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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11276 180 FO-SHO-HING-TSAN-KING. IV, 16. KIOUEN IV. Varca 16. BimsisAra RAGA BECOMES A DISCIPLE. And now those five men, Asvagit, Vashpa, and the others, having heard that he (Kauzdinya) ‘knew’ the law, with humble mien and self-subdued, 1277 Their hands joined, offered their homage, and looked with reverence in the teacher's face. Tathagata, by wise expedient, caused them one by one to embrace the law. 1278 And so from first to last the five Bhikshus obtained reason and subdued their senses, like the five stars which shine in heaven, waiting upon the brightening moon. 1279 At this time in the town of Ku-i? (Kusinard) there was a noble’s son (called) Yasas; lost in night-sleep suddenly he woke, and when he saw his attendants all, 1280 ; Men and women, with ill-clad bodies, sleeping, his heart was filled with loathing; reflecting on the root of sorrow, (he thought) how madly foolish men were immersed in it; 1281 Clothing himself, and putting on his jewels, he left his home and wandered forth; then on the way he stood and cried aloud, ‘Alas! alas! what endless chain of sorrows.’ 1282 1 The scene of this history of Yasas is generally laid in Benares ; see Romantic Legend, p. 261; Sacred Books of the East, vol. xiii, p. 102. IV, 16. BIMBISARA RAGA BECOMES A DISCIPLE. 181 Tathagata, by night, was walking forth, and hearing sounds like these, ‘Alas! what sorrow,’ _ forthwith replied, ‘You are welcome! here, on the other hand, there is a place of rest, 1283 ‘The most excellent, refreshing, Nirvama, quiet and unmoved, free from sorrow.’ Yasas hearing Buddha’s exhortation, there rose much joy within his heart, 1284 And in the place of the disgust he felt, the cooling streams of holy wisdom found their way, as when one enters first a cold pellucid lake. Advancing then, he came where Buddha was; 1285 His person decked with common ornaments, his mind already freed from all defects; by power of the good root obtained in other births, he quickly reached the fruit of an Arhat; 1286 The secret light of pure wisdom’s virtue (li) enabled him to understand, on listening to the law; just as a pure silken fabric! with ease is dyed a different colour; 1287 Thus having attained to self-illumination, and done that which was to be done, (he was converted) ; then looking at his person richly ornamented, his heart was filled with shame. 1288 Tathagata knowing his inward thoughts, in gathas spoke the following words: ‘Tho’ ornamented with jewels, the heart may yet have conquered sense; 1289 ‘Looking with equal mind on all that lives, (in such a case) the outward form does not affect religion; the body, too, may wear the ascetic’s garb, the heart, meanwhile, be immersed in worldly thoughts; 1290 1 Sacred Books of the East, vol. xiii, p. 105. 182 FO-SHO-HING-TSAN-KING, IV, 16. ‘Dwelling in lonely woods, yet covetous of worldly show, such men are after all mere worldlings; the body may have a worldly guise, the heart mount high to things celestial; 1291
2xiii, p. 105. 182 FO-SHO-HING-TSAN-KING, IV, 16. ‘Dwelling in lonely woods, yet covetous of worldly show, such men are after all mere worldlings; the body may have a worldly guise, the heart mount high to things celestial; 1291 ‘The layman and the hermit are the same, when only both have banished thought of “ self,’ but if the heart be twined with carnal bonds, what use the marks of bodily attention ? 1292 ‘He who wears martial decorations, does so because by valour he has triumphed o’er an enemy,— so he who wears the hermit’s colour’d robe, does so for having vanquished sorrow as his foe.’ 1293 Then he bade him come, and be a member of his church (a Bhikshu); and at the bidding lo! his garments changed! and he stood wholly attired in hermit’s dress, complete; in heart and outward look, a Sramaza. 1294 Now (Yasas) had in former days some light companions, in number fifty and four ; when these beheld their friend a hermit, they too, one by one, attained true wisdom [entered the true law]; 1295 By virtue of deeds done in former births, these deeds now bore their perfect fruit. Just as when burning ashes are sprinkled by water, the water being dried, the flame bursts forth. 1296 So now, with those above, the Sravakas (disciples) were altogether sixty, all Arhats; entirely obedient and instructed in the law of perfect discipleship?. So perfected he taught them further: 1297 ‘Now ye have passed the stream and reached “the other shore,” across the sea of birth and death; 1 The law of Arhats. IV, 16. BIMBISARA RAGA BECOMES A DISCIPLE. 