Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11712 . At this time Devadatta?, seeing the remarkable excellences of Buddha, conceived in his heart a jealous hatred; losing all power of thoughtful abstraction, 1713 He ever plotted wicked schemes, to put a stop to the spread of the true law; ascending the Grvzdhrakita (Ghiggaki¢a) mount he rolled down a stone to hit Buddha’; 1714 The stone divided into two parts, each part passing on either side of him. Again, on the royal highway he loosed a drunken, vicious elephant‘; 1715 With his raised trunk trumpeting as thunder (he ran), his maddened breath raising a cloud around him, his wild pace like the rushing wind;to be avoided more than the fierce tempest; 1716 His trunk and tusks and tail and feet, when touched only, brought instant death. (Thus he ran) through the streets and ways of Ragagriha, madly wounding and killing men; 1717 Their corpses lay across the road, their brains ! For the conversion of Apalala, see Jul. II, 135. 8 Devadatta, the envious ; he was the son of Suprabuddha, the father-in-law of Buddha, M. B., p. 61. * This event is related by Fa-hien, cap. xxix, p. 115 (Buddhist Pilgrims). Fa-hien says, ‘The stone is still there,’ but he does not say that it was divided. See also M. B., p. 383, where the account somewhat differs. * This story of the drunken elephant is related in nearly all the ‘lives of Buddha.’ The sculptures at Amar4vatf and Barahut also include this episode. See also Fa-hien, p. 113. IV, 21. ESCAPING THE DRUNKEN ELEPHANT. 247 . and blood scattered afar. Then all the men and women filled with fear, remained indoors; 1718 Throughout the city there was universal terror, only piteous shrieks and cries were heard; beyond the city men were running fast, hiding themselves in holes and dens. 1719 Tathagata, with five hundred followers, at this time came towards the city; from tops of gates and every window, men, fearing for Buddha, begged him not to advance; 1720 Tathagata, his heart composed and quiet, with perfect self-possession, thinking only on the sorrow caused by hate, his loving heart desiring to appease it, 1721 , Followed by guardian angel-nagas, slowly approached the maddened elephant. The Bhikshus all deserted him?, Ananda only remained by his side; 1722 Joined by every tie of duty, his steadfast nature did not shake or quail. The drunken elephant, savage and spiteful, beholding Buddha, came to himself at once, 1723 And bending, worshipped at his feet? just as a mighty mountain falls to earth. With lotus hand the master pats his head, even as the moon lights up a flying cloud. 1724 And now, as he lay crouched before the master’s feet, on his account he speaks some sacred words: ‘ The elephant cannot hurt the mighty dragon 8, hard it is to fight with such a one; 1725 1 It is said, in the later accounts, that ‘they rose into the air.’ * See Tree and Serpent Worship, plate lviii; also Burgess’ Western Caves, plate xvii. * Buddha was also called the great Naga or dragon.
