31, 40.

87 n. T acita, xxxix.
Citr&yudha, xiii. 2. T ^ , xiii. 3.
C aitraratba, i. Ö ; iv. 78 ; xiv, 41. trgnà, lx ; xii. 23, 73.
Cyavana, i. 43.
oyu, i. 11 ; xiv. 60 n. D andaka, xi. 31.
D andin, Ixiii ; lxxxli.
Chanda, Chandaka, v. 68 ; vi. 4, 14, dantolukhalika, vii. 16 n.
26, 42, 43, 56, 65 ; vii. 1 ; viii. 9, D arpa, xiii. 3.
23, 32, 42, 73. daràana, i. 24 ; xii. 13.
ohid (kathàm ), ix. 3. D asaratha, viii. 81. See Aja.
dàkeinya, iv. 67 n., 69, 70, 71, 92.
Jan g h à, iv. 17. D&àarathi, viii. 8.
Ja n ak a , i. 45 ; ix. 20 ; xii. 67. See diva, viii. 13.
K aràlajanaka. Divodàsa, xiv. 107 n.
jananl, ii. 34. divaukas, i. 18 ; v. 20, 86 ; vi. 58, 60 ;
janibhü, vi. 9. viii. 48 ; xii. 121.
ja n tu , xii. 23. D ivyàvadàna, xxv ; xxviii.
Ja y a n ta , liii ; v. 27 n. ; ix. 5, 12. Dirghatapas, iv. 18.
jalägam a, viii. 56. durgati, zi. 21 ; xiv. 10.
Jätakam&lS, xzxvi ; xxxvii. Ihirghaâvrtti, lxxx ; viii. 13 n.
j&la, i. 60. Deva (Indra), iii. 12.
jugupsa, v i + , lxviii ; v. 12, 13. Devadatta, xl.
Ju h v atI, iv. 75 n. Devi, L 61 : (Gantaml) vi. 32 ; ix.
jrm bh, iv. 6 ; v. 59 ; xiii. 30. 26 : (Yaéodharà) vi. 33.
Je tav a n a, xl. daiéika, xiii. 62.
Jaigïçavya, lxi ; xii. 67. doga (dvega), ii. 39 ; v. 18 : (kleéa)
jfia, lx ; xii. 80. xii. 34 n ., 75.
jfiä, v i + , xii. 10. dogato gam , viii. 49.
D yum atsena, ix. 70 n.
ta ttv a , vii. 55 ; xii. 65. D ravinapati, v. 85.
T attvasiddhi, xxxi. D ravinendra, v. 45.
ta tra b h a v a t, lxii ; ix. 37. dravya, xi. 36.
ta th âg a ta , i. 20. d ru ta, aee ad n ita.
ta n u , xi. 71. D rum a, ix. 20, 70.
tan m àtra, lx ; xii. 18 n. drum àbja, v. 3.
tapoda, x. 2. dvandva, xi. 43. See nirdvandva.
tam aa, Iviii ; xii. 33, 34, 77 n. dvija, xi. 71.
tâ d a , i. 74. dvega, xiii. See dosa.
tàm isra, xii. 33, 36.
Târkçya, vi. 5. D hanada, i. 89.
tâla, i. 74 n. Dharnfiakirti, xxii.
D harm agapta, xxviii. mrndvigna, iv. 56 n., 58.
dharmapl^ä, ix. 40. nirguna, xii. 77.
dharmarfija, i. 75. nirdvandva, xii. 47.
dCbi, a i + , x. 13. a n u v i+ , vii. 58. nirvähaka, ix. 38.
dh&tu, iii. 42 : (paflca) xii. 114. mvrtti, vii. 48; ix. 63.
Dh&tup&tba, lx v iii; i. 41 n . ; iv. 6 n . ; ni^peeavfct, i. 14.
v. 81 n. nihrädavat, iii. 60.
dh&man, xlv ; xiii. 68. nl, abhi+, ii. 3.
d h i^ y a , iv. 102 ; viii. 4 0 ; ix. 2. nlti, li ; H i; iv. 62.
d hfti, vi. 65. NairafijaoS, xii. 90,108.
dhyäna, x liii; i. 77 ; xii. 105, 106; nairgunya, xii. 77.
xiv. 1 , 2 : (pratbam a) v. 10; xii. nyäya, ste any&ya and ny&yavid.
49, 50 : (dvitlya) xii. 62 : (tftiya) ny&yavid, x. 20.
xii. 54 : (catortha) xii. 66, 58, 60. Ny&yasotra, Iv.
D hruva, ix. 20 ; x. 41 n.
dhruva, viii. 35 n. pac, v i+ , xiv. 16.
PaficagatidlpanT, xxiii.
Nagarl, xii. 89. paöcaparva, xii. 33, 37.
Naghuâ, xi. 14 n. Paficalikha, Ixii; xii. 21 n., 23 n.,
N anda, x x v ii; x x x ; xcii. See 53 n„ 67 a.
Sundaranaada. patu, «ee apatu.
N andana, iii. 64. pattralekha, v. 53.
N andabalä, xii. 109. Padm a, ii. 3.
Nalakfibara, 1. 89. See Dravin- Padm apuräna, xlvii.
endra. PadtnaÄri, iv. 36.
navagraha, vii. 46. Padm asanda, iii. 63.
N ahusa, xi. 14, 16. Padm ä, i. 2.
näkapr?tha, x. 39. P adhanasu tta, x l ; xiii. 3 n., 19 n.
Näga, xiii. 30. parapraty ay a, xxxiv ; ix. 74.
N ägärjuna, xxix-xxx ; xxxviii. See P aram ärth a, xx x i; xxxv.
Addenda. paräparaj&a, xiv. 85 n.
nänäbhäva, vi. 43. Parääara, iv. 76: (Paficaäikha) xii.
n&nyakärva, xi. 17. 67.
näbhi, xlv ; xiii. 68. parikalpa, v. 65 n.
näm a, lx x v i; iv. 29 ; xiii. 35. parinirv&na, v. 25.
N5hu?a, ii. 11. paripakna, xiii. 72.
Nidänakafchä, xl. pariJiära, iv. 67.
Nimi Videha, xiii. 5 n. parihärikfi., xo ; xi. 71 n.
n im itta, ix. 64. paruâ, v. 87.
niyati, liv ; ix. 55 n. pavanapathA, i. 80.
nitaram bba, vi. 52. p avitra, vii. 4.
niräöraya, viii. 23. p&, n i*f, ii. 54.
INDEX 225
pam sukrfdita, ili. 31 n. p ra v jtti, vii. 22, 23, 4 8 ; ix. 56, 57,
Panini, xvii ; lxvii ; Inerii. 63 ; xi. 63 ; xiv. 56 n.
P&ndava, x. 14, 17 : x. 17. prasavadbarm an, xii. 70.
P&ndu, xlvii ; iv. 79. P rasenajit, xxxix.
P àraéari, lxii. präg eva, lx v iii; iv. 10, 81 ; xi. 7.
pàrijRta, ix. 12. prfttham akalpika, ii. 49.
p&riplava, vili, 51. P riti, xiii. 3.
P&rvatI, i. 61 n . ' See Devi, éai- priti, v. 11 ; xii. 52, 54, 111.
lendraputri. preta, viii. 8 0 ; xiv. 10 n ., 27 n.,
Pfiiéva, xxiv. 91 n.
piti-, xiv. 27. S et preta. prokgana, xiv ; xii. 30.
putrì, ii. 22.
punarbhava, ix. 55. Balaram a, x lv ii; liv ; ix . 69 o.
punarbhava, iii. 25. Bali, ix. 20 ; xi. 12.
P unarvasu, ix. 11. B alivajra, ix . 20 n.
Puram dara, iv. 72 ; ix. 45 ; xiii. 37. B ahuärutika, x x x-xxxv.
Purùravas, aee Aida. B ana, Ixxxii ; Ixxxvi.
Pu^paketu, iii. 24 : (Màra) xiii. 72. Bähu, ix. 20 n.
Puspaàara, xiii. 2. Bähuärutiya, xxxiii.
Puijya, xxix ; liv ; i. 9 ; ii. 36 n. Bimbisära, x x x ix ; x c i i; x. 17 a.,
P finjabhadra, lxxx. 22 n., 25 n., 41 n . ; xi. 72 n . See
pGrvatama, Ixix ; xiii. 10. dre^ya.
PfirvamfmSriis&eùtra, lv. bljadharm an, xii. 70.
PFthagjana, ix. 78 ; xiii. 63 a. Buddha, xiv. 83, 87 ; (atlta) i. 1 9 ;
P rth u , i. 10. v. 20.
prstha, lxviii ; ii. 32 ; iii. 6 ; v. 67 ; Buddhaghosa, xxxviii.
viii. 56 ; x. 2, 39. buddhi, lx ; xii. 18, 87.
p rakrti, Ivii-lx ; iii. 28 ; v. 65 ; ix. 57 ; B udha, iv. 75.
xii. 17, 18, 29, 70. B fhatphala, xii. 58.
P rajàp ati, viii. 78 : xii. 21. See K a. Bj*hadratha, x. 17 n . ; xi. 2 n.
prajfia, xliii ; i. 71 ; xii. 58. Bphaspati, 1; i. 4 1 ; ii. 36 n . ; iv. 74,
p ra tip a tti, ii. 24. 75 ; vii. 43 ; ix. 12. See Ängirasa.
p ratibuddha, xii. 40. bodhisattva, ii. 56 ; ix. 3 0 ; x. 18 ;
pratibuddhi, xii. 21. xii. 88.
p ratiy àtan à, v. 58. brahm aoarya, xii. 42, 44.
pratiyoga, iv. 41. B rahm an, m., x x v ii; x x v iii; xiv.
pratisam khyana, xliii. 98 n. See D hruva, SvayambhQ.
p ratityasam utpàda, xiv. 52 n. brahm an, n., i. 50 ; xii. 42, 65.
pratoli, v. 82. Brahm aloka, xii. 51 ; xiv. 44 n.
p ratyaya, xii. 72, 73 ; xiv. 60 n.
pram&da, v. 65. Bhagavadgltä, x x x v iii; xlvi.
pravptta, aee ap ra v jtta . B hadrajit, xxviii.
B haradväja, iv. 74. M anxtta, iv. 74 n.
B hartrhari, Ixxx ; lxxxii. M arutvat, iv. 27 n. ; viii. 13 ; x. 3 n.
Bbava, i . 88. Mah&deva, xxxiv.
bhava, i. 15 ; vii. 44 ; ix. 58, 64 : M abäparinirvänaeütra, xl.
xi. 67, 68 ; xii. 100 ; xiii. 8. MahÄbhärata, xlvi-xlvii.
bhavya, i. 15 ; ii. 25. m abäraoha, xii. 33, 34, 35.
Bhäm aha, lxxxii ; Ixxxviii ; xciii. Mahäsangbika, xxviii-xxxvi ; ii.
BhäratTyanätyaSästra, lxii. 36 n. ; xiv. 98 n.
Bhäravi, lxxxii. Mahasudaréa, viii. 62.
Bhärgava, r i. 1: ix. 2, 3 : .(Para- Mahendra, viii. 64 ; ix. 10 ; xi. 16.
¡Suräma) ix. 25. Mägha, lxxxii ; xciii.
bhäva, Ivüi-lix. Mätangi, iv. 77.
bhävanä, xliii. M ätrceta, xiv ; xxvi ; xxxvi ; xii.
Bh&sa, x r i ; lxxx. 115 n.
bhik?u, des. of bbaj (?), Ixx ; ir . 17 : Madri, iv. 79.
v. 16: (pafioa) xii. 91, 92, 114: MSdhyamika, xxix-xxx ; xxxv.
xiv. 106. M ändhätr, i. 10 ; x. 31 ; xi. 13.
B hlm aratha, xiv. 107. Mäyä, xxvii ; xxviii ; xxxix ; i. 2, 5 ;
Bhlgma, xlvii ; ix. 25; xi. 18. ii. 18 : (goddess) i. 2.
bhuj, v i + , r . 52. M&yävatl, xiii. 11 n.
b hnj, IÙ8+, xxx ; ir . 47. Mära, xl ; xiii. 1, 2, 8, 14, 15, 18, 28,
b hüta, ix. 60 ; xii. 18. 30, 31, 32, 33, 34, 55, 56, 57, 69,
Bhütagana, i. 24. 70 ; xiv. 1, 93. 8ee KSmadeva,
bhutÄtman, xii. 21 n. Citräyudha, Pugpaketu, Pu^pa-
Bhrgu, i. 41. éara.
bhaik^äka, x. 23 ; xii. 46 ; xiii. 10. MärutI, iv. 74.
bhoga, xi. 363. m iti, i. 81.
Bhojaprabandha, Ixxix ; ir . 59 n. muc, adhi-K i. 30 n. ; xii. 61.
raunja, xii. 64.
M agadha, x. 10, 41 ; xi. 1.
m rgacärin, vii. 5.
M aghavat, i. 87 ; v. 27.
Mokhala, xi. 31.
mandala, ii. 3 ; r . 23.
m ati, v. 30. Meghakäli, xiii. 49 n.
m ada, i. 76 ; r . 14. Monakft, xlix ; iv . 20 n.
Manu, ii. 16 ; viii. 78. Meru, i. 36, 37 ; v. 37, 43 ; xiü. 41,57.
m anoratha, xi. 62. m aitrivihära, xiii. 42.
M anthäla, iv. 17. M aithjla, xi. 31 (v. 1.).
M andara, r i. 13. moha, xüi ; xii. 33, 34.
M andäkinl, x ir. 41. M audgalyäyana, xix ; xxviii.
M anraatha, ir . 101.
M arnata, iv. 74. Yak§a, i. 17 ; v. 81.
m am atva, r i. 48. yadrcchä, iii. 28.
M arut, liii ; iv. 74 n. ; r . 27. Y am unä, iv. 76 ; xii. 110.
INDEX
Tayâti, ii. I l ; ir. 78. LaksmJ, x. 0.
Taáodharft, Iv ; xc ; ii, 26, 46 ; langh, vi-f-, xí. 28.
viii. 31, 60, 71. See Devi. ladita, iv. 25.
Yaáomitra, xxvi. iAja, iíí. 9 n.
Yâiodhara, vi. 34. Jiñga, ix. 18 ; xii. 46.
yuga, vii. 3. Lumbiní, i. 6.
yuj*. v i+ , iv. 13. Lekharâbha, vii. 8.
yudh, viii. 16. L o p a m u d rá . iv. 73.
yoktra, yoktraka, v. 55 ; viii. 22.
yoga, xxxix-xliii ; Ix-lxii ; i. 45 ; vañcita, ii. 31.
ii. 45 ; xii. 105. Vajrabáhu, ix. 2 0 ; x. 41 n.
YogScára, xxxv ; xliii. Vajrasücl, xxii.
VarfinasJ, xiv. 107.
vareas, viii. 68.
raktämbara, xiii. 24. Valabhid, x. 41.
rajaa, lviii ; v. 16 n. ; vii. 53 n. ; vallabha, viii. 64.
xii. 77 a. ; xiv. 51 n. vas, os., xii. 42.
rañj, ii. 29. Vasietha, x i v ; xlix ; i. 42, 5 2 ; iv. 77
Rati, xiii. 3 n., 17 n. ix. 70. See Aurvaáeya. ,
R a n tid e v u , i. 52 n. Vasu, xxix : vii. 7.
ras&, v . 6. Vasnbandhu, x x v ; x x v i ; x x x ii;
ra r ä n ta ra , lx ii ; iii. 51. xxxviii; xii.
ra h a h , iii. 17. Vasumitra, m i ; xxxiii.
rah a ay a, iv . 31. vah, u d + , ix. 28. n is + , es., viii.
ra g a , xlii. 4 0 ; see nirv&haka.
R ä g h av a , v i. 36. vft, iv. 44.
R&jagf-lia, x . 1, 9 ; x i. 2 n . See v&tapftna, iii. 20 n.
G irivraja. vatayfcna, iii. 20.
rfijaááatra, l i ; i. 41. v&da, xii. 19.
R ájaáekbara, Ixriic ; It t t ü . VSmadeva, xlix ; ix. 9.
R am a, xlviiiff. ; viii. 81 ; ix . 9, 25, Várâganya, x lv i; i v i ; xii. 33 n.
69 n . See D ááarathi, R aghava. V&lmlki, xlvii ; i. 43.
R a m a (P araéu0), ix . 25, 69(?), 77(1). Vasava, xiii. 9.
R äm äyana, x lv ii-I ; lxxvii ; Jxxxiiñ. v&savrkpa, vi. 46.
R ä y am u k u ta, lxxx ; viii. 13 n . vik&ra, lv ii; v. 65 ; xii. 17, 19, 70.
R ähn, ii. 46 ; ix. 28. vikrtfa, v. 4.
R ábula, ii. 46 ; viii. 67 ; ix. 28. See vikrama, v. 32 ; ix. 66 ; x. 25.
Y aéodhara. vikríyá, iii. 28.
ru dh, a n u + , vii. 36. vig&dha, viii. 31, 76.
ruh., sam ä-f-, ir . 24. vic&ra, v. 10 ,* xii. 49 o.
röpa, xii. 60, 78. ; vioitta, xiii. 12.
Rohinl, Iv. 73. vij, sam +, iii. 4, 34, 35.
V ijnänavüda, xxix ; xxxv. VaiSravana, i. 3. See Ruberà.
vitanka, viii. 37. V afévam tara Sbrama, xi. 73.
v itarka, v. 10; xii. 49, 52. vyakta, xii. 22, 40.
v itta , ix. 21. Vyàsa, i. 42 ; iv. 16.
Videha, ix. 20 ; xiii. 5.
vidhi, l r ; viii. 85 ; ix. 66, 67. éatfas, 5 + , v. 85.
v inivrtti, xi. 63. éak ti, i. 42 n.
V indhya, xiii. 38. éakra, i. 58 ; vi. 62 ; ix. 12 ; x. 19 ;
Vindixyakogtha, vii. 54. xi. 13.
Vmdhyaväsin, vii. 54 n. éacl, i. 2 ; ii. 27.
vipratyaya, xii. 24, 25. éaclpati, viii. 73.
vipraväsa, vi. 59. é a ta k ra tu , xi. 14.
Vibhä?ä, x v ; xxiv ; xii. éatapancààatka, xiv.
Vibhraraa, xiii. 3. éatap ath ab rah m an a, xlv.
V ibhräja, iv. 28. éan tan u , xlvii ; xiii. 12.
vim äaa, ii. 29 ; iii. 64. éam bhu, xiii. 16.
vivaraa, vi. 66. éaririn, xii. 79.
Vivaavat, iv. 28 ; vii. 32 ; viii. 78. éala, xiii. 18.
viveka, v. 11 ; xii. 49. éàk y a, i. 1, 58 ; viii. 8 ; ix. 11.
viéi^ta, i. 19. éàkyanarendra, éakyaràj», éàkyà-
viéesa, xü. 53, 55, 60, 62, 74, 84. dhipati, éakyeóvara, i. 49, 88 ;
See aviäega. ii. 25 ; v. 1, 36 ; vi. 60 ; ix. 24 :
ViävScI, iv. 78. x. 11.
V iévàmitra, xlix ; iv. 20. See éàkyam uni, xiii. 14, 18, 43 ; xiv.
Gädhin. 89.
viâkta, ix. 19. éskyarâbha, vii. 13 ; xiii. 28.
vi$ama, ii. 34. éàn tan u , xiii. 12 n.
viâya, i. 85. é&ntà, iv. 19.
Vi^nu, liv. éàrip u tra, xix ; xxvii ; xxviii.
viapanda, xiv. 21. S àriputraprakarana, xiii ; xvniff ;
v rt, p a r i+ , xii. 16 n. p r ä + , iv. 38. Ixii ; lxiv ; xii. 75 n.
V^tra, viii. 13 ; xi. 14. éàlabhafijikà, v. 52.
vrddhi, i. 84, 89. Sàlihotraéàstra, lu ; v. 73 n.
vrdh, v i + , v. 61. éàlva, ix. 20 a ., 70.
Vr?ni, xi. 31. éik^àsamuccaya, xxx.
Veda, xlv ; i. 42 ; ii. 37. éibi, xiv. 30,
vedaka, xxxiii. éiva, liv ; xiv. 107 n. See B hava,
vedanä, xiv. 62 n. éam bhu, S thànuvrata.
veraya, p r a + , viii. 52. éivika, i. 86.
V aibhräja, iv, 28 n. : ix. 20. élla, xiii ; lxi ; i. 71 ; v i . 65 n. ; xi. 66 ;
Vaiéàli, liv ; xi. 73 n. xii. 46.
Vaiéeîka, xvii ; Iv ; Ivii. éivaia, xxvii.
IN D EX 229
éu k ra, 1 ; i. 41 ix. 10. sam jââ, i. 51 ; v. 21 ; xi. 41 ; xii.

éuddhâdhivâsa, i. 20 ; sii. 26, 56 ; 85 n . ; xiii. 13.
vi. 60 n. ; xiii. 31. Bamjnâaamjna, xii. 86.
éu d dhodana, xxxviii ; xxxix ; samj nâeam jftitva, xii. 85.
Ixxxvii ; i. 1. S&e S àkyanarendra. samj&itS, x ii. 87.
éuhha, ix. 58, 75 ; xiv. 10. aam jôin, xii. 20, 86.
éu b h a k rtsn a, xii. 55. sa ttv a , lvìii ; vii. 53 ; xii. 77 n. :
é ü ra , 1. 45 : (Ä rya0) xxxvi. Ivi ; xii. 17, 23.
S ürpaka, x lv ii; xiii. 11. See S atyasidd h i, xxxi.
Addenda. S anatk u m âra, liii ; ii. 27 ; v. 27.
éaila, x. 2. sam deha, xii. 24, 27.
éailendr&pubrl, xiii. 16. SaptarçitÂ râ, i . 14.
S aivaia, xxvii. sam âdhi, xliii ; i. 3, 71 ; v. 11 ;
éau d d b o d an i, ii. 46 ; ili. 40 ; xi. 1. xii. 59, 105 ; x iii. 51, 68.
é a u ri, i. 45. sa m p ra ja n aa , i. 11.
âraddhâ, x x v ; x x x ; xxxviii ; xii. 111. sa m m a tta , iv . 56.
sraddhânusârin, xxxiv. earj, i. 41 n.
éram ana, v. 17. aarv ag ata, x i. 68.
S râvaatl, liv ; xi. 2 n. S arv àrth asid d lia, ii. 17; vii. 1.
é ri, i. 3 n. ; ii. 26 ; vi. 59 ; viii. 69 ; S arv àn a n d a, Ixxx.
x i. 16 n . See P adm aérï, P adm â. S arv âstiv âd in , x x iv -x x v iii ; xxxiii.
Ó renya, x. 10, 16. Sah&srâkça, ii. 27.
êreçthin, xiv. 101 n. sah îy â, x . 26.
âvet& évatara U paniçad, x lv ; liv. S&keta, x iv ; x v ii ; xlvii.
S â m k rti, i. 52 n. ; ix . 70.
S âm khya, xxtìx ; x lv i ; lv i- lx ; vii.
S ad g atik àrik à h , xxiii. 53 n ., 54 n.» 55 n . ; ix . 57 n ., 64 n . ;
S addaréanasam uccaya, Ixxix. xii. 17ff. n .
ÇanmukhA, i. 88. S âm k h y a k ârik âh , Ivi—lx.
a& dhâranatva, x i. 26.
sam y o jan a, zi. 19. aâd h ay a, lx ii.
sam vid, v i. 65 n. sâ n u , x. 41 n.
s a m v ft, vi. 65 n . gâpek$a, ix . 81.
sam vega, iii. 4 n ., 36 ; iv. 90. S â ra sv a ta , i. 42.
sa m sk ära , xiv. 82 n. S â v itrî, ix . 70 n.
S ag ara, i. 44. sic, a b b in i+ , x x x ; x ii. 37.
saghyna, z i. 67. sitap u ç p a, i . 86.
samkal£>a, v. 65. S id d h a, v ii. 1 ; x iv . 87.
sa m k h y â, x ii. 77. S in d h u , ii. 1 n .
ganga, xii. 24. su k h a, v . 11 ; vii. 18, 2 6 ; xii. 50,
sa m g râ h ak a , iii. 27. 52, 65, 56, 57.
S a m ja y a , viii. 77. S u g a ta , xiv. 98.
8udar£aaa, r r v i ii ; xxix. S th äû v rata, x. 3.
endeäka, xiiL 62. sprhä, viii. 6 6 ; xii. 86 n.
Sunda, xi. 32. sm fti, x iii; lx x iii; v. 20, 23 ; xii. 21.
Sundar&nanda, xxix. sva^, lx ix ; viii. 43.
Sundarl, xxx. 8vat&, vi. 10.
SaprahÄra, xiii. 11 n. svabhäva, lix-lx ; ix. 58, 59, 62.
SubhS$itÄvalI, xxiii. svabh&vaväda, liv.
Subhüti, T T iii; xxvi. Svayam bhü, ii. 51 n . ; x. 2, 19.
S um an tra , vi. 36. Bv&bh&vika, ix. 58, 61.
S om itra, vi. 36 (v. I.). S räyam bhnva, ü. 51.
Suvam anigthlvin, viii. 77.
S uram äkîputra, x iii; xviii.
eükgma (dharm a), i. 56. H arituraga, v. 87.
Süträiaxak&ra, x x ii; xxxvi. H arivarm an, xxxi.
sün&ai, xi. 31. HarivarhÄa, xlvii.
Senajit, ix. 20. HariÄcandra, i. 1 ; ix. 69 n.
sotsnka, iii. 16. H aryanka, xi. 2.
Soma, iv. 73 ; xiii. 12. H aryanga, xi. 2 n.
S auträntika, xxv. Haryaäva, xi. 2 n.
Sauadarananda, x v iii-x x ; x x x ; Harga, xiii. 3, 17 n.
x x x v i; x l ; xcii. hargapa, xiii. 17.
Skanda, l i v ; i. 61 n. See San- H im avat, iv. 27 ; v. 46 ; vii. 39 ;
mukixa. viii. 36 ; ix. 78.
sth&, a d h i+ , x. 39. vyufc-f-, xii. 59. hetu, xxxiv ; x iii; ii. 66 ; xii. 68.
ADDENDA E T CORRIGENDA
Pabt I
D espite th e great help rendered to me in proof-reading by Professor
R aghu Vlra, there are a few m isprints left in th e te x t, in addition to th e usual
casualties due to th e breaking of ty p e in printing. The following lis t is, i t
is hoped, complete.
i. 246, variants, read nags-tshal for nags-tsha.
i. 54a, read nrpery^panimantritdb for °opamantrita1i.
i. 89c, read °dpsaro,vakirtynh for °opiara«o’uojkinyim.
iv. 10c, read Kuberasydpi for Kuve0.
iv. 23d, read tu tdfy striya^ for td tu.
v. 37a, read Merugurur for °garur.
v. 61a, variants, read brgyaA for brgyan.
vi. 15a, read jardmaraqa0 for m etrical reasons.
vii. 19a, read dvipadendravatsa£ for dvipendra0.
vii. 376, read manufyavaryam for °varya.
ix. 45d, read puramda0 for puranda0.
x. 18d, variants, read mtshan for mtuhan.
xii. 46d, read °vistirt}am for °pistirxia.
xii. I l i a , read ¿raddhavardhita0 for srdddhd0.
xiii. 8a, variants, read 0samstham for 0aamiham.
xiii. 186, variants, read thub-pafri for thub-pa-fy.
Pabt n
Introduction, p. xvii. Mr. K. P. Jayasw al has edited an d explained in
A n Imperial History of India (Lahore, 1934) th e fifty th ird chapter of th e
Aryamanjusrimulakalpa, which gives th e B uddhist version of the history of
In d ia as current about th e beginning of th e Pala dynasty ; be holds th a t th e
■akardlchyo yatify of the verse he num bers 940 (Trivandrum S.S. ed., p. 651)
is Asvagho&a and th a t his tim e is given as th a t of king Buddhapakga, whom
he identifies w ith Kadphises I (p. 19) and whose nam e he would read as
Buddhayakga. While this supports the date I think th e m ost probable, the
evidence is not in my opinion usable. The textual constitution of th e passage
in question remains uncertain, and, if i t is accepted as it stands, I do n ot think
i t is possible to avoid th e identification of Buddhapakjja w ith K an a k a, th a t is,
th e te x t merely gives the Buddhist legend already current in China three cen
turies earlier.
p. xxii. My view of th e date of th e GaiyfiAtotm is corroborated by th e
evidence of th e late Professor S. L6vi’s Sarukrit Texts from B Sli (Gaekwad's
O. S. no. 67), which contains on p . 49 under the heading of Bvddhastava
verses 1 and 11 of this work. As th e remaining Buddhist text« still ex tan t
in Bali are from T antric works, it seems likely th a t th is te x t also is of more
or less th e same epoch.
p. xxix. F or A£vagho$a’s influence on N&garjuna see now Ratitdvali, iv.
40-49 (J R A S , 1936, 249), which is olosely related in argum ent a n d w ording
to B ., xi. 36-48.
p. lxx. On th e question of aamdhi no te th a t th e MS. a t B ., xi. 24, 28,
an d xiv. 31, shows arccha{n)ti in place o f drccho(n)ti prescribed by th e
gram m arians; this is in aooord w ith arti a t 5 ., x. $2, b u t th e MSS. of th e
la tte r poem apparently indicate th e use of th e sim ple verb only (viii. 4, ix.
44, xvi. 51, xviii. 45) except a t Ix. 35, where th e len g th of th e vowel in th e
first syllable cannot be determined.
Translation, p. 83, vi. 15, line 2. F or ‘ b ir th ' read 4old age *, in accord
ance w ith th e correotion in P a rt I above.
p. 190, note on xiii. 11. I t is probable th a t th e figure on whieh K&ma-
deva is standing in th e K ushan terraco tta plaque a t Mathurft, reproduced
in A nn. Bibl. Ind. Arch., IX , p late IV <J, is to be identified w ith &flrpaka.
P ublished lo r th e U niversity o f th e P an jab , L ahor», a n d p rin te d b y P . K n ig b t,

Miariou Preas, 4 1 a, L ow er C ircular R o a d , C alcu tta.
THE B U D D H A C A R IT A
Or
A C T S OF TH E BUDDHA
PART III
Cantos XV to X X V m translated from the
Tibetan and Chinese Versions
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CONTENTS
Page
Preface 5
Canto XV—Turning the Wheel of the Law 7
Canto XVI—Many Conversions 15
Canto XVII—Conversion of the Great Disciples 24
Canto XVIII—The Instruction of Anàthapiçâda .. 29
Canto XIX—The Meeting of Father and Son 42
Canto XX—Acceptance of the Jetavana 49
Canto XXI—Progress of the Mission 56
Canto XXII—The Visit to Âmr&pâli’s Grove 63
Canto X X III—Fixing the Factors of Bodily Life 69
Canto XXIV—Compassion for the Licchavis 76
Ganto XXV—The Journey to Nirvana 82
Canto XXVI—The Mahâparinirvàna 91
Canto XXVII—Eulogy of Nirvana .. 104
Canto XXVIII—The Division of the Relics 115
Index of Proper Names 124
The Buddhas Mission and last Journey:
Buddhacarita, sv to xxviii.
Translated by
E . H. Johnston, Banbury.
Iii p re p a rin g for th e P an ja b U n iv ersity O riental P ublications

an edition of th e S an sk rit te x t and a translation of th e first fou rteen
cantos of A Svaghosa’s B uddh a ca rita , w hich a t th e tim e of w ritin g
a re p assing th ro u g h th e p ress, I found i t advisable to exam ine in
d etail th e T ib e tan and C hinese versions of th e second h alf of th a t
w ork. T h e contents of these fourteen cantos seem to m e to be of
su ch in te re st to students of B uddhism and of S a n sk rit literatu re
alik e th at, as Beal’s tran slatio n from th e Chinese gives an en tirely
in ad equate idea of th e original and as D r. W e lle r’s edition an d
tran slation of th e T ib etan will a p p a re n tly n ev e r go beyond the
seven teenth canto, w hich th e y reached y e a rs ago, I am g lad to be
allow ed space h e re for a com plete tran slatio n of them .
T h e object o f m y version is not to giv e a tran slatio n of either
th e T ib etan o r the Chinese alone, but to handle th e two to g eth er
critically, so as to a rriv e as n ea r m ay be a t th e m eaning of A svagho§a’s
original te x t. T h e im perfections of th e authorities p rev e n t th e full
realisation of th is aim , th ough another, a n d m ore com petent scholar,
w o rking afresh over th e m aterial, m ight w ell succeed in solving
difficulties th a t have defeated me. T he basis for m y w o rk is inevitably
th e T ib e tan translation, w hich ren d e rs th e original m ore o r less
verbatim , hut, as w e know from a com parison of it for th e first
fourteen cantos w ith th e S an sk rit te x t, it is n o t capable by itself of
com m unicating A£vagho§a’s intentions to us w ith precision. The
te x t itself is full of corruptions and has a n um b er of lacu n ae; in
6 Buddhaearita, xv—xxviii.
places it gives inferior readings or rep ro d u ces lite ra lly a co rru p t

original, w hile occasionally it m akes lu d icro u s m istakes in th e con
struction of th e S an sk rit, and finally it is only too often am biguous.
F o r cantos x v to x v ii I have used D r. W e lle r’s ex cellen t te x t and
h av e tak en fu ll ad v an tag e of his tran slatio n , on w hich I hope to
have im proved in a few passages; for th e rem ain d er I h av e collated
th e In d ia Office copy w ith an adm irab le ro to g ra p h of th e red P ek in g
edition, kin d ly supplied to m e from P aris. T h ese two versions do
not differ from each o th er as m uch as tw o good copies of th e sam e
m an u scrip t would, but, w hen th e y v a ry , th e P ek in g edition offers
th e best te x t som e four tim es in five. I f th e C hinese, for w hich
I have depended on th e T aisho Issaik v o edition, does n o t suffer
from these im perfections, it is on th e o th er h a n d only a v e ry free
parap h rase, o m itting to explain m a n y p h rases an d difficult w ords, an d
often co ntracting o r ex p an d in g th e original for no obvious reasons.
I t is, how ever, fu ller an d closer to th e S a n sk rit te x t in th e la st
seven cantos, an d it is a s invalu ab le ch e ck on th e u n d ersta n d in g of
th e T ibetan b y its reproduction of th e g en eral sense of th e original;
in a ce rtain num ber of cases too it enables c o rru p t readings in the
la tte r to be corrected. T he general m ethod I h a v e followed th erefo re
is to tran slate the T ib etan in the lig h t of th e Chinese, b u t I have
also a t tim es been guided by th e form in w hich th e original S an sk rit
can be reco n stru cted ; th is la tte r p rac tice is dangerous an d can only
b e followed w ith th e g re a te st caution, th e re bein g few v erse s o r even
p id a s w hich can b e p u t b ack into S a n sk rit w ith an y d eg re e of
ce rtain ty . V ery occasionally also, w hen th e m etre can be identified,
I h a v e been influenced b y m e trical considerations. I would m aintain
th a t th e translation I h av e a rriv e d a t b y th ese m eans gives th e
c o rre c t gen eral sense of alm ost ev e ry verse, b ut is a t tim es defective
in detail, especially in the ren d e rin g of kd vya tu rn s of p h ra s e as
w ell as of th e philosophical argum en ts in x v iü an d of th e references
to legends in xxi. I t is necessarily lite ra l an d clum sy, b u t not,
I hope, am biguous o r u n tru e to A sv ag h o ja’s w ays of th o u g h t an d
expression. F o r facility of com prehension I have often ad d ed in
E . H. Johnston. 7
b rac k ets th e S an sk rit w ords w hich I believe to have stood in th e

original. I have not annotated th e te x t as fully as th a t of th e first
fo u rteen cantos, contenting; m yself as a rule w ith in d icatin g the
m ore im p o rtan t corrections I w ould m ake in th e T ib etan an d w ith
m entioning the passages of w hose translation I am doubtful.1
Of th e contents of these cantos it will be sufficient to rem ark
th a t th e acco u n t of th e B u d d h a’s m ission in cantos x v to x x follows
th e o rd er of th e N id tin a k a th d in th e m ain an d is based p robably
on an ea rlier version of th a t work, and th a t cantos x x ii to xxviii
rep ro d u ce the contents of the M ahfiparinirvdnasutra in its com plete
ex ten d ed form . Canto xxi contains a kind of dig vija ya of the
B uddha, w ith num erous p ro p er names, some of w hich I am unable
to identify, and th e sto ry of D ev a d atta’s attem p ts on th e life of the
B uddha. T h e philosophical passages in cantos xviii and xxvi, about
th e ea rliest specim ens we possess of dialectics in a m odern form,
a re of g re a t in te rest for the history of th e evolution of In d ian tho u g h t;
but, as in th e B uddha’s refutation of th e S aipkhya in canto xii, the
real im port of the argum ents is not alw ays easy to understand.
C A N TO X V
Turning the W heel o f the Law.
1. H aving fulfilled I lis task, H e w as inform ed w ith the m ight

of religious tran q u illity (Sama), and proceeded alone, y e t as if m any
accom panied H im . A pious m endicant, seeing H im on th e road,
folded his hands and th u s ad dressed H im :—
1 T he follow ing a b b rev iatio n s a re used in th e n otes: C, th e Chinese

tr a n s la tio n , T aish o Issaik y o no. 192: I.O ., In d ia Office copy of th e T a n jo re : P,
copy of tb e T a n jo re in th e B ibliotheque N atio n ale, P a r is : S., S au n d a ra n a n d a ,
a s ed ited an d tra n s la te d b y m e: T , th e T ib etan tr a n s la tio n : W , T ib etan te x t and
tr a n s la tio n b y F rie d ric h W eller in D as Leben des B u ddha von A ivaghosa, I I (1928).
E x cep t in ka vya passages w h ich th e C hinese so abridges a s to m ake th e identification
of its re n d e rin g of d ifferen t verses difficult, I have m ark ed w ith a n a ste risk all
verses w hich a re found in th e T ib e ta n b u t a r e m issing in th e C hinese; some of
th ese a re undou b ted ly in terp o la tio n s.
8 Buddhacarita, xv-xxviii.
2. “ Inasm uch as Y ou a re devoid of attach m en t an d h av e tam ed

th e horses of th e senses, w hile (abiding;) among; beings who are
su b ject to attach m en t and th e horses of w hose senses still run wild,
Y o u r form (a kfti? ), like th a t of th e moon, show s contentm ent through
th e sw eet-tasting savour (ra sa ) of a new wisdom.
3. Y our stead fast face glow s here, Y ou h av e becom e m aster
of Y our senses, an d Y our eye is th a t of a m ig h ty bull; certainly
Y ou h av e succeeded in Y o u r aim . W h o is Y o u r g u ru , R everend
S ir, from whom Y ou have le a rn t th is accom plishm ent? ”
4. T h e re a t H e replied, “ No te ach er h av e I. T h e re is none
for Me to honour, still less none for Me to contem n. I h av e obtained
N irv an a and am n o t th e sam e as o th ers. K now Me to be the
O riginator (Svayarjxbhu) in resp ect of th e Law.
5. Since I have en tirely com prehended th a t w hich should be
com prehended, b u t w hich others h av e n ot com prehended, therefore
I am a B uddha. A nd since I h av e o v erthrow n th e sins (kleia) as
if th e y w ere foes, know Me to be O ne W h o se self is tranquillised
(iamHtmaka).
6. I, good S ir (aaum ya), am n o w 1 on th e w ay to V aran asi to
b ea t th e re th e drum of the deathless L aw , n o t for th e bliss of renown,
no r out of pride, b u t for th e good of My fellowm en who a re harassed
b y suffering.
7. O f yore, on seeing th e w orld of th e living to be in distress,
I vow ed thus, th at, w hen I h ad crossed M yself, I w ould b rin g the
w orld across, th at, w hen M yself lib erated , I w ould em ancipate its
inhab itan ts (sattva).
8. Som e in th is w orld, g ain in g w ealth, hold it fo r them selves
alone and th e re b y come to sh a m e; b u t for th e g re a t m an (mah&jana)
w hose eyes a re open, on acq u irin g pre-em inent objects (viie?a), that
alone is w ealth w hich he distributes.
9. W hen a m an is being ca rrie d aw ay b y a stream , h e who,
standing on d ry land, does n ot tr y to p u ll him out, is no hero;*
1 R ead fydi rift, adya, fo r Adi yon?

