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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11773 ‘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. impermanence of wealth and beauty, and looks upon religion as his best ornament. 1774 ‘He feels that this alone can remedy the ills of life and change the fate of young and old; the evil destiny that cramps another's life cannot affect him, living righteously; 1775 ‘Always removing that which excites desire, he is strong in the absence of desire; seeking to find, not what vain thoughts suggest, but that to which religion points him. 1776 ‘Relying on external help, he has sorrow; selfreliant, there is strength and joy. But in the case of woman, from another comes the labour, and the nurture of another’s child. 1777 ‘Thus then should every one consider well, and loath and put away the form of woman. AmrA the lady, hearing the law, rejoiced. 1778 Her wisdom strengthened, and still more enlightened, she was enabled to cast off desire, and of herself dissatisfied with woman’s form, was freed from all polluting thoughts. 1779 Though still constrained to woman’s form, filled with religious joy, she bowed at Buddha’s feet and spoke: ‘Oh! may the lord, in deep compassion, receive from me, though ignorant, 1780 ‘This offering, and so fulfil my earnest vow.’ Then Buddha knowing her sincerity, and for the good of all that lives, 1781 Silently accepted her request, and caused in her full joy, in consequence ; whilst all her friends attentive, grew in knowledge, and, after adoration, went back home. 1782 V, 23. BY SPIRITUAL POWER FIXING HIS YEARS. 257 KIOUEN V. Varca 23. By Sprriruat Power FIXING HIS (TERM oF) YEARS}. At this time the great men among the Li#éfavis ?, hearing that the lord of the world had entered their country and was located in the Amra garden, 1783 (Went thither) riding in their. gaudy chariots with silken canopies and clothed in gorgeous robes, both blue and red and yellow and white, each one with his own cognizance. 1784 Accompanied by their body guard surrounding them, they went; others prepared the road in front ; and with their heavenly crowns and flower-bespangled robes (they rode), richly dight with every kind of costly ornament. 1785 Their noble forms resplendent increased the glory of that garden grove; now taking off the five dis- 1 This title may also be rendered, ‘By spiritual power stopping his years of life.” It probably refers to the incident related by Mr. Rhys Davids (Sacred Books of the East, vol. xi, p. 35), ‘Let me now, by a strong effort of the will, bend this sickness down and keep my hold on life till the allotted time be come.’ There is no mention, however, in the text of Buddha's sickness, which caused the determination here referred to. The sickness is mentioned in the Chinese copy of the Parinirvaza Sfitra, which in the main agrees with the Pali.
2The sickness is mentioned in the Chinese copy of the Parinirvaza Sfitra, which in the main agrees with the Pali. * The Likshavis were residents of Vaisali. I have shown elsewhere (Journal of the R.A. S., Jan. 1882) that they were probably of Scythic origin, The account given in the text of their gorgeous chariots, cognizances, &c. is quite in keeping with the customs of the Northern nations. The account given in the Maha-parinibbana- Sutta is in agreement with the text (Sacred Books of the East, vol. xi, p. 31). (19] s 25 8 FO-SHO-HING-TSAN-KING. V, 23. tinctive ornaments’, alighting from their chariots, they advanced afoot. 1786 Slowly thus with bated breath, their bodies reverent (they advanced). Then they bowed down and worshipped Buddha's foot?, and, a great multitude, they gathered round the lord, shining as the sun’s disc, full of radiance. 1787 (There was) the lion Li#ésavi*, among the Liékhavis the senior, his noble form (bold) as the lion’s, standing there with lion eyes, 1788 But without the lion’s pride, taught by the Sakya lion‘ (who thus began): ‘Great and illustrious personages, famed as a tribe for grace and comeliness! 1789 ‘Put aside, I pray, the world’s high thoughts, and now accept the abounding lustre® of religious teaching. Wealth and beauty, scented flowers and ornaments like these, are not to be compared for grace with moral rectitude! 