2* Buddha was also called the great Naga or dragon. 248 FO-SHO-HING-TSAN-KING. IV, 21. ‘The elephant desiring so to do will in the end obtain no happy state of birth; deceived by lust, anger, and delusion, which are hard to conquer, but which Buddha has conquered. 1726 ‘Now, then, this very day, give up this lust, this anger and delusion! You! swallowed up in sorrow’s mud! if not now given up, they will increase yet more and grow.’ 1727 The elephant, hearing Buddha’s words, escaped from drunkenness, rejoiced in heart; his mind and body both found rest, as one athirst (finds joy) who drinks of heavenly dew. 1628 The elephant being thus converted, the people around were filled with joy; they all raised a cry of wonder at the miracle, and brought their offerings of every kind. 1729 The scarcely-good arrived at middle-virtue, the middling-good passed to a higher grade, the unbelieving now became believers, those who believed were strengthened in their faith. 1730 Agatasatru, mighty king, seeing how Buddha conquered the drunken elephant, was moved at heart by thoughts profound; then, filled with joy, he found a twofold growth of piety. 1731 Tath4gata, by exercise of virtue, exhibited all kinds of spiritual powers; thus he subdued and harmonised the minds of all, and caused them in due order to attain religious truth; 1732 And through the kingdom virtuous seeds were sown, as at the first when men began to live (i.e. were first created). But Devadatta, mad with rage, because he was ensnared by his own wickedness, 1733 IV, 22. THE LADY AMRA SEES BUDDHA. 249 At first by power miraculous able to fly, now fallen, dwells in lowest hell?. 1734 Varca 22, Tue Lavy Amra? (AmrarAtt) sEEs Buppua. The lord of the world having finished his wide work of conversion conceived in himself a desire (heart) for Nirvaza. Accordingly proceeding from the city of Ragagrzha, he went on towards the town of Pa-lin-fo (PA¢aliputra)®, 1735 Having arrived there, he dwelt in the famous Pasali Zetiya*. Now this (town of P&/aliputra) is 1 For a full account of the deeds and punishment of Devadatta, see M. B., pp. 328, 329. We are told that Suprabuddha, the father of Devadatta, also went to hell, M. B., p. 339 seq. 3 This lady is called Ambap§lf, the courtezan, in the southern records,
3Now this (town of P&/aliputra) is 1 For a full account of the deeds and punishment of Devadatta, see M. B., pp. 328, 329. We are told that Suprabuddha, the father of Devadatta, also went to hell, M. B., p. 339 seq. 3 This lady is called Ambap§lf, the courtezan, in the southern records, ® P&saliputra, so called, as it seems, from a flower, p&/li (Bignonia suaveolens). It was otherwise called Kusumapura, ‘the city of flowers.’ The Palimbothra of the Greeks, Arrian, Hist. Ind. p. 324 (ed. Gronovii) ; supposed to be the modern Patna. The story found in the text, viz. that the place was an unfortified village or frontier station of Magadha when Buddha was seventy-nine years old, compared with the statement that in the time of Megasthenes it was one of the largest and most prosperous towns of India (Arrian, as above), seems to show that some considerable time had elapsed between the Nirvana and the period of the Greek conquest. It is singular however (as I stated in Buddhist Pilgrims, p. Ixiv) that Fa-hien in his account of this town (cap. xxvii) makes no allusion to the Buddhist council said to have been held there under Dharm4soka. (For further notice of P4/aliputra, compare Sacred Books of the East, vol. xi, pp. 16, 17; also Bigandet, p. 257, and Spence Hardy, passim.) ‘ There is no mention of the Pa/ali Aetiya (unless the rest-house is the same as the Xetiya hall) in the Mah&-parinibbana-Sutta, but in Bigandet, p. 257, it is stated that the people prepared the ‘dzeat,’ or hall, for his use. This ‘dzeat’ had been erected by 250 FO-SHO-HING-TSAN-KING, TV, 22. the frontier town of Magadha, defending the outskirts of the country. 1736 Ruling the country was a Brahman! of wide renown and great learning in the scriptures (sftras); and (there was also) an overseer of the country, to take the omens of the land with respect to rest or calamity. 1737 At this time the king of Magadha sent to that officer of inspection (overseer) a messenger to warn and command him to raise fortifications in the neighbourhood (round) of the town for its security and protection. 1738 And now the lord of the world, as they were raising the fortifications, predicted that in consequence of the Devas and spirits who protected and kept (the land), the place should continue strong and free from calamity (destruction), 1739 king AgAtasatru for receiving the Lif&havi princes of Vaisalf, who had come to a conference at this place to settle their affairs with the king. This hall is probably represented at Aganta, Cave xvi (see Burgess’ Report, vol. i, plate xiii, fig. 2; also Mrs. Speirs’ Ancient India, p. 197); at least it would seem so from the exact account left us of the position Buddha took on this occasion, ‘he entered the hall and took his seat against the central pillar of the hall’ (Rhys Davids and Bigandet in loc.) Does this hall, built by king Ag4tasatru, and called in our text a ‘ Xetiya hall,’ bear any resemblance to a Basilica?
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.
