Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1* Here we have the well-known P4li formula ‘sabbe samkh&r& anikka,’ V, 24. THE DIFFERENCES OF THE LIXKHAVIS. 275 Mandhats7, the Kakravartin monarchs, and the rest, these and all others like them, 1881 ‘The former conquerors (Ginas), who lived with strength like fsvara, these all have long ago perished, not one remains till now; 1882 ‘The sun and moon, Sakra himself, and the great multitude of his attendants, will all, without exception, perish!; there is not one that can for long ‘endure; 1883 ‘All the Buddhas of the past ages, numerous as the sands of the Ganges, by their wisdom enlightening the world, have all gone out as a lamp*; 1884 ‘All the Buddhas yet to come will also perish in the same way ; why then should I alone be different? I too will pass into Nirvaza; 1885 ‘But as they prepared others for salvation, so now should you press forward in the path; Vaisalt may be glad indeed, if you should find the way of rest! 1886 ‘The world, in truth, is void of help, the “three worlds” not enough for joy—stay then the course of sorrow, by engendering a heart without de- Sire. 1887 ‘Give up for good the long and straggling (way of life), press onward on the northern track, step by 1 That the gods were considered to be mortal appears, as Wilson says (Rig-veda, vol. i, p. 7 n), from the title (nara) given to them. Compare also Coxe, Mythol. II, p. 13, and Muir, Journal of the Royal Asiatic Society, 1864, p. 62. ® This idea of a lamp-going out is a fundamental one as a definition of Nirvaza (paggotassa nibbanam). Its meaning has been discussed by Professor Max Miller in his Introduction to Buddhaghosha’s Parables (by Captain Rogers). 5 That is, the northern track of the sun. T2 276 FO-SHO-HING-TSAN-KING. V, 24. step advance along the upward road, as the sun skirts along (approaches) the western’ mountains.’ 1888 At this time the LiééZavis, with saddened hearts, went back along the way; lifting their hands to heaven and sighing bitterly: ‘Alas! what sorrow this! 1889 ‘ His body like the pure gold mountain®, the marks upon his person so majestic, ere long and like a towering crag he falls; not to live, then why not, “not to love®?” 1890 ‘The powers of birth and death, weakened awhile, the lord Tathagata, himself the fount (mother) of wisdom (appeared), and now to give it up and disappear! without a saviour now, what check to sorrow. 1891 ‘The world long time endured in darkness, and men were led by a false light along the way—when lo! the sun of wisdom rose; and now, again, it fades and dies—no warning given. 1892 ‘Behold the whirling waves of ignorance engulfing all the world! (Why is) the bridge or raft of wisdom in a moment cut away? 1893 ‘The loving and the great physician king (came) with remedies of wisdom, beyond all price, to heal the hurts and pains of men—why suddenly goes he away? 1894 ‘The excellent and heavenly flag of love adorned with wisdom’s blazonry, embroidered with the dia-
21893 ‘The loving and the great physician king (came) with remedies of wisdom, beyond all price, to heal the hurts and pains of men—why suddenly goes he away? 1894 ‘The excellent and heavenly flag of love adorned with wisdom’s blazonry, embroidered with the dia- 1 The idea appears to be, that as the sun advances in his course, he approaches the western mauntains as his true setting place, i.e. he approaches the equinoctial point. * This comparison of Buddha’s body to the golden mountain (sumeru) is a very frequent one, and is probably allied in its origin with the idea of Bel, ‘the great mountain’ (sadu rabu). 5 The sense is, ‘if he dies, where is the proof of his love?’ V, 25. PARINIRVANA. 277 mond heart, the world not satisfied with gazing on it, 1895 ‘ The glorious flag of heavenly worship?! Why in a moment is it snapped? Why such misfortune for the world, when from the tide of constant revolutions 1896 ‘A way of escape was opened—but now shut again! and there is no escape from weary sorrow!’ Tathagata, possessed of fond and loving heart, now steels himself and goes away; 1897 He holds his heart* so patient and so loving, and, like the Wai-ka-ni (Vakkani ?) flower, with thoughts cast down (irresolute) and tardy, he goes depressed along the road; 1898 Or like a man fresh from a loved one’s grave, the funeral past and the last farewell taken, comes back (with anxious look). 