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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1253 38 ; FO-SHO-HING-TSAN-KING. 1,4. Varca 4. Purttinc away Desire. The prince on entering the garden, the women came around to pay him court; and to arouse in him thoughts frivolous; with ogling ways and deep design, 254 Each one setting herself off to best advantage ; or joining together in harmonious concert, clapping their hands, or moving their feet in unison, or joining close, body to body, limb to limb; 255 Or indulging in smart repartees, and mutual smiles; or assuming a thoughtful saddened countenance, and so by sympathy to please the prince, and provoke in him a heart affected by love. 256 But all the women beheld the prince, clouded in brow, and his godlike body not exhibiting its wonted signs of beauty; fair in bodily appearance, surpassingly lovely’, 257 All looked upwards as they gazed, as when we call upon the moon Deva to come?; but all their subtle devices* were ineffectual to move Bodhisattva’s heart. 258 At last commingling together they join and look astonished and in fear, silent without a word. Then there was a Brahmaputra, whose name was called Udayi* (Yau-to-i). 259 (He) addressing the women, said, ‘ Now all of 1 Surpassingly adorned or magnificent. ? Or, as when the moon Deva (first) comes. 5 In every way practising subtle devices (up 4ya). ‘ There is mention of Udayi in the Fo-pen-hing-tsah-king, chap. XIV. See also note 1, p. 124, Romantic History of Buddha. I, 4. ‘PUTTING AWAY DESIRE, 39 you, so graceful and fair, (see if you cannot) by your combined power hit on some device; for beauty’s power is not for ever. 260 ‘Still it holds the world in bondage, by secret ways and lustful arts; but no such loveliness in all the world (as yours), equal to that of heavenly nymphs’; 261 ‘The gods beholding it would leave their queens, spirits and Azshis would be misled by it; why not then the prince, the son of an earthly king?? why should not his feelings be aroused? 262 ‘This prince indeed, though he restrains his heart and holds it fixed’, pure-minded, with virtue uncontaminated, not to be overcome by power of women; 263 ‘(Yet) of old there was Sundart (Su-to-li) able to destroy the great Azshi, and to lead him to indulge in love, and so degrade his boasted eminence‘; 264 ‘Undergoing long penance, Gautama fell likewise (by the arts of) a heavenly queen ; Shing-kii, a Azshi putra, practising lustful indulgences according to fancy 5, (was lost). 265 ‘The: Brahman Ashi Visvamitra (Pi-she-po), living religiously* for ten thousand years, deeply 1 In appearance equal to Devis. * Or, what then is man (to do), though son of a king, that his feelings should not be aroused? 5 Holding his will, though firmly fixed. * And bend his head beneath her feet.
2* Or, what then is man (to do), though son of a king, that his feelings should not be aroused? 5 Holding his will, though firmly fixed. * And bend his head beneath her feet. 5 The phrase which ends this line is obscure. It may be rendered thus, ‘Shing-ki, the Ashi putra, practised lustful ways, beside the flowings of the fountain.’ [See a similar case, Catena of Buddhist Scriptures, p. 259.] The Sanskrit text is as follows: ‘Azshyasringa, the son of a Muni, unlearned with women.’ ® Practising religious rules, or, preparing a religious life. 40 "_- FO-SHO-HING-TSAN-KING. I, 4. ensnared by a heavenly queen, in one day was completely shipwreck’d in faith’; 266 ‘ Thus those enticing women, by their power, overcame the Brahman ascetics; how much more may ye, by your arts, overpower (the resolves) of the king’s son; 267 — ‘Strive therefore after new devices ?, let not the king fail in a successor to the throne ; women, altho’ naturally weak’, are high and potent in the way of ruling men. 268 ‘What may not their arts accomplish in promoting in men a lustful (impure) desire?’ At this time all the attendant women, hearing throughout the words of Udayi, 269 Increasing their powers of pleasing, as the quiet horse when touched by the whip, went into the presence of the royal prince, and each one strove in the practice of every kind of att, 270 (They) joined in music and in smiling conversation, raising their eyebrows, showing their white teeth, with ogling looks, glancing one at the other, their light drapery exhibiting their white bodies, 271 Daintily moving with mincing gait, acting the part of a bride as if coming gradually nearer‘, desiring to promote in him a feeling of love, remembering the words of the great king®, 272 * Completely ruined. The name of the queen was Ghrit4Ai. * The Chinese ‘fong pien’ denotes the use of ‘means to an end;’ generally it can be rendered ‘ expedients.’ * 8 Or, the nature of women although weak. * So I understand the passage, as if a coy wife gradually approached her husband. ® Who the great king is I do not find, but I take the two lines following to be a quotation. [The great king was probably the father of Buddha. ] I, 4. PUTTING AWAY DESIRE. 41 ‘With dissolute form and slightly clad, forgetful of modesty and womanly reserve.’ The prince with resolute heart was silent and still, with unmoved face (he sat); 273 Even as the great elephant-dragon, whilst the entire herd moves round him?; so nothing could disturb or move his heart, dwelling in their midst as in a confined room* 274 _ Like the divine Sakra, around whom all the Devis assemble, so was the prince as he dwelt in the gardens; (the maidens) encircling him thus; 275 Some arranging their dress, others washing their hands or feet, others perfuming their bodies with scent, others twining flowers for decoration, 276
3Others making strings for jewelled necklets, others rubbing or striking their bodies, others resting, or lying, one beside the other, others, with head inclined, whispering secret words, 277 Others engaged in common sports, others talking of amorous things, others assuming lustful attitudes, striving thus to move his heart; 278 But Bodhisattva, peaceful and collected, firm as a rock, difficult to move, hearing all these women’s talk, unaffected either to joy or sorrow, 279 Was driven still more to serious thought, sighing to witness such strange conduct, and beginning to understand the women’s design, by these means to disconcert his mind, 280 ‘Not knowing that youthful beauty soon falls, destroyed by old age and death, fading and perishing! This is the great distress! What ignor- s. * Or, surrounded by the entire herd. * That is, cramped in the midst of the encircling crowd of girls. 42 FO-SHO-HING-TSAN-KING. I, 4. ance and delusion (he reflected) overshadow their minds, 281 ‘Surely they ought to consider old age, disease, and death, and day and night stir themselves up to exertion, whilst this sharp double-edged sword hangs over the neck. What room for sport or laughter, 282 ‘Beholding those (monsters) old age, disease, and death? A man who is unable to resort to this inward knowledge, what is he but a wooden or a plaster man, what heart-consideration in such a case! 283 ‘Like the double tree that appears in the desert, with leaves and fruit all perfect and ripe, the first cut down and destroyed, the other unmoved by apprehension, 284 _ ‘So it is in the case of the mass of men, they have no understanding either!’ At this time Udayi came to the place where the prince was, 285 And observing his silent and thoughtful mien, unmoved by any desire for indulgence (the five desires), he forthwith addressed the prince, and said, ‘The Mah4raga, by his former appointment}, 286 ‘Has selected me to act as friend to his son; may I therefore speak some friendly words? an ' enlightened friendship (or, friend) is of three sorts, that which removes things unprofitable, 287 ‘Promotes that which is real gain, and stands by a friend in adversity. I claim the name of ! This passage is obscure; literally it is ‘ former—seeing—command.’ I, 4 PUTTING AWAY DESIRE. 43 “enlightened friend,” and would renounce all that is magisterial, 288 ‘But yet not speak lightly or with indifference. What then are the three sources of advantage? listen, and I will now utter true words, and prove myself a true and sincere adviser. 289 ‘When the years are fresh and ripening, beauty and pleasing qualities in bloom, not to give proper weight to woman’s influence, this is a weak man’s policy (body)’. 290 ‘It is right sometimes to be of a crafty mind, submitting to those little subterfuges, which find a place in the heart’s undercurrents, and obeying what those thoughts suggest, 291
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.
