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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1the 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 ‘Wonderful indeed! for now, to-day, I reap the full fruit of a begotten son. It was right he should reject the choice pleasures of a monarch (conqueror); it was right he should so earnestly and with diligence practise penance; 1573 ‘It was right he should cast off his family and kin; it was right he should cut off every feeling of love and affection. The old Azshi kings boasting of their penance gained no merit; 1574 ‘But you, living in a peaceful, quiet place, have done all and completed all; yourself at rest now you give rest to others, moved by your mighty sympathy (compassion) for all that lives! 1575 ‘If you had kept your first estate with men, and as a Kakravartin monarch ruled the world, possessing then no self-depending power of miracle, how could my soul have then received deliverance? 1576 ‘Then there would have been no excellent law declared, causing me such joy to-day; no! had you been a universal sovereign, the bonds of birth and death would still have been unsevered; 1577 ‘But now you have escaped from birth and death; the great pain of transmigration overcome, you are able, for the sake of every creature, widely to preach the law of life immortal (sweet dew), 1578 ! That is, the oath to become enlightened and a deliverer. [19] Q 226 FO-SHO-HING-TSAN-KING. IV, 19. ‘And to exhibit thus your power miraculous, and (show) the deep and wide power of wisdom; the grief of birth and death eternally destroyed, you now have risen far above both gods and men. 1579 ‘You might have kept the holy state of a Kakravartin monarch; but no such good as this would have resulted. Thus his words of praise concluded, filled with increased reverence and religious love, 1580 He who occupied the honoured place of a royal father, bowed down respectfully and did obeisance. Then all the people of the kingdom, beholding Buddha's miraculous power, 1581 And having heard the deep and excellent law, seeing, moreover, the king’s grave reverence, with clasped hands howed down and worshipped. Possessed with deep portentous thoughts, 1582 Satiated with sorrows attached to lay-life, they all conceived a wish to leave their homes!. The princes, too, of the Sakya tribe, their minds enlightened to perceive the perfect fruit of righteousness, 1583 Entirely satiated with the glittering joys of the world, forsaking home, rejoiced to join his company (become hermits). Ananda, Nanda, Kin-pi (Kimbila)?, Anuruddha, 1584 Nandupananda, with Auzdadana , all these principal nobles and others of the Sakya family, 1585 * That is, to become mendicants, or religious followers of Buddha.
2Ananda, Nanda, Kin-pi (Kimbila)?, Anuruddha, 1584 Nandupananda, with Auzdadana , all these principal nobles and others of the Sakya family, 1585 * That is, to become mendicants, or religious followers of Buddha. * The conversion of Nanda &c. is referred to in Spence Hardy’s Manual of Buddhism, p. 227. I have restored Kin-pi to Kimbila from this authority, p. 228. Perhaps also in the Romantic Legend, p- 386, it ought to have been so restored. § Kun-fa-to-na. I do not remember having met with this name before. It may be meant for Khandaka, see Schiefner, ‘ Lebensbeschreibung Sakyamuni’s,’ p. 266. IV,19. INTERVIEW BETWEEN FATHER AND SON. 227 From the teaching of Buddha became disciples and accepted the law. The sons of the great minister of state, Uddyin being the chief, 1586 With all the royal princes following in order became recluses. Moreover, the son of Atalt, whose name was Upéli, 1587 Seeing all these princes and the sons of the chief minister becoming hermits, his mind opening for conversion, he, too, received the law of renunciation. 1588 The royal father seeing his son possessing the great qualities of Azddhi, himself entered on the calm flowings (of thought), the gate of the true law of eternal life. 1589 Leaving his kingly estate and country, lost in meditation, he drank sweet dew. Practising (his religious duties) in solitude, silent and contemplative he dwelt in his palace, a royal Rishi. 1590 Tath4gata following a peaceable? life, recognised fully by his tribe, repeating the joyful news of religion,. gladdened the hearts of all his kinsmen hearing him. 1591 And now, it being the right time for begging food, he entered the Kapila country (Kapilavastu) ; in the city all the lords and ladies, in admiration, raised this chant of praise: 1592 ‘Siddhartha! fully enlightened! has come back again!’ The news flying quickly in and out of doors, the great and small came forth to see him; 1593 Every door and every window crowded, climbing on shoulders?, bending down the eyes, they gazed 1 Or, living in peaceful prosecution of his work. § Or it may be ‘shoulder to shoulder.’ Q2 228 FO-SHO-HING-TSAN-KING, IV, 19. upon the marks of beauty on his person, shining and glorious! 1594 Wearing his Kashaya garment outside, the glory of his person from within shone forth, like the sun’s perfect wheel ; within, without, he seemed one mass of splendour’. 1595 Those who beheld were filled with sympathising * joy; their hands conjoined, they wept (for gladness) ®; and so they watched him as he paced with dignity the road, his form collected, all his organs wellcontrolled! 1596 His lovely body exhibiting the perfection ‘ of religious beauty, his dignified compassion adding to their regretful joy! his shaven head, his personal beauty sacrificed! his body clad in dark and sombre vestment, 1597
