Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1But 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 He entered, thus intentioned, on the town to beg. He accepted food both good or bad, whatever came, from rich or poor, without distinction ; having filled his alms-dish, he then returned back to the solitude. 1610 Varca 20. RECEIVING THE GETAVANA VIHARA. The lord of the world, having converted? the people of Kapilavastu according to (their several) circumstances *, his work being done, he went with the great body of his followers, 1611 And directed his way to the country of Kosala, where dwelt king Prasenagit (Po-se-nih). The Getavana was now fully adorned, and its halls and courts carefully prepared; 1612 The fountains and streams flowed through the garden which glittered with flowers and fruit; rare birds sat by the pools (water side), and on the land 1 Little desire. 3 The expression in the original is ‘having opened for conversion.’ ® It is not necessarily ‘according to their circumstances,’ but it may also be rendered ‘according to circumstances,’ or ‘as the occasion required.’ IV, 20. RECEIVING THE GETAVANA VIHARA. 231 they sang in sweet concord, according to their kind; 1613 Beautiful in every way as the palace of Mount Kilas (Kaildsa)!, (such was the Getavana.) Then the noble friend of the orphans, surrounded by his attendants, who met him on the way, 1614 Scattering flowers and burning incense, invited the lord to enter the Getavana. In his hand he carried a golden dragon-pitcher ?, and bending low upon his knees he poured the flowing water 1615 As a sign of the gift of the Getavana Vih4ra for the use of the priesthood throughout the world *. The lord then received it, with the prayer‘ that ‘overruling all evil influences it might give the kingdom permanent rest, 1616 ‘And that the happiness of Anathapizdada might flow out in countless streams.’ Then the king Prasenagit, hearing that the lord had come, 1617 With his royal equipage went to the Getavana to worship at the lord’s feet®. (Having arrived) and 1 Mount Kail4sa, the fabulous residence of Kuvera ; the paradise of Siva. 2 In the Barahut sculpture there is a figure carrying a pitcher in the act of pouring out the water ; but the figure is not kneeling. 5 «The four quarters,’ that is, ‘the world.’ ‘<The prayer,’ the ‘devout incantation;’ it has often been questioned whether ‘prayer’ is possible with Buddhists; the expression in the Chinese is the same as that used for prayer in other books; but it may of course denote sincere or earnest desire, coming from the heart.
25 There are various representations of Prasenagit going to the Getavana in the Barahut sculptures. In plate xiii (Cunningham’s Barahut) the Vih4ra is represented, the wheel denoting the sermon which Buddha preached; the waving of garments and whistling with fingers denoting the joy of the hearers. 232 FO-SHO-HING-TSAN-KING. TV, 20. taken a seat on one side, with clasped hands he spake to Buddha thus: 1618 ‘O that my unworthy and obscure kingdom should thus suddenly have met such fortune! For how can misfortunes or frequent calamities possibly affect it, (in the presence of) so great a man? 1619 _ ‘And now that I have seen your sacred features, I may perhaps partake of the converting streams of your teaching. A town although it is composed of many sections’, yet both ignoble and holy persons may enter the surpassing® stream; 1620 ‘And so the wind which fans the perfumed grove causes the scents to unite and form one pleasant breeze; and as the birds which collect on Mount Sumeru (are many), and the various shades that blend in shining gold, 1621 ‘So an assembly may consist of persons of different capacities, Mdividually insignificant, but a glorious body. The desert master by nourishing the Ashi, procured a birth as the san-tsuh (three leg or foot) star®; 1622 ‘Worldly profit is fleeting and perishable, religious (holy) profit is eternal and inexhaustible; a man though a king is full of trouble, a common man, who is holy, has everlasting rest.’ 1623 1 I cannot be sure of this translation ; yet I can suggest no other. The line is if He B Ju rin: * «The victorious stream;’ this may refer to the Rapti, on the banks of which SrAvasti was situated. The object of the allusion is that as both rich and poor, noble and ignoble may enter the stream of the river, so all may seek the benefit of the stream of religious doctrine, * I am unable to explain the reference here; nor do I know what the ‘three-footed star’ can be. IV,20. | RECEIVING THE GETAVANA VIHARA. 