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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1they 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 Even as in days gone by, Manu raga begat a child (called) ‘ Brilliancy of the Sun,’ on which there prevailed through the country great prosperity, and all wickedness came to an end; 142 * This seems to mean that those who had not received benefit from the teaching of the four previous Buddhas, that even these were placable and well-disposed. 2 This is a difficult verse, it may be translated literally thus, ‘All learned women (or, all the wives of sages) were profoundly grave as the first man of the kalpa.’ Whether it refers to the docility of the otherwise quarrelsome women, or to their gravity and learning, it is not easy to say. I, 2. LIVING IN THE PALACE. 23 So now the king having begotten a royal prince, these marks of prosperity were seen; and because of such a concourse of propitious signs, the child was named Siddhartha’. 143 And now his royal mother, the queen Mayda, beholding her son born under such circumstances, beautiful as a child of heaven, adorned with every excellent distinction, 144 From excessive joy which could not be controlled died, and was born in heaven*, Then Pragdpatt Gautamt, beholding the prince, like an angel, 145 With beauty seldom seen on earth, seeing him thus born and now his mother dead, loved and nourished him as her own child; and the child regarded her as his mother. 146 So as the light of the sun or the moon, little by little increases, the royal child also increased each day in every mental excellency and beauty of person; 147 (His body exhaled) the perfume of priceless sandal wood, (decorated with) the famed Gambunada gold (gems); divine medicines (there were) to preserve him in health, glittering necklaces upon his person; 148 The members of tributary states, hearing that 1 The description here given of the peace and content prevailing in the world on the birth of Bodhisattva (and his name given to him in consequence) resembles the account of the golden age in classic authors, 3 Maya is generally stated to have died after seven days from the birth of her child. But here the context seems to require a longer interval, as he was ten days old when taken to the temple. Maya was born in the Trayastrimsas Heaven, or the Heaven of the Thirtythree Gods. The legend states that Buddha after his enlightenment proceeded there to convert her. 24 FO-SHO-HING-TSAN-KING. I, 2. ’ the king had an heir born to him, sent their presents and gifts of various kinds, oxen, sheep, deer, horses, and chariots, 149 Precious vessels and elegant ornaments, fit to delight the heart of the prince; but though presented with such pleasing trifles, the necklaces and _ other pretty ornaments, 150
2The mind (nature) of the prince was unmoved, his bodily frame small indeed, but his heart established; his mind at rest within its own high purposes’, was not to be disturbed by glittering baubles. 151 And now he was brought to learn the useful arts, when lo! once instructed (at one hearing) he surpassed his teachers. His father, the king, seeing his exceeding talent, and his deep purpose to have done with the world and its allurements, 152 Began to enquire as to the names of those in his tribe who were renowned for elegance and refinement. Elegant and graceful, and a lovely maiden, was she whom they called Yasodharé; 153 In every way fitting to become a consort for the prince; and to allure by pleasant wiles his heart. The prince with a mind so far removed (from the world), with qualities so distinguished, and with so charming an appearance, 154 Like the elder son of Brahmadeva, Sanatkum4ra (She-na Kiu-ma-lo) ; the virtuous damsel, lovely and refined, gentle and subdued in manner; 155 Majestic like the queen of heaven, constant ever, 1 His mind resting on its high and excellent purpose; so at least the expression K’ai, domain or precinct, may sometimes be rendered. It means, ‘within the limits of its own high excellent (purpose).’ I, 2. LIVING IN THE PALACE. 25 cheerful night and day, establishing the palace in purity and quiet, full of dignity and exceeding grace, 156 Like a lofty hill rising up in space?; or as a white autumn cloud ; warm or cool according to the season ; choosing a proper dwelling according to the year, 157 Surrounded by a return of singing women, who join (their voices) in harmonious heavenly concord, without any jarring or unpleasant sound, exciting (in the hearers) forgetfulness of worldly cares. 158 As the heavenly Gandharvas? of themselves in their beauteous palaces (cause) the singing women to raise heavenly strains, the sounds of which and their beauty ravish both eyes and heart; 159 (So) Bodhisattva dwelt in his lofty palace, with music such as this. The king his father, for the prince’s sake, dwelt purely in his palace, practising every virtue; 160 Delighting * in the teaching of the true law, he‘ put away from him every evil companion, (that) his heart might not be polluted by lust; regarding inordinate desire as poison, 161 Keeping his passion and his body in due control, destroying and repressing all trivial thoughts, desiring to enjoy virtuous conversation, loving ® instruction (fit) to subdue the hearts of men, 162 ? That is, rising from the earth above other hills. * Gandharvas, heavenly musicians ; muses. * With nobleness of purpose (gin) loving the transforming power of the true law. That is, leading a religious life. ‘ That is, as I understand it, the king himself; for his son’s sake, devoted himself to piety. . ® Or, by means of loving instruction subduing men’s hearts; or, by love, teaching to subdue men’s hearts. 26 FO-SHO-HING-TSAN-KING. 1,2.
