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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11035 Varca 13. Dereats MArRa. The great Azshi, of the royal tribe of Lizshis, beneath the Bodhi tree firmly established, resolved by oath to perfect the way of complete deliverance. 1036 The spirits, Nagas, and the heavenly multitude ', all were filled with joy ; but Mara Devaraga, enemy of religion, alone was grieved, and rejoiced not ; 1037 Lord of the five desires 2, skilled in all the arts of warfare, the foe of those who seek deliverance, therefore his name is rightly given Pisuna®’. 1038 «= Now this MA4ra raga had three daughters, mincingly beautiful and of a pleasant countenance, in every way fit by artful ways to enflame a man with love, highest in this respect among the Devis. 1039 The first was named Yuh-yen (lust-pollution), the second Neng-yueh-gin (able to delight a man), , K RB. ‘ 2 Le. king of sensuality. 5 The wicked one. L 2 148 FO-SHO-HING-TSAN-KING. III, 13. the third Ngai-loh! (love-joy). These three, at this time, advanced together, 1040 And addressed their father Pisuna and said: ‘May we not know the trouble that afflicts you ?’ The father calming his feelings, addressed his daughters thus: 1041 ‘The world has now a great Muni, he has taken a strong oath as a helmet, he holds a mighty bow in his hand, wisdom is the diamond shaft he uses, 1042 ‘His object is to get the mastery in the world, to ruin and destroy my territory (domain); I am myself unequal to him, for all men will believe in him, 1043 ‘And all find refuge in the way of his salvation ; then will my land be desert and unoccupied. But as when a man transgresses the laws of morality, his body (or, he himself) is then empty (i. e. unprotected), 1044 ‘So now, the eye of wisdom, not yet opened (in this man), whilst my empire still has peace (quiet), I will go and overturn his purpose, and break down and divide the ridge-pole (of his house)*.’ 1045 Seizing then his bow and his five arrows, with all his retinue of male and female attendants, he went to that grove of ‘fortunate rest’ with the vow that the world (all flesh) should not find peace *. 1046 Then seeing the Muni, quiet and still (silent), preparing to cross the sea of the three worlds, in his left hand grasping his bow, with his right hand pointing his arrow, 1047 1 See Childers, sub M4ro, for the name of the daughters. In Sanskrit, Rati, Priti, and Trishn4. 3 «T will return to the house ...., he findeth it swept and garnished, but empty.’ ® Should not find ‘rest.’ There is a play on the word. II, 13. DEFEATS MARA. 149 He addressed Bodhisattva and said: ‘ Kshatriya! rise up quickly! for you may well fear! your death is at hand; you may practise your own religious system!, 1048 ‘But let go this effort after the law of deliverance (for others); wage warfare in the field of charity? as a cause of merit, appease the tumultuous world, and so in the end reach your reward in heaven; 1049
2your death is at hand; you may practise your own religious system!, 1048 ‘But let go this effort after the law of deliverance (for others); wage warfare in the field of charity? as a cause of merit, appease the tumultuous world, and so in the end reach your reward in heaven; 1049 ‘This is a way renowned and well established, in which former saints (victors) have walked, Aishis and kings and men of eminence; but this system of penury and alms-begging is unworthy of you. 1050 ‘Now then if you rise not, you had best consider with yourself, that if you give not up your vow, and tempt me to let fly an arrrow, 1051 ‘How that Aila, grandchild of Soma’, by one of these arrows just touched, as by a fanning of the wind, lost his reason and became a madman; 1052 ‘And how the A’shi Vimala, practising austerities, hearing the sound of one of these darts, his heart possessed by great fear, bewildered and darkened he lost his true nature; 1053 ‘How much less can you—a late-born one—hope to escape this dart of mine. Quickly arise then! if hardly you may get away! 1054 ‘This arrow full of rankling poison, fearfully insidious where it strikes a foe! See now! with all my force, I point it! and are you resting in the face of such calamity? 1055 ‘ How is it that you fear not this dread arrow ? say ! why do you not tremble ?’ Mara uttered such fear-inspiring threats, bent on overawing Bodhisattva. 1056 * Or, a system of religion for yourself. ® Religious almsgiving. ® Aida, the grandson of Soma (i.e. Purftravas, the lover of Urvasi?). 