1790 1 These five distinctive ornaments were, probably, crowns, earrings, necklets, armlets, and sandals. ® The worship of the foot of Buddha is exemplified in many of the plates of the Sanchi and Amar4vatf sculptures, where we see worshippers adoring the impression of his foot on the stool before the throne (plates Iviii, Ixxi, &c.) * This and following lines are somewhat obscure, as it is not plain whether the reference is to one, or all the Likkhavis. I have preferred to refer it to one of them, the chief or leader; for so we read in Spence Hardy’s Manual, p. 282: ‘A number of the Lichawi princes then went to the king (i. e. the chief of their tribe), whosé name was Maha-li.” It would seem as if ‘li’ were a component part of the name Li&éhavi, and meant ‘a lion,’ —the chief would then be ‘the great lion.” Compare the root ‘ur’ in the Assyrian urmakh, ‘great lion;’ and the Hebrew layish, ‘a great or strong lion.’ 4 The Sakya lion was Buddha, the lion of the Sakyas(Sakyasimha). ® The ‘ abounding lustre,’ that is, the additional glory or lustre of religion. The sermon appears to be addressed principally against pride of person, and anger. V, 23. #BY SPIRITUAL POWER FIXING HIS YEARS. 259 ‘Your land productive and in peaceful quiet—this is your great renown; but true gracefulness of body and a happy people depend upon the heart wellgoverned. 1791 ‘Add but to this a reverent (joyful) feeling for religion, then (a people’s) fame is at its height! a fertile land and all the dwellers in it, as a united body, virtuous"! 1792
31791 ‘Add but to this a reverent (joyful) feeling for religion, then (a people’s) fame is at its height! a fertile land and all the dwellers in it, as a united body, virtuous"! 1792 ‘To-day then learn this virtue’, cherish with carefulness the people, lead them as a body in the right way of rectitude *, even as the ox-king leads the way across the river-ford. 1793 ‘If a man with earnest recollection ponder on things of this world and the next, he will consider how by right behaviour ‘ (right morals) he prepares, as the result of merit, rest in either world. 1794 ‘For all in this world will exceedingly revere him, his fame will spread abroad through every part, the virtuous will rejoice to call him friend, and the outflowings of his goodness will know no bounds for ever. 1795 ‘The precious gems found in the desert wilds are all from earth engendered ; moral conduct, likewise, as the earth, is the great source of all that is good®. 1796 1 Much of this discourse seems to refer to the fertility of the land occupied by these Likffavis in the valley of the Ganges, and to their good rules of government. The character of their government is alluded to in pp. 3, 4, Sacred Books of the East, vol. xi. * The symbol ‘tih,’ which I have translated by ‘virtue,’ means ‘quality ’ (guma) or ‘lustre’ (tegas). * The literal rendering of this line is ‘lead the body of them all in the clear and right (path).’ , “ Right behaviour, right morality, here refer to the Buddhist rules of right conduct (sila). ® All that is illustrious (shen). 8S 2 260 FO-SHO-HING-TSAN-KING. V, 23 ‘By this, without the use of wings, we fly through space, we cross the river needing not a handy boat ; but without this a man will find it hard indeed to cross (the stream of) sorrow (or, stay the rush of sorrow). 1797 “As when a tree with lovely flowers and fruit, pierced by some sharp instrument, is hard to climb, so is it with the much-renowned for strength and beauty, who break through the laws of moral rectitude! 1798 ‘Sitting upright in the royal palace (the palace of the conqueror) the heart of the king was grave and majestic!; with a view to gain the merit of a pure and moral life, he became a convert of a great Rishi. 1799 ‘With garments dyed and clad with hair, shaved, save one spiral knot? (he led a hermit’s life), but, as he did not rule himself with strict morality, he was immersed in suffering and sorrow. 1800 ‘Each morn and eve he used the three ablutions, sacrificed to fire and practised strict austerity, let his body be in filth as the brute beast, passed through fire and water, dwelt amidst the craggy rocks, 1801 ‘Inhaled the wind, drank from the Ganges’ stream, controlled himself with bitter fasts—but all! far short of moral rectitude. 1802 * This line is difficult ; I was prepared to regard 4 Masa proper name. Dr. Legge, however, has kindly suggested the translation in the text. But who is the king referred to?