3That is, leading a religious life. ‘ That is, as I understand it, the king himself; for his son’s sake, devoted himself to piety. . ® Or, by means of loving instruction subduing men’s hearts; or, by love, teaching to subdue men’s hearts. 26 FO-SHO-HING-TSAN-KING. 1,2. Aiming to accomplish the conversion of unbelievers ; removing all schemes of opposition! (from whatever source they came), by the enlightening power of his doctrine, aiming to save the entire world; (thus he desired) that the body of people should obtain rest; 163 Even as we desire to give peace to our children, so did he long to give rest to the world’, He also attended to his religious duties (sacrificing by fire to all the spirits), with clasped hands adoring the moon (drinking the moon’s brightness); 164 Bathing his body in the waters of the Ganges; cleansing his heart in the waters ‘of religion, performing his duties with no private aim, but regarding his child and the people at large, 165 Loving righteous conversation ’, righteous words with loving (aim), loving words with no mixture of falsehood, true words imbued by love, 166 And yet withal so modest and self-distrustful, unable on that account to speak as confident of truth; loving to all, and yet not loving the world, with no thought of selfishness or covetous desire, 167 Aiming to restrain the tongue and in quietness to find rest from wordy contentions, not seeking in the * Or, every kind of doctrine (magical art) that opposed religion. * Or, (he said) like as I desire rest for my child, so &c. § This and the whole of the context is obscure; the account evidently refers to Suddhodana; the line which I have translated ‘loving righteous conversation ’ may be rendered ‘loving conversation (or, converse), opposing a want of truth or righteousness (i),’ or, ‘loving an absence of all unrighteousness in conversation.’ The next line, which is evidently in contrast with the previous one, may be translated, ‘Righteous words, opposed to an absence of love.’ The next line is, ‘Loving words, opposed to that which is not true.’ And then follows, ‘Truthful words, opposed to that which is not love.’ I, 2. LIVING IN THE PALACE, 2” multitude of religious duties to condone for a worldly principle i in action!; 168 But aiming to benefit the world, by a liberal and unostentatious charity; the heart without any contentious thought, but resolved by goodness to subdue the contentious, 169 Composing the one ?, whilst protecting the seven, removing the seven, guarding and adjusting the five, reaching to the three, by having learned the three, knowing the two, and removing the two; 170 Desiring to mortify the passions, and to destroy every enemy of virtue, not multiplying coarse or unseemly words, but exhorting to virtue in the use of courteous language, 171
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.
1they 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 Even as in days gone by, Manu raga begat a child (called) ‘ Brilliancy of the Sun,’ on which there prevailed through the country great prosperity, and all wickedness came to an end; 142 * This seems to mean that those who had not received benefit from the teaching of the four previous Buddhas, that even these were placable and well-disposed. 2 This is a difficult verse, it may be translated literally thus, ‘All learned women (or, all the wives of sages) were profoundly grave as the first man of the kalpa.’ Whether it refers to the docility of the otherwise quarrelsome women, or to their gravity and learning, it is not easy to say. I, 2. LIVING IN THE PALACE. 23 So now the king having begotten a royal prince, these marks of prosperity were seen; and because of such a concourse of propitious signs, the child was named Siddhartha’. 143 And now his royal mother, the queen Mayda, beholding her son born under such circumstances, beautiful as a child of heaven, adorned with every excellent distinction, 144 From excessive joy which could not be controlled died, and was born in heaven*, Then Pragdpatt Gautamt, beholding the prince, like an angel, 145 With beauty seldom seen on earth, seeing him thus born and now his mother dead, loved and nourished him as her own child; and the child regarded her as his mother. 146 So as the light of the sun or the moon, little by little increases, the royal child also increased each day in every mental excellency and beauty of person; 147 (His body exhaled) the perfume of priceless sandal wood, (decorated with) the famed Gambunada gold (gems); divine medicines (there were) to preserve him in health, glittering necklaces upon his person; 148 The members of tributary states, hearing that 1 The description here given of the peace and content prevailing in the world on the birth of Bodhisattva (and his name given to him in consequence) resembles the account of the golden age in classic authors, 3 Maya is generally stated to have died after seven days from the birth of her child. But here the context seems to require a longer interval, as he was ten days old when taken to the temple. Maya was born in the Trayastrimsas Heaven, or the Heaven of the Thirtythree Gods. The legend states that Buddha after his enlightenment proceeded there to convert her. 24 FO-SHO-HING-TSAN-KING. I, 2. ’ the king had an heir born to him, sent their presents and gifts of various kinds, oxen, sheep, deer, horses, and chariots, 149 Precious vessels and elegant ornaments, fit to delight the heart of the prince; but though presented with such pleasing trifles, the necklaces and _ other pretty ornaments, 150
