Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Training ourselves in the eightfold! path of recollection, 1510 ‘In every thought the heart is filled with joy, firm fixed in holy contemplation (sam4dhi), by meditation still we add to wisdom, able to see aright (the cause of) birth and death; 1511 ‘Having beheld aright the cause of these, then follows in due order perfect deliverance. The charitable man discarding earthly wealth, nobly excludes the power of covetous desire; 1512 ‘Loving and compassionate now, he gives with reverence and banishes all hatred, envy, anger. So plainly may we see the fruit of charity, putting away all covetous and unbelieving ways, 1513 ‘The bands of sorrow all destroyed, this is the fruit of kindly charity. Know then! the charitable man has found the cause of final rescue; 1514 ‘Even as the man who plants the sapling, thereby secures the shade, the flowers, the fruit (of the tree full grown); the result of charity is even so, its reward is joy and the great Nirvamza. 1515 ‘The charity which unstores? wealth leads to returns of well-stored fruit. Giving away our food we get more strength, giving away our clothes we get more beauty, 1516 ‘ Founding religious rest-places * (pure abodes) we 1 The eight recollections (nim); doubtless these are the eight ‘samApattis’ (attainments or endowments), concerning which we may consult Childers’ Pali Dict., sub ‘sam4patti.’ * That is, which does not store up wealth, but unstores it to give away. There seems to be here a tacit allusion to Sudatta’s wealth, which he unstored and gave in charity by purchasing the garden of Geta. > That is, Viharas, 216 FO-SHO-HING-TSAN-KING. IV, 18 reap the perfect fruit of the best charity. There is a wayiof giving, seeking pleasure by it; there is a way of giving, coveting to get more; 1517 ‘Some also give away to get a name for charity, others to get the happiness of heaven, others to avoid the pain of being poor (hereafter), but yours, O friend! is a charity without such thoughts, 1518 ‘The highest and the best degree of charity without self-interest or thought of getting more. What your heart inclines you now to do, let it be quickly done and well completed! 1519 ‘The uncertain and the lustful heart goes wandering here and there, but the pure eyes (of virtue) opening, the heart comes back and rests?!’ The nobleman accepting Buddha's teaching, his kindly heart receiving yet more light, 1520 He invited Upatishya’, his excellent friend, to accompany him on his return to Kosala; and then going round to select a pleasant site, 1521 He saw the garden of the heir-apparent, Geta, the groves and limpid streams most pure. Proceeding where the prince was dwelling, he asked for leave to buy the ground; 1522 The prince, because he valued it so much, at first was not inclined to sell, but said at last: ‘If you can cover it with gold then, but not else, you may possess it®.’ 1523
2Proceeding where the prince was dwelling, he asked for leave to buy the ground; 1522 The prince, because he valued it so much, at first was not inclined to sell, but said at last: ‘If you can cover it with gold then, but not else, you may possess it®.’ 1523 * These two lines are probably proverbial, something of this kind, ‘the uncertain, amorous mind is profligate (wandering), the enlightened man comes to himself.’ 2 Upatissa is the same as S4riputra. Hiouen Thsang (Jul. II, 296) says that Buddha sent Sériputra with Sudatta, to advise and counsel him. * The famous contract between Sudatta and Geta, the heir-apparent, is well known, and may be read in all the translations of the IV, 18. CONVERSION OF THE SUPPORTER ETC. 217 The nobleman, his heart rejoicing, forthwith began to spread his gold. Then Geta said: ‘I will not give, why then spread you your gold?’ 1524 The nobleman replied, ‘ Not give; why then said you, “ Fill it with yellow gold?”’ And thus they differed and contended both, till they resorted to the magistrate. 1525 . _ Meanwhile the people whispered much about his unwonted! (charity), and Geta too, knowing the man’s sincerity, asked more about the matter: what his reasons were. On his reply, ‘1 wish to found a Vihara, 1526 ‘And offer it to the Tathagata and all his Bhikshu followers,’ the prince, hearing the name of Buddha, received at once illumination, 1527 And only took one half the gold, desiring to share in the foundation: ‘ Yours is the land (he said), but mine the trees; these will I give to Buddha as my share in the offering.’ 