Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1thereto which ignites the fire again, or not (as the case may be)*, 1826 ‘The pain of birth, old age, disease, and death press heavily upon the world, but adding “passion” to the score, what is this but to increase our foes when pressed by foes? 1827 ‘But rather, seeing how the world is pressed by throngs of grief, we ought to encourage in us love* (a loving heart), and as the world (all flesh) produces grief on grief, so should we add as antidotes unnumbered remedies.’ 1828 , Tathagata, illustrious in expedients, according to 1 This expression and that in the verse preceding is allied to the Pali purisadammasérathi, ‘ trainer or breaker-in of the human steer,’ the unconverted man being (as Childers says, Dict. sub voce puriso) like to a refractory bullock. In the Northern books the comparison generally refers to a ‘breaker-in of horses,’ derived doubtless from the associations of the Northern people (converts to Buddhism), who excelled in chariot racing. * The wind of repentance, the frequent ‘sighs’ and moans of penitence. * It seems to mean that the wind may sometimes revive the fire, but sometimes not. ; ‘ This remedy of ‘love’ is a singular feature in the Buddhist doctrine. 266 FO-SHO-HING-TSAN-KING. V, 23: the disease, thus briefly spoke; even as a good physician in the world, according to the disease, prescribes his medicine. 1829 And now the Lik&favis, hearing the sermon preached by Buddha, arose forthwith and bowed at Buddha’s feet, and joyfully they placed them on their heads?. 1830 Then they asked both Buddha and the congregation on the morrow to accept their poor religious offerings. But Buddha told them that already Amr (the lady) had invited him. 1831 On this the Li#&favis, harbouring thoughts of pride and disappointment?, (said): ‘Why should that one take away our profit?’ But, knowing Buddha's heart to be impartial and fair, they once again regained their cheerfulness. 1832 Tathagata, moreover, nobly (virtuously or illustriously) seizing the occasion (or, following the right plan), appeasing them, produced within a joyful heart; and so subdued, their grandeur of appearance came again, as when a snake subdued by charms glistens with shining skin. 1833 And now, the night being passed, the signs of dawn appearing, Buddha and the great assembly go to the abode of AmrA, and having received her entertainment, 1834 They went on to the village of Pi-nau® (Beluva), * Placing the foot on the head is a symbol of submission—the custom of putting relic-caskets on the head is illustrated in Tree and Serpent Worship, plate xxxviii. * «We are outdone by this mango girl,’ Sacred Books of the East, vol. xi, p. 31. * “Now when the Blessed One had remained as long as he wished at Ambapi4ili’s grove, he addressed Ananda, and said, “Come, V,23. BY SPIRITUAL POWER FIXING HIS YEARS. 267 and there he rested during the rainy season; the three months’ rest being ended, again he returned to Vaisali, 1835
231. * “Now when the Blessed One had remained as long as he wished at Ambapi4ili’s grove, he addressed Ananda, and said, “Come, V,23. BY SPIRITUAL POWER FIXING HIS YEARS. 267 and there he rested during the rainy season; the three months’ rest being ended, again he returned to Vaisali, 1835 And dwelt beside the Monkey! Tank; sitting there in a shady grove, he shed a flood of glory from his person ; aroused thereby, Mara Pisuna 1836 Came to the place where Buddha was, and with closed palms? exhorted him thus: ‘ Formerly, beside the Naira#gan4 river, when you had accomplished your true and steadfast aim, 1837 ‘(You said), “ When I have done all I have to do, then will I pass at once to Nirvdza;” and now you have done all you have to do, you should, as then you said, pass to Nirvama.’ 1838 Then Buddha spake to Pisuna®: ‘The time of my complete deliverance is at hand, but let three months elapse, and I shall reach Nirvama.’ 1839 Then Mara, knowing that Tathagata had fixed the time for his emancipation, his earnest wish being thus fulfilled, joyous returned to his abode in heaven‘. 1840 Ananda, let us go on to Beluva,”’ Sacred Books of the East, vol. xi, p. 34. ‘ ? The Marka/ahrada. * Here the description of MAra, ‘with closed palms,’ leaves no doubt that the figure in Tree and Serpent Worship (plate xxvi, fig. 1, 1st ed.) represents M4ra in this scene, ‘ requesting Buddha to depart.’ It is satisfactory to know that the Buddhist idea of the appearance of ‘the Wicked One’ (Pisuna) was not in agreement with our modern conception of the form of Satan. He is here represented as a Deva, ‘lord of the world of desires’ (k&maloka). * Compare this account of Mara’s appeal with Rhys Davids (P4li Suttas, p. 53). ‘ His abode in heaven. He is represented in Tree and Serpent Worship (plate xxx, fig.1) as standing on the platform above the 268 . FO-SHO-HING-TSAN-KING. V, 23. Tathagata, seated beneath a tree, straightway was lost in ecstasy, and willingly rejected his allotted years, and by his spiritual power fixed the remnant of his life. 1841 On this, Tathdgata thus giving up his years, the great earth shook and quaked through all the limits of the universe; great flames of fire were seen around, 1842 The tops of Sumeru were shaken (fell), from heaven there rained showers of flying stones, a whirling tempest rose on every side, the trees were rooted up and fell, 1843 Heavenly music rose with plaintive notes, whilst angels for a time were joyless. Buddha rising from out his ecstasy, announced to all the world: 1844 ‘Now have I given up my term of years; I live henceforth by power of Sam4Adhi? (faith); my body like a broken chariot stands, no further cause of “coming” or of “going ;” 1845 _ ‘Completely freed from the three worlds, I go enfranchised, as a chicken from its egg. 1846 Varca 24. Tue DIFFERENCES OF THE LIKKHAVIS.
3(faith); my body like a broken chariot stands, no further cause of “coming” or of “going ;” 1845 _ ‘Completely freed from the three worlds, I go enfranchised, as a chicken from its egg. 1846 Varca 24. Tue DIFFERENCES OF THE LIKKHAVIS. The venerable Ananda, seeing the earth shaking on every side, his heart was fearful and his hair erect; he asked the cause thereof of Buddha. 1847 Trayastrimsas heaven (where the Devas are worshipping the tiara),—this is his right place as lord of the world of desires. ’ Rhys Davids says sam4dhi corresponds to the Christian faith, » Buddhist Suttas, p. 145. V, 24. THE DIFFERENCES OF THE LIEKKHAVIS. 269 Buddha replied: ‘Ananda! I have fixed three months to end my life, the rest of life I utterly give up; this is the reason why the earth is greatly shaken.’ 1848 Ananda, hearing the instruction of Buddha, was moved with pity and the tears flowed down his face, even as when an elephant of mighty strength shakes (with a blow) the sandal-wood tree. 1849 Thus was (Ananda) shaken and his mind perturbed, whilst down (his cheeks) the tears, like drops of perfume, flowed; so much he loved the lord his master, so full of kindness (was he), and, as yet, not freed from earthly thoughts (desire)?. 1850 Thinking then on these four things? alone, he gave his grief full liberty, nor could he master it, (but said), ‘ Now I hear the lord declare that he has fixed for good his time to die (Nirvaza), 1851 ' *My body fails, my strength is gone, my mind is dazed, my soul is all discordant, and all the words of truth forgotten ; a wild deserted waste seems heaven and earth, 1852 ‘Have pity! save me, master (lord of the world) ! perish not so soon®! Perished with bitter cold‘, I chanced upon a fire—forthwith it disappeared. 1853 1 ‘Freedom from desire’ (vitaréga) was the distinction of an Arhat; Ananda had not yet arrived at this condition. 4 ‘These four things,’ or, the things of the world; ‘the four’ denoting the ‘ four quarters,’ that is, ‘ the world. * This and the previous line may otherwise be translated, ‘ Have pity ! save the world, O lord! from this so unexpected an end (of your life)’ * These and the succeeding comparisons represent the condition of Ananda in prospect of Buddha’s death. 270 FO-SHO-HING-TSAN-KING. V, 24. ‘Wandering amid the wilds of grief and pain, deceived, confused, I lost my way—suddenly a wise and prudent guide encountered me, but hardly saved from my bewilderment, he once more vanished. 1854 ‘Like some poor man treading through endless mud, weary and parched with thirst, longs for the water, suddenly he lights upon a cool refreshing lake, he hastens to it—lo! it dries before him. 1855 ‘The deep blue, bright, refulgent eye’, piercing through all the worlds, with wisdom brightens the dark gloom, the darkness (but) for a moment is dispelled *, 1856
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.
