Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1104 ‘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 king of the law has come forth, to rescue these from bondage. Let not the king in respect of this his son encourage in himself one thought of doubt or pain; 106 . ‘But rather let him grieve on account of the world, led captive by desire, opposed to truth; but I, indeed, amid the ruins of old age and death, am far removed from the meritorious condition of the holy one*, 107 ‘Possessed indeed of powers of abstraction, yet 1 The word ‘salvation’ corresponds to the Sanskrit moksha, deliverance or escape. The garden of Lumbinfis sometimes called the ‘garden of deliverance,’ because M4y& was there delivered of her child. * Or, removed from an opportunity of reaping merit by the teaching of the holy one. [19] c 18 FO-SHO-HING-TSAN-KING. Ir. not within reach of the gain he will give, to be derived from his teaching as the Bodhisattva; not permitted to hear his righteous law, 108 ‘My body worn out, after death, alas! (destined) to be born as a Deva! still liable to the three calamities (old age, decay, and death), (therefore I weep). The king and all his household attendants, hearing the words of the Ashi, 109 Knowing the cause of his regretful sorrow, banished from their minds all further anxiety : ‘And now (the king said) to have begotten this excellent son, gives me rest at heart; 110 ‘But that he should leave his kingdom and home, and practise the life of an ascetic, not anxious to ensure the stability of the kingdom, the thought of this still brings with it pain.’ 111 At this time the shi, turning to the king with true words, said, ‘It must be even as the king anticipates, he will surely arrive at perfect enlightenment.’ 112 Thus having appeased every anxious heart among the king’s household, (the A7zshi) by his own inherent ‘spiritual power ascended into space and disappeared. 113 At this time Suddhodana raga, seeing the excellent marks (predictive signs) of his son, and, moreover, hearing the words of Asita, certifying that which would surely happen, 114 Was greatly affected with reverence to the child, he redoubled measures for its protection, and (was 1 The condition of the highest Deva, according to Buddhism, does not exempt him from re-birth; subject to the calamities incident on such a renewal of life. I, 1 THE BIRTH. 19 filled) with constant thought; (moreover) he issued decrees through the empire, to liberate all captives In prison, 115. According to the custom when a (royal) son was born, giving the usual largess, in agreement with the directions of the Sacred Books, and extending his gifts to all; (or, all these things he did completely). 116
2According to the custom when a (royal) son was born, giving the usual largess, in agreement with the directions of the Sacred Books, and extending his gifts to all; (or, all these things he did completely). 116 The child? when ten days old, (his father’s) mind being now quite tranquil, he announced a sacrifice to all the gods, and prepared to give liberal offerings to all the religious bodies; 117 Sramazas and Brahmamas invoked by their prayers a blessing from the gods, whilst he bestowed gifts on the royal kinspeople and the ministers and the poor within the country; 118 The women who dwelt in the city or the villages, (all those who needed) cattle or horses or elephants or money, each, according to his necessities, was liberally supplied; 119 Then selecting by divination a lucky time, they took the child back to his own palace, with a double-feeding white-pure-tooth %, carried in a richlyadorned chariot (cradle), 120 With ornaments of every kind and colour round his neck; shining with beauty, exceedingly resplendent with unguents. The queen embracing 1 «Shing-tseu,’ the born or begotten child. * IT am unable to translate this line except literally, ‘two-feeding white pure ivory (or, tooth), ’rh fan pih tsing ’nga. [I am informed, however, by Professor Max Miller that it refers to the ‘elephant. The elephant is called dvipa, the twice-drinker, corresponding to ’rh fan (for ’rh yin), the double-feeder (drinker), in the Chinese.] C 2 20 FO-SHO-HING-TSAN-KING. I,r, him in her arms, going around, worshipped the heavenly spirits. 121 Afterwards she remounted her precious chariot, surrounded by her waiting women; the king, with his ministers and people, and all the crowd of attendants, leading the way and following, 122 Even as the ruler of heaven, Sakra, is surrounded by crowds of Devas; as Mahesvara, when suddenly his six-faced child was born, 123 Arranging every kind of present, gave gifts, and asked for blessings; so now the king, when his royal son was born, made all his arrangements in like manner; 124 So Vaisravana, the heavenly king, when NalakQvara! was born, surrounded by a concourse of Devas, was filled with joy and much gladness; 125 So the king, now the royal prince was born, in the kingdom of Kapila, his people and all his subjects were likewise filled with joy. 126 Varca 2. Livinc IN THE PALACE. And now in the household of Suddhodana raga, because of the birth of the royal prince, his clansmen and younger brethren (namesakes), with his ministers, were all generously disposed, 127 Whilst elephants, horses and chariots and the wealth of the country and precious * vessels, daily increased and abounded, being produced wherever requisite?; 128 1 Na-lo-kiu-po. Nalak(ivara was the son of Vaisravana. 2 Vessels of the seven precious (substances). * According to occasion in abundance produced. The expression ‘tsah’ may either refer to variety or number. Thus the I, 2. LIVING IN THE PALACE. 21
