Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11940 ' This dictum has been often quoted as illustrating the breadth of Buddha’s teaching, ‘keep and receive the right (vidya) spoken (words),’ or ‘whatever is according to right reason’ (see Wassiljew, Buddhismus, pp. 18, 68). ® The distinction between Dharma Vinaya and ‘what I have said,’ seems to point to the numerous discourses which are called ‘Fo shwo’ (in Chinese, i.e. spoken by Buddha, Compare with this phrase the Pali‘ Tath4gatena vutto,’ see Leon Féer, Etudes, p. 192; Childers, P4li Dict. sub vutti), * This ‘holding to the letter’ is also alluded to in the Pali (see Childers, sub voce vyafiganam). V, 25. PARINIRVANA. 285 ‘Ye ought therefore thus to investigate true principles, to consider well the true law and the Vinaya, even as the goldsmith does who melts and strikes and then selects the true (metal). 1941 ‘Not to know the Sfttras and the SAstras, this is to be devoid of wisdom; not saying properly that which is proper, is like doing that which is not fit to see. 1942 ‘Let all be done (accepted) in right and proper order, according as the meaning of the sentence guides, for he who grasps a sword unskilfully, does but inflict a wound upon his hand. 1943 ‘Not skilfully to handle words and sentences, the meaning then is hard to know; as in the night time travelling and seeking for a house, if all be dark within, how difficult to find. 1944 ‘Losing the meaning, then the law (dharma) is disregarded, disregarding the law the mind becomes confused ; therefore every wise and prudent master neglects not to discover the true and faithful meaning.’ 1945 Having spoken these words respecting the precepts of religion, he advanced to the town of Pava?; where all the Mallas (lih sse) prepared for him religious offerings of every kind. 1946 At this time a certain householder’s son *, whose * Sacred Books of the East, vol. xi, p. 70. It would seem from the people of Pava being called Mallas that they were allied with the Likkhavis. ® There is nothing said in the text about Kunda being a worker in metals, or about the character of his offering, or its consequences on Buddha’s health. The expression ‘ householder’s son’ may be also translated a ‘householder,’ the symbol ‘tseu’ (son) being often used, as Wassiljew (Buddhismus, p. 168) has observed, as an honorific expletive. 286 FO-SHO-HING-TSAN-KING. V, 25. name was Aunda, invited Buddha to his house, and there he gave him, as an offering, his very last repast. 1947 Having partaken of it and declared the law (preached), he onward went to the town of Kusi (Kusinagara), crossing the river Tsae-kieuh (Tsaku) and the Hirazyavatt (Hi-lan)'. 1948 Then in that Sala grove, a place of quiet and seclusion (hermit-rest), he took his seat: entering the golden river (Hirazyavatt) he bathed his body, in appearance like a golden mountain. 1949
21948 Then in that Sala grove, a place of quiet and seclusion (hermit-rest), he took his seat: entering the golden river (Hirazyavatt) he bathed his body, in appearance like a golden mountain. 1949 Then he spake his bidding thus to Ananda; ‘Between those twin Sala trees, sweeping and watering, make a clean space, and then arrange my sittingmat (couch), 1950 ‘At midnight coming, I shall die’ (enter NirvAza). Ananda hearing the bidding of his master (Buddha), his breath was choked with heart-sadness; 1951 But going and weeping he obeyed the instruction, and spreading out the mat he came forthwith back to his master and acquainted him. Tathagata having lain down with his head towards the north and on his right side, slept thus. 1952 Resting upon his hand as on a pillow with his feet crossed *, even as a lion-king; all grief is passed, his last-born body from this one sleep shall never rise. 1953 His followers (disciples) round him, in a circle 1 Kusinagara is the present Kasia. I do not find any reference in General Cunningham’s account of this city (Archeological Survey of India, I, 76 seq.) to the river Tsaku, but the Hirazyavatt is still known as the Hirana, 2 “With one leg resting on the other,’ Sacred Books of the East, vol, xi, p. 86. V, 25. PARINIRVANA. 287 gathered, sigh dolefully: ‘The eye of the (great) world is now put out!’ The wind is hushed, the forest streams are silent, no voice is heard of bird or beast. 