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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1al, and one of agate, and one of coral, and one of all kinds of gems. 89. ' And the golden palms had trunks of gold, and leaves and fruits of silver. And the silver palms had trunks of silver, and leaves and fruits of gold. And the palms of beryl had trunks of beryl, 27O THE GREAT KING OF GLORY. CH. and leaves and fruits of crystal. And the crystal palms had trunks of crystal, and leaves and fruits of beryl. And the agate palms had trunks of agate, and leaves and fruits of coral. And the coral palms had trunks of coral, and leaves and fruits of agate. And the palms of every kind of gem had trunks and leaves and fruits of every kind of gem. 90. ' And when those rows of palm trees, Ananda, were shaken by the wind, there arose a sound sweet, and pleasant, and charming, and intoxicating. * Just, Ananda, as the seven kind of instruments yield, when well played upon, to the skilful man, a. sound sweet, and pleasant, and charming, and intoxicat- ing, — just even so, Ananda, when those rows of palm trees were shaken by the wind, there arose a sound sweet, and pleasant, and charming, and intoxicating. 91. 'And whoever, Ananda 1 , in the royal citjr~ Kus&vatl were at that time gamblers, drunkards^, and given to drink, they used to dance round to— gether to the sound of those palms when shaken, by the wind. 92. 'When the Palace of Righteousness, Ananda, was finished, and the Lotus-lake of Righteousness was finished, the Great King of Glory entertained with all good things those of the Samaras who, at that time, were held in high esteem, and those of the Br&hmans who, at that time, were held in high esteem. Then he ascended up into the Palace of Righteousness/ End of the First Portion for Recitation. 1 This paragraph is perhaps repeated by mistake; but it is scarcely less in harmony with its context at § 8 than it is here. It is more probable that § 92 followed, originally, immediately after § 82, with the Lotus-lake clause omitted. II. MAHA-SUDASSANA SUTTA. 27I Chapter II. 1. 4 Now there occurred, Ananda, this thought to the Great King of Glory : 4 " Of what previous character, now, may this be the fruit, of what previous character the result, that I am now so mighty and so great ? " 2. 4 And then occurred, Ananda, to the Great King of Glory this thought : 4 " Of three qualities is this the fruit, of three qualities the result, that I am now so mighty and so great, — that is to say, of giving, of self-conquest, and of self-control \" 3. ' Now the Great King of Glory, Ananda, as- cended up into the chamber of the Great Complex ; and when he had come there he stood at the door, and there he broke out into a cry of intense emotion : ' " Stay here, O thoughts of lust ! 4 " Stay here, O thoughts of ill-will ! 4 4< Stay here, O thoughts of hatred ! ' " Thus far only, O thoughts of lust! ' " Thus far only, O thoughts of ill-will ! 4 44 Thus far only, O thoughts of hatred ! " 4.