1528 Then the noble took the land, Geta the trees, and settled both in trust on S4riputra. Then they began to build the hall, labouring night and day to finish it; 1529 Lofty it rose and choicely decorated, as one of the four kings’ palaces, in just proportions, following the lives of Buddha. There is a representation of the proceeding in plate lvii (Bharhut Stipa). I may observe here that the figure immediately in front (by the side of Geta, the prince, who is apparently giving away the trees, whilst Sudatta below him is giving the land), whistling with thumb and forefinger, and waving the robe, is typical of a number of others in these sculptures similarly engaged (see e.g. plate xiii [outer face]). 1 Or, the unwonted circumstance; or, the ‘unusual’ character of Sudatta. 218 FO-SHO-HING-TSAN-KING. TV, 18. directions whith Buddha had declared the right ones; 1530 Never yet so great a miracle as this! the priests shone in the streets of Sravastt! Tathagata, seeing the divine shelter, with all his holy ones resorted to the place to rest?; 1531 No followers there to bow in prostrate service, his followers rich in wisdom only. The nobleman reaping his reward, at the end of life ascended up to heaven, 1532 Leaving to sons and grandsons a good foundation, through successive generations, to plough the field of merit. 1533 Varca 19. INTERVIEW BETWEEN FATHER AND SON.
3The nobleman reaping his reward, at the end of life ascended up to heaven, 1532 Leaving to sons and grandsons a good foundation, through successive generations, to plough the field of merit. 1533 Varca 19. INTERVIEW BETWEEN FATHER AND SON. ’ Buddha in the Magadha country (employing himself in) converting all kinds of unbelievers? (heretics), entirely changed them by the one and self-same? law he preached, even as the sun drowns with its brightness all the stars. 1534 Then leaving the city of the five mountains‘ with the company of his thousand disciples, and with a ? The expression ‘to rest’ may also mean ‘to observe the rainy season rest,’ if the ordinance of Wass had been enacted at this time. * ‘T tau,’ different persuasions. It was during Buddha’s stay near Régagrzha that different rules for the direction of the ‘Order’ were framed. See Romantic Legend, p. 340 seq. There is no reference in our text to the stately march of Buddha to Kapilavastu, or of the different messages sent to him, as related by Bigandet, p. 160, and in Hardy’s Manual of Buddhism, pp. 198, 199, also Romantic Legend, p. 349. 3 Yih-mi-fa, ‘ one-taste law,’ * That is, Ragagrzha; the city surrounded by five mountains. IV, 19. INTERVIEW BETWEEN FATHER AND SON. 219 great multitude who went before and came after him, he advanced towards the Ni-kin! mountain, 1535 Near Kapilavastu; and there he conceived in himself a generous purpose to prepare an offering according to his religious doctrine? to present to his father, the king. 1536 And now in anticipation of his coming the royal teacher (purohita) and the chief minister had sent forth certain officers and their attendants to observe on the right hand and the left (what was taking place); and they soon espied him (Buddha) as he advanced or halted on the way. 1537 Knowing that Buddha was now returning to his country they hastened back * and quickly announced the tidings, ‘The prince who wandered forth afar to obtain enlightenment, having fulfilled his aim, is now coming back.’ 1538 The king hearing the news was greatly rejoiced, and forthwith went out with his gaudy equipage to meet (his son); and the whole body of gentry (sse) belonging to the country, went forth with him in his company. 1539 Gradually advancing he beheld Buddha from afar, his marks of beauty sparkling with splendour two- 1 This may be the Nyagrodhba garden alluded'to by Spence Hardy, Manual of Buddhism, p. 200, and also in the Romantic Legend, p. 350. The symbols ni-kin, however, seem to have some other equivalent, such as Nigantha. . * This of course means ‘a religious offering,’ or ‘service of religion,’ i.e. agreeable to religion. ® There is no reference here to their conversion as in the Southern accounts. The account in the Manual of Buddhism, p. 200, of the king’s preparation to meet his son, bears the appearance of a late date, and in exaggeration surpasses all we find in the Northern books, 220 FO-SHO-HING-TSAN-KING. IV, 19.
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.