* So C.
E. H. Johnston. 9
an d th e m an who, finding treasu re, does n o t sh a re it w ith th e poor,

is no g iv e r.1
10. I t is p ro p e r for one in good health to docto r a m an overcom e
b y disease w ith th e rem edies he has to hand, and it is fittin g for
a m a ste r of th e w ays (m drgapati) to point out th e ro ad h e should
ta k e to one who is on th e w rong road,
11. J u s t as, w hen a lam p is lit, th e re is b y reason of it no
access of d ark n e ss,8 so w hen th e B uddha m akes H is know ledge
shine, m en do not becom e a p re y to passion.
12. J u s t as fire m ust abide in th e wood, w ind in the a ir, and
w ate r in th e ea rth , so th e E n lightenm ent of th e Sages (m uni) m ust
ta k e place a t G ay a an d th e ir p reach in g of th e L aw a t K asi.”
13. T h ereon, exp ressin g his adm iration below h is b reath
{vp&rpAu)* he q uitted th e B uddha an d w ent his w ay acco rd in g to his
desire, b u t given over to longing an d rep eated ly looking b a c k a t
H im w ith eyes full of w onderm ent.
14. T h en in d ue course th e S age saw th e city of Ks£i, w hich
resem b led th e in te rio r of a treasure-house, and w hich th e B hfiglrathl
an d th e V arftâsI, m eeting together, em brace like a w om an friend.
16. R esplendent w ith pow er an d glory, H e cam e shining like
th e su n to th e D ee r P a rk , w here dw elt th e g re a t seers am ong trees
resounding w ith cuckoos’ calls.
16. T h e n th e five m endicants, he of th e K aujuJinya gotra,
Mahanfiman, V aspa, A sv ajit and B h ad rajit, seeing H im from afar,
sp o k e these w ords am ong them selves:—
17. “ H ere approaches th e m endicant G autam a, who in his
fondness for ease has tu rn e d aw ay from asceticism . H e is certain ly
n ot to b e m et, no r to be saluted; for he who has resiled fro m his
v ow m erits no reverence.
1 B ead tp ra d -p o o r tbyin-po lo r W ’s tpyan-po.
* U n c e rta in . R ead w ith th e x y lo g rap h s de-yi rgyu-can in 4, a n d for dm ar-por,
w h ich m ak es n o sense, I co n jectu re dm un-par, “ d ark en ed C m ay h ave h ad some
such re a d in g . W ’s tr a n s la tio n gives a sense w hich does n o t fit th e co n tex t.
3 R ead ne-bar hod-lat w ith th e x y lo g rap h s, a s suggested b y C ; a lte rn a tiv e ly
fU -ia r hoiit is h is nam e, U paga.
10 Buddhacarita, xv—xxviii.
18. Should h e how ever w ish to ta lk w ith us, b y all m eans

en ter into conversation w ith him ; for m en of g en tle blood (drya)
should c e rta in ly 1 do so, w hoever m ay be th e g u est who arriv e s.”
19. T h e B uddha m oved tow ards th e sittin g m endicants, who
h ad th u s laid th e ir plan s; an d acco rd in g as H e drew n ea rer to them ,
so they bro k e th e ir agreem ent.
20. O ne of them took H is m antle, an d sim ilarly an o th er w ith
folded bands accepted H is begging-bow l. A n o th er g ave H im the
p ro p er seat, and sim ilarly th e o th er two p resen ted H im w ith w ater
for H is feet.
21. S how ing H im m any atten tio n s in su ch wise, th e y all trea ted
H im as th e ir G u ru ; b u t, as th e y d id n ot cease calling H im b y H is
fam ily nam e, th e H o ly O ne in H is com passion said to th e m :—
22. “ 0 m endicants, do not speak to th e v en erab le A rh a t afte r
th e form er fashion w ith la ck of rev e re n ce; for, though I am in
tru th indifferent to praise a n d blam e, I w ould tu rn you aw ay from
w hat has evil consequences (apuqya).
23. S eeing th a t a B uddha obtains E n lig h ten m en t for th e good
of th e w orld, H e e v e r acts for th e good of all beings; an d th e L aw
is cu t off for him w ho m aliciously calls his g u ru by his nam e, ju s t
as in th e case of disrespect to p are n ts.8 ”
24. T hus d id the G re at Seer, the B est of speakers, p reach to
them out of th e com passion of H is h e a rt; b u t led a s tra y b y delusion
and la ck of b allast (asareiia), th e y answ ered H im w ith g en tly
sm iling fac es:—
25. “ You did not forsooth, G autam a, com e to an u n d erstan d in g
of th e real tr u th b y those suprem e and excellent au sterities, and,
though th e goal is only to be obtained w ith difficulty (krcckren a ?),
you indulge in com fort. W h a t is y o u r g ro u n d for saying, ‘ I have
seen ’? ”
26. Since th e m endicants th u s displayed th e ir scepticism
reg a rd in g th e tru th about th e T ath ag ata, th en th e K now er of the
1 A double n eg ativ e, m isunderstood b y W .

* R ead tyom i-liu in c a n d chod-do in d.
E. H. Johnston. 11
P ath , know ing th e p a th to E n lightenm ent to h e oth er th a n that,

expounded the p ath to th e m :—
27. “ T h e fool w ho to rtu re s him self a n d eq u ally h e who is
attac h ed to th e dom ains of th e senses, b o th these you should reg a rd
as in fault, because th e y have ta k e n paths, w hich do n ot lead to
deathlessness.
28. T h e form er, w ith h is m ind trou b led and overcom e (akr&nta?)
by th e bodily toils called austerities, becom es unconscious an d does
not know even th e o rd in ary course (vyavakdra) of th e w orld, how
m uch less then th e supersensual w ay of tru th ?
29. J u s t as in this w orld one does not p o u r o ut w ater to obtain
a lig h t for th e destruction of darkness, so bodily to rm en ts a re n ot
th e p rereq u isite for th e destruction of th e dark n ess of ig n o ran ce by
th e fire of know ledge.1
30. J u s t as a m an w ho w ants a fire does n ot obtain it b y
b o ring and sp litting wood, but does succeed by usin g th e p ro p er
m eans, so deathlessness is obtained by yoga, not b y torm ents.
31. Sim ilarly those w ho a re attach ed to th e calam itous la sts have
th e ir m inds overw helm ed b y passion (rajas) and ig norance (tam as);
th e y do not even attain th e ab ility to u n d erstan d the d octrines (¿astra),
still less then th e passionless (yir&ga) m ethod of suppression.
32. J u s t as th e individual who is overcom e by illness is not
cu red b y eatin g unw holesom e food, so how shall he, who is overcom e
by th e disease of ignorance (ajuana) and is add icted to th e lusts,
reach religious peace?
38. J u s t as a fire does not go out, w hen it h as d ry grass
(k a ty a ? ) for fuel (a iraya) an d th e w ind fans it, so th e m ind does
n o t com e to peace, w hen passion (rQga) is its com panion an d the
lu sts its su p p o rt (dSraya).
34. A bandoning eith er extrem e, I h av e won to an o th er, the
M iddle P ath , w hich brings su rcease from sorrow an d passes beyond
bliss and ecstasy.*
1 So C u n d e rsta n d s th e v erse; W co n stru es differen tly .

* P r i t i ’, read dgah-ba fo r dge-ba ?
35. T h e sun of rig h t view s illum ines it, th e ch ario t of p u re

rig h t thought fares along it, th e rest-houses (vihHra) a re rig h t w ords
rig h tly spoken, a n d it is g ay w ith a h u n d red groves of good conduct.
36. I t enjoys th e g re a t p ro sp erity (tubkik$a) of noble livelihood,
and has th e arm y and retinue of rig h t effort; it is g u ard ed on all
sides b y the fortifications of rig h t aw areness an d is p ro v id ed w ith
th e bed a n d seat of concentrated thought.
37. Such in this w orld is this m ost excellent eightfold path,
b y w hich com es release from death, old ag e an d disease; by passing
along it, all is done th a t has to be done, and th ere is no fu rth e r
trav ellin g in this w orld o r the next.
38. ‘ T h is is nothing b u t suffering, th is is th e cause, th is is the
suppression and this th e p ath to it (sc, s u p p r e s s i o n ) t h u s for
salvation’s sak e I developed eyesig h t for an un p reced en ted m ethod
of th e L aw , w hich h ad been h ith erto u n h ea rd of.
39. B irth , old age, disease an d eke death, separation from w hat
is desired, union w ith w hat is n o t desired, failure to a tta in the
longed for end, these a re th e v a rie d sufferings th a t men undergo.
40. In w hatever state a m an be existing, w h eth er he is su b ject
to th e lusts or has conquered self, w h eth er he has o r h as n o t a
body, w hatever q uality (guna) is la ck in g to him, know th a t in sh o rt
to be suffering.
41. I t is M y settled doctrine th at, ju s t as a fire, w hen its
flam es die down, does not lose its inborn n a tu re of being hot, how ever
sm all it be, so th e idea of self, subtle though it m ay become th ro u g h
quietu d e and th e like, has still th e n atu re of suffering.
42. R ecognise th at, ju s t as th e soil, w ater, seed and th e season
a re th e causes of th e shoot (atjikura), so th e v ario u s sins (do$a),
passion (kdmar&ga) an d th e lik e, as w ell as th e deeds th a t spring
from th e sins, a re th e causes of suffering.
43. T h e cause for th e stream o f existence, w h eth er in heaven
o r below, is the group of sins, passion an d th e lik e; an d th e root
of th e distinction here an d th e re in to base, m iddling an d high, is
th e deeds.
Act* oritnUlU. XV. 3
E. H. Johnston. 13
44. From the destruction of the sins the cause of the cycle
of existence ceases to be, and from the destruction of the Act that
suffering' ceases to be; for, since all things come into beiog from
the existence of something else, with the disappearance of that
something else they cease to be.
45. Know suppression to be that in which there is not either
birth, or old age, or death, or 6re, or earth, or water, or space,
or wind, which is without beginning or end, noble and not to be
taken away (aharya), blissful and immutable. *
46. The path is that which is described as eightfold, and
outside it there are no means for success (adhigam a). Because
they do not see this path, men ever revolve ( paribhram ) in the
various paths.1
47. Thus I came to the conclusion in this matter, that suffering
is to be recognised, the cause to be abandoned, the suppression to
be realised and the path to be cultivated.
48. Thus insight (cakfus) developed in me that this suffering
has been recognised and the cause abandoned, similarly that the
suppression lias been realised, similarly that this path has been
cultivated.
49. I did not claim to be emancipated in this world and did
not see too in Myself the attainment of the goal, so long as I had
not seen these four stages of the noble right truth.
50. But when I had mastered the noble Truths, and, having
mastered them, had done the task that was to be done, then
I claimed to be emancipated in this matter and saw that I had
attained the goal."
51. When the Great Seer, full of compassion, thus preached the
Law there in these words, he of the Kaunînya clan and a hundred
deities obtained the insight that is pure and free from passion (rajas).
52. When he had completed all that was to be done, the
Omniscient said to him with a voice loud as a bull’s, “ Is the
1 So Cj T is evidently corrupt.
know ledge y o u r s ? ” T h a t g reat-so u led 1 one replied, “ T ru ly (para-

m am )\ I know Y our excellent th o u g h t.”
53. T hen by saying “ T ru ly , I know ,” K au p d in y a <was the
first) in th e w o rld 8 to g rasp the know ledge of th a t stag e an d cam e
into possession of th e L aw a t th e head of the m endicants of the
h o ly G u ru , th e T athagata.
54. W hen th e Y aksas, who lived on th e earth , h ea rd th a t cry,
th e y proclaim ed w ith resounding voices, “ M ost ce rtain ly th e W heel
of th e Law has beeh w ell tu rn ed by th e B est of those who see,
for th e deathless tran q u illity of all beings.
55. Its spokes a re th e discipline (iila), its felloes tran q u illity
([Sama) and th e R ule ( V in a ya), w ide in u n d erstan d in g (b u d d ki? ) and
firm w ith aw areness (smj'ti) an d w isdom (m oit),8 its p in is self-respect
(Ari). B y reason of its profundity, of its freedom from falsehood,
and of th e excellence of its p reaching, it is not o v ertu rn ed b y oth er
d octrines w hen ta u g h t in th e trip le w orld.”
56. H ea rin g th e shouts of th e m ountain Y ak?as, th e troops of
deities in th e s k y took up th e cry, and so it m ounted loudly from
heaven to heaven up to th e w orld of B rahm a.
57. C ertain self-controlled (atm avat) dw ellers in th e heavens,
on h earin g from th e G re a t S eer th a t th e trip le w orld is tran sito ry ,
desisted from attach m en t to th e various objects of sense, and th ro u g h
th e ir p ertu rb atio n of m ind {saipvega) reached a state of tran q u illity
w ith resp ect to th e th ree spheres of existence.
58. A t th e m om ent4 w hen th e W heel of th e L aw w as thus
tu rn e d in heaven and earth for th e best tran q u illity of th e th ree
w orlds, a show er of rain, laden w ith flowers, fell from th e cloudless
sk y , and the inhab itan ts of th e th ree spheres of existence caused
m ighty drum s to resound.
1 Read ehen-po in c?
* Read hjig-rten-nal I supply the two missing syllables as above.
3 According to C the feloes are six in number, and T is probably corrupt.
4 Read Uam-na for ttam-na* in 6.
3*
E. H. Johnston. 15
CANTO X V I
M any C o n T e rsio n s.1
1. T h en the O m niscient established in th e L aw of Salvation

A Svajit and th e o th er m endicants who h ad becom e w ell-disposed
(p ra y a ta ) in mind.
2. H e app eared su rro u n d ed b y th a t g ro u p of five, who h ad
su bdued th e group of five (senses), lik e the moon in th e sk y conjoined
w ith th e five sta rs of th e asterism (H asta) w hose reg e n t is th e sun.
3. N ow a t th a t tim e a noble’s 2 son nam ed Y asas saw certain
w om en carelessly asleep and th ereb y becam e p e rtu rb e d in mind.
4. U tte rin g th e w ords, “ H ow w retched all th is is ,” h e w ent
ju s t as he was, retain in g all th e glory of his m agnificent ornam ents,
to w h ere th e B u d d h a was.
5. T h e Tath&gata, W ho knew m en’s dispositions an d sins, on
seeing him said, “ T h e re is no fix ed 8 tim e for Nirv&pa, com e h ith er
an d obtain th e sta te of blessedness.”
6. H ea rin g these far-fam ed4 w ords, h e cam e, lik e one en terin g
a riv e r when afflicted w ith heat, to ex trem e contentm ent of m ind.
7. T h en by reason of th e force of th e previous cause, b u t
w ith h is body as it w as (i.e. in th e householder’s g arb ), h e realised
A rh a tsh ip w ith body and mind.
8. A s th e d ye is absorbed by a cloth w hich has b een bleached
w ith sa lte d 6 w ater, so he, whose m ind w as w hite, fully understood
th e good L aw as soon as h e h e a rd of it.
9. T h e B est of speakers, H e who b ad fulfilled H is ta sk and
knew th e good goal, saw him standing th e re asham ed of his clothes
an d sa id :—
1 L it. “ H a v in g (o r, W ho h as) m a n y disciples."

* chen-po; if th e o rig in a l h a d h ad iret(hin, one w ould h ave expected a com
po und w ith legt-pa.
3 R ead iiid for Her?
4 O r, “ of H im , W hose fam e w as w idespread.”
* T h a s tto n -k a , “ a u tu m n ,” b u t th e c o n te x t req u ires kta ra o r th e lik e ; p e r
h ap s Sc-ra (v. Ja esch k e ) o r lan-tshva.
J6 Buddhacarita, xv—xxviii.
10. “ T h e m endicant’s badges (linga) a r e not the c a u se 1 of the

L a w ; lie who looks w ith equal m ind on all beings and has restrained
his senses b y quietude and the Rule, though he w ears ornam ents,
y e t w alks in th e Law .
11. H e who leaves his home w ith his body, b ut n o t w ith his
mind, an d who is still su b ject to passion, is to be know n as a house
holder, though he live in th e forest.
12. H e who goes forth w ith his m ind, b u t not w ith his body,
an d who is selfless, is to be know n as a forest-dw eller, th o u g h he
abide in his home.
IB. H e is said to be em ancipated, who has reached th is attain
m ent, w hether he abide in his home o r w h eth er be has becom e a
w andering m endicant.
14. J u s t as one who w ould conquer p u ts on his arm o u r to
overcom e a hostile arm y, a m an w ears th e badges to overcom e th e
hostile arm y* of th e sins.”
15. T h en the Tath& gata said to him, “ Come h ith er, m en d ican t ” ;
a n d a t these w ords he a p p e a re d 8 w earin g th e m en d ican t’s badges.
16. T hen o u t of attach m en t to him his friends, to the n um ber
of fifty and th re e an d one, gained th e L aw .
17. A s garm ents, covered w ith potash (k.i&ra), q u ick ly become
clean on contact w ith w ater, so th e y quickly becam e p u re, in v irtu e
of th e ir acts having been purified in form er ages.
18. T hen a t th a t tim e six ty in all was th e first com pany of th e
disciples, who w ere also A rh a ts; and th e A rh at, fittingly rev e re d by
th e A rhats, spoke to them as follow s:—
19. “ 0 m endicants, you h av e passed beyond suffering an d ful
filled y o u r g re a t task. I t is p ro p er now to help o th ers w ho a re still
suffering.
20. T h erefo re do all of you, each by himself, tra v e rse th is e a rth
and im p art th e L aw to m ankind out of compassion for th e ir affliction.
1 B ead rgyu.
* Read dgra-tde for dgra de in c, a s in a ?
3 Bead gtal-lo, babhau, fo r th e pointless jro l-to , “ w as em an cip ated .”
E. H. Johnston. 17
21. I for m y p a r t am proceeding to G aya, th e abode of royal

seers, in o rd er to co n v ert th e K asyapa seers, who th ro u g h th eir
attain m en ts1 a re possessed of su p e rn atu ral pow ers.”
22. T h en they, who h ad seen th e real tru th , d ep arted on H is
ord ers in all directions, w hile th e G re a t Seer, the B lessed O ne (S u g a ta ),
W h o w as freed from th e pairs (dvandva),8 w ent to G aya.
23. T h en in due course H e a rriv e d there, and, ap proaching the
forest of th e L aw , saw K&Syapa, abiding th e re like A sceticism in person.
24. A lthough th e re w ere dw ellings in th e m ountains an d the
groves, th e L o rd of th e T en Pow ers, desirous of co n v ertin g him ,
ask ed him for a lodging.
25. 26............... 3
27. T h en in o rd e r to destro y th e S aint (sid d k a ),* in his evil
disposition (vifam astka) h e g av e H im a fire-house, (infested)' b y a
g re a t snake . . .
28. A t n ig h t th e snake, whose gaze w as poisonous, saw the
G re a t S age calm and fearless th e re looking a t him, an d in his fu ry
h e hissed a t H im .
29. T h e fire-house w as se t alig h t b y his w rath , b u t the fire, as
if afraid , did not touch th e G re a t S eer’s body.
30. J u s t as a t th e end of th e g rea t aeon B rahm a shines sittin g
w hen the conflagration dies down, so G autam a rem ained u n p ertu rb ed ,
th o u g h th e fire-house w as all blazing.
31. O n th e B uddha sittin g there, unharm ed an d moveless, the
sn ak e w as filled w ith w onderm ent an d did obeisance to th e B est
of seers.
32. T h e folk in th e d ee r-p ark thou g h t of th e Seer sittin g th ere,
a n d d eeply distressed(?) w ere overcom e w ith p ity th a t su ch a m en
d ic a n t should have been burnt.
1 A referen ce to th e tiddhi* of th e Y oga?
* T h e e ig h t lokadharmat.
* T h ere seem s to be a la c u n a of u n c e rta in le n g th h ere, C g iv in g a long
a cco u n t of th e co n v ersation. T he lin e w hich W ta k e s a s th e la s t of 26, I ta k e
t o 24, u n d e rsta n d in g ra b -tu -b rtm aa p ra tiira y a .
* O r less p ro b ab ly , w ith W , “ to te a t h is sa in tlin e ss.”
33. O n th e n ig h t passing aw ay, th e T ea ch e r (V in a ya ka ) took

up th e snake quietly in H is alm s-bowl and show ed it to Kfisyapa.
34. O n p e rc e iv in g 1 th e m ight of th e B uddha, he w as am azed,
y e t he still believed him self to have no su p erio r in pow er.
35. T hen, as H e knew those tho u g h ts of his, th e tran q u il
S age purified his h ea rt b y assum ing vario u s shapes su ited to the
occasion.
36. T hereon, as he deem ed th e B u d d h a to be g re a te r th a n him
in m agic pow er, he determ ined to w in H is Law.
37. T h e com pany of A uruvilva K&syapa’s five h u n d red followers,
seeing his sudden change of h ea rt, ad h e red also to th e Law .
38. W hen th e ir b ro th er and his pupils h ad passed to th e fu r
th e r shore (paraga) and cast asid e th e ir b a rk g arm ents, th e tw o who
w ere called G ay a and N adi (K asy ap a) a rriv e d th e re an d betook
them selves to th e p a th .8
39. O n th e G aya& rsa m ountain th e S age th en p reach ed th e
serm on of sa lv atio n 3 to th e th ree K asy ap a b ro th ers w ith th e ir
fo llo w ers:—
40. “ T h e en tire w orld is helplessly b u rn t up by th e fire of
love an d h ate (ragadvesa), w hich is ov ersp read w ith th e sm oke of
delusion (m oha) and originates in th e thoughts (v ita rk a ).
41. T h u s scorched by th e fire of th e sins, w ithout peace or
leadership, it is unceasingly consum ed again an d ag ain by th e fires
of old age, disease and death.
42. Oil seeing this w orld w ithout refu g e an d b u rn t up b y m ani
fold fires, th e w ise m an is p e rtu rb e d o ver his body w ith its accom
panim ent of m ind and sense-organs.
43. F ro m p ertu rb atio n he proceeds to passionlessness an d from
th a t to liberation; thereon being lib erated , he know s th a t he is
lib e rate d in all respects.
1 T seem s to h ave had n iia m ya , “ h e a rin g ," lo r niiam ya, “ perceiving.”

* T h ere m ay be a la c u n a of one o r m ore verses h ere betw een th e tw o
hem istiches, a s C te lls th e s to ry a t m uch g re a te r len g th .
1 nirvahaka? Cp. ix . 38 in m y e d itio n and n o te in tra n s la tio n .
E. H. Johnston. 19
44. H av in g fully ex a m in e d 1 th e strea m of b irth , h e ta k e s his

stand on the ascetic life an d com pletes his ta sk ; for him th e re is no
fu rth e r existence.”
45. W hen th e thousand m endicants h e a rd th is serm on of the
H oly One, b y reason of non-appropriation (anupdddna) tb e ir m inds
w ere im m ediately released from th e infections (asrava).
46. T h en th e B u d d h a appeared w ith th e th ree K aiy ap as, whose
wisdom (prajfid) w as great, like th e Law in c arn ate surro u n d ed b y
C h arity (dana), D iscipline and th e Rule.
47. T h e penance grove, deprived of those ex cellen t . . was
no longer brilliant, like the life of a sick m an (sattva), who is w ithout
religion (d ka rm a ), w ealth o r pleasure.
48. T h en rem em bering H is form er prom ise to th e M agadha
k ing, th e Sage, su rro u n d ed by all of them , took H is w ay to
R ajagrha.
49. T hen w hen th e k in g h ea rd of th e T ath ag ata’s a rriv a l a t
th e dom ain of th e V eguvana, h e w ent to visit H im , w ith his m inisters
in attendance on him.
50. T hen th e com mon folk, w ith th e ir eyes opened w ide in
w onderm ent, cam e out along th e m ountain road, on foot o r in
vehicles* according to th e ir station in life,
51. On seeing th e excellent S age from afar, th e M agadha
sovereign hastily alig h ted from h is chariot in o rd e r to show H im
rev erence.
52. T he k in g left behind him his y a k s ’ tails, h is fans an d his
retinue, and approached th e Sage, as In d ra appro ach ed Brahm a.
53. H e did obeisance to th e G re a t S eer w ith his h e a d so th a t
his h ead d ress shook, and w ith H is perm ission sa t down on the ground
on th e soft grass.
1 So C ; p erh ap s you* mthoii (lo r mdzad) n o t in T.

* T h a s b g ra (v rd d ka ?), fo r w hich W co n jectu res b krit (maAgala). P e rh a p s
bgros in th e sense of “ d isp u ta n ts ” o r “ e n q u irers.”
9 K eep th e x y lo g ra p h s' bzkon-pa*\ I find n o su p p o rt in C fo r W ’s gzhon-pat
an d tra n sla tio n .
54. The thought occurred to the people there, “ Oh! The might
of the Sakya Sage. Has the seer, His Holiness Kfc-ryapa, become
His pupil? " l
55. Then the Buddha, knowing their minds, said to Kssyapa,
* KaAyapa, what was the quality yon saw that yon abandoned fire*
worship? ”
56. When the Guru thus incited him with a voice like that of
a mighty raincloud, he folded his hands and said aloud in the
erowded assembly:—
67. " I have given up the fires, because the fruit of worshipping
them and of makiog oblations in them is continuance in the cycle
of ex isten ce and association with the various mental ills.
68. I have given up the fires, because by muttering prayers,
offering oblations and the like out of thirst for the objects of sense
the thirst for them merely grows stronger.*
69. I have given up the fires, because by muttered prayers
and fird'ObUtions there is n o cessation from birth, and because the
suffering of birth is great.
60. I h a v e given up the fires, because the belief that the
suprem e good comes from rites of worship and from austerities
is false.
61. I have given up the fires, because, as I affirm (?), I know
th e blissful immutable stage, which is delivered from birth and
d ea th .”
62. On hearing the converted Eftiyapa thus speak words, so
productive of faith* and so fnll of matter, the Master of the Rule
( Vinaya.) said to him:—
63. “Hail to you, most noble one (mahobhclgay, this is most
certainly the good work that you have done, m that among the
various Laws yon have attuned that which is the best.
1 T chow* no sign of a question here, but verse 71 seems to require this

translation.
* So C ; read Ifphel (w nA afe) for sied in e?
• Or, “ born o l faith.”
E. H. Johnston. 21
64. J u s t s tir up then th e h ea rts of the a ssem b ly 1 by displaying
jo u r various m agic pow ers, as one who has g re a t possessions displays
his various tre a su re s.”
65. T hen K asyapa said, “ V ery w ell,” and, co n tractin g him self
into him self, he flew up like a bird into th e path of th e wind.*
66. T his m aster of th e m iraculous pow ers stood in th e sk y as
on a treestu m p ,8 w alked about as on th e ground, sa t dow n as on
a couch and then la y down.
67. Now he blazed like a fire, now he shed w ater like a cloud,
now he blazed and poured forth w ater sim ultaneously.
68. As he took g re a t strides, blazing an d shedding w ater, he
ap p e ared lik e a cloud pouring forth rain and brillian t w ith flashes
of lightning.
69. T h e people looked u p a t him in am azem ent, w ith th e ir
eyes glued to him, and, as th e y did obeisance to him in reverence,
th e y u tte re d lion-roars.
70. T hen, b rin g in g his m agic display to a close, h e d id obeisance
to th e Sage w ith his head an d said, “ I am th e pu p il who has done
h is ta sk ; m y m aster is th e H oly O ne.”
71. T h e inhab itan ts of M agadha, seeing K asy ap a do obeisance
to th e G re a t S eer in this fashion, concluded th a t it w as th e B lessed
O ne W ho w as O m niscient.
72. T h en H e, W ho abode in th e suprem e good, k new th a t the
soil w as p re p a re d and for his w elfare said to ¿ re g y a , who was
desirous of h e a rin g tho L a w :—
73. “ 0 lord of th e ea rth , 0 thou who a r t possessed of g rea t
m ajesty and hast control of th e senses, F o rm ([rupa) is born and
decays accom panied b y th e m ind an d th e senses.
74. T h e ir b irth an d p assing aw ay should be know n for tho
fu rth e ran ce of virtue, and, b y know ing these tw o m atters correctly,
com e to a rig h t u n d erstan d in g of the body.
1 K eeping th e x y lo g ra p h s’ fykhor (dKor, W ), b u t n o t q u ite certain .

* riurt-0*, for W’a kluA-gi {nagatya) an d th e x y lo g rap h s1 klu-yi.
* R e ad in g tdoA-dum fo r th e x y lo g ra p h s' tdod-dum a n d W 's tdod-du Jam
22 Buddhacarita, xv-xxviii.
<5. B y know ing th e body w ith th e senses to be su b ject to

b irth and passing aw ay, th e re is no appro p riatio n a t all, no com ing
to th e idea th a t it is * I * o r * m ine.’
76. T h e body and th e senses have no o b jectiv ity outside th e m ental
conceptions; they a re born as suffering, as suffering th e y pass aw ay.
77. W h e n all this is understood to b e n eith er 41 1 nor * m ine,’
th e n th e suprem e unchangeable N irv an a is reached.
78. T h ro u g h th e sins of assum ing th e existence of th e ego a n d
th e like m en a re bound in th e false conception of self (dtm agrdha),
and w hen th e y see th a t th e re is no self, th ey a re released from the
passions.
79. T he false view binds, th e rig h t view releases; th is w orld,
abiding in the tho u g h t th a t th e re is a self, does n ot g ra sp th e tru th .
80. I f a self did exist, it w ould be eith er p erm an en t or
im perm anent; g re a t defects follow from e ith e r altern ativ e.
81. J u s t suppose it to be im perm anent, th e n th e re w ould be
no fru it of th e a c t; and, since th e re w ould b e no re b irth , salvation
w ould com e w ithout effort on o u r p art.
82. O r if i t w ere p erm an en t an d all-p erv ad in g ,1 th e re w ould
be n eith er b irth n o r d e a th ;9 fo r space, w hich is all-p erv ad in g an d
p erm an en t, n e ith e r passes aw a y n o r is born.
83. I f th is self w ere all-p erv ad in g in n atu re , th e re w ould be
no place w h ere i t is n o t; an d w hen it p assed aw ay, th e re w ould
sim ultaneously (ca . . ca) b e salv atio n fo r ev ery o n e to g eth er.
84. A s b ein g all-p erv ad in g b y n atu re , it w ould be in activ e
and th e re w ould b e no doing of th e a c t; an d w ith o u t th e d oing of
acts, how could th ere b e th e anion w ith th e fru it of th em ?
85. If th e self did perform deeds, it w ould cau se no suffering
to itself; for who, th a t is h is own m aster, w ould cause suffering
to him self?
* O r, re a d in g w ith th e x y lo g ra p h s k k y a d fo r W ’s khyab, “ O r if i t possesses

th e a ttr ib u te (viieia) of perm anence.”
* C su g g e sts e ith e r t h a t one tkye-ba should be fychi-ba, o r t h a t tkye-ha n e d
m eans • d eath .”
E. H. Johnston. 23
86. T h e th e o ry of a p erm an en t self leads to th e conclusion

th a t it undergoes no change; but, since it ex periences p leasu re and
suffering, we see th a t it does in c u r change.
87. S alvation com es from th e w inning of know ledge an d the
abandonm ent of sin; a n d since th e self is inactive and all-pervading,
th e re w ould be no salvation for it.
88. O ne should not say this, nam ely th a t th e re is a self, since
in rea lity it has no existence (asattvabhavat tattvena ); m oreover, as
hav in g no causal efficiency, it is incapable of any action.1
89. S ince then it is not clear w h at is th e w o rk to b e done
n o r by whom it is done, the self cannot be said to ex ist in such
w ise (i.e . as eith er p erm an en t o r im perm anent), and th erefo re it has
no existence.
90. L isten, best of listeners, to th is teach in g how th e stream
of th e cycle of existence flows along, b earing aw ay th is body, in
w hich th e re is n e ith e r one who ac ts, n o r one who ex periences
sen satio ns (vedaka), nor one who d irec ts.’
91. A sixfold consciousness arise s based on th e six o rg an s of
sen se an d th e ir six o b jects; a system of contact develops sep arately
fo r each g ro u p of three, w hence aw areness, volitions a n d actions
com e in to activ ity .
92. J u s t as, from th e conjunction of a burning-glass jew el,
fu el a n d th e sun, fire is p ro d u ced b y v irtu e of th e union, even so
a ll actions depen d en t on th e individual ta k e place, based on the
consciousness {buddhi), th e objects of sense a n d th e senses.
93. J u s t as th e shoot is produced from th e seed, and y e t th e
sh o o t is n o t to b e identified w ith th e seed, n o r can e ith e r of them
e x ist w ith o u t th e other, on such w ise is th e bod y a n d th e interaction
(Jtram ai) of th e senses and th e consciousness.”
94. W h e n th e M agadha k in g h e a rd th e serm on of th e B est of
sages, announcing th e h ighest goal, the suprem e beatitude, then the
1 I am n o t c e rta in of h a v in g c o rre c tly rendered th e a rg u m e n t of th is verse.

9 Cp. S ., x v ii. 2 0 -8 1 .
24 Buddhacarita, x v-xxviii.
ey e of th e L aw grew in him, th e ey e th a t is w ithout stain, w ithout

equal, an d devoid of passion (rajas).
95. M any men who dw elt in th e capital of M agadha an d th e
inhab itan ts of heaven becam e p u re it* m ind in th a t assem bly, on
b e a rin g 1 th e S ag e’s p reaching, and won to th e stag© w here death
and change a re not.
CANTO XVII
Conversion ( p r a v r a j y a ) of the Great Disciples.
]. T hereon th e k in g p resented to the S age for H is abode th e
glorious g ard en of V eijuvana, and w ith H is perm ission retu rn ed to
the city, en tirely changed in being (<ftuttya?) th ro u g h h is com
p reh en sio n 1 of th e tru th .
2. T hen holding u p for salvation’s sak e th e auspicious lam p
th a t is p roduced from know ledge, th e B u d d h a dw elt in th e Vih&ra
in com pany w ith B rahm a, th e gods an d saintly beings (&rya) of the
various spheres of existence (wt/taro?).
3. T h en A svajit, w ho h ad b roken th e horses of his senses in,
en tered R&jagi*ha in search o f alm s, a n d held the eyes of a g rea t
crow d by his beauty, h is tran q u illity and h is dem eanour.
4. A m endicant of K apila's sect, w ho h ad m an y pupils, fam ed
(p ra ia ita 'i) as &&radvatlputra, saw him com ing w ith h is senses
tranquillised, and, following him on th e road, th u s ad d ressed
h im :—
6. “ O n seein g y o u r fre sh app earan ce a n d y o u r tran q u illity ,
m y m ind is exceedingly am azed. J u s t tell m e th e re fo re if you
know th e final tru th ,8 w hat is th e nam e of y o u r teach er, w hat he
teaches an d who h e is.”
1 So C, i.e. read tkot for tkob in T.

