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One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1‘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 ‘All living things rejoicing in religion, fully satisfied!! obtaining all they need (seek), their every wish. (vow) fulfilled! 2149 ‘The great master of holy wisdom once gone returns no more! even as the fire gone out for want of fuel! 2150 ‘(Declaring) the eight rules (noble truths ?) without taint?; overcoming the five® (senses), difficult to compose! with the three‘ (powers of sight) seeing the three (precious ones); removing the three (robbers, i.e. lust, anger, ignorance) ; perfecting the three (the three grades of a holy life). 2151 ‘Concealing® the one (himself) and obtaining the one (saintship)—leaping over the seven (bodhyangas ?) and (obtaining) the long sleep; the end of all, the quiet, peaceful way; the highest prize of sages and of saints! 2152 1 Each one satisfied; the sense seems to be that through him, i.e. Buddha, all things obtained the completion of their religious desires. 2 Or it may be by way of exclamation, ‘those eight rules which admit of no pollution!’ referring perhaps to the name ‘the noble tules.’ * I suppose ‘the five’ are the five senses, The expression ‘ difficult to compose’ might be also rendered ‘ the difficult to compose group.’ * Using (i) ‘the three,’ and yet seeing the ‘three.’ The next line is, ‘removing the three,’ and yet perfecting ‘the three.’ ® Or it may be ‘treasuring the one,’ where ‘the one’ may be the one duty of a religious life; but it is difficult to interpret these paradoxes. 316 FO-SHO-HING-TSAN-KING. V, 27. ‘Having himself severed the barriers of sorrow, now he is able to save his followers, and to provide the draught of immortality (sweet dew) for all who are parched with thirst! 2153 ‘Armed with the heavy cuirass of patience, he has overcome all enemies! (now) by the subtle principles of his excellent law (able to) satisfy every heart. 2154 ‘Planting a sacred seed (seed of holiness) in the hearts of those practising virtue (worldly virtue?) ; impartially directing and not casting off those who are right or not right (in their views)! 2155 _ ‘Turning the wheel of the superlative law! re- ceived with gladness through the world by those (the elect) who have in former conditions implanted in themselves a love for religion, these all saved by his preaching! 2156 ‘Going forth? among men converting those not yet converted; those who had not seen (learned) the truth, causing them to see the truth! 2157 ‘ All those practising a false method (heretical) of religion, delivering to them deep principles (of his religion)! preaching the doctrines of birth and death and impermanency; (declaring that) without a master® (teacher) there can be no happiness! 2158
22157 ‘ All those practising a false method (heretical) of religion, delivering to them deep principles (of his religion)! preaching the doctrines of birth and death and impermanency; (declaring that) without a master® (teacher) there can be no happiness! 2158 ‘Erecting the standard of his great renown, overcoming and destroying the armies of Mara (all the Maras)! advancing to the point of indifference to ' The sense seems to be, that in the case of those leading a virtuous life, i.e. a moral life, the seeds of holiness take root. * All these verses might be introduced with some such exclamation as this, ‘See! how he went forth!’ &c. ® Perhaps the word ‘fu’ might be rendered ‘a ruling principle,’ viz. of religion, V, 2. PRAISING NIRVANA. 317 pleasure or pain, caring not for life, desiring only rest (Nirvaza)! 2159. ‘Causing those not yet converted to obtain conversion! those not yet saved to be saved! those not yet at rest to find rest! those not yet enlightened to be enlightened! 2160 ‘(Thus) the Muni (taught) the way of rest for the direction of all living things! alas! that any transgressing the way of holiness should practise impure (not right) works. 2161 ‘Even as at the end of the great kalpa, those holding the law who die (or, are dead’), (when) the rolling sound of the mysterious thunder-cloud severs the forests, upon these there shall fall the rain of sweet dew (immortality). 