1954 The trees sweat out large flowing drops, flowers and leaves out of season singly fall, whilst men and Devas, not yet free from desire, are filled with overwhelming fear. 1955 (Thus were they) like men wandering through the arid desert, the road full dangerous, who fail to reach the longed-for hamlet; full of fear they go on still, dreading they may not find it, their heart borne down with fear they faint and droop. 1956 And now Tath4gata, aroused from sleep, addressed Ananda thus: ‘Go! tell the Mallas, the time of my decease (Nirv4za) is come; 1957 ‘They, if they see me not, will ever grieve and suffer deep regret.’ Ananda listening to the bidding of his master (Buddha), weeping went along the road. 1958 And then he told those Mallas all— The lord is near to death.’ The Mallas hearing it, were filled with great, excessive grief (fear). 1959 The men and women hurrying forth, bewailing as they went, came to the spot where Buddha was; with garments torn and hair dishevelled, covered with dust and sweat they came. 1960 With piteous cries they reached the grove, as when a Deva’s day of merit (heavenly merit or enjoyment) comes to an end!, so did they bow 1 The time when a Deva’s sojourn in heaven is approaching its end is indicated by certain signs (fading of the head-garland, restlessness on his couch, &c.), on observing which there is general grief among the Devis and others, his companions. 288 FO-SHO-HING-TSAN-KING. V, 25.
3288 FO-SHO-HING-TSAN-KING. V, 25. weeping and adoring at the feet of Buddha, grieving (to behold) his failing strength. 1961 Tathagata, composed and quiet, spake: ‘Grieve not! the time is one for joy; no call for sorrow or for anguish here; 1962 ‘That which for ages I have aimed at, now am I just about to obtain; delivered now from the narrow bounds of sense, I go to the place of never-ending rest and peace (purity). 1963 ‘I leave these things, earth, water, fire, and air, to rest secure where neither birth nor death can come. Eternally delivered there from grief, oh! tell me! why should I be sorrowful? 1964 ‘Of yore on Strsha’s' mount, I longed to rid me of this body, but to fulfil my destiny I have remained till now with men (in the world); 1965 ‘I have kept (till now) this sickly, crumbling body, as dwelling with a poisonous snake ; but now I am come to the great resting-place, all springs of sorrow now for ever stopped. 1966 ‘No more shall I receive a body, all future sorrow now for ever done away; it is not meet for you, on my account, for evermore, to encourage any anxious fear.’ 1967 The Mallas hearing Buddha’s words, that he was now about to die (enter the great, peaceful, quiet state), their minds confused, their eyes bedimmed, as if they saw before them nought but blackness, 1968 With hands conjoined, spake thus to Buddha: ‘Buddha is leaving now the pain of birth and death, and entering on the eternal joy of rest (peaceful extinction); doubtless we ought to rejoice thereat. 1969 1 Near Gayé. V, 25. PARINIRVANA. 289 ‘Even as when a house is burnt a man rejoices if his friends are saved from out the flames; the gods! perhaps they rejoice—then how much more should men! 1970 ‘ But—when Tathagata has gone and living things no more may see him, eternally cut off from safety and deliverance—in thought of this we grievé and sorrow. 1971 ‘ Like as a band of merchants crossing with careful steps a desert, with only a single guide, suddenly he dies! 1972 ‘Those merchants now without a protector, how can they but lament! The present age, coming to know their true case!, has found the ofhniscient, and looked to him, 1973 ‘But yet has not obtained the final conquest ;— how will the world deride! Even as it would laugh at one who, walking o’er a mountain full of treasure, yet ignorant thereof, hugs still the pain of poverty. 1974 So spake the Mallas, and with tearful words excuse themselves to Buddha, even as an only child pleads piteously before a loving father. 1975 Buddha then, with speech most excellent, exhibited and declared the highest principle (of truth), and thus addressed the Mallas: ‘In truth, ’tis as you say; 1976 ‘Seeking the way, you must exert yourselves and strive with diligence—it is not enough to have seen me! Walk, as I have commanded you; get rid of all the tangled net of sorrow; 1977 1 Men now living having learned their case, or condition, from the teaching of Buddha. ('9] U
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.