183 what should be done, ye now have done! and ye may now receive the charity of others. 1298 ‘Go then through every country, convert those not yet converted; throughout the world that lies burnt up with sorrow, teach everywhere; (instruct) those lacking right instruction; 1299 ‘Go, therefore! each one travelling by himself}; filled with compassion, go! rescue and receive. I too will go alone, back to yonder K ia-4e? mountain; 1300 ‘Where there are great Azshis, royal zshis, Brahman X2shis too, these all dwell there, influencing men according to their schools; 1301 ‘The Rishi KAsyapa, enduring pain, reverenced by all the country, making converts too of many, him will I visit and convert.’ 1302 Then the sixty Bhikshus respectfully receiving orders to preach, each according to his fore-determined purpose, following his inclination, went thro’ every land; 1303 The honour’d of the world went on alone, till he arrived at the Kia-&e mountain, then entering a retired religious dell, he came to where the Azshi KAasyapa was. 1304 Now this one had a ‘fire grot’ where he offered sacrifice, where an evil Naga dwelt *, who wandered here and there in search of rest, through mountains and wild places of the earth. 1305 1 In after time the disciples were not allowed to travel alone, but two and two. * Gay4sirsha, or Gaydstsa in the Pali (Sacred Books of the East, vol. xiii, p. 134).
31305 1 In after time the disciples were not allowed to travel alone, but two and two. * Gay4sirsha, or Gaydstsa in the Pali (Sacred Books of the East, vol. xiii, p. 134). * The episode here translated is found amongst the Sanchi sculptures. See Tree and Serpent Worship, plate xxiv. 184 FO-SHO-HING-TSAN-KING. IV, 16. The honoured of the world, (wishing) to instruct this hermit and convert him, asked him, on coming, for a place to lodge that night. K4syapa, replying, spake to Buddha thus: ‘I have no resting-place to offer for the night, 1306 ‘Only this fire grot where I sacrifice, this is a cool and fit place for the purpose, but an evil dragon dwells there, who is accustomed, as he can, to poison men.’ 1307 Buddha replied, ‘ Permit me only, and for the night I’ll take my dwelling there.’ K4syapa made many difficulties, but the world-honoured one still asked the favour. 1308 Then KAdsyapa addressed Buddha, ‘My mind desires no controversy, only I have my fears and apprehensions, but follow you your own good pleasure.’ 1309 Buddha forthwith stepped within the fiery grot, and took his seat with dignity and deep reflection ; and now the evil Naga seeing Buddha, belched forth in rage his fiery poison, 1310 And filled the place with burning vapour. But this could not affect the form of Buddha. Throughout the abode the fire consumed itself, the honoured of the world still sat composed: 1311 Even as Brahma, in the midst of the kalpa-fire that burns and reaches to the Brahma heavens, still sits unmoved, without a thought of fear or apprehension, 1312 (So Buddha sat); the evil Naga seeing him, his face glowing with peace, and still unchanged, ceased his poisonous blast, his heart appeased; he bent his head and worshipped. 1313 Kasyapa in the night seeing the fire-glow, sighed ; IV, 16. BIMBISARA RAGA BECOMES A DISCIPLE. 185 ‘Ah! alas! what misery! this most distinguished man is also burnt up by the fiery Naga, 1314 Then K4syapa and his followers at morning light came one and all to look. Now Buddha having subdued the evil Naga, had straightway placed him in his patra, 1315 , (Beholding which) and seeing the power of Buddha, KAsyapa conceived within him deep and secret thoughts: ‘This Gotama,’ he thought, ‘is deeply versed (in religion), but still he said, “Iam a master of religion.”’ 1316 Then Buddha, as occasion offered, displayed all kinds of spiritual changes’, influencing his (K4syapa’s) heart-thoughts, changing and subduing them; 1317 Making his mind pliant and yielding, until at length prepared to be a vessel of the true law, he confessed that his poor wisdom could not compare with the complete wisdom of the world-honoured one. 1318 And so, convinced at last, humbly submitting, he accepted right instruction. (Thus) U-pi-lo (Uravilva) K4syapa, and five hundred of his followers 1319 Following their master, virtuously submissive, in turn received the teaching of the law. K4syapa and all his followers were thus entirely converted. 1320
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.
