Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1‘We know that you delight to act religiously; it is certain, then, without a doubt, this is not the time for you to be a hermit (to enter the forest wilds); a feeling of deep pity consumes our heart! 683 ‘You, if you be indeed moved by religion, ought to feel some pity for our case; let your kindly feelings flow abroad, to comfort us who are worn at heart; 684 ‘Let not the tide of sorrow and of sadness completely overwhelm the outlets of our heart; as the torrents (which roll down) the grassy mountains; or the calamities of tempest, fiery heat, and lightning; 685 ‘For so the grieving heart has these four sorrows, turmoil and drought, passion and overthrow. But come! return to your native place, the time will arrive when you can go forth again as a recluse. 686 ‘But now to disregard your family duties, to turn against father and mother, how can this be called II, 9. THE MISSION TO SEEK THE PRINCE. 97 love and affection? that love which overshadows and embraces all. 687 ‘Religion requires not the wild solitudes ; you can practise a hermit’s duties in your home; studiously thoughtful, diligent in expedients, this is to lead a hermit’s life in truth. 688 ‘A shaven head, and garments soiled with dirt,— to wander by yourself through desert wilds,—this is but to encourage constant fears, and cannot be rightly called “an awakened hermit’s (life).” 689 ‘Would rather we might take you by the hand, and sprinkle! water on your head, and crown you with a heavenly diadem, and place you underneath a flowery canopy, 690 ‘That all eyes might gaze with eagerness upon you; after this, in truth, we would leave our home with joy. The former kings Teou-lau-ma (Druma ?), A-neou-#e-o-sa (Anugasa or AnudAsa), 691 ‘Po-e-lo-po-yau (Vagrabahu), Pi-po-lo-’anti (Vaibhraga), Pi-ti-o-#e-na (Vatdégana ?), Na-losha-po-lo (Narasavara ?), 692 ‘All these several kings refused not the royal crown, the jewels, and the ornaments of person; their hands and feet were adorned with gems, 693 ‘Around them were women to delight and please, these things they cast not from them, for the sake of escape; you then may also come back home, and undertake both necessary duties?; 694 ‘Your mind prepare itself in higher law, whilst for the sake of earth you wield the sceptre; let there be no more weeping, but comply with what we say, and let us publish it; 695 1 I have here substituted Ny for PH. * That is, the duties of religion and also of the state. (19] H 98 FO-SHO-HING-TSAN-KING. II, 9. ‘And having published it with your authority, then you may return and receive respectful welcome. Your father and your mother, for your sake, in grief shed tears like the great ocean; 696 ‘Having no stay and no dependence now—no source from which the Sakya stem may grow—you ought, like the captain of the ship, to bring it safely across to a place of safety. 697
2Your father and your mother, for your sake, in grief shed tears like the great ocean; 696 ‘Having no stay and no dependence now—no source from which the Sakya stem may grow—you ought, like the captain of the ship, to bring it safely across to a place of safety. 697 ‘The royal prince Pi-san-ma, as also Lo-mepo-ti, they respectfully attended to the command of their father, you also should do the same! 698 ‘Your loving mother who cherished you so kindly, with no regard for self, through years of care, as the cow deprived of her calf, weeps and laments, forgetting to eat or sleep; 699 ‘You surely ought to return to her at once, to protect her life from evil; as a solitary bird, away from its fellows, or as the lonely elephant, wandering through the jungle, 700 ‘Losing the care of their young, ever think of protecting and defending them, so you the only child, young and defenceless, not knowing what you do, bring trouble and solicitude; 7o1 ‘Cause, then, this sorrow to dissipate itself; as one who. rescues the moon? from being devoured, so do you reassure the men and women of the land, and remove from them the consuming grief, 702 ‘(And suppress) the sighs that rise like breath to heaven, which cause the darkness that obscures their sight; seeking you, as water, to quench the fire, the fire quenched, their eyes shall open.’ 703 1 Referring to an eclipse of the moon. TI, 9. THE MISSION TO SEEK THE PRINCE. 