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(0) Fo-shwo-ta-shing-pih-fuh-siang-king (Buddha declares what are the hundred marks of merit belonging to the Great Vehicle). This Sûtra was delivered at Srâvasti, in a Palace called Po-Miu. The interlocutor is Manjusri. In it is given the names of the eighty inferior signs and the thirty-two greater signs on Buddha's person, also eighty symbols or figures found on the soles of his feet.

(p) Man-chu-sse-li-man-po-ti-king (Manjusrî inquires as to the character of Bodhi).

This Sûtra was delivered in Magadha, on Mount Gayâ, in the presence of all the Bhikshus, and those Brahmans who had been converted by Buddha; the subject of it is the nature of that condition of mind called the "Heart of Bodhi" (Esprit de Bodhi).

(q) Wou-tsun-hwui-pou-sah-king (The Sûtra of Akchayamati Bodhi

satwa).

This Sûtra was delivered at Râjagriha, on Mount Gridrakûta, in the presence of 1,250 Bhikshus. The interlocutor is Akchayamati, who inquires of Buddha the nature of the heart of Bodhi (as in the previous Sûtra).

(r) Ta-shing-sze-fa-king (The Sûtra of the four rules of the Great Vehicle).

This is the same as the Mâhâyana-chatur-dharmaka Sûtra. It was delivered at Srâvasti, in the garden of Jeta (and has already been referred to).

(8) Fo-shwo-ta-shing-sze-fa-king (Buddha declares the four laws of the Great Vehicle).

This Sûtra has already been referred to.

(t) Fo-shwo-pou-sa-sheou-hing-sze-fa-king. Another translation of the

above.

(u) Fo-shwo-tsing-nieh-chang-king (Buddha narrates the obstacles in the way of a pure Karma).

This Sûtra was delivered when Buddha was dwelling at Vaisali, in the garden of the Amra trees, in the presence of 500 Bhikshus and 32,000 Bodhisatwas Mahâsatwas. It relates to a conversation between a courtesan and a Bodhisatwa called Vimalanirbhâsa (wou-hu-kwong). The former, having used her magic arts, prevails over the Bodhisatwa.

After this, being seized with intense remorse, he comes to Buddha ; the latter comforts him by an assurance that all such things are as a shadow and a dream, on which the Bodhisatwa is re-assured. Manjusrî then enters into a discussion with Buddha relating to the character of the Great Vehicle.

(v) Tchin-u-ta-shing-kung-tih-king (Buddha praises the superior excellency of the Great Vehicle).

In this Sûtra Buddha describes the superiority of the Heart of Bodhi, and from that proceeds to define the infinite virtue of the Great Vehicle. (This Sûtra was translated from Sanscrit by HiouenTsang.)

(w) Ta-shin-fang-kwang-tsung-chi-king (The Sûtra which describes

the nature of the Dhârani, used in the Yoga system of the Great Vehicle).

This Sûtra was delivered at Râjagriha, on the Gridrakûta Mountain, in the presence of 62,000 Great Bhikshus. It contains certain Dharani.

(x) Wou-shang-i-king (The Sûtra of the highest reliance).

This Sûtra, which is in two parts, contains an account of the relative merit of various actions. It was delivered in the Kalanda-venuvana, before 1,250 Bhikshus and various Bodhisatwas.

(y) Fo-shwo-lo-niu-yin-king (The Sûtra in which Buddha describes the conduct of an aged woman).

This Sûtra was delivered by Buddha at a place called Lo-Yin (musical sound), before 800 Bhikshus and 10,000 Bodhisatwas. He describes the conduct of an aged woman who desired to offer him a religious gift. Having only two small coins (mites), she purchased with them a little oil: taking this to a sacred place, she used it in a lamp, to burn for his honour. The lights of all the Brahmans were extinguished, and hers alone burnt incessantly.

(s) Fo-shwo-chen-tseu-King (Buddha relates the History of Sâma). This is the Sâma Jâtaka referred to before.

(aa) Tin-wong-tai-tseu-Pi-Lo-King (The Sûtra of Pi-Lo, the eldest son of a Heavenly King [Devarâja]).

This Sûtra gives an account of Devarâja-kumâra-Pi-Lo's visit to

Buddha, during which he recites the History of the Great Brahman, which is identical with the Avadâna translated by Stas. Julien, called "Le roi et le grand tambour" (Les Avadánas, Vol. I. No. 1).

(bb) Fo-shwo-O-che-shai-wong-shau-ki-king (The Sûtra of Ajâtasatru's

assurance).

This Sûtra was delivered at Râjagriha, on the top of the Mountain Gridrakûta, and contains an account of Ajâtasatru's visit to Buddha, and the assurance that he would hereafter become a Chakravartti Raja.

(cc) Fo-shwo-tai-tseu-Muh-pih-king (Buddha declares the History of Prince Muh-pih).

This Sûtra was delivered at Srâvasti, in the Jetavana. Buddha recounts the History of the Prince Muh-pih, the son of Varanirâja. He was a beautiful child, but unable to speak; having consulted the astrologers, they resolved to put him to death, by burying him alive; when on the point of being thus sacrificed, he opened his mouth, and spake he declared that, owing to rash words in a former birth, he had suffered punishment in hell. He had resolved, therefore, to remain silent, rather than risk a like punishment. (This Sûtra is one of the earliest translated into Chinese, A.D. 100.)

