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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(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 And so he steadfastly beheld the divine appearance (of the prince), the sweetness and complacency of his features* revealing’ what his station was and high estate, his family renown, received by inheritance, 804 The king who for a time restrained his feelings, now wishful to get rid of doubts, (enquired) (why one) descended from the royal family of the sunbrightness having attended to religious sacrifices thro’ ten thousand generations, 805 , Whereof the virtue had descended as his full inheritance, increasing and accumulating until now’, (why he) so excellent in wisdom, so young in years, had now become a recluse, 806 Rejecting the position of a Kakravartin’s’ son, begging his food, despising family fame, his beau- * Probably the symbol ma is here used for va, in which case the name would be restored to Mahesvara. * It is difficult to render such passages as this literally, but it might be translated thus, ‘With collected air and every mark of decorum.’ , * That is, according to the circumstances of the enquiry. « The sweet expression blended with a joyfulness of countenance, 5 Or it may be rendered, ‘Correctly hearing his name and high degree,’ as though one of the king’s attendants had whispered the name and family of Bodhisattva in his ear. * Largely possessed (or, collected) in his own person. 7 Son of a holy king. III, 10. BIMBASARA RAGA INVITES THE PRINCE. 117 teous form, fit for perfumes and anointings, why clothed with coarse Kas4ya garments; 807 The hand which ought to grasp the reins of empire, instead thereof, taking its little stint of food; if‘indeed (the king continued) you were not of royal descent, and would receive as an offering the transfer of this land, 808 Then would I divide with you my empire’; saying this, he scarcely hoped to excite his feelings, who had left his home and family, to be a hermit. Then forthwith the king proceeded thus: 809 ‘Give just weight I pray you to my truthful words, desire for power is kin to nobleness, and so is just pride of fame or family or wealth or personal appearance; 810 ‘No longer having any wish to subdue the proud, or to bend (others) down and so get thanks from men, it were better, then, to give to the strong and warlike martial arms to wear, for them to follow war and by their power to get supremacy; 811 ‘But when by one’s own power a kingdom falls to hand, who would not then accept the reins of empire ? The wise man knows the time to take religion, wealth, and worldly pleasure. 812 ‘But if he obtains not? the three (or, threefold profit), then in the end he abates his earnest efforts, and reverencing religion, he lets go material wealth. Wealth is the one desire® of worldly men; 813
2The wise man knows the time to take religion, wealth, and worldly pleasure. 812 ‘But if he obtains not? the three (or, threefold profit), then in the end he abates his earnest efforts, and reverencing religion, he lets go material wealth. Wealth is the one desire® of worldly men; 813 1 The absence of covetousness in Bimbasdra has passed into a proverb or a typical instance in Buddhist literature. (Compare Asvaghosha’s Sermons, passim.) : 2 If he desires not to possess the three, that is, wealth, pleasure, religion. 3 Wealth affects (makes) all men of the world. 118 FO-SHO-HING-TSAN-KING, III, ro, ‘To be rich and lose all desire for religion, this is to gain but outside wealth. But to be poor and even thus despise religion, what pleasure can indulgence give in such a case! 814 ‘But when possessed of all the three, and when enjoyed with reason and propriety, then religion, wealth, and pleasure make what is rightly called a great master; 815 ‘Permit not, then, your perfectly-endowed body to lay aside (sacrifice) its glory, without reward (merit); Mandha(ri) the Aakravartin, as a monarch, ruled the four empires of the world, 816 ‘And shared with Sakra his royal throne, but was unequal to the task of ruling heaven. But you, with your redoubtable strength, may well grasp both heavenly and human power; 817 ‘I do not rely upon my kingly power!, in my desire to keep you here by force, but seeing you change your comeliness of person, and wearing the hermit’s garb, 818 ‘Whilst it makes me reverence you for your virtue, moves me with pity and regret for you as a man; you now go begging your food, and I offer you (desire to offer) the whole land as yours; 819 ‘Whilst you are young and lusty enjoy yourself®. During middle life acquire wealth, and when old and all your abilities ripened, then is the time for following the rules of religion; 820 ‘When young to encourage religious fervour, is to destroy the sources of desire; but when old and That is, I do not command you as a king, but desire you to share my kingly power. ® Receive the pleasure of the five enjoyments (of sense), i.e. the indulgence of the five senses, III, rr. THE REPLY TO BIMBASARA RAGA. 119 the breath (of desire) is less eager, then is the time to seek religious solitude; 821 ‘When old we should avoid, as a shame, desire of wealth, but get honour in the world by a religious life; but when young, and the heart light and elastic, then is the time to partake of pleasure, 822 ‘In boon companionship to indulge in gaiety, and partake to the full of mutual intercourse; but as years creep on, giving up indulgence, to observe the ordinances of religion, 823 ‘To mortify the five desires, and go on increasing a joyful and religious heart, is not this the law of the eminent kings of old, who as a great company paid worship to heaven, 824