* So C ; sam e expression a t x ix , 28 a n d 36 below, a p p a re n tly avabodha (cp.
B aco t, D ic tio n n a ire T ib é ta in -S an scrit, a. thofi-du ehud-pa).
9 A ccording to C tb ia is p a r t o! th e question. A lte rn a tiv e ly , read in g
rig t-p a fo r rig-pa, “ if i t is indeed fittin g .”
E. H. Johnston. 25
6 . W hen the Brahman spoke thus with every mark of respect,

A 6vajit also said to him, “ My Master was born of the Ik§vaku
race and is omniscient and without peer.
7. As I am ignorant and only recently born into the Law,
I am not capable of explaining the teaching to you. Hear (n ib o d ka ?)
however a small portion of the words of the Great Sage, Who is
the Best of those who know how to speak.
8 . The Holy One has explained the causes of all the elements
(dharm a) which arise from causes. He has explained what is the
suppression of them and what the means of their suppression.”
9. When the twice-born, whose name was Upati§ya, heard
these words of ASvajit, straightway his eyes were opened to the
Law and became free from passion (rajas), blissful and pure.
10. Previously he had held the theory that the field-knower
(kfetrajila) is uncaused, inactive, and the originator (is'uara); on
hearing that all these things take place in dependence on causes,
he perceived that there is no self and saw the supreme truth.
11. He held that the Sitqikhya consider the body to consist of
parts and therefore only destroys the group of gross sins, but that
under the Buddha’s teaching gross and subtle are destroyed alike.
12. When one embraces the idea of the soul (<atm an ) as the
origin, there is no abandonment of the ego-principle, and therefore
no abandonment of the ego. When a lamp and the sun are both
present, what is to be known as a cause of the destruction of light ? 1
13. 14. Just as if one cuts off the roots of a lotus, the fine
fibres remain entangled with one another, so he deemed the (Saipkhya)
method of salvation not to lead to finality, while the Buddha’s method
was like cutting a stone.*
1 So C a n d T , b u t one would h ave expected, “ w hich of th e tw o is to be

k n ow n a s th e cause of th e dispelling of d ark n ess (or, diffusion of lig h t)? ” Aa i t
sta n d s, th e ego is th e lam p, th e soul th e sun.
* W ta k e s th is, a g a in s t C a n d T, a s th e tw o halves of tw o d is tin c t verses,
w ith th e o th er h alves m issing. I n th e first line follow ing C, am end ehu-ba to
rU va-ba a n d ta k e eke a s for phye, w hich is id en tical in p ro n u n c ia tio n . C ex p lain s
th e la s t sentence by ad d in g t h a t no re m a in s a re left.
15. Then the Brahman did reverence to Asvajit and himself

departed in high contentment to bis dwelling, while Asvajit, after
completing his alms-round in doe order, proceeded soberly and
wisely to the Veûvana.
16. W hen he who was born in the Mandgala gotra and whose
actions corresponded to his learning and knowledge saw Upatigya
returning thus filled with the highest peace (prasnda), he said to
him:—
17. “ 0 mendicant, why being the same have yon become like
another? You have returned steadfast and rejoicing .1 Have you
to-day found the deathless state? Such calm as this is not without
a cause.”
18. Then he explained the truth to him, saying “ Thus is it
done.” Then he said, “ Tell me the doctrine.” Thereon he repeated
the same words to him, and on hearing them the right eyesight
was produced in him too.
19. As their minds had been purified by their actions and
dispositions (d.Saya'i), they saw the real truth as it were a lamp
held in their hands, and since by reason of their knowing it their
feelings towards the Teacher were unswerving, they set off at that
instant to see him.
20. The Great Seer, the Holy One, saw from afar these two*
coming with their company of disciples and said to the mendicants,
“ These two, coming here, are my chief disciples, the chiefs, the
one of those who have wisdom, the other of those who have magic
powers.*
21. Then the tranquil Sage in deep and solemn tones addressed
Qis speech to the pair, “ 0 mendicants, who have come hither for
the sake of quietude, receive this Law rightly in proper form.”
22. The Brahmans were bearing the triple staff and twisted
locks, but in the very moment that the Tatbsgata uttered these
1 T o m its tw o sy llab les; C su g g e sts “ w ith th e m a rk s o i ste ad fastn ess an d

rejo icin g .”
* H ead de-gfHt f o r de-O idt
E. H. Johnston. 27
words to them, they were turned by tbe Buddha’s might into men
dicants dressed in ochre-coloured robes.
23. These two, thus habited, with their company of disciples,
did obeisance to the Omniscient with their heads. Then, on the
Buddha’s preaching the Law to them, in due time both reached
the final beatitude.
24. Then a Brahman, the lamp of the Kaéyapa clan, who was
possessed of colour, beauty and riches, abandoned his wealth and
his beautiful wife, and, taking on himself the ochre-coloured robe,
went in search of salvation.
25. He who had given up all his possessions1 saw by the
Bahuputraka Caitya the Omniscient blazing like a sacred flag-pole
(or, caitya ) 8 of the finest gold; and, filled with amazement, hè
folded his hands and approached Him.
26. He did obeisance to the Sage from afar with his head,
and, having folded his hands, spoke out loud in fitting manner,
“ I am the disciple, the Holy One is my Master; 0 Steadfast One,
be my light in the darkness.”
27. The Tathagata, the Appeaser of the mind with the water
of His word, recognised that the twice-born had come because
desire (for knowledge) had been bred in him, and that he was pure
in disposition and desirous of salvation; therefore He said to him,
“ Welcome.”
28. W ith his weariness relieved, as it were, by these words,
he abode there in order to search for the final beatitude. Then,
as his nature was pure, the Sage took pity on him and explained
the Law to him summarily.
29. Because, when the Sage merely explained the Law briefly,
he arrived entirely at its purport, therefore from his penetration (pra-
tisaijivid ?) and great fame 5 he was called the Arhat Mahâkasyapa.
1 P o ssib ly bhâva in th e sense of " feelings,” to c o n tra s t w ith th e feeling

of am azem ent.
* R ead mohod-tdon, an d cp. S ., iii. 25.
* So C ; T h a s “ g re a t voyas,” w hich I find u n intelligible.
30. He had held the self (/liman) to be both “ I " aad “ mine, " 1
as being other than the body and yet in the body. He now
abandoned that view of self and looked on it as perpetual (? )8
suffering.
31. He had sought for purity by discipline and vows (ilia-
v ra ta ), finding the cause in that which was not a cause; now he
had arrived at the nature of suffering and the path, and held
discipline and vows not to be the supreme method.
32. He had wandered on the wrong course and failed to
obtain the best; now he saw the stages of the Four Truths and
fully cut off doubts and hesitations.
33. Recognising the impurity and unreality of the lusts, about
which the world has been deluded, is deluded and will be deluded,
he abandoned the objects of sense known as the passions.
34. Thus having attained benevolence (matirl?) in thought, he
made no distinction between friend and foe, and, compassionating
all creatures, he was freed too in mind from internal malevolence
(vyapdda).
35. He abandoned the ideas (aartijni), informed with manifold-
ness,* that are based on matter and the reactions (p ra tig h a ?) to it,
and understood the evils that are active in matter; so he overcamo
attachment to the sphere of matter (rupadhatu).
36. He recognised that the stage of the ArQpa deities, who
deem in their delusion that the trances are salvation, is transitory;
and becoming tranquil, he achieved the mind that is empty of
object (m'mifia) and gave up attachment to the ArQpa existence.
37. He realised that the restlessness of the mind was a source
of disturbance, flowing as it does like the mighty current of a
great river (sindhu), and abandoning indolence by the help of
1 T 's b ia one syllable s h o rt; C sh o w s I d a # y r ib the» to be lo r bda g -p i rah
(for doA?) zhe».
* ni-U he-ba n i n , •' n o t ephem eral “ in less th a n a d a y ," W , n o t sup*
p orted by C.
9 T he e x a c t scope of th is p h rase is n o t c le a r to m e; possibly i t re fe rs to
seeing th in g s a s se p a ra te e n titie s, n o t a s m ere com pounds o f th e five elem ents.
Act* ar«ioU)U X Y . 4
E . H. Johnston. 29
steadfastness (dkairya),1 he won to quietude and came to a stand'

still, like a lake that is full.*
38. He saw the states of being (bhdva) to be without substance
(8dra) or self and to be subject to passing away (vyaya) ; and seeing
nothing to be inferior, equal or superior ,8 he put away false self-esteem
(abhim&na?) and held that there was do reality (in the states of being).
39. Dispelling the darkness of ignorance (ajfiàna) with the fire
of knowledge (jfldna), he saw the transitory and the permanent to
be different, and perfecting his science (vidya) by yoga, he duly
extirpated delusion (avidyS ).
40. Conjoined with insight (darSana ) and contemplation (bhd-
uana), he was released from this group of ten (s arpyojanas), and,
his task completed, his soul at rest, he stood regarding the Buddha,
with folded hands.
41. The Blessed One shonè with His three disciples, who had
the triple knowledge ( traividya ), and who had exhausted the three
(Ssrauos), and who were in full possession (adhigama?) of the three
(Sila, samSdhi, prajfià?), like the moon when full (lit., in the third
parvan) and united at the fifteenth mukUrta with the three-starred
asterism (Jyefjiha), whose regent is the after-born (anuja ) god (Indra).*
CANTO X V III
The In stru ctio n o f A nàthapindada.
1. Thereafter at a certain time there came from the north

out of the Kosala country a wealthy householder, who was in the
habit of giving wealth to the destitute and who was known under
the famous name of Sudatta.
1 So C an d T , b u t one would ex p ect m rya.
* gatì-ba-, should i t n o t be d ad-pa, p rtu a n n a ?
* So C ; T is incom prehensible a n d p ro b ab ly co rru p t.
4 T h is v erse ia of g r e a t d ifficu lty , b u t I th in k th e so lu tio n to be c e rta in .
F o r JyegthS see th e d escription in D w yàvadàna, 640, w hich ag rees e n tire ly w ith
th is verse. Y a jra b a h u , th e anuja of D h ru v a , a t ix. 20 is to be understood in m y
opin io n a s I n d r a , th e y o u n g er b ro th e r of B rahm S.
30 Buddhacarita, xv—x'xviii.
2. He heard that the Sage was abiding there, and having

heard he desired to see Him and went to Him at night. He .did
obeisance to the Blessed One, Who, knowing that he had arrived 1
with his nature purified (viiu d d h a sa ttva ), instructed him:—
3. “ 0 wise man, since in your thirst for the law you have given up
sleep 3 and come to see Me at night, let then the lamp of final beatitude
be raised here at once for the man who has thus come (tathiigata).
4. The display of these great qualities is due to your disposition
(adhyaiayd), to your steadfastness, to your faith on hearing tell of
Me, and to the activity of your mind by virtue of the previous cause.
5. Therefore, knowing that fame in this world and the reward
in the hereafter arise from giving the best, you should at the proper
time with due honour and devout mind give the treasure that is
won through the Law.
6 . Regulate your conduct by taking on yourself the discipline
(¿?Za); for discipline, when observed and adorned, removes all danger
of the evil spheres of existence below and cannot but raise a man
to the heavens above.
7. Observing the evil consequences, of search, &c.,8 that are
involved in the many attachments to the lusts, and realising the
good consequences of the way of renunciation, devote yourself to
the truth of quietude which is born of discrimination (viveka ).
8 . Rightly seeing that the world wanders under the affliction
of death and the oppression of old age, strive for the quietude that
is delivered from birth and that, by not being subject to birth, is
devoid of old age and death.
9. Just as you know that by reason of impermanency suffering
ever persists among men, so know that there is the same suffering
among the gods. There is no permanence at all in the continuance
of active being (p ra v ftti).
1 rab-tUb, I.O ., o m itted by P , w hich is tw o syllables s h o rt; b u t th e reading

m ay be c o rru p t, a s n o t co rresp o n d in g to C.
* F o llo w ing C, re a d tgom -pat g n id for fogomt-pa* iiid.
* Cp. S ., xv. 7 a n d 9.
4*
E. H. Johnston. 31
10. W here there is impermanence, there is suffering; where
there is no absolute self, there also is suffering. How then can
there be an ‘ I ’ or a ‘ m ine’ in that which is impermanent,
suffering and without self?
11. Therefore look on this suffering as the suffering, and the
origin of this as the origin, and know the suppression of suffering
as the suppression ( vyw paiam a ) and the auspicious path as the path.
12. Know this world to be suffering and transitory, and observing
mankind to be entirely burnt up with the fire of Time as with a real
fire, hold existence and annihilation alike to be undesirable.
13. Know this world to be empty, without * 1 ’ or *mine,’
like an illusion, and considering this body as merely the product
of the factors (satjiskdra ), think of it as consisting only of the
elements. 1
14. Shake your mind free from transitory existence; and
observing the various spheres of rebirth (g a ti ) in the cycle of
existence, educate (bkdvaya) your mind, so that it is devoid of
thought (viioria?), fixed in quietude and free from passion. Then
practise the *absence of object ’ ( a n im itta )."
15. Then on hearing the Law of the Great Seer, he obtained
the first fruit of practice of the Law; and by its attainment only
one drop remained over from the great ocean of suffering for him.
16. Though still living in the house, he realised by insight
the highest good, the real truth, which is not for him who has no
insight, whether in the grove or in heaven, though he dwell in
the forest of those who are free from desire or on the peak of
incorporeal existence.
17. Since they are not released from the meshes of the various
false views and from the sufferings of the cycle of existence, they
are lost by not seeing the real truth and arrive at a loftier station
( viSefa ) merely by being rid of passion.
IB. W ith the correct view born in him, he shed the wrong
views, like an autumnal cloud shedding a shower of stones, and he
1 C p u ts re re e 11 before Terae 13.
did not hold that the world proceeded from a wrong cause, such
as a Creator1 (iivara) and the like, or that it was uncaused.
* 19. For, if the cause is of a different nature (to the effect), there
is no birth (upapatti), and (to believe in) the absence of a cause is
a g reat mistake. Seeing these points respectively by his learning
and knowledge, be was certainly free from doubt in his view of
the real truth.
20. If a Creator produced the world, there would be no ordered
process of activity in it, and men would not revolve in the cycle
of existence; in whatever state of existence anyone was boro, there
would he remain.
21. Corporeal beings would not encounter what they did not
desire, nor for beings of such a nature would there be any production
of w hat they desire. W hatever good and evil should come for
corporeal beings would take place in th e Creator for th e sake of
the C reator himself.1
22. Men would entertain no doubts about tho Creator himself
and would feci affection for him as for a father. W hen calamities
come on them, they w ould not sp eak in ju rio u sly of him, nor would
the world w orship vario u s deities.
23. I f th e re should be a purpose {bhftva?) in his creation, then
he is n o t th e cre ato r h ere to-day, as it (sc. th e creation) would be the
effect of th e purpose (not of the C reato r); for, if th is continued
ac tiv ity of th e purpose is asserted , it is th a t th a t w ould be the
cause of th e re being a C reato r.8
24. O r if his creation is n ot actu ated by an y intention,* his
actions a re causeless lik e a ch ild ’s, and if tb e C reato r h as no dominion
over himself, w h at pow er can lie h ave to create th e w orld?
1 I tr a n s la te ISvara b y “ C re a to r,” b u t th e la t te r te rm covers only a portion

of th e fu n ctio n s im plied b y th e S a n s k r it word.
* O r, “ by reason of th e f a c t of h is b eing th e C reato r.”
9 N o t c e rta in . In a I read hdi-yi tkyed-la for kd i m i-tkyed-la, w hich is in b etter
accord w ith C. F o r th e a rg u m e n t h ere a n d in 25, see Vijfiaptim dtratatiddhi, p. 30.
4 C has “ w ith o u t m ind,” an d T nu*-pa cw'i-zkig med, * w ith o u t a n y capacity,"
possibly m isread in g (a kti fo r takti.
E. H. Johnston. 33
25. If he causes beings in the world to feel pleasure and

suffering according to his desires, then, since thereby attachment
to, or aversion from, the object takes place in him, the dominion
does not reside in him 1 (but in the objects).
26. Men would stand under his control without will of their
own, and his would be the responsibility for their efforts. There
would be nothing done by the corporeal being and no fruit of the
act; junction with the act (karm ayoga ) would depend on him.
27. If it is his actions th at make him the Creator, then (since
his actions are shared in common with men) he would not he the
Creator. O r if he is all-pervading (vibhu) and w ithout cause, then
the C reatorship of the whole world would be established.
28. O r if there is any action other than th at of the Creator,
by reason of th at very fact there would be an efficient Creator
other than him, and it is not agreed (avyavasthita) that there is
any (creator) other than him; therefore there is no creator of
the world.
29. He saw the many kinds of contradiction that arise from
the conception of ISvara as the Creator, and therefore also the same
defects are inherent in the theory of Nature.*
30. The latter view denies to some extent the principles (a ira ya )
of those who proclaim theories of causality and does not admit the
cause to have any efficiency with regard to the effect; but, since
one sees various things such as seeds and the like which produce
effects, therefore N ature is not the cause.
31. An agent which is siugle cannot a t all be the cause of
things which are manifold; therefore as N ature is described as single
in essence, it is not the cause of mundane evolution (pravftti).
1 So a p p a re n tly C. I t would be m ore n a tu r a l to ta k e T , “ II beings in

th e w o rld a c t acco rd in g to th e ir own w ill witU respect to p le a su re a n d suffering,
th en , sin ce th e ir a c tiv ity proceeds from th e ir own a tta c h m e n t o r aversion, th e
d o m in io n does n o t reside in him ."
* A ccording to C a n d T , “ N a t u r e 11 m ig h t be e ith e r tvabh&va o r prakrti',
h ere I ta k e It to be th e fo rm er a s th e p rin c ip le u n d e rly in g th e eig h tfo ld p r a k fti
of z i i . 18.
34 Bud.dhacarita, xv-xxviii.
32. Since N ature is asserted to be all-pervading, it follows

that it can produce no effect; and, since one sees no form of
result (of a cause) except effects, therofore N ature is not a cause
of production.
33. Since it is all-pervading, it should, by reason of its being
the cause, be the universal cause of everything unceasingly; but
since we see a limitation in the activity (of a cause) to its (individual)
result, therefore N ature is not a cause of production.
34. Since it is established that it is without attribute (guna),
there should be no attribute in its results; but since we see everything
in the world to have attributes, therefore N ature is not the cause
of m undane evolution.1
35. Since, as a perpetual cause, it can have no special
characteristics (vièefa), there can never be any specific attribute in
its evolutes (vikâra)\ and since specific attributes are found to be
present in the evolutes, therefore there is no productivity from
Nature.
36. Since N ature is productive in essence, no cause of destruction
is established w ith respect to its results; and, since we observe the
destruction of the evolutes, therefore we m ust hold the cause at
w ork to h e something different.
37. Since union subsists with that which has the potentiality
(of causing* rebirth), nothing is gained by ascetics (yatt) desirous
of absolute salvation (sunaisfhika m o k§ ct) ; for, since the continuance
of activity is the essence of m an’s nature, how can they be released
(from this life) except to pass on (to renewed activity) in the
beyond?
38. Since N ature has b y hypothesis the characteristic of being
productive, its evolutes m ust equally have the same characteristics,
but this is not alw ays the case with regard to the evolutes in this
w orld; therefore N ature is not productive.
1 O w ing to th e re p e titio n o! yon-tan, T telescopes b a n d e in to one Hoe.

o m ittin g seven sy lla b le s; C enables th e g a p t o be filled w ith c e r ta in ty .
E. H. Johnston. 35
39. The action of Nature, they say, is not perceptible ( a c y a k ta )
to the m ind,1 y et it is said to have perceptible evolutes. Therefore
N ature is not a cause of the continuance of activity; for it is
established th at a result in the world can only proceed from a cause
which is equally manifest.
40. An inanimate (a ceta n a i) N ature cannot have for its effects
animate beings such as horses, oxen or mules; for nothing animate
proceeds from inanimate causes.
41. J u s t as a garland of gold is a special form (viie?a), so the
evolutes of N ature are special forms; and, since the result is a
special form, while the cause is not one, therefore N ature has no
productive efficiency.*
42. If Time is postulated as the creator of the world, then
there is no liberation for seekers. F o r the cause of the world would
be perpetually productive, so th at men would have no end.
43. Some see the determ ining principle as the selfness in the
m atters (dravya),8 which is one and is m ade manifold by the attributes
(guna); though they take their stand on a single cause, y et it has
separate characteristics (bhinnavtiefa).*
*44. The attribute-theorist sees in the variety of attributes the
operation of m atter, which is born from a certain m aturation {jpdka?).6
Since the cause is held to be not different (from the effect),6 one
must conclude th at the m atters are ineffective (iunya).
1 U n c e rta in . C seem s to p u t th is verse a fte r 40.

* T p u ts th is verse w ro n g ly a f te r 46, C here. T h e a rg u m e n t is t h a t effects
show c h a ra c te ris tic s n o t to be found in th e cause a s postulated.
3 R e ad in g rd za t fo r I.O .’s rdzes a n d P ’s r? « , a s in d icated b y C.
* I do n o t u n d e rsta n d th is verse. I t seem s to be ta k e n by T a s connected
w ith th e th re e follow ing verses, w hich a r e w a n tin g in C au d p ro b ab ly in terp o la te d ,
a n d w hich a r e a p p a re n tly in ten d ed to re fu le th e classical SSrpkhya, w hose m ain
p rin cip le s w ere o n ly developed a t a s u b s ta n tia lly la te r d a te (see th e In tro d u c tio n
to m y tr a n s la tio n of th e Buddhaecu-ita for th e S&ipkhya a s know n to A lvaghoga).
8 U n c e rta in ; I o m it a n u n in tellig ib le »ar (“ on e a rth ,” o r for tad?) a t th e
end of a.
8 O r, “ w ith o u t special c h a ra c te ristic s .”
*45. Certainly the unmanifested (a vyakta), from which matter

arises, cannot be the subject of a valid inference; for by perception
(p ra tya tya ta k ? ) we do not see in fact the development of a result
which is manifest from that which is unmanifest.
*46. As for the result which first arises from the unmanifest
and comes into activity from the pair of manifests,1 from it (sc. the
unmanifest?) which is postulated arises in this world the great one
( m ahat) which is not postulated, and there ensue the defects of the
Natu re-hypothesis.
47. If Man (purti§a) were the cause with respect to the effect,
everyone would certainly obtain whatever he wanted; yet in this
world some desires remain unfulfilled, and against their will (avaia )
men get what they do not want.
48. If it were a matter within his own control, man would
not let himself be born as an ox, horse, mule or camel; for, since
men perform the acts they want and hate suffering, who would bring
suffering on himself?
49. If Man were the agent in the world, he would certaiuly
do what is agreable to himself, not what is disagreable; yet in the
execution of his wishes the undesired is done as well as the desired,
and who, if he were the controller of events (m ahievara ), would
carry out the undesired?
*50. Whereas man is afraid of evil (adharm a ) and strives to
attain the good (dharm a ), yet the various sins carry him away
against his will; therefore in this matter man falls into bondage to
an outside force (p a ra ta n tra ).
*51. Man has no dominion over himself but is subject to others;
for we see the effects of cold, heat, rain, thunderbolts and lightning
to frustrate his efforts. Therefore Man is not master (ifva ra ) over
the effects.
52. Inasmuch as com grows from the seed with the support
of soil and water and by union with the right season, and as fire
1 Inco m p reh en sib le; should perkups be am ended to " f r o m th e second
u n m a n ife st (y u ru fa ).”
E. H. Johnston. 37
originates from the wood and blazes with the addition of ghee
there is no absence of cause such as is called existence withou
a cause.
53. If the activity of the world proceeded without a cause, there
would be no action by men. Everyone would obtain everything, and
inevitably there would be universal (sarvatragam in ?) accomplishment
in this world .1
*54. Seeing that,* if pleasure and suffering were without a
cause, there would be no apportionment of pleasure and suffering to
everyone, and pleasure and suffering would not be comprehensible
without a cause, therefore this which is called “ without a cause "
is not a cause.
*55. He knew that these and the like disparate causes do not
cause the activity of the world. He saw the world not to be without
a cause and he comprehended these defects of causelessness.
56. The various beings too, moving and stationary, come
into existence in dependence on various causes; there is nothing
in the world without a cause, yet the world does not know the
universal cause.
57. Then Sudatta, having been given that good gift, understood
the good Law of the Great Seer, Whose Law is noble, and with
mind unalterably fixed in faith, addressed these words to Him:—
58. “ My dwelling stands in ¿rfivasti. a city renowned for
virtue and ruled by the scion of Haryasva’s race. There I wish
to make a monastery for You; deign to accept that flawless excellent
abode.
59. Although, 0 Sage, I see that You are indifferent to whether
You live in a palace or a lonely forest, yet, 0 Arhat, out of compassion
for me You should accept it for a dwelling.”
60. Then He knew that he intended to give and that his mind
was liberated. So He, Whose mind was free from passion and
1 R e ad in g Ifdir for
* B ead ga-h-hhe for gah-char.
38 B uddhacarita, xv—xxviii.
Who knew the intentions, uttered His intention with the greatest
gentleness (or, calm):—
61. “ Your resolution is firm, (though you dwell) among treasures
transitory as lightning, and your being is set (ad h im u c) on giving.
I t is no wonder then that you -should see the truth, rejoicing as
you do by nature in the Law and delighting in giving.
62. Whatever goods aro taken out of a burning house are not
burnt up; similarly when the world is being burnt up with the fire
of death (k&la\ a man gains whatever he gives away.
63. Therefore the liberal-minded know giving to be the real
(ia m y a k ) enjoyment of the objects of sense. But niggardly men,
seeing the danger of exhaustion (of their wealth), do not give for
fear they may have nothing to enjoy.
64. Giving wealth (ariAo) at the right time to a proper recipient
(p&tra) is like fighting with heroism and pride. The man who is
eminent in resolution knows this, but not others, and he alone gives
and fights with determination.
65. Because he is a giver, who fares through the world
delighting in giving and thereby obtains fame and a good name,
good men honour him for his generosity and associate with him.
66.Thus he is at ease in the world and does not fall into sio
from lack of longsuffering. Ever contented, because he claims to
have done good, in the hour of death he is not affrighted.
67. The fruit 1 of the gift in this world may be some flowers,
yet in the hereafter he will obtain the reward of the giver. For
there is no friend like unto liberality for man who revolves on the
wheel of the cycle of existence.
68. Those who are born ¡a the world of men or in the heavens
receive a station superior to their equals by reason of their charity;
those too who are born as horses or elephants, will obtain the fruit
by becoming chiefs (of horses or elephants).
* So T , apparently i s th e sense of " substance"; n recompense," C.

E. H. Johnston. 39
69. By means of the gift he will go to heaven, surrounded

by enjoyments and protected by his discipline. The man who is
tranquillized and conducts himself with knowledge (jild.napftt'vam) is
without support (a ira y a ) and does not go the way of number.1
70. He practises liberality also in order to obtain deathlessness
and delights in thinking (sm?) on giving; his mind by reason of
that delight certainly becomes concentrated.
71. W ith this success (sam udaya) in concentration of mind
gradually he comes to a knowledge of birth and suppression; for
by giving to others, the sins that abide iu the heart of the giver
of the gift are diminished.
72. First, it is said, the giver cuts off attachment to ,those
goods which he gives away, and since he gives with an affectionate
mind, he thereby abandons wrath and pride.
73. In the case of the giver who rejoices on seeing the recipients’
pleasure and is therefore not niggardly, and who reflects on the
fruit of the gift, scepticism ([naatitva ) and the darkness of ignorance
are destroyed.
74. Therefore giving is one of the elements of salvation, since
by it are subdued the avarice to which the ignoble resort and the
thirst by which the habit of giving is destroyed; for when it is
present, there is salvation by destruction of the sins.
75. Just as some like trees for their shade, some for their
fruit and some for their flowers, so some employ themselves in
giving for the sake of quietude, others for the sake of wealth.
76. Therefore in particular householders do not store up their
goods, but give according to their means; and since it is giving
which alone bestows value on wealth ,2 this is the path for the good
to follow.
1 T h a s tw o sy llab les each in excess in c a n d d ; I o m it kyai'i n* an d gah

(or d an ) na . T h e tr a n s la tio n , g u a ra n te e d b y C, is m ech an ical; a ira y a p erhaps
“ th e body w ith its o rg ans,” an d “ n u m b er " recalls n a upeli sarpkham, Suttani-
p a tu , 209, &i*. (see no te on x ii. 77, in m y tra n sla tio n ).
* L ite ra lly , ''G iv in g ia th e p ith l*a>-a) of w eaJth w hich is p ith less.”
40 Bujidhacarita, xv—xxviii.
77. The giver of food gives strength, the giver of clothes too
beauty, but he who gives an abode for the religious gives everything
in the world.
*78. The giver of a vehicle also gives comfort, and the giver
of a lamp illumination. Hence he who preaches the Law of ultimate
beatitude gives the deathlessness that cannot be taken away.
79. Some give gifts for the sake of the passions, others for
riches, others for fame, some for heaven, others in order not to be
wretched (kfpana?)] but this gift of yours has no ulterior motive.
80. Therefore bravo to you, who have formed such a desire;
and when you have brought your intention to fulfilment, be contented.
You, who came here possessed of passion (rajas) and the darkness
of ignorance (tam as), will go away with your mind purified by
knowledge."
81. He who had come rightly to the real truth by the path,
full of joy and . . took the matter of the Vihara much to heart
and set off in due course with Upati?ya.
82. Thereon he came to the capital of the Kosala king and
wandered about in search of a site for the Vihara. Then he saw
the garden of Jeta, majestic and suitable, with trees entrancing in
their beauty.
83. Then in ¿>wder to buy it he visited Jeta, who was too
attached to it to sell it. “ Even,” he said, “ if you were to cover
it entirely with money, still I would not let you have the land.”
84. Then Sudatta said to him there, “ I have need(?) of the
garden*,” and persisted in his desire for it. Then he covered it
with treasure and, looking on it as a business (vyavahara) of the
Law, he bought it.
85. When Jeta saw that he was giving the money, he
became extremely devoted to the Buddha, and gave up to the
Tathagata the rest of the grove in its entirety.
1 gshug-pa byai-pa, T ; “ w ith intelligence increased by conversion,” C.

5 tehal de-la rim byat, T ; C ex p an d s a n d does n o t ex p lain th is phrase.
E . H. Johnston. Buddhacarita, xv—xxviii. 41
86 . Then with Upatifya, the great seer, in charge of the works

as Superintendent, Anithapipdada determined to do it quickly, and
with mind liberated and unattached, he started to build a mighty
Vih&ra, glorious in beauty,
87. And the embodiment of his wealth and power and insight,
even like the palace of the Lord of Wealth come down to earth,
and like the Fortune of the Northern Kosala capital, and like the
stage (bhfimi) of TathSgatahood.
{To be continued.)
The Buddhas Mission aod last Journey:
Buddhacariia , xv to xxviii.
Translated by
E , H , Jo h n s to n , Oxford.
(C ontinuation.)
CANTO SIX
The Meeting of Father and Son.
1. Then the Sage, having overcom e by His knowledge all the
teachers of the various systems, set forth in due course from the
city of the Five Mountains for that inhabited by his royal father.
2. Then the thousand disciples He had just converted went
too. He arrived at his father’s realm, and then, in order to do
him a favour, stayed near His native city.
3. Then the purohita and the wise minister, hearing the joyful
news from their trustworthy spies that the Noble One had returned
with His aim accomplished ,1 respectfully informed the king.
4. Then the king, learning of His arrival, was filled with joy,
and desiring to see Him, set out to meet Him with a cortege of
all the citizens, forgetful in his haste of all decorum (d h a ii'ya ).
5. He saw Him in the distance surrounded by His disciples,
like Brahma in the midst of the seers; and out of respect for the
Law of the Great Seer,* he alighted from his chariot and approached
on foot.
1 T o m its tw o syllables in c and I com plete th e tr a n s la tio n fro m C.

* Or possibly, " i n accordance w ith tlie custom re g a rd in g g r e a t seers."
E. H. Johnston. 43
6. Hastening into His presence, at the sight of the Sage he

uttered no words; for he was as, incapable of calling Him u Mendicantn
as of calling Him “ Son.”
*7. Then as he looked at His mendicant's robes and contemplated
the various ornaments on his own person, his sighs came fast, and
shedding tears he lamented in an undertone:—
8 . “ Like & traveller overcome by thirst, who approaches the
distant pool to find it dried up, my affliction becomes overwhelming on
seeing Him sitting close by me calmly and without change of feeling.
9. As 1 look on that same form of His, as one might look.at
the pictured representation of a dear one, still remembered in mind,
but abiding at the end of the world, I feel no delight just as He
feels none.
10. The earth, engirdled by all the mountains, should belong
to Him, as it did to M&ndhfttr in the golden age; yet He, Who
should not beg even from a king, now lives by begging from others.
11. He dwells here, surpassing Meru in steadfastness, the sun
in brightness, the moon in beauty, a great elephant in stride, a hull in
voice; yet He eats the food of mendicancy instead of winning the earth.”
12. Then the Buddha knew that His father still thought of
Him in his mind as his son, and in His compassion for the monarch
(lokadkideva) He flew up into the sky for his sake.
IB. He touched the chariot of the sun with His hand and
walked on foot in the path frequented by the wind; He transformed
His single body into many and then made the many bodies into one.
14. Without impediment He plunged into the earth as if into
water, and walked on the surface of the water as if on dry land;
and He calmly (p ra ta n n a ? ) penetrated the mountain, passing through
i t 1 as free from obstruction as if moving through the air.
15. With one half of His body He emitted showers of rain,
and with the other He blazed as if with fire. He appeared in the
1 tha d -ka r m dzad-pa; thad-ka = tirya k according to B acot, D ic tio n n a ire

T ib é ta in -S a n s c rit. Tw o syllables m issing in e.
44 Buddhaearita, xix.
sky shining gloriously, as brilliant as the bright herbs on the

mountain.
16. Thus He produced delight in the mind of the king, who
was so fond of Him, and, seated in the sky like a second sun, H e'
expounded the Law to the ruler of men:—
17. " I know, 0 king, that in your compassionate nature you
arc overtaken by sorrow at the sight of Me. Give up that delight
in having a son, and, becoming calm, accept from Me the Law in
place of a son.1
18. W hat no son has ever before given to a father, what no
father has ever before roceived from a son, that which is better
than a kingdom or than Paradise, know that, 0 king, to be the
most excellent deathlessness.
19. Guardian of the earth, recogoize the nature of the act,
the birthplace of the act, the vehicle (diraya) of the act and the
lot that comes by maturation of the act, and know the world to be
under the dominion of the act; therefore practise that act which is
advantageous.
20. Consider and ponder on the real truth of the world. The
good act is man’s friend, the bad one the reverse. You must abandon
everything (when you die) and go forth alone, without support
(flavnya), accompanied only by your acts.
21. The world of the living fares on under the impulse (diraya)
of the act, whether in heaven or hell, among animals or in the world
of men. The cause of existence is threefold,* threefold the birthplace
(yoni), and various are the deeds that men commit.
22. Therefore rightly direct yourself to the other alternative
(or, the class of two, dvivarga) and purify the actions of your body
and voice. Strive for quietude of the mind. This is your goal;
there is no other.
1 T is tw o syllables s h o rt in d ; follow ing C, read som ething lik e gnai-tu

eh o t'ta fo r gsar-pa.
* P ro b a b ly raga, dveta a n d moka.
E. H. Johnston. 45
23. Knowing the world to be restless as the waves of the sea

and meditating on it, you should take no joy in the spheres of
existence, and should practise that act which is virtuous and leads
to the highest good, in order to destroy the power of the act.
24. Know that the world ever revolves like the circle of the
asterisms; even the gods pass their peak and fall from heaven, how
much less then may one rely on the human state?
25. Know the hiiss of salvation to be the supreme bliss, and
internal ( a d h y itm a ) delight to be the highest of all delights. W hat
self-controlled (àtm avat) man rejoices in the pleasures of splendour,
seeing that it is attended by many dangers, like a house infested
with snakes?
26. Look therefore on the world as encompassed with great
dangers like a house on fire, and seek for that stage which is
tranquil and certain, and in which there is neither birth nor death,
neither toil nor suffering.
27. Crush the hostile armies of the faults, for which there is
no need of wealth or territory or weapons or horses or elephants.
Once they are conquered, there is nothing more to conquer.
28. Comprehend suffering, the cause of suffering, the appeasement
and the means of appeasement. By thoroughly penetrating these four,
the great danger and the evil births (du rg a ti ) are suppressed.”
29. Then, since the Blessed One’s display of miraculous power
had previously made the king’s mind a fit field for instruction, now
on receiving His Law by hearing, he was thrilled and folding his
hands he uttered these words:—
30. “ Wise and fruitful are Your deeds, in that You have
released me from great suffering. I, who formerly rejoiced in the
calamitous gift of the earth for the increase of grief, now rejoice
in the fruit of having a son.
31. Rightly (sthdne) You went away, abandoning sovereign
glory. Rightly You toiled with great labour, and rightly, beloved
as You were, You left Your dear relations and have had
compassion on us.
46 Buddhacarita, six.
32. For the good of the distressed world You have also obtained
this final beatitude, which not even the divine seers or the royal
seers arrived at in olden times.
33. If You had become a universal monarch (cafcrowarim), You
would not have caused me such joy as I now firmly feel by the
sight of these magic powers and of Your Law.
34. If You had remained bound up with life here even in this
existence, You would as a Cakravartin have protected mankind, but
now as a Sage, having broken down the great suffering of the cycle
of existence, You preach the Law for the sake of the world.
35. By displaying these miraculous powers and deep-searching
wisdom and by completely overcoming the perils of the cycle
of existence, even without sovereignty You have become the Lord
(iluara) in the world, but even with sovereignty prospering You
would not have become so, if helplessly conjoined with existence.”
36. Many such things spoke the Sftkya king, who had become
fit (to receive) * the teaching of the Compassionate One’s Law, and,
though he stood in the position of king and father, yet he did
obeisance to his Son, because he had penetrated the truth.
37. Many persons, who had witnessed the Sage's possession of
miraculous power, who had understood the doctrine (id ttra ) that
pierced through to the real truth, and who saw the king His father
reverencing Him,* conceived a desire to leave their homes.
38. Then many princes, in possession of the fruit of their
deeds,adopted that method of religion (dharmctvidhi)y and, regardless
of the Yedic Scriptures {m antra ) and their great means of enjoyment,
abandoned their loving weeping families.
39. Ananda, Nanda, Krmila, Aniruddha, Nanda, Upananda,
and also Kuçjhadbana, and Devadatta, the false teacher of the
disciples, after instruction by the Sage, left their homes.
1 T o m its tw o syllables in a.
* O r, “ saw th e k in g rev eren cin g H im a s h is G uru.”
3 phaleutha, re fe rr in g to th e f r u i t of th e ir p a s t deeds a n d to th e ir p resen t
enjoym ents.
E. H. Johnston. 47
40. Then the purohita’s son, the great-souled Udayin, went

forth on the same path; and Upali, the son of Atri (or, the Atreya),
seeing their decision, made up his mind to the same course.
41. The king too, seeing his Son’s power, entered the siream of
the supreme deathlessness, and dead to attachment he handed over the
realm to his brother and abode in the palace, behaving as a royal seer.
42. The Buddha, having converted these and other relations,
friends and followers, entered the city at the proper time in full
control of Himself amid the welcome of the weeping citizens.
43. Hearing the news that the King’s Son, Sarvarthasiddha,
His task accomplished, was entering the town, the women in the
palaces rushed to the doors and windows.
44. When the women saw Him clad in the ochre-coloured robe,
yet shining like the sun half-covered by an evening cloud, they shed
tears and, folding their lotus-like hands, did obeisance to Him.
45. As the women saw Him proceeding with down-gazing face,
illuminated by the Law and the beauty of His person, they manifested
pity and devotion, and, their eyes turbid with tears, they thus
lamented:—
46. “ His beautiful body 1 is transformed by the shaving of His
head and the wearing of cast off garments, yet He is enveloped in
the colour of gold from His body. So He walks, directing His
eyes on the ground.*
*47. He Who was worthy to shelter under the white umbrella,
to . . ., to . . .s and to be a conqueror, now goes along, holding the
begging-bowl.
48. He Who ought to ride on a horse under the shelter of an
umbrella, white as the face of a beautiful woman, when a tam ula
leaf has been applied to her cheek, goes on foot, holding the
begging-bowl.
1 S upplied c o n je c tu ra lly fro m C ; tw o syllables m issin g in I.

