Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The 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. fold greater than of yore; placed in the middle of the great congregation he seemed to be even as Brahma raga. 1540 Descending from his chariot and advancing with dignity, (the king) was anxious lest there should be any religious! difficulty (in the way of instant recognition); and now beholding his beauty he inwardly rejoiced, but his mouth found no words to utter. 1541 He reflected, too, how that he was still dwelling among the unconverted throng, whilst his son had advanced and become a saint (Ashi); and although he was his son, yet as he now occupied the position of a religious lord?, he knew not by what name to address him. 1542 Furthermore he thought with himself how he had long ago desired earnestly (this interview), which now had happened unawares? (without arrangement). Meantime his son in silence took a seat, perfectly composed and with unchanged countenance. 1543 Thus for some time sitting opposite each other, with no expression of feeling (the king reflected thus)*, ‘How desolate and sad does he now make my heart, as that of a man, who, fainting, longs for water, upon the road espies a fountain pure and cold; 1544 ‘With haste he speeds towards it and longs to 1 That is, whether religion required a greeting first from him, the father. 3 An Arhat or distinguished saint. * Without any summons. ‘I supply this (as in many other cases); in the text we are without direction when and where to bring in these explanatory phrases. IV, 19. INTERVIEW BETWEEN FATHER AND SON. 221 drink, when suddenly the spring dries up and disappears. Thus, now I see my son, his well-known features as of old; 1545 ‘But how estranged his heart! and how his manner high and lifted up! There are no grateful outflowings of soul, his feelings seem unwilling to express themselves ; cold and vacant (there he sits); and like a thirsty man before a dried-up fountain (so am I).’ 1546 Still distant thus (they sat), with crowding thoughts rushing through the mind, their eyes full met, but no responding joy; each looking at the other, seemed as one who thinking of a distant friend, gazes by accident upon his pictured form’. 1547 ‘That you’ (the king reflected) ‘who of right might rule the world, even as that MAndhatzz raga, should now go begging here and there your food! what joy or charm has such a life as this? 1548 ‘Composed and firm as Sumeru *, with marks of beauty bright as the sunlight, with dignity of step like the ox king, fearless as any lion, 1549 ‘And yet receiving not the tribute of the world, but begging food sufficient for your body’s nourishment!’ Buddha, knowing his father’s mind, still kept to his own filial purpose. 1550 And then to open out his* mind, and moved with
21550 And then to open out his* mind, and moved with 1 This translation is doubtful; there is some question as to the correct reading. ® Buddha is often called ‘the golden mountain,’ and in this particular, as in many others, there is in Buddhism a marked resemblance with traditions known among primitive races; Bel, for example, is called ‘the great mountain.’ ’ That is, as I understand it, to move his father’s mind. It may be understood, however, in the sense of carrying out his own purpose. 222 FO-SHO-HING-TSAN-KING. IV, 19. pity for the multitude of people, by his miraculous power he rose in mid-air, and with his hands (appeared) to grasp the sun and moon, 1551 Then he walked to and fro in space, and underwent all kinds of transformation, dividing his body into many parts, then joining all in one again. 1552 Treading firm on water as on dry land, entering the earth as in the water, passing through walls of stone without impediment, from the right side and the left water and fire produced?! 1553 The king, his father, filled with joy, now dismissed all thought of son and father*; then upon a lotus throne, seated in space, he (Buddha) for his father’s sake declared the law. 1554 ‘I know that the king’s heart (is full of) love and recollection, and that for his son’s: sake he adds grief to grief; but now let the bands of love that bind him, thinking of his son, be instantly unloosed and utterly destroyed. 