Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1He pondered on the fact of life and death, inconstancy, and endless progress to decay. 335 . His heart thus fixed without confusion, the five desires. (senses) covered and clouded over, lost in possession of enlightenment and insight, he entered on the first pure state of ecstacy. 336 All low desire removed, most perfect peace ensued; and fully now in Samadhi (he saw) the misery and utter sorrow of the world; the ruin wrought by age, disease, and death; 337 The great misery following on the body’s death ; and yet men not awakened to the truth! oppressed I, 5 LEAVING THE CITY. 49 with others’ suffering (age, disease, and death), this load of sorrow weigh’d his mind; 338 ‘I now will seek (he said) a noble law, unlike the worldly methods known to men, I will oppose disease and age and death, and strive against the mischief wrought by these on men.’ 339 Thus lost in tranquil contemplation, (he considered that) youth, vigour, and strength of life, constantly renewing themselves, without long stay, in the end fulfil the rule of ultimate destruction; 340 (Thus he pondered) without excessive joy or grief, without hesitation or confusion of thought, without dreaminess or extreme longing, without aversion or discontent, 341 But perfectly at peace, with no hindrance, radiant with the beams of increased illumination. At this time a Deva of the Pure abode, transforming himself into the shape of a Bhikshu, 342 Came to the place where the prince was seated ; the prince with due consideration rose to meet him, and asked him who he was. In reply he said, ‘I am a Shaman, 343 ‘Depressed and sad at thought of age, disease, and death, I have left my home to seek some way of rescue, but everywhere I find old age, disease, and death, all (things) hasten to decay and there is no permanency; 344 ‘Therefore I search for the happiness of something that decays not, that never perishes, that never knows beginning, that looks with equal mind on enemy and friend, that heeds not wealth nor beauty, 345 ‘The happiness of one who finds repose alone in (19] E 50 FO-SHO-HING-TSAN-KING. I, 5. solitude, in some unfrequented dell, free from molestation, all thoughts about the world destroyed, dwelling in some lonely hermitage, 346 ‘Untouched by any worldly source of pollution, begging for food sufficient for the body. And forthwith as he stood before the prince, gradually rising up he disappeared in space. 347 The prince with joyful mind, considering, recollected former Buddhas, established thus in perfect dignity of manner; with noble mien and presence, as this visitor. 348 Thus calling things to mind with perfect selfpossession, he reached the thought of righteousness, and by what means it can be gained. Indulging thus for length of time in thoughts of religious solitude, 349 He now suppressed his feelings and controlled his members, and rising turned again towards the city. His followers all flocked after him, calling him to stop and not go far from them, 350
2Indulging thus for length of time in thoughts of religious solitude, 349 He now suppressed his feelings and controlled his members, and rising turned again towards the city. His followers all flocked after him, calling him to stop and not go far from them, 350 But in his mind these secret thoughts so held him, devising means by which to escape from the world, that tho’ his body moved along the road, his heart was far away among the mountains; 351 Even as the bound and captive elephant, ever thinks about his desert wilds. The prince now entering the city, there met him men and women, earnest for their several ends; 352 The old besought him for their children, the young sought something for the wife, others sought something for their brethren; all those allied by kinship or by family, 353 Aimed to obtain their several suits, all of them joined in relationship dreading the pain (expectation) I, 5. LEAVING THE CITY. 51 of separation. And now the prince’s heart was filled with joy, as he suddenly heard those words ‘ separation and association.’ 354 ‘These are joyful sounds to me,’ he said, ‘they assure me that my vow shall be accomplished.’ Then deeply pondering the joy of ‘snapped relationship,’ the idea of Nirv4za, deepened and widened in him}, 355 His body as a peak of the Golden Mount, his shoulder like the elephant’s, his voice like the springthunder, his deep-blue eye like that of the king of oxen, 356 His mind full of religious thoughts (aims), his face bright as the full moon, his step like that of the lion king, thus he entered his palace, 357 Even as the son of Lord Sakra (or, Sakra-putra) his mind reverential, his person dignified, he went straight to his father’s presence, and with head inclined, enquired, ‘Is the king well?’ 358 Then he explained his dread of age, disease, and death, and sought respectfully permission to become a hermit. ‘For all things in the world’ (he said), ‘though now united, tend to separation;’ 359 Therefore he prayed to leave the world; desiring to find ‘true deliverance.’ His royal father hearing the words ‘leave the world, was forthwith seized with great heart-trembling, 360 Even as the strong wild elephant shakes with his weight the boughs of some young sapling ; going forward, seizing the prince’s hands, with falling tears, he spake as follows: 361 1 Literally, ‘deeply widened the mind of Nirvaza (Ni-pan).’ E2 52 FO-SHO-HING-TSAN-KING. I, 3. ‘Stop! nor speak such words, the time is not yet come for “a religious life,” you are young and strong, your heart beats full, to lead a religious life frequently involves trouble, 362 ‘It is rarely possible to hold the desires in check, the heart not yet estranged from their enjoyment; to leave your home and lead a painful ascetic life, your heart can hardly yet resolve on such a course; 363