11276 180 FO-SHO-HING-TSAN-KING. IV, 16. KIOUEN IV. Varca 16. BimsisAra RAGA BECOMES A DISCIPLE. And now those five men, Asvagit, Vashpa, and the others, having heard that he (Kauzdinya) ‘knew’ the law, with humble mien and self-subdued, 1277 Their hands joined, offered their homage, and looked with reverence in the teacher's face. Tathagata, by wise expedient, caused them one by one to embrace the law. 1278 And so from first to last the five Bhikshus obtained reason and subdued their senses, like the five stars which shine in heaven, waiting upon the brightening moon. 1279 At this time in the town of Ku-i? (Kusinard) there was a noble’s son (called) Yasas; lost in night-sleep suddenly he woke, and when he saw his attendants all, 1280 ; Men and women, with ill-clad bodies, sleeping, his heart was filled with loathing; reflecting on the root of sorrow, (he thought) how madly foolish men were immersed in it; 1281 Clothing himself, and putting on his jewels, he left his home and wandered forth; then on the way he stood and cried aloud, ‘Alas! alas! what endless chain of sorrows.’ 1282 1 The scene of this history of Yasas is generally laid in Benares ; see Romantic Legend, p. 261; Sacred Books of the East, vol. xiii, p. 102. IV, 16. BIMBISARA RAGA BECOMES A DISCIPLE. 181 Tathagata, by night, was walking forth, and hearing sounds like these, ‘Alas! what sorrow,’ _ forthwith replied, ‘You are welcome! here, on the other hand, there is a place of rest, 1283 ‘The most excellent, refreshing, Nirvama, quiet and unmoved, free from sorrow.’ Yasas hearing Buddha’s exhortation, there rose much joy within his heart, 1284 And in the place of the disgust he felt, the cooling streams of holy wisdom found their way, as when one enters first a cold pellucid lake. Advancing then, he came where Buddha was; 1285 His person decked with common ornaments, his mind already freed from all defects; by power of the good root obtained in other births, he quickly reached the fruit of an Arhat; 1286 The secret light of pure wisdom’s virtue (li) enabled him to understand, on listening to the law; just as a pure silken fabric! with ease is dyed a different colour; 1287 Thus having attained to self-illumination, and done that which was to be done, (he was converted) ; then looking at his person richly ornamented, his heart was filled with shame. 1288 Tathagata knowing his inward thoughts, in gathas spoke the following words: ‘Tho’ ornamented with jewels, the heart may yet have conquered sense; 1289 ‘Looking with equal mind on all that lives, (in such a case) the outward form does not affect religion; the body, too, may wear the ascetic’s garb, the heart, meanwhile, be immersed in worldly thoughts; 1290 1 Sacred Books of the East, vol. xiii, p. 105. 182 FO-SHO-HING-TSAN-KING, IV, 16. ‘Dwelling in lonely woods, yet covetous of worldly show, such men are after all mere worldlings; the body may have a worldly guise, the heart mount high to things celestial; 1291
2xiii, p. 105. 182 FO-SHO-HING-TSAN-KING, IV, 16. ‘Dwelling in lonely woods, yet covetous of worldly show, such men are after all mere worldlings; the body may have a worldly guise, the heart mount high to things celestial; 1291 ‘The layman and the hermit are the same, when only both have banished thought of “ self,’ but if the heart be twined with carnal bonds, what use the marks of bodily attention ? 1292 ‘He who wears martial decorations, does so because by valour he has triumphed o’er an enemy,— so he who wears the hermit’s colour’d robe, does so for having vanquished sorrow as his foe.’ 1293 Then he bade him come, and be a member of his church (a Bhikshu); and at the bidding lo! his garments changed! and he stood wholly attired in hermit’s dress, complete; in heart and outward look, a Sramaza. 1294 Now (Yasas) had in former days some light companions, in number fifty and four ; when these beheld their friend a hermit, they too, one by one, attained true wisdom [entered the true law]; 1295 By virtue of deeds done in former births, these deeds now bore their perfect fruit. Just as when burning ashes are sprinkled by water, the water being dried, the flame bursts forth. 1296 So now, with those above, the Sravakas (disciples) were altogether sixty, all Arhats; entirely obedient and instructed in the law of perfect discipleship?. So perfected he taught them further: 1297 ‘Now ye have passed the stream and reached “the other shore,” across the sea of birth and death; 1 The law of Arhats. IV, 16. BIMBISARA RAGA BECOMES A DISCIPLE. 