* T w o sy llables m issing in d ; I supply ta -la , indicated by C.
* I can find do p lau sib le tr a n s la tio n for L a n d th e first h alf of c of th is
in te rp o la te d verse.
48 Buddhacarita, xix.
49. Hd Who should be humbling* enemy princes and Who,

wearing a brilliant headdress, should be gazed at by troops of women
and by His attendant retinue, walks along looking at only a yoke's
length of ground in front of Him.
50. W hat is this system (d a ria n a ) of His, what these mendicant's
badges, what goal does He seek, why has pleasure become His
enemy, that He should delight in vows, not in children and wives?
61. The king’s daughter-in-law, YasodharS, was certainly grip*
ped by grief, yet what a difficult thing she did, that, on hearing
of this her Lord's conduct, she survived the news and did not pnss
to destruction.
52. When too the lord of men sees his Son's form shining in
accordance with His beauty but no longer adorned (viva rn a ), does
he remain fond of his Son, or does he look on Him as a harmful
enemy ? 1
53. If, on seeing His son Rfthula bathed in tears, He feels
no attachment to him, what is one to think of such resolute vows
that turn a man’s face away from his affectionate kinsfolk?
54. Neither His lustre, nor the form of His body, nor His
stride have been destroyed by the practice of pleasure; and yet,
shining with these qualities, He has come to quietude and separated
Himself from the objects of sense.”
55. Thus the women uttered many laments, grasping at different
opinions like the various teachers. The Buddha too with His mind
untouched entered His native city and, obtaining alms, returned to
the Nyagrodha grove.
56. With mind free from desire the Tathsgata had entered
His father's town for alms; and He kept in mind His wishes to
liberate the folk, whose means were small from their not having
practised good (in the past) and who could give hut little alms, to
strengthen the brethren (¿raroaria), who had not gained control of
their minds and who did not find contentment by such proceedings
1 T ra n s la tio n of second hem istich u n c e rta in ; C n ot lite ra l enough to help.

E . H. Johnston. 49
(i.e. alme-seeking), to be able to answer “ Happiness be yours "(?)

to the world, and similarly to preacli the Scriptures (?).*
CANTO XX
Acceptance of the Jetarana,
1.* (The Buddha), having had compassion on the great multitude

(in Kapilavastu ),8 set forth with a mighty following for the eity
guarded by the arm of Prascnajit.
2. Then he arrived at the glorious Jetavana, brilliant with the
outspread bloom of its a&oka trees, resonant with the voices of
intoxicated 4 cuckoos, and having a row of lofty dwellings, white
as the snow of Kail&sa.
3. Then taking an ewer of pure water, which was embossed
with gold and adorned with a white wreath, Sudatta in due course
presented the Jetavana to the Tatliftgata.
4. Then king Prasenajit, desiring to see the Sage of the ¿akyas,
set off for the Jetavana. Then on his arrival lie reverently did
Him obeisance, and sitting down thus addressed Him:—-
5. “ Your desire, 0 Sage, to stay in this city will certainly
bring good fortune to the Kosala people. For rs not the country,
which has not the support of such a Knower of the real truth
(tattvadariin), ruined or unfortunate?
6 . Or rather at the sight of You and at Your acceptance of
our obeisance in order to do us a favour, a satisfaction is now ours,
such as is not felt by men even on meeting with the good.
?. The wind assumes the nature (i.e. scent) of whatever thing
it blows upon; arid birds, by gaining contact with Meru, lose their
natural selves and are turned to gold.
1 yoUs-tu b rti fu d ; p erhaps for yoTis-tv. drU fiidt " ( t o preach) on b ein g
questioned.”
* V erses 1—19 i n T a r e m isplaced, follow ing on verse 38.
9 O ne lin e m issin g i a T.
* R ead yafi-dag dm ar-por (ta m ra kta ) for yanrlag dmar~por (raktHitga).
50 B uddhacarita, xx.
8.Therefore it is only by obtaining the residence in it of a

saintly Being, Who is Lord of this world and of the hereafter, that
my grove is glorious to see, like the palace of Trisafiku, when it
received the great sage, the son of Gadhin (ViSvflmitra).
9. The various gains that are won in the world are transitory
and come to an end ,1 but for those countless things which arise
from proximity to You there is no destruction.
10. 0 Saint (sadhu ), no gain is known outside this, namely
the sight of Your doctrine(?). 0 Lord, I have suffered and
been harassed by passion (raga) and the kingly profession (ra ja -
dharm a)."
11. The Sage listened graciously to these and other such words
from the Indrarlike king, and knowing him to be addicted to rapacity
and lust, replied thus to stir up his mind:—
1 2 . “ O king, it is no great wonder that you should speak
thus or act thus towards the saintly . . ,2
13. Those who desire to come up from below . . . to the
righteous people who desire their benefit. . .
14. Since, O guardian of the earth, such is your state of miud,
I desire therefore to say somewhat to you. Do you then comprehend
JIv teaching and so act that it may bo fruitful.
15. Lord of men, when Time binds and drags away the king,
neither relations nor friends nor sovereignty will follow you; all
will depart, aftiicted and helpless. Your deeds alone will accompany
you like a shadow.
16. Therefore guard your kingdom according to the Law, if
you desire Paradise and a good reputation. For there is no kingdom
a t all in Paradise for the king who in his delusion misapplies
(itk u la ya ? ) the Law.
17. By guarding his kingdom in this world according to the
Law Kj&iiva gained Heaven, while the lord of men, Nikumbha,
1 H eading hdzad-pa-can for m dzad-pa-can (“ bound up w ith k a r m a " ).

* T h a s telescoped tw o verses in to one, o m ittin g tw o lin es of e a c h ; i t is
n o t possible to supply th e m issing p a r t from C, w hich p a ra p h ra se s freely here.
E. H . Johnston. 51
resiling from, the Law in this world out of delusion, entered the
earth in K&si.
18. I have given you this example, my friend (*aumya), of
good (&rya) and evil deeds. Therefore ever guard your subjects
well, and with due reflection strive steadfastly for the right.
19. Thus do not harass human beings, never give free play
to your senses; do not consort with the vicious or give way to
anger, do not let your mind wander on evil courses,
30. Do not trouble (muA?) virtuous people through pride, do not
oppress (Aan) ascetics who are to be treated as friends
do not undertake holy vows under the influence of sin, and do not
adhere at all to evil views.
21. Do not resort to the marvellous (?),* be not addicted to
evil deeds, be not affected by arrogance ( m ada), do not listen with
displeasure or intolerance, do not exhaust (?)* your fame or fix your
mind on falsehood, do not take land revenue in excess of the share
allowed by the laws
22. Keep your mind level and carry out the Law, consort
with the good and . . . ; 4 so act that, having obtained this eminence
(as king now), you may arrive again (in the next life) at a noble
position.
23. Applying energy (olrya), grasping steadfastness (d h a irya ),b
producing learning (viVfyfffi), overcoming the sins (dosa), do the work
of a religious man (dn/a) in constant recollection of death, and
winning a great position gain possession of the path . 6
' T w o sy llab les m issin g , one of w hich m u s t be th e n e g a tiv e ; I co n jectu re,

a s a p p a re n tly in d icated by C, dka[fthub*ldan-i-nam t fo r dkafy-tkub-m am * fo r th e
o th e r, “ ascetics ” fo r “ a u s te ritie s ."
1 m tih a r-la ’, p ossibly fo r m tthan-la, w hich could be u nderstood a s nim itta,
" om ens.”
* m i-b ta d (fcfi)j possibly fo r m i-bzan, i.e. “ do n o t fix y o u r m in d on falsehood
• t h a t b rin g s ill fam e.”
* ri-m o khod tndzod-cig.
8 R ead in g b rtan-pa for b»tan~pa, a v e ry com m on c o rru p tio n .
* mdhalTn.yalabh.ad adhigaecka tnargam.
52 Buddhacarita, xx.
24. You should, m y friend , again do th a t w o rk w hich p ro te c ts 1

this fru it; for th e p ru d e n t m an, who has done th is deed (in th e
p ast), sows th e seed w hose fru it h e has seen.
25. In this w orld he who, being in a lofty position, gives w ay
to sin, is in th e light, h u t his m ind stands in d ark n e ss; h u t he who
is devoted (prudhana) to th e L aw y e t is n ot a chief am ong m en,
is in dark n ess, b u t his m ind sta n d s in th e lig h t.8
26. W hoever, being of high degree, p ractises th e w ay of th e L aw ,
his m ind becom es ex trem ely w hite (iw&Za?); an d w hoever, being of
low degree, does sinful acts, his m in d becom es ex trem ely d ark .
27. T herefore, 0 king, know ing the existence of these four
groups, e x e rt yourself as you w ill; b u t if you w ish to fare in
pleasure, you w ill find y o urself in the th ree low er classes, not in
th e first.
28. I t is im possible for a m an to do good (k u ia la ) for a n o th er’s
account, or, if he does it, it does n ot ac cru e to th e other. The
effect of one’s own a c t is not destroyed, b u t is ex perienced b y
oneself, and th e accru al of w hat is n o t done is n ot accep ted as a fact.
29. Since w hat is not done has no efficacy.8 th a t w hich is not
done does not tu rn to good (¿reyas) in th e h ereafter, and, as th e re b y
th e re is not even cessation of ex isten ce (vibhava) in the w orld,
th e re fo re e x e rt yourself in th e m ethod of good deeds.
30. T he w icked m an who com m its sin to excess has no enjoym ent
in him self in th e w orld of th e living. H av in g com m itted h is own
sins to his own account, in th e h ere after h e w ill certain ly experience
th e fru it him self.
31. F o u r g re a t m ountains, 0 m ig h ty k in g , com e to g e th er and
crush th e w o rld ; w hat is th e re to be done ex c ep t w ith the su p p o rt
(9,6raya) of th e various deeds done in acco rd an ce w ith th e L aw to
th e b est of one’s cap acity (ya th o p a p a tta u) } 4
1 tkyo ii-b a ; b u t should i t n o t be tkyed -p a , “ p ro d u c e s’1?

* Cp. Satjiyutta, I , 93 ff., fo r th is an d th e n e x t tw o verses.
3 R e ad in g rg yu-la for bi'gya-la,
* Cp. Sarnyutta, I , 100 ff.
E. H. Johnston. 53
32. S im ilarly w hen these four, b irth ,1 old age, disease an d ek e
d eath come together, th e en tire w orld revolves helplessly, encom passed
as it w ere by four m ountains.
33. W h e n then th is suffering com es on us a g a in st o u r will,
an d ag ain st it we have n eith er su p p o rt no r pow er of resistan ce nor
p ro tectio n , th e re is no reso u rce (au$adhi?) for us to ta k e ex c ep t
th e Law , w hich is unfailing a n d inexhaustible.
34. T h erefo re, inasm uch as th e w orld is im perm an en t an d given
to sensual pleasures, w hich a re tra n sito ry as a flash of lightning,
a n d as it stands on th e fingertips of D eath, man should n ot u ndergo
th e f ru it of n o t follow ing th e L aw .
35. T hose various kings, who w ere lik e G re a t In d ra , fought
even in th e divine b attles an d w ere m ighty and proud(?),* y e t in
co u rse of tim e suffering w as th e ir lot.
36. E v e n th e e a rth th a t supports all beings is d estro y ed , an d
M eru is b u rn t up by th e cosm ic fire ; th e m ighty o§ean d ries up,
how m uch m ore th e n does th e w orld of m an, tra n sito ry as foam,
go to d estru c tio n ?
37. T h e w ind blow s violently an d y e t dies down, th e sun
sco rches th e w orld and y e t goes to its setting, th e fire too blazes
a n d y e t becom es ex tin g u ish e d ; all th a t is, I w een, is in such case
an d su b je ct to change.
38. T h is body, th ough long g u ard e d w ith ca re an d cherish ed
w ith vario u s enjoym ents, y e t abiding h ere b u t a few days . . .*
39. K now th a t in this sta te of th e w orld m en, fostering p rid e and
a rro g a n c e (m ada), in tim e lie dow n to sleep on lofty couches; do n ot
lie dow n on them , b u t k eep aw ake for th e sak e of th e h ig h est good.
40. T h e w orld m ounts th e ever-m oving sw in g 4 of th e cycle of
ex istence, and is heedless, though its fall is ce rtain . .
1 S o C ; T h a s rgud-pa (vipaiii, lo r upapotW )).

* iiet-p a r x u m -p a -m a n tf, n i m il a fo r cwm ifa?
* L a s t lin e m issin g in T ; e x a c t sense of i t a p p a re n tly n o t given by C.
* T o m its tw o sy llab les; supplied from C.
4 T w o lin es m issing in T a n d th e sense n o t g iven in C.
54 Buddhacarita, xx.
41. D o not reso rt to th a t w hich does n ot have p leasant con

seq u en ces (savpbandha?), do n o t do th a t w hich has evil fru it; he is
not a friend who is not conjoined w ith good, th a t is not know ledge
w hich does not dispel suffering.
42. I f you h av e know ledge, th e re is no m ore existence for
you, o r if th e re is existence, it is in th e bodiless sta te ; for, if
y o u continue in c arn ate d in a body, you a re n ot released from
th e objects of sense, an d th e sp h ere of passion is ep hem eral and
calam itous.
43. Since even th e A ru p a deities, as still su b ject to th e pow er
of th e act, a re im perm anent an d u n d er the dom inion of T im e,
th e re fo re set y o u r m ind on th e cessation of ac tiv ity (a p ra vjiti)} if
th e re is no activ ity , th e re is no suffering.
44. Since th e body is th e root of suffering in view of its
dependence on th e various actions su ch as m oving, stan d in g and
th e like, th erefo re th e d eb t of th e body is acq u itted by the
existence of know ledge w hich is com petent w ith re g a rd to the
bodiless state.
45. S ince th e w orld com es to b irth by reason of passion and
th e re b y undergoes m uch g re a t suffering, th erefo re w hen a m an can
d etach him self (trcutc) from th e sp h ere of passion (M m abkava), he
is no lo n g er attac h ed to suffering an d ceases to be afflicted.1
46. T h erefo re w hether am ong th e ArQpa deities o r am ong the
R u p a deities who a re still su b je ct to the lu sts (k&ma), th e continuance
of ac tiv ity is not stilled because of th e liab ility to tran sm ig ratio n ,
how m uch m ore then is it not so for those in th e dom ain (prac&ra)
of th e six lusts?
47. S eeing th e th re e spheres of existence to b e th u s im perm anent,
suffering and w ithout self, and to b e e v e r on fire, th e re is no place
of refu g e for m en to enter, as for birds w hose roosting-tree is
ablaze.
1 Tw o syllables m issin g in d an d th e tr a n s la tio n is acco rd in g ly n o t ce rta in ,

th o u g h th e g en eral sense is rig h t.
A c ts o r i e n u l i * . X T .
E. H. Johnston. 55
48. T his is th e host th in g to be know n, nothing else is to b e

know n. T h is is th e best w isdom (w ait), noth in g else is wisdom.
T his is th e best task, noth in g e k e is adm itted (to b e such) . . -1
49. I t is certain ly not to be th o u g h t th a t th is L aw is n o t fo r
those who dw ell in houses. W h e th e r abiding in th e fo rest or in th e
house, only h e rea lly exists who achieves quietude.
50. A m an, w hen scorched w ith heat, en ters th e w ater, and
everyone obtains relief from a cloud. H e w ho h as a lam p sees in
th e dark n ess. Y oga is th e m eans (pram dna), not ag e n o r fam ily.
51. Som e, though they live in th e fo rest in th e ir old age
([vayaa), fail to p ra c tise yoga, and, b rea k in g th e ir vow s, descend to
an evil existence (durgati)- others, though livin g in th e ir homes,
p u rify th e ir actions and, ta k in g p ro p er heed, attain to th e final
beatitude.
52. A m ong th e folk stru g g lin g in th e ocean of ig norance (tam as),
w hose w aves a re w rong view s an d w hose w ater existence, only he
w ho has th e boat of m ystic w isdom (p ra jfia ) w ith th e o ars of
aw aren ess and en erg y is rescued th e re fro m .5*
53. T h u s th e king, who w as m uch given to th e objects of
sense, received this tru th (ta ttva ) of th e L aw from th e O m niscient,
and, w ith th e conviction born in him th a t evil k ingsh ip is im perm anent
an d unstable, retu rn ed to ¿r& vastt in sober mood like an elephant
fre ed from m ust.
54. T he o th er doctors of learning (tirthika), know ing th a t th e
lo rd of th e ea rth had bow ed dow n to H im , challenged H im of th e
T e n F o rc es to a display of m agic pow ers; and, w hen th e g u ard ia n
of th e ea rth requested H im to do so, th e S eer W h o h a d co nquered
self consented* to exhibit H is m agic m ight.
55. T hen th e Sage shone w ith an orb diffusing splendour, lik e
th e risin g sun outshining the stars, and H e defeated th e teachers
1 L a s t lin e m issing in T. C has, “ B y th is one approaches- th e doctrine»

se p ara te d from th is one is p a rte d from th e rig h t."
* B ead tdum -pa* fo r td vg -p a t, as in d icated b y C.
56 Buddhacarita, xx—xxi.
of th e various system s by m agic pow ers of m any kinds, giving

g en eral delight (?).
56. T h en a fte r th e people of ¿ ra v a s tl h ad honoured and
rev e re n ced H im therefor, H e d ep arted w ith th e ex tre m est (nirut-
ia ra ? ) m ajesty and m ounted above th e trip le u n iv erse in o rd er to
p re a c h 1 th e L aw for th e benefit of H is m other.
57. T hen th e S age converted b y H is kn o w le d g e H is m other
who dw elt in H eaven; an d passing th e rain y season th e re and
accepting alm s in due form from the ru le r of th e Sky-gods, H e
descended from th e heav en ly w orlds to Saipkssya.
58. T h e gods, who h ad acq u ired tran q u illity , stood in th e ir
m ansions and followed H im w ith th e ir eyes, as if th e y w ere falling
to earth,* and th e various king s on ea rth , raisin g th e ir faces to the
sk y , received H im w ith th e ir heads, as th ey d id obeisance to H im .
CANTO X X I
Progress (srotas) of the Mission.

1. A fter converting in H eav en H is m other an d th e heavenly
dw ellers who w ere desirous of salvation, th e Sage trav e lle d over
th e earth, converting those who w ere due for conversion by Him.
2. T h en in th e city th a t lies in th e m idst of th e five m ountains,
th e T ea ch e r ( V in a ya ka ) converted Jy o tisk a, J lv a k a , ¿Qra, S ro â
and Afigada.
3. H e tu rn e d from th e ir fo rm er view s th e k in g ’s son, A bhaya,
¿ rig u p ta , U pali, N y ag ro d h a an d others, who held th e (view s of the
tw o) ends (perm anence and annihilation).
4. H e converted th e lo rd of G an d h ara, P u ^k ara b y nam e, who
abandoned h is royal glory im m ediately on h earin g th e L aw .
5. T h en H e, W hose en erg y (p a rsk ra m a ) w as extensive (v ip u la ),
converted on M ount V ipula th e Y ak§as H aim av ata an d S atag ra.
1 B ead g tu n -b a r fo r btrufi-bar, a s in d icated by C.

* T h is is a p p a re n tly th e m ean in g , b u t T o m its tw o syllables in th e first
lin e an d is n o t clear.
7*
E. H. Johnston. 57
6. T h e K now er of qualities (gunadarSin) b ro u g h t to th e faith

a t n ig h t in J iv a k a ’s m ango-grove th e king (Aj&taSatru) accom panied
by his five h u n d re d 1 queens.
7. T hen on M ount P&saija th e B rahm an P& rayapa, who was
in ten t on quietude,8 sta rted th e stu d y of th e m eanings d ecid ed hy
subtle w ords.8
8. T h en in V e ^ u k ap tak a H e converted th e sain tly m other of
N anda, who b y good aw areness (satrm rti) saw (hidden) trea su res
before h er eyes.*
9. T h en in th e village of Sth&puraatl th e ex cellen t B rahm an
K Q tadatta, who w ished to sacrifice w ith all sorts of sacrifices, was
caused to en ter th e L aw of Salvation.
10. T h en on th e V ideha m ountain P anca& kha an d th e A su ris(?)
an d g o d s6 entered into firm conviction.
11. T h en in th e city of A ftga the Y ak§a P Q rpabhadra an d the
g re a t snakes, ¿rc ?th a ,a Dap<Ja, ¿v e ta (? ), P iiig ala(?) an d C auda (?)
w ere converted.
12. In th e city of A papa th e B rahm ans K enya an d ¿ela, who
w ere p ractisin g au sterities <for th e sak e of being reb o rn in heaven),7
w ere brought to salvation.
13. A m ong th e Suhm as th e H oly O ne by th e m ig h t of H is
m agic pow er converted A ftgulim ala, a B rahm an w ho was cru el like
Saud&sa.*
1 B ead Ifta-hrgya fo r lta-hyed\ th e occasion w as t h a t of th e deliv ery of the

<$rdmapyaj>Aalaf<Mra.
* D o u b tfu l; T is a p p a re n tly c o rru p t, a n d I u n d e rsta n d a n o rig in a l t e a -
* Cp. th e Parayaiyivagga of th e Suttanipata. C has, “ w as co nverted b y th e

su b tle m ean in g of h a lf a gatJiS.”
* C p u ts th is verse a f te r verse 10.
8 So T a p p a re n tly ; C n am es m erely “ a heavenly s p ir it of g re a t m a je sty
an d v irtu e nam ed P a ficaiik h n ."
6 “ ¿ ro p n ,” C ; cp. Soqadaud*» th e B ra h m a n of C am pg, Digha, I, 111 ff.
C does n o t giv e th e la s t th re e nam es.
’ Supplied from C ; T o m its a line.
' bran-bzaiit, T ; cp, th e StUatomajeUaka.
58 Buddhacarita, xxi.
14. In B h a d ra th e son of a g entlem an (b h a d ra ), MeijcJhaka by

nam e, of good livelihood a n d a generous g iv er, an d lik e P tlrijab h ad ra
in w ealth, w as caused to ta k e th e rig h t view s.1
15. T hen in th e city of V id eh a th e B est of sp e ak e rs overcam e
b y H is p rea ch in g him who w as n am ed B rah m ay u s, a n d whose
lifetim e was as extensive as B rah m a’s.
16. H e converted th e flesh-eating m onster (M ark ata) in the
pool a t Y ai& ll as w ell as th e L icch av is head ed b y Siipha, and
U tta ra (? ) and Satyaka.*
17. T h en in th e city of A lak av atl H e, W hose w ork w as good,
b ro u g h t to th e w ay of th e L aw th e Y ak§a B h ad ra, who possessed
a good disposition.
18. T h en in a v e ry evil forest (aâui) th e W ise O ne in stru cted
th e Y ak?a A tav ik a and th e y o u n g p rin ce (kum&ra) H astak a .8
*19. T h en in th e city of . . .* H e W h o saw salvation p reach ed
salvation to th e Y akija N ag ay an a (?),6 w hile th e Y ak§a k in g did
obeisance.
20. A t G ay a th e S eer in stru c ted th e T& qikita(?) sag e s 6 a n d
th e two Y ak?as, K h a ra and ¿Qciloma.
21. T hen in th e tow n of V aran asi th e Possessor of th e T en
F o rc es converted th e B rahm an K aty ay an a, nephew of A sita th e sage.
22. T hen H e w ent b y H is m agic pow ers to th e city of ¿Qrp&raka
an d in due course in stru c ted th e m erch an t S tav ak arn in ,
1 C m en tio n s a fte r th is th e conversion of tw o Y ak jas, B haddSli and

B h a d ra , in th e sam e v illag e; p erh ap s a m isu n d e rsta n d in g of th e e p ith e ts q u a lify
in g M egtfliaba.
* F o r th e la s t tw o C has sim ply “ th e N ir g ra n th a p u tr a s .”
3 R ead tag-horn fo r legt-hont. “ V ery evil ” is perh ap s th e n am e of th e forest.
* bde-dgaî firs t syllable p erh ap s 4am.
* sdig-med, w hich sta n d s fo r naga verse 55 below ; cp. S u va rq a p ra lh iita -
tUtra, xv. 41.
* F o r “ T a q ik ita s a g e s ” C h a s “ th e dem on T a k a n a ,” an d i t describes
K h a r a aa sis te r's son to ¿Hcllom a. Su ttanipata, p. 47, gives th e Y ak$as' dw elling
a s T arpkitom afica, th e first m em ber of w hich P ro fesso r H elm er S m ith p o in ts o u t tc
m e probably m ean s “ ch iselle d ” ; a reference p erh ap s to carved caves such a s the
L om as R ish i C ave in th e B a ra b a r h ills n e a r G aya.
E . H. Johnston. 59
23. Who, on being instructed, became so faithful that he started

to build for the Best of seers a sandalwood Vihara, which was ever
odorous and touched the sky.
24. Then He converted Kapila the ascetic in Mahlvatl, 1 where
the wheel-marks of the Sage’s feet were seen on a stone.
25. Then in Varava He instructed the Yak§a Varava; similarly
in Mathura the fierce Oardabha was converted.
26. Then in the town of SthQlako?thaka the Teacher converted
him who was called Rs^trapala, whose wealth was equal to that of
a king.
27. Then in Vairanja a great being (or, crowd) like Virinca*
was converted, and similarly in Kalm&sadamya the learned Bh&-
radvaja (?).8
28. In SravastI again the Sage dispelled the darkness of Sabhiya,
of the Nirgrantha Naptrlputras and of the other doctors (tirth ika ).<
29. Here too the Brahman sacrificers (yajilaka?), Puskalasa-
din(?) and Jatisroi?i(?),6 as well as the king of Kosala, were
brought to believe on the Buddha.
30. Then in the forest land of 6 etavika 6 the Best of teachers
taught a parrot and a starling (S&rika,), birds (d vija ) who were as
learned as Brahmans.
1 T ta k e s mah% a s m ah, “ b r ig h tn e s s ” ; a p p aren tly th e sam e place a s t h a t

describ ed in W a tte rs, On Y u a n Chwang, I , 233.
* P e rh a p s “ H e W ho w as lik e V irifica converted, &c.”
5 T he reference m u st be to th e M agandiyatulta of th e M ajjhim a, a n d I ta k e
T s rgya-ehen tkyet-b u -can to s ta n d for B rh a d 'fijin , b u t th e la s t p a r t m a y rep resen t
M lg a n d ik a (D ivyavadana, 515 S.) a n d m khas-pa rgya-chen m ay be a n o th e r nam e,
a s C h a s tw o , S a-v i-sa-san an d A g n iv eiy a. T h e la t t e r c a n n o t be reconciled w ith
T o r th e k now n legends, unless A g n iv e iy a corresponds to th e A ggik ab h H rad v Ija
of th e S uttanipata.
* T he correspondence of C fo r th is an d th e n e x t verse is n o t e x a c t an d
its o rd er m a y b e w rong.
4 These seem to be th e nam es in d icated by C, T p erh ap s h av in g P u sk a la -a d i
a n d J l t U r e i j i ; th e P a li canon associates P o k k h a ra a sti a n d JS n u sso ^ i w ith B rlv a s tl
an d K o iala.
e S e ta v y a in P a li, betw een ¿ rS v a s ti a n d -K apilavSstu.
31. Then in the town o f.. .* the savage Nagara (?) * and Kftlaka and
Kumbhlra whose deeds were ferocious were brought to tranquillity.
32. Then among the Bhargasas (Bhargas?) He converted the
Yakga B he;aka 8 and favoured similarly the aged parents of Nakula.
33. In Kau&lmbl the wealthy Gho?ila, KubjottarS and other
women, and a multitude beside were converted.
34. Then in the Gandhara country the snake Apalfila, with
his senses tamed by the Rule, passed beyond evil.
*36. Then the Wise One in due course preached sermons, after
converting . . who desired to burn up like Death.
36. By the conversion of these and other beings, whether faring
on earth or in the sky, the fame of the Buddha kept on waxing
like the ocean at springtide (pa rvtiyi).
37. Devadatta, seeing His greatness (m&h&tmya), became envious
and, losing control over the trances, he did many improper things.
38. W ith his mind sullied he created a schism in the Sage’s
community, and by reason of the separation, instead of being devoted
to Him, he endeavoured to do Him hurt.
39. Then he set a rock rolling with force on Mount Grdhrakflfa;
but, though aimed at the Sage, it did not fall on Him but divided
into two pieces.
40. On the royal highway he set loose in the direction of the
Tathagata a lord of elephants, whose trumpeting was as tbe thundering
of the black clouds at the dissolution of the world, and whose rushing
as the wind in the sky when the moon is obscured.
41. The streets of Rajagrha became impassable through the
corpses, which he had struck with his body or taken up with his
trank or whose entrails were drawn out by his tusks and scattered
in heaps.
1 fjthob-pa, T ; C gives th e names of tw o places, A-su*ca and Sa-ve-ra. There

w as & K U ak lrS m a a t S lk e ta according to th e P a li canon.
* gron-khyer gtto, T ; “ ¿a-ve-ra," C.
3 The P a li canoo knows a B hcsakallvana in th e Bhagga country.
4 AAar-x&in }ijigi-paff% lat-can, T.
E . H. Johnston. 61
42. In his thirst for flesh he dug into men's thighs, and when
his trunk touched the entrails, he cast twitching wreaths of them,
as though they were stones, into the air to free himself while his
fearsome head, ears and tongue dripped with blood.
43. The townsfolk were panicstruck and terrified of him, as
he wandered in limitless fury, stained with drops of gore and
putrescent blood, and imbued with the smell of the ichor that spread
over his forehead .1
44. As they saw the maddened elephant, like the fearsome club
of Death (Tama), with his face swollen with insolence, trumpeting and
rolling his eyes in wrath, cries of “ Woe! Woe! ” arose from R&jagrba.
45. Some ran despairingly in all directions, some hid in places
where they could not be seen, and others, so frightened as to be
afraid of nothing else, entered the houses of others.
46. Some took no account of their lives in their fear that the
elephant might hurt the Buddha, and valiantly shouted behind him,
uttering roars like a lion about to spring.
47. Similarly others called out to the mahout; some raised
their hands to him imploringly, some too threatened him then, and
others appealed to his love of money.
48. The young women, looking on from the balconies, flung
their arms about and wept; some in terror covered 2 their eyes with
copper-coloured hands, which had golden bracelets.
49. Despite the on-coming (? )8 elephant intent on slaughter,
despite the weeping people holding up their arms (in warning), the
Blessed One advanced, collected and unmoved, not breaking His
step nor giving way to malevolence.
50. Quietly the Sage came on; for not even that great lord
of elephants had power to touch Him, since in His benevolence
(mattrf) He had compassion on all creatures and since the gods
followed Him from devotion.
1 T he lite ra l m ean in g a n d co n stru ctio n o( th e la s t clause is u n c e rta in .

* B ead fygeb*-pa-1y} for bgeit*-pa-fyo.
* yortf-iu ro-myaA (p a rya tva d a t for p ra ty a ia d a t? ), T.
51. The disciples who were following the Buddha fled, on seeing*
the great elephant from afar. Ànanda alone followed the Buddha,
just as the inherent nature follows the multiform world.
52. Then, as the enraged elephant drew near, he came to his
senses through the Sage’s spiritual power (prabhdva), and, letting
his body down, he placed his head on the ground, like a mountain
whose wings 1 have been shattered by a thunderbolt.
53. Just as the sun touches a cloud with its rays, the Sage
stroked the lord of elephants on the head with His beautiful hand,
soft as a lotus and having well-formed webbed fiugers.
54. As the elephant bent low at His feet, like a black raincloud
overladen with water, the Sage, seeing his palmleaMike ears to be
moveless, preached to him the religious peace, which is fit for
rational beings:—
55. “ The slaughter of the Sinless One (71<I<7<7)* is accompanied
by suffering; do no harm, O elephant, to the Sinless One. For,
0 elephant, the life of him who slays the Sinless does not develop
from existence to existence in the eight good births.
56. The three, love, hatred and delusion, are intoxicants hard
to conquer; yet the sages are free of the three intoxicants. Free
yourself therefore of these fevers and pass beyond sorrow.
57. Therefore in order to abandon this love of darkness, be
quit of intoxication and resume your natural self. Do not, O lord
of elephants, slip back through excess of passion into the mud of
the ocean of transmigration.”
58. Then the elephant, hearing these words, was freed from
intoxication and returned to right feeling; and he obtained the good
internal (antargata) pleasure, like one released from illness on drinking
the elixir (a m jta ).
59. On seeing the lord of elephants straightway giving up his
intoxication and doing obeisance as a pupil to the Sage, some flung
1 T read p a k fm o for p a k ta .
* tdig-m ed, T j " th e g r e a t N&ga,” C.
E. H. Johnston. 63
up arms covered with clothes, others brandishing their arms let the
clothes go.
60. Then some folded hands to the Sage , 1 and others surrounded
Him. Some praised the great elephant for his nobility (■Zryatva ),
and others, filled with wonder, stroked him.
61. Of the women in the palaces, some did Him honour with
new clothes of great price, and others showered down on Him their
various ornaments and fresh garlands of entrancing quality.
62. Wheu that elephant, who was like Death (kala), stood
humbled, those who did not believe entered the middle state, those
who were already in the middle state reached a special degree of
faith, and the believers were mightily strengthened.
63. Then Ajatasatru, standing in his palace ,2 saw the lord of
elephants tamed by the Sage and was overcome with amazement; joy
grew in him, and he believed in the Buddha to the highest degree.
64. Just as, when the evil age passes away and the age of
ascent begins, Law and Wealth increase, in such wise waxed the
Sage by His fame, His magic powers, and His difficult undertakings.
65. But Devadatta, having in his malice done many evil and
sinful deeds, fell to the regions below, execrated by king and people,3
by Brahmans and sages.
CANTO X X II
The Yisit to Amrapaii’s Grove.
1. Then in course of time, when the Best of speakers had favoured

the world and filled the earth with His Law, His mind turned to
Nirvana.
2. Then in due time the Saint proceeded from R&jagrha to Pfijali-
putra, where he stayed in the caitya known by the name of Pajali.
1 T w o sy llables m issing.
1 T rend p ro td d a for p r a tid a .
* B eading tkye-dgu-ba for eten rgu-ba\ th e tr a n s la tio n of th e la s t clause ia
n o t q u ite ce rta in .
64 Buddhacarita, xxii.
3. Now at that time Varîk&ra, the minister of the Magadha

king, had made a citadel to keep the Licchavis quiet.
4. The TathSgata saw the gods bringing their treasures there
and prophesied that the city would become pre-eminent in the world.
5. The best of Doers, after being honoured in due form by
Var^&k&ra, proceeded with his disciples towards the chief wife of
Ocean.
6 . Then he (Vargakara) caused the gate, by which the Holy One,
brilliant as the sun, emerged, to be reverenced as the Gautama Gate . 1
7. He, Who had seen the crossing (of the ocean of trans
migration), came to the bank of the Ganges, and, seeing the people
with their various boats available,* reflected within Himself:—
8 . “ As it would be improper for Me to cross the river by effort,
therefore I should go Myself without a boat by the force of My
magic powers.”
9. Thus unseen by the spectators, He with His disciples then
passed to the other side in a moment, exceeding even the pace of
the wind.
10. Inasmuch as the Sage knew that it is the boat of knowledge
which crosses th 6 ocean of suffering, He crossed the Ganges without
again using this (i.e. a material?) boat.
11. The bank, from which the Teacher crossed to the other
side of the Ganges, is famous in the world as a place of pilgrimage,
known by His family name (Gautama).
*12. Then the faces of the men, who wished to cross, who were
crossing and who had crossed, opened wide in wonder, as their eyes
fell on Him.
13. Then from the bank of the Ganges the Buddha went on
to the village of Kuti, and, after preaching the Law there, went on
to N&dika,
1 T places th is verse a f te r 10; C rig h tly here.

