Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1996 1 Colebrooke, p. 157. 142 FO-SHO-HING-TSAN-KING. TIT, 12, ‘This clear knowledge is not “ universal wisdom,” I must go on and seek a better explanation.’ Going on then to the place of Udra’ Azshi, he also expatiated on this question of ‘I.’ 997 (But) although he refined the matter to the utmost, laying down a term of ‘thought’ and ‘no thought’ taking the position of removing ‘thought’ and ‘no thought,’ yet even so he came not out of the mire; 998 For supposing creatures attained that state, still (he said) there is a possibility of returning to the coil, whilst Bodhisattva sought a method of getting out of it. So once more leaving Udra Ashi, 999 He went on in search of a better system, and came at last to Mount Kia-£e? [the forest of mortification], where was a town called Pain-suffering forest (Uravilva?). Here the five Bhikshus had gone before. 1000 When then he beheld these five, virtuously keeping in check their senses (passion-members), holding to the rules of moral conduct, practising mortification, dwelling in that grove of mortification®; 1001 Occupying a spot beside the Nairazgana river, perfectly composed and filled with contentment, Bodhisattva forthwith by them (selecting) one spot, quietly gave himself to thought. 1002 The five Bhikshus knowing him with earnest heart to be seeking escape, offered him their services with devotion, as if reverencing {svara Deva. 1003 1 Yuh-to. * Gay4, or Gay4sfrsha. * Or is the word fu-hing=the name of a plant, such as the uruvu (betel)? III,1z, | VISIT TO ARADA AND UDRARAMA. 143 ‘Having finished their attentions and dutiful services, then going on he took his seat not far off, as one about to enter on a course of religious practice, composing all his members as he desired. 1004 Bodhisattva diligently applied himself to ‘means,’ as one about to cross over old age, disease, and death. With full purpose of heart (he set himself) to endure mortification, to restrain every bodily passion, and give up thought about sustenance, 1005 With purity of heart to observe the fast-rules, which no worldly man (active man) can bear; silent and still, lost in thoughtful meditation; and so for six years he continued, 1006 Each day eating one hemp grain, his bodily form shrunken and attenuated, seeking how to cross (the sea) of birth and death, exercising himself still deeper and advancing further; 1007 Making his way perfect by the disentanglements of true wisdom, not eating, and yet not (looking to that as) a cause (of emancipation), his four members although exceedingly weak, his heart of wisdom increasing yet more and more in light; 1008 His spirit free, his body light and refined, his name spreading far and wide, as ‘highly gifted,’ even as the moon when first produced, or as the Kumuda flower spreading out its sweetness; 1009
2Everywhere thro’ the country his excellent fame extended; the daughters of the lord of the place both coming to see him, his mortified body like a withered branch, just completing the period of six years, IOIO Fearing the sorrow of birth and death, seeking earnestly the method (cause) of true wisdom, he 144 FO-SHO-HING-TSAN-KING. Il, x2. came to the conviction that these were not the means to extinguish desire and produce ecstatic contemplation; 1011 Nor yet (the means by which) in former time, seated underneath the Gambu tree’, he arrived at that miraculous condition, that surely was the proper way, (he thought), ror2 The way opposed to this of ‘withered body.’ I should therefore rather seek strength of body, by drink and food refresh my members, and with contentment cause my mind to rest. 1013 My mind at rest, I shall enjoy silent composure ; composure is the trap for getting ecstasy (dhydna) ; whilst in ecstasy perceiving the true law (right law, i.e. truth), then the force of truth (the law) obtained, disentanglement will follow. 1014 And thus composed, enjoying perfect quiet, old age and death are put away; and then defilement is escaped by this first means; thus then by equal steps the excellent law results from life restored by food and drink. 