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.
11773 ‘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. impermanence of wealth and beauty, and looks upon religion as his best ornament. 1774 ‘He feels that this alone can remedy the ills of life and change the fate of young and old; the evil destiny that cramps another's life cannot affect him, living righteously; 1775 ‘Always removing that which excites desire, he is strong in the absence of desire; seeking to find, not what vain thoughts suggest, but that to which religion points him. 1776 ‘Relying on external help, he has sorrow; selfreliant, there is strength and joy. But in the case of woman, from another comes the labour, and the nurture of another’s child. 1777 ‘Thus then should every one consider well, and loath and put away the form of woman. AmrA the lady, hearing the law, rejoiced. 1778 Her wisdom strengthened, and still more enlightened, she was enabled to cast off desire, and of herself dissatisfied with woman’s form, was freed from all polluting thoughts. 1779 Though still constrained to woman’s form, filled with religious joy, she bowed at Buddha’s feet and spoke: ‘Oh! may the lord, in deep compassion, receive from me, though ignorant, 1780 ‘This offering, and so fulfil my earnest vow.’ Then Buddha knowing her sincerity, and for the good of all that lives, 1781 Silently accepted her request, and caused in her full joy, in consequence ; whilst all her friends attentive, grew in knowledge, and, after adoration, went back home. 1782 V, 23. BY SPIRITUAL POWER FIXING HIS YEARS. 257 KIOUEN V. Varca 23. By Sprriruat Power FIXING HIS (TERM oF) YEARS}. At this time the great men among the Li#éfavis ?, hearing that the lord of the world had entered their country and was located in the Amra garden, 1783 (Went thither) riding in their. gaudy chariots with silken canopies and clothed in gorgeous robes, both blue and red and yellow and white, each one with his own cognizance. 1784 Accompanied by their body guard surrounding them, they went; others prepared the road in front ; and with their heavenly crowns and flower-bespangled robes (they rode), richly dight with every kind of costly ornament. 1785 Their noble forms resplendent increased the glory of that garden grove; now taking off the five dis- 1 This title may also be rendered, ‘By spiritual power stopping his years of life.” It probably refers to the incident related by Mr. Rhys Davids (Sacred Books of the East, vol. xi, p. 35), ‘Let me now, by a strong effort of the will, bend this sickness down and keep my hold on life till the allotted time be come.’ There is no mention, however, in the text of Buddha's sickness, which caused the determination here referred to. The sickness is mentioned in the Chinese copy of the Parinirvaza Sfitra, which in the main agrees with the Pali.
2The sickness is mentioned in the Chinese copy of the Parinirvaza Sfitra, which in the main agrees with the Pali. * The Likshavis were residents of Vaisali. I have shown elsewhere (Journal of the R.A. S., Jan. 1882) that they were probably of Scythic origin, The account given in the text of their gorgeous chariots, cognizances, &c. is quite in keeping with the customs of the Northern nations. The account given in the Maha-parinibbana- Sutta is in agreement with the text (Sacred Books of the East, vol. xi, p. 31). (19] s 25 8 FO-SHO-HING-TSAN-KING. V, 23. tinctive ornaments’, alighting from their chariots, they advanced afoot. 1786 Slowly thus with bated breath, their bodies reverent (they advanced). Then they bowed down and worshipped Buddha's foot?, and, a great multitude, they gathered round the lord, shining as the sun’s disc, full of radiance. 1787 (There was) the lion Li#ésavi*, among the Liékhavis the senior, his noble form (bold) as the lion’s, standing there with lion eyes, 1788 But without the lion’s pride, taught by the Sakya lion‘ (who thus began): ‘Great and illustrious personages, famed as a tribe for grace and comeliness! 1789 ‘Put aside, I pray, the world’s high thoughts, and now accept the abounding lustre® of religious teaching. Wealth and beauty, scented flowers and ornaments like these, are not to be compared for grace with moral rectitude! 