1253 38 ; FO-SHO-HING-TSAN-KING. 1,4. Varca 4. Purttinc away Desire. The prince on entering the garden, the women came around to pay him court; and to arouse in him thoughts frivolous; with ogling ways and deep design, 254 Each one setting herself off to best advantage ; or joining together in harmonious concert, clapping their hands, or moving their feet in unison, or joining close, body to body, limb to limb; 255 Or indulging in smart repartees, and mutual smiles; or assuming a thoughtful saddened countenance, and so by sympathy to please the prince, and provoke in him a heart affected by love. 256 But all the women beheld the prince, clouded in brow, and his godlike body not exhibiting its wonted signs of beauty; fair in bodily appearance, surpassingly lovely’, 257 All looked upwards as they gazed, as when we call upon the moon Deva to come?; but all their subtle devices* were ineffectual to move Bodhisattva’s heart. 258 At last commingling together they join and look astonished and in fear, silent without a word. Then there was a Brahmaputra, whose name was called Udayi* (Yau-to-i). 259 (He) addressing the women, said, ‘ Now all of 1 Surpassingly adorned or magnificent. ? Or, as when the moon Deva (first) comes. 5 In every way practising subtle devices (up 4ya). ‘ There is mention of Udayi in the Fo-pen-hing-tsah-king, chap. XIV. See also note 1, p. 124, Romantic History of Buddha. I, 4. ‘PUTTING AWAY DESIRE, 39 you, so graceful and fair, (see if you cannot) by your combined power hit on some device; for beauty’s power is not for ever. 260 ‘Still it holds the world in bondage, by secret ways and lustful arts; but no such loveliness in all the world (as yours), equal to that of heavenly nymphs’; 261 ‘The gods beholding it would leave their queens, spirits and Azshis would be misled by it; why not then the prince, the son of an earthly king?? why should not his feelings be aroused? 262 ‘This prince indeed, though he restrains his heart and holds it fixed’, pure-minded, with virtue uncontaminated, not to be overcome by power of women; 263 ‘(Yet) of old there was Sundart (Su-to-li) able to destroy the great Azshi, and to lead him to indulge in love, and so degrade his boasted eminence‘; 264 ‘Undergoing long penance, Gautama fell likewise (by the arts of) a heavenly queen ; Shing-kii, a Azshi putra, practising lustful indulgences according to fancy 5, (was lost). 265 ‘The: Brahman Ashi Visvamitra (Pi-she-po), living religiously* for ten thousand years, deeply 1 In appearance equal to Devis. * Or, what then is man (to do), though son of a king, that his feelings should not be aroused? 5 Holding his will, though firmly fixed. * And bend his head beneath her feet.
2* Or, what then is man (to do), though son of a king, that his feelings should not be aroused? 5 Holding his will, though firmly fixed. * And bend his head beneath her feet. 5 The phrase which ends this line is obscure. It may be rendered thus, ‘Shing-ki, the Ashi putra, practised lustful ways, beside the flowings of the fountain.’ [See a similar case, Catena of Buddhist Scriptures, p. 259.] The Sanskrit text is as follows: ‘Azshyasringa, the son of a Muni, unlearned with women.’ ® Practising religious rules, or, preparing a religious life. 40 "_- FO-SHO-HING-TSAN-KING. I, 4. ensnared by a heavenly queen, in one day was completely shipwreck’d in faith’; 266 ‘ Thus those enticing women, by their power, overcame the Brahman ascetics; how much more may ye, by your arts, overpower (the resolves) of the king’s son; 267 — ‘Strive therefore after new devices ?, let not the king fail in a successor to the throne ; women, altho’ naturally weak’, are high and potent in the way of ruling men. 268 ‘What may not their arts accomplish in promoting in men a lustful (impure) desire?’ At this time all the attendant women, hearing throughout the words of Udayi, 269 Increasing their powers of pleasing, as the quiet horse when touched by the whip, went into the presence of the royal prince, and each one strove in the practice of every kind of att, 270 (They) joined in music and in smiling conversation, raising their eyebrows, showing their white teeth, with ogling looks, glancing one at the other, their light drapery exhibiting their white bodies, 271 Daintily moving with mincing gait, acting the part of a bride as if coming gradually nearer‘, desiring to promote in him a feeling of love, remembering the words of the great king®, 272 * Completely ruined. The name of the queen was Ghrit4Ai. * The Chinese ‘fong pien’ denotes the use of ‘means to an end;’ generally it can be rendered ‘ expedients.’ * 8 Or, the nature of women although weak. * So I understand the passage, as if a coy wife gradually approached her husband. ® Who the great king is I do not find, but I take the two lines following to be a quotation. [The great king was probably the father of Buddha. ] I, 4. PUTTING AWAY DESIRE. 41 ‘With dissolute form and slightly clad, forgetful of modesty and womanly reserve.’ The prince with resolute heart was silent and still, with unmoved face (he sat); 273 Even as the great elephant-dragon, whilst the entire herd moves round him?; so nothing could disturb or move his heart, dwelling in their midst as in a confined room* 274 _ Like the divine Sakra, around whom all the Devis assemble, so was the prince as he dwelt in the gardens; (the maidens) encircling him thus; 275 Some arranging their dress, others washing their hands or feet, others perfuming their bodies with scent, others twining flowers for decoration, 276
3Others making strings for jewelled necklets, others rubbing or striking their bodies, others resting, or lying, one beside the other, others, with head inclined, whispering secret words, 277 Others engaged in common sports, others talking of amorous things, others assuming lustful attitudes, striving thus to move his heart; 278 But Bodhisattva, peaceful and collected, firm as a rock, difficult to move, hearing all these women’s talk, unaffected either to joy or sorrow, 279 Was driven still more to serious thought, sighing to witness such strange conduct, and beginning to understand the women’s design, by these means to disconcert his mind, 280 ‘Not knowing that youthful beauty soon falls, destroyed by old age and death, fading and perishing! This is the great distress! What ignor- s. * Or, surrounded by the entire herd. * That is, cramped in the midst of the encircling crowd of girls. 42 FO-SHO-HING-TSAN-KING. I, 4. ance and delusion (he reflected) overshadow their minds, 281 ‘Surely they ought to consider old age, disease, and death, and day and night stir themselves up to exertion, whilst this sharp double-edged sword hangs over the neck. What room for sport or laughter, 282 ‘Beholding those (monsters) old age, disease, and death? A man who is unable to resort to this inward knowledge, what is he but a wooden or a plaster man, what heart-consideration in such a case! 283 ‘Like the double tree that appears in the desert, with leaves and fruit all perfect and ripe, the first cut down and destroyed, the other unmoved by apprehension, 284 _ ‘So it is in the case of the mass of men, they have no understanding either!’ At this time Udayi came to the place where the prince was, 285 And observing his silent and thoughtful mien, unmoved by any desire for indulgence (the five desires), he forthwith addressed the prince, and said, ‘The Mah4raga, by his former appointment}, 286 ‘Has selected me to act as friend to his son; may I therefore speak some friendly words? an ' enlightened friendship (or, friend) is of three sorts, that which removes things unprofitable, 287 ‘Promotes that which is real gain, and stands by a friend in adversity. I claim the name of ! This passage is obscure; literally it is ‘ former—seeing—command.’ I, 4 PUTTING AWAY DESIRE. 43 “enlightened friend,” and would renounce all that is magisterial, 288 ‘But yet not speak lightly or with indifference. What then are the three sources of advantage? listen, and I will now utter true words, and prove myself a true and sincere adviser. 289 ‘When the years are fresh and ripening, beauty and pleasing qualities in bloom, not to give proper weight to woman’s influence, this is a weak man’s policy (body)’. 290 ‘It is right sometimes to be of a crafty mind, submitting to those little subterfuges, which find a place in the heart’s undercurrents, and obeying what those thoughts suggest, 291
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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