3Nalak(ivara was the son of Vaisravana. 2 Vessels of the seven precious (substances). * According to occasion in abundance produced. The expression ‘tsah’ may either refer to variety or number. Thus the I, 2. LIVING IN THE PALACE. 21 So too countless hidden treasures came of themselves from the earth. From the midst of the pure snowy mountains, a wild herd of white elephants, 129 Without noise, of themselves, came; not curbed by any, self-subdued, every kind of colour’d? horse, in shape and quality surpassingly excellent, 130 With sparkling jewelled manes and flowing tails, came prancing round, as if with wings; these too, born in the desert, came at the right time, of themselves. 131 A (herd of) pure-colour’d, well-proportioned cows, fat and fleshy, and remarkable for beauty, giving fragrant and pure milk with equal flow, came together in great number? at this propitious time: 132 Enmity and envy gave way to peace; content and rest prevailed on every side, whilst there was closer union amongst the true of heart, discord and variance were entirely appeased; 133 The gentle air distilled a seasonable rain, no crash of storm or tempest was heard, the springing seeds, not waiting for their time, grew up apace and yielded abundant increase; 134 The five cereals grew ripe with scented grain, soft and glutinous, easy of digestion; all creatures big with young, possessed their bodies in ease and their frames well-gathered; 135 All men, even those who had not received the seeds of instruction derived from the four holy convocation of the Arhats at Vais4lt is called ‘tsah ;’ a miscellaneous collection of anecdotes or tales is called by the same name. * Or, every kind of party-colour’d horse. ® Like the clouds, 22 FO-SHO-HING-TSAN-KING. I, 2. ones’; all these, throughout the world, born under the control of selfish appetite, without any thought for others’ goods, 136 Had no proud, envious longings ; no angry, hateful thoughts. All men and women? were grave (profound) as the first man of the age (kalpa). 137 All the temples of the gods and sacred shrines, the gardens, wells, and fountains, all these like things in heaven, produced of themselves, at the proper time, (their several adornments). 138 There was no famishing hunger, the soldiers’ weapons were at rest, all diseases disappeared ; throughout the kingdom all the people were bound close in family love and friendship; 139 Piously affectioned they indulged in mutual pleasures, there were no impure or polluting desires, . they sought their daily gain righteously, no covetous money-loving spirit prevailed, 140 But with religious purpose they gave liberally ; there was no thought of any reward (return), but all practised the four rules of purity; and every hateful thought was suppressed and destroyed. 141
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.
1104 ‘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 king of the law has come forth, to rescue these from bondage. Let not the king in respect of this his son encourage in himself one thought of doubt or pain; 106 . ‘But rather let him grieve on account of the world, led captive by desire, opposed to truth; but I, indeed, amid the ruins of old age and death, am far removed from the meritorious condition of the holy one*, 107 ‘Possessed indeed of powers of abstraction, yet 1 The word ‘salvation’ corresponds to the Sanskrit moksha, deliverance or escape. The garden of Lumbinfis sometimes called the ‘garden of deliverance,’ because M4y& was there delivered of her child. * Or, removed from an opportunity of reaping merit by the teaching of the holy one. [19] c 18 FO-SHO-HING-TSAN-KING. Ir. not within reach of the gain he will give, to be derived from his teaching as the Bodhisattva; not permitted to hear his righteous law, 108 ‘My body worn out, after death, alas! (destined) to be born as a Deva! still liable to the three calamities (old age, decay, and death), (therefore I weep). The king and all his household attendants, hearing the words of the Ashi, 109 Knowing the cause of his regretful sorrow, banished from their minds all further anxiety : ‘And now (the king said) to have begotten this excellent son, gives me rest at heart; 110 ‘But that he should leave his kingdom and home, and practise the life of an ascetic, not anxious to ensure the stability of the kingdom, the thought of this still brings with it pain.’ 111 At this time the shi, turning to the king with true words, said, ‘It must be even as the king anticipates, he will surely arrive at perfect enlightenment.’ 112 Thus having appeased every anxious heart among the king’s household, (the A7zshi) by his own inherent ‘spiritual power ascended into space and disappeared. 113 At this time Suddhodana raga, seeing the excellent marks (predictive signs) of his son, and, moreover, hearing the words of Asita, certifying that which would surely happen, 114 Was greatly affected with reverence to the child, he redoubled measures for its protection, and (was 1 The condition of the highest Deva, according to Buddhism, does not exempt him from re-birth; subject to the calamities incident on such a renewal of life. I, 1 THE BIRTH. 19 filled) with constant thought; (moreover) he issued decrees through the empire, to liberate all captives In prison, 115. According to the custom when a (royal) son was born, giving the usual largess, in agreement with the directions of the Sacred Books, and extending his gifts to all; (or, all these things he did completely). 116