150 FO-SHO-HING-TSAN-KING. TIT, 13. But Bodhisattva’s heart remained unmoved; no doubt, no fear was present. Then Mara instantly discharged his arrow, whilst the three women came in front; 1057 Bodhisattva regarded not the arrow, nor considered ought the women three. Mara raga now was troubled much with doubt, and muttered thus *twixt heart and mouth : ‘1058 ‘Long since the maiden of the snowy mountains, shooting at Mahesvara, constrained him to change his mind; and yet Bodhisattva is unmoved, 1059 ‘And heeds not even this dart of mine, nor the three heavenly women! nought prevails to move his heart or raise one spark of love within him. 1060 ‘Now must I assemble my army-host, and press him sore by force;’ having thought thus awhile, M4ra’s army suddenly assembled round; 1061 Each (severally) assumed his own peculiar form ; some were holding spears, others grasping swords, others snatching up trees, others wielding diamond maces ; (thus were they) armed with every sort of weapon; 1062 Some had heads like hogs, others like fishes, others like asses, others like horses; some with forms like snakes or like the ox or savage tiger ; lion-headed, dragon-headed, (and like) every other kind of beast; 1063 Some had many heads on one body-trunk, with faces having but a single eye, and then again with many eyes; some with great-bellied mighty bodies, 1064 ;
3And others thin and skinny, bellyless; others long-legged, mighty-knee’d; others big-shanked III, 13. , DEFEATS MARA. 151 and fat-calved; some with long and claw-like nails; 1065 Some were headless, breastless, faceless; some with two feet and many bodies; some with big faces looking every way; some pale and ashycoloured, 1066 Others colour’d like the bright star rising, others steaming fiery vapour, some with ears like elephants, with humps like mountains, some with naked forms covered with hair, 1067 Some with leather skins for clothing, their faces party-coloured, crimson and white; some with tiger skins as robes, some with snake skins over them, 1068 Some with tinkling bells around their waists, others with twisted screw-like hair, others with hair dishevelled covering the body, some breathsuckers, 1069 Others body-snatchers, some dancing and shrieking awhile, some jumping onwards with their feet together, some striking one another as they went, 1070 Others waving (wheeling round) in the air, others flying and leaping between the trees, others howling, or hooting, or screaming, or whining, with their evil noises shaking the great earth; 1071 Thus this wicked goblin troop encircled on its four sides the Bodhi tree; some bent on tearing his body to pieces, others on devouring it whole; 1072 From the four sides flames belched forth, and fiery steam ascended up to heaven; tempestuous winds arose on every side’; the mountain forests shook and quaked; 1073 » Kik for pien? 152 FO-SHO-HING-TSAN-KING. III, 13. Wind, fire, and steam, with dust combined, (produced) a pitchy darkness, rendering all invisible. And now the Devas well affected to the law, and all the Nagas and the spirits (kwei-shin), 1074 All incensed at this host of Mara, with anger fired, wept tears of blood; the great company of Suddhavasa gods, beholding Mara tempting! Bodhisattva, 1075 Free from low-feeling, with hearts undisturbed by passion, moved by pity towards him and commiseration, came in a body to behold the Bodhisattva, so calmly seated and so undisturbed, 1076 Surrounded with an uncounted host of devils, shaking the heaven and earth with sounds illomened. Bodhisattva silent and quiet in the midst remained, his countenance as bright as heretofore, unchanged; 1077 Like the great lion-king placed amongst all the beasts howling and growling round him (so he sat), a sight unseen before, so strange and wonderful! 1078 The host of M4ra hastening, as arranged, each one exerting his utmost force, taking each other’s place in turns, threatening every moment to destroy him, 1079 Fiercely staring, grinning with their teeth, flying tumultuously, bounding here and there; but Bodhisattva, silently beholding them, (watched them) as one would watch the games of children; 1080 And now the demon host waxed fiercer and more angry, and added force to force, in further conflict; grasping at stones they could not lift, or lifting them, they could not let them go; 1081
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.
