Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1‘Himself enduring penance from love of true religion, these two characteristics * so plainly visible as marks of his austerities.’ Then the king was much rejoiced; 72 And forthwith he invited him within the palace, and with reverence set before him entertainment, whilst he, entering the inner palace, rejoiced only (in prospect of) seeing the royal child. 73 Although surrounded by the crowd of court-ladies, yet still he was as if in desert solitude; and now they place a preaching throne and pay him increased honour and religious reverence, 74 As Antideva raga reverenced the priest Vasish¢ha. Then the king addressing the Azshi, said, ‘Most fortunate am I, 75 ‘Great Rishi! that you have condescended to 1 Or, extended his religious offerings. 2 Leaving my home will practise a pure (Brahman) life. * Practising austerities. * That is, ‘purity’ and ‘penance.’ Ir. THE BIRTH. 13 come here to receive from me becoming gifts and reverence; I pray you therefore enter on your exhortation.’ 76 Thus requested and invited the (shi felt unutterable joy, and said, ‘All hail, ever victorious monarch! possessed of all noble (virtuous) qualities}, 77 ‘Loving to meet the desires of those who seek, nobly generous in honouring the true law, conspicuous as a race for wisdom and humanity, with humble mind you pay me homage, as you are bound. 78 ‘Because of your righteous deeds in former lives’, now are manifested these excellent fruits; listen to me, then, whilst I declare the reason of the present meeting. 79 ‘As I was coming on the sun’s way’, I heard the Devas in space declare that the king had born to him (begotten) a royal son, who would arrive at perfect intelligence‘; 80 ‘Moreover I beheld such other portents*, as have 2 The Chinese symbol ‘teh’ properly means ‘virtue,’ as in the title of Laou Tseu’s work, Tau-teh-king. But in Buddhist books it generally corresponds with the Sanskrit gua, in the sense of a ‘quality’ or ‘characteristic.’ 2 The expression suh &4ih points to conduct in former conditions of existence. It properly means ‘a night’s rest’ or ‘a lodging one night’ (Williams), but in Buddhist books it commonly refers to abodes or conditions of life, occupied during the night (long night) of transmigration. ® Following the way of the sun. “ Complete the way of true wisdom (Sambodhi or Sambuddha). 5 Such miraculous portents going before. It would seem from Asita’s description that he came from the East following the sun, and as he came he saw before him miraculous portents. 14 FO-SHO-HING-TSAN-KING. I,1. constrained me now to seek your presence; desiring to see the Sakya monarch who will erect the standard of the true law.’ 81 The king hearing the Azshi’s words was fully assured ; escaping from the net of doubt, he ordered an attendant to bring the prince, to exhibit him to the Ashi. 82
2I,1. constrained me now to seek your presence; desiring to see the Sakya monarch who will erect the standard of the true law.’ 81 The king hearing the Azshi’s words was fully assured ; escaping from the net of doubt, he ordered an attendant to bring the prince, to exhibit him to the Ashi. 82 The Ashi, beholding the prince, the thousandrayed wheel on the soles of his feet, the web-like filament between his fingers, between his eyebrows . the white ? wool-like prominence, 83 His privy parts hidden as those of the horse, his complexion bright and lustrous; seeing these wonderful birth-portents, the seer wept.and sighed deeply. 84 The king beholding the tears of the Azshi, thinking of his son, his soul was overcome, and his breath fast held his swelling heart. Thus alarmed and ill at ease, 85 Unconsciously he arose from his seat, and bowing his head at the Azshi’s feet he addressed him in these words, ‘This son of mine, born thus wonderfully, 86 ‘ Beautiful in face, and surpassingly graceful, little different from the gods in form, giving promise of superiority in the world, ah! why has he caused thee grief and pain? 87 ‘Forbid it, that my son should die! (should be short-lived !)—(the thought) creates in me grief and ? Or, his fingers and his toes. 3 That is, the firz4. This white wool-like mark seems to have been derived in the first instance from the circle of hair on the forehead of the bull. Moschus describes the bull that carried off Europa as having this ‘silver white circle’ on his forehead. I, 1. THE BIRTH. 