Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
12085 ‘Hearing my words and not with care obeying them, this is not the fault of him who speaks; if there be anything not clearly understood in the principles of the “four truths,” 2086 ‘You now may ask me, freely; let not your inward thoughts be longer hid.’ The lord in mercy thus instructing them, the whole assembly remained silent. 2087 Then Anuruddha, observing that the great congregation continued silent and expressed no doubt, with closed hands thus spake to Buddha: 2088 ‘The moon may be warm, the sun’s rays be cool, the air be still’, the earth’s nature mobile; these four things, though yet unheard of in the world, (may happen); 2089 ‘But this assembly never can have doubt about the principles of sorrow, accumulation, destruction, and the way (the four truths)—the incontrovertible truths, as declared by the lord. 2090 ‘But because the lord is going to die, we all have sorrow (are deeply affected); and we cannot raise our thoughts to the high theme of the lord’s preaching. 2091 ‘Perhaps some fresh disciple, whose feelings are 1 In the sense of ‘ fixed’ or ‘solid.’ [19] x 306 FO-SHO-HING-TSAN-KING. V, 26. yet not entirely freed (from other influences) [might doubt]; but we, who now have heard this tender, sorrowful discourse, have altogether freed ourselves from doubt. 2092 ‘Passed the sea of birth and death, without desire, with nought to seek, we only know how much we love, and, grieving, ask, why Buddha dies so quickly?’ 2093 Buddha regarding Anuruddha, perceiving how his words were full of bitterness (sorrow-laden), again with loving heart, appeasing him, replied: 2094 ‘In the beginning? things were fixed, in the end again they separate; different combinations cause other substances, for there is no uniform and constant principle (in nature). 2095 ‘But when all mutual purposes be answered (what is for oneself and for another, be done), what then shall chaos and creation do! the gods and men alike that should be saved, shall all have been completely saved! 2096 ‘Ye then! my followers, who know so well the perfect law, remember! the end must come (complete destruction of the universe must come); give not way again to sorrow! 2097 ‘Use diligently the appointed means; aim to reach the home where separation cannot come; I have lit the lamp of wisdom, its rays alone can drive away the gloom that shrouds the world. 2098 _ ‘The world is not for ever fixed! Ye should 1 This is a very singular passage; it refers to the Buddhist theory that the world (universe) is continually renewed and destroyed, but here we have the novel addition that in ‘the end? all this will cease, and there will be no chaos (‘ void,’ hung) and no renovation (re-creation). V, 26. MAHAPARINIRVANA. 307 rejoice therefore! as when a friend, afflicted grievously, his sickness healed, escapes from pain. 2099
2all this will cease, and there will be no chaos (‘ void,’ hung) and no renovation (re-creation). V, 26. MAHAPARINIRVANA. 307 rejoice therefore! as when a friend, afflicted grievously, his sickness healed, escapes from pain. 2099 ‘For I have put away this painful vessel (my painful body), I have stemmed the flowing sea (sea current) of birth and death, free for ever now, from pain (the mass of sorrow)! for this you should exult with joy! 2100 ‘Now guard yourselves aright, let there be no remissness! that which exists will all return to nothingness! and now I die. 2101 ‘From this time forth my words are done, this is my very last instruction.’ Then entering the SamAdhi of the first Dhy4na, he went successively through all the nine in a direct order; 2102 Then inversely he returned throughout and entered on the first, and then from the first he raised himself and entered on the fourth. 2103 Leaving the state of Sam4dhi, his soul without a resting-place (a house to lodge in), forthwith he reached Nirva#za. And then, as Buddha died, the great earth quaked throughout. 