233 Buddha knowing the state of the king’s heart,— that he rejoiced in religion as Sakraraga !,—considered the two obstacles that weighted him, viz. too great love of money, and of external pleasures?; 1624 Then seizing the opportunity, and knowing the tendencies of his heart, he began, for the king’s sake, to preach: ‘Even those who, by evil karman, have been born in low degree, when they see a person of virtuous character, feel reverence for him; 1625 ‘How much rather ought an independent‘ king, who by his previous conditions of life has acquired much merit, when he encounters Buddha, to conceive even more reverence. Nor is it difficult to understand, 1626 ‘That a country should enjoy more rest and peace, by the presence of Buddha, than if he were not to dwell therein’. And now, as I briefly declare my law, let the Mahéraga listen and weigh my words, 1627 ‘And hold fast that which I deliver! See now the end of my perfected merit®, my life is done,
3And now, as I briefly declare my law, let the Mahéraga listen and weigh my words, 1627 ‘And hold fast that which I deliver! See now the end of my perfected merit®, my life is done, 1 General Cunningham (Barahut Stfipa, plate xiii) has remarked that the Preaching Hall visited by Prasenagit resembles in detail the Palace of Sakraraga; the reference in the text seems to allude to this. * Reference is often made in Buddhist books to the self-indulgence of king Prasenagit. Compare section xxix of the Chinese Dhammapada. ® That is, in consequence of evil deeds. ‘ This expression ‘tsze tsai,’ which I render ‘independent,’ means ‘self-sufficient,’ or ‘self-existing ;’ the reference is probably to a lord paramount (samrég). 5 This exordium appears intended to take down the pride of the king. * Buddha points to himself as having gained the end of all his 234 FO-SHO-HING-TSAN-KING. IV, 20. there is for me no further body or spirit, but freedom from all ties of kith or kin! 1628 ‘The good or evil deeds we do from first to last (beginning to end) follow us as shadows; most exalted then the deeds (karman) of the king of the law?. The prince* (son) who cherishes his people, 1629 ‘In the present life gains renown, and hereafter ascends to heaven; but by disobedience and neglect of duty, present distress is felt and future misery! 1630 ‘As in old times Lui-’ma (lean horse)® raga, by obeying the precepts, was born in heaven, whilst Kin-pu (gold step) raga, doing wickedly, at the end of life was born in misery. 1631 ‘ Now then, for the sake of the great king, I will briefly relate the good and evil law (the law of good and evil). The great requirement‘ is a loving heart! to regard the people as we do an only son, 1632 ‘Not to oppress, not to destroy; to keep in due check every member of the body, to forsake unrighteous doctrine and walk in the straight path; not to exalt oneself by treading down others (or inferiors), 1633 ‘But to comfort and befriend those in suffer- previous meritorious conduct, in the attainment of his present condition. 1 Dharmar4ga, an epithet of every Buddha (Eitel). * The symbol here stands for ‘son;’ it may mean ‘prince’ in the sense of ‘son of the king of the law’ (f& wang tseu), which is a common one in Buddhist books, and is often rendered by ‘Kumara bhita.’ 3 Lui-’ma may be a phonetic equivalent of the name of the king, or a translation of the name, viz. Krisfsva. So also in the next line Hiranyakasipu may be meant. ‘ The ‘great deficiency,’ or ‘the great need.’ IV,20. RECEIVING THE GETAVANA VIHARA. 235 ing; not to exercise oneself in false theories? (treatises), nor to ponder much on kingly dignity (strength), nor to listen to the smooth words of false teachers; 1634 ‘Not to vex oneself by austerities, not to exceed (or transgress) the right rules of kingly conduct, but to meditate on Buddha and weigh his righteous law, and to put down and adjust all that is contrary to religion; 1635
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.