1015 Having carefully considered this principle, bathing in the Naira%gana river, he desired afterwards to leave the water (pool), but owing to extreme exhaustion was unable to rise; 1016 Then a heavenly spirit holding out (pressing down) a branch, taking this in his hand he (raised himself and) camé forth. At this time on the opposite side of the grove there was a certain chief herdsman, 1017 Whose eldest daughter was called Nanda. One of the Suddhavdsa Devas addressing her said, ‘ Bodhi- } See above, p. 48, ver. 335. TIT, 12. OFFERING OF NANDA. 145 sattva dwells in the grove, go you then, and present to him a religious offering.’ 1018 Nand& Balada (or Balaga or Baladhya) with joy came to the spot, above her hands (i. e. on her wrists) white chalcedony bracelets, her clothing of a grey (bluish) colour (dye); 1019 The grey and the white together contrasted in the light, as the colours of the rounded river bubble ; with simple heart and quicken’d step she came, and, bowing down at Bodhisattva’s feet, 1020 She reverently offered him perfumed rice milk, begging him of his condescension to accept it!. Bodhisattva taking it, partook of it (at once), whilst she received, even then, the fruits of her religious act. 1021 Having eaten it, all his members refreshed, he became capable of receiving Bodhi; his body and limbs glistening with (renewed strength), and his energies swelling higher still*, 1022 As the hundred streams swell the sea, or the first quarter’d moon daily increases in brightness. The five Bhikshus having witnessed this, perturbed, were filled with suspicious reflection; 1023
3The five Bhikshus having witnessed this, perturbed, were filled with suspicious reflection; 1023 They supposed (said) that his religious zeal (heart) was flagging, and that he was leaving and looking for a better abode, as though he had obtained deliverance, the five elements entirely removed *, 1024 ' See Tree and Serpent Worship, plate 1. ? This is a free translation; the text is probably defective, ij being a mistake for fff] or for we. * ‘The five elements,’ in the original ‘the five great;’ the sense seems to be that the Bodhisattva was acting as though he had attained his aim, and overcome the powers of sense. At the same [19] L 146 FO-SHO-HING-TSAN-KING. III, 12. Bodhisattva wandered on alone, directing his course to that ‘fortunate!’ tree, beneath whose shade he might accomplish his search after complete enlightenment?. 1025 (Over) the ground wide and level, producing soft and pliant grass, easily he advanced with lion step, pace by pace, (whilst) the earth shook withal ; 1026 And as it shook, K4la ndga aroused, was filled with joy, as his eyes were opened to the light. Forthwith he exclaimed: ‘When formerly I saw the Buddhas of old, there was the sign of an earthquake as now; 1027 ‘The virtues of a Muni are so great in majesty, that the great earth cannot endure’ them; as step by step his foot treads upon the ground, so is there heard the sound of the rumbling earth-shaking; 1028 ‘A brilliant light now illumes the world, as the shining of the rising sun; five hundred bluish tinted birds (I see), wheeling round to the right, flying through space; 1029 ‘A gentle, soft, and cooling breeze blows around in an agreeable way; all these auspicious (miraculous) signs are the same as those of former Buddhas; 1030 ‘Wherefore I know that this Bodhisattva will certainly arrive at perfect wisdom. And now, behold! from yonder man, a grass cutter, he obtains some pure and pliant grass, 1031 ‘Which spreading out beneath the tree, with upright body, there he takes his seat; his feet placed time it is possible that ‘the five great’ may allude to the five Bhikshus. But in any case it is better to hold to the literal sense. ) The ‘fortunate tree,’ the tree ‘of good omen,’ the Bodhi tree. * Samyak-Sambodhi. 5 Cannot excel or surpass them. III, 13. DEFEATS MARA. 147 under him, not carelessly arranged (moving to and fro), but like the firmly fixed and compact body of a Naga; 1032 ‘Nor shall he rise again from off his seat till he has completed his undertaking.” And so he (the N4ga) uttered these words by way of confirmation. The heavenly Nagas, filled with joy, 1033 (Caused a) cool refreshing breeze to rise; the trees and grass were yet unmoved by it, and all the beasts, quiet and silent, (looked on in wonderment.) 1034 These are the signs that Bodhisattva will certainly attain enlightenment. 1035 Varca 13. Dereats MArRa.