1Training ourselves in the eightfold! path of recollection, 1510 ‘In every thought the heart is filled with joy, firm fixed in holy contemplation (sam4dhi), by meditation still we add to wisdom, able to see aright (the cause of) birth and death; 1511 ‘Having beheld aright the cause of these, then follows in due order perfect deliverance. The charitable man discarding earthly wealth, nobly excludes the power of covetous desire; 1512 ‘Loving and compassionate now, he gives with reverence and banishes all hatred, envy, anger. So plainly may we see the fruit of charity, putting away all covetous and unbelieving ways, 1513 ‘The bands of sorrow all destroyed, this is the fruit of kindly charity. Know then! the charitable man has found the cause of final rescue; 1514 ‘Even as the man who plants the sapling, thereby secures the shade, the flowers, the fruit (of the tree full grown); the result of charity is even so, its reward is joy and the great Nirvamza. 1515 ‘The charity which unstores? wealth leads to returns of well-stored fruit. Giving away our food we get more strength, giving away our clothes we get more beauty, 1516 ‘ Founding religious rest-places * (pure abodes) we 1 The eight recollections (nim); doubtless these are the eight ‘samApattis’ (attainments or endowments), concerning which we may consult Childers’ Pali Dict., sub ‘sam4patti.’ * That is, which does not store up wealth, but unstores it to give away. There seems to be here a tacit allusion to Sudatta’s wealth, which he unstored and gave in charity by purchasing the garden of Geta. > That is, Viharas, 216 FO-SHO-HING-TSAN-KING. IV, 18 reap the perfect fruit of the best charity. There is a wayiof giving, seeking pleasure by it; there is a way of giving, coveting to get more; 1517 ‘Some also give away to get a name for charity, others to get the happiness of heaven, others to avoid the pain of being poor (hereafter), but yours, O friend! is a charity without such thoughts, 1518 ‘The highest and the best degree of charity without self-interest or thought of getting more. What your heart inclines you now to do, let it be quickly done and well completed! 1519 ‘The uncertain and the lustful heart goes wandering here and there, but the pure eyes (of virtue) opening, the heart comes back and rests?!’ The nobleman accepting Buddha's teaching, his kindly heart receiving yet more light, 1520 He invited Upatishya’, his excellent friend, to accompany him on his return to Kosala; and then going round to select a pleasant site, 1521 He saw the garden of the heir-apparent, Geta, the groves and limpid streams most pure. Proceeding where the prince was dwelling, he asked for leave to buy the ground; 1522 The prince, because he valued it so much, at first was not inclined to sell, but said at last: ‘If you can cover it with gold then, but not else, you may possess it®.’ 1523
2Proceeding where the prince was dwelling, he asked for leave to buy the ground; 1522 The prince, because he valued it so much, at first was not inclined to sell, but said at last: ‘If you can cover it with gold then, but not else, you may possess it®.’ 1523 * These two lines are probably proverbial, something of this kind, ‘the uncertain, amorous mind is profligate (wandering), the enlightened man comes to himself.’ 2 Upatissa is the same as S4riputra. Hiouen Thsang (Jul. II, 296) says that Buddha sent Sériputra with Sudatta, to advise and counsel him. * The famous contract between Sudatta and Geta, the heir-apparent, is well known, and may be read in all the translations of the IV, 18. CONVERSION OF THE SUPPORTER ETC. 217 The nobleman, his heart rejoicing, forthwith began to spread his gold. Then Geta said: ‘I will not give, why then spread you your gold?’ 1524 The nobleman replied, ‘ Not give; why then said you, “ Fill it with yellow gold?”’ And thus they differed and contended both, till they resorted to the magistrate. 1525 . _ Meanwhile the people whispered much about his unwonted! (charity), and Geta too, knowing the man’s sincerity, asked more about the matter: what his reasons were. On his reply, ‘1 wish to found a Vihara, 1526 ‘And offer it to the Tathagata and all his Bhikshu followers,’ the prince, hearing the name of Buddha, received at once illumination, 1527 And only took one half the gold, desiring to share in the foundation: ‘ Yours is the land (he said), but mine the trees; these will I give to Buddha as my share in the offering.’ 