11940 ' This dictum has been often quoted as illustrating the breadth of Buddha’s teaching, ‘keep and receive the right (vidya) spoken (words),’ or ‘whatever is according to right reason’ (see Wassiljew, Buddhismus, pp. 18, 68). ® The distinction between Dharma Vinaya and ‘what I have said,’ seems to point to the numerous discourses which are called ‘Fo shwo’ (in Chinese, i.e. spoken by Buddha, Compare with this phrase the Pali‘ Tath4gatena vutto,’ see Leon Féer, Etudes, p. 192; Childers, P4li Dict. sub vutti), * This ‘holding to the letter’ is also alluded to in the Pali (see Childers, sub voce vyafiganam). V, 25. PARINIRVANA. 285 ‘Ye ought therefore thus to investigate true principles, to consider well the true law and the Vinaya, even as the goldsmith does who melts and strikes and then selects the true (metal). 1941 ‘Not to know the Sfttras and the SAstras, this is to be devoid of wisdom; not saying properly that which is proper, is like doing that which is not fit to see. 1942 ‘Let all be done (accepted) in right and proper order, according as the meaning of the sentence guides, for he who grasps a sword unskilfully, does but inflict a wound upon his hand. 1943 ‘Not skilfully to handle words and sentences, the meaning then is hard to know; as in the night time travelling and seeking for a house, if all be dark within, how difficult to find. 1944 ‘Losing the meaning, then the law (dharma) is disregarded, disregarding the law the mind becomes confused ; therefore every wise and prudent master neglects not to discover the true and faithful meaning.’ 1945 Having spoken these words respecting the precepts of religion, he advanced to the town of Pava?; where all the Mallas (lih sse) prepared for him religious offerings of every kind. 1946 At this time a certain householder’s son *, whose * Sacred Books of the East, vol. xi, p. 70. It would seem from the people of Pava being called Mallas that they were allied with the Likkhavis. ® There is nothing said in the text about Kunda being a worker in metals, or about the character of his offering, or its consequences on Buddha’s health. The expression ‘ householder’s son’ may be also translated a ‘householder,’ the symbol ‘tseu’ (son) being often used, as Wassiljew (Buddhismus, p. 168) has observed, as an honorific expletive. 286 FO-SHO-HING-TSAN-KING. V, 25. name was Aunda, invited Buddha to his house, and there he gave him, as an offering, his very last repast. 1947 Having partaken of it and declared the law (preached), he onward went to the town of Kusi (Kusinagara), crossing the river Tsae-kieuh (Tsaku) and the Hirazyavatt (Hi-lan)'. 1948 Then in that Sala grove, a place of quiet and seclusion (hermit-rest), he took his seat: entering the golden river (Hirazyavatt) he bathed his body, in appearance like a golden mountain. 1949
21948 Then in that Sala grove, a place of quiet and seclusion (hermit-rest), he took his seat: entering the golden river (Hirazyavatt) he bathed his body, in appearance like a golden mountain. 1949 Then he spake his bidding thus to Ananda; ‘Between those twin Sala trees, sweeping and watering, make a clean space, and then arrange my sittingmat (couch), 1950 ‘At midnight coming, I shall die’ (enter NirvAza). Ananda hearing the bidding of his master (Buddha), his breath was choked with heart-sadness; 1951 But going and weeping he obeyed the instruction, and spreading out the mat he came forthwith back to his master and acquainted him. Tathagata having lain down with his head towards the north and on his right side, slept thus. 1952 Resting upon his hand as on a pillow with his feet crossed *, even as a lion-king; all grief is passed, his last-born body from this one sleep shall never rise. 1953 His followers (disciples) round him, in a circle 1 Kusinagara is the present Kasia. I do not find any reference in General Cunningham’s account of this city (Archeological Survey of India, I, 76 seq.) to the river Tsaku, but the Hirazyavatt is still known as the Hirana, 2 “With one leg resting on the other,’ Sacred Books of the East, vol, xi, p. 86. V, 25. PARINIRVANA. 287 gathered, sigh dolefully: ‘The eye of the (great) world is now put out!’ The wind is hushed, the forest streams are silent, no voice is heard of bird or beast. 