2104 In space, on every hand, was fire like rain (it rained fire) [or, possibly, ‘there was rain and fire’], no fuel, self-consuming'. And so from out the earth great flames arose on every side (the eight points of the earth), 2105 Thus up to the heavenly mansions flames burst forth; the crash of thunder shook the heavens and earth, rolling along the mountains andthevalleys, 2106 Even as when the Devas and Asuras fight with sound of drums and mutual conflict. A wind tempestuous from the four bounds of earth arose— 1 That is, the fire was self-originated, and was supported witiout fuel. ; xX 2 308 FO-SHO-HING-TSAN-KING. V, 26. whilst from the crags and hills, dust and ashes fell like rain. 2107 The sun and moon withdrew their shining; the peaceful streams on every’side were torrent-swollen ; the sturdy forests shook like aspen leaves, whilst flowers and leaves untimely fell around, like scattered rain. 2108 The flying dragons, carried on pitchy clouds, wept down their tears! (five-headed tears); the four kings and their associates, moved by pity, forgot their works of charity. 2109 The pure Devas came to earth from heaven, halting mid-air they looked upon the changeful scene (or, the death scene), not sorrowing, not rejoicing. 2110 But yet they sighed to think of the world, heedless of its sacred teacher, hastening to destruction. The eightfold heavenly spirits*, on every side filled space, 2111 Cast down at heart and grieving, they scattered flowers as offerings. Only M4ra-raga rejoiced, and struck up sounds of music in his exultation. 2112 Whilst Gambudvtpa‘, shorn of its glory, (seemed to grieve) as when the mountain tops fall down to earth, or like the great elephant robbed of its tusks, or like the ox-king spoiled of his horns; 2113 Or heaven without the sun and moon, or as the lily beaten by the hail; thus was the world bereaved when Buddha died! 2114
32114 1 This passage is obscure, it may mean the dragons wept tears from their five heads, but it is doubtful. ® Here again is an error in the text, the symbol & being clearly a misprint. * That is, Nagas, Kinnaras, and the rest. * That is, ‘the world,’ as Buddhists count it. V, 27. PRAISING NIRVANA. 309 Varca 27, Praismisc NirvAwa. At this time there was a Devaputra, riding on (or in) his thousand! white-swan palace? in the midst of space, who beheld the Parinirvasa of Buddha. 2115 This one, for the universal benefit of the Deva assembly, sounded forth at large these verses . (gathas) on impermanence: ‘Impermanency is the nature of all (things), quickly born, they quickly die. 2116 ‘With birth there comes the rush® of sorrows, only in Nirvana‘ is there joy. The accumulated fuel heaped up by the power of karman‘ (deeds), this the fire of wisdom alone can consume. 2117 ‘Though the fame (of our deeds*) reach up to heaven as smoke, yet in time the rains which descend will extinguish all, as the fire that rages at the kalpa’s end is put out by the judgment’ (calamity) of water.’ 2118 1 The symbol for ‘thousand’ is probably an error for the preposition ‘u’ upon. * The hamsa is the vehicle of Brahm&. The white hamsa is probably the same. 8 The accumulation, or crowd of sorrows. ‘ Ts’ie mih, quiet extinction, or the destruction ending in quietness. 5 The collection of the pile of fuel of the deeds (or beams) of conduct (samsk4ras). * Or, simply, ‘though our fame;’ or it may refer to the renown of Buddha. 7 Referring to the Buddhist account of the destruction and renovation of the universe; the last ‘calamity’ or ‘judgment’ was the destruction by water. 310 FO-SHO-HING-TSAN-KING. V, 27. Again there was a Brahma-?shi-deva, like a most exalted Azshi (a highest-principle Ashi"), dwelling in heaven, possessed of superior happiness, with no taint in his bliss (heavenly inheritance), 2119 Who thus sighed forth his. praises of Tath4gata’s Nirv4za, with his mind fixed in abstraction as he spoke: ‘Looking through all the conditions of life (of the three worlds), from first to last nought is free from destruction. 2120 ‘But the incomparable seer dwelling in the world, thoroughly acquainted with the highest truth’, whose wisdom grasps that which is beyond the (world’s) ken’, he it is who can save the worldlydwellers*. 2121 ‘He it is who can provide lasting escape (preservation) from the destructive power of impermanence. But, alas! through the wide world, all that lives is sunk in unbelief (heretical teaching).’ 2122 At this time Anuruddha, ‘not stopped’ (ruddha)§5 by the world, ‘not stopped’ from being delivered 1 This may refer to one of the highest Rishis, or Prag4pati Rishis, belonging to the Vedic literature. ® Here is the same phrase, ‘ti yih i,’ the first, or highest, truth, or principle of truth (paramartha). 5 Whose wisdom sees that which (4é) is above, or superior, (to man.)
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.