1But 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 He entered, thus intentioned, on the town to beg. He accepted food both good or bad, whatever came, from rich or poor, without distinction ; having filled his alms-dish, he then returned back to the solitude. 1610 Varca 20. RECEIVING THE GETAVANA VIHARA. The lord of the world, having converted? the people of Kapilavastu according to (their several) circumstances *, his work being done, he went with the great body of his followers, 1611 And directed his way to the country of Kosala, where dwelt king Prasenagit (Po-se-nih). The Getavana was now fully adorned, and its halls and courts carefully prepared; 1612 The fountains and streams flowed through the garden which glittered with flowers and fruit; rare birds sat by the pools (water side), and on the land 1 Little desire. 3 The expression in the original is ‘having opened for conversion.’ ® It is not necessarily ‘according to their circumstances,’ but it may also be rendered ‘according to circumstances,’ or ‘as the occasion required.’ IV, 20. RECEIVING THE GETAVANA VIHARA. 231 they sang in sweet concord, according to their kind; 1613 Beautiful in every way as the palace of Mount Kilas (Kaildsa)!, (such was the Getavana.) Then the noble friend of the orphans, surrounded by his attendants, who met him on the way, 1614 Scattering flowers and burning incense, invited the lord to enter the Getavana. In his hand he carried a golden dragon-pitcher ?, and bending low upon his knees he poured the flowing water 1615 As a sign of the gift of the Getavana Vih4ra for the use of the priesthood throughout the world *. The lord then received it, with the prayer‘ that ‘overruling all evil influences it might give the kingdom permanent rest, 1616 ‘And that the happiness of Anathapizdada might flow out in countless streams.’ Then the king Prasenagit, hearing that the lord had come, 1617 With his royal equipage went to the Getavana to worship at the lord’s feet®. (Having arrived) and 1 Mount Kail4sa, the fabulous residence of Kuvera ; the paradise of Siva. 2 In the Barahut sculpture there is a figure carrying a pitcher in the act of pouring out the water ; but the figure is not kneeling. 5 «The four quarters,’ that is, ‘the world.’ ‘<The prayer,’ the ‘devout incantation;’ it has often been questioned whether ‘prayer’ is possible with Buddhists; the expression in the Chinese is the same as that used for prayer in other books; but it may of course denote sincere or earnest desire, coming from the heart.
25 There are various representations of Prasenagit going to the Getavana in the Barahut sculptures. In plate xiii (Cunningham’s Barahut) the Vih4ra is represented, the wheel denoting the sermon which Buddha preached; the waving of garments and whistling with fingers denoting the joy of the hearers. 232 FO-SHO-HING-TSAN-KING. TV, 20. taken a seat on one side, with clasped hands he spake to Buddha thus: 1618 ‘O that my unworthy and obscure kingdom should thus suddenly have met such fortune! For how can misfortunes or frequent calamities possibly affect it, (in the presence of) so great a man? 1619 _ ‘And now that I have seen your sacred features, I may perhaps partake of the converting streams of your teaching. A town although it is composed of many sections’, yet both ignoble and holy persons may enter the surpassing® stream; 1620 ‘And so the wind which fans the perfumed grove causes the scents to unite and form one pleasant breeze; and as the birds which collect on Mount Sumeru (are many), and the various shades that blend in shining gold, 1621 ‘So an assembly may consist of persons of different capacities, Mdividually insignificant, but a glorious body. The desert master by nourishing the Ashi, procured a birth as the san-tsuh (three leg or foot) star®; 1622 ‘Worldly profit is fleeting and perishable, religious (holy) profit is eternal and inexhaustible; a man though a king is full of trouble, a common man, who is holy, has everlasting rest.’ 1623 1 I cannot be sure of this translation ; yet I can suggest no other. The line is if He B Ju rin: * «The victorious stream;’ this may refer to the Rapti, on the banks of which SrAvasti was situated. The object of the allusion is that as both rich and poor, noble and ignoble may enter the stream of the river, so all may seek the benefit of the stream of religious doctrine, * I am unable to explain the reference here; nor do I know what the ‘three-footed star’ can be. IV,20. | RECEIVING THE GETAVANA VIHARA. 