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.
1996 1 Colebrooke, p. 157. 142 FO-SHO-HING-TSAN-KING. TIT, 12, ‘This clear knowledge is not “ universal wisdom,” I must go on and seek a better explanation.’ Going on then to the place of Udra’ Azshi, he also expatiated on this question of ‘I.’ 997 (But) although he refined the matter to the utmost, laying down a term of ‘thought’ and ‘no thought’ taking the position of removing ‘thought’ and ‘no thought,’ yet even so he came not out of the mire; 998 For supposing creatures attained that state, still (he said) there is a possibility of returning to the coil, whilst Bodhisattva sought a method of getting out of it. So once more leaving Udra Ashi, 999 He went on in search of a better system, and came at last to Mount Kia-£e? [the forest of mortification], where was a town called Pain-suffering forest (Uravilva?). Here the five Bhikshus had gone before. 1000 When then he beheld these five, virtuously keeping in check their senses (passion-members), holding to the rules of moral conduct, practising mortification, dwelling in that grove of mortification®; 1001 Occupying a spot beside the Nairazgana river, perfectly composed and filled with contentment, Bodhisattva forthwith by them (selecting) one spot, quietly gave himself to thought. 1002 The five Bhikshus knowing him with earnest heart to be seeking escape, offered him their services with devotion, as if reverencing {svara Deva. 1003 1 Yuh-to. * Gay4, or Gay4sfrsha. * Or is the word fu-hing=the name of a plant, such as the uruvu (betel)? III,1z, | VISIT TO ARADA AND UDRARAMA. 143 ‘Having finished their attentions and dutiful services, then going on he took his seat not far off, as one about to enter on a course of religious practice, composing all his members as he desired. 1004 Bodhisattva diligently applied himself to ‘means,’ as one about to cross over old age, disease, and death. With full purpose of heart (he set himself) to endure mortification, to restrain every bodily passion, and give up thought about sustenance, 1005 With purity of heart to observe the fast-rules, which no worldly man (active man) can bear; silent and still, lost in thoughtful meditation; and so for six years he continued, 1006 Each day eating one hemp grain, his bodily form shrunken and attenuated, seeking how to cross (the sea) of birth and death, exercising himself still deeper and advancing further; 1007 Making his way perfect by the disentanglements of true wisdom, not eating, and yet not (looking to that as) a cause (of emancipation), his four members although exceedingly weak, his heart of wisdom increasing yet more and more in light; 1008 His spirit free, his body light and refined, his name spreading far and wide, as ‘highly gifted,’ even as the moon when first produced, or as the Kumuda flower spreading out its sweetness; 1009
2Everywhere thro’ the country his excellent fame extended; the daughters of the lord of the place both coming to see him, his mortified body like a withered branch, just completing the period of six years, IOIO Fearing the sorrow of birth and death, seeking earnestly the method (cause) of true wisdom, he 144 FO-SHO-HING-TSAN-KING. Il, x2. came to the conviction that these were not the means to extinguish desire and produce ecstatic contemplation; 1011 Nor yet (the means by which) in former time, seated underneath the Gambu tree’, he arrived at that miraculous condition, that surely was the proper way, (he thought), ror2 The way opposed to this of ‘withered body.’ I should therefore rather seek strength of body, by drink and food refresh my members, and with contentment cause my mind to rest. 1013 My mind at rest, I shall enjoy silent composure ; composure is the trap for getting ecstasy (dhydna) ; whilst in ecstasy perceiving the true law (right law, i.e. truth), then the force of truth (the law) obtained, disentanglement will follow. 1014 And thus composed, enjoying perfect quiet, old age and death are put away; and then defilement is escaped by this first means; thus then by equal steps the excellent law results from life restored by food and drink. 