(dd) Fo-shwo-'ng-wong-king (Buddha declares the history of the five kings).

There were once five kings, one of whom was wise, the other four were foolish. The Wise King, wishing to convert the others, asked them their several ideas of happiness. The first said, "Nothing would delight me more than during the spring-time to wander through gardens and parks, to see the flowers and watch the fountains. This would be pleasure."

The second said, "Nothing would delight me more than as a king to mount my royal horses, to dwell in a lordly court, and ever to be surrounded by my faithful subjects paying me reverence."

The third said, "Nothing would delight me more than the joys of wedded life, surrounded by my children, beautiful and full of grace, ever desiring to give me happiness."

The fourth said, "Nothing would delight me more than to dwell ever with my parents, in company with my brothers and sisters, with the daintiest food, clothed in the costliest raiment, and enjoying the

indulgences of sense.' The four having thus spoken, the Wise King replied, "All these things are vain and perishable; for my part, I would desire nothing so much as a condition that admits of neither birth nor death, joy nor sorrow, or any other extreme." On which the others replied, "And where shall we find a Teacher who will explain how this condition may be reached?" Whereupon the Wise King conducted them to the presence of Buddha, at the Jetavana Vihara. Buddha then enters on a discourse, in which he describes the eight kinds of sorrow which are incident to all conditions of life. In the end the four kings are converted.

(ee) Fo-shwo-kin-che-'ng-fuh-ti-king (Buddha declares the five conditions of happiness belonging to the virtuous man).

This Sûtra was also delivered at Srâvasti, in the Jetavana Vihâra. Buddha declares that the virtuous man is in this life rewarded in five ways,-first, with long life; second, with great wealth; third, with graceful form; fourth, with honour and renown; fifth, with much wisdom. He then proceeds to explain the character of the truly virtuous man.

(f) Fo-shwo-U-lan-pwan-king (Buddha declares the Avalambana Sûtra).

This Sûtra was delivered at Srâvasti, in the Jetavana Vihâra. Maha Mugalan, by the exercise of his spiritual power, beholds his mother suffering as a Preta from starvation; on proceeding to her side and offering her food, she was unable to receive it, as it was changed into burning ashes in her hand. On this he went, with many tears, to Buddha, and declared his great sorrow. Whereupon Buddha ordains a service to be held on the 15th day of the seventh month, for the purpose of providing food for all those suffering torments of hunger as Pretas. Mugalan, with great joy, performs this service, and so provides his mother with food.

(99) To-fong-kwang-fuh-hwa-yen-king-sieou-sse-fun (The charity section of the Mahâvâipulyâvatamsaka Sûtra).

This Sûtra was delivered at Râjagriha, on the Vulture-peak Mountain. It is a part of one of the most popular Sûtras known in China, viz. the Fa-yen-king.

(hh) Fo-shwo-yin-un-sang-hu-king (Buddha narrates the history of

Sangharakshita).

This is the Avâdana referred to before, and fully translated by Burnouf.

I shall now proceed to translate a short Sûtra called "Buddha's Dying Instruction" (Fo-wei-kiau-king). The interest of this work is derived from the fact that it is generally bound up in China with the "Sûtra of Forty-two Sections," the first Buddhist work translated into Chinese. It will be seen that it is of a primitive type, and deals entirely with moral questions. It also speaks of the "Pratimoksha," not as that work is known to us, but as certain Rules of a simple prohibitive character, affecting the life of the disciple. It would appear from this that the bulky work now known as the Pratimoksha is a later compilation, drawn up in fact after the introduction of conventual life among the followers of Buddha.

5. "The Sûtra of Buddha's Dying Instruction," translated by Royal Command, by Kumârajîva, a Doctor of the Three Piṭakas, in the reign of Yaou (Hing), Prince of T'sin [397 to 415 A.D.] [T'sin, a feudal state, occupying the Region of the Rivers Wei and King] [vid. for the date Jul. i. p. 322].

Sâkyamuni Buddha, when he first began to preach, converted Adjñâta Kâundinya (O-jo-kiao-tchin-ju); so, on the occasion of his last discourse, he converted Subhâdra. Having thus done all that was appointed him to do, he reclined between two Sâla trees, about to enter Nirvâna. It was now in the middle of the night, perfectly quiet and still; on this occasion, for the sake of his disciples, he delivered a brief Summary of his Law.

"Bhikshus! after my death, regard, I pray you, with much reverence, the Book of the Pratimoksha, as a light shining in the darkness; or, a precious pearl found by a poor man. Let this Book be your Teacher and Guide, even as I should be, if I remained in the world. Keep the pure Rules of discipline, viz. these Not to enter on any business engagements, whether buying or selling, or exchanging; to avoid all purchase of land or houses; all rearing of cattle, or dealing in servants or slaves, or any living thing; to put away all money, property, or jewels-as a man would avoid a burning pit. Not to cut down or destroy trees or shrubs; not to cultivate land, or

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