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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1290 ‘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 ‘In way of pleasures to be got from dalliance, this is no wrong in woman’s (eye) ! even if now the heart has no desire, yet it is fair to follow such devices; 292 ‘Agreement (acquiescence) is the joy of woman's heart, acquiescence is the substance (the full) of true adornment ; but if a man reject these overtures, he’s like a tree deprived of leaves and fruits; 293 ‘Why then ought you to yield and acquiesce ? that you may share in all these things. Because in taking, there’s an end of trouble—no light and changeful thoughts then worry us— 294 ‘For pleasure is the first and foremost thought of all, the gods themselves cannot dispense with it. Lord Sakra was drawn by it to love the wife of Gautama the Azshi; 295 ‘So likewise the Azshi Agastya, through a long 1 «This is the character of non-victorious men.’ Again there is a play on the word ‘Shing’ a Gina. The Sanskrit renders it ‘rudeness.’ The Chinese fi-shing-gin may also mean coarse or unpolished. 44 FQ-SHO-HING-TSAN-KING. 1,4: period of discipline’, practising austerities, from hankering after a heavenly queen (Devt), lost all reward of his religious endeavours, 296 ‘The Xzshi Brzhaspati, and Kandradeva putra; the Rishi Pardsara, and Kavayigara (Kia-pin-£e-lo)?: 297 ‘All these, out of many others, were overcome by woman’s love. How much more then, in your case, should you partake in such pleasant joys; 298 ‘Nor refuse, with wilful heart, to participate in the worldly delights, which your present station, possessed of such advantages, offers you, in the presence of these attendants.’ 299 At this time the royal prince, hearing the words of his friend Udayi, so skilfully put, with such fine distinction, cleverly citing worldly instances, 300 Answered thus to Udayi: ‘Thank you for having spoken sincerely to me, let me likewise answer you in the same way, and let your heart suspend its judgment whilst you listen; 301 ‘It is not that I am careless about beauty, or am ignorant of (the power of) human joys, but only that I see on all the impress of change; therefore my heart is sad and heavy; 302 ‘If these things were sure of lasting, without the ills of age, disease, and death, then would I too take: my fill of love; and to the end find no disgust or sadness; 303 ‘If you will undertake to cause these women’s beauty not after-while to change or wither, then, though the joy of love may have its evil, still it might hold the mind in thraldom; 304 (‘To know that other) men grow old, sicken, and 1 ‘Kang-yé,’ the long night. * The Sanskrit text has, ‘ Vasishvha begat Kapifigalada,’ I, 4. PUTTING AWAY DESIRE. 45 die, would be enough to rob such joys of satisfaction ; yet how much more in their own case (knowing this) would discontentment fill the mind; 305
2* The Sanskrit text has, ‘ Vasishvha begat Kapifigalada,’ I, 4. PUTTING AWAY DESIRE. 45 die, would be enough to rob such joys of satisfaction ; yet how much more in their own case (knowing this) would discontentment fill the mind; 305 ‘(To know) such pleasures hasten to decay, and their bodies likewise; if, notwithstanding this, men yield to the power of love, their case indeed is like the very beasts. 306 ‘And now you cite the names of many Aishis, who practised lustful ways in life; their cases likewise cause me sorrow, for in that they did these things, they perished. 307 ‘ Again, you cite the name of that illustrious king, who freely gratified his passions, but he, in like way, perished in the act; know, then, that he was not-a conqueror (Gina); 308 ‘With smooth words to conceal an intrigue, and to persuade one’s neighbour to consent, and by con- " senting to defile his mind; how can this be called a just device? 