1954 The trees sweat out large flowing drops, flowers and leaves out of season singly fall, whilst men and Devas, not yet free from desire, are filled with overwhelming fear. 1955 (Thus were they) like men wandering through the arid desert, the road full dangerous, who fail to reach the longed-for hamlet; full of fear they go on still, dreading they may not find it, their heart borne down with fear they faint and droop. 1956 And now Tath4gata, aroused from sleep, addressed Ananda thus: ‘Go! tell the Mallas, the time of my decease (Nirv4za) is come; 1957 ‘They, if they see me not, will ever grieve and suffer deep regret.’ Ananda listening to the bidding of his master (Buddha), weeping went along the road. 1958 And then he told those Mallas all— The lord is near to death.’ The Mallas hearing it, were filled with great, excessive grief (fear). 1959 The men and women hurrying forth, bewailing as they went, came to the spot where Buddha was; with garments torn and hair dishevelled, covered with dust and sweat they came. 1960 With piteous cries they reached the grove, as when a Deva’s day of merit (heavenly merit or enjoyment) comes to an end!, so did they bow 1 The time when a Deva’s sojourn in heaven is approaching its end is indicated by certain signs (fading of the head-garland, restlessness on his couch, &c.), on observing which there is general grief among the Devis and others, his companions. 288 FO-SHO-HING-TSAN-KING. V, 25.
3288 FO-SHO-HING-TSAN-KING. V, 25. weeping and adoring at the feet of Buddha, grieving (to behold) his failing strength. 1961 Tathagata, composed and quiet, spake: ‘Grieve not! the time is one for joy; no call for sorrow or for anguish here; 1962 ‘That which for ages I have aimed at, now am I just about to obtain; delivered now from the narrow bounds of sense, I go to the place of never-ending rest and peace (purity). 1963 ‘I leave these things, earth, water, fire, and air, to rest secure where neither birth nor death can come. Eternally delivered there from grief, oh! tell me! why should I be sorrowful? 1964 ‘Of yore on Strsha’s' mount, I longed to rid me of this body, but to fulfil my destiny I have remained till now with men (in the world); 1965 ‘I have kept (till now) this sickly, crumbling body, as dwelling with a poisonous snake ; but now I am come to the great resting-place, all springs of sorrow now for ever stopped. 1966 ‘No more shall I receive a body, all future sorrow now for ever done away; it is not meet for you, on my account, for evermore, to encourage any anxious fear.’ 1967 The Mallas hearing Buddha’s words, that he was now about to die (enter the great, peaceful, quiet state), their minds confused, their eyes bedimmed, as if they saw before them nought but blackness, 1968 With hands conjoined, spake thus to Buddha: ‘Buddha is leaving now the pain of birth and death, and entering on the eternal joy of rest (peaceful extinction); doubtless we ought to rejoice thereat. 1969 1 Near Gayé. V, 25. PARINIRVANA. 289 ‘Even as when a house is burnt a man rejoices if his friends are saved from out the flames; the gods! perhaps they rejoice—then how much more should men! 1970 ‘ But—when Tathagata has gone and living things no more may see him, eternally cut off from safety and deliverance—in thought of this we grievé and sorrow. 1971 ‘ Like as a band of merchants crossing with careful steps a desert, with only a single guide, suddenly he dies! 1972 ‘Those merchants now without a protector, how can they but lament! The present age, coming to know their true case!, has found the ofhniscient, and looked to him, 1973 ‘But yet has not obtained the final conquest ;— how will the world deride! Even as it would laugh at one who, walking o’er a mountain full of treasure, yet ignorant thereof, hugs still the pain of poverty. 1974 So spake the Mallas, and with tearful words excuse themselves to Buddha, even as an only child pleads piteously before a loving father. 1975 Buddha then, with speech most excellent, exhibited and declared the highest principle (of truth), and thus addressed the Mallas: ‘In truth, ’tis as you say; 1976 ‘Seeking the way, you must exert yourselves and strive with diligence—it is not enough to have seen me! Walk, as I have commanded you; get rid of all the tangled net of sorrow; 1977 1 Men now living having learned their case, or condition, from the teaching of Buddha. ('9] U
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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