12085 ‘Hearing my words and not with care obeying them, this is not the fault of him who speaks; if there be anything not clearly understood in the principles of the “four truths,” 2086 ‘You now may ask me, freely; let not your inward thoughts be longer hid.’ The lord in mercy thus instructing them, the whole assembly remained silent. 2087 Then Anuruddha, observing that the great congregation continued silent and expressed no doubt, with closed hands thus spake to Buddha: 2088 ‘The moon may be warm, the sun’s rays be cool, the air be still’, the earth’s nature mobile; these four things, though yet unheard of in the world, (may happen); 2089 ‘But this assembly never can have doubt about the principles of sorrow, accumulation, destruction, and the way (the four truths)—the incontrovertible truths, as declared by the lord. 2090 ‘But because the lord is going to die, we all have sorrow (are deeply affected); and we cannot raise our thoughts to the high theme of the lord’s preaching. 2091 ‘Perhaps some fresh disciple, whose feelings are 1 In the sense of ‘ fixed’ or ‘solid.’ [19] x 306 FO-SHO-HING-TSAN-KING. V, 26. yet not entirely freed (from other influences) [might doubt]; but we, who now have heard this tender, sorrowful discourse, have altogether freed ourselves from doubt. 2092 ‘Passed the sea of birth and death, without desire, with nought to seek, we only know how much we love, and, grieving, ask, why Buddha dies so quickly?’ 2093 Buddha regarding Anuruddha, perceiving how his words were full of bitterness (sorrow-laden), again with loving heart, appeasing him, replied: 2094 ‘In the beginning? things were fixed, in the end again they separate; different combinations cause other substances, for there is no uniform and constant principle (in nature). 2095 ‘But when all mutual purposes be answered (what is for oneself and for another, be done), what then shall chaos and creation do! the gods and men alike that should be saved, shall all have been completely saved! 2096 ‘Ye then! my followers, who know so well the perfect law, remember! the end must come (complete destruction of the universe must come); give not way again to sorrow! 2097 ‘Use diligently the appointed means; aim to reach the home where separation cannot come; I have lit the lamp of wisdom, its rays alone can drive away the gloom that shrouds the world. 2098 _ ‘The world is not for ever fixed! Ye should 1 This is a very singular passage; it refers to the Buddhist theory that the world (universe) is continually renewed and destroyed, but here we have the novel addition that in ‘the end? all this will cease, and there will be no chaos (‘ void,’ hung) and no renovation (re-creation). V, 26. MAHAPARINIRVANA. 307 rejoice therefore! as when a friend, afflicted grievously, his sickness healed, escapes from pain. 2099
2all this will cease, and there will be no chaos (‘ void,’ hung) and no renovation (re-creation). V, 26. MAHAPARINIRVANA. 307 rejoice therefore! as when a friend, afflicted grievously, his sickness healed, escapes from pain. 2099 ‘For I have put away this painful vessel (my painful body), I have stemmed the flowing sea (sea current) of birth and death, free for ever now, from pain (the mass of sorrow)! for this you should exult with joy! 2100 ‘Now guard yourselves aright, let there be no remissness! that which exists will all return to nothingness! and now I die. 2101 ‘From this time forth my words are done, this is my very last instruction.’ Then entering the SamAdhi of the first Dhy4na, he went successively through all the nine in a direct order; 2102 Then inversely he returned throughout and entered on the first, and then from the first he raised himself and entered on the fourth. 2103 Leaving the state of Sam4dhi, his soul without a resting-place (a house to lodge in), forthwith he reached Nirva#za. And then, as Buddha died, the great earth quaked throughout. 