1899 VarcGa 25. PaRINIRVANA. When Buddha went towards the place of his Nirvama, the city of VaisAli was (as if) deserted, as when upon a dark and cloudy night the moon and stars withdraw their shining. 1900 The land that heretofore had peace, was now afflicted and distressed; as when a loving father dies, the orphan daughter yields to constant grief. 1901 Her personal grace unheeded, her clever skill but lightly thought of, with stammering lips she finds expression for her thoughts; how poor her brilliant wit and wisdom now! 1902 1 Religious sacrifices. * That is, he restrains himself. 278 ¥O-SHO-HING-TSAN-KING. V, 25. Her spiritual powers (spirits?) ill regulated (without attractiveness’), her loving heart? faint (poor) and fickle (false), exalted high* but without strength, and all her native grace neglected (without rule)*; 1903 Such was the case at Vaisalt; all outward show * now fallen (sorry-looking), like autumn verdure in the fields bereft of water, withered up and dry; 1904 Or like the smoke of a half-smouldering’ fire, or like those who having food before them yet forget to eat, so these forgot their common household® duties, and nought prepared they for the day’s emergencies. 1905 Thinking thus on Buddha, lost in deep reflection, silent they sat nor spoke a word. And now the lion- Li#é/avis®, manfully enduring their great sorrow, 1906 1 Shin-tung generally means ‘spiritual (miraculous) powers,’ but here it refers to the ‘spirits’ or ‘ good spirits,’ i.e. the bearing or cheerful tone of mind. 2 Without dignity.
3And now the lion- Li#é/avis®, manfully enduring their great sorrow, 1906 1 Shin-tung generally means ‘spiritual (miraculous) powers,’ but here it refers to the ‘spirits’ or ‘ good spirits,’ i.e. the bearing or cheerful tone of mind. 2 Without dignity. 5 That is, her heart capable of love now poor and estranged, i.e. incapable of earnest attachment. * The symbol ‘shing’ denotes not only ‘power’ generally, and hence used for the Sanskrit ‘gina,’ but also ‘a head-dress worn by females.’ It thus corresponds with the Greek éfovoca (1 Cor. xi. 10). The phrase in the text may therefore mean ‘her horn (head-dress) exalted, but bereft of power,’ where there is a play on the second word ‘lih’ (power). 5 ‘ Dignified and yet no ruler.’ * Outward glory. 7 Like the smoking (ashes) of a fire put out. * Kung sz’ may mean ‘public and private,’ or as in the text. ° The difficulty here, as before, is to know whether one Likshavi is referred to, or the whole clan. We may observe that there is an Accadian root ‘lig’ or ‘lik,’ meaning ‘lion.’ Sayce, Assyrian Grammar. V, 25, PARINIRVANA. 279 With flowing tears and doleful sighs, signifying thereby their love of kindred, destroyed for ever all their books of heresy, to show their firm adherence to the true law. 1907 Having put down all heresy (or heretics), they left it once for all? (never to return); severed from the world and the world’s doctrines, convinced that non-continuance (impermanence) was the great disease (evil). 1908 (Moreover thus they thought) : ‘The lord of men now enters the great quiet place (Nirv4za), (and we are left) without support and with no saviour; the highest lord of “means” (means of saving men) is now about to extinguish all his glory in the final ® place (of death). 1909 ‘Now we indeed have lost our steadfast will, as fire deprived of fuel; greatly to be pitied is the world, now that the lord gives up his world-protecting (office), 1910 ‘Even as a man bereft of spiritual power (right reason) throughout the world is greatly pitied. Oppressed by heat we seek the cooling lake, nipped by the cold we use the fire; 1911 ‘But in a moment all is lost‘, the world is left without resource’; the excellent law (superlative 1 Khing-fa=saddharma. * The passage may possibly mean that they sent away all heretics from their city; but the whole verse is obscure. ® The ‘final’ or ‘highest’ place. ‘ This is a doubtful translation; the original is sih kwoh in, ‘all openly or widely (gone).’ § Without a place of refuge, or a lodging-place. The line literally translated is, ‘ All things that live, what refuge have they ?’ 280 FO-SHO-HING-TSAN-KING. V, 25. law), indeed, is left, to frame the world anew, as a metal-caster frames anew his work!. 1912 ‘The world has lost its master-guide, and, men bereaved of him, the way is lost; old age, disease, and death, self-sufficient?, now that the road is missed, pervade the world without a way. 1913