* I am n o t su re of th e e x a c t sense a n d c o n stru c tio n ; C ex p an d s an d , in
c o n tra d ic tio n w ith th e n e x t verse, m akes th e B uddha a c t o u t of fe a r of show ing
p a r tia lity by choosing one boat.
\
E . H. Johnston. 65
14. Many people had died there at that time, and the Sage
explained in what world each of them had been reborn and as what.
15. After passing one night there, the 6 righana moved on to the
city of VaiSall and abode in a glorious grove in the domain of Amrap&ll.
16. The courtesan Amrap&ll, hearing the Teacher was there,
mounted a modest equipage and went forth with great joy.
17. She wore diaphanous white garments and was without gar
lands or body-paint, like a woman of good family at the time of
worshipping the gods.
*18. In the pride of her beauty ,1 she attracted by her united
charms the minds and the wealth of the Licchavi nobles.
19. Self-assured in her loveliness and glory, like a forest goddess
in beauty, she descended from her chariot and quickly entered
the grove.
20. The Blessed One, seeing that her eyes were flashing and
that she was a cause of grief to women of family, commanded His
disciples with voice like a drum ;—
21. “ This is Amrap&ll approaching, the mental fever of those
whose strength is little; do you take your stand on knowledge,
controlling your minds with the elixir of awareness.
22. Better is the neighbourhood of a snake or of an enemy
with drawn sword, than that of woman for the man who is devoid
of awareness and wisdom.
23. Whether sitting or lying down, whether walking or stand*
ing, or even when portrayed in a picture, woman carries away
men’s hearts. •
24. Even if they be afflicted by disaster (vyasana ), or fling their
arms about weeping, or be burnt with dishevelled hair, yet women
are pre«eminent in power.
25. Making use of extraneous things, they deceive by many
adventitious (Ahdrya ) qualities, and concealing their real qualities they
delude fools.
1 O r th is m ay refe r to th e L icchavis, u o t to A m ra p lil.

66 Buddhacarita, xxii.
26. By seeing woman as impermanent, suffering, without self and

impure, the minds of the adepts are not overcome on looking at her.
27. W ith minds well accustomed to these temptations (alaya),
like cattle to their pastures, how can men be deluded when attacked
by the pleasures of the gods?
28. Therefore taking the arrows of mystic wisdom, grasping
the bow of energy in your hands and girding on the armour of
awareness, think w ell 1 on the idea of the objects of sense.
29. I t is better to sear the eyes with red-hot iron pins than to
look on woman's rolling eyes with misdirected awareness.
30. If at the moment of death your mind be subject to passion,
it binds you helplessly and takes you to a rebirth among animals
or in Hell.
31. Therefore recognize this danger and do not dwell on the
external characteristics (n im itta ); for he sees truly, who sees in the
body only Matter (rupa).
32. In the world it is not the sense-organs whicli bind the
objects, nor is it the objects which bind the senses. Whoever feels
passion for them (the objects of sense), to them is he bound.
33. The objects and the sense organs are 2 mutually attached,
like two oxen harnessed to the same yoke.
*34. The eye grasps the form and the mind considers it, and
from that consideration arise passion with regard to the object and
also freedom from passion.
*35. If then great calamity ensues by not properly examining
the objects of sense, activity in'the domain of the senses is conjoined
with all disasters.
36. Therefore not abandoning awareness, faring with the highest
heedfulness, and having regard to your own good (uvartha), you
should meditate (bhavaya ) energetically 3 with your minds.”
1 m not, T, b u t “ fig h t," C.

* R eading y in fo r min, a s a p p a re n tly C, an d u n d e rsta n d in g “ th ro u g h p a s
s i o n ’1; oth erw ise a n eg ativ e m u st be inserted.
3 gduh-m ed, T, i.e. a tapin fo r dtapin ?
E. H . Johnston. 67
37. W h ile H e th u s in stru cted th e disciples who h ad n ot pro

ceeded to th e end of th e m atter, Amrap&li, seeing H im , d rew n e a r
w ith folded hands.
38. S eeing th e S eer seated w ith tran q u il m ind u n d er a tree,
she deem ed herself h ig h ly favoured by H is occupation (paribkoga)
of th e grove.
39. T h en w ith g re a t reverence, setting h e r eyes, restless as th e y
w ere, in order, she did obeisance to th e S age w ith h er h ead , w hich
was like a cam paka flower fully opened.
40. T h en w hen she h a d seated herself in acco rd an ce w ith th e
O m niscient’s directions, th e S age ad d ressed h e r w ith w ords suited
to h er u n d e rsta n d in g :—
41. “ T his y o u r intention is virtuous and y o u r m ind is stead fast
by p u rific a tio n ; y e t desire for th e L aw is h a rd to find in a woman
w ho is y o ung and in th e bloom of h e r b ea u ty .1
42. W h a t cause is th e re for w onder th a t th e L aw should a ttra c t
m en of intelligence (dhlm at?) o r women w ho are afflicted by m isfortune
(vyasana) o r are self-controlled (dtm avat) o r ill?
43. B u t it is ex tra o rd in a ry th a t in th e w orld solely devoted (eka -
rasa) to th e objects of sense a young woman, b y n a tu re w eak in com
prehension and u n steady in m ind, should en tertain th e id ea of th e L aw .
44. Y our m ind is tu rn ed to th e L aw , th a t is y o u r real w ealth
(arth a ); for since th e w orld of th e living is tran sito ry , th e re are no
riches outside th e Law .
45. H ealth is borne down b y illness, yo u th cu t sh o rt b y age,
an d life snatched aw ay by death, b u t for th e L aw th e re is no such
calam ity (tupai).
46. Since in seeking (for pleasure) one obtains only sep aratio n
from th e pleasant an d association w ith th e unpleasant, th erefo re the
L aw is th e best path.
47. D ependence on others is g re a t suffering, self-dependence
th e h ighest bliss; yet, w hen born in th e race of M anu, all fem ales
a re dependent on others.
1 p k u l-g n a * -p a ; or “ w ealth y .”
68 Bijddhaearita, xxii.
48. T h erefo re you should come to a p ro p e r conclusion, since the

suffering1of women is excessive b y reason equally of th e ir dependence
on o th ers and of child-birth.”
49. Young1 in years, b u t n o t lik e th e y o u n g in disposition,
intelligence and g rav ity , sh e listened jo y fu lly to th ese w ords of the
G re a t Sage.
50. T h rough th e T a th a g a ta ’s p reach in g of th e L aw ,1 she cast
aside th e condition of m ind th a t w as g iv en u p to th e lu sts, and,
despising; the sta te of being a wom an an d tu rn in g asid e from th e
objects of sense, she felt lo ath in g for h e r m eans of livelihood.1
*51. T hen en tirely p ro stratin g h e r slen d er body, lik e a mango-
branch laden w ith blossom, she fixed h e r ey e w ith devotion on the
G re a t S age and again stood w ith purified sig h t for th e L aw .
52. T h e woman, though m odest b y n atu re, y e t e v e r sp u rre d on
by longing for th e Law , join ed h e r h an d s lik e a clum p of lotuses
(p a h ka ja ka ra ) and spoke w ith g en tly u tte re d v o ic e:—
53. “ O H oly One, You h ave attain ed th e goal an d soothe suf
fering in th e w orld. D eign in co m pany w ith Y o u r disciples to m ake
th e tim e of alm s-seeking fru itfu l fo r m e who am rip e fo r th e fru it
(?, phalabhuta), in o rd er th a t I m ay receive a serm o n .”
54. T h en th e B lessed O ne, seeing h e r to be so devoted, and
know ing anim ate beings to be d ep en d en t on food, g ave H is consent
b y silence and announced H is intention to her w ith a g estu re (vikara).
55. H e, W h o possessed th e su p rem e L aw an d an ey e th a t dis
cerned occasions (ksa q a krty a va t?), rejo iced ex ceedingly in th e vessel
of th e L aw , . . . know ing th a t th e best gain is by faith, H e p raised h er.9
1 T w o sy llab les m issing.

* ran-gi tkye-hohi rlen-la, T ; p ro p erly tvajanairaya,.
3 T o m its one line, e ith e r b or c, an d th e e x a c t sense a n d co nstruction
can n o t be d eterm in ed ; A m rapS ii m ay be th e subject, n o t th e B uddha. C is very
b rief an d a o help, b u t suggests th e p o ssib ility t h a t th e real la c u n a is in x x iii. 1 ,
one lin e of th is verse h av in g been tu rn e d in to tw o an d tr a n s fe rre d t o t h a t one
to m ak e up tw o m issing lines in it.
( T o be continued.)
The Buddha’s Mission and last Journey:
Buddhacarita, xv to xxviii.
Translated by
E . H , Johnston, Oxford.
(Continuation.)
CANTO X X III
Fixing the Factors of Bodily Life.1

1. T h en , un d erstan d in g th e S age’s intention, she d id obeisance
an d re tu rn e d to th e tow n. T h e L ic ch av is, h earin g th e new s, cam e
to see the B uddha.
2. Som e h a d w hite horses, ch ario ts, um brellas, g arlan d s, o r
n am en ts and clothes; o th e rs ag ain h ad th e m ru d d y g old in h u e.
3. Som e h ad e v e ry th in g of beryl-yellow , an d o th ers of th e colour
of p e a c o c k s’ tails. T h u s gloriously ap p a relle d , each to p lease him self,
th e y cam e out.
4. W ith bodies vast as m ountains a n d arm s lik e golden yokes,
th e y a p p e ared lik e th e glorious . . .* in bo d ily form in heaven.
5. A s th e y stood, ab o u t to a lig h t from th e ir chariots, th e y shone
lik e stre a k s of lig h tn in g across an evening cloud (saipdhycibhrapada).
6. In clin in g th e ir w av in g headdresses, th e y g ra v e ly salu ted th e
S age; though full of pride, y e t th e y stood th e re as if becom e sober
in th e ir desire for th e L aw .
7. T h eir passion-free (ra jo h ln a ?)8 circ le shone beside th e B u d d h a
lik e th e bow of I n d ra (?) opposite th e cloudless sun.
1 & artrayttfytarjitkaradhifthdTia.
* tod-rJ-A, I.O .; beii-riit, P . F o r Jtod-rin?
9 T h is e p ith e t should su re ly ap p ly to th e B u d d h a to m ak e th e com parison r ig h t.
70 E. H. Johnston.
8. T h e n S iip b a an d th e o th ers seated them selves oo lion-seats

d eco rated w ith gold, h a v in g th e form (saipsthdna?) o f Hons on th e
g ro u n d , a n d th e M an-lion said to them th e n :—
9. " T h is devotion of y o u rs to th e L aw far exceeds in value
y o u r distinctions su c h a s b e a u ty o f form , so v ereig n ty an d stren g th .
10. N e ith e r y o u r b e a u ty , n o r y o u r m agnificent clothes, n o r y o u r
orn am en ts o r g arla n d s, h a v e th e sam e b rillian ce as th e v irtu e s of
discipline a n d th e lik e have.
11. I h o ld th e V rjjis to b e favoured a n d fo rtu n ate in th a t th e y
h a v e fo r lo rd s you w ho a r e k n o w ers of th e L aw a n d se ek e rs of th e
R u le («tnayoifw i).
12. O nobles (flrt/a), p ro te c to rs who ab ide in th e L aw a re h a rd
to find in d u e co u rse for countries n o t outside th e p ale (of A ry& varta)1
an d a re n o t to b e found fo r th e u n fo rtu n ate.
13. T h is co u n try is favo u red ev e n b y th e L aw , in th a t it is
g u a rd e d b y m a je stic nobles (mah&bhdga), w ho p ro te c t th e k now ledge
of th e L aw .
14. T h erefo re, j u s t a s c a ttle who w an t to cro ss a strea m follow
th e h erd -b u ll, so p eo p le Bock to th e co u n try w hich is h eld b y k in g s.
15. T h is discipline sho u ld b e e v e r p rese n t in y o n , so th a t y o u r
rich e s (svA rtha?) in th is w orld a n d th e n e x t can n o t b e sn atch ed aw ay
b y th e passions.
16. G re a t is th e re w a rd of discipline,— a contented m ind, honour,
gain, renow n, tr u s t a n d deligh t, a n d in th e h e re a fte r bliss.
17. A s th e e a rth is th e s u p p o rt of all beings, m oving an d
sta tio n a ry , so discipline is th e best su p p o rt of all th e v irtu es.
18. K now th e m an who ab a n d o n s discipline a n d y e t desires
final b eatitu d e to be lik e o ne w ithout w ings w ho w ishes to fly, o r
lik e one w ith o u t a b o at who w ishes to cro ss a riv e r.
19. T h e m an who, h av in g renow n a n d b ea u ty a n d w ealth, resiles
fro m th e discipline, resem bles a tre e loaded w ith flow ers an d fru it,
y e t co v e red w ith thorns.
1 The o riginal probably had th e equivalent of A ryS varta, aod T m ay have

m isunderstood p a rt of th e compound as a vocative.
Buddhacarita. xxtii. 71
20. A m an m ay live in a palace and w ea r gorgeous clothes

a n d ornam ents, but, if he have discipline, his w ay o f ^ if e 1 is equal
to th a t of a seer.
21. All a re to b e know n as sham s, who, though th e y w ear dyed
or b a rk g arm en ts an d d ress th e ir h air in th e vario u s ascetic styles,
h a v e ru in ed th e ir discipline.
22. T hough he b ath e th ree tim es a d ay a t a sacred spot (tlrth a ),
though h e p o u r oblations tw ice in th e fire, though he be scorched
w ith fiery heat, if h e h av e not discipline, h e is nothing.*
23. T hough h e d eliver h is body to beasts of p rey , though he
■cast h im self dow n a m ountain, though h e leap into fire or w ater, if
h e h av e not discipline, he is nothing.
24. T hough he subsist on a m odicum of fru it an d roots, though
h e g raz e th e g ra ss lik e a deer, though he desire to live on air, if
h e h ave n o t discipline, he is not cleansed.
25. T h e m an, w hose discipline is vile, is lik e th e b ird s and
b ea sts; h e is not a vessel of th e L aw , b u t like a le a k y vessel of w ater.
2G. In th e p rese n t life h e rea p s fear, ill rep o rt, m istru st and
discontent, a n d in th e h e re a fte r he will in cu r (lit., eat) calam ity.
27. T h erefo re discipline, lik e th e g uide in th e desert, should
not b e killed ; discipline, w hich is self-dependent and h a rd to acquire,
is th e bo at th a t conveys m an to H eaven.
28. H e w hose m ind is overcom e by th e sins loses ev e ry th in g in
life. T ak in g y o u r sta n d on discipline, destro y th e sins and cherish faith.8
29. T h erefo re h e who desires p rogress (bubkv$u?) should first
rid him self of th e thou g h t of self; for th e th o u g h t of self obscures
th e virtu es, as sm oke obscures the fire.
30. T h e virtu es, even w hen rea lly existent, do n ot shine, if
overcom e b y pride, lik e th e stars, sun and moon w hen covered by
a g re a t m ass of cloud.
1 P o ssib ly g a ti, an d , i l so, “ fu tu re b ir th .”

* H e re an d in 23 bda g (aim a) m a-yin (n d tti ), b u t in 24 d a g m i-}ygyur, “ he
does n o t becom e p u re.”
8 B e tte r to am end d a d -p a to d a m -p a , " do w h a t is good," h a v in g p u n y a .
72 E. H. Johnston.
31. Arrogance {auddhatyck}} destroys self-respect (ftri), grief

steadfastness, and old age beauty ,1 and the thought of self destroys
the roots* of*the virtues.
32. Became of envy and pride the Asuras, being defeated by
the gods, were cast down to P&tftla, and Tripura was destroyed.
33. That man is not held to be wise, who in ephemeral states
of being deems himself to be the best and thinks that he is not Tile.
34. W hat is it bat lack of consideration, when a man is proud,
thinking ' I t is I t* while his veiy form is inconstant and he is transitory
and by nature subject to destruction?
35. Passion (¿amaraba) is the violent covert connate adversary,
which strikes nnder the guise of friendship, like an evil-doing enemy.
36. The fire of passion and an ordinary fire are alike in their
nature of burning, but when the fire of passion is blazing, the night
will indeed be long.
37. But a fire is said not to have the same force as the fire
of passion; for a fire is quenched 9 by water, but the fire of passion
not even by a whole lake .4
38. W hen the forest has been burnt by fire, in time the forest
trees will grow again, but when fools are burnt by the fire of passion,
there is no birth to the Law.
39. By reason of passion man seeks pleasure and for the sake
of pleasure does evil; through doing evil he falls into Hell. There
is no enemy equal to passion.
40. From passion arises desire, and from desire attachment to
the lusts. From the lasts man comes to suffering. There is no
adversary 6 equal to passion.
41. The fool takes no account of the great illness called passion,
and . . .*
* B eading brtem rga-bat for gtan dgab-fxu w ith C.

* Read ritva-Aa-mam* for rtna-ba-nai.
* Bead *hi-*te for to -te .
4 mUhat. 6 Read jfj/ul for yttf.
* Two lines m issing. C * version not q uite d e a r.
B uddhacarita, xxiii. 73
42. T hough a m an m ay rid him self of passion b y g rasp in g its

im perm anence, its im p u rity , its n a tu re as suffering an d its absence of
self, y e t b y reason of his p e rv e rte d m ind h e becom es im passioned again.
43. T h erefo re h e who can see a th in g (va stu ) as it really is
(yathabhutam ), w hen attach m en t arises w ith re g a rd to it, is said to
be one w ho sees rea lity (bh u ta d a riin ).
44. J u s t as w hen one looks a t th e v irtu es (of an object),
attach m en t arises, so, w hen one considers its dem erits, an g e r is
b ro u g h t on.
45. T h erefo re h e who w ishes to su p p ress an g e r should n ot let
him self be affected b y av ersion; for as sm oke from fire, a n g e r arises
from aversion.1
46. A nger is as old ag e to th e beautiful, as d ark n e ss to those
w ho have eyes, th e fru stra tio n of L aw , W e a lth an d P lea su re , and
th e enem y of learning.
47. A nger is th e chief dark n ess of th e m ind, th e chief enem y
of friendship, th e d estro y e r of resp ect, th e causer of degrad atio n
(abkibkava?).
48. A ccordingly do not g ive w ay to an g er, o r if y o u do so,
giv e i t up. Y ou should n o t follow afte r an g e r a n y m o re th a n you
w ould a fte r a snake w hose n a tu re it is to bite.
49. 1 deem him to be th e tru e ch a rio tee r who stead fastly keeps
an g e r in check w ith reins as though it w ere a ch ario t th a t h a d left
th e ro a d ; th e o th er k in d m erely holds th e rein s.8
50. W h o ev er w ishes to b e a n g r y 3 and does n ot w ish to su p p ress
its b irth , afterw ard s w hen his an g er passes aw ay, h e is b u rn t as if
b y touching fire.
1 T h a s t h i s th e o th e r w a y ro u n d , w hich seem s nonsense; C ia to o free to

help. G an d T ag ree in re a d in g ‘'a n g e r ” in 44, w h ere one w ould expect “ av ersio n .”
1 D ham m apada, 222; UdSnavarga S a n t/a il, 1, p. 258.
a One could u n d e rsta n d “ W h atev er th e a n g ry m an w ishes,” b u t th e postcedent
to th e re la tiv e is ta in c a n d excludes th is. Cp. UdSnavarga Sanskrit, I , p. 253,
w h ere one should read y a t for y a n in a an d dahyate o r tapyate lo r ddhati in d ; th e
tr a n s la tio n th e re is w rong.
74 E . H. Johnston.
51. W hen a m an gives b irth to anger, his own m in d is b u rn t

u p first; afterw ard s, as th e an g e r increases, oth ers m ay b e b u rn t
b y it o r they m ay not.
52. W h a t is th e good of m alevolence to w ard s those of one’s
enem ies w ho h av e bodies, seeing th a t th e w o rld (of em bodied beings)
is oppressed (alread y ) b y th e calam ities of disease, & c.?
53. T h erefo re know ing the w orld to be su b je ct to suffering,
y o u should cultiv ate benevolence an d com passion for all beings in
o rd er to restra in a n g e r.”
54. T h u s th e B uddha, seeing them a t th a t tim e to be full of
sin, h ad com passion on them an d rep ro v ed them w ith H is serm on.
55. J u s t as, w hen people are ill, th e d octor p resc rib es m edicine
fo r th em ac co rd in g to th e ir constitutions, in o rd er to cu re th e disease,
56. So th e Sage, know ing th e dispositions of beings who a re
afflic ted b y th e d iseases1 of passion, old age, &c., g a v e them th e
m edicine of know ledge of th e re a l tru th .
57. T h e L icchavis w ere delighted w ith such a serm on from th e
S ag e an d did rev e re n ce to H im w ith th e ir heads, so th a t th e ir jew elled
c re sts h u n g down.
58. T h en jo in in g th e palm s of th e ir h an d s and slig h tly inclining
th e ir bodies, th e y req u ested th e B u d d h a to visit them , ju s t as th e
gods requested B rhaspati.
59. T h e Sage, inform ing them th a t A m rap all’s tu rn cam e first,
exp lain ed th a t those of low d e g re e 8 should n ot be dep riv ed of th e ir
rig h ts in favour of th e nobles.
60. O n learn in g th a t th e woman h ad forestalled them , th e y did
m uch rev e re n ce to th e T athfigata an d re tu rn e d to th e ir n a tu ra l fram e
of m ind (i.e. w rathfulness).
61. B u t on th e O m niscient’s teach in g them , th e y g ain ed calm ness
of m ind, ju s t as th e poison of sn ak es ab ates w ith th e w ell-spoken
spells of sages.
1 B e ad in g n a d fo r naft.
1 H ead ifia n dm an fo r ifian m nan.
Buddhacarita, xxiii. 75
62. When the night had passed, Amrap&lf entertained Him,

and {He went on) to the village of Vepumatl (to pass the rainy
season there).1
63. After passing the rainy season there, the Great Sage returned
to VaiiaU and sat down on the bank of Mark&ta’a pool.
64. He sat down by the root of a tree, and, as He shone there,
Mara appeared in the grove and, approaching Him, said:—
65. “ Formerly, 0 Sage, on the bank of the Nairanjanft when
I said to You, ‘You have fulfilled Y oar task, enter Nirviija,’ You
made reply there:—
6 6 . *1 shall not enter Nirv&pa till I have given security to
the afflicted and caused them to abandon the sins.1’
67. Now many have attu n ed salvation, or similarly wish to do
so or will do so. Therefore enter Nirvana."
6 8 . Then on bearing these words, the Best of Arhats said to him,
“ In three months’ time I shall enter Nirvana, be not then impatient.”
69. Then knowing bis desire to have been fulfilled by the
promise, he disappeared from there, greatly exultiog.
70. Then the Great Seer entered with such force of yoga into
concentration of mind that He gave up the bodily life due to Him
{bhUtapUrva?) and continued to live in an unprecedented way* by
the might of His spiritual power.
71. At the moment that He abandoned His bodily life, the
earth staggered like a drunken woman, and great firebrands fell from
the quarters, like a line of stones from Mem, when it is coloured 4
■with fire.
72. Similarly Iadra’s thunderbolts flashed unceasingly on all
sides, full of fire (agnigarbha) and accompanied by lightning; and
flames blazed everywhere, as if wishing to burn up the world at the
end of the aeon.
1 T o m its th e l a s t lin e ; g a p supplied fro m C.

* Reading dor-bya* for don-byaa, aa suggested by C.
* Or perhaps, “ H e W ho h a d no equal.” 4
4 Ukot-pa-, perhaps for uhig-pa, “ blazing.”
4«t* arUoUli*. XT- 16
76 E. H, Johnston.
73. The mountains lost their peaks and scattered abroad heaps
of broken trees, while drums in the sky gave forth discordant (viçam a)
sounds, like caverns filled with the wind.
74. Then at that moment of universal commotion in the world
of men, in heaven and in the sky, the Great Sage emerged from
His deep concentration and uttered these words:—
75. “ My body with its age released is like a chariot whose
axle has been broken, and I continue to carry it on by My own
power. Together with My years I am released from the bond of
existence, as a bird when batching breaking the egg."
CANTO XXIV
Compassion fo r the Licehavis.
1. Thereon, when Ànanda saw the earthquake, his hair stood

on end; and in his perturbation (àgat&vega) at what it coaid be, he
trembled and was distressed.
2. He asked the Omniscient, the Knower of causers, what was
the cause of it. The Sage then said to him with the voice of a
maddened bull1:—
3. "T h e reason for this earthquake is that I have cut off My
days on earth; My life is fixed {adhif^kd) at three months from now.**
4. Ànanda, hearing this, was deeply moved, and his tears flowed,
as gum flows from a sandal wood-tree when a mighty elephant breaks
it down.
5. He was grieved, because the Buddha was his kinsman and his
Guru; and, mourning miserably, he lamented is his wretchedness:—
6. “ On hearing my Master's decision, my body sinks as it were,
I have lost my bearings,1 and the teaching of the Law that I have
heard is confused.
1 kht/u mehog mo»-pa\ perhaps for kftyu-iyug ma»-pa, naiiaioinla.

* D oubtful; bdog-gi pkÿogt-mam» »pott+pa-mai, pw aibly for Uhigt-mam*
•Icbt-pa-med, equivalent to “ My jo in ts a re turo«d to w ater.”
Buddhacarita, xxiv. 77
7. A las! T h e Tath&gata, p ra ise d of men (narctiarn&a), is speedily

g oing to N irv an a, lik e a fire q u ic k ly ex tinguished fo r m en who are
p e rish e d w ith cold and w hose g arm en ts a re w o rn o u t.1
8. T h e guide points out th e p ath to em bodied beings lo st in
th e g re a t forest of th e sins an d d isap p ears all a t once.
9. M en trav e l on a fa r road, overcom e w ith th irst, an d then
th e pool of cool w ate r on th e ir w ay suddenly d ries up.
10. T h e E y e of th e w orld, w hich is lim pid a n d h a s d a rk -b lu e 9
eyelashes, w hich sees th e past, th e p rese n t and th e fu tu re , a n d w hich
is w ide open w ith know ledge,8 is about to close.
11. V erily, w hen th e crop sp rin g s up an d is w ith erin g for
w an t of w ater, a cloud gives a show er an d a t once passes aw ay (m ajj).
12. T h e lam p th a t shines on all sides for beings going a s tra y
on th e road by reason of th e d a rk n e ss of ignorance, is v e ry suddenly
ex tin g u ish ed .”
13. T h en seeing A n an d a to be thus trou b led in m ind w ith
grief, th e C hief of com forters, th e B est of those w ho know th e tru th ,
ex p lained th e tru th to h im :—
14. “ Recognise, A nanda, th e real n a tu re of th e w orld a n d be
n o t grieved. F o r this w orld is a n aggregation, an d th e re fo re im
p erm an en t because its sta te is com pound (sarjiskfta).
15. I h av e told y o u before th a t you should look on cre atu res
who d elight in th e p a irs (dvandv&r&ma) w ith com passion en tirely
devoid of affection.
16. W h a te v e r is born is com pound a n d ep h e m e ra l; being depen
d en t on a support, it has no self-dependence.4 I t is im possible then
for anyone to attain th e sta te of perm anence.
17. I f beings on ea rth w ere perm anent, th e sta te of activ e
b eing (p ra v rtti) w ould not be su b ject to change; an d w h at need then
of salvation? F o r th e end w ould be (the sam e as) th e beginning.
1 Last phrase doubtful.

* Following C, read riio-nag for the nonsensical l h nt.
s According to C, “ which dispels the darkness by prajfia."
* So C suggeatB, but better perhaps “ it is helplessly dependent on a support.1’
16*
78 E . H. Johnston.
18. O r again w hat is th e d esire y o u a n d o th er beings have

for M e? F o r y o u h av e done w ithout Me th a t for w hich effort
is m ade.1
19. I h av e stead fastly explained th e p ath to y o u in its e n tirety ;
you, as disciples, should u n d erstan d th a t th e B uddhas w ithhold nothing.
20. W h e th e r I rem ain o r w h eth er I pass to peace, th e re is only
th e one thing, nam ely th a t th e Tath& gatas a re th e B ody of th e L aw
(dharm akaya) ; of w h at use is this m ortal body to you?
21. Since a t th e tim e of M y passing M y lam p has been lit w ith
full devotion (?)* th ro u g h p ertu rb atio n of m ind (sarpvega) an d h eed
fulness (apram ada ), therefo re th e lig h t of th e L aw goes on fo r ev er.
22. Y ou should know it as y o u r lam p, dev o tin g stead fast e n e rg y
to it; and, fre ed from th e p airs, recognise y o u r goal (svSrtha) and
le t not y o u r m ind b e a p re y to o th er things.
23. Y ou should know th a t th e lam p of the L aw is th e lam p
of m ystic w isdom (prajnd), w ith w hich th e skilful an d learn ed man
dispels ignorance, as a lam p th e darkness.
24. F o r o b taining th e h ig h est good, th e re a re four sp h eres of
action (gocara), to w it, th e body, sensation, th e m ind, an d absence
of self.
25. T h e re is no attac h m e n t to th e body for him who sees th e
im p u rity in th e body, enveloped as it is w ith bones, skin, blood,
sinew s, flesh, h air, &c.
26. T h e id e a 8 of pleasu re is overcom e by him w ho sees th a t th e
sensations a re b u t suffering, each arisin g from th e ir resp ectiv e causes.
27. F o r him who sees w ith tran q u il m ind th e b irth , d u ratio n
an d d ecay of th e (m ental) elem ents (dh a rm a), th e g rasp in g of w ro n g
view s (g r ih a ) is for e v e r rejected .
28. F o r him w ho sees th a t th e com ponents (skandha) arise
from causes, th e thou g h t of self w hich gives rise to th e belief in
an ego ceases to be active.
1 Doubtful; C simply “ attained the aim."

* dad-dam, T. I am not sure of having hit the exact sense of the verse.
* T has iet-rab, prajfia, but C shows the correct reading +o be fylu-im, tamjHa.
29. T h is is th e only road to ta k e to annihilate su fferin g ; acco rd

in g ly rem ain atten tiv e on th e P a th w ith resp e ct to th ese four.
30. A ccordingly, w hen I pass to th e Beyond, those w ho ta k e
th e ir sta n d on this w ill obtain th e excellent stage th a t does n ot pass
aw ay , th e final beatitu d e.”
31. T h u s the T ea ch e r p rea ch ed to A nanda; an d th e L icchavis,
h e a rin g th e new s, cam e th e re h u rrie d ly out of devotion to Him.
32. T h eir m inds w ere c a rrie d aw ay b y bittern ess (sar^tapa) b y
reason of th e ir p ity and of th e ir devotion to the Seer, an d a t the
new s th e y speedily ab a n d o n ed 1 alike th e affairs on w hich th e y w ere
eng ag ed (?) and th e ir usual pom p (rddAi).
33. W ish in g to sp eak to th e M aster, th e y bow ed an d stood on
one side, an d th e M aster, th e Sage, know ing th e ir w ish to speak,
ad d re ssed them th u s:—
34. “ I know all th a t has com e into y o u r m inds re g a rd in g M e;
you, still th e sam e, y e t as if changed b y grief, h av e now becom e
self-confident (?).8
35. S till abiding in th e com pany (varga?) of so v ereig n ty , you
now h av e e n tire ly p re se n t in y o u b o th o u tw ard b rillian ce (d ip ti? )
a n d know ledge of th e L aw .
36. I f indeed b y h ea rin g a little you h a v e ac q u ired know ledge
from M e, calm yourselves a n d b e n o t d istressed a t M y passing.
37. In asm u c h as th e sta te s of b ein g a r e im perm an en t an d com
pounds, th e y a re ephem eral, su b je c t to change, w ith o u t su b stan ce
an d n o t to be relied o n ; th e y do n o t rem ain stable in tb e le ast d egree.
38. Y asi§tha, A tri an d o th ers, a n d w hoever else w as ascetic
(flrdAvareia*) cam e _u n d e r th e dom inion of T im e. E x isten ce h e re is
pernicious.
39. M andhatr, th e ru le r of th e e a rth , a n d V asu, th e p e e r of
V&sava, a n d N abhaga, w hose lo t w as noble (maJi&bhaga), becam e
one w ith th e elem ents.
1 Heading dor-mamM~ao for don-mamt-»o, as suggested by C.

* tpol/M-par-gyur, viiarada?
80 E. H. Johnston.
40. Y ayati too, who w alked in th e p ath , B h a g lrath a of the

m agnificent chariot, th e K u ru s who achieved blam e an d ill fame,
R am a, G irira ja s(? ),1 A ja,
41. T hese m ajestic (mah&tman) royal seers an d m any o th ers
lik e G re a t I n d ra w ent to d e s tru c tio n ; for th e re is no one w ho is
n ot su b ject to destruction.
42. T he sun falls from his station, th e gods of w ealth cam e
to ea rth , h u n d red s of In d ra s have p assed aw ay ; for no one exists
for ever.
43. A ll th e o th er Saqibuddhas, a fte r illum inatiQ g th e w orld,
en tered N irvana, lik e lam ps w hose oil is exhausted.
44. A ll th e great-souled beings, w ho w ill becom e T ath ag atas
in th e fu tu re , w ill also en ter N irv an a like fires w hose fu el h as been
consum ed.
45. T h erefo re I too should go on, like an ascetic in th e forest
w ho seeks liberation; for th e re is no reason w hy I should d ra g out
a useless corporeal existence (nam arupa).
46. Since it is M y intention to d e p a rt from th is p leasan t (ram aniya)
VaU&ll, in w hich th e re a re some to be converted, do y e n e v e r follow
an o th er faith (a nyam anas?).
47. T h erefo re know th e w orld to b e w ithout refuge, helpless
and ephem eral; and w alking in passionlessness obtain p ertu rb atio n
of m ind (saifivega).
48. T h u s to p u t it briefly, in due course w hen th e T a th a g a ta
is no m ore seen, p roceed in th e direction of K u b era (i.e. th e no rth ),
lik e th e sun in th e m onth of Jy e § th a.”
49. T hereon th e L icchavis followed H im w ith eyes full of te a rs;
and, w ith stout arm s laden w ith ornam ents, th e y jo in ed th e palm s
of th e ir hands and lam ented;—
50. “ A las! T h e M aster’s body, lik e refined gold an d hav in g
th e thirty -tw o m ark s, w ill b re a k up. T h e C om passionate O ne is
im perm anent too.
1 ri-mo rdtUi n am e u n tra c e d , b u t no o th er re co n stru ctio n fits th e m etre.

51. T h e w retched calves, who h a v e not y e t attain ed reason,

a re th ir s ty 1 for la ck of m ilk, and th e m ilch-cow of know ledge, A las!,
too q u ick ly deserts them .
52. T h e S age is th e sun w hose lig h t of know ledge has dispelled
th e d ark n e ss of delusion for men w ithout a lam p,8 an d su d d en ly this
su n w ill set.
53. W h ile th e stream of ignorance flows h ith e r a n d th ith e r in
th e w orld, th e far-reaching em bankm ent of th e L aw is b reach ed
too soon.
54. T h e g re a t com passionate P hy sician has th e m edicine of
ex cellen t know ledge, yet, abandoning th e w orld w hich is sic k w ith
m ental diseases, H e w ill depart.
55. T h e flag of In d ra , g arn ish e d w ith th e diam onds of th e m ind
an d deco rated w ith th e ornam ents of m ystic wisdom, w ill fall, w hile
people still th irs t for it* in th e feast.
56. S eeing th a t4 for th e w orld, w hose lo t is suffering an d w hich
is bound w ith th e fetters of th e cycle of existence, th is is th e door
of release, D eath w ill close it fast.”
57. T h u s the L icchavis lam ented, th e ir eyes tu rb id w ith te ars;
an d w hen th e y followed afte r H im , th e S age tu rn e d them b a c k again.
58. T h en know ing th e S age’s decision6 th e y becam e ca lm 6 and
in th e deepest g rief determ ined to re tu rn .
59. As, fair as th e golden m ountain, th e y d id obeisance to the
S ag e’s feet, th e y resem bled ka rnikdra trees, w hen th e ir flow ers a re
b eing shaken b y th e wind.
60. W ith hearts attac h ed to H im , th e ir feet too lagged, an d
lik e w aves m oving ag ain st th e stream , th e y tu rn e d b a c k w ithout
m oving onw ard.
1 R ead w ed for trid ,

* R ead tffron-ma for 1}gro-na.
* T h is p h ra se n o t c e r ta in : “ o n w hich th e w o rld gazes w ith o u t s a tie ty ," C
4 T read ya d i, w hich I ta k e a s m ista k e n for yada.
6 U n c e rta in ; th u b -p a t b ea d (chid) S e s -n a t, T.
6 R e ad in g b rta n -p a for h la n - p a , a s in d icated b y C.
82 E. H. Johnston.
*61. W ith o u t jo y in th a t for w hich th e y h ad h ad rev eren ce,

an d w ithout rev e re n ce for th a t in w hich th e y h ad rejo iced , th e ir jo y
in, a n d rev e re n ce for, th e S age w ere im m ovable.
*62. L ik e m ig h ty bulls, w hen th e h erd-bull has gone aw a y from
th e forest, they k e p t on stopping an d gazing rep e ate d ly a t th e H o ld er
of th e T en F orces.
63. T hen w ith th e ir m inds dw elling on th e T ath S g ata an d w ith
th e ir bodies too b ere ft of brilliance, th e y w en t on foot in g rief, as
if p roceeding to th e final bath of a fu n eral cerem ony (apam & ta).1
*64. T h e L icch av is re tu rn e d to th e ir palaces w ith th e ir faces
w ork in g w ith grief, though they h ad overcom e th e ir foes w ith bow s
w hose arro w s n ever m issed the m ark , though th e y w ere p ro u d an d
stro n g a n d . . a n d though they sought so v ereig n ty in th e w orld
a n d h ad g re a t com m and over th e m eans of pleasure.
CANTO X X V
The Journey to Nirvana.

