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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1* Rhys Davids (Sacred Books of the East, vol. xi, p. 18) tells us that ‘the chief magistrates of Magadha Suntdha and Vassakéra were building a fortress at P4saligama to repel the Vaggians;’ I have therefore in my translation supposed the ‘ éu kwG’ and the ‘yang kwan’ to be the two officers referred to. It would seem that these titles ‘ruling the country’ and ‘overseer’ were recognised at the time. The text, however, would bear another translation, making the Brahman ruler the same as the omen-taking overseer. IV, 22. THE LADY AMRA SEES BUDDHA. 251 On this the heart of the overseer greatly rejoiced’, and he made religious offerings to Buddha, the law, and the church. Buddha now leaving the city gate went on towards the river Ganges. 1740 The overseer from his deep reverence for Buddha named the gate (through which the lord had passed) the ‘Gautama gate*.’ Meanwhile the people all by the side of the river Ganges went forth to pay reverence to the lord of the world. 1741 They prepared for him every kind of religious offering, and each one with his gaudy boat (decorated boat)® invited him to cross over. The lord of the world, considering the number of the boats, feared lest by an appearance of partiality in accepting one, he might hurt the minds of all the rest. 1742 Therefore in a moment by his spiritual power he transported himself and the great congregation (across the river), leaving this shore he passed at once to that, 1743 Signifying thereby the passage in the boat of wisdom ‘ (from this world to Nirvama), a boat large enough to transport all that lives (to save the world), even as without a boat he crossed without hindrance the river (Ganges). 1744 ' The account here given is less exact than that of the Mahaparinibb4na-Sutta, and it would seem as if it were borrowed from a popular form of that work. * This is in agreement with the Southern account (see Rhys Davids, Sacred Books of the East, vol. xi, p. 21). ® There is no mention here made of the river being ‘brimful and overflowing’ as in the Southern books, nor of the search for rafts of wood or basket-work. * Compare the account giveneby Rhys Davids (Sacred Books of the East, vol. xi, p. 21) and the verse or song there preserved. 252 FO-SHO-HING-TSAN-KING. IV, 22. Then all the people on the bank of the river, with one voice, raised a rapturous shout’, and all declared this ford should be called the Gautama ford. 1745 As the city gate is called the Gautama gate, so this Gautama ford is so known through ages; and shall be so called through generations to come®, 1746 Then Tathagata, going forward still, came to that celebrated Kuli® village, where he preached and converted many; again he went on to the Nadi‘ village, 1747 Where many deaths had occurred among the people. The friends of the dead then came (to the lord) and asked, ‘Where have our friends and relatives deceased, now gone to be born, after this life ended 5?’ 1748
2The friends of the dead then came (to the lord) and asked, ‘Where have our friends and relatives deceased, now gone to be born, after this life ended 5?’ 1748 Buddha, knowing well the sequence of deeds, answered each according to his several case. Then going forward to Vaisalt®, he located himself in the Amra grove’. 1749 The celebrated Lady Amr, well affected to Buddha, went to that garden followed by her waiting 1 Or rather ‘shouted out, “ miraculous !”’ ? Is there any name corresponding to the ‘Gautama’ ford known near Patna? 5 No doubt the same as Kofigéma (op. cit., p. 23) called Kantikama by Bigandet, p. 259. * «Come, Ananda, let us go to the villages of NAdika,’ Rhys Davids, p. 24. ° The names of the dead are given in the P4li; the account here is evidently an abstract only. * «Come, Ananda, let us go on to Vesali,’ Rh. D., p. 28. 7 ¢And there at Ves4li the Blessed One stayed at Ambapilt’s grove,’ Rh. D., p. 28. IV, 22. THE LADY AMRA SEES BUDDHA. 253 women, whilst the children from the schools! paid her respect. 1750 Thus with circumspection and self-restraint, her person lightly and plainly clothed, putting away all her ornamented robes and all adornments of scent and flowers, 1751 As a prudent and virtuous woman goes forth to perform her religious duties, so she went on, beautiful to look upon, like any Devi in appearance. 