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* Here we have the well-known P4li formula ‘sabbe samkh&r& anikka,’ V, 24. THE DIFFERENCES OF THE LIXKHAVIS. 275 Mandhats7, the Kakravartin monarchs, and the rest, these and all others like them, 1881 ‘The former conquerors (Ginas), who lived with strength like fsvara, these all have long ago perished, not one remains till now; 1882 ‘The sun and moon, Sakra himself, and the great multitude of his attendants, will all, without exception, perish!; there is not one that can for long ‘endure; 1883 ‘All the Buddhas of the past ages, numerous as the sands of the Ganges, by their wisdom enlightening the world, have all gone out as a lamp*; 1884 ‘All the Buddhas yet to come will also perish in the same way ; why then should I alone be different? I too will pass into Nirvaza; 1885 ‘But as they prepared others for salvation, so now should you press forward in the path; Vaisalt may be glad indeed, if you should find the way of rest! 1886 ‘The world, in truth, is void of help, the “three worlds” not enough for joy—stay then the course of sorrow, by engendering a heart without de- Sire. 1887 ‘Give up for good the long and straggling (way of life), press onward on the northern track, step by 1 That the gods were considered to be mortal appears, as Wilson says (Rig-veda, vol. i, p. 7 n), from the title (nara) given to them. Compare also Coxe, Mythol. II, p. 13, and Muir, Journal of the Royal Asiatic Society, 1864, p. 62. ® This idea of a lamp-going out is a fundamental one as a definition of Nirvaza (paggotassa nibbanam). Its meaning has been discussed by Professor Max Miller in his Introduction to Buddhaghosha’s Parables (by Captain Rogers). 5 That is, the northern track of the sun. T2 276 FO-SHO-HING-TSAN-KING. V, 24. step advance along the upward road, as the sun skirts along (approaches) the western’ mountains.’ 1888 At this time the LiééZavis, with saddened hearts, went back along the way; lifting their hands to heaven and sighing bitterly: ‘Alas! what sorrow this! 1889 ‘ His body like the pure gold mountain®, the marks upon his person so majestic, ere long and like a towering crag he falls; not to live, then why not, “not to love®?” 1890 ‘The powers of birth and death, weakened awhile, the lord Tathagata, himself the fount (mother) of wisdom (appeared), and now to give it up and disappear! without a saviour now, what check to sorrow. 1891 ‘The world long time endured in darkness, and men were led by a false light along the way—when lo! the sun of wisdom rose; and now, again, it fades and dies—no warning given. 1892 ‘Behold the whirling waves of ignorance engulfing all the world! (Why is) the bridge or raft of wisdom in a moment cut away? 1893 ‘The loving and the great physician king (came) with remedies of wisdom, beyond all price, to heal the hurts and pains of men—why suddenly goes he away? 1894 ‘The excellent and heavenly flag of love adorned with wisdom’s blazonry, embroidered with the dia-
21893 ‘The loving and the great physician king (came) with remedies of wisdom, beyond all price, to heal the hurts and pains of men—why suddenly goes he away? 1894 ‘The excellent and heavenly flag of love adorned with wisdom’s blazonry, embroidered with the dia- 1 The idea appears to be, that as the sun advances in his course, he approaches the western mauntains as his true setting place, i.e. he approaches the equinoctial point. * This comparison of Buddha’s body to the golden mountain (sumeru) is a very frequent one, and is probably allied in its origin with the idea of Bel, ‘the great mountain’ (sadu rabu). 5 The sense is, ‘if he dies, where is the proof of his love?’ V, 25. PARINIRVANA. 277 mond heart, the world not satisfied with gazing on it, 1895 ‘ The glorious flag of heavenly worship?! Why in a moment is it snapped? Why such misfortune for the world, when from the tide of constant revolutions 1896 ‘A way of escape was opened—but now shut again! and there is no escape from weary sorrow!’ Tathagata, possessed of fond and loving heart, now steels himself and goes away; 1897 He holds his heart* so patient and so loving, and, like the Wai-ka-ni (Vakkani ?) flower, with thoughts cast down (irresolute) and tardy, he goes depressed along the road; 1898 Or like a man fresh from a loved one’s grave, the funeral past and the last farewell taken, comes back (with anxious look). 1899 VarcGa 25. PaRINIRVANA. When Buddha went towards the place of his Nirvama, the city of VaisAli was (as if) deserted, as when upon a dark and cloudy night the moon and stars withdraw their shining. 