11712 . At this time Devadatta?, seeing the remarkable excellences of Buddha, conceived in his heart a jealous hatred; losing all power of thoughtful abstraction, 1713 He ever plotted wicked schemes, to put a stop to the spread of the true law; ascending the Grvzdhrakita (Ghiggaki¢a) mount he rolled down a stone to hit Buddha’; 1714 The stone divided into two parts, each part passing on either side of him. Again, on the royal highway he loosed a drunken, vicious elephant‘; 1715 With his raised trunk trumpeting as thunder (he ran), his maddened breath raising a cloud around him, his wild pace like the rushing wind;to be avoided more than the fierce tempest; 1716 His trunk and tusks and tail and feet, when touched only, brought instant death. (Thus he ran) through the streets and ways of Ragagriha, madly wounding and killing men; 1717 Their corpses lay across the road, their brains ! For the conversion of Apalala, see Jul. II, 135. 8 Devadatta, the envious ; he was the son of Suprabuddha, the father-in-law of Buddha, M. B., p. 61. * This event is related by Fa-hien, cap. xxix, p. 115 (Buddhist Pilgrims). Fa-hien says, ‘The stone is still there,’ but he does not say that it was divided. See also M. B., p. 383, where the account somewhat differs. * This story of the drunken elephant is related in nearly all the ‘lives of Buddha.’ The sculptures at Amar4vatf and Barahut also include this episode. See also Fa-hien, p. 113. IV, 21. ESCAPING THE DRUNKEN ELEPHANT. 247 . and blood scattered afar. Then all the men and women filled with fear, remained indoors; 1718 Throughout the city there was universal terror, only piteous shrieks and cries were heard; beyond the city men were running fast, hiding themselves in holes and dens. 1719 Tathagata, with five hundred followers, at this time came towards the city; from tops of gates and every window, men, fearing for Buddha, begged him not to advance; 1720 Tathagata, his heart composed and quiet, with perfect self-possession, thinking only on the sorrow caused by hate, his loving heart desiring to appease it, 1721 , Followed by guardian angel-nagas, slowly approached the maddened elephant. The Bhikshus all deserted him?, Ananda only remained by his side; 1722 Joined by every tie of duty, his steadfast nature did not shake or quail. The drunken elephant, savage and spiteful, beholding Buddha, came to himself at once, 1723 And bending, worshipped at his feet? just as a mighty mountain falls to earth. With lotus hand the master pats his head, even as the moon lights up a flying cloud. 1724 And now, as he lay crouched before the master’s feet, on his account he speaks some sacred words: ‘ The elephant cannot hurt the mighty dragon 8, hard it is to fight with such a one; 1725 1 It is said, in the later accounts, that ‘they rose into the air.’ * See Tree and Serpent Worship, plate lviii; also Burgess’ Western Caves, plate xvii. * Buddha was also called the great Naga or dragon.