1790 1 These five distinctive ornaments were, probably, crowns, earrings, necklets, armlets, and sandals. ® The worship of the foot of Buddha is exemplified in many of the plates of the Sanchi and Amar4vatf sculptures, where we see worshippers adoring the impression of his foot on the stool before the throne (plates Iviii, Ixxi, &c.) * This and following lines are somewhat obscure, as it is not plain whether the reference is to one, or all the Likkhavis. I have preferred to refer it to one of them, the chief or leader; for so we read in Spence Hardy’s Manual, p. 282: ‘A number of the Lichawi princes then went to the king (i. e. the chief of their tribe), whosé name was Maha-li.” It would seem as if ‘li’ were a component part of the name Li&éhavi, and meant ‘a lion,’ —the chief would then be ‘the great lion.” Compare the root ‘ur’ in the Assyrian urmakh, ‘great lion;’ and the Hebrew layish, ‘a great or strong lion.’ 4 The Sakya lion was Buddha, the lion of the Sakyas(Sakyasimha). ® The ‘ abounding lustre,’ that is, the additional glory or lustre of religion. The sermon appears to be addressed principally against pride of person, and anger. V, 23. #BY SPIRITUAL POWER FIXING HIS YEARS. 259 ‘Your land productive and in peaceful quiet—this is your great renown; but true gracefulness of body and a happy people depend upon the heart wellgoverned. 1791 ‘Add but to this a reverent (joyful) feeling for religion, then (a people’s) fame is at its height! a fertile land and all the dwellers in it, as a united body, virtuous"! 1792
31791 ‘Add but to this a reverent (joyful) feeling for religion, then (a people’s) fame is at its height! a fertile land and all the dwellers in it, as a united body, virtuous"! 1792 ‘To-day then learn this virtue’, cherish with carefulness the people, lead them as a body in the right way of rectitude *, even as the ox-king leads the way across the river-ford. 1793 ‘If a man with earnest recollection ponder on things of this world and the next, he will consider how by right behaviour ‘ (right morals) he prepares, as the result of merit, rest in either world. 1794 ‘For all in this world will exceedingly revere him, his fame will spread abroad through every part, the virtuous will rejoice to call him friend, and the outflowings of his goodness will know no bounds for ever. 1795 ‘The precious gems found in the desert wilds are all from earth engendered ; moral conduct, likewise, as the earth, is the great source of all that is good®. 1796 1 Much of this discourse seems to refer to the fertility of the land occupied by these Likffavis in the valley of the Ganges, and to their good rules of government. The character of their government is alluded to in pp. 3, 4, Sacred Books of the East, vol. xi. * The symbol ‘tih,’ which I have translated by ‘virtue,’ means ‘quality ’ (guma) or ‘lustre’ (tegas). * The literal rendering of this line is ‘lead the body of them all in the clear and right (path).’ , “ Right behaviour, right morality, here refer to the Buddhist rules of right conduct (sila). ® All that is illustrious (shen). 8S 2 260 FO-SHO-HING-TSAN-KING. V, 23 ‘By this, without the use of wings, we fly through space, we cross the river needing not a handy boat ; but without this a man will find it hard indeed to cross (the stream of) sorrow (or, stay the rush of sorrow). 1797 “As when a tree with lovely flowers and fruit, pierced by some sharp instrument, is hard to climb, so is it with the much-renowned for strength and beauty, who break through the laws of moral rectitude! 1798 ‘Sitting upright in the royal palace (the palace of the conqueror) the heart of the king was grave and majestic!; with a view to gain the merit of a pure and moral life, he became a convert of a great Rishi. 1799 ‘With garments dyed and clad with hair, shaved, save one spiral knot? (he led a hermit’s life), but, as he did not rule himself with strict morality, he was immersed in suffering and sorrow. 1800 ‘Each morn and eve he used the three ablutions, sacrificed to fire and practised strict austerity, let his body be in filth as the brute beast, passed through fire and water, dwelt amidst the craggy rocks, 1801 ‘Inhaled the wind, drank from the Ganges’ stream, controlled himself with bitter fasts—but all! far short of moral rectitude. 1802 * This line is difficult ; I was prepared to regard 4 Masa proper name. Dr. Legge, however, has kindly suggested the translation in the text. But who is the king referred to?
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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