1900 The land that heretofore had peace, was now afflicted and distressed; as when a loving father dies, the orphan daughter yields to constant grief. 1901 Her personal grace unheeded, her clever skill but lightly thought of, with stammering lips she finds expression for her thoughts; how poor her brilliant wit and wisdom now! 1902 1 Religious sacrifices. * That is, he restrains himself. 278 ¥O-SHO-HING-TSAN-KING. V, 25. Her spiritual powers (spirits?) ill regulated (without attractiveness’), her loving heart? faint (poor) and fickle (false), exalted high* but without strength, and all her native grace neglected (without rule)*; 1903 Such was the case at Vaisalt; all outward show * now fallen (sorry-looking), like autumn verdure in the fields bereft of water, withered up and dry; 1904 Or like the smoke of a half-smouldering’ fire, or like those who having food before them yet forget to eat, so these forgot their common household® duties, and nought prepared they for the day’s emergencies. 1905 Thinking thus on Buddha, lost in deep reflection, silent they sat nor spoke a word. And now the lion- Li#é/avis®, manfully enduring their great sorrow, 1906 1 Shin-tung generally means ‘spiritual (miraculous) powers,’ but here it refers to the ‘spirits’ or ‘ good spirits,’ i.e. the bearing or cheerful tone of mind. 2 Without dignity.
3And now the lion- Li#é/avis®, manfully enduring their great sorrow, 1906 1 Shin-tung generally means ‘spiritual (miraculous) powers,’ but here it refers to the ‘spirits’ or ‘ good spirits,’ i.e. the bearing or cheerful tone of mind. 2 Without dignity. 5 That is, her heart capable of love now poor and estranged, i.e. incapable of earnest attachment. * The symbol ‘shing’ denotes not only ‘power’ generally, and hence used for the Sanskrit ‘gina,’ but also ‘a head-dress worn by females.’ It thus corresponds with the Greek éfovoca (1 Cor. xi. 10). The phrase in the text may therefore mean ‘her horn (head-dress) exalted, but bereft of power,’ where there is a play on the second word ‘lih’ (power). 5 ‘ Dignified and yet no ruler.’ * Outward glory. 7 Like the smoking (ashes) of a fire put out. * Kung sz’ may mean ‘public and private,’ or as in the text. ° The difficulty here, as before, is to know whether one Likshavi is referred to, or the whole clan. We may observe that there is an Accadian root ‘lig’ or ‘lik,’ meaning ‘lion.’ Sayce, Assyrian Grammar. V, 25, PARINIRVANA. 279 With flowing tears and doleful sighs, signifying thereby their love of kindred, destroyed for ever all their books of heresy, to show their firm adherence to the true law. 1907 Having put down all heresy (or heretics), they left it once for all? (never to return); severed from the world and the world’s doctrines, convinced that non-continuance (impermanence) was the great disease (evil). 1908 (Moreover thus they thought) : ‘The lord of men now enters the great quiet place (Nirv4za), (and we are left) without support and with no saviour; the highest lord of “means” (means of saving men) is now about to extinguish all his glory in the final ® place (of death). 1909 ‘Now we indeed have lost our steadfast will, as fire deprived of fuel; greatly to be pitied is the world, now that the lord gives up his world-protecting (office), 1910 ‘Even as a man bereft of spiritual power (right reason) throughout the world is greatly pitied. Oppressed by heat we seek the cooling lake, nipped by the cold we use the fire; 1911 ‘But in a moment all is lost‘, the world is left without resource’; the excellent law (superlative 1 Khing-fa=saddharma. * The passage may possibly mean that they sent away all heretics from their city; but the whole verse is obscure. ® The ‘final’ or ‘highest’ place. ‘ This is a doubtful translation; the original is sih kwoh in, ‘all openly or widely (gone).’ § Without a place of refuge, or a lodging-place. The line literally translated is, ‘ All things that live, what refuge have they ?’ 280 FO-SHO-HING-TSAN-KING. V, 25. law), indeed, is left, to frame the world anew, as a metal-caster frames anew his work!. 1912 ‘The world has lost its master-guide, and, men bereaved of him, the way is lost; old age, disease, and death, self-sufficient?, now that the road is missed, pervade the world without a way. 1913
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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