2According to the custom when a (royal) son was born, giving the usual largess, in agreement with the directions of the Sacred Books, and extending his gifts to all; (or, all these things he did completely). 116 The child? when ten days old, (his father’s) mind being now quite tranquil, he announced a sacrifice to all the gods, and prepared to give liberal offerings to all the religious bodies; 117 Sramazas and Brahmamas invoked by their prayers a blessing from the gods, whilst he bestowed gifts on the royal kinspeople and the ministers and the poor within the country; 118 The women who dwelt in the city or the villages, (all those who needed) cattle or horses or elephants or money, each, according to his necessities, was liberally supplied; 119 Then selecting by divination a lucky time, they took the child back to his own palace, with a double-feeding white-pure-tooth %, carried in a richlyadorned chariot (cradle), 120 With ornaments of every kind and colour round his neck; shining with beauty, exceedingly resplendent with unguents. The queen embracing 1 «Shing-tseu,’ the born or begotten child. * IT am unable to translate this line except literally, ‘two-feeding white pure ivory (or, tooth), ’rh fan pih tsing ’nga. [I am informed, however, by Professor Max Miller that it refers to the ‘elephant. The elephant is called dvipa, the twice-drinker, corresponding to ’rh fan (for ’rh yin), the double-feeder (drinker), in the Chinese.] C 2 20 FO-SHO-HING-TSAN-KING. I,r, him in her arms, going around, worshipped the heavenly spirits. 121 Afterwards she remounted her precious chariot, surrounded by her waiting women; the king, with his ministers and people, and all the crowd of attendants, leading the way and following, 122 Even as the ruler of heaven, Sakra, is surrounded by crowds of Devas; as Mahesvara, when suddenly his six-faced child was born, 123 Arranging every kind of present, gave gifts, and asked for blessings; so now the king, when his royal son was born, made all his arrangements in like manner; 124 So Vaisravana, the heavenly king, when NalakQvara! was born, surrounded by a concourse of Devas, was filled with joy and much gladness; 125 So the king, now the royal prince was born, in the kingdom of Kapila, his people and all his subjects were likewise filled with joy. 126 Varca 2. Livinc IN THE PALACE. And now in the household of Suddhodana raga, because of the birth of the royal prince, his clansmen and younger brethren (namesakes), with his ministers, were all generously disposed, 127 Whilst elephants, horses and chariots and the wealth of the country and precious * vessels, daily increased and abounded, being produced wherever requisite?; 128 1 Na-lo-kiu-po. Nalak(ivara was the son of Vaisravana. 2 Vessels of the seven precious (substances). * According to occasion in abundance produced. The expression ‘tsah’ may either refer to variety or number. Thus the I, 2. LIVING IN THE PALACE. 21
3Nalak(ivara was the son of Vaisravana. 2 Vessels of the seven precious (substances). * According to occasion in abundance produced. The expression ‘tsah’ may either refer to variety or number. Thus the I, 2. LIVING IN THE PALACE. 21 So too countless hidden treasures came of themselves from the earth. From the midst of the pure snowy mountains, a wild herd of white elephants, 129 Without noise, of themselves, came; not curbed by any, self-subdued, every kind of colour’d? horse, in shape and quality surpassingly excellent, 130 With sparkling jewelled manes and flowing tails, came prancing round, as if with wings; these too, born in the desert, came at the right time, of themselves. 131 A (herd of) pure-colour’d, well-proportioned cows, fat and fleshy, and remarkable for beauty, giving fragrant and pure milk with equal flow, came together in great number? at this propitious time: 132 Enmity and envy gave way to peace; content and rest prevailed on every side, whilst there was closer union amongst the true of heart, discord and variance were entirely appeased; 133 The gentle air distilled a seasonable rain, no crash of storm or tempest was heard, the springing seeds, not waiting for their time, grew up apace and yielded abundant increase; 134 The five cereals grew ripe with scented grain, soft and glutinous, easy of digestion; all creatures big with young, possessed their bodies in ease and their frames well-gathered; 135 All men, even those who had not received the seeds of instruction derived from the four holy convocation of the Arhats at Vais4lt is called ‘tsah ;’ a miscellaneous collection of anecdotes or tales is called by the same name. * Or, every kind of party-colour’d horse. ® Like the clouds, 22 FO-SHO-HING-TSAN-KING. I, 2. ones’; all these, throughout the world, born under the control of selfish appetite, without any thought for others’ goods, 136 Had no proud, envious longings ; no angry, hateful thoughts. All men and women? were grave (profound) as the first man of the age (kalpa). 137 All the temples of the gods and sacred shrines, the gardens, wells, and fountains, all these like things in heaven, produced of themselves, at the proper time, (their several adornments). 138 There was no famishing hunger, the soldiers’ weapons were at rest, all diseases disappeared ; throughout the kingdom all the people were bound close in family love and friendship; 139 Piously affectioned they indulged in mutual pleasures, there were no impure or polluting desires, . they sought their daily gain righteously, no covetous money-loving spirit prevailed, 140 But with religious purpose they gave liberally ; there was no thought of any reward (return), but all practised the four rules of purity; and every hateful thought was suppressed and destroyed. 141
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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