99 Bodhisattva, hearing of his father the king, experienced the greatest distress of mind, and sitting still, gave himself to reflection; and then, in due course, replied respectfully: 704 ‘I know indeed that my royal father is possessed of a loving and deeply! considerate mind, but my fear of birth, old age, disease, and death has led me to disobey, and disregard his extreme kindness. 705 ‘Whoever neglects right consideration about his present life, and because he hopes to escape in the end, therefore disregards all precautions (in the present), on this man comes the inevitable doom of death. 706 ‘It is the knowledge of this, therefore, that weighs with me, and after long delay has constrained me to a hermit’s life; hearing of my father, the king, and his grief, my heart is affected with increased love; 707 ‘But yet, all is like the fancy of a dream, quickly reverting to nothingness. Know then, without fear of contradiction, that the nature of existing things is not uniform; 708 ‘The cause of sorrow is not necessarily? the relationship of child with parent, but that which produces the pain of separation, results from the influence of delusion®; 709 ‘As men going along a road suddenly meet midway with others, and then a moment more are separated, each one going his own way‘, 710 1 Or, as we should say, ‘of deep consideration.’ ? Or, does not necessarily exist either in child or parent. * Delusion is here equivalent to ‘moha.’
3Or, does not necessarily exist either in child or parent. * Delusion is here equivalent to ‘moha.’ ‘ This line may be more literally translated ‘each one acting for himself according to his own purpose.’ The words run thus, ‘opposite purpose, private, of himself.’ H 2 100 FO-SHO-HING-TSAN-KING. II, 9. ‘So by the force of concomitance, relationships are framed, and then, according to each one’s destiny1, there is separation; he who thoroughly investigates this false connection of relationship ought not to cherish in himself grief; 711 ‘In this world there is rupture of family love, in another life (world) it is sought for again; brought together for a moment, again rudely divided 2, everywhere the fetters of kindred are formed*! 712 ‘Ever being bound, and ever being loosened! who can sufficiently lament such constant separations; born into the world‘, and then gradually changing, constantly separated by death and then born again. 713 ‘All things which exist in time must perish &, the forests and mountains all things thus exist*®; in time are born all sensuous things (things possessing the five desires), so is it both with worldly substance? and with time. 714 ‘Because, then, death pervades all time, get rid of death 8, and time will disappear. You desire to * The word for ‘destiny’ is li; it means the ‘reason’ or ‘rule of action.’ ? Or, separated in opposite directions. ° In every place (place-place) there is no (place) without relationships. ‘ From the moment of conception (placed in the womb) gradually changing. ® All things (in) time have death. * The text is very curt, ‘mountains, forests, what (is there) without time.’ 7 ‘Seeking wealth (in?) time, even thus;’ or, ‘Seeking wealth and time, are even thus.’ ® «Exclude the laws of death (sse f4), there will be no time.’ II, 9- THE MISSION TO SEEK THE PRINCE, IOI make me king, and it is difficult to resist the offices of love; 715 ‘But as a disease (is difficult to bear) without medicine, so neither can I bear (this weight of dignity); in every condition, high or low, we find folly and ignorance, (and men) carelessly following the dictates of lustful passion; 716 ‘ At last, we come’ to live in constant fear ; thinking anxiously of the outward form, the spirit droops; following the ways of men®, the mind resists the right®; but, the conduct of the wise is not so. 717 -‘The sumptuously ornamented‘ and_ splendid palace (I look upon) as filled with fire; the hundred dainty dishes (tastes) of the divine kitchen, as mingled with destructive poisons; 718 ‘The lily growing on the tranquil lake, in its midst harbours countless noisome insects; and so the towering abode of the rich is the house of calamity ; the wise will not dwell therein. 719 ‘In former times illustrious kings, seeing the many crimes of their home and country, affecting as with poison the dwellers therein, in sorrowful disgust sought comfort in seclusion®; 720
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.