2d there he broke out into a cry of intense emotion : ' " Stay here, O thoughts of lust ! 4 " Stay here, O thoughts of ill-will ! 4 4< Stay here, O thoughts of hatred ! ' " Thus far only, O thoughts of lust! ' " Thus far only, O thoughts of ill-will ! 4 44 Thus far only, O thoughts of hatred ! " 4. * And when, Ananda, the Great King of Glory had entered the chamber of the Great Complex, 1 I have here translated kamma by previous character' and by ' quality.' The easiest plan would, no doubt, have been, to pre- serve in the translation the technical term karma, which is explained at some length in ' Buddhism/ pp. 99-106. 272 THE GREAT KING OF GLORY. CH. and had seated himself upon the couch of gold, having put away all passion and all unrighteousness, he entered into, and remained in, the First GA&nai, — a state of joy and ease, born of seclusion, full of reflection, full of investigation. 5. ' By suppressing reflection and investigation, he entered into, and remained in, the Second G^&na, — a state of joy and ease, born of serenity, without reflection, without investigation, a state of elevation of mind, of internal calm. 6. * By absence of the longing after joy, he re- mained indifferent, conscious, self-possessed, expert encing in his body that ease which the noble ones announce, saying, " The man indifferent and self- possessed is well at ease," and thus he entered into, and remained in, the Third GASlusl. 7. ' By putting away ease, by putting away pain, by the previous dying away both of gladness and of sorrow, he entered into, and remained in, the Fourth Ghkudi, — a state of purified self-possession and equa- nimity, without ease, and without pain l . 8. ' Then, Ananda, the Great King of Glory went out from the chamber of the Great Complex, and entered the golden chamber and sat himself down on the silver couch. And he let his mind pervade 1 The above paragraphs are an endeavour to express the inmost feelings when they are first strung to the uttermost by the intense effects of deep religious emotion, and then feel the effects of what may be called, for want of a better word, the reaction. Most deeply religious natures have passed through such a crisis; and though the feelings are perhaps really indescribable, this passage is dealing, not with a vain mockery, but with a very real event in spiritual experience. II. mahA-sudassana sutta. 273 one quarter of the world with thoughts of Love; and so the second quarter, and so the third, and so the fourth. And thus the whole wide world, above, below, around, and everywhere, did he continue to pervade with heart of Love, far-reaching, grown great, and beyond measure, free from the least trace of anger or ill-will. 9. ' And he let his mind pervade one quarter of the world with thoughts of Pity ; and so the second quarter, and so the third, and so the fourth.
3everywhere, did he continue to pervade with heart of Love, far-reaching, grown great, and beyond measure, free from the least trace of anger or ill-will. 9. ' And he let his mind pervade one quarter of the world with thoughts of Pity ; and so the second quarter, and so the third, and so the fourth. And thus the whole wide world, above, below, around, and everywhere, did he continue to pervade with heart of Pity, far-reaching, grown great, and beyond measure, free from the least trace of anger or ill-will. 10. ' And he let his mind pervade one quarter of the world with thoughts of Sympathy; and so the second quarter, and so the third, and so the fourth. And thus the whole wide world, above, below, around, and everywhere, did he continue to pervade with heart of Sympathy, far-reaching, grown great, and beyond measure, free from the least trace o( anger or ill-will. 11. ' And he let his mind pervade one quarter of the world with thoughts of Equanimity 1 ; and so the second quarter, and so the third, and so the fourth. And thus the whole wide world, above, below, around, and everywhere, did he continue to pervade with heart of Equanimity, far-reaching, grown great, and beyond measure, free from the least trace of anger or ill-will. 1 These are the four Appama#»&s or infinite feelings, also called (e.g. below, § II, 36) the four Brahma- vihdras. They are here very appropriately represented to follow immediately after [II] T 274 THE GREAT KING OF GLORY. CH. 12. 