1thereto which ignites the fire again, or not (as the case may be)*, 1826 ‘The pain of birth, old age, disease, and death press heavily upon the world, but adding “passion” to the score, what is this but to increase our foes when pressed by foes? 1827 ‘But rather, seeing how the world is pressed by throngs of grief, we ought to encourage in us love* (a loving heart), and as the world (all flesh) produces grief on grief, so should we add as antidotes unnumbered remedies.’ 1828 , Tathagata, illustrious in expedients, according to 1 This expression and that in the verse preceding is allied to the Pali purisadammasérathi, ‘ trainer or breaker-in of the human steer,’ the unconverted man being (as Childers says, Dict. sub voce puriso) like to a refractory bullock. In the Northern books the comparison generally refers to a ‘breaker-in of horses,’ derived doubtless from the associations of the Northern people (converts to Buddhism), who excelled in chariot racing. * The wind of repentance, the frequent ‘sighs’ and moans of penitence. * It seems to mean that the wind may sometimes revive the fire, but sometimes not. ; ‘ This remedy of ‘love’ is a singular feature in the Buddhist doctrine. 266 FO-SHO-HING-TSAN-KING. V, 23: the disease, thus briefly spoke; even as a good physician in the world, according to the disease, prescribes his medicine. 1829 And now the Lik&favis, hearing the sermon preached by Buddha, arose forthwith and bowed at Buddha’s feet, and joyfully they placed them on their heads?. 1830 Then they asked both Buddha and the congregation on the morrow to accept their poor religious offerings. But Buddha told them that already Amr (the lady) had invited him. 1831 On this the Li#&favis, harbouring thoughts of pride and disappointment?, (said): ‘Why should that one take away our profit?’ But, knowing Buddha's heart to be impartial and fair, they once again regained their cheerfulness. 1832 Tathagata, moreover, nobly (virtuously or illustriously) seizing the occasion (or, following the right plan), appeasing them, produced within a joyful heart; and so subdued, their grandeur of appearance came again, as when a snake subdued by charms glistens with shining skin. 1833 And now, the night being passed, the signs of dawn appearing, Buddha and the great assembly go to the abode of AmrA, and having received her entertainment, 1834 They went on to the village of Pi-nau® (Beluva), * Placing the foot on the head is a symbol of submission—the custom of putting relic-caskets on the head is illustrated in Tree and Serpent Worship, plate xxxviii. * «We are outdone by this mango girl,’ Sacred Books of the East, vol. xi, p. 31. * “Now when the Blessed One had remained as long as he wished at Ambapi4ili’s grove, he addressed Ananda, and said, “Come, V,23. BY SPIRITUAL POWER FIXING HIS YEARS. 267 and there he rested during the rainy season; the three months’ rest being ended, again he returned to Vaisali, 1835
231. * “Now when the Blessed One had remained as long as he wished at Ambapi4ili’s grove, he addressed Ananda, and said, “Come, V,23. BY SPIRITUAL POWER FIXING HIS YEARS. 267 and there he rested during the rainy season; the three months’ rest being ended, again he returned to Vaisali, 1835 And dwelt beside the Monkey! Tank; sitting there in a shady grove, he shed a flood of glory from his person ; aroused thereby, Mara Pisuna 1836 Came to the place where Buddha was, and with closed palms? exhorted him thus: ‘ Formerly, beside the Naira#gan4 river, when you had accomplished your true and steadfast aim, 1837 ‘(You said), “ When I have done all I have to do, then will I pass at once to Nirvdza;” and now you have done all you have to do, you should, as then you said, pass to Nirvama.’ 1838 Then Buddha spake to Pisuna®: ‘The time of my complete deliverance is at hand, but let three months elapse, and I shall reach Nirvama.’ 1839 Then Mara, knowing that Tathagata had fixed the time for his emancipation, his earnest wish being thus fulfilled, joyous returned to his abode in heaven‘. 1840 Ananda, let us go on to Beluva,”’ Sacred Books of the East, vol. xi, p. 34. ‘ ? The Marka/ahrada. * Here the description of MAra, ‘with closed palms,’ leaves no doubt that the figure in Tree and Serpent Worship (plate xxvi, fig. 1, 1st ed.) represents M4ra in this scene, ‘ requesting Buddha to depart.’ It is satisfactory to know that the Buddhist idea of the appearance of ‘the Wicked One’ (Pisuna) was not in agreement with our modern conception of the form of Satan. He is here represented as a Deva, ‘lord of the world of desires’ (k&maloka). * Compare this account of Mara’s appeal with Rhys Davids (P4li Suttas, p. 53). ‘ His abode in heaven. He is represented in Tree and Serpent Worship (plate xxx, fig.1) as standing on the platform above the 268 . FO-SHO-HING-TSAN-KING. V, 23. Tathagata, seated beneath a tree, straightway was lost in ecstasy, and willingly rejected his allotted years, and by his spiritual power fixed the remnant of his life. 1841 On this, Tathdgata thus giving up his years, the great earth shook and quaked through all the limits of the universe; great flames of fire were seen around, 1842 The tops of Sumeru were shaken (fell), from heaven there rained showers of flying stones, a whirling tempest rose on every side, the trees were rooted up and fell, 1843 Heavenly music rose with plaintive notes, whilst angels for a time were joyless. Buddha rising from out his ecstasy, announced to all the world: 1844 ‘Now have I given up my term of years; I live henceforth by power of Sam4Adhi? (faith); my body like a broken chariot stands, no further cause of “coming” or of “going ;” 1845 _ ‘Completely freed from the three worlds, I go enfranchised, as a chicken from its egg. 1846 Varca 24. Tue DIFFERENCES OF THE LIKKHAVIS.
3(faith); my body like a broken chariot stands, no further cause of “coming” or of “going ;” 1845 _ ‘Completely freed from the three worlds, I go enfranchised, as a chicken from its egg. 1846 Varca 24. Tue DIFFERENCES OF THE LIKKHAVIS. The venerable Ananda, seeing the earth shaking on every side, his heart was fearful and his hair erect; he asked the cause thereof of Buddha. 1847 Trayastrimsas heaven (where the Devas are worshipping the tiara),—this is his right place as lord of the world of desires. ’ Rhys Davids says sam4dhi corresponds to the Christian faith, » Buddhist Suttas, p. 145. V, 24. THE DIFFERENCES OF THE LIEKKHAVIS. 269 Buddha replied: ‘Ananda! I have fixed three months to end my life, the rest of life I utterly give up; this is the reason why the earth is greatly shaken.’ 1848 Ananda, hearing the instruction of Buddha, was moved with pity and the tears flowed down his face, even as when an elephant of mighty strength shakes (with a blow) the sandal-wood tree. 1849 Thus was (Ananda) shaken and his mind perturbed, whilst down (his cheeks) the tears, like drops of perfume, flowed; so much he loved the lord his master, so full of kindness (was he), and, as yet, not freed from earthly thoughts (desire)?. 1850 Thinking then on these four things? alone, he gave his grief full liberty, nor could he master it, (but said), ‘ Now I hear the lord declare that he has fixed for good his time to die (Nirvaza), 1851 ' *My body fails, my strength is gone, my mind is dazed, my soul is all discordant, and all the words of truth forgotten ; a wild deserted waste seems heaven and earth, 1852 ‘Have pity! save me, master (lord of the world) ! perish not so soon®! Perished with bitter cold‘, I chanced upon a fire—forthwith it disappeared. 1853 1 ‘Freedom from desire’ (vitaréga) was the distinction of an Arhat; Ananda had not yet arrived at this condition. 4 ‘These four things,’ or, the things of the world; ‘the four’ denoting the ‘ four quarters,’ that is, ‘ the world. * This and the previous line may otherwise be translated, ‘ Have pity ! save the world, O lord! from this so unexpected an end (of your life)’ * These and the succeeding comparisons represent the condition of Ananda in prospect of Buddha’s death. 270 FO-SHO-HING-TSAN-KING. V, 24. ‘Wandering amid the wilds of grief and pain, deceived, confused, I lost my way—suddenly a wise and prudent guide encountered me, but hardly saved from my bewilderment, he once more vanished. 1854 ‘Like some poor man treading through endless mud, weary and parched with thirst, longs for the water, suddenly he lights upon a cool refreshing lake, he hastens to it—lo! it dries before him. 1855 ‘The deep blue, bright, refulgent eye’, piercing through all the worlds, with wisdom brightens the dark gloom, the darkness (but) for a moment is dispelled *, 1856
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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