183 what should be done, ye now have done! and ye may now receive the charity of others. 1298 ‘Go then through every country, convert those not yet converted; throughout the world that lies burnt up with sorrow, teach everywhere; (instruct) those lacking right instruction; 1299 ‘Go, therefore! each one travelling by himself}; filled with compassion, go! rescue and receive. I too will go alone, back to yonder K ia-4e? mountain; 1300 ‘Where there are great Azshis, royal zshis, Brahman X2shis too, these all dwell there, influencing men according to their schools; 1301 ‘The Rishi KAsyapa, enduring pain, reverenced by all the country, making converts too of many, him will I visit and convert.’ 1302 Then the sixty Bhikshus respectfully receiving orders to preach, each according to his fore-determined purpose, following his inclination, went thro’ every land; 1303 The honour’d of the world went on alone, till he arrived at the Kia-&e mountain, then entering a retired religious dell, he came to where the Azshi KAasyapa was. 1304 Now this one had a ‘fire grot’ where he offered sacrifice, where an evil Naga dwelt *, who wandered here and there in search of rest, through mountains and wild places of the earth. 1305 1 In after time the disciples were not allowed to travel alone, but two and two. * Gay4sirsha, or Gaydstsa in the Pali (Sacred Books of the East, vol. xiii, p. 134).
31305 1 In after time the disciples were not allowed to travel alone, but two and two. * Gay4sirsha, or Gaydstsa in the Pali (Sacred Books of the East, vol. xiii, p. 134). * The episode here translated is found amongst the Sanchi sculptures. See Tree and Serpent Worship, plate xxiv. 184 FO-SHO-HING-TSAN-KING. IV, 16. The honoured of the world, (wishing) to instruct this hermit and convert him, asked him, on coming, for a place to lodge that night. K4syapa, replying, spake to Buddha thus: ‘I have no resting-place to offer for the night, 1306 ‘Only this fire grot where I sacrifice, this is a cool and fit place for the purpose, but an evil dragon dwells there, who is accustomed, as he can, to poison men.’ 1307 Buddha replied, ‘ Permit me only, and for the night I’ll take my dwelling there.’ K4syapa made many difficulties, but the world-honoured one still asked the favour. 1308 Then KAdsyapa addressed Buddha, ‘My mind desires no controversy, only I have my fears and apprehensions, but follow you your own good pleasure.’ 1309 Buddha forthwith stepped within the fiery grot, and took his seat with dignity and deep reflection ; and now the evil Naga seeing Buddha, belched forth in rage his fiery poison, 1310 And filled the place with burning vapour. But this could not affect the form of Buddha. Throughout the abode the fire consumed itself, the honoured of the world still sat composed: 1311 Even as Brahma, in the midst of the kalpa-fire that burns and reaches to the Brahma heavens, still sits unmoved, without a thought of fear or apprehension, 1312 (So Buddha sat); the evil Naga seeing him, his face glowing with peace, and still unchanged, ceased his poisonous blast, his heart appeased; he bent his head and worshipped. 1313 Kasyapa in the night seeing the fire-glow, sighed ; IV, 16. BIMBISARA RAGA BECOMES A DISCIPLE. 185 ‘Ah! alas! what misery! this most distinguished man is also burnt up by the fiery Naga, 1314 Then K4syapa and his followers at morning light came one and all to look. Now Buddha having subdued the evil Naga, had straightway placed him in his patra, 1315 , (Beholding which) and seeing the power of Buddha, KAsyapa conceived within him deep and secret thoughts: ‘This Gotama,’ he thought, ‘is deeply versed (in religion), but still he said, “Iam a master of religion.”’ 1316 Then Buddha, as occasion offered, displayed all kinds of spiritual changes’, influencing his (K4syapa’s) heart-thoughts, changing and subduing them; 1317 Making his mind pliant and yielding, until at length prepared to be a vessel of the true law, he confessed that his poor wisdom could not compare with the complete wisdom of the world-honoured one. 1318 And so, convinced at last, humbly submitting, he accepted right instruction. (Thus) U-pi-lo (Uravilva) K4syapa, and five hundred of his followers 1319 Following their master, virtuously submissive, in turn received the teaching of the law. K4syapa and all his followers were thus entirely converted. 1320
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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