309 ‘It is but to seduce one with a hollow lie,—such ways are not for me to practise; or, for those who love the truth and honesty; for they are, forsooth, unrighteous ways, 310 ‘And such a disposition is hard to reverence ; shaping one’s conduct after one’s likings, liking this or that, and seeing no harm in it, what method of experience is this! 311 ‘A hollow compliance, and a protesting heart, such method is not for me to follow; but this I . know, old age, disease, and death, these are the great afflictions which accumulate, 312 ‘And overwhelm me with their presence; on these I find no friend to speak, alas! alas! Udayi! these, after.all, are the great concerns; 313 46 FO-SHO-HING-TSAN-KING. I, 5. ‘The pain of birth, old age, disease, and death ; this grief is that we have to fear; the eyes see all things falling to decay, and yet the heart finds joy in following them; 314 ‘But I have little strength of purpose, or command; this heart of mine is feeble and distraught, reflecting thus on age, disease, and death. Distracted, as I never was before; 315 ‘Sleepless by night and day, how can I then indulge in pleasure? Old age, disease, and death consuming me, their certainty beyond a doubt, 316 ‘And still to have no heavy thoughts, in truth my heart would be a log or stone.’ Thus the prince, for Uda’s sake, used every kind of skilful argument, 317 Describing all the pains of pleasure; and not perceiving that the day declined. And now the waiting women all, with music and their various attractions, 318 Seeing that all were useless for the end, with shame began to flock back to the city; the prince beholding all the gardens, bereft of their gaudy ornaments, 319 , The women all returning home, the place becoming silent and deserted, felt with twofold strength the thought of impermanence. With saddened mien going back, he entered his palace; 320 The king, his- father, hearing of the prince, his heart estranged from thoughts of pleasure, was greatly overcome with sorrow, and like a sword it pierced his heart. 321
3With saddened mien going back, he entered his palace; 320 The king, his- father, hearing of the prince, his heart estranged from thoughts of pleasure, was greatly overcome with sorrow, and like a sword it pierced his heart. 321 Forthwith assembling all his council, he sought of them some means to gain his end; they all replied, ‘These sources of desire are not enough to hold and captivate his heart.’ 322 I, 5. LEAVING THE CITY. 47 Varca 6. LEavine THE City. And so the king increased the means for gratifying the appetite for pleasure; both night and day the joys of music wore out the prince, opposed to pleasure; 323 Disgusted with them, he desired their absence, his mind was weaned from all such thoughts, he only thought of age, disease, and death; as the lion wounded by: an arrow. 324 The king then sent his chief ministers, and the most distinguished of his family, young in years and eminent for beauty, as well as for wisdom and dignity of manners, 325 To accompany, and rest with him, both night and day, in order to influence the prince’s mind. And now within a little interval, the prince again requested the king that he might go abroad. 326 Once more the chariot and the well-paced horses were prepared, adorned with precious substances and every gem; and then with all the nobles, his associates, surrounding him, he left the city gates: 327 Just as the four kinds of flower}, when the sun shines, open out their leaves, so was the prince in all his spiritual splendour; effulgent in the beauty of his youth time; 328 As he proceeded to the gardens from the city, the road was well prepared, smooth, and wide, the trees were bright with flowers and fruit, his heart was joyous, and forgetful of its care. 329 1 It may be a description of some particular flower, ‘four-seed (kind)-flower.’ 48 FO-SHO-HING-TSAN-KING. Ig. Now by the roadside as he beheld the ploughmen, plodding along the furrows, and the writhing worms, his heart again was moved with piteous feeling, and anguish pierced his soul afresh; 330 To see those labourers at their toil, struggling with painful work, their bodies bent, their hair dishevelled, the dripping sweat upon their faces, their persons fouled with mud and dust; 331 The ploughing oxen, too, bent by the yokes, their lolling tongues and gaping mouths; the nature of the prince, loving, compassionate, his mind conceived most poignant sorrow, 332 And nobly moved to sympathy, he groaned with pain; then stooping down he sat upon the ground, and watched this painful scene of suffering; reflecting on the ways of birth and death! 333 ‘ Alas! he cried, for all the world! how dark and ignorant, void of understanding!’ And then to give his followers chance of rest, he bade them each repose where’er they list; 334 Whilst he beneath the shadow of a Gambu tree, gracefully seated, gave himself to thought. He pondered on the fact of life and death, inconstancy, and endless progress to decay. 335 .