15 anxiety; that one athirst, within reach of the eternal draught}, should after all reject and lose it! sad indeed! 88 ‘Forbid it, he should lose his wealth and treasure ! dead to his house! lost to his country! for he who has? a prosperous son in life, gives pledge that his country’s weal is well secured; 89 ‘And then, coming to die, my heart will rest content, rejoicing in the thought of offspring surviving me; even as a man possessed of two eyes, one of which keeps watch, while the other sleeps; 90 ' ‘Not like the frost-flower of autumn, which though it seems to bloom, is not a reality. A man who, midst his tribe and kindred, deeply loves a spotless son, 9I ‘At every proper time in recollection of it has joy; O! that you would cause me to revive *!’ The Ashi, knowing the king-sire to be thus greatly afflicted at heart, 92 Immediately addressed the Mah4raga: ‘ Let not the king be for a moment anxious! the words I have spoken to the king, let him ponder these, and not permit himself to doubt; 93 ‘The portents now are as they were before, cherish 1 The ‘eternal draught’ or ‘sweet dew’ of Ambrosia. This expression is constantly used in Buddhist writings. It corresponds with the Pali amatam, which Childers explains as the ‘drink of the gods.’ 8 Or, ifI have. ~
3This expression is constantly used in Buddhist writings. It corresponds with the Pali amatam, which Childers explains as the ‘drink of the gods.’ 8 Or, ifI have. ~ 5 This sloka may be translated otherwise thus: ‘A man among all his kindred loves deeply a spotless son ; at this time, in recollection thereof, speaking, cause me to revive;’ or the latter lines may still be rendered, ‘in memory of what you said before, cause me now, by speaking as before, to revive.’ ® Wou-kwo-tseu ; either ‘a faultless son’ or ‘nothing beyond his son.’ 16 FO-SHO-HING-TSAN-KING. I, 1. then no other thoughts! But recollecting I myself am old, on that account I could not hold my tears; 94 ‘For now my end is coming on. But this son of thine will rule the world, born for the sake of all that lives!! this is indeed one difficult to meet with; 95 ‘He shall give up his royal estate, escape from the domain of the five desires 2, with resolution and with diligence practise austerities, and then awaken- - ing, grasp the truth. 96 ‘Then constantly, for the world’s sake (all living things), destroying the impediments of ignorance and darkness, he shall give to all enduring light, the brightness of the sun of perfect wisdom. 97 ‘All flesh submerged in the sea of sorrow; all diseases collected as the bubbling froth; decay and age like the wild billows; death like the engulfing ocean; 98 ‘Embarking lightly in the boat of wisdom he will save the world from all these perils, by wisdom stemming back the flood. His pure teaching like to the neighbouring shore, 99 ‘The power of meditation, like a cool lake, will be enough for all the unexpected birds; thus deep and full and wide is the great river of the true law; 100 ‘All creatures parched by the drought of lust may freely drink thereof, without stint; those 1 This line may be also rendered ‘ because he has done with birth, therefore he is born.’ The text is full of such doublemeanings. _ * The five desires, or five appetites of sight, smell, taste, hearing, and touch. It. THE BIRTH. ‘17 enchained in the domain of the five desires, those driven along by many sorrows, 101 _ ‘And deceived amid the wilderness of birth and death, in ignorance of the way of escape, for these Bodhisattva has been born in the world, to open out a way of salvation?. 102 ‘The fire of lust and covetousness, burning with the fuel of the objects of sense, (on the flames) he has caused the cloud of his mercy to rise, so that the rain of the law may extinguish them. 103 ‘The heavy gates of gloomy unbelief, fast kept by covetousness and lust, within which are confined all living things, he opens and gives free deliverance. 104 ‘With the tweezers of his diamond wisdom he plucks out the opposing principles of lustful desire. In the self-twined meshes of folly and ignorance all flesh poor and in misery, helplessly (lying), 105
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.