1555 ‘Ceasing from thoughts of love, let your calmed mind receive from me, your son, religious nourishment; such as no son has offered yet to father, such do I present to you the king, my father. 1556 ‘And what no father yet has from a son received, now from your son you may accept, a gift miraculous for any mortal king to enjoy, and seldom had by any heavenly king! 1557 ‘The way superlative of life immortal‘ (sweet 1 Here we have an account of the grotesque miracles that distinguish this part of the narrative in all Northern Buddhist books; see Romantic Legend, p. 352. ® This is probably the twin-miracle (yamaka-p4sihariya) referred to by Mr. Rhys Davids, Birth Stories, p. 105 n. 8 That is, of the relative duties of father and son. ‘ This phrase, ‘the way of sweet dew,’ I can only restore to ‘the IV, 19. INTERVIEW BETWEEN FATHER AND SON. 223 dew) I offer now the Mahdaraga; from accumulated deeds comes birth, and as the result of deeds comes recompense; 1558 ‘Knowing then that deeds bring fruit, how diligent should you be to rid yourself of worldly deeds! how careful that in the world your deeds should be only good and gentle! 1559 ‘Fondly affected by relationship or firmly bound by mutual ties of love, at end of life the soul (spirit) goes forth alone,—then, only our good deeds befriend us— 1560 ‘Whirled in the five ways of the wheel of life, three kinds of deeds produce three kinds of birth}, and these are caused by lustful hankering, each kind different in its character. 1561
31561 ‘Deprive these of their power by the practice now of (proper) deeds of body and of word ; by such right preparation day and night strive to get rid of all confusion of the mind and practise silent (contemplation); 1562 ‘Only this brings profit in the end, besides this there is no reality; for be sure! the three worlds are but as the froth and bubble of the sea. 1563 ‘Would you have pleasure, or would you practise that which brings it near ? then prepare yourself by way of immortality ;’ of course it means ‘immortality’ (amritam) according to Buddhist ideas, that is, Nirvaza. Childers tells us that ‘ Buddhaghosa says that Nirvaua is called amata, because not being born it does not decay or die’ (P4li Dict., sub amatam). This definition of Nirvana is the usual one found in Chinese books, that state which admits ‘neither of birth nor death.’ 1 Referring to the three inferior kinds of birth, as a beast, a preta, or in hell. 224 -FO-SHO-HING=TSAN-KING. IV, 19. deeds that bring the fourth birth?: but (still) the five ways in the wheel of birth and death are like the uncertain wanderings of the stars; 1564 ‘For heavenly beings too must suffer change: how shall we find with men (a hope of) constancy; Nirvaza! that is the chief rest; composure! that the best of all enjoyments! 1565 ‘The five indulgences (pleasures) enjoyed by mortal kings are fraught with danger and distress, like dwelling with a poisonous snake; what pleasure, for a moment, can there be in such a case ? 1566 ‘The wise man sees the world as compassed round with burning flames; he fears always, nor can he rest till he has banished, once for all, birth, age, and death. 1567 ‘Infinitely quiet is the place where the wise man finds his abode; no need of arms (instruments) or weapons there! no elephants or horses, chariots or soldiers there! 1568 ‘Subdued the power of covetous desire and angry thoughts and ignorance, there’s nothing left in the wide world to conquer! Knowing what sorrow is, he cuts away the cause of sorrow; 1569 ‘This destroyed, by practising right means, rightly enlightened in the four true principles *, he casts off fear and escapes the evil ways of birth.’ The king when first he saw his wondrous spiritual power (of miracle) rejoiced in heart; 1570 But now his feelings deeply affected by the joy of (hearing) truth, he became a perfect vessel for receiving true religion, and with clasped hands he 1 The ‘fourth birth’ would be as ‘a man ;’ but it may refer here to birth as ‘a Deva.’ 8 That is, in the ‘four truths,’ IV, 19. INTERVIEW BETWEEN FATHER AND SON, 225 breathed forth his praise: ‘Wonderful indeed! the fruit of your resolve (oath)! completed thus! 1571 ‘Wonderful indeed! the overwhelming sorrow passed away! Wonderful indeed, this gain to me! At first my sorrowing heart was heavy, but now my sorrow has brought forth only profit! 1572
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.