1. W h e n th e S age d ep a rted fo r H is Nirv&â, Vai&tlJ, lik e the
s k y o v ersp read w ith darkness on th e eclipse of th e sun, no longer
ap p e ared brilliant.
2. T h o u g h beautiful an d fre e from p rid e, though delightful
{ram aniya) in all p a rts, it did not shine because of its b u rn in g sorrow
(saijitapa), lik e a w om an w hose h u sband has died,
3. L ik e b ea u ty w ithout learning, lik e know ledge w ithout v irtu e,
lik e intelligence w ithout pow er of expression, lik e pow er of expression
w ithout education (sarp,skara),
4. L ik e sovereignty (¿n ) w ithout good conduct, lik e affection
w ithout faith, like good fortu n e (la ksm i?) w ithout en erg y , lik e action
w ithout religion (dharm a).
1 T is c o rru p t a p p a re n tly , b u t th e sense given is c o rre c t; fo r m ya -iia n fyias
w e should p ro b ab ly re a d m y a -iia n fyofts, a n d fo r Aon*, “ follow ed,” a verb
m e a n in g “ r e tu rn e d ,” “ w e n t aw ay .”
* ffg u g t-ld a n , lit. “ h a v in g v ik a rja ," b u t perh ap s a m ista k e fo r g zu g t-ld a n ,
“ b e a u tifu l.”
B uddhacarita, x x r. 83
5. A t th a t tim e . . it w as not b rillian t because of its grief,

lik e th e ea rth w ith its d ried up rice-crop, w hen th e rain fails in the
autum n.
6. T h e re from g rie f no one cooked o r a te his food; th e y all
w ept, as th e y recounted th e fam e of th e fam ous Sage.
7. W ith others n e ith e r saying, n o r doing, n o r th in k in g an y th in g
a t all, th e city w as g iven u p to one single business, m o u rn in g and
w eeping.
8. T h en th e Sen&pati Siqiha, distressed w ith g rie f for all his
firm ness and th in k in g on th e C hief . . u tte re d th e se lam en ts:—
9. “ H e overcam e th e h ere tica l system s a n d ta u g h t th e good
path, H im self pro ceed in g on such a path. N ow H e h a s gone n ev er
to re tu rn .
10. T h e L o rd (naifta) is abandoning th e w orld w hich is destroyed
by afflictions an d is w ithout brilliance, a n d is tu rn in g th e people into
o rp h an s; so H e goes to o b ta in .p e a c e (éam d).
11. A s th e stre n g th of th e body (o ja t?) w ith th e lap se of tim e,
so m y steadfastness is destroyed, now th a t th e ex c ellen t G uru, the
M aster of Y oga, is on H is w ay to th e final peace.
12. A s k in g N ahu§as lo st4 his m agic pow ers a n d fell from
heaven, so th e e a rth w ith o u t H im is an object of p ity , and I know
n o t w hat is to be done.
13. T o whom now shall people reso rt for th e solution of th e ir
doubts, as one reso rts to w ater w hen d istressed b y h eat, o r to a
fire, if afflicted w ith cold?
14. W h e n th e S age, th e s p iritu a l D irec to r of th e world(ZofcacSn/a),
H e W ho is th e Bellow s of th e final good, lik e bellow s fo r blow ing
u p a fire, is lost, th e L aw w ill be lost too.
1 T h ird lin e m issin g in T. N ote fo r th e sim ile t h a t th e success of th e rice-

cro p is la rg e ly dep endent on a good r a in e a rly in October.
* dgafy'-fydun (*oirwtaca in B acot, op. cii.), p erh ap s io r dge-^dun, “ S a A g h a ";
b u t C h a s “ re la tiv e ,” su g g e stin g gfien-fydun.
* tgra-A an, p ro p erly K u ru , w hich does n o t seem t o a p p ly ; N ahu$a is tgra-m ed.
* T h a s Idan, “ possessing,” b u t C show s bral to be th e c o rre c t read in g .
84 E. H. Johnston.
15. W h o is th e re lik e H im to b reak th e m ig h ty rev o lv in g w heel

of suffering for beings, who a re su b ject b y n a tu re to disease and
d e a th an d a re fe tte re d b y la ck of discipline o r w ro n g discipline?
16. W ho else is able b y his w ord to an im ate m en in whom
passion is born w ith m irth , lik e a cloud a t th e en d of sp rin g an im atin g
th e d rie d up « n d u v a ra plants?
17. W h e n th e O m niscient G uru, solid as M eru, shall pass aw ay,
who in th e w orld will have th e w isdom th a t will m ak e him an o b ject
of tru st?
18. T h e w orld of th e living, b ein g d elu d ed ,1 is born b u t to die,
as th e condem ned crim in al is m ade in to x ica ted 9 an d th e n led out
to execution.
19. A s a tre e is cloven by a sh a rp saw , so th is w orld is cloven
b y th e saw of destruction.
*20. T hough th e excellen t sp iritu a l D irec to r of th e w orld h as
th e stren g th of know ledge an d has en tirely b u rn t u p th e sins, y e t
H e is going to destruction.
21. H e W ho w ith th e m ig h ty b o at of know ledge rescues m en
from th e ocean of existence, w hose billow s a re desires an d whose
w ate r ignorance,8 a n d in w hich a re th e c re atu res of false view s
an d th e fish o f passion (ra ja s );
22. H e W h o cu ts dow n w ith th e g re a t w eapon of know ledge
th e tr e e of existence, w hose boughs a re o ld ag e an d w hose flowers
disease, w hose root is d eath an d w hose shoots re b irth s (bkava);
23. T h e cool w ate r of W hose k now ledge p u ts o u t th e firo of
th e faults, w hich is p ro d u ce d from th e ru b b in g -stick s of ig norance
w ith th e flam es of passion an d th e fuel of th e objects of sense;
24. H e W ho has tak en th e p ath of quietude, W h o has abandoned
th e g re a t d ark n e ss (of ignorance), W h o , know ing the su p rem e know
ledge of th e final b eatitu d e, has lovingly ta u g h t it;
1 X baa »dug, a n am b ig u o u s w o rd in itself an d o ften confused w ith ttug,

b u t C show s th e o rig in a l to h av e had ma4ka o r th e like.
* R ead chart for ikya fi, a s show a b y C.
* R eading w ith C m u n -p a an d s re d -p a fo r n a n -p a a n d tr id - p a .
Buddbacarita, xxv. 85
25. T h e O m niscient, W ho has gone too to th e en d of all th e

sins a n d looks benignly on all, W ho w orks everyone benefit, H e is
g o in g aw ay to abandon everything.
26. I f th e G re at Sage, W hose voice is soft an d c le a r1 an d
W hose arm s long, com es to an end, w ho w ill be able to avoid com ing
to an end?
27. T h erefo re th e wise m an should q u ick ly re so rt to th e L aw ,
as a caravan-m erchant, who is lost in th e w ilderness, on seeing w ater,
q u ickly reso rts to it.
28. H e who is n o t asleep to the L aw , know ing im perm anency to
be an evil w hich m akes no distinctions for th e p u rp o se of d estruction,
is n o t asleep, even though lying dow n.”
29. T h en Siipha, th e man-lion, th e e a te r (?) of know ledge,
denounced th e evils of b irth and p raised th e d estru ctio n of existence.
30. D esirin g to give up th e root of existence, to u n d e rta k e good
vow s, an d to control h is restless m ind, h e d esired to ab id e in the
p ath of beatitude.
31. D esiring to w alk in th e p a th of quietude, to escape from
th e ocean of existence, an d to b e e v e r charitable, h e desired to cut
off rebirth.
32. A t th e tim e w hen the S age w ished to en ter N irv an a, he
g av e in ch a rity a n d abandoned p rid e, h e m editated on th e L aw and
rea ch ed quietude, and thus h e trea ted th e e a rth as an em p ty sta g e.8
33. T hen th e S age, tu rn in g ro u n d w ith H is en tire b o d y like a
k in g of elephants and looking a t th e city, u tte red th ese w o rd s:—
34. “ 0 Vaisall, I shall n o t see you again in the p erio d of life
th a t still rem ains to Me; for I ara going to N irv an a .”
* 35. T h en seeing th a t th e y w ere follow ing H im full of faith and
d esirin g th e L aw , the Sage dism issed them , w hose m inds still tended
to th e continuance of activ ity .3
1 So C, p ro b ab ly v ifa d a ; rn a m -ya u i (vita la j, P , r n a m - m d a t (or rm'ias, for

m n a r ), I. 0.
* T he la s t sen tence is u n c e rta in .
* T h is verse is clearly a n in terp o la tio n .
86 E . H. Johnston.
36. Then in due course the Teacher proceeded to Bhoganagara,

and, staying there, the Omniscient said to His followers:—
37. “ After I have passed away to-day, you must fix your best
attention on-the Law. It is your highest goal; anything else is but toil.
38. Whatever is not entered in the Sfltras or does not appear
in the Yinaya is contrary to My principles (m jaya ?) and should not
be accepted by any means.
39. For that is not the Law nor the Yinaya nor My words; though
many people say it, it is to be rejected as the saying of darkness,
40. The preaching of the pure is to be accepted, for that is the
Law, the Vinaya, My words; and not to abide in it is backsliding.
41. Therefore what is to be believed is stated succinctly in
My SQtras. Who does (i.e. follows?) them is to be trusted, and
apart from this there is no authority.
42. Out of delusion there will arise doctrines of the Law, laying
down what is not the Law, through uncertainty and ignorance about
these subtle views of Mine,
43. Either by views associated with darkness, or from ignorance
of the distinctions, just as men are cheated by brass which looks
like gold.1
44. Accordingly that which is not the Law, but merely a counter*
feit of the Law, is a deception, arising from lack of mystic wisdom
or from failure to grasp the real truth.
45. Therefore you should test it in the proper form {ny&yatal})
by means of the Vinaya and Sutras, just as a goldsmith tests gold
by filing, cutting and heating it.
46. Those are not wise men who do not know the doctrines
(Id stra ) ; they determine that as the course to be followed (nydya) which
is not the right course and see in the right course the wrong one.
47. Therefore it is to be accepted with the right hearing accord
ing to the meaning and the word; for he who grasps the doctrine
wrongly hurts himself, as one who grasps a sword wrongly (by the
blade) cuts himself.
1 S till a com m on form o i fra u d in In d ia .
B uddhacarita, xxv. 87
48. He who construes the words wrongly finds the meaning

with difficulty, a s a man a t night finds a house with difficulty, i f
he has not been there before and the way is winding.1
49. When the meaning is lost, the Law is lost, and when the
Law is lost, capacity is lost; therefore he is intelligent whose mind
abides unperverted in the meaning."
50. After the Gracious One had uttered these words, He
went on in due time to the town of Papa, where the Mallas did
him all honour.
51. Then the Holy One took His last meal in the house of the
excellent Cunda, who was devoted to Him, doing so for his (Cunda’s)
sake, not for His own support.
52. Then, after the Tath&gata with His company of disciples
had eaten, He preached the Law to Cunda and went to Kusinagara.
53. Thus accompanied by Cunda He crossed the river Irftvatl(?)*
and betook Himself to a grove of that city, which had a peaceful
lotus-pool.
54. He Who shone like gold bathed in the Hiravyavatl, and
then He thus ordered the mourning Ananda, the joy of the world
(lokanandana ?):—
55. “ Ananda, prepare a place for Me to lie on between the
twin iaia trees;* this day in the latter part of the night the Tath&gata
will enter Nirvipa.”
56. When Ananda heard these words, a film of tears spread
over his eyes; bfe prepared a place for the Buddha to lie on, and
having done so, informed Him of it, lamenting.
57. Then the Best of the two-footed approached His final couch,
in order never to wake again and to put an end to all suffering.
1 L a s t fo u r w ords d o u b tfu l; fykhyogt m ah-po, m i y re fe r t o th e ru in o u s s ta te

o f th e house.
' nor-ldtm , T , a lte r n a tiv e fo rm s of th e n am e b ein g A c ir iv a tl, A jir lv a tl ,
a n d A irS v a tl. C h a s “ K u k u ,” ev id e n tly th e P a li K a k u tth l.
* T seem s t o u n d e rsta n d 14 tw in w all,” gtiA-rjefyi ra-ba , ta k in g th e o th e r
m ean in g of fa ta ; C h a s " theae tw o tre e s.”
86 E . H. Johnston.
58. In the presence of His disciples He lay down on His right

side, pillowing His head on His hand and crossing His legs.
59. Then at that moment there the birds uttered no cries and
sat with bodies all relaxed, as if fixed in trance.
60. Then the trees, with their restless leaves unstirred by breezes,
shed discoloured flowers, as if weeping.
61. Like travellers coming in sight of their resting-place, when
the maker of day stands on the Sunset mountain, so, gazing at the
Sage on His couch, they quickly came in sight of the good goal.
62. Then the Omniscient, lying on His last resting-place, said
in His compassion to the tear-stained Ananda:—
63. “ Tell the Mallas, Ananda, of the time of My entering Nir-
v&ga; for if they do not witness the Nirvana, afterwards they will
deeply regret it.”
64. Then Ananda, swooning with tears, obeyed the order, and
told the Mallas that the Sage was lying on His final bed.
65. Then at that time on hearing Ananda’s words, overcome by
distress, they issued forth from the town, like bulls from a mountain
in fear of a lion, mourning and raining down tears from their eyes.
66. In their lack of joy1 their clothes were disordered and
tumbled, and their headdresses shook with the agitation of their steps.
Then they came to that grove, a prey to affliction like the dwellers
in heaven when their merit is exhausted.
67. Coming there thus they saw the Sage, and on seeing Him,
their faces were covered with tears, as they did obeisance; having
paid their reverence, they stood there, their hearts burning within
them. As they stood there, the Sage spoke to them:—
68. “ It is not proper to grieve in the hour of joy. Despair is
out of place, resume your composure. That remote (a tid u rla b ka )
goal, for which I have longed for many aeons, is now come near to Me.
69. That goal is most excellent, without the elements of earth,
water, fire, wind and space, blissful and immutable, beyond the objects
1 tAen-pa med-pcu, m e a n in g u n c e rta in ; pos«ib)y e q u iv a le n t to niratihota.

Buddhacarita, xxv. 89
of sense,1 peaceful, inviolable (aharya ), and in which there is

neither birth nor passing away. On hearing of it, there is no room
for grief.
70. Formerly at the time of Illumination in Gaya I put away
from Me the causes of evil existence as if they were snakes; hut
this body, this dwelling house of the acts accumulated in the past,
has survived till to-day.9
71. Is it proper to sorrow for Me that you weep, when this
aggregate, the great storehouse of suffering, is passing away, when
the great danger of existence is being extirpated and I am
departing from the great suffering? ”
72. When they heard the Sage of the ¿akyas announce with
a. voice like a cloud that the time had come for Him to enter on
peace,8 their mouths opened with the desire to speak, and the oldest
of them uttered these words:—
73. “ Is sorrow fitting that you all weep? The Sage is like a
man who has escaped from a house blazing with fire, and when even
the chief of the ¿ods should so look on it, how much more should
men do so?
74. But this causes us grief that the Lord, the Tathagata, on
entering Nirvani, will be no more seen; when in the desert the good
guide dies, who will not be sorely afflicted?
75. Surely men become objects of derision, like those who come
away poor from a goldmine, if, having seen the Guru, the Omniscient
Great Seer, in person, they do not win to the higher path (viiefa).”
76. Thus the Mallas spoke much that was to the point, folding
heir hands in devotion like sons, and the Best of the bigh-souled
replied to them with words of excellent meaning directed to the highest
good and to tranquillity:—
1 T w o sy llables m issin g in h.
1 8 o C ; b u t T m ay h ave h ad a d y o p a g a m ity a ti , w hich h a r d ly fits th e co n tex t.
8 S o C ; T could m ean, “ W hen th e y h eard th e S ag e speak w ith a voice
lik e a cloud, th o u g h i t w as a tim e of calm ( p ra ia n ii) ," th e la s t w o rd s a p p ly in g
t o a rain clo u d in fine w e a th e r a n d to th e B u d d h a 's p assin g aw ay.
90 E . H. Johnston. Buddhacarita, xxv.
77. “ So indeed is it the case that salvation does not come from
the mere sight of Me without strenuous practice in the methods of
yoga; he who thoroughly considers this My Law is released from
the net of suffering, even without the sight of Me.
78. Just as a man does not overcome disease by the mere sight
of the physician without resort to medicine, so he who does not study
(bhdvaya ) this My knowledge does not overcome suffering by the
mere sight of Me.
79. In this world the self-controlled man who sees my Law
may live far away in point of space, yet he sees Me; while he who
is not active in concentration (par&yana) on the highest good may
dwell at My side and yet be far distant.
80. Therefore be ever energetic and control your minds; with
diligence practise the deeds that lead to good. For life is like the
flame of a lamp in the wind,1 flickering and subject to much suffering.”
81. Thus they were instructed by the Seer, the Best of beings,
and with harassed minds and tears pouring down from their eyes,
they returned to Ku6inagara reluctantly and helplessly, as if crossing
the middle of a river against the stream.
* So C, p ro v d te\ prabhate, T. •
( T o be continued.)
The Buddha’s Mission and last Journey:
Bifddhacarito, xv to xxviii.
T n n a la te d toy
S. H. Johnston, Oxford.
( Concluded.)
CANTO X X V I
T h e M & k ftp & riü irv â n a .
1. Then Subhadra, a holder of the triple staff, who was properly

endowed with good virtue and did no hurt1 to any being, desired
to see the Blessed One in order to obtain salvation as a mendicant.
So he said to Ânanda, the causer of universal delight:—
2. “ I have heard that the Sage's hour for entering Nirv&ça
has come, and therefore I desire to see Him; for it is as hard in
this world to see One Who has penetrated to the highest Law as
it is to see the moon on the day it is new.
3. I desire to see your Teacher, Who is about to proceed to
the end of all suffering; let Him not pass away without my seeing
Him, like the sun setting in a sky veiled by clouds."
4. Then Ananda’s mind was filled with emotion,* for he thought
the wandering ascetic (p arivrdjaka ) had come in order to dispute
under the pretext of a desire for the Law; and with face covered
with tears, lie said, “ It is not the time.”
5. Then He, Who shone like the moon, knowing the dispositions
of men, recognized that the ascetic’s eye was opening like a petal,
* B e ad in g n i-Û h e -ta to r m i-huhod-pa; “ p ro te c tin g a ll beings,” C.

* la-ba, possibly for Caft-ka, w inch m ig h t s ta n d io r p a ry a va tth â n a (som ething
lik e “ a n g e r " here).
Acto «ri«n U liV XV. * 17
92 E . H. Johnston.
and He said, “ Do not hinder the twice-born, Ananda, since I was born
for the good of the world.”
6. Thereat Subhadra, comforted and highly delighted, approached
the ¿rlghana, the Doer of the highest good; then, as befitted the
occasion, in a quiet way he greeted Him and spoke these words:—
7. “ It ¡8 said that You have gained a path of Salvation1 other
than that of philosophers (pa rlkfaka ) like myself; therefore explain
it to me, for I wish to accept it. My desire to see You arises from
affection, not from desire for disputation.”
8. Then the Buddha explained the Eightfold Path to the twice-
born, who had come to Him; and he listened to it, like a man who
has lost his way listens to the correct directions, and he . . .* fully
considered it.
9. Then he perceived that the final good was not obtained on
the other paths he had previously followed, and winning to a path
he had not seen before, he put away those other paths which are
accompanied by darkness in the heart.
10. For in those paths, it is said, by obtaining darkness (iamas)
accompanied by passion (rajas) evil (akuiala ) deeds are heaped up,
while by passion associated with goodness (sattva) good (Jcuiala)
dêds are extended.8
11. With goodness increasing through learning, intelligence and
effort, and by reason of the effect of the act being destroyed through
the disappearance of darkness and passion, -the effect of the act
becomes exhausted; and tbat power of the act they postulate is said
to be the product of nature.4
1 T w o sy llab les m issing in b.

* F o u r syllables m issin g in d.
* T h is p assage deals w ith t h a t fo rm of pre-classic«! SSipkliya, one of th e
ea rlie st, in w h ich sa lv atio n com es by th e ex tension of ta tlv a a n d th e e x tirp a tio n
of ra j a t an d tam ai.
* A f re e tra n s la tio n . F o r th e la s t w orda I.O . h a s Jibad-pa-min, an d I u n d e rsta n d
a ya tn a la t ta t k ila karm a tetdm , w here ayatnata* is e q u iv a le n t to tvabhavata*. P
re a d s fythad-pa-mtn, p erh ap s ta t karm a tetdm lula nopapannam . C is e ith e r very
fre e o r b a d a d ifferen t te x t.
Buddhacarita, xxvi. 93
12. For in the world they attribute darkness and passion, which
delude the mind, to Nature.1 Since Nature is acknowledged to be
permanent, those two equally do not cease to exist, being necessarily
also permanent.
13. Even if by uniting oneself with goodness those two cease
to exist,2 they will come into being again under the compulsion of
time, just as water, which gradually becomes ice at night, returns
to its natural state in the course of time.
14. Since goodness is permanent by nature, therefore learning,
wisdom and effort have no power to increase it; and since it does
not increase, the other two are not destroyed, and since they are
not destroyed, there is no final peace.
15. Previously he had held birth to be by Nature, now he saw
that there was no salvation in that doctrine; for since one exists
by Nature, how can there be final release any more than a blazing
fire can be stopped from giving out light?
16. Seeing the Buddha’s path to be the real truth, he held the world
to depend on desire;5 if that is destroyed, there is religious peace
(iam a ), for with the destruction of the cause the result also is destroyed.
17. Previously he had held with respect to that which is manifested
(vyakta)* that the “ self * is other than the body and is not subject to
change; now that lie had listened to the Sage’s words he knew the
world to be without “ self” and not to be the effect of “ self.”
18. Realising that birth depends on the interrelation of many
elements (dharma) and that nothing is self-dependent,6 he saw that
the continuance of active being (praortti) is suffering and that the
cessation thereof (n ivftti ) is freedom from suffering.6
1 tuabhava, a s in x v iii th e p rin c ip le u n d e rly in g tb e eig h tfo ld praty-ti.
* B ead in g m ed-par for th e nonsensical de-bar, a s in d icated by. C.
3 R ead in g tred-pa-la* fo r trid -p a -la t, a s in d icated b y C.
* T he co n stru ctio n a n d place in th e sentence of th is p h ra se ab o u t th e vyakta
is n o t clear.
* T w o sy llables m issin g in T.
6 S o C u n d e rsta n d s i t ; T is c o rru p t an d should p resu m ab ly read sdttg-briial
m ed-du for tdug-btnal fiid-du.
17*
94 E. H. Johnston.
19. Since he considered tliat the world is a product, he gave

up the doctrine of annihilation, and since he knew that the world
passes away, he speedily gave up without shrinking (d h ira ) the view
of its permanence.
20. Hearing and accepting the Great Seer's teaching, he thus
gave up on the spot his former views; for he had formerly prepared
himself (parikarm a ky), so that he quickly adhered to the good Law.
21. Ills mind was filled with faith and, obtaining the best, he
reached the peaceful immutable stage; and therefore, as he gazed
gratefully on the Sage lying there, he formed this resolution.
22. “ It is not proper for me to stay and see the venerable
excellent Lord enter Nirvana; I shall myself go straight to the final
end, before the compassionate Master passes to Nirvfipa.”
23. Then he did obeisance to the Sage, and assuming a move.less
posture snakewise, he passed in a moment into the peace of NirviUja,
like a cloud dissipated by the wind.1
24. Thereon the Sage, the Knower of rites, gave orders for the
rite of his cremation, saying, * He has gone to the end, the last
disciple of the Great Seer Who has noble disciples."8
25. Then when the first part of the night had passed away,*
and the moon had eclipsed the light of the stars, and the groves were
without a sound os if asleep, He Whose compassion was great instructed
His disciples:—
26. “ When I have gone to the Beyond, you should treat the
Prfttimok$a as your spiritual director (acdry<*), as yoar lamp, as your
treasure. That is your teacher, under whose dominion you should
be, and you should repeat it just as you did in My lifetime.
27. In order to purify your bodily and vocal actions give
tip all worldly concerns {■oyavah&ra), and, as from grasping a fire,
refrain from accepting lands, living beings, grain, treasure and
the rest.
1 Two syllables m issing io c; “ like ra in p a ttin g out t little fire,” C.
* Two syllables each m issing in h and e.
* Two syllables m issing io o.
28. The proper means of livelihood is to abstain from the

cutting and felling of what grows on the earth, from digging and
ploughing the surface of the ground, and from medicine and astrolog}\
29. There is neither moderation «or contentment nor life in
resorting to the knowledge of go-betweens, in the practice of charms
and philtres, in not being open and candid, or in the attainments
not forbidden by the Law.1
30. In this way the Pr&timok?a is the summary of the discipline
(¿i£a), the root of liberation;* from it arise the concentrated meditations,
all forms of knowledge and the final goals.
31. For this reason he has the Law, in whom is found pure
inviolable discipline, neither rent nor destroyed; and without it all
these (advantages) are absent, for discipline is the support of good
qualities.
32. When discipline abides undestroyed and purified, there is
no activity in the spheres of the senses; for, just as cattle are kept
from the crops by a stick, so the six senses should be guarded
(sajjitffa) with firmness.
33. But the other man who lets the horses of his senses loose among
the objects of sense is carried away and obtains no satisfaction(?)8 from
them. Like one carried out of the road (kwm&rga) by runaway horses,
lie iucurs disaster for their sake.
34. Some men in this world suffer bitterly by falling into the
hands of great enemies, but those, who from delusion fall into the
power o! the objects of sense, become subject to suffering, whether
they will or no (avaia ), in their future lives as well as in this.
35. Therefore recourse should no more be had to the senses than to
evil (ctfama) enemy kings; for after taking one’s pleasure of the senses
in this world, one sees in the world the executioner of the senses.
1 C does n o t ex p lain t i e e x a c t scope of th e la s t p h rase, w hich p erh ap s covers

tlie im p ro p er use of m ag ic pow ers ifce.
9 Tw o sy llab les m issin g in £>.
3 C o n je c tu ra l; T has de-Uam-iiid, elavad eva o r tyottd, w hich m u st be c o rru p t,
perh ap s fo r re-taam » id . C o m its th e phrase.
96 G. H. Johnston.
36. One should not fear tigers or snakes or blazing fires or

enemies in the world so much as one’s own restless mind, which
sees the honey but overlooks the danger (¿ahka).1
37. The mind wanders in all directions as it wills, like a mad
elephant unrestrained by the iron ankus or like a monkey (Sakkamj-ga)
gambolling in the trees; no occasion should he given to it for
restlessness.
38. When the mind is a law unto itself, there is no quietude,
but when it comes to a stand, the task is done. Therefore strive
with all your might that these minds of yours may desist from
restlessness.
39. Observe exact measure in eating, as you would for doses
of physic, and do not feel repulsion or desire towards it, only taking
so much as is necessary for satisfying hunger and for maintaining
the body.
40. As in the garden the bees do not destroy the flowers in
sipping their juice, so you should practise alms-begging at the proper
time without ruining other believers.
41. The rule that a load must always be put on correctly
applies equally to an ox and to an alms-giver. The load falls off
from being wrongly attached in this world, and the giver is in the
same case as the ox.2
42. Pass the entire day and also the first and last watches of
the night in the practice of yoga, and lie down in the middle watch,
full of awareness so that the time of sleep does not bring on calamity.
43. For when the world here is being burnt up by the fire of
Time, is it proper to sleep for the whole night? When the sins, which
strike down like enemies, abide in the heart, who would go to sleep?
44. Therefore you should sleep, after exorcizing with knowledge
and the repetition of sacred texts the snakes of the sins which reside
1 So C ; T is c o r ru p t a n d I read yab-ba (G o w fu to tra , 20) for yaii dag, thti

refe ren ce b eing to th e precipice (5., x i. 29).
* So a p p a re n tly T , b u t one w ould expect, a s C suggests, th e sim ile of an
ox fa llin g u n d e r to o heav y a load.
ia the heart, as one does black snakes i n -a house by magic and

charms; besides it is a question of self-respect (hri).
45. SeU-respect is an ornament and the best clothing, the ankus
tor those who have strayed from the path. Sucb being the case,
you should act with self-respect; for to be devoid of self-respect is
to be devoid of the virtues.
46. A man is (honoured)1 to the extent to which he has self-
respect, and he, who is lacking in self-respect and who is devoid
of discrimination between what is and what is not his real good, is
on a level with the brute beasts.
47. Even should anyone cut off your arms and limbs with a
sword, you should not cherish sinful thoughts about him or speak
unforgiving (aiflnia?) words; for such action is an obstruction to
you alone.
48. There are no austerities equal to forbearanco, and he who
lias forbearance has strength and fortitude, whereas those who cannot
tolerate harsh treatment from others do not follow the way of those
who lay down the Law, nor are they saved.
49. Do not allow the slightest opening to anger, which ruins
the Law and destroys fame, and which ia the enemy of beauty and
a fire to the heart; there is no enemy to the virtues like unto it.
50. While anger is contrary to the profession of religion
( pravrajyti), like the fire of lightning to cold water, it is not
contrary to the life of the householder; for the latter are full of
passion and have taken no vows about it
51. If pride arises in your heart, it must be controverted by
touching your head shorn of its beautiful locks, by looking on your
dyed clothes and your begging bowl, and by reflecting on the conduct
and occupations (fcarmdnia) of others.
52. If worldly men who are proud* (strive) to overcome pride,
how much more should those do so, whose heads are shaven, who
1 Two syllables m issin g in &; m ean in g supplied from C.

' Two syllable« each m issin g in a a n d L
98 E . H . Johnston.
have directed themselves to salvation, and who eat the bread of

mendicancy and have proved themselves.
53. Since deceitfulness and the practice of the Law are
incompatible, do not resort to crooked ways. Deceitfulness and
false pretences (mayd) are for the sake of cheating, but for those
who are given to the Law there is no such thing as cheating.
54. The suffering which comes to him whose desires are great
does not come to him whose desires are small.1 Therefore smallness
of desire (alpecchata) should be practised, and especially so by those
who seek for the perfection of the virtues.
55. He who does not fear the rich at all is not afraid of the
sight of stingy people;2 for he obtains salvation, whose desires are
sm all9 and who is not cast down on hearing that there is nothing
for him.
56. If you desire salvation, practise contentm ent; with contentment
there is bliss here and it is the Law. T he contented sleep peacefully
even on the ground, the discontented are burnt up even in Paradise.
57. The discontented man, however rich, is always poor, and
the contented man, however poor, is always rich. The discontented
man, seeking the beloved objects of sense, creates suffering for
himself by toiling to obtain satiety.
58. Those who desire to obtain the highest bliss of peace should
not give themselves up to the pleasures in such degree. F o r even
Ind ra and the other gods envy the man in the world who is solely
devoted to tranquillity.
59. A ttachm ent is the roostiug-tree (cawiv/’fya) of suffering;
therefore give up attachm ent, w hether to relations or to strangers.
H e who has many attachm ents in the world is stuck fast in suffering,
like a decrepit elephant in the mud.
1 T h e e x a c t c o n s tru c tio n of T is u n c e rta in , b u t th e g e n e ra l sense is

g u a ra n te e d b y C.
* U n c e r ta in ; th e re m ay be a c o rru p tio n in T, a n d C tr e a t s th e hem istich
a s re fe rr in g to th e g iv er.
3 O ne sy llab le m issin g in d (add Hid a l te r frdod), au d read y in fo r m in a t th e end.
60. A stream , whose w aters ever flow, however softly, in tim e

w ears aw ay the surface of the rock. E uergy finds nothing impossible
of attainm ent. Therefore be strenuous and do not put down your loads.
61. The man who stops repeatedly in drilling with fire-sticks
finds it hard to get fire from wood, but by the application of energy
it comcs easily. Therefore where there is diligence, the task is
accomplished.
62. W hen awareuoss (m y ti) is present, the faults do not enter
into activity; there is uo friend or protector equal to awareness, and
if awareness is lost, all certainly is lost. Therefore do not lose hold
of awareness directed tow ards tho body.
G3. The firm in mind, putting on the arm our of aw areness
towards the body, conduct themselves in the battlefield of the objects
of sense like heroes, who g ird on th eir arm our and plunge fearlessly
into the ranks of their foes.
64. Therefore, keeping your feelings level and restraining your
minds, know the origin and passing aw ay of the world and practise
concentration. F o r uo mental ills touch him who has obtained
concentration of mind.
65. J u s t as men diligently m ake em bankm ents1 for holding up
w ater th a t is overflowing, so concentration is declared to be like
the em bankm ent for bringing the w ater of knowledge to a stand.*
66. T he wise man (prOjiia;), who abides giving away his possessions
and entirely devoted to this L aw in his heart, is saved; how much
more then should the mendicant, who has no home, be saved?
67. Mystic wisdom is the boat on the g reat ocean of old age
and death, a lamp, as it were, in th e darkness of delusion, the
medicine th a t sm ites all iltuesses, the sharp axe that cuts down tho
trees of the sins.
68. T herefore practise learning, knowledge and meditation
(bhêtvanà) for the increase of mystic- wisdom; for be who lias the
1 L it., "d itch e s and trenches.”