1752 Buddha seeing the lady in the distance approaching, spake thus to all the Bhikshus?: ‘This woman is indeed exceedingly beautiful, able to fascinate the minds (feelings) of the religious; 1753 ‘Now then, keep your recollection straight! let wisdom keep your mind in subjection! Better fall into the fierce tigers mouth, or under the sharp knife of the executioner, 1754 ‘Than to dwell with a woman and excite in yourselves lustful thoughts. A woman is anxious to exhibit her form and shape*, whether walking, Standing, sitting, or sleeping. 1755 ‘Even when represented as a picture, she desires most of all to set off the blandishments of her beauty, and thus to rob men of their steadfast heart! How then ought you to guard yourselves? 1756 ‘By regarding her tears and her smiles as enemies, her stooping form, her hanging arms, and all her disentangled hair as toils designed to entrap man’s heart. 1757 1 So I translate ts’iang tsin; it may mean grown-up scholars, however, or ‘students.’ » This sermon against ‘ woman’s wiles’ is not found in the Pali. ® Tz’ t’ai, her bewitching movements or airs. 254 FO-SHO-HING-TSAN-KING. IV, 22. ‘Then how much more (should you suspect) her studied, amorous beauty! when she displays her dainty outline, her richly ornamented form, and chatters gaily with the foolish man! 1758 ‘Ah, then! what perturbation and what evil thoughts, not seeing underneath the horrid, tainted shape, the sorrows of impermanence, the impurity, the unreality! 1759
3when she displays her dainty outline, her richly ornamented form, and chatters gaily with the foolish man! 1758 ‘Ah, then! what perturbation and what evil thoughts, not seeing underneath the horrid, tainted shape, the sorrows of impermanence, the impurity, the unreality! 1759 ‘Considering these as the reality, all lustful thoughts die out; rightly considering these, within their several limits, not even an Apsaras would give you joy. 1760 ‘But yet the power of lust is great with men, and is to be feared withal; take then the bow of earnest perseverance, and the sharp arrow points of wisdom, 1761 ‘Cover your head with the helmet of rightthought, and fight with fixed resolve against the five desires. Better far with red-hot iron pins bore out both your eyes, 1762 ‘Than encourage in yourselves lustful thoughts, or look upon a woman’s form with such desires. Lust beclouding a man’s heart, confused with woman's beauty, 1763 ‘The mind is dazed, and at the end of life that man must fall into an “evil way.” Fear then the sorrow of that “evil way!” and harbour not the deceits of women. 1764 ‘The senses not confined within due limits, and the objects of sense not limited as they ought to be, lustful and covetous thoughts grow up between the two, because the senses and their objects are unequally yoked. 1765 ‘Just as when two ploughing oxen are yoked IV, 22. THE LADY AMRA SEES BUDDHA. 255 together to one halter and cross-bar, but not together pulling as they go, so is it when the senses and their objects are unequally matched. 1766 ‘Therefore, I say, restrain the heart, give it no unbridled license.’ Thus Buddha, for the Bhikshus’ sake, explained the law in various ways. 1767 And now that Amra lady gradually approached the presence of the lord; seeing Buddha seated beneath a tree, lost in thought and wholly absorbed by it, 1768 She recollected that he had a great compassionate heart, and therefore she believed he would in pity receive her garden grove. With steadfast heart and joyful mien and rightly governed feelings, 1769 Her outward form restrained, her heart composed, bowing her head at Buddha's feet, she took her place as the lord bade her, whilst he in sequence right declared the law: 1770 ‘Your heart (O lady!) seems composed and quieted, your form without external ornaments; young in years and rich, you seem well-talented as you are beautiful. 1771 ‘That one, so gifted, should by faith be able to receive the law of righteousness is, indeed, a rare thing in the world! The wisdom of a master’, derived from former births, enables him to accept the law with joy, this is not rare; 1772 ‘But that a woman, weak of will, scant in wisdom, deeply immersed in love, should yet be able to delight in piety, this, indeed, is very rare. 1773 ‘A man born in the world, by proper thought comes to delight in goodness, he recognises the 1 That is, of a man, 2 56 FO-SHO-HING-TSAN-KING. IV, 22.