2162 ‘The little elephant breaks down the prickly forest, and by cherishing it we know that it can profit men?; but the cloud that removes the sorrow of the elephant old-age’, this none can bear®, 2163 ‘He by destroying systems of religion (sights, i.e. modes of seeing, darsanas) has perfected his 1 The literal translation of this passage is curious: ‘Even as at the end of the great kalpa, those holding the law, asleep ; the mysterious cloud rolling forth its cracking (thunder), riving the forests, there descends as rain sweet dew.’ The end of the great kalpa is the consummation of all things: ‘the religious who sleep’ would mean the good who are dead ; ‘the cracking thunder and riven forests’ would point to a general overthrow ; ‘ the rain of sweet dew’ seems to refer to the good who sleep, receiving immortality, or perfection of life. 2 ‘The litde elephant’ may mean ‘the young elephant’ in its literal sense ; or it may refer to ‘the young disciple.’ ‘ By cherishing it we know’ may also be rendered ‘ knowledge-cherishing ’ is able, &c. * ‘The cloud removing the elephant old and sorrowful ;’ but what is ‘the cloud’ and who ‘the elephant ?’ 318 FO-SHO-HING-TSAN-KING. V, 97. system, in saving the world and yet saving! he has destroyed the teaching of heresy, in order to reach his independent (self-sufficient) mode (way) [of doctrine]. 2164 ‘And now he enters the great quiet (place)! no longer has the world a protector or saviour! the great army host of M4ra-raga, rousing their warrior (spirits), shaking the great earth, 2165
32164 ‘And now he enters the great quiet (place)! no longer has the world a protector or saviour! the great army host of M4ra-raga, rousing their warrior (spirits), shaking the great earth, 2165 ‘Desired to injure the honour'd Muni! but they could not move him, whom in a moment now the Mara “inconstancy” destroys. 2166 ‘The heavenly occupants (Devas) everywhere assemble as a cloud! they fill the space of heaven, fearing the endless (mastery of) birth and death! their hearts are full of (give birth to) grief and dread! 2167 ‘ His Deva eyes clearly behold, without the limitations of near or distant, the fruits of works discerned throughout, as an image perceived in a mirror! 2168 ‘His Deva ears perfect and discriminating throughout, hear all, though far away (not near), mounting through space he teaches all the Devas, surpassing his method (limit) of converting men! 2169 ‘ He divides his body still one in substance, crosses the water as if it were not weak (to bear)'! remembers all his former births, through countless kalpas none forgotten! 2170 1 This sentence may perhaps be rendered thus, ‘dividing his body yet one in substance, wading through water and yet not weak,’ but the allusion is obscure. [It refers, probably, to Buddha's miraculous powers. } . V, 27. PRAISING NIRVANA. 319 ‘His senses (roots) wandering through the fields of sense (limits)!, all these distinctly remembered ; knowing the wisdom learned in every (state of) mind, all this perfectly understood! 2171 ‘By spiritual discernment and pure mysterious wisdom equally (impartially) surveying all (things) ! every vestige of imperfection (leak) removed! thus he has accomplished all (he had to do). 2172 ‘By wisdom rejecting other spheres of life, his wisdom now completely perfected, lo! he dies! let the world, hard and unyielding, still, beholding it, relent! 2173 ‘All living things though blunt in sense, beholding him, receive the enlightenment of wisdom! their endless evil deeds long past, as they behold, are cancelled and completely cleansed! 2174 ‘In a moment gone! who shall again exhibit qualities like his? no saviour now in all the world— our hope cut off, our very breath (life) is stopped and gone! 2175 ‘Who now shall give us life again with the cool water (of his doctrine) ? his own great work accomplished, his great compassion now has ceased to work for long (has long ceased or stopped)! 2176 ‘The world ensnared in the toils of folly, who shall destroy the net? who shall, by his teaching, cause the stream of birth and death to turn again? 2177 ‘Who shall declare the way of rest (to instruct) 1 The meaning is, all his births, in which his senses or material body took every kind of shape; all these he knew. The figurative style of this ‘hymn’ may be gathered from this one instance, where instead of saying ‘all his previous births’ it is said ‘his senses wandering through the field (limits or boundaries) of sense.’ 320 FO-SHO-HING-TSAN-KING. V, 27.
