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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1® 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 difficulty is to find a word in English corresponding to the Buddhist phrase ‘all in the world;’ it is not only ‘mankind’ (Sacred Books of the East, vol. xi, p. 133) that are invited to trust in Buddha, but all things that have life. The Chinese phrase is ‘kung sing,’ all that lives. 5 Not ‘liu to,’ where ‘liu to’ is equivalent to ‘ruddha’ in the proper name Anuruddha. I take the word, therefore, in the sense of ‘stopped’—it is used, of course, as a figure of speech; so also in the next phrase. Anuruddha is here taken as A-niruddha, V, 27. PRAISING NIRVANA. ait (delivered and not stopped), the stream of birth and death for ever ‘stopped?’ (niruddha), 2123 Sighed forth the praises of Tathd4gata’s Nirvaza : ‘All living things completely blind and dark?! the mass of deeds (samsk4ra) all perishing (inconstant), even as the fleeting cloud-pile?! 2124 ‘Quickly arising and as quickly perishing! the wise man holds not to such a refuge, for the diamond mace of inconstancy can (even) overturn the mountain of the Azshi hermit‘ (muni). 2125 ‘How despicable and how weak the world! doomed to destruction, without strength! Impermanence, like the fierce lion, can even spoil the Naga-elephant-great-Rzshi®>. 2126 ‘Only the diamond curtain of Tath4gata can overwhelm® inconstancy! How much more should those not yet delivered from desire (passion), fear and dread its power. 2127 ‘From the six seeds there grows one sprout’, one kind of water from the rain, the origin of the 1 Ni-liu-to, equal to ‘ niruddha.’ * FT for Fe. ® The Chinese ‘feou’ means a ‘ floating’ pile or mass, whether of clouds or fanciful worlds. Hence its use in the later Buddhist development to mean a ‘series of worlds’ (as in the successive stages of the pagoda). * Or, the Rishi-hermit-mountain, referring probably to Buddha. ® Referring again to Buddha. * The literal translation would be, ‘only makes impermanence, destruction.’ There may be an error in the text, but this sense is sufficiently plain. The meaning of the word ‘curtain,’ or, perhaps, ‘standard,’ is not quite so evident in this connection, it is evidently used in opposition to the ‘diamond mace,’ in the preceding clause. 7 This and the following lines are obscure; the reference must be gathered from Sanskrit rather than Chinese. The line before us, rendered literally, is ‘six seeds, one bud.’ 312 FO-SHO-HING-TSAN-KING. V, 27. four points! is far removed, five kinds of fruit from the two “koo?;” 2128 ‘The three periods (past, present, future) are but one in substance; the Muni-great-elephant plucks up the great tree of sorrow, and yet he (even he) cannot avoid the power of impermanence. 2129
2V, 27. four points! is far removed, five kinds of fruit from the two “koo?;” 2128 ‘The three periods (past, present, future) are but one in substance; the Muni-great-elephant plucks up the great tree of sorrow, and yet he (even he) cannot avoid the power of impermanence. 2129 ‘For like the crested ? (sikhin) bird delights (within) the pool (water) to seize the poisonous snake, but when from sudden drought he is left in the dry pool, he dies; 2130 ‘Or as the prancing steed advances fearlessly to . battle, but when the fight has passed goes back subdued and quiet; or as the raging fire burns with the fuel, but when the fuel is done, expires; 2131 ‘So is it with Tathagata, his task accomplished he returns‘ to (find his refuge in) Nirvaza: just as the shining of the radiant moon sheds everywhere its light and drives away the gloom, 2132. ‘All creatures grateful for its light, (then suddenly) it disappears concealed by Sumeru; such is the case with Tath4gata, the brightness of his wisdom lit up the gloomy darkness, 2133 ‘And for the good of all that lives drove it away, when suddenly it disappears behind the mountain of Nirvaza. The splendour of his fame throughout the world diffused, 2134 * The four ‘yin’ may be the four points of the compass. But the text is without note or comment. * The Chinese symbol ‘koo’ means a ‘libation cup.’ * The symbols ‘shi-hi’ correspond with Sanskrit sikhin ; I have therefore taken it in the sense of ‘crested.’ There may be a bird, however, called Sikhin. “ The expression ‘he returns to Nirvaga’ is unusual; I have therefore used the alternative meaning which the symbol ‘kwei’ sometimes has, ‘ finding refuge in.’ V, 27. PRAISING NIRVANA. 313 ‘Had banished all obscurity, but like the stream that ever flows, it rests not with us; the illustrious charioteer with his seven prancing steeds! flies through the host (and disappears); 2135 ‘The bright-rayed* Sfrya-deva, entering the Yen-tsz’ * cave, was, with the moon, surrounded with fivefold barriers ; “all things that live,” deprived of light, 2136 ‘ Present their offerings to heaven; but from their sacrifice nought but the blacken’d smoke ascends $; thus is it with Tathagata, his glory hidden, the world has lost its light. 2137 ‘Rare was the expectancy of grateful love® that filled the heart of all that lives; that love, reached its full limit, then was left to perish! 2138 ‘The cords of sorrow all removed, we found the true and only way; but now he leaves the tangled mesh of life, and enters on the quiet place! 2139 ‘His spirit (or, by spiritual power) mounting through space, he leaves the sorrow-bearing vessel of his body! the gloom of doubt and the great
32138 ‘The cords of sorrow all removed, we found the true and only way; but now he leaves the tangled mesh of life, and enters on the quiet place! 2139 ‘His spirit (or, by spiritual power) mounting through space, he leaves the sorrow-bearing vessel of his body! the gloom of doubt and the great 1 This passage is a difficult one; if the construction is closely followed, the rendering would be this,‘ The illustrious charioteer (with) his seven swift steeds, the army host quickly (or, the wings of the army host) following him about.’ Possibly it must be connected with the lines which follow, and refers to the saptésvavahana of SArya. ? Kwong-kwong, well-rayed. 5 The Yen-tsz’ cave is the fabulous hiding-place of the sun. The fable is a common one, particularly in Japanese mythology. I do not know whether it is found in Sanskrit literature. * The reference in this and the preceding lines is to the disappearance of the sun and moon, and the darkness of the world, compared to the Nirvana of Tathagata. 5 This is a free translation; I have taken ‘tsiueh’ as an intensitive particle. 314 FO-SHO-HING-TSAN-KING. V, 27. (heaped-up) darkness all dispelled, by the bright rays of wisdom! 2140 ‘The earthy soil of sorrow’s dust his wisdom’s water purifies! no more, no more, returns he here! for ever gone to the place of rest! 2141 ‘(The power of) birth and death destroyed, the world (all things) instructed in the highest doctrine! he bids the world rejoice in (knowledge of) his law, and gives to all the benefit of wisdom! 2142 ‘Giving complete rest to the world, the virtuous streams! flow forth! his fame known (spread) throughout the world, shines still with increased splendour! 2143 ‘ How great his pity and his love to those who opposed his claims, neither rejoicing in their defeat nor exulting in his own success*. 2144 ‘Illustriously controlling his feelings, all his senses completely enlightened, his heart impartially observing events, unpolluted by the six objects (or, fields) of sense! 2145 ‘Reaching to that unreached before! obtaining that which man had not obtained! with the water which he provided filling every thirsty soul! 2146 ‘Bestowing that which never yet was given, and providing a reward not hoped for! his peaceful, well-marked person, perfectly knowing the thoughts*® (prayers) of all. 2147 1 The streams of his virtuous qualities. * This verse again is doubtful. The entire section (a hymn of praise in honour of the departed Buddha) is couched in obscure, figurative language. * His well-composed and illustrious person, knowing perfectly all the reflections of men. ‘Nim’ is sometimes used to signify ‘ prayers’ or ‘ aspirations.’ V, 27. PRAISING NIRVANA. 315 ‘Not greatly moved either by loving or disliking! overcoming all enemies by the force (of his love)! the welcome physician for all diseases, the one destroyer of impermanency! 2148
