Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11 Confusing. III, 13. DEFEATS MARA. 153 Their flying spears, lances, and javelins, stuck fast in space, refusing to descend; the angry thunderdrops and mighty hail, with these, were changed into five-colour’d lotus flowers, 1082 Whilst the foul poison of the dragon snakes was turned to spicy-breathing air. Thus all these count- — less sorts of creatures, wishing to destroy the Bodhisattva, 1083 Unable to remove him from the spot, were with their own weapons wounded. Now Maéra had an aunt-attendant whose name was Ma-kia-ka-li (Maha Kalt?), 1084 Who held a skull-dish in her hands, and stood in front of Bodhisattva, and with every kind of winsome gesture, tempted to lust the Bodhisattva. 1085 So all these followers of M4ra, possessed of every demon-body form, united in discordant uproar, hoping to terrify Bodhisattva; 1086 But not a hair of his was moved, and Ma4ra’s host was filled with sorrow. Then in the air the crowd of angels (spirits), their forms invisible, raised their voices, saying: 1087 ‘Behold the great Muni; his mind unmoved by any feeling of resentment, whilst all that wicked Mara race, besotted, are vainly bent on his destruction; 1088 ‘Let go your foul and murderous thoughts against that silent Muni, calmly seated! You cannot with a breath move the Sumeru mountain; 1089 ‘Fire may freeze, water may burn, the roughened earth may grow soft and pliant, but ye cannot hurt the Bodhisattva! Thro’ ages past disciplined by suffering, 1090 ‘Bodhisattva rightly trained in thought, ever 154 FO-SHO-HING-TSAN-KING. IIT, 13. advancing in the use of “means,” pure and illustrious for wisdom, loving and merciful to all, 1091 ‘These four conspicuous (excellent) virtues cannot with him be rent asunder, so as to make it hard or doubtful whether he gain the highest wisdom. 1092 ‘For as the thousand rays of yonder sun must drown the darkness of the world, or as the boring wood must kindle fire, or as the earth deep-dug gives water, 1093 ‘So he who perseveres in the “right means,” by seeking thus, will find. The world without instruction, poisoned by lust and hate and ignorance, 1094 ‘ Because he pitied “flesh,” so circumstanced, he sought on their account the joy of wisdom. Why then would you molest and hinder one who seeks to banish sorrow from the world? 1095 ‘The ignorance that everywhere prevails is due to false pernicious books (sdtras), and therefore Bodhisattva, walking uprightly, would lead and draw men after him. 1096 ‘To obscure and blind the great world-leader, this undertaking is impossible}, for ’tis as though in the Great Desert a man would purposely mislead the merchant-guide; 1097 ‘So “all flesh” having fallen into darkness, ignorant of where they are going, for their sakes he would light the lamp of wisdom ; say then! why would you extinguish it? 1098 ‘All flesh engulphed and overwhelmed in the great sea of birth and death, this one prepares the boat of wisdom ; say then! why destroy and sink it? 1099
2why would you extinguish it? 1098 ‘All flesh engulphed and overwhelmed in the great sea of birth and death, this one prepares the boat of wisdom ; say then! why destroy and sink it? 1099 ‘Patience is the sprouting of religion, firmness 1 In the sense of ‘not commendable.’ III, 13. DEFEATS MARA. 155 its root, good conduct is the flower, the enlightened heart the boughs and branches, 1100 ‘Wisdom supreme the entire tree, the “transcendent law!” the fruit, its shade protects all living things; say then! why would you cut it down? II01 ‘Lust, hate, and ignorance, (these are) the rack and bolt, the yoke placed on the shoulder of the world; through ages long he has practised austerities to rescue men from these their fetters, 1102 ‘He now shall certainly attain his end, sitting on this right-established throne; (seated) as all the previous Buddhas, firm and compact like a diamond; 1103 ‘Though all the earth were moved and shaken, yet would this place be fixed and stable; him, thus fixed and well assured, think not that you can overturn, 1104 ‘Bring down and moderate your mind’s desire, banish these high and envious thoughts, prepare yourselves for right reflection, be patient in your services. I105 Mara hearing these sounds in space, and seeing Bodhisattva still unmoved, filled with fear and banishing his high and supercilious thoughts, again took up his way to heaven above; 1106 Whilst all his host (were scattered), o’erwhelmed with grief and disappointment, fallen from their high estate, ’reft of their warrior pride, their warlike weapons and accoutrements thrown heedlessly and cast away mid woods and deserts. 