Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Implored the gods to whom their rites were paid, to bless the child; (cause peace to rest upon the royal child.) Now there was at this time in the grove, a certain soothsayer *, a Brahman, 40 Of dignified mien and wide-spread renown, famed for his skill and scholarship: beholding the signs’, his world in sin. He was the enemy of Buddha, and endeavoured in every way to defeat him. He is also described as the king of death. . 1 Beholding his ‘born son,’ or ‘ begotten son.’ * K’i-teh, truly unique (Williams’ Dict.) Mi tsang yau, unseen before, miraculous. ® The text seems to point to alternately recurring hope and grief. * The text here is difficult. I take KAang-suh to be equal to Khang-yé, which is a frequent expression to denote the ‘long night’ of transmigration or ignorance. If this be not so, then Khangsuh may be simply ‘aged.’ 5 Khi Siang, a discerner of signs or portents. * That is, either the signs on the child’s body, or the occurrences attending his birth. 8 FO-SHO-HING-TSAN-KING. Ir. heart rejoiced, and he exulted at the miraculous event. 41 Knowing the king’s mind to be somewhat perplexed, he addressed him (thus) with truth and earnestness, ‘Men born in the world, chiefly desire to have a son the most renowned!; 42 ‘ But now the king, like the moon when full, should feel in himself a perfect joy, having begotten an unequalled * son, (for by this the king) will become illustrious among his race; 43 ‘Let then his heart be joyful and glad, banish all anxiety and doubt, the spiritual omens that are everywhere manifested indicate for your house and dominion a course of continued prosperity*. 44 ‘ The most excellently endowed child now born will bring deliverance to the entire world‘, none but a heavenly teacher has a body such as this, golden colour’d, gloriously resplendent. 45 ‘One endowed with such transcendent marks, must reach the state of “ Samyak*-Sambodhi,” or if he be induced to engage in worldly delights, then he must become a universal monarch’; 46 1 Or, a most victorious son; or, a son most renowned. 3’ K’i-teh, truly unique ; strange or wonderful; (p. 7, n. 2.) * Increasing or advancing prosperity. * Must assuredly save the world. 5 A body, such a masterpiece. * Khing-hsio, perfect illumination, Samyak-Sambuddha; or, as in the text. 7 A wheel-turning monarch. A monarch like the sun ‘that flies as he goes;’ the old conceit of a king of the age of gold; the expectation of peace and prosperity resulting from the universal authority of such a righteous king, is an old, perhaps a primitive, one. The Xakravartin is the eastern form of the myth. ® That is, probably, ‘a golden (wheel) king.’ I, 1. THE BIRTH. 9 ‘Everywhere recognised as the ruler of the great earth, mighty in his righteous government, as a monarch ruling the four empires’, uniting under his sway all other rulers; 47
2The Xakravartin is the eastern form of the myth. ® That is, probably, ‘a golden (wheel) king.’ I, 1. THE BIRTH. 9 ‘Everywhere recognised as the ruler of the great earth, mighty in his righteous government, as a monarch ruling the four empires’, uniting under his sway all other rulers; 47 ‘As among all lesser lights, the sun’s brightness is by far the most excellent. But if he seek a dwelling among the mountain forests, with single heart searching for deliverance *, 48 ‘Having arrived at the perfection of true wisdom, he will become illustrious ® throughout the world; for as mount Sumeru is monarch among all mountains, 49 ‘Or, as gold is chief among all precious things, or, as the ocean is supreme among all streams‘, or, as the moon is first among the stars, or, as the sun is brightest of all luminaries, 50 ‘So Tath4gata, born in the world, is the most eminent® of men; his eyes clear and expanding °, the lashes both above and below moving with the lid, 51 ‘The iris of the eye of a clear blue colour’, in shape like the moon when half full, such characteristics as these, without contradiction, foreshadow the most excellent condition of perfect (wisdom).’ 52. * The four empires, that is, the four continents or quarters of the world. ? Deliverance, that is, from sin; or sorrow the result of sin (moksha). * Shine universally; as the light of the sun. ‘ The ocean is always in Buddhist works, as in Homer, associated with ‘flowings.’ The expression in the Chinese, liu-hai, corresponds exactly with ’Qxeavoio péebpa. ® The most worshipful. * Widening more and more. 7 Of a deep purple or violet colour. a a 10 FO-SHO-HING-TSAN-KING. I, rt. At this time the king addressed the twice-born ?, ‘If it be as you say, with respect to these miraculous signs, that they indicate such consequences, 53 ‘Then no such case has happened with former kings, nor down to our time has such a thing occurred.’ The Brahman addressed the king thus, ‘Say not so; for it is not right; 54 ‘For with regard to renown and wisdom, personal celebrity, and worldly substance, these four things indeed are not to be considered according to precedent or subsequence; 55. ‘But whatever is produced according to nature’, such things are liable to the law of cause and effect : but now whilst I recount some parallels let the king attentively listen; 56 ‘Bhvzgu, Angira * (Angiras ?), these two of Azshi family‘, having passed many years apart from men, each begat an excellently-endowed son, 57 ‘ Brzhaspati with Sukra, skilful in making royal treatises, not derived from former families (or, tribes) ; 58 ‘S4rasvata, the Ashi, whose works® have long disappeared, begat a son, Po-lo-sa*, who compiled illustrious Satras? and Sh4stras; 59 1 That is, the Brahman; wearing the twice-born thread. 2 Or, whatever is born according to the nature of things. 5 I restore these names according to the Sanskrit text, supplied by Professor Max Miller.
3and Sh4stras; 59 1 That is, the Brahman; wearing the twice-born thread. 2 Or, whatever is born according to the nature of things. 5 I restore these names according to the Sanskrit text, supplied by Professor Max Miller. ‘ That is, belonging to the Ashi tribe; in other words, ‘these two Rishis.’ 5 Or, it may, perhaps more correctly, be rendered ‘separated by a long period from Sftras or Shastras,’ or, when these works had long been lost. * Is this Parasara, the reputed father of Vydsa? (see Max Miiller’s Ancient Sanskrit Literature, p. 479.) 7 Illustrious Sitras (Ming King) may possibly refer to the Vedas, but the five vidyds are also called by this name (Jul. II, 73). I, 1. THE BIRTH. TI ‘That which now we know and see, is not therefore dependent on previous connection ; Vydsa, the Rishi, the author of numerous treatises, 60 ‘After his death had among his descendants, Poh-mi (V4lmiki), who extensively collected Gatha sections; Atri, the Ashi, not understanding the sectional treatise on medicine, 61 ‘Afterwards begat Atreya, who was able to control diseases ; the twice-born Ashi Kusi (Kusika), not occupied with heretical treatises, 62 ‘Afterwards (begat) Kia-ti-na raga, who thoroughly understood heretical systems; the sugar-cane monarch}, who began his line, could not restrain the tide of the sea, 63 ‘But Sagara-raga, his descendant, who begat a thousand royal sons, he could control the tide of the great sea so that it should come no further. 64 ‘Ganaka, the Ashi, without a teacher acquired power of abstraction. All these, who obtained such renown, acquired powers of themselves?; 65 ‘Those distinguished before, were afterwards forgotten; those before forgotten, became afterwards distinguished*; kings like these and godlike Azshis have no need of family inheritance, 66 ‘And therefore the world need not regard those going before or following. So, mighty king! is it with you, you should experience true joy of heart, 67 ‘And because of this joy should banish for ever doubt or anxiety. The king hearing the words ' That is, the first of the Ikshvaku monarchs who reigned at Potala (Tatta) at the mouth of the Indus. * Or, were born by their own power. 8 Or, the former were better, the later inferior; the former inferior, the later better. 12 FO-SHO-HING-TSAN-KING. I,t. of the seer was glad, and offered him increased gifts’, 68 ‘Now have I begotten a valiant (excellent) son (he said), who will establish a wheel authority, whilst I, when old and grey-headed, will go forth to lead a hermit’s life ?, 69 ‘So that my holy king-like son may not give up the world and wander through mountain forests.’ And now near the spot within the garden, there was a Kishi, leading the life of an ascetic?; 70 His name was Asita, wonderfully skilful in the interpretation of signs; he approached the gate of the palace; the king (beholding him) exclaimed, ‘ This is none other but Brahmadeva, 71
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.