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 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 difficulty is to find a word in English corresponding to the Buddhist phrase ‘all in the world;’ it is not only ‘mankind’ (Sacred Books of the East, vol. xi, p. 133) that are invited to trust in Buddha, but all things that have life. The Chinese phrase is ‘kung sing,’ all that lives. 5 Not ‘liu to,’ where ‘liu to’ is equivalent to ‘ruddha’ in the proper name Anuruddha. I take the word, therefore, in the sense of ‘stopped’—it is used, of course, as a figure of speech; so also in the next phrase. Anuruddha is here taken as A-niruddha, V, 27. PRAISING NIRVANA. ait (delivered and not stopped), the stream of birth and death for ever ‘stopped?’ (niruddha), 2123 Sighed forth the praises of Tathd4gata’s Nirvaza : ‘All living things completely blind and dark?! the mass of deeds (samsk4ra) all perishing (inconstant), even as the fleeting cloud-pile?! 2124 ‘Quickly arising and as quickly perishing! the wise man holds not to such a refuge, for the diamond mace of inconstancy can (even) overturn the mountain of the Azshi hermit‘ (muni). 2125 ‘How despicable and how weak the world! doomed to destruction, without strength! Impermanence, like the fierce lion, can even spoil the Naga-elephant-great-Rzshi®>. 2126 ‘Only the diamond curtain of Tath4gata can overwhelm® inconstancy! How much more should those not yet delivered from desire (passion), fear and dread its power. 2127 ‘From the six seeds there grows one sprout’, one kind of water from the rain, the origin of the 1 Ni-liu-to, equal to ‘ niruddha.’ * FT for Fe. ® The Chinese ‘feou’ means a ‘ floating’ pile or mass, whether of clouds or fanciful worlds. Hence its use in the later Buddhist development to mean a ‘series of worlds’ (as in the successive stages of the pagoda). * Or, the Rishi-hermit-mountain, referring probably to Buddha. ® Referring again to Buddha. * The literal translation would be, ‘only makes impermanence, destruction.’ There may be an error in the text, but this sense is sufficiently plain. The meaning of the word ‘curtain,’ or, perhaps, ‘standard,’ is not quite so evident in this connection, it is evidently used in opposition to the ‘diamond mace,’ in the preceding clause. 7 This and the following lines are obscure; the reference must be gathered from Sanskrit rather than Chinese. The line before us, rendered literally, is ‘six seeds, one bud.’ 312 FO-SHO-HING-TSAN-KING. V, 27. four points! is far removed, five kinds of fruit from the two “koo?;” 2128 ‘The three periods (past, present, future) are but one in substance; the Muni-great-elephant plucks up the great tree of sorrow, and yet he (even he) cannot avoid the power of impermanence. 2129
2V, 27. four points! is far removed, five kinds of fruit from the two “koo?;” 2128 ‘The three periods (past, present, future) are but one in substance; the Muni-great-elephant plucks up the great tree of sorrow, and yet he (even he) cannot avoid the power of impermanence. 2129 ‘For like the crested ? (sikhin) bird delights (within) the pool (water) to seize the poisonous snake, but when from sudden drought he is left in the dry pool, he dies; 2130 ‘Or as the prancing steed advances fearlessly to . battle, but when the fight has passed goes back subdued and quiet; or as the raging fire burns with the fuel, but when the fuel is done, expires; 2131 ‘So is it with Tathagata, his task accomplished he returns‘ to (find his refuge in) Nirvaza: just as the shining of the radiant moon sheds everywhere its light and drives away the gloom, 2132. ‘All creatures grateful for its light, (then suddenly) it disappears concealed by Sumeru; such is the case with Tath4gata, the brightness of his wisdom lit up the gloomy darkness, 2133 ‘And for the good of all that lives drove it away, when suddenly it disappears behind the mountain of Nirvaza. The splendour of his fame throughout the world diffused, 2134 * The four ‘yin’ may be the four points of the compass. But the text is without note or comment. * The Chinese symbol ‘koo’ means a ‘libation cup.’ * The symbols ‘shi-hi’ correspond with Sanskrit sikhin ; I have therefore taken it in the sense of ‘crested.’ There may be a bird, however, called Sikhin. “ The expression ‘he returns to Nirvaga’ is unusual; I have therefore used the alternative meaning which the symbol ‘kwei’ sometimes has, ‘ finding refuge in.’ V, 27. PRAISING NIRVANA. 313 ‘Had banished all obscurity, but like the stream that ever flows, it rests not with us; the illustrious charioteer with his seven prancing steeds! flies through the host (and disappears); 2135 ‘The bright-rayed* Sfrya-deva, entering the Yen-tsz’ * cave, was, with the moon, surrounded with fivefold barriers ; “all things that live,” deprived of light, 2136 ‘ Present their offerings to heaven; but from their sacrifice nought but the blacken’d smoke ascends $; thus is it with Tathagata, his glory hidden, the world has lost its light. 2137 ‘Rare was the expectancy of grateful love® that filled the heart of all that lives; that love, reached its full limit, then was left to perish! 2138 ‘The cords of sorrow all removed, we found the true and only way; but now he leaves the tangled mesh of life, and enters on the quiet place! 2139 ‘His spirit (or, by spiritual power) mounting through space, he leaves the sorrow-bearing vessel of his body! the gloom of doubt and the great
32138 ‘The cords of sorrow all removed, we found the true and only way; but now he leaves the tangled mesh of life, and enters on the quiet place! 2139 ‘His spirit (or, by spiritual power) mounting through space, he leaves the sorrow-bearing vessel of his body! the gloom of doubt and the great 1 This passage is a difficult one; if the construction is closely followed, the rendering would be this,‘ The illustrious charioteer (with) his seven swift steeds, the army host quickly (or, the wings of the army host) following him about.’ Possibly it must be connected with the lines which follow, and refers to the saptésvavahana of SArya. ? Kwong-kwong, well-rayed. 5 The Yen-tsz’ cave is the fabulous hiding-place of the sun. The fable is a common one, particularly in Japanese mythology. I do not know whether it is found in Sanskrit literature. * The reference in this and the preceding lines is to the disappearance of the sun and moon, and the darkness of the world, compared to the Nirvana of Tathagata. 5 This is a free translation; I have taken ‘tsiueh’ as an intensitive particle. 314 FO-SHO-HING-TSAN-KING. V, 27. (heaped-up) darkness all dispelled, by the bright rays of wisdom! 2140 ‘The earthy soil of sorrow’s dust his wisdom’s water purifies! no more, no more, returns he here! for ever gone to the place of rest! 2141 ‘(The power of) birth and death destroyed, the world (all things) instructed in the highest doctrine! he bids the world rejoice in (knowledge of) his law, and gives to all the benefit of wisdom! 2142 ‘Giving complete rest to the world, the virtuous streams! flow forth! his fame known (spread) throughout the world, shines still with increased splendour! 2143 ‘ How great his pity and his love to those who opposed his claims, neither rejoicing in their defeat nor exulting in his own success*. 2144 ‘Illustriously controlling his feelings, all his senses completely enlightened, his heart impartially observing events, unpolluted by the six objects (or, fields) of sense! 2145 ‘Reaching to that unreached before! obtaining that which man had not obtained! with the water which he provided filling every thirsty soul! 2146 ‘Bestowing that which never yet was given, and providing a reward not hoped for! his peaceful, well-marked person, perfectly knowing the thoughts*® (prayers) of all. 2147 1 The streams of his virtuous qualities. * This verse again is doubtful. The entire section (a hymn of praise in honour of the departed Buddha) is couched in obscure, figurative language. * His well-composed and illustrious person, knowing perfectly all the reflections of men. ‘Nim’ is sometimes used to signify ‘ prayers’ or ‘ aspirations.’ V, 27. PRAISING NIRVANA. 315 ‘Not greatly moved either by loving or disliking! overcoming all enemies by the force (of his love)! the welcome physician for all diseases, the one destroyer of impermanency! 2148
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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