2* Buddha was also called the great Naga or dragon. 248 FO-SHO-HING-TSAN-KING. IV, 21. ‘The elephant desiring so to do will in the end obtain no happy state of birth; deceived by lust, anger, and delusion, which are hard to conquer, but which Buddha has conquered. 1726 ‘Now, then, this very day, give up this lust, this anger and delusion! You! swallowed up in sorrow’s mud! if not now given up, they will increase yet more and grow.’ 1727 The elephant, hearing Buddha’s words, escaped from drunkenness, rejoiced in heart; his mind and body both found rest, as one athirst (finds joy) who drinks of heavenly dew. 1628 The elephant being thus converted, the people around were filled with joy; they all raised a cry of wonder at the miracle, and brought their offerings of every kind. 1729 The scarcely-good arrived at middle-virtue, the middling-good passed to a higher grade, the unbelieving now became believers, those who believed were strengthened in their faith. 1730 Agatasatru, mighty king, seeing how Buddha conquered the drunken elephant, was moved at heart by thoughts profound; then, filled with joy, he found a twofold growth of piety. 1731 Tath4gata, by exercise of virtue, exhibited all kinds of spiritual powers; thus he subdued and harmonised the minds of all, and caused them in due order to attain religious truth; 1732 And through the kingdom virtuous seeds were sown, as at the first when men began to live (i.e. were first created). But Devadatta, mad with rage, because he was ensnared by his own wickedness, 1733 IV, 22. THE LADY AMRA SEES BUDDHA. 249 At first by power miraculous able to fly, now fallen, dwells in lowest hell?. 1734 Varca 22, Tue Lavy Amra? (AmrarAtt) sEEs Buppua. The lord of the world having finished his wide work of conversion conceived in himself a desire (heart) for Nirvaza. Accordingly proceeding from the city of Ragagrzha, he went on towards the town of Pa-lin-fo (PA¢aliputra)®, 1735 Having arrived there, he dwelt in the famous Pasali Zetiya*. Now this (town of P&/aliputra) is 1 For a full account of the deeds and punishment of Devadatta, see M. B., pp. 328, 329. We are told that Suprabuddha, the father of Devadatta, also went to hell, M. B., p. 339 seq. 3 This lady is called Ambap§lf, the courtezan, in the southern records,
3Now this (town of P&/aliputra) is 1 For a full account of the deeds and punishment of Devadatta, see M. B., pp. 328, 329. We are told that Suprabuddha, the father of Devadatta, also went to hell, M. B., p. 339 seq. 3 This lady is called Ambap§lf, the courtezan, in the southern records, ® P&saliputra, so called, as it seems, from a flower, p&/li (Bignonia suaveolens). It was otherwise called Kusumapura, ‘the city of flowers.’ The Palimbothra of the Greeks, Arrian, Hist. Ind. p. 324 (ed. Gronovii) ; supposed to be the modern Patna. The story found in the text, viz. that the place was an unfortified village or frontier station of Magadha when Buddha was seventy-nine years old, compared with the statement that in the time of Megasthenes it was one of the largest and most prosperous towns of India (Arrian, as above), seems to show that some considerable time had elapsed between the Nirvana and the period of the Greek conquest. It is singular however (as I stated in Buddhist Pilgrims, p. Ixiv) that Fa-hien in his account of this town (cap. xxvii) makes no allusion to the Buddhist council said to have been held there under Dharm4soka. (For further notice of P4/aliputra, compare Sacred Books of the East, vol. xi, pp. 16, 17; also Bigandet, p. 257, and Spence Hardy, passim.) ‘ There is no mention of the Pa/ali Aetiya (unless the rest-house is the same as the Xetiya hall) in the Mah&-parinibbana-Sutta, but in Bigandet, p. 257, it is stated that the people prepared the ‘dzeat,’ or hall, for his use. This ‘dzeat’ had been erected by 250 FO-SHO-HING-TSAN-KING, TV, 22. the frontier town of Magadha, defending the outskirts of the country. 1736 Ruling the country was a Brahman! of wide renown and great learning in the scriptures (sftras); and (there was also) an overseer of the country, to take the omens of the land with respect to rest or calamity. 1737 At this time the king of Magadha sent to that officer of inspection (overseer) a messenger to warn and command him to raise fortifications in the neighbourhood (round) of the town for its security and protection. 1738 And now the lord of the world, as they were raising the fortifications, predicted that in consequence of the Devas and spirits who protected and kept (the land), the place should continue strong and free from calamity (destruction), 1739 king AgAtasatru for receiving the Lif&havi princes of Vaisalf, who had come to a conference at this place to settle their affairs with the king. This hall is probably represented at Aganta, Cave xvi (see Burgess’ Report, vol. i, plate xiii, fig. 2; also Mrs. Speirs’ Ancient India, p. 197); at least it would seem so from the exact account left us of the position Buddha took on this occasion, ‘he entered the hall and took his seat against the central pillar of the hall’ (Rhys Davids and Bigandet in loc.) Does this hall, built by king Ag4tasatru, and called in our text a ‘ Xetiya hall,’ bear any resemblance to a Basilica?
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.