1Implored the gods to whom their rites were paid, to bless the child; (cause peace to rest upon the royal child.) Now there was at this time in the grove, a certain soothsayer *, a Brahman, 40 Of dignified mien and wide-spread renown, famed for his skill and scholarship: beholding the signs’, his world in sin. He was the enemy of Buddha, and endeavoured in every way to defeat him. He is also described as the king of death. . 1 Beholding his ‘born son,’ or ‘ begotten son.’ * K’i-teh, truly unique (Williams’ Dict.) Mi tsang yau, unseen before, miraculous. ® The text seems to point to alternately recurring hope and grief. * The text here is difficult. I take KAang-suh to be equal to Khang-yé, which is a frequent expression to denote the ‘long night’ of transmigration or ignorance. If this be not so, then Khangsuh may be simply ‘aged.’ 5 Khi Siang, a discerner of signs or portents. * That is, either the signs on the child’s body, or the occurrences attending his birth. 8 FO-SHO-HING-TSAN-KING. Ir. heart rejoiced, and he exulted at the miraculous event. 41 Knowing the king’s mind to be somewhat perplexed, he addressed him (thus) with truth and earnestness, ‘Men born in the world, chiefly desire to have a son the most renowned!; 42 ‘ But now the king, like the moon when full, should feel in himself a perfect joy, having begotten an unequalled * son, (for by this the king) will become illustrious among his race; 43 ‘Let then his heart be joyful and glad, banish all anxiety and doubt, the spiritual omens that are everywhere manifested indicate for your house and dominion a course of continued prosperity*. 44 ‘ The most excellently endowed child now born will bring deliverance to the entire world‘, none but a heavenly teacher has a body such as this, golden colour’d, gloriously resplendent. 45 ‘One endowed with such transcendent marks, must reach the state of “ Samyak*-Sambodhi,” or if he be induced to engage in worldly delights, then he must become a universal monarch’; 46 1 Or, a most victorious son; or, a son most renowned. 3’ K’i-teh, truly unique ; strange or wonderful; (p. 7, n. 2.) * Increasing or advancing prosperity. * Must assuredly save the world. 5 A body, such a masterpiece. * Khing-hsio, perfect illumination, Samyak-Sambuddha; or, as in the text. 7 A wheel-turning monarch. A monarch like the sun ‘that flies as he goes;’ the old conceit of a king of the age of gold; the expectation of peace and prosperity resulting from the universal authority of such a righteous king, is an old, perhaps a primitive, one. The Xakravartin is the eastern form of the myth. ® That is, probably, ‘a golden (wheel) king.’ I, 1. THE BIRTH. 9 ‘Everywhere recognised as the ruler of the great earth, mighty in his righteous government, as a monarch ruling the four empires’, uniting under his sway all other rulers; 47
2The Xakravartin is the eastern form of the myth. ® That is, probably, ‘a golden (wheel) king.’ I, 1. THE BIRTH. 9 ‘Everywhere recognised as the ruler of the great earth, mighty in his righteous government, as a monarch ruling the four empires’, uniting under his sway all other rulers; 47 ‘As among all lesser lights, the sun’s brightness is by far the most excellent. But if he seek a dwelling among the mountain forests, with single heart searching for deliverance *, 48 ‘Having arrived at the perfection of true wisdom, he will become illustrious ® throughout the world; for as mount Sumeru is monarch among all mountains, 49 ‘Or, as gold is chief among all precious things, or, as the ocean is supreme among all streams‘, or, as the moon is first among the stars, or, as the sun is brightest of all luminaries, 50 ‘So Tath4gata, born in the world, is the most eminent® of men; his eyes clear and expanding °, the lashes both above and below moving with the lid, 51 ‘The iris of the eye of a clear blue colour’, in shape like the moon when half full, such characteristics as these, without contradiction, foreshadow the most excellent condition of perfect (wisdom).’ 52. * The four empires, that is, the four continents or quarters of the world. ? Deliverance, that is, from sin; or sorrow the result of sin (moksha). * Shine universally; as the light of the sun. ‘ The ocean is always in Buddhist works, as in Homer, associated with ‘flowings.’ The expression in the Chinese, liu-hai, corresponds exactly with ’Qxeavoio péebpa. ® The most worshipful. * Widening more and more. 7 Of a deep purple or violet colour. a a 10 FO-SHO-HING-TSAN-KING. I, rt. At this time the king addressed the twice-born ?, ‘If it be as you say, with respect to these miraculous signs, that they indicate such consequences, 53 ‘Then no such case has happened with former kings, nor down to our time has such a thing occurred.’ The Brahman addressed the king thus, ‘Say not so; for it is not right; 54 ‘For with regard to renown and wisdom, personal celebrity, and worldly substance, these four things indeed are not to be considered according to precedent or subsequence; 55. ‘But whatever is produced according to nature’, such things are liable to the law of cause and effect : but now whilst I recount some parallels let the king attentively listen; 56 ‘Bhvzgu, Angira * (Angiras ?), these two of Azshi family‘, having passed many years apart from men, each begat an excellently-endowed son, 57 ‘ Brzhaspati with Sukra, skilful in making royal treatises, not derived from former families (or, tribes) ; 58 ‘S4rasvata, the Ashi, whose works® have long disappeared, begat a son, Po-lo-sa*, who compiled illustrious Satras? and Sh4stras; 59 1 That is, the Brahman; wearing the twice-born thread. 2 Or, whatever is born according to the nature of things. 5 I restore these names according to the Sanskrit text, supplied by Professor Max Miller.
3and Sh4stras; 59 1 That is, the Brahman; wearing the twice-born thread. 2 Or, whatever is born according to the nature of things. 5 I restore these names according to the Sanskrit text, supplied by Professor Max Miller. ‘ That is, belonging to the Ashi tribe; in other words, ‘these two Rishis.’ 5 Or, it may, perhaps more correctly, be rendered ‘separated by a long period from Sftras or Shastras,’ or, when these works had long been lost. * Is this Parasara, the reputed father of Vydsa? (see Max Miiller’s Ancient Sanskrit Literature, p. 479.) 7 Illustrious Sitras (Ming King) may possibly refer to the Vedas, but the five vidyds are also called by this name (Jul. II, 73). I, 1. THE BIRTH. TI ‘That which now we know and see, is not therefore dependent on previous connection ; Vydsa, the Rishi, the author of numerous treatises, 60 ‘After his death had among his descendants, Poh-mi (V4lmiki), who extensively collected Gatha sections; Atri, the Ashi, not understanding the sectional treatise on medicine, 61 ‘Afterwards begat Atreya, who was able to control diseases ; the twice-born Ashi Kusi (Kusika), not occupied with heretical treatises, 62 ‘Afterwards (begat) Kia-ti-na raga, who thoroughly understood heretical systems; the sugar-cane monarch}, who began his line, could not restrain the tide of the sea, 63 ‘But Sagara-raga, his descendant, who begat a thousand royal sons, he could control the tide of the great sea so that it should come no further. 64 ‘Ganaka, the Ashi, without a teacher acquired power of abstraction. All these, who obtained such renown, acquired powers of themselves?; 65 ‘Those distinguished before, were afterwards forgotten; those before forgotten, became afterwards distinguished*; kings like these and godlike Azshis have no need of family inheritance, 66 ‘And therefore the world need not regard those going before or following. So, mighty king! is it with you, you should experience true joy of heart, 67 ‘And because of this joy should banish for ever doubt or anxiety. The king hearing the words ' That is, the first of the Ikshvaku monarchs who reigned at Potala (Tatta) at the mouth of the Indus. * Or, were born by their own power. 8 Or, the former were better, the later inferior; the former inferior, the later better. 12 FO-SHO-HING-TSAN-KING. I,t. of the seer was glad, and offered him increased gifts’, 68 ‘Now have I begotten a valiant (excellent) son (he said), who will establish a wheel authority, whilst I, when old and grey-headed, will go forth to lead a hermit’s life ?, 69 ‘So that my holy king-like son may not give up the world and wander through mountain forests.’ And now near the spot within the garden, there was a Kishi, leading the life of an ascetic?; 70 His name was Asita, wonderfully skilful in the interpretation of signs; he approached the gate of the palace; the king (beholding him) exclaimed, ‘ This is none other but Brahmadeva, 71
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.
No commentary for this page.