Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1of religion. * For the symbol = I have substituted wy ‘to go towards.’ The whole line may be translated ‘following the turbulent (streams) he crossed the Ganges,’ in this case =| would be for { . But the sentence is obscure, as ‘lang tsai’ may be a proper name. * The distance from the place of the interview with the ministers to the Vulture Peak would be in a straight line about 150 miles. In the Southern books (Nidana-katha; Buddhist Birth Stories, by Mr. Rhys Davids, pp. 85 and 87 n.) it is said that from Kapilavastu to the River Anom4, near which the interview took place, is thirty yoganas; this is greatly in excess of the real distance, which is about thirty-three miles, or five yoganas. Then again from the Anomé River, or the village of Maneya (Mhaniya), where the Bodhisattva halted (see Romantic Legend of Buddha, p. 140, and compare vol. xii, plate viii, Archaological Survey of India), to Régagriha by way of Vais4li would not be more than 180 miles, so that the whole distance from Kapilavastu (assuming Bhuila to represent this old town) would be about 215 miles, or about thirty yoganas. Hence we assume that the thirty yoganas of the Southern account is intended to represent the entire distance from Kapilavastu, and not from the River Anom&. Mr. Rhys Davids supposes the distance from Kapilavastu to Ragagriha (vid Vaisalt) to be sixty yoganas (loc. cit. Birth Stories). In the Southern account the journey from the Anoma to Ragagriha is described as having been accomplished in one day. 112 FO-SHO-HING-TSAN-KING. III, ro. Hidden among the five mountains}, standing alone a lovely peak as a roof amid (the others). The trees and shrubs and flowers in bloom, the flowing fountains, and the cooling rills, 778 (All these he gazed upon)—then passing on, he entered the city of the five peaks, calm and peaceful, as one come down from heaven*, The country folk, seeing the royal prince, his comeliness and his excessive grace, 779 Though young in years, yet glorious in his person, incomparable as the appearance of a great master, seeing him thus, strange thoughts affected them, as if they gazed upon the banner (curtain) of Isvara*, 780 They stayed the foot, who passed athwart the path; those hastened on, who were behind; those going before, turned back their heads and gazed with earnest, wistful‘ look. 781 The marks and distinguishing points of his person‘, on these they fixed their eyes without fatigue, and then approached with reverent homage, joining both their hands in salutation: 782 1 The five mountains, viz., which surrounded Ragagriha, see Fah-hian, p. 112 n. The text seems to imply that the Vulture Peak towered above the others, but its base was hidden among the five. 3 As a Deva, outside (heaven). 5 The banner of Isvara (Indra) is frequently represented in Buddhist sculptures. There is a pleasing figure of it in Mrs. Speir’s Ancient India, p. 230; see also Tree and Serpent Worship, plate xxxviii and elsewhere.
23 As a Deva, outside (heaven). 5 The banner of Isvara (Indra) is frequently represented in Buddhist sculptures. There is a pleasing figure of it in Mrs. Speir’s Ancient India, p. 230; see also Tree and Serpent Worship, plate xxxviii and elsewhere. * Unsatisfied look, that is, constant or fixed gaze. 5 The marks and distinguishing points are the signs to be found on the person of one destined to be a Buddha. In the text the expression ‘on the four limbs’ means ‘on the body.’ III, 10. BIMBASARA RAGA INVITES THE PRINCE. E13 With all there was a sense of wondrous joy, as in their several ways they offered what they had, looking at his noble and illustrious features; bending down their bodies! modestly, 783 Correcting every careless or unseemly gesture, thus they showed their reverence to him silently *; those who with anxious heart, seeking release, were moved by love, with feelings composed, bowed down the more®, 784 Great men and women, in their several engagements ‘, at the same time arrested on their way, paid to his person and his presence homage: and following him as they gazed, they went not back. 785 For the white circle between his eyebrows® adorning his wide and violet colour’d® eyes, his noble body bright as gold, his pure and web-joined fingers, 786 All these, though he were but a hermit, were marks of one who was a holy king; and now the men and women of R4agagriha, the old and young alike, were moved, 787 (And cried), ‘This man so noble as a recluse, what common joy is this for us’!’ At this time Bimbasfra Raga, placed upon a high tower of observation, 788 Seeing all those men and women, in different ways 1 Their different bodies, or forms. ? Silently they added their respectful homage. * These lines seem to refer to the ease of mind given to the care-worn by the presence of Bodhisattva. * Whether engaged on public or private affairs; so at least the text seems to mean, a x. aK. 5 That is, the urna, or circle of hair, supposed to be on the forehead of every great man. ® The colour is indefinite blue-like ; compare the Greek xvavos, 7 That is, ‘what an occasion for uncommon joy is this !’ [19] I 114. FO-SHO-HING-TSAN-KING. III, 10. exhibiting one mark of surprise’, calling before him some man outside, enquired at once the cause of it; 789 This one bending his knee below the tower, told fully what he had seen and heard, ‘ That one of the SAkya race, renowned of old, a prince most excellent and wonderful, 790 ‘ Divinely wise, beyond the way of this world, a fitting king to rule the eight regions, now without home, is here, and all men are paying homage to him.’ 791 The king on hearing this was deeply moved at heart?, and though his body was restrained, his soul had gone’. Calling his ministers speedily before him, and all his nobles and attendants, 792
3Calling his ministers speedily before him, and all his nobles and attendants, 792 He bade them follow secretly the (prince’s) steps, to observe what charity was given‘, (So in obedience to the command) they followed and watched him steadfastly, as with even gait and unmoved presence 793 He entered on the town and begged his food, according to the rule of all great hermits, with joyful mien and undisturbed mind, not anxious whether much or little alms were given; 794 Whatever he received, costly or poor, he placed within his bowl, then turned back to the wood, and having eaten it and drank of the flowing stream, he joyous sat upon the immaculate mountain. 795 1 Scared in different ways, assuming one attitude, or unvarying attitude ; the line simply means they all showed the same indication of astonishment. * Rejoiced with fear, or with astonishment. 5 His body held (to the place), his soul (shin) had already hastened, i.e. to the spot where Bodhisattva was. * Or, what religious. offering should be made. * The White Mountain, meaning probably the Royal Mountain. IiI,10. BIMBASARA RAGA INVITES THE PRINCE. I15 (There he beheld) the green trees fringing with their shade the crags, the scented flowers growing between the intervals, whilst the peacocks and the other birds, joyously flying, mingled their notes; 796 His sacred garments bright and lustrous, (shone) as the sun-lit mulberry leaves; the messengers beholding his fixed composure, one by one (returning), reported what they had seen; 797 The king hearing it, was moved at heart, and forthwith ordered his royal equipment to be brought, his god-like crown and his flower-bespangled robes ; then, as the lion-king, he strided forth, 798 And choosing certain aged persons of consideration, learned men, able calmly and wisely to discriminate, he (with them) led the way followed by a hundred thousand people, who like a cloud ascended with the king the royal mountain. 799 And now beholding the dignity of Bodhisattva, every outward gesture (spring of action) under government, sitting with ease upon the mountain crag1, as the moon shining limpid in the pure heavens, 800 So (was) his matchless beauty and purity of grace; then as the converting presence of religion? dwelling within the heart makes it reverential’, so (beholding him) he reverently approached, 801 Even as divine SAkara comes to the presence of 1 On the lofty abode of the mountain (peak). 3 This expression is singular, it will bear no other translation than this, ‘the converting body (or, presence) of the law, i.e. religion,’ ® Or, causes reverence (on the part of the beholder). 12 116 FO-SHO-HING-TSAN-KING. II, 10. Mo-hi-su-ma!, so with every outward form of courtesy and reverence? (the king approached) and asked him respectfully of his welfare. 802 Bodhisattva, answering as he was moved}, in his turn made similar enquiries. Then the king, the questioning over, sat down with dignity upon a clean-faced rock. 803
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.