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‘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 ‘All living things rejoicing in religion, fully satisfied!! obtaining all they need (seek), their every wish. (vow) fulfilled! 2149 ‘The great master of holy wisdom once gone returns no more! even as the fire gone out for want of fuel! 2150 ‘(Declaring) the eight rules (noble truths ?) without taint?; overcoming the five® (senses), difficult to compose! with the three‘ (powers of sight) seeing the three (precious ones); removing the three (robbers, i.e. lust, anger, ignorance) ; perfecting the three (the three grades of a holy life). 2151 ‘Concealing® the one (himself) and obtaining the one (saintship)—leaping over the seven (bodhyangas ?) and (obtaining) the long sleep; the end of all, the quiet, peaceful way; the highest prize of sages and of saints! 2152 1 Each one satisfied; the sense seems to be that through him, i.e. Buddha, all things obtained the completion of their religious desires. 2 Or it may be by way of exclamation, ‘those eight rules which admit of no pollution!’ referring perhaps to the name ‘the noble tules.’ * I suppose ‘the five’ are the five senses, The expression ‘ difficult to compose’ might be also rendered ‘ the difficult to compose group.’ * Using (i) ‘the three,’ and yet seeing the ‘three.’ The next line is, ‘removing the three,’ and yet perfecting ‘the three.’ ® Or it may be ‘treasuring the one,’ where ‘the one’ may be the one duty of a religious life; but it is difficult to interpret these paradoxes. 316 FO-SHO-HING-TSAN-KING. V, 27. ‘Having himself severed the barriers of sorrow, now he is able to save his followers, and to provide the draught of immortality (sweet dew) for all who are parched with thirst! 2153 ‘Armed with the heavy cuirass of patience, he has overcome all enemies! (now) by the subtle principles of his excellent law (able to) satisfy every heart. 2154 ‘Planting a sacred seed (seed of holiness) in the hearts of those practising virtue (worldly virtue?) ; impartially directing and not casting off those who are right or not right (in their views)! 2155 _ ‘Turning the wheel of the superlative law! re- ceived with gladness through the world by those (the elect) who have in former conditions implanted in themselves a love for religion, these all saved by his preaching! 2156 ‘Going forth? among men converting those not yet converted; those who had not seen (learned) the truth, causing them to see the truth! 2157 ‘ All those practising a false method (heretical) of religion, delivering to them deep principles (of his religion)! preaching the doctrines of birth and death and impermanency; (declaring that) without a master® (teacher) there can be no happiness! 2158
22157 ‘ All those practising a false method (heretical) of religion, delivering to them deep principles (of his religion)! preaching the doctrines of birth and death and impermanency; (declaring that) without a master® (teacher) there can be no happiness! 2158 ‘Erecting the standard of his great renown, overcoming and destroying the armies of Mara (all the Maras)! advancing to the point of indifference to ' The sense seems to be, that in the case of those leading a virtuous life, i.e. a moral life, the seeds of holiness take root. * All these verses might be introduced with some such exclamation as this, ‘See! how he went forth!’ &c. ® Perhaps the word ‘fu’ might be rendered ‘a ruling principle,’ viz. of religion, V, 2. PRAISING NIRVANA. 317 pleasure or pain, caring not for life, desiring only rest (Nirvaza)! 2159. ‘Causing those not yet converted to obtain conversion! those not yet saved to be saved! those not yet at rest to find rest! those not yet enlightened to be enlightened! 2160 ‘(Thus) the Muni (taught) the way of rest for the direction of all living things! alas! that any transgressing the way of holiness should practise impure (not right) works. 2161 ‘Even as at the end of the great kalpa, those holding the law who die (or, are dead’), (when) the rolling sound of the mysterious thunder-cloud severs the forests, upon these there shall fall the rain of sweet dew (immortality). 