11035 Varca 13. Dereats MArRa. The great Azshi, of the royal tribe of Lizshis, beneath the Bodhi tree firmly established, resolved by oath to perfect the way of complete deliverance. 1036 The spirits, Nagas, and the heavenly multitude ', all were filled with joy ; but Mara Devaraga, enemy of religion, alone was grieved, and rejoiced not ; 1037 Lord of the five desires 2, skilled in all the arts of warfare, the foe of those who seek deliverance, therefore his name is rightly given Pisuna®’. 1038 «= Now this MA4ra raga had three daughters, mincingly beautiful and of a pleasant countenance, in every way fit by artful ways to enflame a man with love, highest in this respect among the Devis. 1039 The first was named Yuh-yen (lust-pollution), the second Neng-yueh-gin (able to delight a man), , K RB. ‘ 2 Le. king of sensuality. 5 The wicked one. L 2 148 FO-SHO-HING-TSAN-KING. III, 13. the third Ngai-loh! (love-joy). These three, at this time, advanced together, 1040 And addressed their father Pisuna and said: ‘May we not know the trouble that afflicts you ?’ The father calming his feelings, addressed his daughters thus: 1041 ‘The world has now a great Muni, he has taken a strong oath as a helmet, he holds a mighty bow in his hand, wisdom is the diamond shaft he uses, 1042 ‘His object is to get the mastery in the world, to ruin and destroy my territory (domain); I am myself unequal to him, for all men will believe in him, 1043 ‘And all find refuge in the way of his salvation ; then will my land be desert and unoccupied. But as when a man transgresses the laws of morality, his body (or, he himself) is then empty (i. e. unprotected), 1044 ‘So now, the eye of wisdom, not yet opened (in this man), whilst my empire still has peace (quiet), I will go and overturn his purpose, and break down and divide the ridge-pole (of his house)*.’ 1045 Seizing then his bow and his five arrows, with all his retinue of male and female attendants, he went to that grove of ‘fortunate rest’ with the vow that the world (all flesh) should not find peace *. 1046 Then seeing the Muni, quiet and still (silent), preparing to cross the sea of the three worlds, in his left hand grasping his bow, with his right hand pointing his arrow, 1047 1 See Childers, sub M4ro, for the name of the daughters. In Sanskrit, Rati, Priti, and Trishn4. 3 «T will return to the house ...., he findeth it swept and garnished, but empty.’ ® Should not find ‘rest.’ There is a play on the word. II, 13. DEFEATS MARA. 149 He addressed Bodhisattva and said: ‘ Kshatriya! rise up quickly! for you may well fear! your death is at hand; you may practise your own religious system!, 1048 ‘But let go this effort after the law of deliverance (for others); wage warfare in the field of charity? as a cause of merit, appease the tumultuous world, and so in the end reach your reward in heaven; 1049
2your death is at hand; you may practise your own religious system!, 1048 ‘But let go this effort after the law of deliverance (for others); wage warfare in the field of charity? as a cause of merit, appease the tumultuous world, and so in the end reach your reward in heaven; 1049 ‘This is a way renowned and well established, in which former saints (victors) have walked, Aishis and kings and men of eminence; but this system of penury and alms-begging is unworthy of you. 1050 ‘Now then if you rise not, you had best consider with yourself, that if you give not up your vow, and tempt me to let fly an arrrow, 1051 ‘How that Aila, grandchild of Soma’, by one of these arrows just touched, as by a fanning of the wind, lost his reason and became a madman; 1052 ‘And how the A’shi Vimala, practising austerities, hearing the sound of one of these darts, his heart possessed by great fear, bewildered and darkened he lost his true nature; 1053 ‘How much less can you—a late-born one—hope to escape this dart of mine. Quickly arise then! if hardly you may get away! 1054 ‘This arrow full of rankling poison, fearfully insidious where it strikes a foe! See now! with all my force, I point it! and are you resting in the face of such calamity? 1055 ‘ How is it that you fear not this dread arrow ? say ! why do you not tremble ?’ Mara uttered such fear-inspiring threats, bent on overawing Bodhisattva. 1056 * Or, a system of religion for yourself. ® Religious almsgiving. ® Aida, the grandson of Soma (i.e. Purftravas, the lover of Urvasi?). 