1107 Like as when some cruel chieftain slain, the hateful 1 Anuttara-dharma. I 56 FO-SHO-HING-TSAN-KING. TIT, 13. band is all dispersed and scattered, so the host of Mara disconcerted, fled away. The mind of Bodhisattva (now reposed) peaceful and quiet. 1108 The morning sun-beams brighten with the dawn, the dust-like mist dispersing, disappears; the moon and stars pale their faint light, the barriers of the night are all removed, 1109 Whilst from above a fall of heavenly flowers pay their sweet tribute to the Bodhisattva. 1110. VarGa 14. O-wEI-SAN-Pou-TI (ABHISAMBODHI)!. Bodhisattva having subdued Mara, his firmly fixed mind at rest, thoroughly exhausting the first principle of truth*, he entered into deep and subtle contemplation, I111 Self-contained. Every kind of Samadhi in order passed before his eyes. During the first watch he entered on ‘right perception’, and in recollection all former births passed before his eyes; 1112 Born in such a place, of such a name, and downwards to his present birth, so through hundreds, thousands, myriads, all his births and deaths he knew; 1113 Countless in number were they, of every kind and sort; then knowing, too, his family relationships, great pity rose within his heart. 1114
31114 This sense of deep compassion passed, he once again considered ‘all that lives, and how they moved within the six‘ portions of life’s revolution, no final term to birth and death; 1115 ? The condition that looks wisdom face to face. * «Eternally exhausting the highest truth’ (paramartha). * The word for ‘ perception’ is vedana (sheu). ‘ The six modes of birth (transmigration). IIT, 14. O-WEI-SAN-POU-TI. 157 Hollow all, and false and transient (unfixed) as the plantain tree, or as a dream, or phantasy. Then in the middle watch of night, he reached to knowledge (eyes) of the pure Devas}, 1116 And beheld before him every creature, as one sees ‘images upon a mirror; all creatures born and born again to die, noble and mean, the poor and rich, 1117 Reaping the fruit of right or evil doing, and sharing happiness or misery in consequence. First he considered and distinguished evil-doers (works), that such must ever reap an evil birth; 1118 Then he considered those who practise righteous deeds, that these must gain a place with men or gods; but those again born in the nether hells, (he saw) participating in every kind of misery; 1119 Swallowing (drinking) molten brass (metal), the iron skewers piercing their bodies, confined within the boiling caldron, driven and made to enter the fiery oven (dwelling), 1120 Food for hungry, long-toothed dogs, or preyed upon by brain-devouring birds; dismayed by fire, then (they wander through) thick woods, with leaves like razors gashing their limbs, 1121 While knives divide their (writhing) bodies, or hatchets lop their members, bit by bit; drinking the bitterest poisons, their fate yet holds them back from death. 1122 Thus those who found their joy in evil deeds, he saw receiving now their direst sorrow; a momentary taste of pleasure here, a dreary length of suffering there; 1123 A laugh or joke because of others’ pain, a crying 1 Deva sight. I 58 FO-SHO-HING-TSAN-KING. IIT, 14. out and weeping now at punishment received. Surely if living creatures saw the consequence of all their evils deeds, self-visited, 1124 With hatred would they turn and leave them, fearing the ruin following—the blood and death. He saw, moreover, all the fruits of birth as beasts, each deed entailing its own return, 1125 (And) when death ensues born in some other form (beast shape), different in kind according to the deeds. Some doomed to die for the sake of skin or flesh’, some for their horns or hair or bones or wings, 1126 Others torn or killed in mutual conflict, friend or relative before, contending thus; (some) burthened with loads or dragging heavy weights, (others) pierced and urged on by pricking goads, 1127 Blood flowing down their tortured forms, parched and hungry—no relief afforded; then, turning round, (he saw) one with the other struggling, possessed of no independent strength; 1128
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.