31596 His lovely body exhibiting the perfection ‘ of religious beauty, his dignified compassion adding to their regretful joy! his shaven head, his personal beauty sacrificed! his body clad in dark and sombre vestment, 1597 His manner natural and plain, his unadorned appearance; his circumspection as he looked upon the earth in walking! ‘He who ought to have had held over him the feather-shade’ (they said), ‘whose hands should grasp “the reigns of the flying® dragon,” 1598 ‘See how he walks in daylight on the dusty road! holding his alms-dish, going to beg! Gifted enough to tread down every enemy, lovely enough to gladden woman’s heart, 1599 * The glory of his person within and without, together, like a mass of light. * Compassion and joy. * That is, they wept for pity and for joy. * Manifesting religious uprightness or rectitude. ® This appears to be a Chinese phrase, adapted perhaps from some expression in the Sanskrit original signifying ‘supreme power.’ IV, 19. INTERVIEW BETWEEN FATHER AND SON. 229 ‘With glittering vesture and with godlike crown reverenced he might have been by servile crowds! But now, his manly beauty hidden, with heart restrained, and outward form subdued, 1600 ‘Rejecting the much-coveted and glorious apparel, his shining body clad with garments grey, what aim, what object, now! Hating the five delights that move the world, 1601 ‘Forsaking virtuous wife and: tender child, loving the solitude, he wanders friendless; hard, indeed, for virtuous wife through the long night}, cherishing her grief; 1602 ‘And now to hear he is a hermit! She enquires not now (so lost to life) of the royal Suddhodana if he has seen his son or not! 1603 ‘But as she views his beauteous person, (to think) his altered form is now a hermit’s! hating his home, still full of love; his father, too, what rest for him (they say)! 1604 ‘And then his loving child R4hula, weeping with constant sorrowful desire! And now to see no change, or heart-relenting ; and this the end of such enlightenment! 1605 ‘All these attractive marks, the proofs of a religious calling, whereas, when born, all said, these are marks of a “great man,” who ought to receive tribute from the four seas! 1606 ‘And now to see what he has come to! all these predictive words vain and illusive. Thus they talked together, the gossiping multitude, with confused accents. 1607 Tathagata, his heart unaffected, felt no joy and 1 Le. her life of widowhood. 230 FO-SHO-HING-TSAN-KING. IV, 19. no regret. But he was moved by equal love to all the world, his one desire that men should escape the grief of lust; 1608 To cause the root of virtue to increase, and for the sake of coming ages, to leave the marks of self-denial! behind him, to dissipate the clouds and mists of sensual desire, 1609
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 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 ‘Wonderful indeed! for now, to-day, I reap the full fruit of a begotten son. It was right he should reject the choice pleasures of a monarch (conqueror); it was right he should so earnestly and with diligence practise penance; 1573 ‘It was right he should cast off his family and kin; it was right he should cut off every feeling of love and affection. The old Azshi kings boasting of their penance gained no merit; 1574 ‘But you, living in a peaceful, quiet place, have done all and completed all; yourself at rest now you give rest to others, moved by your mighty sympathy (compassion) for all that lives! 1575 ‘If you had kept your first estate with men, and as a Kakravartin monarch ruled the world, possessing then no self-depending power of miracle, how could my soul have then received deliverance? 1576 ‘Then there would have been no excellent law declared, causing me such joy to-day; no! had you been a universal sovereign, the bonds of birth and death would still have been unsevered; 1577 ‘But now you have escaped from birth and death; the great pain of transmigration overcome, you are able, for the sake of every creature, widely to preach the law of life immortal (sweet dew), 1578 ! That is, the oath to become enlightened and a deliverer. [19] Q 226 FO-SHO-HING-TSAN-KING. IV, 19. ‘And to exhibit thus your power miraculous, and (show) the deep and wide power of wisdom; the grief of birth and death eternally destroyed, you now have risen far above both gods and men. 1579 ‘You might have kept the holy state of a Kakravartin monarch; but no such good as this would have resulted. Thus his words of praise concluded, filled with increased reverence and religious love, 1580 He who occupied the honoured place of a royal father, bowed down respectfully and did obeisance. Then all the people of the kingdom, beholding Buddha's miraculous power, 1581 And having heard the deep and excellent law, seeing, moreover, the king’s grave reverence, with clasped hands howed down and worshipped. Possessed with deep portentous thoughts, 1582 Satiated with sorrows attached to lay-life, they all conceived a wish to leave their homes!. The princes, too, of the Sakya tribe, their minds enlightened to perceive the perfect fruit of righteousness, 1583 Entirely satiated with the glittering joys of the world, forsaking home, rejoiced to join his company (become hermits). Ananda, Nanda, Kin-pi (Kimbila)?, Anuruddha, 1584 Nandupananda, with Auzdadana , all these principal nobles and others of the Sakya family, 1585 * That is, to become mendicants, or religious followers of Buddha.