1 Should not “ knowledge " be “ thoughts " ? C apparently had th is verse
a lte r 6?, su b stitu tin g jm ijS â for tamàdki.
100 £ . H. Johnston.
eye th at is of the nature of m ystic wisdom, though without ocular

vision, has indeed sight.
69. Although a man has left his home, yet, if he is engaged
in the varied activ ities1 of the mind, he is not saved; those who
desire to obtain the supreme tranquillity should know this and become
free from all activities.
70. Therefore adhere to heedfulness (apramSda) as to a guru,
and avoid heedlesness as an enemy. By heedfulness In d ra obtained
sovereignty, by heedlessness the arrogant Asuras came to destruction.
71. 1 have done all that should be done by a compassionate
sym pathetic Master, W ho aims at others’ good; do you apply your
selves (pranidha?) and bring your minds to tranquillity.
72. Then, w herever you may he, on the mountains or in empty
dwellings or in the forest, ever be strenuous in religious practice
( prayoga) and do not give w ay to remorse (paScatparitapa).
73. I t is for the physician, after full consideration of their
constitutions, to explain the proper medicines to his patients, but it
is the sick man, not the physician, who is responsible for attending
to their adm inistration at the proper time.
74. W hen the guide has pointed out the magnificent straight
level road which is free from danger, and those who hear him do
not proceed along it but go to destruction, there is no debt in the
w ay of instruction still due from the guide.
75. W hoever of you has any desire about My teaching of the
F our Truths, suffering and the rest, let him confidently speak out to
Me at once and cut off doubt (ativimarSa?).”
76. W hen the G reat Seer thus spoke aloud, they were free
from doubt and said nothing. The saintly (kytin) Aniruddha,
penetrating their minds with his mind, then uttered these w ords:—
77. “ Though the wind cease from movement, the sun become
■cold and the moon hot, y et it is not possible to prove the four steps
(of the T ruths) to be false in the world.
1 tp r o t-p a .
78. W hat is declared to be suffering is not pleasure; there is

no other producer of suffering than th a t which is its cause; liberation
inevitably conies from suppression of the cause, and the path thereto
is certainly the means.
79. Therefore, 0 Great-souled One, the disciples have no doubt
about the F o u r T ruths; but those who have not accomplished their
object suffer, thinking th a t the T eacher is about to pass away.
80. Even he in this assembly, who from the newness of his vows
had not yet seen the goal, sees it to-day in its entirety, as by a flash
of lightning, through this Your sermon.
81. But even those, for whom there is nothiog rem aining to
be done and who have crossed to the fu rth er shore of the ocean of
existence, are anxious in heart on hearing that the perfect (ivalaiflkrta?)
L ord is about to pass aw ay.”
82. A t these words of the noble (drya) Aniruddlia, the Bud
dha, though He knew the m atter, again took cognisance of it and
addressed them affectionately, in order to strengthen the minds of
the faithful:—
83. “ Since a being may last for an aeon and yet must come
1o destruction, there is certainly no such thing as mutual union.
H aving completed tho task both for Myself and for others, there is
no gain in My further existence.
84. All those in the heavens and on earth, who were to be
converted by Me, have been saved and set in the stream . H ereafter
this My La w shall abide among men through the successive generations
of mendicants.1
85. Therefore recognize tho true being of the world and be not
anxious; for separation must be. Knowing the world to be of this
nature,* so strive that it may be thus no more.
8C. W hen tho darkness has been illuminated with the lamp of
knowledge and the spheres of existence have been seen to be without
* O r “ m en d ican ts ” m ay be in th e vocative.
* T w o sy llab les m issing in c; add n ta m -p a r before iet-tut».
102 E . H. Johnston.
substance, contentm ent ensues at the suppression of the life-force

as at the euro of an illness.1
87. W ho is not pleased at the cessation of life, as at the
destruction of calamity-causing enemies, when the stream of the
ocean of existence called the body, which is to be abandoned with
the opposites (dvandva), is cut off?
88. Everything, w hether moving or stationary, passes away;
therefore take ye good heed. The time for My entering Nirvftija has
arrived. Do not lam ent; these are My last words.1*
89. Then the Best of those who know the trances entered the
iirst trance At th at moment, and emerging therefrom went on to the
second, and so in due order H e entered all of them without omitting
any ( avikala?).
90. Thereon having passed through all the trances, the
group of nine attainm ents (sam&patti), in the upw ard order, the
G reat Seer following the reverse order returned to th e first trance
again.
91. E m erging therefrom also, H e rose in due order again to
the fourth trance, and em erging from the practice of the fourth
trance, H e passed to realisation of the eternal peace.
92. Thereon, as the Sage entered N irvana, the earth quivered
like a ship stru ek b y a squall,* and firebrands also fell from the
sky, as if cast(?)8 b y the elephants of the quarters.
93. A fire, w ithout fuel or smoke and unfanned by the wind,
arose burning the quarters, like a forest fire arising in the sk y to
b u rn the heavenly g arden of Citraratha.
94. Fearsom e thunderbolts fell, vomiting fire with hundreds
of sparks, as if In d ra 4 was hurling them in his w rath, in order to
overcome th e A suras in battle.
1 T has d o pronouns i s tkia verse; C renders, *' I have illumined ft«-, you
should all rejoice etc."
* T read oarfShata j w r «mt, evidently for vdiSAaUi naur tea.
* tpyad-pa. L a , P ; co rru p t, perhaps (or tpaA-ba o r kphgai\-ba.
* khro ba biyjfa-bat; tor mchod-t&yin brgya-bo*, ¿A takratu?
95. The winds blew violently, splintering the creepers and

laden with dust, as if the peaks of the earth-bearing mountains had
fallen when struck by raging tempests.*
96. The moon’s light waned, and it shone with feeble colourless
beams, like a royal goose, when it is covered with m uddy w ater and
its body is surrounded b y young reeds.
97. Though the sky was cloudless and the moon was up, unholy
darkness spread over the quarters, and at th at moment the rivers
ran w ith boiling w ater as i f 8 overcome b y grief.
98. Then the is la trees th at grew near by bent down and
showered beautiful flowers, growing out of due season, on to the
B uddha’s body to rest on the golden column (?)* of His form.
99. In the sky the five-headed Nagas stood motionless, gazing
on the Sage with devotion, their eyes reddened with grief, their
hoods closed and th eir bodies kept in restraint.
*100, In the affliction of their m inds4 they gave vent to hot
sighs, but, reflectiug th at the world is im perm anent by nature, they
refrained from grief and despised it.
101. In the divine abode the virtuous assembly of king
Vai£r&vai)a, which was engaged in the practice of the Law of final
beatitude, did not grieve or shed* tears by reason of their attachm ent
to the Law.
102. The holy (krtin) ¿uddhadhivftsa deities, though they held
the G reat Seer in the utmost reverence, were composed and felt no
agitation of mind; for they despised the nature of the world.
103. The gods, who rejoice in the good Law , the Gandharva
kings, the N&ga kings and the Yakgas, stood ifi the sky, mourning
and absorbed in utterm ost grief as if confounded (m ahakula).
1 C tr e a ts th e second h a lf of th e verse a s a fact, n ot a sim ile.

1 R e ad in g bzhin fo r thin.
* Hegt-bu, n o rm ally e q u iv a le n t to so m eth in g lik e aft&la o r vilarda.
* T w o sy llab les m issing in a.
9 R e ad in g ch vd -p a r for ckun-bar, an d u n d e rsta n d in g as in G aw futotra, 13,
so m eth in g lik e ¡¿tip.
104. B ut the hosts of Mara, who had obtained his heart's desire,
uttered loud laughs in their exultation, and showed their joy hy
gambols, hissing like snakes, dancing and the beating of tattoos on
g reat drums, mydaiigas and patakas.
105. Then on the Bull of seers passing to the Beyond, the
world became like a mountain whose peak has been shattered by a
thunderbolt, or a despondent elephant when his must has ceased,
or a bull whose form is deprived of its hump.
106. F rom the loss of Him W ho destroyed existence, the world
became like the sky without the moon, or a pond whose lotuses
have been w ithered by frost, or learning rendered futile by the
absence of wealth.
CANTO X X V II
Eulogy of Nirvana.
1. T hen a certain m ighty inhabitant of heaven, bowing his

head a little from out of the palace (vtmawa) of the . . .l god, looked
on the Omniscient for a moment and spoke:—
2. “ Alas! Since all states of being are impermanent and subject
to the law of birth and the law of decay, suffering is the peculiar
lot of those who ave born. T hus peace comes only from the peace
th a t leaves naught behind.
3. As w ater puts out fire, so the w ater of Time had to put out
the Tatb&gata’s fire, whose flames are knowledge, whose smoke
renown, and which has burn t up without residue the fuel of existence.”
4. Then another seer, resem bling the best of seers, and who,
though abiding in Paradise, was not drawn to its enjoyments, gazed
on the Seer, the A rhat W ho had obtained tranquillity} and steadfast
as the lord of mountains, he uttered these w ords:—
5. “ T here is nothing in the world th a t does not go to destruction,
nothing too th at has not gone, nothing th at will not go, seeing that
1 dafi-po tloft daft Idan-pafii lha, T ; “ th o u sa n d w h ite palace,” C.

B uddhacanta, xxvii. 105
th e incom parable M aster, W ho h ad reach ed th e h ig h est k now ledge

and knew th e suprem e goal,1 has goue to tranquillity.
6. T h e w orld of th e living, whose eyes a re in ev itab ly blinded
b y delusion, is dep riv ed of tb is L ea d er, W h o se m ystic w isdom w as
purified an d W ho possessed th e su p rem e sig h t; and losing its senses,
it abides in th e evil p a th .”
7. T hen on the S ag e’s p assing to peace A n iru d d h a, w ho w as
n o t o b stru cted (yiruddha) by th e w orld, in whom attach m en t (anurodha)
w as destroyed, and who had annihilated (niruddha) b irth , saw the w orld
to be dep riv ed of its lig h t,1 and spoke thus w ith calm ness of m in d : —
8. “ T h e w ise m an, who is exposed to th e action of th e factors
(tatjitkara), should h av e no confidence a t th is tim e, w hen the g r e a t
m ountain of th e S age is stru ck by th e fall of the th u n d e rb o lt of
im perm anence.
9. A las! T h e w orld, w hich is w ithout substance or self and
w hich is su b je ct to th e law of destruction, is called th e w orld o f
th e living, th e w orld in w hich even th e unassailable Lion, th e G re at
Sage, afte r d estro y in g th e elephants of th e sins, H im self goes to
destruction.
10. T h e w orld is e v e r active and involved in passion; w hose
hand then now will give th e g re a t security, seeing th a t sh arin g th e
gen eral lo t (sddhdranatah?) even th e T ath S g ata h as fallen (? )8 lik e
a golden colum n?
11. T he elephant, th e Sage, pulled up this tree of th e sins,
w hich h as six seeds, oue sprout, one offering (6aZi),* six roots, five
fruits, two boughs, th ree stem s (?, r d ii) an d one tru n k ; y e t h ere
H e lies.
12. T h e S age has gone to peace, a fte r conquering all Iiis foes
like a w orld-m onarch, w ithout attach m en t like a p eacock in th e d ry
season, h av in g com pleted H is jo u rn ey lik e a steed, freed from b irth
lik e fire (w ithout fuel).
1 Two syllables m issing in c.

* fam-nat chagt-par-gyur, corrupt, possibly reading tavuataTije for taihtatada.
* “ One w ater th a t is rained on it," C.
13. T he G u ru sen t forth H is teachings, like th e satisfy in g stream s

w hich th e lord of heaven, th e w ield er of th e th underbolt, sends forth,
w hen his eye w ax e s,1 and w an d erin g o v er the e a rth like an ox
afflicted b y th e glare, H o p erv a d ed th e q u arte rs w ith lli s renow n;
y e t h ere H e lies.
14. T h e S un of men w ent o u t on H is road, atten d e d b y th e
host of V aisravajia, th e lo rd of w ealth,8 an d full of fam e and
brilliancy, H e stream ed forth gold lik e a g re a t riv e r (stndhv)] y et
l i e has set.
15. T o-day w hen th e S age has en tered into peace, th e w orld
shines no m ore, like the q u a rte rs invested w ith b an k s (Ztcira) of fog,
lik e th e sun w ith its beam s in tercep ted b y m asses of cloud, or like
a fire w ithout ghee, w hen th e oblations a re com pleted.
16. B eing w ithout crookedness (granthi), H e took th e (straig h t)
ro ad of tru th ; and being w ithou t ties (¿rrantAi), H e obtained th e L aw
o f tran q u illity . Now H e has abandoned th a t ab ode of suffering know n
as th e body, though able by H is sp iritu al pow er (fd d h i) to m aintain
its existence.
17. A fter overcom ing ignorance as th e sun dispels th e darkness,
a f te r allay in g passion as a show er lays th e dust, th e S age has gone
a s . . .8 w ent, never ag ain to re tu rn to th e revolving w heel of suffering.
18. H e w as born to destro y th e suffering of b irth , to H im the
w orld reso rted for th e sake of tran q u illity , H e shone w ith glorious
brilliancy, an d H e illum inated w ith acu te (yi& fta) intelligence.4
19. H e sen t th e people tow ards the final good, H e ov ersp read
th e ea rth w ith H is noble virtu es, H is d ea r shining fam e w axed, and
ev en w hen dw elling in th e palace, H e w ax ed in renow n.8
1 M ean in g ? S om ething lik e netravjfidlutu. C a p p a re n tly h ad a n e n tire ly

d iffe re n t verse here.
* A refe ren ce lo v. 85.
* thub-pa tkm '-rgyal, w hich lite ra lly would be P u fy a m u n i o r T ipyum uoi.
4 F ro m h ere to verse 27, th e verses a r e re la tiv e clau ses; th e relativ es a re
o m itte d in th e tr a n s la tio n . T h e passag e possibly illu stra te d th e d ifferen t use« of
verb«, an d is h a rd to u n d erstan d .
* I do n o t u n d e rsta n d tb e e x a c t p o in t of th e la s t tw o lines.
Buddhacarita, xxvii. 107
20. In- the ex ten t of H is le a rn in g 1 H e w as n ot d ow ncast a t blame,

H e spoke w ith p ity to m en ■who w e re in distress, H e re je c te d w rong
food and did not consum e it, an d on m eeting w ith good food H e
felt no enjoym ent.2
21. K eeping th e restless senses in peace, H e rig h tly d id not
ab id e in th e o b jects of sense by reason o f th e stre n g th of H is
faculties, and, obtaining th e good p ath unobtained b y others, H e
tasted renunciation (nai§kram ya?), H e W ho k new th e tastes.
22. H e g av e w hat h ad n ev er been g iv en before (by m an),8 an d
H is gifts w ere n e v e r p ro m p ted by desire for re w a rd ; H e abandoned
so v e reig n ty w ith m ind unm oved (?) and a ttra c te d th e m inds of th e
good w ith H is virtues.
23. H e g u ard e d H is restless eyo w ith firm ness a n d w as accustom ed
to g u a rd H is m ind w ith firm conduct. H e g u a rd e d a n d in creased
th e final good, and H e felt no desire for a n y phenom enon (dh a rm a)
th a t arose.
24. H e firm ly ab andoned ev il deeds as b ein g evil (aSubhatab?)
and rid H im self of th e enem ies, th e faults, by th e h ig h est good.
H e en tirely e x tirp a te d th e vices by H is intelligence, y e t H e has
succum bed to ig n o b le1 im perm anence.
25. H o rig h tly follow ed th e L a w 5 a n d jo y fu lly g rasp e d th e
b e st resolutions; y e t H e, th e L o rd W ho had th e tre a su re s of know ledge,
is dead (gatfau), lik e a fire th e tre a su re of w hose fuel (sd ra) is consum ed.
1 R e ad in g mkhyen-zJiin w ith P fo r I.O .’s m khyen-sket.

* T he la s t tw o lin es e v id en tly c o n ta in a n a n tith e s is w h ich I c a n n o t solve;
t h e v erb in each is g*ol a a d th e m e a n in g m a y be t h a t b e d id n o t t u r n aw ay
from bad food o r r u n a f te r good food. C seem s t o re n d e r, “ T h e lo u r p ro fits (for
‘ foods,' m/iara, here?) d id n o t cause H im e la tio n o r th e fo u r decays g rie f1,” b u t
m a y be re fe rr in g to th e e ig h t lo k a d k a rm a t, one o f w hich, “ b lam e," is m entioned
iu th e firs t line.
* T w o syllables m issin g in a ; supplied fro m C.
4 I t is d o u b tfu l if th is w ord a g rees w ith “ im p e rm a n e n c e n ; a n d T m ay be
c o rru p t, a s C su g gests so m eth in g lik e “ B e , th e good P h y s ic ia n " in it s place.
* T w o sy lla b le s m issin g in a , a n d I follow th e lin e s in d ic a te d b y C . T , as
it sta n d s, m eans, “ W hom th e L aw rig h tly follow ed."
Act* orientali*. XV. 18
108 E. H, Johnston.
2 6 . T h e G u ru is ly in g h ere , H e W h o ex cellen tly subdued the

g ro u p of five -with r e g a rd to th e eight, W h o saw th e th ree , W h o
b ro u g h t th e trip le conduct to a n end, W h o h ad th e trip le sight,
W h o g u a rd e d th e one, W h o obtain ed th e one, W h o p erp e n d ed th e
one, W h o ab an d o n ed th e sev en w eig h ty ones (gurUni?).
27. H e illum ined th e ro a d fo r th e sa k e o f q u ietu d e an d
grac io u sly caused good m en to believe, H e c u t dow n th e . . .* tre e s
o f th e sins an d d eliv ered th e faith fu l from th e sp h eres of existence.
28. W ith th e n e c ta r of H is w ords H e fully satisfied th e w orld,
a n d su b d u e d a n g e r b y H is fo rb earan ce. H e m ad e th e assem bly of
H is disciples to d e lig h t in th e h ig h e st good, an d in tro d u ced those
w ho so u g h t th e h ig h e st good to su b tle investigations.
29. H e en g e n d ered th e seed of th e L a w in th o se who w ere
good, a n d b ro u g h t th em to th e N oble P ath , w hose essence is th e
cause; th ough H e d id n o t te ac h o u tsid ers (a n d rya ) b y th e su p erm u n d an e
(lokottara) w ay, H e d id not se t th em in a n y p ath o th e r thaw th a t of
th e good L aw .
SO. In H e tu rn e d th e W h e e l o f th e L aw an d b y Hi«
w isdom b ro u g h t con ten t to th e w o rld ; H e caused th o se w ho w ere
to b e converted to p ra c tise th e w ay of th e L aw , an d b ro u g h t bliss
to us for ou r good,
31. O th ers H e caused to see th e real tru th th a t th ey h ad n ot
y e t seen, a n d H e u n ite d th e follow ers of th e L aw w ith th e v irtu es.
B y refu tin g (nigrah7) th e o th er system s an d b y arg u m e n t H e caused
m en to u n d e rsta n d th e m eaning w hich is h a rd to g rasp .
32. B y te ac h in g e v e ry th in g to h e im p erm an en t an d w ith o u t
self an d b y den y in g th e p resen ce of th e slig h test h appiness in th e
spheres of existence, H e raise d aloft th e b an n er of H is fam e an d
o v ertu rn ed th e lo fty p illa rs of p ride.
33. C ensure n e v e r disturb ed H is m ind, and in all m atte rs He
h ad no desire for w orldly a c tiv itie s . . .*
1 rab-tu ehag*-jn, p erh ap s p r a ta k ta ; possibly i t does n o t ag re e w ith “ trees."

* T w o lin es m issin g ; C is too b rie f to m ake th e sense clear.
34. H im self crossing over, H e caused the d row ning to cross

over too; H im self tranquillized, H e b ro u g h t tran q u illity to those
w ho w ere ag itated ; H im self liberated, H e lib erated those w ho w ere
b o u nd; H im self enlightened, H e enlig h ten ed the delusion of oth ers.
35. T h e S age of sages, W h o k n ew th e rig h t course (nydya)
a n d th e w rong one, a fte r favouring creatio n "with rig h t in stru ctio n ,
has passed aw ay, as th e L aw passes aw ay in th a t ag e of fear, when
beings follow th e •wrong course an d delight in so doing.
36. O vercom ing th e v ie w s1 of th e w orld, y e t a ttra c tin g th e
gaze of th e w orld, H e fared in H is g a it lik e a cloud full of rain,
lik e th e fo rest of th e ea rth -b e arin g m ountain, lik e an old m an in
h is glory, lik e a y o u n g m an in h is brilliancy.
37. . . .,2 H e follow ed th e p ath of su p rem e q u ietude, an d the
w orld, w hich, full of faith, saw H im obtain quietude, is to-day lik e
a loving m an w ithout his relativ e (or, father).
38. E v en M ara, accom panied b y h is hosts a n d rag in g m ightily
to destro y H im , w as no m atch for th e S ag e; y e t to-day M ara, rag in g
m ig h tily to d estro y H im , has been able b y alliance w ith D ea th (mflra)
to lay H im low.
39. A ll beings, for w hom th e d an g ers of th e cycle of existence
a r e still unexhausted, a re assem bled to g e th er •with th e gods an d a re
overw helm ed w ith suffering; for th u s th e y h av e n o t obtained th e
ex cellent p assag e beyond grief.8
40. Illum inating all beings H e saw the w orld as though reflected
in a m irro r, and H is divine b e a rin g p erc eiv e d all sounds, far an d
n ear, even up to th e heavens.
41. H e m ounted to th e s ta rry m ansions in th e sky, H e p en e trate d
th e e a rth too w ithout obstruction, H e w alked on th e w a te r also w ithout
sin k in g and prod u ced m any transform ations w ith H is body.
1 W ith th e secondary sense of “ d azzlin g th e eyes.”

1 d b a h -p h yu g d a m -p a g a A -la I tw h -la t m e reg ctri, T , w h ich is u n tra n sla te a b le
in th e c o n te x t an d a p p a re n tly c o rru p t, a s C has, “ A fte r d e stro y in g th e heterodox
view s, H e o b tain ed th e self-dependent (o r, U v a ra ) p a th .”
* P e rh a p s a double sense, (1) th e y grieve, ^4) th e y a te n o t saved.
18 »
110 E . H, Johnston.
42. H e rem em bered too H is m any births, like a trav e lle r th e

various sfcopping-places on th e road, a n d w ith H is m ind H e understood
th e various m ental m ovem ents of others, w hich a re beyond th e sp h ere
o f sensory perception.
43. H e behaved alik e to everyone and was om niscient, H e cu t
oft all th e iufections and com pleted all th e task , th ro u g h know ledge
H e abandoned all th e sins an d obtained th e p erfec t know ledge
(jM n a ta ttv a ), y e t h ere H e lies.1
44. H e converted those m en whose m inds w ere activ e (paftt),
a n d g rad u a lly stim ulated to rp id m inds to activ ity . H e m ade them
abandon vice b y un d erstan d in g (tridya) of th e Law.* W h o w ill now
te ac h the L aw for deathlessness?
46. W ho w ill giv e th e offering (bali) of the L aw for th e sake
of tran q u illity to th e w orld, w hich is h ara ssed a n d w ith o u t hope?*
W ho, afte r com pleting his own task, w ill b e so com passionate as to
c u t th ro u g h th e n et of sin for o thers?
46. W ho w ill declare th e good know ledge fo r the tranquillity
o f th e w orld, w hich is absorbed (pardyaua?) in the ocean of the
cycle of existence? W ho will declare th e good knowledge for the
happiness of th e world, w hich is absorbed in ignorance (ajMnct)?
47. T h e w orld w ithout H im W ho knew the world is like the
day-m aker w ithout his light, or a g re a t riv e r deprived of its current,
o r a king who lias lost his sovereignty.
48. T he world, deprived o f th e Best of men, exists and y e t is
not, like learning (vidya*) without intelligence, like investigation
without discrimination,5 like a king w ithout m ajesty, like the Law
w ithout forbearance.
1 Verses 40—42 describe th e five abkijRdt, and th is Terse th e special sixth

one, th e u n w o ira y a |n a m .
* B eading dutt-kyi rigt-ltu for rig+taa chat-kyi.
* R eading «red for tteii, as suggested by C.
* C seems to h a re read xxtidtfa.
* C onjectural; following th e indications o fC , I read d6en-pat dpyadpa for
bdt-bot dbyaut-pa.
Buddhacarita, xxvii. til
49. The world, on losing the Blessed One, is like a chariot

abandoned by the charioteer, or a boat by the steersman, or an
array by the general, or a caravan by the leader, or a sick man
by the physician.
50. To-day the affliction of those who desire salvation is like
a cloudless sky in autumn without the moon, like the air when
there is no breeze, like the suffering of those who would live (but
are dying).”
51. Thus though he was an Arhat who had completed the good
task, he spoke much about the evils of existence and the virtues of
the Master; for he acted out of gratitude to the Guru.
52. Then those who had not put away passion shed tears, and
the company of mendicants, losing their steadfastness of mind, gave
way to grief; but those who had completed the cycle reflected that
it is the nature of the world to pass away and did not depart from
self-control.
53. Then in due course the Mallas, hearing the news, cam&
streaming forth quickly under the stress of calamity, and, like cranes
overwhelmed by the might of a hawk, cried in their affliction, “ Alas!
The Saviour! ”
54. Because of the great darkness of their minds, when they
saw the Sage lying there like the sun without its light, they wept
and uttered loud lamentations in their devotion, like cattle when a
lion has struck down the herd-bull.
55. Among those whose eyes were overcome by tears and who
were mourning according to their faith and disposition, when the
Guru of the Law passed to peace, there was a certain excellent
majestic man, who delighted in the Law; he then spoke these
words:—
56. “ He, Who woke up the world of the living when it was
asleep, now lies on His last bed. This Banner, incarnating the Law,
has fallen, like Indra’s banner when the feast is over.
57. The Sun of the TathSgata, with the brilliancy of En
lightenment, the heat of energy, and the thousand rays of knowledge,
112 E. Ii. Johnston.
dispelled the darkness oi ignorance; now at Its setting It has again

brought darkness over the world.
58. Inexorably now the Eye of the world is closed, Which
saw the past, the present and the future; inexorably the Embankment
has been breached, Which saved us from the rolling billows of the
great ocean of suffering."
59. Thus some wailed piteously there, others brooded, bowed
down like chariot-horses; some uttered cries, others flung themselves
on the ground. Each man behaved in accordance with his nature
( gattva ).
60. Then in due course the weeping Mallas, with arms like
the trunks of mighty elephants, placed the Seer on an unused priceless
bier of ivory inlaid with gold.
61. Then with ceremonial that befitted the occasion they did
Him reverence with entrancing garlands of many kinds and with
the most excellent perfumes, and then with affection and devotion
they all took hold of the bier.
62. Then tender-bodied maidens, with tinkling anklets and
copper-stained hands, held over it a priceless canopy, like a cloud
white with flashes of lightning.
63. Similarly some of the men held up umbrellas with white
garlands, while others waved white yaks' tails set in gold.
64. Then the Mallas, with eyes reddened like hulls, slowly
bore the bier, while musical instruments (turya), pleasant to the ear,
sounded in the sky like clouds in the rains.
65. Divine flowers, lotuses and every kind of bloom, fell from
the sky as though shed by the trees of the garden of Citraratha(?),
when shaken by the lordly elephants of the quarters.
* 66, The great elephants, born of Indra's elephant, cast down
lotuses with jewelled interiors and m anddrava flowers which scattered
drops of water and adhered in falling.1
*67. Then the Qandharva queens, whose beautiful bodies w ere
born for the time of pleasure, removed the juice of red sandalwood
1 L ast three words doubtful; fybab beat chagt-pa-mamt.
and threw down white clothes which had been perfected without
effort.
68. Holding fluttering pennons alo£t and scattering all manner
of garlands about,1 they drew the bier (sivika) for the sake of good
fortune (HvOyd) along the sacred (¿tea) road to the accompaniment
of music.
69. The Mallas, fall of devotion, bore it along, doing obeisance
hundreds of times because of the Sage’s spiritual power and bewailing
His decease; and so they carried it through the middle of the city.
70. Proceeding outside through the Nsga gate, they crossed
the river called Hiragyavati, and at the foot of the caitya known
as Makufa they raised a pyre (corresponding to)* His fame.
71. Then they heaped on the pyre sweet-scented barks and
leaves, aloewood, sandalwood and cassia (elagaja) and placed the
Sage’s body thereon, sighing with grief all the while like snakes,
and with unsteady eyes.
72. Theo although they applied a lighted lamp three times to
it, the Great Sage’s pyre would not take fire at that moment, like
the sovereignty of a king of cowardly (k h b a ) nature, whose never*
missing bow is in disorder (vy& kula?).9
73. K aiyapa was coming along the road, meditating with purified
mind, and it was by the power of his wish to see the holy remains
of the dead Holy One that the fire did not burn.
74. Then at that moment the disciple came up quickly in order
to see the Guru, and when he had dooe obeisance to the Best of
sages, the fire immediately blazed up of itself.
75. The fire burnt up the skin, flesh, hair and limbs of the
Sage's body, which the sins had not burnt, but, despite the quantity
of ghee and fuel and despite the wind, it was unable to consume
the bones,
1 Two syllables missing in 6.

1 Two syllables missing in d ; sense supplied conjectural!}-.
3 L ast clause un certain ; bab-med, Idan-pa gshu « rnam-par ftkhrHgt-pa-yi*
(read yi); possibly vtfctava, “ frightened despite his never-failing botr.”
114 E. H. Johnston.
76. Then in due time they purified the bones of the deceased
Saint (mah&tman) with the finest water, and, placing them in golden
pitcher*1 in the city of the Mallas, they chanted hymns of praise:—
77. “ The jars hold the great relics, full of virtue, like the
jewelled ore (d h a tu ) of a great mountain, and the relics ( dh&tu ) are
unharmed by fire, just as the sphere (dh&tu) of the chief of the gods
(Brahma) in heaven (is unharmed by the fire at the end of the aeon).
78. These bones, informed ( p a rib k u v ita ?) with universal
benevolence (m a itri ), and not liable to burning by the fire of
passion, are preserved under the influence of devotion to them
(or, to Him), and, even though cold, still warm our hearts.
79. The bones of Him Who overcame desire and was without
peer in the world, cannot, by reason of His spiritual power, be borne
even hy Vi$nu’s Garu&i; yet they are borne by us of the human race.
80. Alas! The law of the world has inexorable might, and its
power has prevailed even against Him Who had power over the La«',
and so these bodily remains of Him, Whose fame overspread the
whole of creation, are placed in these jars.
81. His brilliancy was as the brilliancy of another sun, and
He illuminated the earth therewith. His body had the hue of gold,
yet the fire has left only the bones remaining.
82. The Seer shattered the vast mountains of the sins, and,
when suffering came on Him, He did not lose His steadfastness;
He suppressed all suffering, yet His body was consumed by the fire.
83. The Mallas are wont to cause tears to their enemies in
battle, to wipe away the tears of those who take refuge with them,
and to refrain from shedding tears even over a loved one, yet now
they mourn,2 shedding tears on the road.”
84. Thus they lamented, despite their pride and strength of
arm, and entered the city as though it were a wilderness, and after
the relics had been adored by the inhabitants in the streets, they
made a pavilion glorious for their worship.
1 Plural; one would cxpect the singular.
* “ Return,” C, suggesting bzlog for slot in T.
CANTO X X V III
The Division of the Italics.
1. For some days they worshipped the relics in due form with
excellent ceremonies; then there came for them to the town one
after another {kram&ia) ambassadors from seven neighbouring kings.
2. Then at that time, after hearing them in doe course, the
Mallas, in their pride and by reason of their devotion to the relics,
made up their minds not to surrender them, but preferred to fight
instead.
3. Then on learning of their answer, the seven kings, like the
seven winds, came up with great violence against the city called
after Kusa, with forcos like the current of the Ganges in flood.
4. Then at the sound of the horses of those kings the towns
folk hurriedly entered the town from the jungle with terror-stricken
faces. . .*
5. Then the kings invested the town, tethering their lordly
elephants in the foremost groves, and, arrayed in the style that
accorded (anuk& la ) with their lineage,1 they acted in hostile fashion
(pratik& la ) to the excellent Mallas.
6. Then that town descended into affliction, like a woman
who meets with gvief, flinging up the arms of its roofs8 and closing
the eyes of its gates, with the beautiful long eyelashes of yaks’ tails.
7. W ith the seven kings, united in intent (e ka ko rya ), shining
in their majesty and flashing with their impetuousness, the earth
became as fearsome as the sky, when the seven planets shine together
at the same time.
1 I do not understand the third line, [ikhrot-pa-la* ni- m g o -b o -rn a m tla I tu it-
■ba bzhtn (simile or present participle); C gives no help. Literally, “ as if holding
tbetr head« from anger.”
* Uncertain. The last words m a n u -la g to t- to are unintelligible; perhaps it
should be la-*ogt-mam*-so.
* Presuming khyog» to stand for thog.
116 E. H . Johnston.
8. T h en th e nostrils o£ th e w om enfolk even w ere assailed by

th e odour of elephants in ru t, th e ir eyes b y th e d u st raised b y the
elep h an ts’ tru n k s, a n d th e ir ea rs by the clam our of horses, elephants
a n d drum s.
9. T h en in all directions th e re w as fighting a t th e siege, w ith
th e gates half invested an d su rro u n d e d b y elephants an d troops of
horses, an d w ith th e p rep a ra tio n of d a rts an d of blazing liquids in
th e thro w in g m achines.1
10. T h e n th e citizens ab a n d o n e d 8 em b arrassm en t o ut of fear
a n d courage an d collected on th e ra m p a rts, w ith lances, sw ords and
arro w s, g la rin g lik e haw k s on th e ir enemies.
11. Som e shouted o u t in th e ir excitem ent, so o th ers collecting
to g e th er blew conchshells. Som e flung them selves about violently,
sim ilarly o th ers b ran d ish e d sh a rp sw ords.
12. T h en th e w ives of th e w arrio rs, seeing th e M allas ab o u t
to fight for victo ry an d ro arin g out th e ir nam es lik e w restlers (m alla),
p re p a re d a t th e sam e tim e th e ir m inds, m edicines, an d rew ard s (for
th e w arriors).
13. T h e w om enfolk of th e w arrio rs there, all trem b lin g , bound
on th e arm o u r of th e ir sons w ho w ished to go in th e forefront of
b attle, an d th e y perfo rm ed m agic rite s for th e ir sa fe ty (¿dntividy&'t),
w hile th e ir faces w ere despondent an d th e ir te a rs u n restra in ed .
14. O thers, w ith dow ncast faces lik e hinds, in g o in g to th e ir
husbands clung to th e bow h e w anted, and as th e y looked on the
h ero w hose face w as tow ards th e battle, (th eir ste p s)8 w ere ch eck ed
a n d th e y n e ith e r w ent fo rw ard no r stood still.
15. W h e n th e kings saw th e M allas th u s a rra y e d an d com ing
fo rth to fight, lik e snakes w hich h av e been confined in a ja r, th ey
m ad e up th e ir m inds to fight.
1 T he la s t p a r t is c o n je c tu ra l; I read tgyogt, a n y k in d of m ach in e for
th ro w in g p ro jectiles, fo r tkyo g t, a n d , a s suggested b y C, khti-ba bar-ba fo r khu-ba
l.ihah'pa, a n d I u n d e rsta n d m dun-nu-bdar a s th e sam e a s mduii-dar.
* B e ad in g g tad-pa fo r gtaii-ba; I u n d e rsta n d p a w a t tatafy iakliiaraaihaitaa
ird ten a ia u ryeq a ca muktalajjafy,
1 T w o sy llables m issin g ; m e a n in g com pleted c o n jectu rally .
Buddhacarita, xxviii. 117
16. T h e B rahm an, D ro n a, saw the chariots, elephants, cav alry

an d footsoldiers all ex c ite d and fully in ten t on fighting, and o ut of
h is le arn in g and lovingkindness he u tte re d these w o rd s:—
17. “ Y ou a re able on th e battlefield to overcom e w ith y o u r
a rro w s th e life and fuvv of y o u r foes, but you cannot do so easily
to tho se who dw ell a p a rt in forts, how m uch less th en w hen y o u r
ad v e rsaries a re all of one m ind (ekakai'ya)?
18. O r if you conquer y o u r enem ies b y investm ent, is it rig h t
(dhai'tna) w ith determ ined m inds to e x tirp a te them and to besiege
an d in ju re the innocent tow nsfolk?
19. J u s t as w hen b lack sn akes, en terin g a hole, m eet to g eth er
on th e w ay an d bite each o th e r,1 eith er th ere w ill be no com plete
(ekantd) v ic to ry from th e siege, or else th e besieged w ill obtain
th e victo ry .
20. F o r even men of little w orth, ta k in g fire on h ea rin g the
new s of th e siege in the town, w ill com e to g re a t w orth, lik e a
sm all fire heaped high w ith com bustibles.
21. R eligious m en (dharm atm an), though besieged in a town,
repulsed b y th e ir au sterities those who cam e w ith in ten t to kill them ,
an d despite th e ir w ithered arm s they conquered K araudham a* in
th e c ity of K u sa b y th e stren g th oE religion.
22. T hose kings, who ac q u ired th e w hole ea rth , w h eth er for
fam e or for obtaining te rrito ry (or, th e objects of sense), h ad to
leave it a n d retu rn ed to dust, as oxen, a fte r d rin k in g w ater from
th e pool, have to re tu rn to th e p astu re ground.
23. T h erefo re seeing rig h tly w hat religion an d profit (a rth a )
require, y o u should striv e by peaceful m eans (*</ma?t): fur those
who a re conquered b y arro w s m ay again blaze (into enm ity),
b u t those who a re conquered b y peaceful m eans n ev er change in
feeling.
1 T a k in g dtu-su (kale) to be a c o rru p tio n fo r a w ord m e a n in g Mm u tu a lly .”