1528 Then the noble took the land, Geta the trees, and settled both in trust on S4riputra. Then they began to build the hall, labouring night and day to finish it; 1529 Lofty it rose and choicely decorated, as one of the four kings’ palaces, in just proportions, following the lives of Buddha. There is a representation of the proceeding in plate lvii (Bharhut Stipa). I may observe here that the figure immediately in front (by the side of Geta, the prince, who is apparently giving away the trees, whilst Sudatta below him is giving the land), whistling with thumb and forefinger, and waving the robe, is typical of a number of others in these sculptures similarly engaged (see e.g. plate xiii [outer face]). 1 Or, the unwonted circumstance; or, the ‘unusual’ character of Sudatta. 218 FO-SHO-HING-TSAN-KING. TV, 18. directions whith Buddha had declared the right ones; 1530 Never yet so great a miracle as this! the priests shone in the streets of Sravastt! Tathagata, seeing the divine shelter, with all his holy ones resorted to the place to rest?; 1531 No followers there to bow in prostrate service, his followers rich in wisdom only. The nobleman reaping his reward, at the end of life ascended up to heaven, 1532 Leaving to sons and grandsons a good foundation, through successive generations, to plough the field of merit. 1533 Varca 19. INTERVIEW BETWEEN FATHER AND SON.
3The nobleman reaping his reward, at the end of life ascended up to heaven, 1532 Leaving to sons and grandsons a good foundation, through successive generations, to plough the field of merit. 1533 Varca 19. INTERVIEW BETWEEN FATHER AND SON. ’ Buddha in the Magadha country (employing himself in) converting all kinds of unbelievers? (heretics), entirely changed them by the one and self-same? law he preached, even as the sun drowns with its brightness all the stars. 1534 Then leaving the city of the five mountains‘ with the company of his thousand disciples, and with a ? The expression ‘to rest’ may also mean ‘to observe the rainy season rest,’ if the ordinance of Wass had been enacted at this time. * ‘T tau,’ different persuasions. It was during Buddha’s stay near Régagrzha that different rules for the direction of the ‘Order’ were framed. See Romantic Legend, p. 340 seq. There is no reference in our text to the stately march of Buddha to Kapilavastu, or of the different messages sent to him, as related by Bigandet, p. 160, and in Hardy’s Manual of Buddhism, pp. 198, 199, also Romantic Legend, p. 349. 3 Yih-mi-fa, ‘ one-taste law,’ * That is, Ragagrzha; the city surrounded by five mountains. IV, 19. INTERVIEW BETWEEN FATHER AND SON. 219 great multitude who went before and came after him, he advanced towards the Ni-kin! mountain, 1535 Near Kapilavastu; and there he conceived in himself a generous purpose to prepare an offering according to his religious doctrine? to present to his father, the king. 1536 And now in anticipation of his coming the royal teacher (purohita) and the chief minister had sent forth certain officers and their attendants to observe on the right hand and the left (what was taking place); and they soon espied him (Buddha) as he advanced or halted on the way. 1537 Knowing that Buddha was now returning to his country they hastened back * and quickly announced the tidings, ‘The prince who wandered forth afar to obtain enlightenment, having fulfilled his aim, is now coming back.’ 1538 The king hearing the news was greatly rejoiced, and forthwith went out with his gaudy equipage to meet (his son); and the whole body of gentry (sse) belonging to the country, went forth with him in his company. 1539 Gradually advancing he beheld Buddha from afar, his marks of beauty sparkling with splendour two- 1 This may be the Nyagrodhba garden alluded'to by Spence Hardy, Manual of Buddhism, p. 200, and also in the Romantic Legend, p. 350. The symbols ni-kin, however, seem to have some other equivalent, such as Nigantha. . * This of course means ‘a religious offering,’ or ‘service of religion,’ i.e. agreeable to religion. ® There is no reference here to their conversion as in the Southern accounts. The account in the Manual of Buddhism, p. 200, of the king’s preparation to meet his son, bears the appearance of a late date, and in exaggeration surpasses all we find in the Northern books, 220 FO-SHO-HING-TSAN-KING. IV, 19.
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.
No commentary for this page.