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.
1* Rhys Davids (Sacred Books of the East, vol. xi, p. 18) tells us that ‘the chief magistrates of Magadha Suntdha and Vassakéra were building a fortress at P4saligama to repel the Vaggians;’ I have therefore in my translation supposed the ‘ éu kwG’ and the ‘yang kwan’ to be the two officers referred to. It would seem that these titles ‘ruling the country’ and ‘overseer’ were recognised at the time. The text, however, would bear another translation, making the Brahman ruler the same as the omen-taking overseer. IV, 22. THE LADY AMRA SEES BUDDHA. 251 On this the heart of the overseer greatly rejoiced’, and he made religious offerings to Buddha, the law, and the church. Buddha now leaving the city gate went on towards the river Ganges. 1740 The overseer from his deep reverence for Buddha named the gate (through which the lord had passed) the ‘Gautama gate*.’ Meanwhile the people all by the side of the river Ganges went forth to pay reverence to the lord of the world. 1741 They prepared for him every kind of religious offering, and each one with his gaudy boat (decorated boat)® invited him to cross over. The lord of the world, considering the number of the boats, feared lest by an appearance of partiality in accepting one, he might hurt the minds of all the rest. 1742 Therefore in a moment by his spiritual power he transported himself and the great congregation (across the river), leaving this shore he passed at once to that, 1743 Signifying thereby the passage in the boat of wisdom ‘ (from this world to Nirvama), a boat large enough to transport all that lives (to save the world), even as without a boat he crossed without hindrance the river (Ganges). 1744 ' The account here given is less exact than that of the Mahaparinibb4na-Sutta, and it would seem as if it were borrowed from a popular form of that work. * This is in agreement with the Southern account (see Rhys Davids, Sacred Books of the East, vol. xi, p. 21). ® There is no mention here made of the river being ‘brimful and overflowing’ as in the Southern books, nor of the search for rafts of wood or basket-work. * Compare the account giveneby Rhys Davids (Sacred Books of the East, vol. xi, p. 21) and the verse or song there preserved. 252 FO-SHO-HING-TSAN-KING. IV, 22. Then all the people on the bank of the river, with one voice, raised a rapturous shout’, and all declared this ford should be called the Gautama ford. 1745 As the city gate is called the Gautama gate, so this Gautama ford is so known through ages; and shall be so called through generations to come®, 1746 Then Tathagata, going forward still, came to that celebrated Kuli® village, where he preached and converted many; again he went on to the Nadi‘ village, 1747 Where many deaths had occurred among the people. The friends of the dead then came (to the lord) and asked, ‘Where have our friends and relatives deceased, now gone to be born, after this life ended 5?’ 1748
2The friends of the dead then came (to the lord) and asked, ‘Where have our friends and relatives deceased, now gone to be born, after this life ended 5?’ 1748 Buddha, knowing well the sequence of deeds, answered each according to his several case. Then going forward to Vaisalt®, he located himself in the Amra grove’. 1749 The celebrated Lady Amr, well affected to Buddha, went to that garden followed by her waiting 1 Or rather ‘shouted out, “ miraculous !”’ ? Is there any name corresponding to the ‘Gautama’ ford known near Patna? 5 No doubt the same as Kofigéma (op. cit., p. 23) called Kantikama by Bigandet, p. 259. * «Come, Ananda, let us go to the villages of NAdika,’ Rhys Davids, p. 24. ° The names of the dead are given in the P4li; the account here is evidently an abstract only. * «Come, Ananda, let us go on to Vesali,’ Rh. D., p. 28. 7 ¢And there at Ves4li the Blessed One stayed at Ambapilt’s grove,’ Rh. D., p. 28. IV, 22. THE LADY AMRA SEES BUDDHA. 253 women, whilst the children from the schools! paid her respect. 1750 Thus with circumspection and self-restraint, her person lightly and plainly clothed, putting away all her ornamented robes and all adornments of scent and flowers, 1751 As a prudent and virtuous woman goes forth to perform her religious duties, so she went on, beautiful to look upon, like any Devi in appearance. 