2The mind (nature) of the prince was unmoved, his bodily frame small indeed, but his heart established; his mind at rest within its own high purposes’, was not to be disturbed by glittering baubles. 151 And now he was brought to learn the useful arts, when lo! once instructed (at one hearing) he surpassed his teachers. His father, the king, seeing his exceeding talent, and his deep purpose to have done with the world and its allurements, 152 Began to enquire as to the names of those in his tribe who were renowned for elegance and refinement. Elegant and graceful, and a lovely maiden, was she whom they called Yasodharé; 153 In every way fitting to become a consort for the prince; and to allure by pleasant wiles his heart. The prince with a mind so far removed (from the world), with qualities so distinguished, and with so charming an appearance, 154 Like the elder son of Brahmadeva, Sanatkum4ra (She-na Kiu-ma-lo) ; the virtuous damsel, lovely and refined, gentle and subdued in manner; 155 Majestic like the queen of heaven, constant ever, 1 His mind resting on its high and excellent purpose; so at least the expression K’ai, domain or precinct, may sometimes be rendered. It means, ‘within the limits of its own high excellent (purpose).’ I, 2. LIVING IN THE PALACE. 25 cheerful night and day, establishing the palace in purity and quiet, full of dignity and exceeding grace, 156 Like a lofty hill rising up in space?; or as a white autumn cloud ; warm or cool according to the season ; choosing a proper dwelling according to the year, 157 Surrounded by a return of singing women, who join (their voices) in harmonious heavenly concord, without any jarring or unpleasant sound, exciting (in the hearers) forgetfulness of worldly cares. 158 As the heavenly Gandharvas? of themselves in their beauteous palaces (cause) the singing women to raise heavenly strains, the sounds of which and their beauty ravish both eyes and heart; 159 (So) Bodhisattva dwelt in his lofty palace, with music such as this. The king his father, for the prince’s sake, dwelt purely in his palace, practising every virtue; 160 Delighting * in the teaching of the true law, he‘ put away from him every evil companion, (that) his heart might not be polluted by lust; regarding inordinate desire as poison, 161 Keeping his passion and his body in due control, destroying and repressing all trivial thoughts, desiring to enjoy virtuous conversation, loving ® instruction (fit) to subdue the hearts of men, 162 ? That is, rising from the earth above other hills. * Gandharvas, heavenly musicians ; muses. * With nobleness of purpose (gin) loving the transforming power of the true law. That is, leading a religious life. ‘ That is, as I understand it, the king himself; for his son’s sake, devoted himself to piety. . ® Or, by means of loving instruction subduing men’s hearts; or, by love, teaching to subdue men’s hearts. 26 FO-SHO-HING-TSAN-KING. 1,2.
3That is, leading a religious life. ‘ That is, as I understand it, the king himself; for his son’s sake, devoted himself to piety. . ® Or, by means of loving instruction subduing men’s hearts; or, by love, teaching to subdue men’s hearts. 26 FO-SHO-HING-TSAN-KING. 1,2. Aiming to accomplish the conversion of unbelievers ; removing all schemes of opposition! (from whatever source they came), by the enlightening power of his doctrine, aiming to save the entire world; (thus he desired) that the body of people should obtain rest; 163 Even as we desire to give peace to our children, so did he long to give rest to the world’, He also attended to his religious duties (sacrificing by fire to all the spirits), with clasped hands adoring the moon (drinking the moon’s brightness); 164 Bathing his body in the waters of the Ganges; cleansing his heart in the waters ‘of religion, performing his duties with no private aim, but regarding his child and the people at large, 165 Loving righteous conversation ’, righteous words with loving (aim), loving words with no mixture of falsehood, true words imbued by love, 166 And yet withal so modest and self-distrustful, unable on that account to speak as confident of truth; loving to all, and yet not loving the world, with no thought of selfishness or covetous desire, 167 Aiming to restrain the tongue and in quietness to find rest from wordy contentions, not seeking in the * Or, every kind of doctrine (magical art) that opposed religion. * Or, (he said) like as I desire rest for my child, so &c. § This and the whole of the context is obscure; the account evidently refers to Suddhodana; the line which I have translated ‘loving righteous conversation ’ may be rendered ‘loving conversation (or, converse), opposing a want of truth or righteousness (i),’ or, ‘loving an absence of all unrighteousness in conversation.’ The next line, which is evidently in contrast with the previous one, may be translated, ‘Righteous words, opposed to an absence of love.’ The next line is, ‘Loving words, opposed to that which is not true.’ And then follows, ‘Truthful words, opposed to that which is not love.’ I, 2. LIVING IN THE PALACE, 2” multitude of religious duties to condone for a worldly principle i in action!; 168 But aiming to benefit the world, by a liberal and unostentatious charity; the heart without any contentious thought, but resolved by goodness to subdue the contentious, 169 Composing the one ?, whilst protecting the seven, removing the seven, guarding and adjusting the five, reaching to the three, by having learned the three, knowing the two, and removing the two; 170 Desiring to mortify the passions, and to destroy every enemy of virtue, not multiplying coarse or unseemly words, but exhorting to virtue in the use of courteous language, 171
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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