3‘To dwell amidst the desert wilds or lonely dells, this heart of yours would not be perfectly at rest, for though you love religious matters, you are not yet like me in years; 364 ‘You should undertake the kingdom’s government, and let me first adopt ascetic life; but to give up your father and your sacred duties, this is not to act religiously; 365 ‘You should suppress this thought of “leaving home,” and undertake your worldly duties, find your . delight in getting an illustrious name, and after this give up your home and family.’ 366 The prince, with proper reverence and respectful feelings, again besought his royal father; but promised if he could be saved from four calamities, that he would give up the thought of ‘leaving home ;’ 367 If he would grant him life without end, no disease, nor undesirable old age, and no decay of earthly possessions; then he would obey and give up the thought of ‘leaving home.’ 368 The royal father then addressed the prince, ‘Speak not such words as these, for with respect to these four things, who is there able to prevent them, or say nay to their approach; 369 I, 5. LEAVING THE CITY. 53 ‘Asking such things as these (four things), you would provoke men’s laughter! But put away this thought of “leaving home,” and once more take yourself to pleasure.’ 370 The prince again besought his father, ‘If you may not grant me these four prayers, then let me go I pray, and leave my home. O! place no difficulties in my path; 371 ‘Your son is dwelling in a burning house, would you indeed prevent his leaving it! To ‘solve a doubt is only reasonable, who could forbid a man to seek its explanation? 372 ‘Or if he were forbidden, then by self-destruction he might solve the difficulty, in an unrighteous way: and if he were to do so, who could restrain him after death ?’ 373 The royal father, seeing his son’s mind so firmly fixed that it could not be turned, and that it would be waste of strength to bandy further words or arguments, 374 Forthwith commanded more attendant women, to provoke still more his mind to pleasure; day and night (he ordered them) to keep the roads and ways, to the end that he might not leave his palace; 375 (He moreover ordered) all the ministers of the country to come to the place where dwelt the prince, to quote and illustrate the rules of filial piety, hoping to cause him to obey the wishes of the king. 376 The prince, beholding his royal father bathed with tears and o’erwhelmed with grief, forthwith returned to his abode, and sat himself in silence to consider; 377 54 FO-SHO-HING-TSAN-KING. I, 5. All the women of the palace, coming towards him, waited as they circled him, and gazed in silence on his beauteous form. They gazed upon him not with furtive glance, 378 But like the deer in autumn brake looks wistfully at the hunter; around the prince’s straight and handsome form, (bright) as the mountain of true gold (Sumeru), 379
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.
1He pondered on the fact of life and death, inconstancy, and endless progress to decay. 335 . His heart thus fixed without confusion, the five desires. (senses) covered and clouded over, lost in possession of enlightenment and insight, he entered on the first pure state of ecstacy. 336 All low desire removed, most perfect peace ensued; and fully now in Samadhi (he saw) the misery and utter sorrow of the world; the ruin wrought by age, disease, and death; 337 The great misery following on the body’s death ; and yet men not awakened to the truth! oppressed I, 5 LEAVING THE CITY. 49 with others’ suffering (age, disease, and death), this load of sorrow weigh’d his mind; 338 ‘I now will seek (he said) a noble law, unlike the worldly methods known to men, I will oppose disease and age and death, and strive against the mischief wrought by these on men.’ 339 Thus lost in tranquil contemplation, (he considered that) youth, vigour, and strength of life, constantly renewing themselves, without long stay, in the end fulfil the rule of ultimate destruction; 340 (Thus he pondered) without excessive joy or grief, without hesitation or confusion of thought, without dreaminess or extreme longing, without aversion or discontent, 341 But perfectly at peace, with no hindrance, radiant with the beams of increased illumination. At this time a Deva of the Pure abode, transforming himself into the shape of a Bhikshu, 342 Came to the place where the prince was seated ; the prince with due consideration rose to meet him, and asked him who he was. In reply he said, ‘I am a Shaman, 343 ‘Depressed and sad at thought of age, disease, and death, I have left my home to seek some way of rescue, but everywhere I find old age, disease, and death, all (things) hasten to decay and there is no permanency; 344 ‘Therefore I search for the happiness of something that decays not, that never perishes, that never knows beginning, that looks with equal mind on enemy and friend, that heeds not wealth nor beauty, 345 ‘The happiness of one who finds repose alone in (19] E 50 FO-SHO-HING-TSAN-KING. I, 5. solitude, in some unfrequented dell, free from molestation, all thoughts about the world destroyed, dwelling in some lonely hermitage, 346 ‘Untouched by any worldly source of pollution, begging for food sufficient for the body. And forthwith as he stood before the prince, gradually rising up he disappeared in space. 347 The prince with joyful mind, considering, recollected former Buddhas, established thus in perfect dignity of manner; with noble mien and presence, as this visitor. 348 Thus calling things to mind with perfect selfpossession, he reached the thought of righteousness, and by what means it can be gained. Indulging thus for length of time in thoughts of religious solitude, 349 He now suppressed his feelings and controlled his members, and rising turned again towards the city. His followers all flocked after him, calling him to stop and not go far from them, 350