1015 Having carefully considered this principle, bathing in the Naira%gana river, he desired afterwards to leave the water (pool), but owing to extreme exhaustion was unable to rise; 1016 Then a heavenly spirit holding out (pressing down) a branch, taking this in his hand he (raised himself and) camé forth. At this time on the opposite side of the grove there was a certain chief herdsman, 1017 Whose eldest daughter was called Nanda. One of the Suddhavdsa Devas addressing her said, ‘ Bodhi- } See above, p. 48, ver. 335. TIT, 12. OFFERING OF NANDA. 145 sattva dwells in the grove, go you then, and present to him a religious offering.’ 1018 Nand& Balada (or Balaga or Baladhya) with joy came to the spot, above her hands (i. e. on her wrists) white chalcedony bracelets, her clothing of a grey (bluish) colour (dye); 1019 The grey and the white together contrasted in the light, as the colours of the rounded river bubble ; with simple heart and quicken’d step she came, and, bowing down at Bodhisattva’s feet, 1020 She reverently offered him perfumed rice milk, begging him of his condescension to accept it!. Bodhisattva taking it, partook of it (at once), whilst she received, even then, the fruits of her religious act. 1021 Having eaten it, all his members refreshed, he became capable of receiving Bodhi; his body and limbs glistening with (renewed strength), and his energies swelling higher still*, 1022 As the hundred streams swell the sea, or the first quarter’d moon daily increases in brightness. The five Bhikshus having witnessed this, perturbed, were filled with suspicious reflection; 1023
3The five Bhikshus having witnessed this, perturbed, were filled with suspicious reflection; 1023 They supposed (said) that his religious zeal (heart) was flagging, and that he was leaving and looking for a better abode, as though he had obtained deliverance, the five elements entirely removed *, 1024 ' See Tree and Serpent Worship, plate 1. ? This is a free translation; the text is probably defective, ij being a mistake for fff] or for we. * ‘The five elements,’ in the original ‘the five great;’ the sense seems to be that the Bodhisattva was acting as though he had attained his aim, and overcome the powers of sense. At the same [19] L 146 FO-SHO-HING-TSAN-KING. III, 12. Bodhisattva wandered on alone, directing his course to that ‘fortunate!’ tree, beneath whose shade he might accomplish his search after complete enlightenment?. 1025 (Over) the ground wide and level, producing soft and pliant grass, easily he advanced with lion step, pace by pace, (whilst) the earth shook withal ; 1026 And as it shook, K4la ndga aroused, was filled with joy, as his eyes were opened to the light. Forthwith he exclaimed: ‘When formerly I saw the Buddhas of old, there was the sign of an earthquake as now; 1027 ‘The virtues of a Muni are so great in majesty, that the great earth cannot endure’ them; as step by step his foot treads upon the ground, so is there heard the sound of the rumbling earth-shaking; 1028 ‘A brilliant light now illumes the world, as the shining of the rising sun; five hundred bluish tinted birds (I see), wheeling round to the right, flying through space; 1029 ‘A gentle, soft, and cooling breeze blows around in an agreeable way; all these auspicious (miraculous) signs are the same as those of former Buddhas; 1030 ‘Wherefore I know that this Bodhisattva will certainly arrive at perfect wisdom. And now, behold! from yonder man, a grass cutter, he obtains some pure and pliant grass, 1031 ‘Which spreading out beneath the tree, with upright body, there he takes his seat; his feet placed time it is possible that ‘the five great’ may allude to the five Bhikshus. But in any case it is better to hold to the literal sense. ) The ‘fortunate tree,’ the tree ‘of good omen,’ the Bodhi tree. * Samyak-Sambodhi. 5 Cannot excel or surpass them. III, 13. DEFEATS MARA. 147 under him, not carelessly arranged (moving to and fro), but like the firmly fixed and compact body of a Naga; 1032 ‘Nor shall he rise again from off his seat till he has completed his undertaking.” And so he (the N4ga) uttered these words by way of confirmation. The heavenly Nagas, filled with joy, 1033 (Caused a) cool refreshing breeze to rise; the trees and grass were yet unmoved by it, and all the beasts, quiet and silent, (looked on in wonderment.) 1034 These are the signs that Bodhisattva will certainly attain enlightenment. 1035 Varca 13. Dereats MArRa.
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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