1of religion. * For the symbol = I have substituted wy ‘to go towards.’ The whole line may be translated ‘following the turbulent (streams) he crossed the Ganges,’ in this case =| would be for { . But the sentence is obscure, as ‘lang tsai’ may be a proper name. * The distance from the place of the interview with the ministers to the Vulture Peak would be in a straight line about 150 miles. In the Southern books (Nidana-katha; Buddhist Birth Stories, by Mr. Rhys Davids, pp. 85 and 87 n.) it is said that from Kapilavastu to the River Anom4, near which the interview took place, is thirty yoganas; this is greatly in excess of the real distance, which is about thirty-three miles, or five yoganas. Then again from the Anomé River, or the village of Maneya (Mhaniya), where the Bodhisattva halted (see Romantic Legend of Buddha, p. 140, and compare vol. xii, plate viii, Archaological Survey of India), to Régagriha by way of Vais4li would not be more than 180 miles, so that the whole distance from Kapilavastu (assuming Bhuila to represent this old town) would be about 215 miles, or about thirty yoganas. Hence we assume that the thirty yoganas of the Southern account is intended to represent the entire distance from Kapilavastu, and not from the River Anom&. Mr. Rhys Davids supposes the distance from Kapilavastu to Ragagriha (vid Vaisalt) to be sixty yoganas (loc. cit. Birth Stories). In the Southern account the journey from the Anoma to Ragagriha is described as having been accomplished in one day. 112 FO-SHO-HING-TSAN-KING. III, ro. Hidden among the five mountains}, standing alone a lovely peak as a roof amid (the others). The trees and shrubs and flowers in bloom, the flowing fountains, and the cooling rills, 778 (All these he gazed upon)—then passing on, he entered the city of the five peaks, calm and peaceful, as one come down from heaven*, The country folk, seeing the royal prince, his comeliness and his excessive grace, 779 Though young in years, yet glorious in his person, incomparable as the appearance of a great master, seeing him thus, strange thoughts affected them, as if they gazed upon the banner (curtain) of Isvara*, 780 They stayed the foot, who passed athwart the path; those hastened on, who were behind; those going before, turned back their heads and gazed with earnest, wistful‘ look. 781 The marks and distinguishing points of his person‘, on these they fixed their eyes without fatigue, and then approached with reverent homage, joining both their hands in salutation: 782 1 The five mountains, viz., which surrounded Ragagriha, see Fah-hian, p. 112 n. The text seems to imply that the Vulture Peak towered above the others, but its base was hidden among the five. 3 As a Deva, outside (heaven). 5 The banner of Isvara (Indra) is frequently represented in Buddhist sculptures. There is a pleasing figure of it in Mrs. Speir’s Ancient India, p. 230; see also Tree and Serpent Worship, plate xxxviii and elsewhere.