233 Buddha knowing the state of the king’s heart,— that he rejoiced in religion as Sakraraga !,—considered the two obstacles that weighted him, viz. too great love of money, and of external pleasures?; 1624 Then seizing the opportunity, and knowing the tendencies of his heart, he began, for the king’s sake, to preach: ‘Even those who, by evil karman, have been born in low degree, when they see a person of virtuous character, feel reverence for him; 1625 ‘How much rather ought an independent‘ king, who by his previous conditions of life has acquired much merit, when he encounters Buddha, to conceive even more reverence. Nor is it difficult to understand, 1626 ‘That a country should enjoy more rest and peace, by the presence of Buddha, than if he were not to dwell therein’. And now, as I briefly declare my law, let the Mahéraga listen and weigh my words, 1627 ‘And hold fast that which I deliver! See now the end of my perfected merit®, my life is done,
3And now, as I briefly declare my law, let the Mahéraga listen and weigh my words, 1627 ‘And hold fast that which I deliver! See now the end of my perfected merit®, my life is done, 1 General Cunningham (Barahut Stfipa, plate xiii) has remarked that the Preaching Hall visited by Prasenagit resembles in detail the Palace of Sakraraga; the reference in the text seems to allude to this. * Reference is often made in Buddhist books to the self-indulgence of king Prasenagit. Compare section xxix of the Chinese Dhammapada. ® That is, in consequence of evil deeds. ‘ This expression ‘tsze tsai,’ which I render ‘independent,’ means ‘self-sufficient,’ or ‘self-existing ;’ the reference is probably to a lord paramount (samrég). 5 This exordium appears intended to take down the pride of the king. * Buddha points to himself as having gained the end of all his 234 FO-SHO-HING-TSAN-KING. IV, 20. there is for me no further body or spirit, but freedom from all ties of kith or kin! 1628 ‘The good or evil deeds we do from first to last (beginning to end) follow us as shadows; most exalted then the deeds (karman) of the king of the law?. The prince* (son) who cherishes his people, 1629 ‘In the present life gains renown, and hereafter ascends to heaven; but by disobedience and neglect of duty, present distress is felt and future misery! 1630 ‘As in old times Lui-’ma (lean horse)® raga, by obeying the precepts, was born in heaven, whilst Kin-pu (gold step) raga, doing wickedly, at the end of life was born in misery. 1631 ‘ Now then, for the sake of the great king, I will briefly relate the good and evil law (the law of good and evil). The great requirement‘ is a loving heart! to regard the people as we do an only son, 1632 ‘Not to oppress, not to destroy; to keep in due check every member of the body, to forsake unrighteous doctrine and walk in the straight path; not to exalt oneself by treading down others (or inferiors), 1633 ‘But to comfort and befriend those in suffer- previous meritorious conduct, in the attainment of his present condition. 1 Dharmar4ga, an epithet of every Buddha (Eitel). * The symbol here stands for ‘son;’ it may mean ‘prince’ in the sense of ‘son of the king of the law’ (f& wang tseu), which is a common one in Buddhist books, and is often rendered by ‘Kumara bhita.’ 3 Lui-’ma may be a phonetic equivalent of the name of the king, or a translation of the name, viz. Krisfsva. So also in the next line Hiranyakasipu may be meant. ‘ The ‘great deficiency,’ or ‘the great need.’ IV,20. RECEIVING THE GETAVANA VIHARA. 235 ing; not to exercise oneself in false theories? (treatises), nor to ponder much on kingly dignity (strength), nor to listen to the smooth words of false teachers; 1634 ‘Not to vex oneself by austerities, not to exceed (or transgress) the right rules of kingly conduct, but to meditate on Buddha and weigh his righteous law, and to put down and adjust all that is contrary to religion; 1635
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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