1The 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. fold greater than of yore; placed in the middle of the great congregation he seemed to be even as Brahma raga. 1540 Descending from his chariot and advancing with dignity, (the king) was anxious lest there should be any religious! difficulty (in the way of instant recognition); and now beholding his beauty he inwardly rejoiced, but his mouth found no words to utter. 1541 He reflected, too, how that he was still dwelling among the unconverted throng, whilst his son had advanced and become a saint (Ashi); and although he was his son, yet as he now occupied the position of a religious lord?, he knew not by what name to address him. 1542 Furthermore he thought with himself how he had long ago desired earnestly (this interview), which now had happened unawares? (without arrangement). Meantime his son in silence took a seat, perfectly composed and with unchanged countenance. 1543 Thus for some time sitting opposite each other, with no expression of feeling (the king reflected thus)*, ‘How desolate and sad does he now make my heart, as that of a man, who, fainting, longs for water, upon the road espies a fountain pure and cold; 1544 ‘With haste he speeds towards it and longs to 1 That is, whether religion required a greeting first from him, the father. 3 An Arhat or distinguished saint. * Without any summons. ‘I supply this (as in many other cases); in the text we are without direction when and where to bring in these explanatory phrases. IV, 19. INTERVIEW BETWEEN FATHER AND SON. 221 drink, when suddenly the spring dries up and disappears. Thus, now I see my son, his well-known features as of old; 1545 ‘But how estranged his heart! and how his manner high and lifted up! There are no grateful outflowings of soul, his feelings seem unwilling to express themselves ; cold and vacant (there he sits); and like a thirsty man before a dried-up fountain (so am I).’ 1546 Still distant thus (they sat), with crowding thoughts rushing through the mind, their eyes full met, but no responding joy; each looking at the other, seemed as one who thinking of a distant friend, gazes by accident upon his pictured form’. 1547 ‘That you’ (the king reflected) ‘who of right might rule the world, even as that MAndhatzz raga, should now go begging here and there your food! what joy or charm has such a life as this? 1548 ‘Composed and firm as Sumeru *, with marks of beauty bright as the sunlight, with dignity of step like the ox king, fearless as any lion, 1549 ‘And yet receiving not the tribute of the world, but begging food sufficient for your body’s nourishment!’ Buddha, knowing his father’s mind, still kept to his own filial purpose. 1550 And then to open out his* mind, and moved with
21550 And then to open out his* mind, and moved with 1 This translation is doubtful; there is some question as to the correct reading. ® Buddha is often called ‘the golden mountain,’ and in this particular, as in many others, there is in Buddhism a marked resemblance with traditions known among primitive races; Bel, for example, is called ‘the great mountain.’ ’ That is, as I understand it, to move his father’s mind. It may be understood, however, in the sense of carrying out his own purpose. 222 FO-SHO-HING-TSAN-KING. IV, 19. pity for the multitude of people, by his miraculous power he rose in mid-air, and with his hands (appeared) to grasp the sun and moon, 1551 Then he walked to and fro in space, and underwent all kinds of transformation, dividing his body into many parts, then joining all in one again. 1552 Treading firm on water as on dry land, entering the earth as in the water, passing through walls of stone without impediment, from the right side and the left water and fire produced?! 1553 The king, his father, filled with joy, now dismissed all thought of son and father*; then upon a lotus throne, seated in space, he (Buddha) for his father’s sake declared the law. 1554 ‘I know that the king’s heart (is full of) love and recollection, and that for his son’s: sake he adds grief to grief; but now let the bands of love that bind him, thinking of his son, be instantly unloosed and utterly destroyed. 1555 ‘Ceasing from thoughts of love, let your calmed mind receive from me, your son, religious nourishment; such as no son has offered yet to father, such do I present to you the king, my father. 