2104 In space, on every hand, was fire like rain (it rained fire) [or, possibly, ‘there was rain and fire’], no fuel, self-consuming'. And so from out the earth great flames arose on every side (the eight points of the earth), 2105 Thus up to the heavenly mansions flames burst forth; the crash of thunder shook the heavens and earth, rolling along the mountains andthevalleys, 2106 Even as when the Devas and Asuras fight with sound of drums and mutual conflict. A wind tempestuous from the four bounds of earth arose— 1 That is, the fire was self-originated, and was supported witiout fuel. ; xX 2 308 FO-SHO-HING-TSAN-KING. V, 26. whilst from the crags and hills, dust and ashes fell like rain. 2107 The sun and moon withdrew their shining; the peaceful streams on every’side were torrent-swollen ; the sturdy forests shook like aspen leaves, whilst flowers and leaves untimely fell around, like scattered rain. 2108 The flying dragons, carried on pitchy clouds, wept down their tears! (five-headed tears); the four kings and their associates, moved by pity, forgot their works of charity. 2109 The pure Devas came to earth from heaven, halting mid-air they looked upon the changeful scene (or, the death scene), not sorrowing, not rejoicing. 2110 But yet they sighed to think of the world, heedless of its sacred teacher, hastening to destruction. The eightfold heavenly spirits*, on every side filled space, 2111 Cast down at heart and grieving, they scattered flowers as offerings. Only M4ra-raga rejoiced, and struck up sounds of music in his exultation. 2112 Whilst Gambudvtpa‘, shorn of its glory, (seemed to grieve) as when the mountain tops fall down to earth, or like the great elephant robbed of its tusks, or like the ox-king spoiled of his horns; 2113 Or heaven without the sun and moon, or as the lily beaten by the hail; thus was the world bereaved when Buddha died! 2114
32114 1 This passage is obscure, it may mean the dragons wept tears from their five heads, but it is doubtful. ® Here again is an error in the text, the symbol & being clearly a misprint. * That is, Nagas, Kinnaras, and the rest. * That is, ‘the world,’ as Buddhists count it. V, 27. PRAISING NIRVANA. 309 Varca 27, Praismisc NirvAwa. At this time there was a Devaputra, riding on (or in) his thousand! white-swan palace? in the midst of space, who beheld the Parinirvasa of Buddha. 2115 This one, for the universal benefit of the Deva assembly, sounded forth at large these verses . (gathas) on impermanence: ‘Impermanency is the nature of all (things), quickly born, they quickly die. 2116 ‘With birth there comes the rush® of sorrows, only in Nirvana‘ is there joy. The accumulated fuel heaped up by the power of karman‘ (deeds), this the fire of wisdom alone can consume. 2117 ‘Though the fame (of our deeds*) reach up to heaven as smoke, yet in time the rains which descend will extinguish all, as the fire that rages at the kalpa’s end is put out by the judgment’ (calamity) of water.’ 2118 1 The symbol for ‘thousand’ is probably an error for the preposition ‘u’ upon. * The hamsa is the vehicle of Brahm&. The white hamsa is probably the same. 8 The accumulation, or crowd of sorrows. ‘ Ts’ie mih, quiet extinction, or the destruction ending in quietness. 5 The collection of the pile of fuel of the deeds (or beams) of conduct (samsk4ras). * Or, simply, ‘though our fame;’ or it may refer to the renown of Buddha. 7 Referring to the Buddhist account of the destruction and renovation of the universe; the last ‘calamity’ or ‘judgment’ was the destruction by water. 310 FO-SHO-HING-TSAN-KING. V, 27. Again there was a Brahma-?shi-deva, like a most exalted Azshi (a highest-principle Ashi"), dwelling in heaven, possessed of superior happiness, with no taint in his bliss (heavenly inheritance), 2119 Who thus sighed forth his. praises of Tath4gata’s Nirv4za, with his mind fixed in abstraction as he spoke: ‘Looking through all the conditions of life (of the three worlds), from first to last nought is free from destruction. 2120 ‘But the incomparable seer dwelling in the world, thoroughly acquainted with the highest truth’, whose wisdom grasps that which is beyond the (world’s) ken’, he it is who can save the worldlydwellers*. 2121 ‘He it is who can provide lasting escape (preservation) from the destructive power of impermanence. But, alas! through the wide world, all that lives is sunk in unbelief (heretical teaching).’ 2122 At this time Anuruddha, ‘not stopped’ (ruddha)§5 by the world, ‘not stopped’ from being delivered 1 This may refer to one of the highest Rishis, or Prag4pati Rishis, belonging to the Vedic literature. ® Here is the same phrase, ‘ti yih i,’ the first, or highest, truth, or principle of truth (paramartha). 5 Whose wisdom sees that which (4é) is above, or superior, (to man.)
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.
No commentary for this page.