3‘And borne on the dragon’s back, received the joys of celestial abodes? All these divine and victorious monarchs, glorious in person, richly adorned, 825 ‘Thus having as a company performed their religious offering, in the end-received the reward of their conduct in heaven.’ Thus Bimbaséra RAga (used) every kind of winning expedient in argument; 826 The royal prince unmoved and fixed remained firm as Mount Sumeru. Varca 11. Tue Repty To BrmpasAra RAGA, Bimbas4ra RAga having, in a decorous manner, and with soothing speech, made his request, the prince on his part respectfully replied, in the following words, deep and heart-stirring: 827 ‘Illustrious and world renowned! Your words are 3120 FO-SHO-HING-TSAN-KING. TI, 11. not opposed to reason, descendant of a distinguished family—an Aryan'—amongst men? a true friend indeed, 828 ‘Righteous and sincere to the bottom of your heart, it is proper for religion’s sake to speak thus’ In all the world, in its different sections, there is no chartered place‘ for solid virtue (right principles), 829 ‘For if virtue flags and folly rules, what reverence ean there be, or honour paid, to a high name or boast of prowess, inherited from former generations! 830 ‘And so there may be in the midst of great distress, large goodness, these are not mutually opposed. This then is so with the world in the connection of true worth and friendship, 831 ‘A true friend who makes good (free) use of wealth—is rightly called a fast and firm treasure, but he who guards and stints the profit he has made, his wealth will soon be spent and lost; 832 ‘The wealth of a country is no constant treasure, but that which is given in charity is rich in returns, therefore charity is a true friend, altho’ it scatters, yet it brings no repentance; 833 ‘You indeed are known as liberal and kind, I make no reply in opposition to you, but simply as we meet, so with agreeable purpose we talk. 834 1 The symbols are ‘ho-lai;’ the translation may be simply ‘ descendant of a noble (ariya) and renowned family.’ * Or, for men’s sake. * This line literally translated is, ‘Religion requires (me) thus to speak,’ or, if the expression ‘gu shi’ refers to what has been said (as it generally does), then the line will run thus,‘ Religion justifies you in speaking as you have.’ * We cannot place (i.e. fix the place) where religion (or, virtue and right principle) must dwell. III, 11. THE REPLY TO BIMBASARA RAGA. 121 ‘I fear birth, old age, disease, and death, and so I seek to find a sure mode of deliverance; I have put away thought of relatives and family affection, how is it possible then for me to return to the world (five desires) 835 ‘And not to fear to revive the poisonous snake, (and after)! the hail to be burned in the fierce fire; indeed I fear the objects of these several desires, this whirling in the stream (oh life) troubles my heart, 836
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(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 And so he steadfastly beheld the divine appearance (of the prince), the sweetness and complacency of his features* revealing’ what his station was and high estate, his family renown, received by inheritance, 804 The king who for a time restrained his feelings, now wishful to get rid of doubts, (enquired) (why one) descended from the royal family of the sunbrightness having attended to religious sacrifices thro’ ten thousand generations, 805 , Whereof the virtue had descended as his full inheritance, increasing and accumulating until now’, (why he) so excellent in wisdom, so young in years, had now become a recluse, 806 Rejecting the position of a Kakravartin’s’ son, begging his food, despising family fame, his beau- * Probably the symbol ma is here used for va, in which case the name would be restored to Mahesvara. * It is difficult to render such passages as this literally, but it might be translated thus, ‘With collected air and every mark of decorum.’ , * That is, according to the circumstances of the enquiry. « The sweet expression blended with a joyfulness of countenance, 5 Or it may be rendered, ‘Correctly hearing his name and high degree,’ as though one of the king’s attendants had whispered the name and family of Bodhisattva in his ear. * Largely possessed (or, collected) in his own person. 7 Son of a holy king. III, 10. BIMBASARA RAGA INVITES THE PRINCE. 117 teous form, fit for perfumes and anointings, why clothed with coarse Kas4ya garments; 807 The hand which ought to grasp the reins of empire, instead thereof, taking its little stint of food; if‘indeed (the king continued) you were not of royal descent, and would receive as an offering the transfer of this land, 808 Then would I divide with you my empire’; saying this, he scarcely hoped to excite his feelings, who had left his home and family, to be a hermit. Then forthwith the king proceeded thus: 809 ‘Give just weight I pray you to my truthful words, desire for power is kin to nobleness, and so is just pride of fame or family or wealth or personal appearance; 810 ‘No longer having any wish to subdue the proud, or to bend (others) down and so get thanks from men, it were better, then, to give to the strong and warlike martial arms to wear, for them to follow war and by their power to get supremacy; 811 ‘But when by one’s own power a kingdom falls to hand, who would not then accept the reins of empire ? The wise man knows the time to take religion, wealth, and worldly pleasure. 812 ‘But if he obtains not? the three (or, threefold profit), then in the end he abates his earnest efforts, and reverencing religion, he lets go material wealth. Wealth is the one desire® of worldly men; 813