1752 Buddha seeing the lady in the distance approaching, spake thus to all the Bhikshus?: ‘This woman is indeed exceedingly beautiful, able to fascinate the minds (feelings) of the religious; 1753 ‘Now then, keep your recollection straight! let wisdom keep your mind in subjection! Better fall into the fierce tigers mouth, or under the sharp knife of the executioner, 1754 ‘Than to dwell with a woman and excite in yourselves lustful thoughts. A woman is anxious to exhibit her form and shape*, whether walking, Standing, sitting, or sleeping. 1755 ‘Even when represented as a picture, she desires most of all to set off the blandishments of her beauty, and thus to rob men of their steadfast heart! How then ought you to guard yourselves? 1756 ‘By regarding her tears and her smiles as enemies, her stooping form, her hanging arms, and all her disentangled hair as toils designed to entrap man’s heart. 1757 1 So I translate ts’iang tsin; it may mean grown-up scholars, however, or ‘students.’ » This sermon against ‘ woman’s wiles’ is not found in the Pali. ® Tz’ t’ai, her bewitching movements or airs. 254 FO-SHO-HING-TSAN-KING. IV, 22. ‘Then how much more (should you suspect) her studied, amorous beauty! when she displays her dainty outline, her richly ornamented form, and chatters gaily with the foolish man! 1758 ‘Ah, then! what perturbation and what evil thoughts, not seeing underneath the horrid, tainted shape, the sorrows of impermanence, the impurity, the unreality! 1759
3when she displays her dainty outline, her richly ornamented form, and chatters gaily with the foolish man! 1758 ‘Ah, then! what perturbation and what evil thoughts, not seeing underneath the horrid, tainted shape, the sorrows of impermanence, the impurity, the unreality! 1759 ‘Considering these as the reality, all lustful thoughts die out; rightly considering these, within their several limits, not even an Apsaras would give you joy. 1760 ‘But yet the power of lust is great with men, and is to be feared withal; take then the bow of earnest perseverance, and the sharp arrow points of wisdom, 1761 ‘Cover your head with the helmet of rightthought, and fight with fixed resolve against the five desires. Better far with red-hot iron pins bore out both your eyes, 1762 ‘Than encourage in yourselves lustful thoughts, or look upon a woman’s form with such desires. Lust beclouding a man’s heart, confused with woman's beauty, 1763 ‘The mind is dazed, and at the end of life that man must fall into an “evil way.” Fear then the sorrow of that “evil way!” and harbour not the deceits of women. 1764 ‘The senses not confined within due limits, and the objects of sense not limited as they ought to be, lustful and covetous thoughts grow up between the two, because the senses and their objects are unequally yoked. 1765 ‘Just as when two ploughing oxen are yoked IV, 22. THE LADY AMRA SEES BUDDHA. 255 together to one halter and cross-bar, but not together pulling as they go, so is it when the senses and their objects are unequally matched. 1766 ‘Therefore, I say, restrain the heart, give it no unbridled license.’ Thus Buddha, for the Bhikshus’ sake, explained the law in various ways. 1767 And now that Amra lady gradually approached the presence of the lord; seeing Buddha seated beneath a tree, lost in thought and wholly absorbed by it, 1768 She recollected that he had a great compassionate heart, and therefore she believed he would in pity receive her garden grove. With steadfast heart and joyful mien and rightly governed feelings, 1769 Her outward form restrained, her heart composed, bowing her head at Buddha's feet, she took her place as the lord bade her, whilst he in sequence right declared the law: 1770 ‘Your heart (O lady!) seems composed and quieted, your form without external ornaments; young in years and rich, you seem well-talented as you are beautiful. 1771 ‘That one, so gifted, should by faith be able to receive the law of righteousness is, indeed, a rare thing in the world! The wisdom of a master’, derived from former births, enables him to accept the law with joy, this is not rare; 1772 ‘But that a woman, weak of will, scant in wisdom, deeply immersed in love, should yet be able to delight in piety, this, indeed, is very rare. 1773 ‘A man born in the world, by proper thought comes to delight in goodness, he recognises the 1 That is, of a man, 2 56 FO-SHO-HING-TSAN-KING. IV, 22.
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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