11 Confusing. III, 13. DEFEATS MARA. 153 Their flying spears, lances, and javelins, stuck fast in space, refusing to descend; the angry thunderdrops and mighty hail, with these, were changed into five-colour’d lotus flowers, 1082 Whilst the foul poison of the dragon snakes was turned to spicy-breathing air. Thus all these count- — less sorts of creatures, wishing to destroy the Bodhisattva, 1083 Unable to remove him from the spot, were with their own weapons wounded. Now Maéra had an aunt-attendant whose name was Ma-kia-ka-li (Maha Kalt?), 1084 Who held a skull-dish in her hands, and stood in front of Bodhisattva, and with every kind of winsome gesture, tempted to lust the Bodhisattva. 1085 So all these followers of M4ra, possessed of every demon-body form, united in discordant uproar, hoping to terrify Bodhisattva; 1086 But not a hair of his was moved, and Ma4ra’s host was filled with sorrow. Then in the air the crowd of angels (spirits), their forms invisible, raised their voices, saying: 1087 ‘Behold the great Muni; his mind unmoved by any feeling of resentment, whilst all that wicked Mara race, besotted, are vainly bent on his destruction; 1088 ‘Let go your foul and murderous thoughts against that silent Muni, calmly seated! You cannot with a breath move the Sumeru mountain; 1089 ‘Fire may freeze, water may burn, the roughened earth may grow soft and pliant, but ye cannot hurt the Bodhisattva! Thro’ ages past disciplined by suffering, 1090 ‘Bodhisattva rightly trained in thought, ever 154 FO-SHO-HING-TSAN-KING. IIT, 13. advancing in the use of “means,” pure and illustrious for wisdom, loving and merciful to all, 1091 ‘These four conspicuous (excellent) virtues cannot with him be rent asunder, so as to make it hard or doubtful whether he gain the highest wisdom. 1092 ‘For as the thousand rays of yonder sun must drown the darkness of the world, or as the boring wood must kindle fire, or as the earth deep-dug gives water, 1093 ‘So he who perseveres in the “right means,” by seeking thus, will find. The world without instruction, poisoned by lust and hate and ignorance, 1094 ‘ Because he pitied “flesh,” so circumstanced, he sought on their account the joy of wisdom. Why then would you molest and hinder one who seeks to banish sorrow from the world? 1095 ‘The ignorance that everywhere prevails is due to false pernicious books (sdtras), and therefore Bodhisattva, walking uprightly, would lead and draw men after him. 1096 ‘To obscure and blind the great world-leader, this undertaking is impossible}, for ’tis as though in the Great Desert a man would purposely mislead the merchant-guide; 1097 ‘So “all flesh” having fallen into darkness, ignorant of where they are going, for their sakes he would light the lamp of wisdom ; say then! why would you extinguish it? 1098 ‘All flesh engulphed and overwhelmed in the great sea of birth and death, this one prepares the boat of wisdom ; say then! why destroy and sink it? 1099
2why would you extinguish it? 1098 ‘All flesh engulphed and overwhelmed in the great sea of birth and death, this one prepares the boat of wisdom ; say then! why destroy and sink it? 1099 ‘Patience is the sprouting of religion, firmness 1 In the sense of ‘not commendable.’ III, 13. DEFEATS MARA. 155 its root, good conduct is the flower, the enlightened heart the boughs and branches, 1100 ‘Wisdom supreme the entire tree, the “transcendent law!” the fruit, its shade protects all living things; say then! why would you cut it down? II01 ‘Lust, hate, and ignorance, (these are) the rack and bolt, the yoke placed on the shoulder of the world; through ages long he has practised austerities to rescue men from these their fetters, 1102 ‘He now shall certainly attain his end, sitting on this right-established throne; (seated) as all the previous Buddhas, firm and compact like a diamond; 1103 ‘Though all the earth were moved and shaken, yet would this place be fixed and stable; him, thus fixed and well assured, think not that you can overturn, 1104 ‘Bring down and moderate your mind’s desire, banish these high and envious thoughts, prepare yourselves for right reflection, be patient in your services. I105 Mara hearing these sounds in space, and seeing Bodhisattva still unmoved, filled with fear and banishing his high and supercilious thoughts, again took up his way to heaven above; 1106 Whilst all his host (were scattered), o’erwhelmed with grief and disappointment, fallen from their high estate, ’reft of their warrior pride, their warlike weapons and accoutrements thrown heedlessly and cast away mid woods and deserts. 