2162 ‘The little elephant breaks down the prickly forest, and by cherishing it we know that it can profit men?; but the cloud that removes the sorrow of the elephant old-age’, this none can bear®, 2163 ‘He by destroying systems of religion (sights, i.e. modes of seeing, darsanas) has perfected his 1 The literal translation of this passage is curious: ‘Even as at the end of the great kalpa, those holding the law, asleep ; the mysterious cloud rolling forth its cracking (thunder), riving the forests, there descends as rain sweet dew.’ The end of the great kalpa is the consummation of all things: ‘the religious who sleep’ would mean the good who are dead ; ‘the cracking thunder and riven forests’ would point to a general overthrow ; ‘ the rain of sweet dew’ seems to refer to the good who sleep, receiving immortality, or perfection of life. 2 ‘The litde elephant’ may mean ‘the young elephant’ in its literal sense ; or it may refer to ‘the young disciple.’ ‘ By cherishing it we know’ may also be rendered ‘ knowledge-cherishing ’ is able, &c. * ‘The cloud removing the elephant old and sorrowful ;’ but what is ‘the cloud’ and who ‘the elephant ?’ 318 FO-SHO-HING-TSAN-KING. V, 97. system, in saving the world and yet saving! he has destroyed the teaching of heresy, in order to reach his independent (self-sufficient) mode (way) [of doctrine]. 2164 ‘And now he enters the great quiet (place)! no longer has the world a protector or saviour! the great army host of M4ra-raga, rousing their warrior (spirits), shaking the great earth, 2165
32164 ‘And now he enters the great quiet (place)! no longer has the world a protector or saviour! the great army host of M4ra-raga, rousing their warrior (spirits), shaking the great earth, 2165 ‘Desired to injure the honour'd Muni! but they could not move him, whom in a moment now the Mara “inconstancy” destroys. 2166 ‘The heavenly occupants (Devas) everywhere assemble as a cloud! they fill the space of heaven, fearing the endless (mastery of) birth and death! their hearts are full of (give birth to) grief and dread! 2167 ‘ His Deva eyes clearly behold, without the limitations of near or distant, the fruits of works discerned throughout, as an image perceived in a mirror! 2168 ‘His Deva ears perfect and discriminating throughout, hear all, though far away (not near), mounting through space he teaches all the Devas, surpassing his method (limit) of converting men! 2169 ‘ He divides his body still one in substance, crosses the water as if it were not weak (to bear)'! remembers all his former births, through countless kalpas none forgotten! 2170 1 This sentence may perhaps be rendered thus, ‘dividing his body yet one in substance, wading through water and yet not weak,’ but the allusion is obscure. [It refers, probably, to Buddha's miraculous powers. } . V, 27. PRAISING NIRVANA. 319 ‘His senses (roots) wandering through the fields of sense (limits)!, all these distinctly remembered ; knowing the wisdom learned in every (state of) mind, all this perfectly understood! 2171 ‘By spiritual discernment and pure mysterious wisdom equally (impartially) surveying all (things) ! every vestige of imperfection (leak) removed! thus he has accomplished all (he had to do). 2172 ‘By wisdom rejecting other spheres of life, his wisdom now completely perfected, lo! he dies! let the world, hard and unyielding, still, beholding it, relent! 2173 ‘All living things though blunt in sense, beholding him, receive the enlightenment of wisdom! their endless evil deeds long past, as they behold, are cancelled and completely cleansed! 2174 ‘In a moment gone! who shall again exhibit qualities like his? no saviour now in all the world— our hope cut off, our very breath (life) is stopped and gone! 2175 ‘Who now shall give us life again with the cool water (of his doctrine) ? his own great work accomplished, his great compassion now has ceased to work for long (has long ceased or stopped)! 2176 ‘The world ensnared in the toils of folly, who shall destroy the net? who shall, by his teaching, cause the stream of birth and death to turn again? 2177 ‘Who shall declare the way of rest (to instruct) 1 The meaning is, all his births, in which his senses or material body took every kind of shape; all these he knew. The figurative style of this ‘hymn’ may be gathered from this one instance, where instead of saying ‘all his previous births’ it is said ‘his senses wandering through the field (limits or boundaries) of sense.’ 320 FO-SHO-HING-TSAN-KING. V, 27.
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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