1556 ‘And what no father yet has from a son received, now from your son you may accept, a gift miraculous for any mortal king to enjoy, and seldom had by any heavenly king! 1557 ‘The way superlative of life immortal‘ (sweet 1 Here we have an account of the grotesque miracles that distinguish this part of the narrative in all Northern Buddhist books; see Romantic Legend, p. 352. ® This is probably the twin-miracle (yamaka-p4sihariya) referred to by Mr. Rhys Davids, Birth Stories, p. 105 n. 8 That is, of the relative duties of father and son. ‘ This phrase, ‘the way of sweet dew,’ I can only restore to ‘the IV, 19. INTERVIEW BETWEEN FATHER AND SON. 223 dew) I offer now the Mahdaraga; from accumulated deeds comes birth, and as the result of deeds comes recompense; 1558 ‘Knowing then that deeds bring fruit, how diligent should you be to rid yourself of worldly deeds! how careful that in the world your deeds should be only good and gentle! 1559 ‘Fondly affected by relationship or firmly bound by mutual ties of love, at end of life the soul (spirit) goes forth alone,—then, only our good deeds befriend us— 1560 ‘Whirled in the five ways of the wheel of life, three kinds of deeds produce three kinds of birth}, and these are caused by lustful hankering, each kind different in its character. 1561
31561 ‘Deprive these of their power by the practice now of (proper) deeds of body and of word ; by such right preparation day and night strive to get rid of all confusion of the mind and practise silent (contemplation); 1562 ‘Only this brings profit in the end, besides this there is no reality; for be sure! the three worlds are but as the froth and bubble of the sea. 1563 ‘Would you have pleasure, or would you practise that which brings it near ? then prepare yourself by way of immortality ;’ of course it means ‘immortality’ (amritam) according to Buddhist ideas, that is, Nirvaza. Childers tells us that ‘ Buddhaghosa says that Nirvaua is called amata, because not being born it does not decay or die’ (P4li Dict., sub amatam). This definition of Nirvana is the usual one found in Chinese books, that state which admits ‘neither of birth nor death.’ 1 Referring to the three inferior kinds of birth, as a beast, a preta, or in hell. 224 -FO-SHO-HING=TSAN-KING. IV, 19. deeds that bring the fourth birth?: but (still) the five ways in the wheel of birth and death are like the uncertain wanderings of the stars; 1564 ‘For heavenly beings too must suffer change: how shall we find with men (a hope of) constancy; Nirvaza! that is the chief rest; composure! that the best of all enjoyments! 1565 ‘The five indulgences (pleasures) enjoyed by mortal kings are fraught with danger and distress, like dwelling with a poisonous snake; what pleasure, for a moment, can there be in such a case ? 1566 ‘The wise man sees the world as compassed round with burning flames; he fears always, nor can he rest till he has banished, once for all, birth, age, and death. 1567 ‘Infinitely quiet is the place where the wise man finds his abode; no need of arms (instruments) or weapons there! no elephants or horses, chariots or soldiers there! 1568 ‘Subdued the power of covetous desire and angry thoughts and ignorance, there’s nothing left in the wide world to conquer! Knowing what sorrow is, he cuts away the cause of sorrow; 1569 ‘This destroyed, by practising right means, rightly enlightened in the four true principles *, he casts off fear and escapes the evil ways of birth.’ The king when first he saw his wondrous spiritual power (of miracle) rejoiced in heart; 1570 But now his feelings deeply affected by the joy of (hearing) truth, he became a perfect vessel for receiving true religion, and with clasped hands he 1 The ‘fourth birth’ would be as ‘a man ;’ but it may refer here to birth as ‘a Deva.’ 8 That is, in the ‘four truths,’ IV, 19. INTERVIEW BETWEEN FATHER AND SON, 225 breathed forth his praise: ‘Wonderful indeed! the fruit of your resolve (oath)! completed thus! 1571 ‘Wonderful indeed! the overwhelming sorrow passed away! Wonderful indeed, this gain to me! At first my sorrowing heart was heavy, but now my sorrow has brought forth only profit! 1572
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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