1‘Himself enduring penance from love of true religion, these two characteristics * so plainly visible as marks of his austerities.’ Then the king was much rejoiced; 72 And forthwith he invited him within the palace, and with reverence set before him entertainment, whilst he, entering the inner palace, rejoiced only (in prospect of) seeing the royal child. 73 Although surrounded by the crowd of court-ladies, yet still he was as if in desert solitude; and now they place a preaching throne and pay him increased honour and religious reverence, 74 As Antideva raga reverenced the priest Vasish¢ha. Then the king addressing the Azshi, said, ‘Most fortunate am I, 75 ‘Great Rishi! that you have condescended to 1 Or, extended his religious offerings. 2 Leaving my home will practise a pure (Brahman) life. * Practising austerities. * That is, ‘purity’ and ‘penance.’ Ir. THE BIRTH. 13 come here to receive from me becoming gifts and reverence; I pray you therefore enter on your exhortation.’ 76 Thus requested and invited the (shi felt unutterable joy, and said, ‘All hail, ever victorious monarch! possessed of all noble (virtuous) qualities}, 77 ‘Loving to meet the desires of those who seek, nobly generous in honouring the true law, conspicuous as a race for wisdom and humanity, with humble mind you pay me homage, as you are bound. 78 ‘Because of your righteous deeds in former lives’, now are manifested these excellent fruits; listen to me, then, whilst I declare the reason of the present meeting. 79 ‘As I was coming on the sun’s way’, I heard the Devas in space declare that the king had born to him (begotten) a royal son, who would arrive at perfect intelligence‘; 80 ‘Moreover I beheld such other portents*, as have 2 The Chinese symbol ‘teh’ properly means ‘virtue,’ as in the title of Laou Tseu’s work, Tau-teh-king. But in Buddhist books it generally corresponds with the Sanskrit gua, in the sense of a ‘quality’ or ‘characteristic.’ 2 The expression suh &4ih points to conduct in former conditions of existence. It properly means ‘a night’s rest’ or ‘a lodging one night’ (Williams), but in Buddhist books it commonly refers to abodes or conditions of life, occupied during the night (long night) of transmigration. ® Following the way of the sun. “ Complete the way of true wisdom (Sambodhi or Sambuddha). 5 Such miraculous portents going before. It would seem from Asita’s description that he came from the East following the sun, and as he came he saw before him miraculous portents. 14 FO-SHO-HING-TSAN-KING. I,1. constrained me now to seek your presence; desiring to see the Sakya monarch who will erect the standard of the true law.’ 81 The king hearing the Azshi’s words was fully assured ; escaping from the net of doubt, he ordered an attendant to bring the prince, to exhibit him to the Ashi. 82
2I,1. constrained me now to seek your presence; desiring to see the Sakya monarch who will erect the standard of the true law.’ 81 The king hearing the Azshi’s words was fully assured ; escaping from the net of doubt, he ordered an attendant to bring the prince, to exhibit him to the Ashi. 82 The Ashi, beholding the prince, the thousandrayed wheel on the soles of his feet, the web-like filament between his fingers, between his eyebrows . the white ? wool-like prominence, 83 His privy parts hidden as those of the horse, his complexion bright and lustrous; seeing these wonderful birth-portents, the seer wept.and sighed deeply. 84 The king beholding the tears of the Azshi, thinking of his son, his soul was overcome, and his breath fast held his swelling heart. Thus alarmed and ill at ease, 85 Unconsciously he arose from his seat, and bowing his head at the Azshi’s feet he addressed him in these words, ‘This son of mine, born thus wonderfully, 86 ‘ Beautiful in face, and surpassingly graceful, little different from the gods in form, giving promise of superiority in the world, ah! why has he caused thee grief and pain? 87 ‘Forbid it, that my son should die! (should be short-lived !)—(the thought) creates in me grief and ? Or, his fingers and his toes. 3 That is, the firz4. This white wool-like mark seems to have been derived in the first instance from the circle of hair on the forehead of the bull. Moschus describes the bull that carried off Europa as having this ‘silver white circle’ on his forehead. I, 1. THE BIRTH. 