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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11171 Creatures of every different kind were moved one towards the other lovingly; fear and terror altogether put away, none entertained a hateful thought; 1172 And all things living in the world with faultless men‘ consorted freely; the Devas giving up their heavenly joys, sought rather to alleviate the sinner’s sufferings; 1173 Pain and distress grew less and less, the moon of wisdom waxed apace; whilst all the Azshis of the Ikshvaku clan who had received a heavenly birth, 1174 Beholding Buddha thus benefitting men, were filled with joy and satisfaction; and whilst throughout the heavenly mansions religious offerings fell as raining flowers, 1175 The Devas and the Naga spirits ®, with one voice, praised the Buddha's virtues; men seeing the religious offerings, hearing, too, the joyous hymn of praise, 1176 Were all rejoiced in turn; they leapt for unre- 1 ‘Not seasonable;’ that is, out of season ; or, before their season. * The Mah& Mandara, or Mand4rava; one of the five trees of the paradise of Indra (Wilson); the Erythrina fulgens. See Burnouf, Lotus, p. 306. * As a religious offering to the Muni-lord. “ Wou lau gin, leakless men. It means that all things living consorted freely with the good. * The Devas, Nagas, and heavenly spirits (kwei shin). IIT, 14. O-WEI-SAN-POU-TI. 165 strained joy; Mara, the Devaraga, only, felt in his heart great anguish. 1177 Buddha for those seven days, in contemplation lost, his heart at peace, beheld and pondered on the Bodhi tree, with gaze unmoved and never wearying: 1178 ‘Now resting here, in this condition, I have obtained,’ he said, ‘my ever-shifting! heart’s desire, and now at rest I stand, escaped from self?’ The eyes of Buddha? then considered ‘all that lives,’ 1179 And forthwith rose there in him deep compassion; much he desired to bring about their welfare (purity), but how to gain for them that most excellent deliverance, 1180 From covetous desire, hatred, ignorance, and false teaching (this was the question); how to suppress this sinful heart by right direction; not by anxious use of outward means, but by resting quietly in thoughtful silence. 1181 Now looking back and thinking of his mighty vow, there rose once more within his mind a wish to preach the law; and looking carefully throughout the world, he saw how pain and sorrow ripened and increased everywhere. 1182 Then Brahma-deva knowing his thoughts, and considering ‘ it right to request him to advance religion for the wider spread of the Brahma-glory, in the deliverance of all flesh from sorrow, 1183 1 My heart which has experienced constant and differing birthchanges. * Wou-ngo, in a condition without personal (ngo) limitations. The sense seems to be, that, by casting away the limitations of the finite, he had apprehended the idea of the infinite. ® The eye of Buddha; the last of the pafitatakkhus, for which see Childers, Pali Dict. sub voce. * The sense may be, ‘thinking that he ought to be requested to preach.’
2The sense seems to be, that, by casting away the limitations of the finite, he had apprehended the idea of the infinite. ® The eye of Buddha; the last of the pafitatakkhus, for which see Childers, Pali Dict. sub voce. * The sense may be, ‘thinking that he ought to be requested to preach.’ 166 FO-SHO-HING-TSAN-KING. III, 14. Coming, beheld upon the person of the reverend monk all the distinguishing marks of a great preacher, visible in an excellent degree; fixed and unmoved (he sat) in the possession of truth and wisdom, 1184 Free from all evil impediments, with a heart cleansed from all insincerity or falsehood. Then with reverent and a joyful heart, (great Brahma stood and) with hands joined, thus made known his request: 1185 ‘What happiness in all the world so great as when a loving master meets the unwise; the world with all its occupants, filled with impurity and dire confusion?, 1186 ‘With heavy grief oppressed, or, in some cases, lighter sorrows, (waits deliverance); the lord of men, having escaped by crossing the wide and mournful sea of birth and death, 1187 ‘We now entreat to rescue others—those struggling creatures all engulphed therein; as the just worldly man, when he gets profit, gives some rebate withal’, 1188 ‘So the lord of men enjoying such religious gain, should‘ also give somewhat to living-things. The world indeed is bent on large personal gain, and hard it is to share one’s own with others; 1189 ‘O! let your loving heart be moved with pity towards the world burthened® with vexing cares.’ . 1 In the sense of ‘the uninstructed.’ ® With sense-pollution and distracted heart, oppressed with heavy grief, or, may be, with lighter and less grievous sorrow. 5 These lines are obscure; the sense, however, is plainly that given in the text. « In the way of request, ‘ would that the lord of men,’ &c. * Oppressed amidst oppressions (calamities). TIT, 14. O-WEI-SAN-POU-TI, 167 Thus having spoken by way of exhortation, with ‘reverent mien he turned back to the Brahma heaven., 1190 Buddha regarding the invitation of Brahma-deva rejoiced at heart, and his design was strengthened ; greatly was his heart of pity nourished, and purposed was his mind to preach. 1191 Thinking he ought to beg some food, each of the four kings offered him a Patra; Tath4gata', in fealty to religion, received the four and joined them all in one. 1192 And now some merchant men were passing by, to whom ‘a virtuous friend ?,’ a heavenly spirit, said : ‘The great Azshi, the venerable monk, is dwelling in this mountain grove, 1193 ‘(Affording) in the world a noble field for merit 8; go then and offer him a sacrifice!’ Hearing the summons, joyfully they went, and offered the first meal religiously. 1194 Having partaken of it, then he deeply pondered, who first should hear the law‘; he thought at once of Arada Kalama and Udraka RAmaputra, 1195
31194 Having partaken of it, then he deeply pondered, who first should hear the law‘; he thought at once of Arada Kalama and Udraka RAmaputra, 1195 1 Here the Buddha is called Tathagata. It is a point to be observed that this title is only used after the Bodhisattva’s enlightenment. * There is a great deal said in Buddhist books about this expression ‘virtuous,’ or, ‘good friend.’ In general it means Bodhi or wisdom. It is used also in Zend literature to denote the sun (mithra); see Haug (Parsis), p. 209. ® That is, giving the world a noble opportunity of obtaining religious merit. The expression ‘field for merit’ is a common one, as we say, ‘field for work,’ ‘ field for usefulness,’ and so on. * Who ought to be first instructed in religion; or, who should hear the first religious instruction (sermon). The first sermon is that which is sometimes called ‘the foundation of the kingdom of righteousness.’ It is given further on, 168 FO-SHO-HING-TSAN-KING. III, 14. As being fit to accept the righteous law; but now they both were dead. Then'next he thought of the five men, that they were fit to hear the first sermon. 1196 Bent then on this design to preach Nirvaza', as the sun’s glory bursts thro’ the darkness, so went he on towards Benares, the place where dwelt the ancient Azshis; 1197 With eyes as gentle as the ox king’s, his pace as firm and even as the lion’s, because he would convert the world he went on towards the Kasi? city; 1198 Step by step, like the king of beasts, did he advance watchfully through the grove of wisdom (Uruvilva wood). 1199 Varca 15. TurNING THE LAW-WHEEL 3. Tathagata piously composed and silent, radiant with glory, shedding light around, with unmatched dignity advanced alone, as if surrounded by a crowd of followers. 1200 Beside the way he encountered a young Brahman‘, whose name was Upaka'; struck® with the 1 To preach the law of perfect quietude (quiet extinction ; that is, quietness or rest, resulting from the extinction of sorrow). * That is, Benares. ® Concerning this expression, which means ‘establishing the dominion of truth,’ see Childers, P4li Dict., sub voce pavatteti. ‘ A BrahmaAfrin, a religious student, one who was practising a life of purity. 5 Called ‘Upagana’ by Burnouf (Introd. p. 389), and in the Lalita Vistara an Agivaka (hermit), (Foucaux, 378). For some useful remarks on this person’s character, see Etudes Buddhiques (Leon Féer), pp. 15, 16, 17. * So I construe ‘4ih 4i;’ it means ‘ taken by,’ or ‘attracted by’ III, 15. TURNING THE LAW-WHEEL. 169 deportment of the Bhikshu, he stood with reverent mien on the road side; 1201 Joyously he gazed at such an unprecedented sight, and then, with closed hands, he spake? as follows: ‘The erowds who live around are stained with sin, without a pleasing feature, void of grace, 1202
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.