1107 Like as when some cruel chieftain slain, the hateful 1 Anuttara-dharma. I 56 FO-SHO-HING-TSAN-KING. TIT, 13. band is all dispersed and scattered, so the host of Mara disconcerted, fled away. The mind of Bodhisattva (now reposed) peaceful and quiet. 1108 The morning sun-beams brighten with the dawn, the dust-like mist dispersing, disappears; the moon and stars pale their faint light, the barriers of the night are all removed, 1109 Whilst from above a fall of heavenly flowers pay their sweet tribute to the Bodhisattva. 1110. VarGa 14. O-wEI-SAN-Pou-TI (ABHISAMBODHI)!. Bodhisattva having subdued Mara, his firmly fixed mind at rest, thoroughly exhausting the first principle of truth*, he entered into deep and subtle contemplation, I111 Self-contained. Every kind of Samadhi in order passed before his eyes. During the first watch he entered on ‘right perception’, and in recollection all former births passed before his eyes; 1112 Born in such a place, of such a name, and downwards to his present birth, so through hundreds, thousands, myriads, all his births and deaths he knew; 1113 Countless in number were they, of every kind and sort; then knowing, too, his family relationships, great pity rose within his heart. 1114
31114 This sense of deep compassion passed, he once again considered ‘all that lives, and how they moved within the six‘ portions of life’s revolution, no final term to birth and death; 1115 ? The condition that looks wisdom face to face. * «Eternally exhausting the highest truth’ (paramartha). * The word for ‘ perception’ is vedana (sheu). ‘ The six modes of birth (transmigration). IIT, 14. O-WEI-SAN-POU-TI. 157 Hollow all, and false and transient (unfixed) as the plantain tree, or as a dream, or phantasy. Then in the middle watch of night, he reached to knowledge (eyes) of the pure Devas}, 1116 And beheld before him every creature, as one sees ‘images upon a mirror; all creatures born and born again to die, noble and mean, the poor and rich, 1117 Reaping the fruit of right or evil doing, and sharing happiness or misery in consequence. First he considered and distinguished evil-doers (works), that such must ever reap an evil birth; 1118 Then he considered those who practise righteous deeds, that these must gain a place with men or gods; but those again born in the nether hells, (he saw) participating in every kind of misery; 1119 Swallowing (drinking) molten brass (metal), the iron skewers piercing their bodies, confined within the boiling caldron, driven and made to enter the fiery oven (dwelling), 1120 Food for hungry, long-toothed dogs, or preyed upon by brain-devouring birds; dismayed by fire, then (they wander through) thick woods, with leaves like razors gashing their limbs, 1121 While knives divide their (writhing) bodies, or hatchets lop their members, bit by bit; drinking the bitterest poisons, their fate yet holds them back from death. 1122 Thus those who found their joy in evil deeds, he saw receiving now their direst sorrow; a momentary taste of pleasure here, a dreary length of suffering there; 1123 A laugh or joke because of others’ pain, a crying 1 Deva sight. I 58 FO-SHO-HING-TSAN-KING. IIT, 14. out and weeping now at punishment received. Surely if living creatures saw the consequence of all their evils deeds, self-visited, 1124 With hatred would they turn and leave them, fearing the ruin following—the blood and death. He saw, moreover, all the fruits of birth as beasts, each deed entailing its own return, 1125 (And) when death ensues born in some other form (beast shape), different in kind according to the deeds. Some doomed to die for the sake of skin or flesh’, some for their horns or hair or bones or wings, 1126 Others torn or killed in mutual conflict, friend or relative before, contending thus; (some) burthened with loads or dragging heavy weights, (others) pierced and urged on by pricking goads, 1127 Blood flowing down their tortured forms, parched and hungry—no relief afforded; then, turning round, (he saw) one with the other struggling, possessed of no independent strength; 1128
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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