15 anxiety; that one athirst, within reach of the eternal draught}, should after all reject and lose it! sad indeed! 88 ‘Forbid it, he should lose his wealth and treasure ! dead to his house! lost to his country! for he who has? a prosperous son in life, gives pledge that his country’s weal is well secured; 89 ‘And then, coming to die, my heart will rest content, rejoicing in the thought of offspring surviving me; even as a man possessed of two eyes, one of which keeps watch, while the other sleeps; 90 ' ‘Not like the frost-flower of autumn, which though it seems to bloom, is not a reality. A man who, midst his tribe and kindred, deeply loves a spotless son, 9I ‘At every proper time in recollection of it has joy; O! that you would cause me to revive *!’ The Ashi, knowing the king-sire to be thus greatly afflicted at heart, 92 Immediately addressed the Mah4raga: ‘ Let not the king be for a moment anxious! the words I have spoken to the king, let him ponder these, and not permit himself to doubt; 93 ‘The portents now are as they were before, cherish 1 The ‘eternal draught’ or ‘sweet dew’ of Ambrosia. This expression is constantly used in Buddhist writings. It corresponds with the Pali amatam, which Childers explains as the ‘drink of the gods.’ 8 Or, ifI have. ~
3This expression is constantly used in Buddhist writings. It corresponds with the Pali amatam, which Childers explains as the ‘drink of the gods.’ 8 Or, ifI have. ~ 5 This sloka may be translated otherwise thus: ‘A man among all his kindred loves deeply a spotless son ; at this time, in recollection thereof, speaking, cause me to revive;’ or the latter lines may still be rendered, ‘in memory of what you said before, cause me now, by speaking as before, to revive.’ ® Wou-kwo-tseu ; either ‘a faultless son’ or ‘nothing beyond his son.’ 16 FO-SHO-HING-TSAN-KING. I, 1. then no other thoughts! But recollecting I myself am old, on that account I could not hold my tears; 94 ‘For now my end is coming on. But this son of thine will rule the world, born for the sake of all that lives!! this is indeed one difficult to meet with; 95 ‘He shall give up his royal estate, escape from the domain of the five desires 2, with resolution and with diligence practise austerities, and then awaken- - ing, grasp the truth. 96 ‘Then constantly, for the world’s sake (all living things), destroying the impediments of ignorance and darkness, he shall give to all enduring light, the brightness of the sun of perfect wisdom. 97 ‘All flesh submerged in the sea of sorrow; all diseases collected as the bubbling froth; decay and age like the wild billows; death like the engulfing ocean; 98 ‘Embarking lightly in the boat of wisdom he will save the world from all these perils, by wisdom stemming back the flood. His pure teaching like to the neighbouring shore, 99 ‘The power of meditation, like a cool lake, will be enough for all the unexpected birds; thus deep and full and wide is the great river of the true law; 100 ‘All creatures parched by the drought of lust may freely drink thereof, without stint; those 1 This line may be also rendered ‘ because he has done with birth, therefore he is born.’ The text is full of such doublemeanings. _ * The five desires, or five appetites of sight, smell, taste, hearing, and touch. It. THE BIRTH. ‘17 enchained in the domain of the five desires, those driven along by many sorrows, 101 _ ‘And deceived amid the wilderness of birth and death, in ignorance of the way of escape, for these Bodhisattva has been born in the world, to open out a way of salvation?. 102 ‘The fire of lust and covetousness, burning with the fuel of the objects of sense, (on the flames) he has caused the cloud of his mercy to rise, so that the rain of the law may extinguish them. 103 ‘The heavy gates of gloomy unbelief, fast kept by covetousness and lust, within which are confined all living things, he opens and gives free deliverance. 104 ‘With the tweezers of his diamond wisdom he plucks out the opposing principles of lustful desire. In the self-twined meshes of folly and ignorance all flesh poor and in misery, helplessly (lying), 105
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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