2Indulging thus for length of time in thoughts of religious solitude, 349 He now suppressed his feelings and controlled his members, and rising turned again towards the city. His followers all flocked after him, calling him to stop and not go far from them, 350 But in his mind these secret thoughts so held him, devising means by which to escape from the world, that tho’ his body moved along the road, his heart was far away among the mountains; 351 Even as the bound and captive elephant, ever thinks about his desert wilds. The prince now entering the city, there met him men and women, earnest for their several ends; 352 The old besought him for their children, the young sought something for the wife, others sought something for their brethren; all those allied by kinship or by family, 353 Aimed to obtain their several suits, all of them joined in relationship dreading the pain (expectation) I, 5. LEAVING THE CITY. 51 of separation. And now the prince’s heart was filled with joy, as he suddenly heard those words ‘ separation and association.’ 354 ‘These are joyful sounds to me,’ he said, ‘they assure me that my vow shall be accomplished.’ Then deeply pondering the joy of ‘snapped relationship,’ the idea of Nirv4za, deepened and widened in him}, 355 His body as a peak of the Golden Mount, his shoulder like the elephant’s, his voice like the springthunder, his deep-blue eye like that of the king of oxen, 356 His mind full of religious thoughts (aims), his face bright as the full moon, his step like that of the lion king, thus he entered his palace, 357 Even as the son of Lord Sakra (or, Sakra-putra) his mind reverential, his person dignified, he went straight to his father’s presence, and with head inclined, enquired, ‘Is the king well?’ 358 Then he explained his dread of age, disease, and death, and sought respectfully permission to become a hermit. ‘For all things in the world’ (he said), ‘though now united, tend to separation;’ 359 Therefore he prayed to leave the world; desiring to find ‘true deliverance.’ His royal father hearing the words ‘leave the world, was forthwith seized with great heart-trembling, 360 Even as the strong wild elephant shakes with his weight the boughs of some young sapling ; going forward, seizing the prince’s hands, with falling tears, he spake as follows: 361 1 Literally, ‘deeply widened the mind of Nirvaza (Ni-pan).’ E2 52 FO-SHO-HING-TSAN-KING. I, 3. ‘Stop! nor speak such words, the time is not yet come for “a religious life,” you are young and strong, your heart beats full, to lead a religious life frequently involves trouble, 362 ‘It is rarely possible to hold the desires in check, the heart not yet estranged from their enjoyment; to leave your home and lead a painful ascetic life, your heart can hardly yet resolve on such a course; 363
3‘To dwell amidst the desert wilds or lonely dells, this heart of yours would not be perfectly at rest, for though you love religious matters, you are not yet like me in years; 364 ‘You should undertake the kingdom’s government, and let me first adopt ascetic life; but to give up your father and your sacred duties, this is not to act religiously; 365 ‘You should suppress this thought of “leaving home,” and undertake your worldly duties, find your . delight in getting an illustrious name, and after this give up your home and family.’ 366 The prince, with proper reverence and respectful feelings, again besought his royal father; but promised if he could be saved from four calamities, that he would give up the thought of ‘leaving home ;’ 367 If he would grant him life without end, no disease, nor undesirable old age, and no decay of earthly possessions; then he would obey and give up the thought of ‘leaving home.’ 368 The royal father then addressed the prince, ‘Speak not such words as these, for with respect to these four things, who is there able to prevent them, or say nay to their approach; 369 I, 5. LEAVING THE CITY. 53 ‘Asking such things as these (four things), you would provoke men’s laughter! But put away this thought of “leaving home,” and once more take yourself to pleasure.’ 370 The prince again besought his father, ‘If you may not grant me these four prayers, then let me go I pray, and leave my home. O! place no difficulties in my path; 371 ‘Your son is dwelling in a burning house, would you indeed prevent his leaving it! To ‘solve a doubt is only reasonable, who could forbid a man to seek its explanation? 372 ‘Or if he were forbidden, then by self-destruction he might solve the difficulty, in an unrighteous way: and if he were to do so, who could restrain him after death ?’ 373 The royal father, seeing his son’s mind so firmly fixed that it could not be turned, and that it would be waste of strength to bandy further words or arguments, 374 Forthwith commanded more attendant women, to provoke still more his mind to pleasure; day and night (he ordered them) to keep the roads and ways, to the end that he might not leave his palace; 375 (He moreover ordered) all the ministers of the country to come to the place where dwelt the prince, to quote and illustrate the rules of filial piety, hoping to cause him to obey the wishes of the king. 376 The prince, beholding his royal father bathed with tears and o’erwhelmed with grief, forthwith returned to his abode, and sat himself in silence to consider; 377 54 FO-SHO-HING-TSAN-KING. I, 5. All the women of the palace, coming towards him, waited as they circled him, and gazed in silence on his beauteous form. They gazed upon him not with furtive glance, 378 But like the deer in autumn brake looks wistfully at the hunter; around the prince’s straight and handsome form, (bright) as the mountain of true gold (Sumeru), 379
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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