* I c a n n o t pick up th e allusion, w hich m ay be to K a ra n d h a m a ’s son, A v ik sit,
o r his g ran d so n , M a ru tta .
118 E. II. Johnston.
24. A ll this is n o t w ithin y o u r com petence, an d y o u r forces

a re n o t1 able to m eet th e enem y’s forces. Y ou should p ractise
forbearance in accordance w ith th e teachin g of th a t v ery S akya
Sage, W hom it is y o u r intention to honour."
25. T hus, although th e y w ere kings, did th a t good m an
in stru c t them w ith decision and tell them of th e real good, with nil
th e plainspeaking and lovingkindness of a B rahm an. T hen th e y
m ade re p ly :—
26. “ T hese w ords of yours a r e tim ely a n d w ise an d spoken
in friendly fashion for ou r g o o d ;8 learn now w h at is th e intention
of th e kings, (w hich proceeds) from delight in th e L aw an d reliance
on th e ir stren g th .3
27. Men as a ru le u n d e rta k e affairs for the sa k e of passion,
o r out of an g er, o r for their p o ^ e r, o r fcr d e a th ;4 b u t we, in sp ired
b y reverence (sdlkim dna), have tak en u p ou r bows sim ply in o rd e r
to do honour to th e B uddha.
28. ¿isu p ala an d th e Cedis, in ta k in g th e sacrificial g ifts
(dak$ii}&) for th e sak e of p rid e, stro v e w ith K rgga; w hy should we
not risk even ou r lives in o rd e r to perfo rm o u r adoration to H im
W h o abandoned p rid e?
29. T h e Vr§;i i-A ndbakas, k in g s w ho ru le d th e e a rth , cam e to
blows fo r th e sak e of a m aiden; w hy should w e n o t ris k even o u r
lives to ad o re H im W ho overcam e p assio n ?6
30. T h e v e ry w rathful seer, th e son of B hrgu, took u p arm s
to ex term in a te th e K aatriy as; w h y should w e n o t risk ev en o u r
lives to ad o re H im W h o overcam e w ra th ?
1 T o m its a sy llab le in b, w hich I su p p ly w ith a n e g a tiv e ; b u t th e seose

of th e lin e is d o u b tfu l, a s oue w ould expect, a s C h a s it, th e s ta te m e n t t h a t i t is
u o t p ro p er to fight.
* T w o sy llables m issing in b.
9 C seem s to ta k e th is la s t clausc to Droi>a, n ot to th e k in g s.
* 1}ohi-ba\ should i t be {dtkc-la (hiiht)?
* A cco rd ing to C, a sim ila r verse is om itted h ere, ta k in g th e K u ru s an d
PSij<}avas as a s instance.
B uddhacarita, xxviii. 119
31. T h e D aitya, extrem ely ferocious though h e was, w en t to

d estruction b y em bracing (p a rig ra h ) d eath in. th e sh ap e (abhidhdna)
of S ita; w hy should not we risk even ou r lives to ad o re H im W ho
abandoned all possessions (parigraha)?
32. Sim ilarly E li a n d P a k a , w ith enm ity in c reasin g betw een
them , w ere destroyed, . . w hy should w e no t ris k even o u r lives
to ad o re Him W ho w as free from delusion?
33. T hese a u d m any o th e r contests th a t aro se in th e w orld
h ad th e ir origin in th e faults; w hy should w e n ot fight, w hen we
a r e bound by devotion to th e S uprem e M aster an d it is to our
ad v a n ta g e («ahita)?
34. Such then is ou r purp o se; do you go q u ick ly as o u r envoy
au d striv e w ith all y o u r m ight (anrvdtmaJiS) th a t th is o b je ct m ay be
accom plished w ithout fighting.
35. Y our w ords, spoken in ac cordance w ith religion, have
checked us, though we a re re a d y to fight an d h av e sh a rp arrow s,
ju s t as spells cheek snakes, w hich d rin k dow n th e poison sp read in g
w ithin them .”
36. T he B rahm an accepted th e k in g s’ in stru ctio n s w ith the
w ords, “ T h u s w ill I do,” an d en tered th e c ity ; in due course lie
saw th e M allas, and a fte r seeing them he ad d ressed th ese w ords to
them a t th e p ro p er tim e:—
37. “ T h ese k in g s of m en, w ith bow s in th e ir h an d s an d w ith
shining arm o u r glorious as th e su n ,2 a re a t th e g ates of th is city
of yours, rea d y to sp rin g lik e lions licking th e ir chops.
38. H av in g re g a rd to th e sw ords set in th e ir sc ab b ard s and
to th e ir golden-backed bows, th e y are not afraid of th e challenge
to b attle, but, rem em bering th e S ag e’s L aw , th ey a re afraid of
tresp assin g against th e L aw .
1 rgyal-rigt bye-ba-rnamt, T , w h ich p ro b ab ly is c o rru p t for some reference

to m oka. T h e allu sio n is n o t tra c e d ; C has, “ A li a n d P a k a (o r, B a k a), tw o
dem ons in p erp etu al e n m ity , o n ly by reason of moha, w idely h arm ed a ll beings,”
m o an in g p ossibly A lay u d d h a an d B aka.
* T w o sy llab les w a n tin g in A ji-ltcu' for fii-ltar?).
39. ‘ Y ou should resp e ct,’ th e y say, 4 our intention in th a t we

h av e come, not for te rrito ry o r w ealth, no r o ut of p rid e o r enm ity,
b u t because of our devotion to th e Sage.
40. T h e S age w as G u ru to you an d us alik e; hence this
trouble. T herefore th e com pany of b reth ren have assem bled and
come h e re w ith th e sole object of ad o rin g th e relics of the G uru.
41. M iserliness about w ealth is n o t so g re a t a sin as m iserliness
in th e p rac tice of th e L aw . I t is a sin to decide to sp eak in m iserly
fashion, and sin is indeed th e enem y of th e Law .
42. If y o u r decision is ag ain st giving, then com e o u t from the
fo rt an d w ait upon y o u r guests. T hose w hose stren g th is in th e ir
gates, not in th e ir arro w s, are not born of a K § atriy a fam ily.’
43. T his is th e m essage ad d re ssed to you by th e lo rd s of m en,
and it m anifests good feeling an d courage. I have also considered
th e m a tte r affectionately w ithin m yself, listen th e n to w h at I am
about to say.
44. Q u arre llin g w ith o th ers m akes n eith er for h appiness n o r
for th e L a w ; do n o t b ea r ill-will, b u t follow th e w ay of peace.
F o r th e S age used to p re a c h forbearance, by w hich th e fire of
devotion w ill e v e r increase.
45. Men b etake them selves to contention for one of th e two,
w ealth o r passion, b u t for th e m an w ho has becom e sain tly (ctrya)
for th e sak e of th e L aw , religious p eace an d enm ity a re said to
exclude each o th er m utually.
46. I t ill acco rd s w ith y o u r principles to do h u rt, w hile
w orshipping th e C om passionate O ne,x W ho, H im self attain in g peace,
w ith benevolent m ind p rea ch ed m e rc y to all beings.
47. T h erefo re b y th e g ift of th e relics sh a re (sarp,mbhaj?) w ith
them fam e and th e body of th e L aw . T h ereb y you w ill be a t peace
w ith them , a n d th e y too w ill gain th e L aw an d fame.
48. W e, as follow ers of th e L aw , should u n ite to the L aw , by
effort even, those w ho h av e fallen aw ay from th e L aw . F o r those
who u n ite others w ith th e L aw cause th e L aw to en d u re.
1 T w o sy llables m issin g in c.
Buddhacarita, xxviii. 121
49. T h e suprem e holy S eer said th a t th e g ift of th e L aw is

th e m ost excellent of ail g ifts; anyone m ay giv e w ealth, b u t the
g iv er of th e I>aw is h a rd to find.1 ”
50. T hen, w hen they h ea rd from th e B rahm an, w ho w as th e
p ee r o f D ro ^ a in know ledge, th e w ords of th e L aw , w hich are
renow ned an d b rin g pleasure, they looked a t each other m uch abashed
an d said to him :—
51. “ A h! Y our resolution is th a t of a good frien d and associated
w ith th e v irtu es, as befits a B rahm an. W e a r e lik e b ad horses stra y in g
dow n th e w rong road, an d you have p u t us on th e w ell-w orn tra c k .
52. W e should certain ly do as you h av e said, since it is p ro p er
to ac ce p t th e advice of a com passionate friend. F o r those who neglect
th e w ords of a friendly m an afte rw a rd s fall into suffering an d g riev e .”
53. T hen th e M allas w ith devotion and v irtu e (</ttna)* divided
th e relics of H im W h o knew th e u n iverse (lokadhatu;) into eight
p a rts, and then k eeping one p a r t for them selves, th e y h an d ed o ver
th e rem aining seven to the others, one for each of them .
54. T h e lords of th e ea rth too, thus honourably trea ted by th e
M allas, retu rn ed joyfully to th e ir own lands, th e ir goal attained.
T h en w ith due cerem ony they se t up stupas in th e ir cities for the
relics of th e Seer.
55. T h en D ropa, w ishing to ere ct a stQpa for th e S age in his
own country, took th e p itc h er for b is share, a n d th e people nam ed
P isa la 8 also, filled w ith devotion, took th e ashes th a t w ere left over.
56. T hen a t first th e re w ere eig h t stap as, lik e w hite hills,
w hich contained th e relics. T h e B rah m an ’s stQpa, holding th e pitcher,
w as th e ninth, and th e one w hich housed th e ashes becam e th e tenth.
57. T h e kings w ith th e ir subjects and th e B rahm ans w ith
th eir children ad o red on e a rth these various sttipas of th e Sage,
1 So C, in v o lv in g in T th e am endm ent of tb y m - la r to tbyin-par in e, an d

of m a m -p a r btagt-pa ( v id ta l) to rU td-par dkah-ba in d.
1 B u t fo r yon-lan-Uu bgot read yah-dag n u n hgot (tatnmihaj)4}
* T he P ip p alivanilca M a u ry a s; th e re fo re read P ip p a la ? C haa “ tb e men
of K u iin a g a ra .”
122 •E. 11. Johnston.
w hich had w aving flags an d resem bled th e snow y p eaks of M ount

K.iilspa.
58. T h e various lords of men paid ex cellen t rev eren ce to the
stQpas w hich held th e relics of the S aviour (Jin a ) with th e ch an tin g
o f h y m n s(? )1 an d th e finest perfum es an d lovely g arlan d s an d the
so und of music.
59. T hen in course of tim e th e five h u n d red A rh a ts assem bled
in th e town m arked b y th e five m ountains, an d on th e sid e of th e
m ountain collected th e S age’s serm ons in o rd e r p ro p erly to establish
th e L aw again.
(50. T h e disciples, deciding th a t it w as A n an d a who h a d h eard
all th e sections from th e G re a t S eer, a sk ed th e V aid eh a sage with
th e a g re em e n t of th e assem bly* (sarngha) to rep e at th e doctrine
( p i 'u v a e n n a ) .
(»1. T hen he sat dow n in th e m idst of them an d rep eated the
sen n o u s a s they had been preach ed by th e B est of sp eak ers, saying
* T h u s I h ea rd th is." and explaining th e place, the reference, the
tim e an d th e person addressed. •
62. T h e re b y in union w ith (a n u b a d d ka ) th e A rh a ts h e established
th e sc rip tu re s of th e G re a t S ago's L aw , an d it is by its full
acquisition with effort th a t m en h ave passed, a re passing an d will
pass beyond sorrow .
63. In course of tim e king A soka w as born, who w as devoted
to th e faith ; he caused g rie f to pro u d enem ies an d rem oved the
g rief of people in suffering, being p leasan t to look on as an aioka
tree, laden w ith blossoms and fruit.
ti4. T h e noble g lo ry of the M aurya race, h e se t to w ork for
th e good of his su b je cts to p ro v id e th e w hole e a rth w ith stQpas,
«and so he w ho had been called Ca?d&£oka becam e ASoka Dh&rmar&ja.
1 pkreA-ba n iio n abyar-m anu, lit. nil&bhiyogaify', th e first p a r t is presum ably

c o rru p t, a s g a rla n d s a r e m entioned la te r on in th e verse. G suggests som ething
lik e th e tra n s la tio n , for w hich co m p are P a li abhiyoga.
* T h is seem s to im p ly a d istin c tio n betw een th e 500 A r h a ts an d th e Sarpgha
nod to a t tr ib u t e th e a u th o r ity to th e la tte r .
B uddhacarita, xxviii. 123
65. T h e M aurya took th e relics of th e S eer from th e seven

stQpas in -which they h ad been deposited, an d d istrib u ted them in
d ue course in a single d ay over eighty thousand m ajestic stupas,
w hich shone w ith th e b rilliancy of autum n clouds.
66. T h e eighth of th e original stopas, situ ated in R&mapura,
w as g u ard e d a t th a t tim e by faithful N agas, an d th e k in g therefore
did not obtain th e relics from it; b u t th e re b y his faith in them was
m uch increased.
67. T herefore, although th e k in g retain ed th e sovereignty,
w hich is fugitive, and though h e continued to ab ide am ong the
enjoym ents ( p h a la ), w hich a re the enem ies of th e m ind, y et, w ithout
assum ing th e ochre-coloured robe, h e purified h is m ind an d obtained
th e first fruit.
68. T h e re b y w hoever an y w h e re has rev ered , does rev e re or
w ill re v e re the S age, has obtained, does obtain o r will obtain th e
v e ry h ighest fru it w hich is enjoyed b y th e good.
69. T h e w ise k n o w 1 th e v irtu es of th e B u d d h a to be such
th at, g iven equal p u rity of m ind, the sam e fru it will be won eith er
b y rev eren cin g th e S eer d u rin g H is w orldly ex isten ce o r by doing
obeisance to H is relics a fte r th e P arin irv ag a.
70. T herefore one should ever p ay rev eren ce to th e lofty-m inded
com passionate S age, th e b e st O bject of w orship, the K now er* of
th e excellent L aw , w hich is suprem e, im m utable, never-failing and
profitable.
71. W h y should it not be rig h t in th is w orld for w ise religious
men, w ho know w hat H e did, to p rese n t a thank-offering to H im
W ho for o th e rs’ good u n derw ent th e g re a te st toil in H is com passion
and in H is su prem e know ledge of the dispositions of m en?
72. S eeing th a t on ea rth th e re is no d an g er like th at of old
age and death, and in heaven lik e th a t of th e fall therefrom , w hat
good m an is to be so w orshipped as H e W h o e v e r recognized these
tw o dangers of the universe?
* O r, “ K now , 0 w ise m en.”
* R e ad in g mlchyen-pa-po for m kkyen-pa-ho in a.
Acta orienulia. XV. 19
78. So long as b irth exists, unhappiness is p roduced, and th e re

is no bliss to com pare w ith th a t of freedom from now existence;
w h at good m an th erefo re is to b e so rev eren ced as H e W h o obtained
th is freedom an d g av e it to th e w orld?
74. T im s th is poem h as been com posed fo r th e good an d

happiness of all people in acco rd an ce w ith th e S ag e’s S crip tu res,
out o f rev e re n ce for th e B ull of sages, and n o t to display th e qualities
of le arn in g o r skill in poetry.
T h e w o rk o f th e ven erab le m en d ican t an d teacher, A svagho?a

of S&keta, th e son of Suvarg&kgl, th e g re a t poet, eloquent an d of
■universal renow n.
IN D E X O F P R O P E R NA M ES
I . S a n s k r it.
N .B . T h e colon is used to se p a ra te th e references to tw o persona of th e sam e
nam e, a n d th e le tte r 1 n.’ to denote th e occurrence of th e nam e in th e footnote to
th e verse in question. R eferences a r e given t o th e r a r e r n am es o n ly of th e B uddha.
A ù g a, x x i. 11. A iv a jit, xv. 16*, x v ii. 3, 6, 9 ,1 5 .

A ù g ad a, x x i. 2. A aita, x x i. 21.
A É gidiroala, x x i. 13. A aura, x x iii. 32; x x v i. 70.
A ja , x x iv . 40. A 8uri(?), x x i. 10.
A j l t a l a t r u , x x i. 6, 63.
A tr i, x ix . 4 0 : x x iv . 38. A ta v ik a , x x i. 18.
AD lthapipiJ& da, x v iii. 86. See under À tre y a , x ix . 40.
S u d a tta . A n an d a, x ix . 3 9; x x i. 51; x x iv . 1, 4, 13,
A n iru d d b a ,x ix .3 9 ; x x v i.7 6 , 8 2; x x v ii.7 . 14, 3 1; x xv. 54, 55, 56, 62, 68, G4, 6 5;
AndbaJca, x x v iii. 29. x x v i. 1, 4, 5; x x v iii. 60.
A p& llla, x x i. 34. Ap&ija, x x i. 12.
A b h ay a, x x i. 8. A ry S v a rta , x x iii. 12.
A m ra p ill, x x ii. 1 5 ,1 6 ,2 1 ,3 7 ;x x iii. 59,62.
A yodhyS, see A ddenda. lk jv l k u , x v ii. 6.
ArOpa, x v ii. 86; x x . 43, 46. I n d ra , x v i. 52; x v ii. 4 1; x x . 11, 35;
A lakS vati, x x i. 17. x x iii. 7(?), 7 2 ; x x iv . 41, 44, 55; x x v i.
A lly u d d h a , x x v iii. 82 n. 58, 70, 94; x x r if. 56, 66. S ee u n d e r
A vllcfit, x x v iii. 21 a . V a jr a b lh u , V Ssava, Sat& kratu.
A to k a , x x v iii. 63. I x lv a tl( f ) , x xv. 53.
Buddhacarita, Index. 125
liv a ra , sv ili. 18—29. GaAgff, xxii. 7, 10, 11; xxviii. 8. See

under BhHglrathl.
UttaraC?), xxi. 16. G andharva, xxvi. 103; xxvii. 67.
UdSyin. xix. 40. Gaya, xvi. 21, 22; xxi. 20; xxv. 70.
U paga, XT. 18 D. G ayailrâ, xvi. 89.
UpatSçya, xvii. 9 , 1 6 ; xviii. 81, 86. G a ru fa, xxvii. 79.
U pananda, xix. 89. Gardabha, xxi. 25.
UpSJi, xix. 40: z z i. S. Gftdhin, xx. 8.
GSndhSra, xxi. 4, 84.
E li (?), xxviii. 88.
Q irirajas (?), xxiv. 40.
.AuruviJva, xvi. 87. Gfdhrakuta, x x i. 39.
Gautam a (Buddha), xv. 17, 25; xvi. 30:
K akuttbS , xxv. 53 n. (gate) xxii. 6: (ghat) xxii. 11.
K apila, xvii. 4 : xxi. 24.
K a p ila rls tu , x x . 1; xxi. 30n. Ghofila, xxi. 33.
K arandham a, xxviii. 21.
Kalm Siadam ya, xxi. 27. Cag4&(?)> xxi. 11.
K lty ly a n a , xxi. 21. Capgiáoka, xxviii. 64.
K Slaka, x x i. 31. C itra ra th a , xxvi. 98; xxvii. 66(?).
K&Ai, XV. 14; xx. 17; xxvii. 30. See Cunda, xxv. 51, 52, 58.
under VarSgaai. Cedi, x xviii. 28.
K áíyapa (pl.), xvi.21,80,46: (Auruvilva)
xvi. 2 8 ,8 3 ,8 7 ,5 4 ,5 5 ,6 2 ,6 5 ,7 1 : (Gaya) JS tilro p i (?), xxi. 29.
xvi. 38: (Nadi) xvi. 88: (MahS) xvii. J in a , xxviii. 58.
24, 29; xxvii. 73. Jiv a k a, xxi. 2, 6.
R ufi, xxii. 18. J e ta , xviii. 82, 83, 85.
Kuptb&dhS&a, xix. 39, Je tav a n a, xx. 2 ,3 ,4 .
K ubera, xxiv. 48. J y e ftb l, xvii. 41: xxiv. 48.
K ubjottarH, xxi. 83. Jyoti^ka, xxi. 2.
K um bhira, xxi. 81.
K ura,, xxiv. 40; xxviii. 29 n. T aipkita(?), xxi. 20.
K u ía , xxviii. 8: xxviii. 21. Taitikitam afica, xxi. 20 n.
K ulinagara, xxv. 52, 81; xxviii. 65 n.
K n ta d atta, xxi. 9. T rip u ra, xxiii. 32.
K rm ila, xix. 89. TriiaAku, xx. 8.
Kj-éSiva, xx. 17.
Daij(Ja, xxi. 11.
K rw a , xxviii. 28.
Devadatta, xix. 89; xxi. 37, 65.
K enya, xxi. 12.
D aitya, xxviii. 81.
K ofela, xviii. 1, 82,87; xx. 5; xxi. 29.
Droga, xxviii. 16: xxviii. 50.
K ailSsa, xx. 2 ; xxviii. 57.
D hruva, xvii. 41 n.
K auçdinyft, XV. 16, 51, 58.
K auálm bl, xxi. 83.
N akula, xxi. 32.
K hara, xxi. 20. Nanda, xix. 89: xix. 89.
19*
126 E, H . Jolinston.
N nudnm & tl, xxi. 8. B hS giratht, xv. 14.

N a p trlp u tra , z zi. 39. B b3r& dvSja(?j, xxi. 27.
N ah«*a(?), xxv. 12. B hS rgasa (B bS rga?), xxi. 32.
N&ga, xxvi. 09, 108; x x v iii. 6 6 : ig ate) B brgu, xxviii. 30.
« v i i . 70. Bbe$aka, xxi. 32.
K 3 g ly a n a (? ), xxi. 19. B b o g a a a g a ra , xxv. 36.
N S dika, xxii. 18.
N S b b lg a , xxiv. 39. M agadbfi, xvi. 48, 51, 71, 94, 9 5; xxii. 3.
N ikum blia, xx. 17. M athurS , xxi. 25.
N ir g ra u tb a , xxi. 28. M anu, xxii. 47.
N irg ra n th a p u tra , xxì. 16 n. M a ru tta , xxviii. 21 n.
N airaftjan S , x x iii. 65. M a rk a ta , xxi. 1 6; x x iii. 63.
N y ag ro d b a (prove), xix. 55: (dtsciplo) M alia, xxv. 50, 63, 64, 76; x xvii. 53, 60,
xxi. 3. 64, 69, 76, 8 3; xxviii. 2, 5 ,1 2 , 15, 36,
53, 54.
P a k a (o r B a k a), *xv)i>. 32. M abSnSm an, xv. 16.
Pa& cnsikba, xxi. 10. M a h lv n ti, xxi. 24.
P urciiurS ina, see u n d er B krgu. M & gandbika(?), xxi. 27 u.
F a ta li c a ity a , xxii. 9. M SodliStr, xix. 1 0; xxiv. 39.
P a tu lip u tra , xxii. 3. M S ra, x x iii. 6 4; xxvi. 104; xxvii. 38.
P a c a v a , x x v iii. 29 n. M uknta c a ity a , xxvii. 70.
P a ts lo , xxiii. 33. M eptfiiaka, xxi. 14.
PSpS, xxv. 50. M erli, xix. 11; xx. 7 ,3 6 ; xxiii. 7 1; xxv.
PSrSy&Qa, xxi. 7. 17.
P is a n a , xxi. 7. M audgala, xvii. 16.
P isa la , xxviii. 55. M a u ry a , xxviii. 55 n ., 64, 65.
P uijkaru, xxi. 4.
V nk?a, xv. 54, 56; xxi. 5, 11, 17, IX, 10.
P u « kalasS din(f), xxi. 29.
2 0 ,2 5 , 3 2; xxvi. 103.
P a rp a b b a d ra , xxi. 12, 14.
Ynrna, xxi. 44.
P ra s e n u jit, xx. 4.
Y a v iti, xxiv. 40.
Y alas, xvi. 3.
B a k a (o r P a k a ), xxviii. 32.
YaéodbarH, x ix . 51.
B a iiu p u tra k a e a ity a , xvii. ¿5.
B rlias[)ati, x x iii. 58. R S jag rb a, xvi. 4 8; xvii. 3 ; xxi. 41; xxii. 2.
B rab m n n (inase.), xv. 5 6; xvi. 30, 52; lla m a , xxiv. 40.
xvii. 2, 41 n .; xix. 5; xxi. 15; x xvii. 77. R a m a p u ra, x x v iii. 66.
Soe u n d e r V iriftca. R iv a y a , sec u n d er D a ity a.
B rabm S yus, xxi. 15. R&citrapHla, xxi. 26.
R a b u la , xix. 53.
B b a g ira tlia , xxiv. 40. R apadliS tu, x v ii. 35.
B b n d d lli, xxi. 14 a.
Bk&dra, xxi. 14: xxi. U n . : xxi. 17. T/ìcebavi, xxi. 16; xxii. 3, 1*; xxiii. 1.
U b a d ra jit, xv. 16. 57 ; xxiv. 31, 49, 57, 64.
✓
Buddhacarita, Index: 127
V ajrabfibu, xvii. 11 a. iSBra, xxi. 2.

V flraija, xxi. 35. ¿ n rp S ra k a , xxi. 22.
V a rlija s i, xv. 6 ; xxi. 2 1: (riv er) xv. 14. iW av ik n , xxi. 30.
V ar^SkSrn, xxii. 3, 5, 6. Bela, xxi. 12.
V a s i^ h a , xxiv. 38. é r ï r a s t f , x v iii. 5 8; x x .5 3 ,5 6 ; x x i.28,30□ .
V nsu, xxiv. 39. S rig u p ta, xxi. 3.
V S raija, xxi. 25. é rjg b a n o , x x ii. 1 5; xxvi. 6.
V3#pa, xv. 16. Ó repya, xvi. 72.
V Ssava, xxiv. 39. é r e jtb a , xxi. 11.
V id eh a (m o u n ta in ), xxi. 10: (city ) xxi. 15. é ro ç a , xxi. 2 : xxi. 11 n.
V ip u la, xxi. 5. é v e ta (? ), xxi. 11.
V iriB ca, xxi. 27.
S atp k & y a, xx. 57.
V ilv H m itra, xx. 8.
S a ty a k a , xxi. 16.
Vi$QU, x x v ii. 79.
S o b b iy a, x x i. 28.
Vj-jji, x x iii, 11.
S a rv lrtb a s id d b a , xix. 43.
V'jfiji, xxviii. 29.
S a k e ta , xxi. 31 □. See A ddenda.
Ve-Qukantaka, xxi. 8.
Sftipkbya, x v ii. 11.
V eiju m ati, x x iii. C2.
S i t l g r a , xxi. 5.
V eijuvnna, xvi. 4 9 ; xv ii. 1, 15.
Siipba, xxi. 16; xxiii. 8 ; xxv. 8, 29.
V aid cb am u n i, xxviii. 60.
S i t i , xxviii. 31.
V airafy S , xxi. 27.
S u d a tta , x v iii. 1, 67, 8 4; xx. 3.
Vai^Sll, xxi. 16; xxii. 1 5; xxiii. 6 3; xxiv.
S u b h ad ra, xxvi. 1, 6.
4 6 ; xxv. 1, 34.
S ubm a, xxi. 13.
V a iira v a ija , xxvi. 101; xxvii. 14.
S e n lp a ti, xxv. 8.
S a u d isa , xxi. 13.
S a ta k r a tu , xxvi. 94 □.
S ta v a k a r ç iu , xxi. 22.
S&kya, xix. 36.
SthftQ um att. xxi. 9.
S lk y a m u n i, xvi. 54; xx. 4 ; xxv. 7 2; xxviii.
S tb a la k o ç th a k a , xxi. 26.
24.
S Ira d v A tlp u tra , xvii. 4. Sec u n d e r Upa- H a ry a iv a , x v iii. 58.
tify a . H a s ta k a , xxi. 18.
SiiupSlQ, x x v iii. 28. R a stS , xvi. 2.
S u ddbS dbivIsa, xxvi. 102. H ira ç y a v a tj, xxv. 5 4; xxvii. 70.
S a c llo m a , x x i. 2 0. H a im a v a ta , xxi. 5.
11. Tibetan-Sanskrit Equivalents.

N .B. N am es tra n s lite ra te d i s T ib e ta n a r e o m itted , an d m in o r e r ro r a i s th e
x y lo g rap h s h av e been co rrected tub rilentio.
k u n d ga^-bo, A n an d a. d k a r-m in , A sita .

K u ia Idan -p ab i g ro n , K u iio a g a ra . skal-ldan ¿iii-rta, B h lg lr a tb l, Bhagl-
k lu , N lg a . ra th a .
iik a r, ¿ r e ta ( ? ) . skal-m ed m in, N ihliS ga.
skul-byed, C unda, cod-pan, M ukuta.

akyes-bu-cao, M ág an d ik a (?). bcu-phycd rtae-m o, P a fic a íik h a .
k h a-sp u ld an -pa, éflcllom a. beom -rlag, M a th u ra.
k h y ab -b ju g , V ifiju, Kr?i?a.
kh y u -b j¡g a (x x iü . 7), In d ra (? ). chu-kluú, N ad l (Ksáyapa).
mkbafr-ldiA, G a r u ja . chu dbyibs, V ar^skira.
fekbyil-ba tidzin, K nvthadbS D a. cbu a rio klu, K urabhlra.
mchog, érefjba, U ttara(7).
mchog-dbyaús, Gho$¡la.
g iiñ-ldaii, I la im a r a ts .
(tcbar-ka, Udayin.
g a á -b a b zañ-po, V ü n ja b b a d ra .
G ay ab i rU e-m o, G a y a iira a . bjjga-bcas, Sabhiya.
g y a d , Malla_ bjigs-byed, Bheaaka.
gragB-pa, Yaáas. hjigs-med, Abhaya.
g ra g s id z iu - m a , Y aéodharS.
grafig-can, SStpkbya. fie-dgab'ba, U pananda.
g ro -b zh in sk y es, á ro ija . fte-bar fckhor, UpSli.
g ro á -k h y e r g tso , N ag ara(?). ñ o-bar bo ¿s(?), U paga.
groú gsum -pa, T rip u ra . Qe-rgyal, U p a tifja .
glaü-po, V arab a. fion-nioíis dul-ba, Kalmaáadamya.
g lañ -p o Idan-pa, V arab a. maaa*yod, ár&va&ti.
dgafr-bafji sk y ed-m a, N a n d e m á ta .
dgflfr-bo, N aoda- ti-se, KailSsa.
<Jgab-byed g ro ó , R S m apura. gtum-po, Cajrfa(?}, ViyqÍ.
dge-aogs, Puíkalasad¡n(?). gtum -po m yn-ñan med-pa, Cai)<3ísoka.
d g ra -c a n , V airaA ja. rta-ljaó rta , H a ry a íra .
m gon-m ed zas-ebyiu, A nS th ap in ijad a. r t a tb u l, A j r a j i t
bgro-m gyogs, Y a y a ti. Iten-rgyas, A uruvilra.
rgya-<*!icn sk yes-bu-ean, B liSrodv#ja(?). b rta n -ld a n , SthH ijum atl.
rg y an -b y e d d a h m tabuñs, A lakS vatl.
rg y a l poîi k k ab , R S jagrha. th u b -p a sk a r-rg y a l (xxvii. 17), ?
rg y n l-b a, J i a a . b tb o b -p a, A yodbya.
rg y al-b y ed , J e ta .
rg y al-b y ed tab al, J e ta v a n a . dañ-po sto n daft ld an -p a (xxvii. 1), ?
dus-byed, K a la k a .
rg y u n -íes, A tr!.
agiir m cbog, K u b jo tta iX don k u n grub-pa, Sarvlrthasiddha-
drag-po, Cedi.
sg ra -á a n , K u r u , N abu§a(?).
drag-pofci las-can, K liara.
sg ra-g can lid zio, R á b u la .
b rg y a -b y in , Vfisavo, dri-ca, G andharva.
drega-pa yañs, <J>aipkita(?>.
bdnd, M ará,
ñ a -la du, M aadhS tr. bde-dgaij (xxi. 19), ?
ñan -sp o ñ , B hfgu. bde-bar p h a-ro l bg ro , é a rp S ra k a (Supa-
rñ o -b a, F í f l g a . rag a).
Buddliacarita, Index. 129
bden-byed, S a ty a k a . m a-ljgag-pa, A n iru d d h a.

sdig-pa, P i p i , m i-akyoà tä -la , P ä tä la .
sdig-m ed, N ïg S y a n a (î). m in-chen, M a h ln äm an .
sd e-rab pham s-byed, P ra s e n a jit. m y a -n a n zncd-pa, A ioka.
d jD a r, P in g ala(?).
n o r-ld an , IrS vatK ?).
g n as-h jo g , V asiçtba. g tsa ù -m a r lh ag -p ar gaae-pa, SuddhSdhi-
gn od-sbym , Y akça. •väsa.
rn a m -rg y a s, V ipula. rtse-m o rg y as-p a, S S tig ra .
rn am -th o s sra s (o r, b u /, V aiârav aça. rtseg a sb y in , K u ta d a tta .
ana 8tod, S ta v a k a rç in .
sn a -tsh o g s iiù - r ta , C itr a r a th a . tahana-pa, B rah m an , V iriftca.
sn ro n , JyeçthS . tsb a ò s-p ah i tsh e-ld an , B rabm Syus.
m tsham a bzana, N irg ra n tlia .
p ad m a, P u ?k ara. ijtsho-byed, J lv a k a .
d p al sdug, é rlg b a n a .
d p al spas, S rlg u p ta . m dzes-dgab, (S u n d a ra ) N anda.
spoù-byed-pa, V fjji.
gzugs-kyi kham s, ROpadhStu.
epos b d zin , GSndlifira.
gzugs-m ed, A rüpa.
spre-fru, M a rk a ta .
bzan rg y a l, B h a d ra jit.
p h a-ro l bg ro -b a-can , P ä rö y a ija . bzaü-po, B h ad ra.
p h u r-p a gsum -pa, T risafik u . bzan sb y in , S u d a tta ,
p h u r-b u , Bj-haspati. bzo sbyans, ¿ re n y a .
ph ra-m o , S ubm a.
hod-ldau, Jy o tiijk a.
bufci bu-m oa b ju g bu, N a p trip u tra . l,iod-ma ldan-pa, V eçum atï.
bu-D iau, B a h u p u tra k a . bod-m abi ts h a l, V eçu v an a.
b u-ram -£in, Ik§vSku. bod-m alji taher-ma-c& n, V eçu k a ijtak a.
bon-bu, G ard ab h a. hod-zer ldan-pa, M ahlvati,
b o d -riù , o r b o ù -rià (x x iii. 4), ? frod sru n s, K ä iy a p a .
b y a-rg o d phyun-po, G rd h ra k a ta .
b y is-p a sk y o n , S iiu p ala. y ans-pa-can, V a lsili,
b r a n b zan , SaudSsa. y a n -la g abyin, A ngada.
bre-bo, D ro n a. yul-fckhor sk y o n , R âçtrapâla.
d b aà-p o , I n d ra , S a ra .
db an -p h y u g s, ïiv a r a . rags-pabi m dzod-ldan, S th ü la k o ç th a k a .
dbyigs-D or, V asu. rans-byed, R im a ,
dbyug-pa, Dai><Ja- ri-m o rd u l, G irira ja s (? ).
h b a r-2b in b jig s-p ab i las-can (xxi. 35), '? riga-m ed, N akula.
tib ro g g u as, A tav ik a. rig a g tsa n (io r g tsa r? ), J ä tis r o o i (JS ti-
ire ijij.
m a-skyes, A ja. riù -m in r ta , K rääiva.
m a-skyes d g ra , A ja ta ia tr u . rlaùa-pa, V isp a .
130 E. H. Johnston. Buddhacarita, Index.
Iag-pa sg ra-b y ed , K a ra n d h a m a . sog-m a-m ed, A p a llla .

lag-hone, H a s ta g a (for H o sta k a). sor-m ohi pliren-ba-can, A nguliniSla.
lug, M eijiJhaka. srin-po, D a ity a .
lus u a n , K u b era. gser-ldan, H irapy& vall.
lus b p b ag s (o r, bphags-po), V ideha.
lu s b p b ag s th u b -pa, V aideliam uni.
Iha-m in, A aura.
lega-bzaf), S u b h ad ra. Iha-m in skyes-m a, Asurl{?).
loii-byed, A ndbaka.
lh a s b y in , D cv ad a tta.
lons-spyod groA, B h o g an ag ara. Ibun-po, M eru.
sen-ge, Sirpha.
se r-sk y a, K a p ila . a m ra sk yoa-m a, A m rapSli.
ADDENDA
x x i. 31. A p p a re n tly frlhob-pa h ere sta n d s for m i-lhub-pa (AyodhyS), an d

C should be understood a s g iving c o rru p tly th e n am es A yodhyS a n d S ik c ta .
x x i. 41ff. T h e re p re se n ta tio n oi th is scene a t A m a ra v a ti (Vogel, B u d d h ist
A r t in In d ia , Ceylon an d J a v a , pi. 17) is ev id en tly bused on these verses.
^ . j ^ s n s w wa^ offered him to
a ttain ti. —^ u. uie ascetic discipline o f the B uddha’s C om m unity
o f M onks, w hich he accordingly undertakes w ith th e utm ost
seriousness a n d devotion.
T h e present edition consists o f tw o p a rts b o u n d in one volume.
P a rt I contains Sanskrit Text, In tro d u ctio n , N otes, Index of
P roper N am es, rare Sanskrit w ords o r term s used in technical
sense a n d th e a p p a ra tu s criticus. P a rt II com prises English
T ranslatio n a n d supplem entary footnotes which discuss m any
difficulties o f th e text an d tran slatio n . R s. 35
E N T E R IN G T H E P A T H O F E N L IG H T E N M E N T
(T he B odhicaryavatara o f the B uddhist p o e t §antideva)
T ran slated by
Marion L. M atics
Entering the Path o f Enlightenment co n tain s the first com plete
English tra n sla tio n o f th e S anskrit B odhicaryavatara o f the
B uddhist p o et Santideva. In this beautiful an d m oving classic of
M ah ay an a Buddhism , Santideva, a m onk living in N alanda in
th e early 8th century a .c ., describes th e B odhisattva vow, the
prom ise o f heroic beings to strive fo r nirvana, b u t to postpone
full entrance in to th e R ealm o f th e A bsolute until every other
sentient creatu re also attain s th e bliss o f E nlightenm ent. This
classic o f M ah ay an a B uddhism has o ften been com pared to both
th e Dhammapada o f H in ay an a Buddhism a n d The Initiation o f
Christ by T hom as a K am pis.
F o r th e sake o f th e stu d e n t an d laym an as well as the specialist
an d scholar, th e book is divided into three p a rts : a guide, the
tran slatio n , an d the appendices. T he guide, w hich com prises
m ore th a n h a lf th e b ook, explains an d in terp rets th e B odhicarya
v atara, placing it in th e fram ew ork o f developing B uddhist
th o u g h t, a n d discusses th e rise o f M adhyam ika B uddhism , o f
w hich £antideva was a disciple. T he appendices co n tain ab b re
viations used in th e text; notes and references fo r th e guide and
th e tra n sla tio n ; a bibliography o f p rim ary and secondary so u rces;
and an extensive glossary o f selected term s from th e guide and
th e tran slatio n . " R s. 100
M O T I L A L BAN ARS ID ASS

Delhi Varanasi Patna Madras

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THE

ACTS OF THE BUDDHA

Sanskrit Text of Cantos I-XIV with English Translation of Cantos I-XXV1II

First Edition : Lahore, 1936

Printed in India by Sfrattila! Jain, at Shri Jainendra Press,

PART I —Sanskrit Text

E nlightenm ent has come : after th e pain

Professor MacdoneU to be rotographed and the reproduction,

The relationship of A to the three MSS. used by Cowell is

1 A n o th er c o p y o f his tra n sc rip t exists in T okyo ; see th e frontispiece to T . K im u ra

end, so as to lose one or two characters in each line, but

recovered and that, in view of its existence, Cowell’s MSS.

1 I t m ay be surm ised from th e fa c t t h a t th e spurious verse in ca n to ix ap p ears in

translates 8a4dka<trnavadvayor. But his command of

1 I t m ay fo r instance b e n o ted th a t th e HySyabimdu usee p n d itU w end i6 M w to

Dharmarakga, Dharmak§em& and Dharm&kgara.1 An English

1 Se» P . C. B agchi, Le Canon bovddkiqv* en Chine {Paris, 1927), 212ff., fo r h is life

in the apparatus criticus a fairly literal English translation of

genuine. For other doubtful verses I regard C as peculiarly

Present edition. CoweWs edition.

Present edition. CoiveWs edition.

1 T hese articles, q u ite a p a r t from one o r tw o m istakes, do n o t give m y final views, b u t

claim to be based on independent MSS., but internal evidence

Demiéville, Mr. Lin Li-Kouang, who undertook a particularly

A .. MS. of th e Buddhacarita in th e Library of th e N epal

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