2Ananda, Nanda, Kin-pi (Kimbila)?, Anuruddha, 1584 Nandupananda, with Auzdadana , all these principal nobles and others of the Sakya family, 1585 * That is, to become mendicants, or religious followers of Buddha. * The conversion of Nanda &c. is referred to in Spence Hardy’s Manual of Buddhism, p. 227. I have restored Kin-pi to Kimbila from this authority, p. 228. Perhaps also in the Romantic Legend, p- 386, it ought to have been so restored. § Kun-fa-to-na. I do not remember having met with this name before. It may be meant for Khandaka, see Schiefner, ‘ Lebensbeschreibung Sakyamuni’s,’ p. 266. IV,19. INTERVIEW BETWEEN FATHER AND SON. 227 From the teaching of Buddha became disciples and accepted the law. The sons of the great minister of state, Uddyin being the chief, 1586 With all the royal princes following in order became recluses. Moreover, the son of Atalt, whose name was Upéli, 1587 Seeing all these princes and the sons of the chief minister becoming hermits, his mind opening for conversion, he, too, received the law of renunciation. 1588 The royal father seeing his son possessing the great qualities of Azddhi, himself entered on the calm flowings (of thought), the gate of the true law of eternal life. 1589 Leaving his kingly estate and country, lost in meditation, he drank sweet dew. Practising (his religious duties) in solitude, silent and contemplative he dwelt in his palace, a royal Rishi. 1590 Tath4gata following a peaceable? life, recognised fully by his tribe, repeating the joyful news of religion,. gladdened the hearts of all his kinsmen hearing him. 1591 And now, it being the right time for begging food, he entered the Kapila country (Kapilavastu) ; in the city all the lords and ladies, in admiration, raised this chant of praise: 1592 ‘Siddhartha! fully enlightened! has come back again!’ The news flying quickly in and out of doors, the great and small came forth to see him; 1593 Every door and every window crowded, climbing on shoulders?, bending down the eyes, they gazed 1 Or, living in peaceful prosecution of his work. § Or it may be ‘shoulder to shoulder.’ Q2 228 FO-SHO-HING-TSAN-KING, IV, 19. upon the marks of beauty on his person, shining and glorious! 1594 Wearing his Kashaya garment outside, the glory of his person from within shone forth, like the sun’s perfect wheel ; within, without, he seemed one mass of splendour’. 1595 Those who beheld were filled with sympathising * joy; their hands conjoined, they wept (for gladness) ®; and so they watched him as he paced with dignity the road, his form collected, all his organs wellcontrolled! 1596 His lovely body exhibiting the perfection ‘ of religious beauty, his dignified compassion adding to their regretful joy! his shaven head, his personal beauty sacrificed! his body clad in dark and sombre vestment, 1597
31596 His lovely body exhibiting the perfection ‘ of religious beauty, his dignified compassion adding to their regretful joy! his shaven head, his personal beauty sacrificed! his body clad in dark and sombre vestment, 1597 His manner natural and plain, his unadorned appearance; his circumspection as he looked upon the earth in walking! ‘He who ought to have had held over him the feather-shade’ (they said), ‘whose hands should grasp “the reigns of the flying® dragon,” 1598 ‘See how he walks in daylight on the dusty road! holding his alms-dish, going to beg! Gifted enough to tread down every enemy, lovely enough to gladden woman’s heart, 1599 * The glory of his person within and without, together, like a mass of light. * Compassion and joy. * That is, they wept for pity and for joy. * Manifesting religious uprightness or rectitude. ® This appears to be a Chinese phrase, adapted perhaps from some expression in the Sanskrit original signifying ‘supreme power.’ IV, 19. INTERVIEW BETWEEN FATHER AND SON. 229 ‘With glittering vesture and with godlike crown reverenced he might have been by servile crowds! But now, his manly beauty hidden, with heart restrained, and outward form subdued, 1600 ‘Rejecting the much-coveted and glorious apparel, his shining body clad with garments grey, what aim, what object, now! Hating the five delights that move the world, 1601 ‘Forsaking virtuous wife and: tender child, loving the solitude, he wanders friendless; hard, indeed, for virtuous wife through the long night}, cherishing her grief; 1602 ‘And now to hear he is a hermit! She enquires not now (so lost to life) of the royal Suddhodana if he has seen his son or not! 1603 ‘But as she views his beauteous person, (to think) his altered form is now a hermit’s! hating his home, still full of love; his father, too, what rest for him (they say)! 1604 ‘And then his loving child R4hula, weeping with constant sorrowful desire! And now to see no change, or heart-relenting ; and this the end of such enlightenment! 1605 ‘All these attractive marks, the proofs of a religious calling, whereas, when born, all said, these are marks of a “great man,” who ought to receive tribute from the four seas! 1606 ‘And now to see what he has come to! all these predictive words vain and illusive. Thus they talked together, the gossiping multitude, with confused accents. 1607 Tathagata, his heart unaffected, felt no joy and 1 Le. her life of widowhood. 230 FO-SHO-HING-TSAN-KING. IV, 19. no regret. But he was moved by equal love to all the world, his one desire that men should escape the grief of lust; 1608 To cause the root of virtue to increase, and for the sake of coming ages, to leave the marks of self-denial! behind him, to dissipate the clouds and mists of sensual desire, 1609
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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