23 As a Deva, outside (heaven). 5 The banner of Isvara (Indra) is frequently represented in Buddhist sculptures. There is a pleasing figure of it in Mrs. Speir’s Ancient India, p. 230; see also Tree and Serpent Worship, plate xxxviii and elsewhere. * Unsatisfied look, that is, constant or fixed gaze. 5 The marks and distinguishing points are the signs to be found on the person of one destined to be a Buddha. In the text the expression ‘on the four limbs’ means ‘on the body.’ III, 10. BIMBASARA RAGA INVITES THE PRINCE. E13 With all there was a sense of wondrous joy, as in their several ways they offered what they had, looking at his noble and illustrious features; bending down their bodies! modestly, 783 Correcting every careless or unseemly gesture, thus they showed their reverence to him silently *; those who with anxious heart, seeking release, were moved by love, with feelings composed, bowed down the more®, 784 Great men and women, in their several engagements ‘, at the same time arrested on their way, paid to his person and his presence homage: and following him as they gazed, they went not back. 785 For the white circle between his eyebrows® adorning his wide and violet colour’d® eyes, his noble body bright as gold, his pure and web-joined fingers, 786 All these, though he were but a hermit, were marks of one who was a holy king; and now the men and women of R4agagriha, the old and young alike, were moved, 787 (And cried), ‘This man so noble as a recluse, what common joy is this for us’!’ At this time Bimbasfra Raga, placed upon a high tower of observation, 788 Seeing all those men and women, in different ways 1 Their different bodies, or forms. ? Silently they added their respectful homage. * These lines seem to refer to the ease of mind given to the care-worn by the presence of Bodhisattva. * Whether engaged on public or private affairs; so at least the text seems to mean, a x. aK. 5 That is, the urna, or circle of hair, supposed to be on the forehead of every great man. ® The colour is indefinite blue-like ; compare the Greek xvavos, 7 That is, ‘what an occasion for uncommon joy is this !’ [19] I 114. FO-SHO-HING-TSAN-KING. III, 10. exhibiting one mark of surprise’, calling before him some man outside, enquired at once the cause of it; 789 This one bending his knee below the tower, told fully what he had seen and heard, ‘ That one of the SAkya race, renowned of old, a prince most excellent and wonderful, 790 ‘ Divinely wise, beyond the way of this world, a fitting king to rule the eight regions, now without home, is here, and all men are paying homage to him.’ 791 The king on hearing this was deeply moved at heart?, and though his body was restrained, his soul had gone’. Calling his ministers speedily before him, and all his nobles and attendants, 792
3Calling his ministers speedily before him, and all his nobles and attendants, 792 He bade them follow secretly the (prince’s) steps, to observe what charity was given‘, (So in obedience to the command) they followed and watched him steadfastly, as with even gait and unmoved presence 793 He entered on the town and begged his food, according to the rule of all great hermits, with joyful mien and undisturbed mind, not anxious whether much or little alms were given; 794 Whatever he received, costly or poor, he placed within his bowl, then turned back to the wood, and having eaten it and drank of the flowing stream, he joyous sat upon the immaculate mountain. 795 1 Scared in different ways, assuming one attitude, or unvarying attitude ; the line simply means they all showed the same indication of astonishment. * Rejoiced with fear, or with astonishment. 5 His body held (to the place), his soul (shin) had already hastened, i.e. to the spot where Bodhisattva was. * Or, what religious. offering should be made. * The White Mountain, meaning probably the Royal Mountain. IiI,10. BIMBASARA RAGA INVITES THE PRINCE. I15 (There he beheld) the green trees fringing with their shade the crags, the scented flowers growing between the intervals, whilst the peacocks and the other birds, joyously flying, mingled their notes; 796 His sacred garments bright and lustrous, (shone) as the sun-lit mulberry leaves; the messengers beholding his fixed composure, one by one (returning), reported what they had seen; 797 The king hearing it, was moved at heart, and forthwith ordered his royal equipment to be brought, his god-like crown and his flower-bespangled robes ; then, as the lion-king, he strided forth, 798 And choosing certain aged persons of consideration, learned men, able calmly and wisely to discriminate, he (with them) led the way followed by a hundred thousand people, who like a cloud ascended with the king the royal mountain. 799 And now beholding the dignity of Bodhisattva, every outward gesture (spring of action) under government, sitting with ease upon the mountain crag1, as the moon shining limpid in the pure heavens, 800 So (was) his matchless beauty and purity of grace; then as the converting presence of religion? dwelling within the heart makes it reverential’, so (beholding him) he reverently approached, 801 Even as divine SAkara comes to the presence of 1 On the lofty abode of the mountain (peak). 3 This expression is singular, it will bear no other translation than this, ‘the converting body (or, presence) of the law, i.e. religion,’ ® Or, causes reverence (on the part of the beholder). 12 116 FO-SHO-HING-TSAN-KING. II, 10. Mo-hi-su-ma!, so with every outward form of courtesy and reverence? (the king approached) and asked him respectfully of his welfare. 802 Bodhisattva, answering as he was moved}, in his turn made similar enquiries. Then the king, the questioning over, sat down with dignity upon a clean-faced rock. 803
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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