'The Great King of Glory, Ananda, had four and eighty thousand cities, the chief of which was the royal city of Kus&vatt : ' Four and eighty thousand palaces, the chief of which was the Palace of Righteousness : ' Four and eighty thousand chambers, the chief of which was the chamber of the Great Complex : ' Four and eighty thousand divans, of gold, and silver, and ivory, and sandal wood, spread with long-haired rugs, and cloths embroidered with flowers, and magnificent antelope skins; covered with lofty canopies ; and provided at both ends with purple cushions : ' Four and eighty thousand state elephants, with trappings of gold, and gilded flags, and golden coverings of network, — of which the king of ele- phants, called "the Changes of the Moon," was chief : 'Four and eighty thousand state horses, with trappings of gold, and gilded flags, and golden coverings of network, — of which " Thunder-cloud," the king of horses, was the chief : ' Four and eighty thousand chariots, with cover- ings of the skins of lions, and of tigers, and of pan- thers, — of which the chariot called "the Flag of Victory" was the chief : 'Four and eighty thousand gems, of which the Wondrous Gem was the chief : ' Four and eighty thousand wives, of whom the Queen of Glory was the chief : the state of feeling described in the Gtenzs ; but they ought to be the constant companions of a good Buddhist (see Khaggavisftna Sutta 8; and compare also Tevi^a Sutta III, 7; G&taka, vol. i. p.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1al, and one of agate, and one of coral, and one of all kinds of gems. 89. ' And the golden palms had trunks of gold, and leaves and fruits of silver. And the silver palms had trunks of silver, and leaves and fruits of gold. And the palms of beryl had trunks of beryl, 27O THE GREAT KING OF GLORY. CH. and leaves and fruits of crystal. And the crystal palms had trunks of crystal, and leaves and fruits of beryl. And the agate palms had trunks of agate, and leaves and fruits of coral. And the coral palms had trunks of coral, and leaves and fruits of agate. And the palms of every kind of gem had trunks and leaves and fruits of every kind of gem. 90. ' And when those rows of palm trees, Ananda, were shaken by the wind, there arose a sound sweet, and pleasant, and charming, and intoxicating. * Just, Ananda, as the seven kind of instruments yield, when well played upon, to the skilful man, a. sound sweet, and pleasant, and charming, and intoxicat- ing, — just even so, Ananda, when those rows of palm trees were shaken by the wind, there arose a sound sweet, and pleasant, and charming, and intoxicating. 91. 'And whoever, Ananda 1 , in the royal citjr~ Kus&vatl were at that time gamblers, drunkards^, and given to drink, they used to dance round to— gether to the sound of those palms when shaken, by the wind. 92. 'When the Palace of Righteousness, Ananda, was finished, and the Lotus-lake of Righteousness was finished, the Great King of Glory entertained with all good things those of the Samaras who, at that time, were held in high esteem, and those of the Br&hmans who, at that time, were held in high esteem. Then he ascended up into the Palace of Righteousness/ End of the First Portion for Recitation. 1 This paragraph is perhaps repeated by mistake; but it is scarcely less in harmony with its context at § 8 than it is here. It is more probable that § 92 followed, originally, immediately after § 82, with the Lotus-lake clause omitted. II. MAHA-SUDASSANA SUTTA. 27I Chapter II. 1. 4 Now there occurred, Ananda, this thought to the Great King of Glory : 4 " Of what previous character, now, may this be the fruit, of what previous character the result, that I am now so mighty and so great ? " 2. 4 And then occurred, Ananda, to the Great King of Glory this thought : 4 " Of three qualities is this the fruit, of three qualities the result, that I am now so mighty and so great, — that is to say, of giving, of self-conquest, and of self-control \" 3. ' Now the Great King of Glory, Ananda, as- cended up into the chamber of the Great Complex ; and when he had come there he stood at the door, and there he broke out into a cry of intense emotion : ' " Stay here, O thoughts of lust ! 4 " Stay here, O thoughts of ill-will ! 4 4< Stay here, O thoughts of hatred ! ' " Thus far only, O thoughts of lust! ' " Thus far only, O thoughts of ill-will ! 4 44 Thus far only, O thoughts of hatred ! " 4.
2d there he broke out into a cry of intense emotion : ' " Stay here, O thoughts of lust ! 4 " Stay here, O thoughts of ill-will ! 4 4< Stay here, O thoughts of hatred ! ' " Thus far only, O thoughts of lust! ' " Thus far only, O thoughts of ill-will ! 4 44 Thus far only, O thoughts of hatred ! " 4. * And when, Ananda, the Great King of Glory had entered the chamber of the Great Complex, 1 I have here translated kamma by previous character' and by ' quality.' The easiest plan would, no doubt, have been, to pre- serve in the translation the technical term karma, which is explained at some length in ' Buddhism/ pp. 99-106. 272 THE GREAT KING OF GLORY. CH. and had seated himself upon the couch of gold, having put away all passion and all unrighteousness, he entered into, and remained in, the First GA&nai, — a state of joy and ease, born of seclusion, full of reflection, full of investigation. 