1‘We know that you delight to act religiously; it is certain, then, without a doubt, this is not the time for you to be a hermit (to enter the forest wilds); a feeling of deep pity consumes our heart! 683 ‘You, if you be indeed moved by religion, ought to feel some pity for our case; let your kindly feelings flow abroad, to comfort us who are worn at heart; 684 ‘Let not the tide of sorrow and of sadness completely overwhelm the outlets of our heart; as the torrents (which roll down) the grassy mountains; or the calamities of tempest, fiery heat, and lightning; 685 ‘For so the grieving heart has these four sorrows, turmoil and drought, passion and overthrow. But come! return to your native place, the time will arrive when you can go forth again as a recluse. 686 ‘But now to disregard your family duties, to turn against father and mother, how can this be called II, 9. THE MISSION TO SEEK THE PRINCE. 97 love and affection? that love which overshadows and embraces all. 687 ‘Religion requires not the wild solitudes ; you can practise a hermit’s duties in your home; studiously thoughtful, diligent in expedients, this is to lead a hermit’s life in truth. 688 ‘A shaven head, and garments soiled with dirt,— to wander by yourself through desert wilds,—this is but to encourage constant fears, and cannot be rightly called “an awakened hermit’s (life).” 689 ‘Would rather we might take you by the hand, and sprinkle! water on your head, and crown you with a heavenly diadem, and place you underneath a flowery canopy, 690 ‘That all eyes might gaze with eagerness upon you; after this, in truth, we would leave our home with joy. The former kings Teou-lau-ma (Druma ?), A-neou-#e-o-sa (Anugasa or AnudAsa), 691 ‘Po-e-lo-po-yau (Vagrabahu), Pi-po-lo-’anti (Vaibhraga), Pi-ti-o-#e-na (Vatdégana ?), Na-losha-po-lo (Narasavara ?), 692 ‘All these several kings refused not the royal crown, the jewels, and the ornaments of person; their hands and feet were adorned with gems, 693 ‘Around them were women to delight and please, these things they cast not from them, for the sake of escape; you then may also come back home, and undertake both necessary duties?; 694 ‘Your mind prepare itself in higher law, whilst for the sake of earth you wield the sceptre; let there be no more weeping, but comply with what we say, and let us publish it; 695 1 I have here substituted Ny for PH. * That is, the duties of religion and also of the state. (19] H 98 FO-SHO-HING-TSAN-KING. II, 9. ‘And having published it with your authority, then you may return and receive respectful welcome. Your father and your mother, for your sake, in grief shed tears like the great ocean; 696 ‘Having no stay and no dependence now—no source from which the Sakya stem may grow—you ought, like the captain of the ship, to bring it safely across to a place of safety. 697
2Your father and your mother, for your sake, in grief shed tears like the great ocean; 696 ‘Having no stay and no dependence now—no source from which the Sakya stem may grow—you ought, like the captain of the ship, to bring it safely across to a place of safety. 697 ‘The royal prince Pi-san-ma, as also Lo-mepo-ti, they respectfully attended to the command of their father, you also should do the same! 698 ‘Your loving mother who cherished you so kindly, with no regard for self, through years of care, as the cow deprived of her calf, weeps and laments, forgetting to eat or sleep; 699 ‘You surely ought to return to her at once, to protect her life from evil; as a solitary bird, away from its fellows, or as the lonely elephant, wandering through the jungle, 700 ‘Losing the care of their young, ever think of protecting and defending them, so you the only child, young and defenceless, not knowing what you do, bring trouble and solicitude; 7o1 ‘Cause, then, this sorrow to dissipate itself; as one who. rescues the moon? from being devoured, so do you reassure the men and women of the land, and remove from them the consuming grief, 702 ‘(And suppress) the sighs that rise like breath to heaven, which cause the darkness that obscures their sight; seeking you, as water, to quench the fire, the fire quenched, their eyes shall open.’ 703 1 Referring to an eclipse of the moon. TI, 9. THE MISSION TO SEEK THE PRINCE. 