150 FO-SHO-HING-TSAN-KING. TIT, 13. But Bodhisattva’s heart remained unmoved; no doubt, no fear was present. Then Mara instantly discharged his arrow, whilst the three women came in front; 1057 Bodhisattva regarded not the arrow, nor considered ought the women three. Mara raga now was troubled much with doubt, and muttered thus *twixt heart and mouth : ‘1058 ‘Long since the maiden of the snowy mountains, shooting at Mahesvara, constrained him to change his mind; and yet Bodhisattva is unmoved, 1059 ‘And heeds not even this dart of mine, nor the three heavenly women! nought prevails to move his heart or raise one spark of love within him. 1060 ‘Now must I assemble my army-host, and press him sore by force;’ having thought thus awhile, M4ra’s army suddenly assembled round; 1061 Each (severally) assumed his own peculiar form ; some were holding spears, others grasping swords, others snatching up trees, others wielding diamond maces ; (thus were they) armed with every sort of weapon; 1062 Some had heads like hogs, others like fishes, others like asses, others like horses; some with forms like snakes or like the ox or savage tiger ; lion-headed, dragon-headed, (and like) every other kind of beast; 1063 Some had many heads on one body-trunk, with faces having but a single eye, and then again with many eyes; some with great-bellied mighty bodies, 1064 ;
3And others thin and skinny, bellyless; others long-legged, mighty-knee’d; others big-shanked III, 13. , DEFEATS MARA. 151 and fat-calved; some with long and claw-like nails; 1065 Some were headless, breastless, faceless; some with two feet and many bodies; some with big faces looking every way; some pale and ashycoloured, 1066 Others colour’d like the bright star rising, others steaming fiery vapour, some with ears like elephants, with humps like mountains, some with naked forms covered with hair, 1067 Some with leather skins for clothing, their faces party-coloured, crimson and white; some with tiger skins as robes, some with snake skins over them, 1068 Some with tinkling bells around their waists, others with twisted screw-like hair, others with hair dishevelled covering the body, some breathsuckers, 1069 Others body-snatchers, some dancing and shrieking awhile, some jumping onwards with their feet together, some striking one another as they went, 1070 Others waving (wheeling round) in the air, others flying and leaping between the trees, others howling, or hooting, or screaming, or whining, with their evil noises shaking the great earth; 1071 Thus this wicked goblin troop encircled on its four sides the Bodhi tree; some bent on tearing his body to pieces, others on devouring it whole; 1072 From the four sides flames belched forth, and fiery steam ascended up to heaven; tempestuous winds arose on every side’; the mountain forests shook and quaked; 1073 » Kik for pien? 152 FO-SHO-HING-TSAN-KING. III, 13. Wind, fire, and steam, with dust combined, (produced) a pitchy darkness, rendering all invisible. And now the Devas well affected to the law, and all the Nagas and the spirits (kwei-shin), 1074 All incensed at this host of Mara, with anger fired, wept tears of blood; the great company of Suddhavasa gods, beholding Mara tempting! Bodhisattva, 1075 Free from low-feeling, with hearts undisturbed by passion, moved by pity towards him and commiseration, came in a body to behold the Bodhisattva, so calmly seated and so undisturbed, 1076 Surrounded with an uncounted host of devils, shaking the heaven and earth with sounds illomened. Bodhisattva silent and quiet in the midst remained, his countenance as bright as heretofore, unchanged; 1077 Like the great lion-king placed amongst all the beasts howling and growling round him (so he sat), a sight unseen before, so strange and wonderful! 1078 The host of M4ra hastening, as arranged, each one exerting his utmost force, taking each other’s place in turns, threatening every moment to destroy him, 1079 Fiercely staring, grinning with their teeth, flying tumultuously, bounding here and there; but Bodhisattva, silently beholding them, (watched them) as one would watch the games of children; 1080 And now the demon host waxed fiercer and more angry, and added force to force, in further conflict; grasping at stones they could not lift, or lifting them, they could not let them go; 1081
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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