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.
1290 ‘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 ‘In way of pleasures to be got from dalliance, this is no wrong in woman’s (eye) ! even if now the heart has no desire, yet it is fair to follow such devices; 292 ‘Agreement (acquiescence) is the joy of woman's heart, acquiescence is the substance (the full) of true adornment ; but if a man reject these overtures, he’s like a tree deprived of leaves and fruits; 293 ‘Why then ought you to yield and acquiesce ? that you may share in all these things. Because in taking, there’s an end of trouble—no light and changeful thoughts then worry us— 294 ‘For pleasure is the first and foremost thought of all, the gods themselves cannot dispense with it. Lord Sakra was drawn by it to love the wife of Gautama the Azshi; 295 ‘So likewise the Azshi Agastya, through a long 1 «This is the character of non-victorious men.’ Again there is a play on the word ‘Shing’ a Gina. The Sanskrit renders it ‘rudeness.’ The Chinese fi-shing-gin may also mean coarse or unpolished. 44 FQ-SHO-HING-TSAN-KING. 1,4: period of discipline’, practising austerities, from hankering after a heavenly queen (Devt), lost all reward of his religious endeavours, 296 ‘The Xzshi Brzhaspati, and Kandradeva putra; the Rishi Pardsara, and Kavayigara (Kia-pin-£e-lo)?: 297 ‘All these, out of many others, were overcome by woman’s love. How much more then, in your case, should you partake in such pleasant joys; 298 ‘Nor refuse, with wilful heart, to participate in the worldly delights, which your present station, possessed of such advantages, offers you, in the presence of these attendants.’ 299 At this time the royal prince, hearing the words of his friend Udayi, so skilfully put, with such fine distinction, cleverly citing worldly instances, 300 Answered thus to Udayi: ‘Thank you for having spoken sincerely to me, let me likewise answer you in the same way, and let your heart suspend its judgment whilst you listen; 301 ‘It is not that I am careless about beauty, or am ignorant of (the power of) human joys, but only that I see on all the impress of change; therefore my heart is sad and heavy; 302 ‘If these things were sure of lasting, without the ills of age, disease, and death, then would I too take: my fill of love; and to the end find no disgust or sadness; 303 ‘If you will undertake to cause these women’s beauty not after-while to change or wither, then, though the joy of love may have its evil, still it might hold the mind in thraldom; 304 (‘To know that other) men grow old, sicken, and 1 ‘Kang-yé,’ the long night. * The Sanskrit text has, ‘ Vasishvha begat Kapifigalada,’ I, 4. PUTTING AWAY DESIRE. 45 die, would be enough to rob such joys of satisfaction ; yet how much more in their own case (knowing this) would discontentment fill the mind; 305
2* The Sanskrit text has, ‘ Vasishvha begat Kapifigalada,’ I, 4. PUTTING AWAY DESIRE. 45 die, would be enough to rob such joys of satisfaction ; yet how much more in their own case (knowing this) would discontentment fill the mind; 305 ‘(To know) such pleasures hasten to decay, and their bodies likewise; if, notwithstanding this, men yield to the power of love, their case indeed is like the very beasts. 306 ‘And now you cite the names of many Aishis, who practised lustful ways in life; their cases likewise cause me sorrow, for in that they did these things, they perished. 307 ‘ Again, you cite the name of that illustrious king, who freely gratified his passions, but he, in like way, perished in the act; know, then, that he was not-a conqueror (Gina); 308 ‘With smooth words to conceal an intrigue, and to persuade one’s neighbour to consent, and by con- " senting to defile his mind; how can this be called a just device? 309 ‘It is but to seduce one with a hollow lie,—such ways are not for me to practise; or, for those who love the truth and honesty; for they are, forsooth, unrighteous ways, 310 ‘And such a disposition is hard to reverence ; shaping one’s conduct after one’s likings, liking this or that, and seeing no harm in it, what method of experience is this! 311 ‘A hollow compliance, and a protesting heart, such method is not for me to follow; but this I . know, old age, disease, and death, these are the great afflictions which accumulate, 312 ‘And overwhelm me with their presence; on these I find no friend to speak, alas! alas! Udayi! these, after.all, are the great concerns; 313 46 FO-SHO-HING-TSAN-KING. I, 5. ‘The pain of birth, old age, disease, and death ; this grief is that we have to fear; the eyes see all things falling to decay, and yet the heart finds joy in following them; 314 ‘But I have little strength of purpose, or command; this heart of mine is feeble and distraught, reflecting thus on age, disease, and death. Distracted, as I never was before; 315 ‘Sleepless by night and day, how can I then indulge in pleasure? Old age, disease, and death consuming me, their certainty beyond a doubt, 316 ‘And still to have no heavy thoughts, in truth my heart would be a log or stone.’ Thus the prince, for Uda’s sake, used every kind of skilful argument, 317 Describing all the pains of pleasure; and not perceiving that the day declined. And now the waiting women all, with music and their various attractions, 318 Seeing that all were useless for the end, with shame began to flock back to the city; the prince beholding all the gardens, bereft of their gaudy ornaments, 319 , The women all returning home, the place becoming silent and deserted, felt with twofold strength the thought of impermanence. With saddened mien going back, he entered his palace; 320 The king, his- father, hearing of the prince, his heart estranged from thoughts of pleasure, was greatly overcome with sorrow, and like a sword it pierced his heart. 321
3With saddened mien going back, he entered his palace; 320 The king, his- father, hearing of the prince, his heart estranged from thoughts of pleasure, was greatly overcome with sorrow, and like a sword it pierced his heart. 321 Forthwith assembling all his council, he sought of them some means to gain his end; they all replied, ‘These sources of desire are not enough to hold and captivate his heart.’ 322 I, 5. LEAVING THE CITY. 47 Varca 6. LEavine THE City. And so the king increased the means for gratifying the appetite for pleasure; both night and day the joys of music wore out the prince, opposed to pleasure; 323 Disgusted with them, he desired their absence, his mind was weaned from all such thoughts, he only thought of age, disease, and death; as the lion wounded by: an arrow. 324 The king then sent his chief ministers, and the most distinguished of his family, young in years and eminent for beauty, as well as for wisdom and dignity of manners, 325 To accompany, and rest with him, both night and day, in order to influence the prince’s mind. And now within a little interval, the prince again requested the king that he might go abroad. 326 Once more the chariot and the well-paced horses were prepared, adorned with precious substances and every gem; and then with all the nobles, his associates, surrounding him, he left the city gates: 327 Just as the four kinds of flower}, when the sun shines, open out their leaves, so was the prince in all his spiritual splendour; effulgent in the beauty of his youth time; 328 As he proceeded to the gardens from the city, the road was well prepared, smooth, and wide, the trees were bright with flowers and fruit, his heart was joyous, and forgetful of its care. 329 1 It may be a description of some particular flower, ‘four-seed (kind)-flower.’ 48 FO-SHO-HING-TSAN-KING. Ig. Now by the roadside as he beheld the ploughmen, plodding along the furrows, and the writhing worms, his heart again was moved with piteous feeling, and anguish pierced his soul afresh; 330 To see those labourers at their toil, struggling with painful work, their bodies bent, their hair dishevelled, the dripping sweat upon their faces, their persons fouled with mud and dust; 331 The ploughing oxen, too, bent by the yokes, their lolling tongues and gaping mouths; the nature of the prince, loving, compassionate, his mind conceived most poignant sorrow, 332 And nobly moved to sympathy, he groaned with pain; then stooping down he sat upon the ground, and watched this painful scene of suffering; reflecting on the ways of birth and death! 333 ‘ Alas! he cried, for all the world! how dark and ignorant, void of understanding!’ And then to give his followers chance of rest, he bade them each repose where’er they list; 334 Whilst he beneath the shadow of a Gambu tree, gracefully seated, gave himself to thought. He pondered on the fact of life and death, inconstancy, and endless progress to decay. 335 .
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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