2The wise man knows the time to take religion, wealth, and worldly pleasure. 812 ‘But if he obtains not? the three (or, threefold profit), then in the end he abates his earnest efforts, and reverencing religion, he lets go material wealth. Wealth is the one desire® of worldly men; 813 1 The absence of covetousness in Bimbasdra has passed into a proverb or a typical instance in Buddhist literature. (Compare Asvaghosha’s Sermons, passim.) : 2 If he desires not to possess the three, that is, wealth, pleasure, religion. 3 Wealth affects (makes) all men of the world. 118 FO-SHO-HING-TSAN-KING, III, ro, ‘To be rich and lose all desire for religion, this is to gain but outside wealth. But to be poor and even thus despise religion, what pleasure can indulgence give in such a case! 814 ‘But when possessed of all the three, and when enjoyed with reason and propriety, then religion, wealth, and pleasure make what is rightly called a great master; 815 ‘Permit not, then, your perfectly-endowed body to lay aside (sacrifice) its glory, without reward (merit); Mandha(ri) the Aakravartin, as a monarch, ruled the four empires of the world, 816 ‘And shared with Sakra his royal throne, but was unequal to the task of ruling heaven. But you, with your redoubtable strength, may well grasp both heavenly and human power; 817 ‘I do not rely upon my kingly power!, in my desire to keep you here by force, but seeing you change your comeliness of person, and wearing the hermit’s garb, 818 ‘Whilst it makes me reverence you for your virtue, moves me with pity and regret for you as a man; you now go begging your food, and I offer you (desire to offer) the whole land as yours; 819 ‘Whilst you are young and lusty enjoy yourself®. During middle life acquire wealth, and when old and all your abilities ripened, then is the time for following the rules of religion; 820 ‘When young to encourage religious fervour, is to destroy the sources of desire; but when old and That is, I do not command you as a king, but desire you to share my kingly power. ® Receive the pleasure of the five enjoyments (of sense), i.e. the indulgence of the five senses, III, rr. THE REPLY TO BIMBASARA RAGA. 119 the breath (of desire) is less eager, then is the time to seek religious solitude; 821 ‘When old we should avoid, as a shame, desire of wealth, but get honour in the world by a religious life; but when young, and the heart light and elastic, then is the time to partake of pleasure, 822 ‘In boon companionship to indulge in gaiety, and partake to the full of mutual intercourse; but as years creep on, giving up indulgence, to observe the ordinances of religion, 823 ‘To mortify the five desires, and go on increasing a joyful and religious heart, is not this the law of the eminent kings of old, who as a great company paid worship to heaven, 824
3‘And borne on the dragon’s back, received the joys of celestial abodes? All these divine and victorious monarchs, glorious in person, richly adorned, 825 ‘Thus having as a company performed their religious offering, in the end-received the reward of their conduct in heaven.’ Thus Bimbaséra RAga (used) every kind of winning expedient in argument; 826 The royal prince unmoved and fixed remained firm as Mount Sumeru. Varca 11. Tue Repty To BrmpasAra RAGA, Bimbas4ra RAga having, in a decorous manner, and with soothing speech, made his request, the prince on his part respectfully replied, in the following words, deep and heart-stirring: 827 ‘Illustrious and world renowned! Your words are 3120 FO-SHO-HING-TSAN-KING. TI, 11. not opposed to reason, descendant of a distinguished family—an Aryan'—amongst men? a true friend indeed, 828 ‘Righteous and sincere to the bottom of your heart, it is proper for religion’s sake to speak thus’ In all the world, in its different sections, there is no chartered place‘ for solid virtue (right principles), 829 ‘For if virtue flags and folly rules, what reverence ean there be, or honour paid, to a high name or boast of prowess, inherited from former generations! 830 ‘And so there may be in the midst of great distress, large goodness, these are not mutually opposed. This then is so with the world in the connection of true worth and friendship, 831 ‘A true friend who makes good (free) use of wealth—is rightly called a fast and firm treasure, but he who guards and stints the profit he has made, his wealth will soon be spent and lost; 832 ‘The wealth of a country is no constant treasure, but that which is given in charity is rich in returns, therefore charity is a true friend, altho’ it scatters, yet it brings no repentance; 833 ‘You indeed are known as liberal and kind, I make no reply in opposition to you, but simply as we meet, so with agreeable purpose we talk. 834 1 The symbols are ‘ho-lai;’ the translation may be simply ‘ descendant of a noble (ariya) and renowned family.’ * Or, for men’s sake. * This line literally translated is, ‘Religion requires (me) thus to speak,’ or, if the expression ‘gu shi’ refers to what has been said (as it generally does), then the line will run thus,‘ Religion justifies you in speaking as you have.’ * We cannot place (i.e. fix the place) where religion (or, virtue and right principle) must dwell. III, 11. THE REPLY TO BIMBASARA RAGA. 121 ‘I fear birth, old age, disease, and death, and so I seek to find a sure mode of deliverance; I have put away thought of relatives and family affection, how is it possible then for me to return to the world (five desires) 835 ‘And not to fear to revive the poisonous snake, (and after)! the hail to be burned in the fierce fire; indeed I fear the objects of these several desires, this whirling in the stream (oh life) troubles my heart, 836
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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