99 Bodhisattva, hearing of his father the king, experienced the greatest distress of mind, and sitting still, gave himself to reflection; and then, in due course, replied respectfully: 704 ‘I know indeed that my royal father is possessed of a loving and deeply! considerate mind, but my fear of birth, old age, disease, and death has led me to disobey, and disregard his extreme kindness. 705 ‘Whoever neglects right consideration about his present life, and because he hopes to escape in the end, therefore disregards all precautions (in the present), on this man comes the inevitable doom of death. 706 ‘It is the knowledge of this, therefore, that weighs with me, and after long delay has constrained me to a hermit’s life; hearing of my father, the king, and his grief, my heart is affected with increased love; 707 ‘But yet, all is like the fancy of a dream, quickly reverting to nothingness. Know then, without fear of contradiction, that the nature of existing things is not uniform; 708 ‘The cause of sorrow is not necessarily? the relationship of child with parent, but that which produces the pain of separation, results from the influence of delusion®; 709 ‘As men going along a road suddenly meet midway with others, and then a moment more are separated, each one going his own way‘, 710 1 Or, as we should say, ‘of deep consideration.’ ? Or, does not necessarily exist either in child or parent. * Delusion is here equivalent to ‘moha.’
3Or, does not necessarily exist either in child or parent. * Delusion is here equivalent to ‘moha.’ ‘ This line may be more literally translated ‘each one acting for himself according to his own purpose.’ The words run thus, ‘opposite purpose, private, of himself.’ H 2 100 FO-SHO-HING-TSAN-KING. II, 9. ‘So by the force of concomitance, relationships are framed, and then, according to each one’s destiny1, there is separation; he who thoroughly investigates this false connection of relationship ought not to cherish in himself grief; 711 ‘In this world there is rupture of family love, in another life (world) it is sought for again; brought together for a moment, again rudely divided 2, everywhere the fetters of kindred are formed*! 712 ‘Ever being bound, and ever being loosened! who can sufficiently lament such constant separations; born into the world‘, and then gradually changing, constantly separated by death and then born again. 713 ‘All things which exist in time must perish &, the forests and mountains all things thus exist*®; in time are born all sensuous things (things possessing the five desires), so is it both with worldly substance? and with time. 714 ‘Because, then, death pervades all time, get rid of death 8, and time will disappear. You desire to * The word for ‘destiny’ is li; it means the ‘reason’ or ‘rule of action.’ ? Or, separated in opposite directions. ° In every place (place-place) there is no (place) without relationships. ‘ From the moment of conception (placed in the womb) gradually changing. ® All things (in) time have death. * The text is very curt, ‘mountains, forests, what (is there) without time.’ 7 ‘Seeking wealth (in?) time, even thus;’ or, ‘Seeking wealth and time, are even thus.’ ® «Exclude the laws of death (sse f4), there will be no time.’ II, 9- THE MISSION TO SEEK THE PRINCE, IOI make me king, and it is difficult to resist the offices of love; 715 ‘But as a disease (is difficult to bear) without medicine, so neither can I bear (this weight of dignity); in every condition, high or low, we find folly and ignorance, (and men) carelessly following the dictates of lustful passion; 716 ‘ At last, we come’ to live in constant fear ; thinking anxiously of the outward form, the spirit droops; following the ways of men®, the mind resists the right®; but, the conduct of the wise is not so. 717 -‘The sumptuously ornamented‘ and_ splendid palace (I look upon) as filled with fire; the hundred dainty dishes (tastes) of the divine kitchen, as mingled with destructive poisons; 718 ‘The lily growing on the tranquil lake, in its midst harbours countless noisome insects; and so the towering abode of the rich is the house of calamity ; the wise will not dwell therein. 719 ‘In former times illustrious kings, seeing the many crimes of their home and country, affecting as with poison the dwellers therein, in sorrowful disgust sought comfort in seclusion®; 720
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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