11171 Creatures of every different kind were moved one towards the other lovingly; fear and terror altogether put away, none entertained a hateful thought; 1172 And all things living in the world with faultless men‘ consorted freely; the Devas giving up their heavenly joys, sought rather to alleviate the sinner’s sufferings; 1173 Pain and distress grew less and less, the moon of wisdom waxed apace; whilst all the Azshis of the Ikshvaku clan who had received a heavenly birth, 1174 Beholding Buddha thus benefitting men, were filled with joy and satisfaction; and whilst throughout the heavenly mansions religious offerings fell as raining flowers, 1175 The Devas and the Naga spirits ®, with one voice, praised the Buddha's virtues; men seeing the religious offerings, hearing, too, the joyous hymn of praise, 1176 Were all rejoiced in turn; they leapt for unre- 1 ‘Not seasonable;’ that is, out of season ; or, before their season. * The Mah& Mandara, or Mand4rava; one of the five trees of the paradise of Indra (Wilson); the Erythrina fulgens. See Burnouf, Lotus, p. 306. * As a religious offering to the Muni-lord. “ Wou lau gin, leakless men. It means that all things living consorted freely with the good. * The Devas, Nagas, and heavenly spirits (kwei shin). IIT, 14. O-WEI-SAN-POU-TI. 165 strained joy; Mara, the Devaraga, only, felt in his heart great anguish. 1177 Buddha for those seven days, in contemplation lost, his heart at peace, beheld and pondered on the Bodhi tree, with gaze unmoved and never wearying: 1178 ‘Now resting here, in this condition, I have obtained,’ he said, ‘my ever-shifting! heart’s desire, and now at rest I stand, escaped from self?’ The eyes of Buddha? then considered ‘all that lives,’ 1179 And forthwith rose there in him deep compassion; much he desired to bring about their welfare (purity), but how to gain for them that most excellent deliverance, 1180 From covetous desire, hatred, ignorance, and false teaching (this was the question); how to suppress this sinful heart by right direction; not by anxious use of outward means, but by resting quietly in thoughtful silence. 1181 Now looking back and thinking of his mighty vow, there rose once more within his mind a wish to preach the law; and looking carefully throughout the world, he saw how pain and sorrow ripened and increased everywhere. 1182 Then Brahma-deva knowing his thoughts, and considering ‘ it right to request him to advance religion for the wider spread of the Brahma-glory, in the deliverance of all flesh from sorrow, 1183 1 My heart which has experienced constant and differing birthchanges. * Wou-ngo, in a condition without personal (ngo) limitations. The sense seems to be, that, by casting away the limitations of the finite, he had apprehended the idea of the infinite. ® The eye of Buddha; the last of the pafitatakkhus, for which see Childers, Pali Dict. sub voce. * The sense may be, ‘thinking that he ought to be requested to preach.’
2The sense seems to be, that, by casting away the limitations of the finite, he had apprehended the idea of the infinite. ® The eye of Buddha; the last of the pafitatakkhus, for which see Childers, Pali Dict. sub voce. * The sense may be, ‘thinking that he ought to be requested to preach.’ 166 FO-SHO-HING-TSAN-KING. III, 14. Coming, beheld upon the person of the reverend monk all the distinguishing marks of a great preacher, visible in an excellent degree; fixed and unmoved (he sat) in the possession of truth and wisdom, 1184 Free from all evil impediments, with a heart cleansed from all insincerity or falsehood. Then with reverent and a joyful heart, (great Brahma stood and) with hands joined, thus made known his request: 1185 ‘What happiness in all the world so great as when a loving master meets the unwise; the world with all its occupants, filled with impurity and dire confusion?, 1186 ‘With heavy grief oppressed, or, in some cases, lighter sorrows, (waits deliverance); the lord of men, having escaped by crossing the wide and mournful sea of birth and death, 1187 ‘We now entreat to rescue others—those struggling creatures all engulphed therein; as the just worldly man, when he gets profit, gives some rebate withal’, 1188 ‘So the lord of men enjoying such religious gain, should‘ also give somewhat to living-things. The world indeed is bent on large personal gain, and hard it is to share one’s own with others; 1189 ‘O! let your loving heart be moved with pity towards the world burthened® with vexing cares.’ . 1 In the sense of ‘the uninstructed.’ ® With sense-pollution and distracted heart, oppressed with heavy grief, or, may be, with lighter and less grievous sorrow. 5 These lines are obscure; the sense, however, is plainly that given in the text. « In the way of request, ‘ would that the lord of men,’ &c. * Oppressed amidst oppressions (calamities). TIT, 14. O-WEI-SAN-POU-TI, 167 Thus having spoken by way of exhortation, with ‘reverent mien he turned back to the Brahma heaven., 1190 Buddha regarding the invitation of Brahma-deva rejoiced at heart, and his design was strengthened ; greatly was his heart of pity nourished, and purposed was his mind to preach. 1191 Thinking he ought to beg some food, each of the four kings offered him a Patra; Tath4gata', in fealty to religion, received the four and joined them all in one. 1192 And now some merchant men were passing by, to whom ‘a virtuous friend ?,’ a heavenly spirit, said : ‘The great Azshi, the venerable monk, is dwelling in this mountain grove, 1193 ‘(Affording) in the world a noble field for merit 8; go then and offer him a sacrifice!’ Hearing the summons, joyfully they went, and offered the first meal religiously. 1194 Having partaken of it, then he deeply pondered, who first should hear the law‘; he thought at once of Arada Kalama and Udraka RAmaputra, 1195
31194 Having partaken of it, then he deeply pondered, who first should hear the law‘; he thought at once of Arada Kalama and Udraka RAmaputra, 1195 1 Here the Buddha is called Tathagata. It is a point to be observed that this title is only used after the Bodhisattva’s enlightenment. * There is a great deal said in Buddhist books about this expression ‘virtuous,’ or, ‘good friend.’ In general it means Bodhi or wisdom. It is used also in Zend literature to denote the sun (mithra); see Haug (Parsis), p. 209. ® That is, giving the world a noble opportunity of obtaining religious merit. The expression ‘field for merit’ is a common one, as we say, ‘field for work,’ ‘ field for usefulness,’ and so on. * Who ought to be first instructed in religion; or, who should hear the first religious instruction (sermon). The first sermon is that which is sometimes called ‘the foundation of the kingdom of righteousness.’ It is given further on, 168 FO-SHO-HING-TSAN-KING. III, 14. As being fit to accept the righteous law; but now they both were dead. Then'next he thought of the five men, that they were fit to hear the first sermon. 1196 Bent then on this design to preach Nirvaza', as the sun’s glory bursts thro’ the darkness, so went he on towards Benares, the place where dwelt the ancient Azshis; 1197 With eyes as gentle as the ox king’s, his pace as firm and even as the lion’s, because he would convert the world he went on towards the Kasi? city; 1198 Step by step, like the king of beasts, did he advance watchfully through the grove of wisdom (Uruvilva wood). 1199 Varca 15. TurNING THE LAW-WHEEL 3. Tathagata piously composed and silent, radiant with glory, shedding light around, with unmatched dignity advanced alone, as if surrounded by a crowd of followers. 1200 Beside the way he encountered a young Brahman‘, whose name was Upaka'; struck® with the 1 To preach the law of perfect quietude (quiet extinction ; that is, quietness or rest, resulting from the extinction of sorrow). * That is, Benares. ® Concerning this expression, which means ‘establishing the dominion of truth,’ see Childers, P4li Dict., sub voce pavatteti. ‘ A BrahmaAfrin, a religious student, one who was practising a life of purity. 5 Called ‘Upagana’ by Burnouf (Introd. p. 389), and in the Lalita Vistara an Agivaka (hermit), (Foucaux, 378). For some useful remarks on this person’s character, see Etudes Buddhiques (Leon Féer), pp. 15, 16, 17. * So I construe ‘4ih 4i;’ it means ‘ taken by,’ or ‘attracted by’ III, 15. TURNING THE LAW-WHEEL. 169 deportment of the Bhikshu, he stood with reverent mien on the road side; 1201 Joyously he gazed at such an unprecedented sight, and then, with closed hands, he spake? as follows: ‘The erowds who live around are stained with sin, without a pleasing feature, void of grace, 1202
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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