5. ' By suppressing reflection and investigation, he entered into, and remained in, the Second G^&na, — a state of joy and ease, born of serenity, without reflection, without investigation, a state of elevation of mind, of internal calm. 6. * By absence of the longing after joy, he re- mained indifferent, conscious, self-possessed, expert encing in his body that ease which the noble ones announce, saying, " The man indifferent and self- possessed is well at ease," and thus he entered into, and remained in, the Third GASlusl. 7. ' By putting away ease, by putting away pain, by the previous dying away both of gladness and of sorrow, he entered into, and remained in, the Fourth Ghkudi, — a state of purified self-possession and equa- nimity, without ease, and without pain l . 8. ' Then, Ananda, the Great King of Glory went out from the chamber of the Great Complex, and entered the golden chamber and sat himself down on the silver couch. And he let his mind pervade 1 The above paragraphs are an endeavour to express the inmost feelings when they are first strung to the uttermost by the intense effects of deep religious emotion, and then feel the effects of what may be called, for want of a better word, the reaction. Most deeply religious natures have passed through such a crisis; and though the feelings are perhaps really indescribable, this passage is dealing, not with a vain mockery, but with a very real event in spiritual experience. II. mahA-sudassana sutta. 273 one quarter of the world with thoughts of Love; and so the second quarter, and so the third, and so the fourth. And thus the whole wide world, above, below, around, and everywhere, did he continue to pervade with heart of Love, far-reaching, grown great, and beyond measure, free from the least trace of anger or ill-will. 9. ' And he let his mind pervade one quarter of the world with thoughts of Pity ; and so the second quarter, and so the third, and so the fourth.
3everywhere, did he continue to pervade with heart of Love, far-reaching, grown great, and beyond measure, free from the least trace of anger or ill-will. 9. ' And he let his mind pervade one quarter of the world with thoughts of Pity ; and so the second quarter, and so the third, and so the fourth. And thus the whole wide world, above, below, around, and everywhere, did he continue to pervade with heart of Pity, far-reaching, grown great, and beyond measure, free from the least trace of anger or ill-will. 10. ' And he let his mind pervade one quarter of the world with thoughts of Sympathy; and so the second quarter, and so the third, and so the fourth. And thus the whole wide world, above, below, around, and everywhere, did he continue to pervade with heart of Sympathy, far-reaching, grown great, and beyond measure, free from the least trace o( anger or ill-will. 11. ' And he let his mind pervade one quarter of the world with thoughts of Equanimity 1 ; and so the second quarter, and so the third, and so the fourth. And thus the whole wide world, above, below, around, and everywhere, did he continue to pervade with heart of Equanimity, far-reaching, grown great, and beyond measure, free from the least trace of anger or ill-will. 1 These are the four Appama#»&s or infinite feelings, also called (e.g. below, § II, 36) the four Brahma- vihdras. They are here very appropriately represented to follow immediately after [II] T 274 THE GREAT KING OF GLORY. CH. 12. 'The Great King of Glory, Ananda, had four and eighty thousand cities, the chief of which was the royal city of Kus&vatt : ' Four and eighty thousand palaces, the chief of which was the Palace of Righteousness : ' Four and eighty thousand chambers, the chief of which was the chamber of the Great Complex : ' Four and eighty thousand divans, of gold, and silver, and ivory, and sandal wood, spread with long-haired rugs, and cloths embroidered with flowers, and magnificent antelope skins; covered with lofty canopies ; and provided at both ends with purple cushions : ' Four and eighty thousand state elephants, with trappings of gold, and gilded flags, and golden coverings of network, — of which the king of ele- phants, called "the Changes of the Moon," was chief : 'Four and eighty thousand state horses, with trappings of gold, and gilded flags, and golden coverings of network, — of which " Thunder-cloud," the king of horses, was the chief : ' Four and eighty thousand chariots, with cover- ings of the skins of lions, and of tigers, and of pan- thers, — of which the chariot called "the Flag of Victory" was the chief : 'Four and eighty thousand gems, of which the Wondrous Gem was the chief : ' Four and eighty thousand wives, of whom the Queen of Glory was the chief : the state of feeling described in the Gtenzs ; but they ought to be the constant companions of a good Buddhist (see Khaggavisftna Sutta 8; and compare also Tevi^a Sutta III, 7; G&taka, vol. i. p.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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