Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The 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 heart of all that lives, deceived by ignorance ? Who will point out the quiet place, or who make known the one true doctrine (system of doctrine)? 2178 ‘All flesh suffering (receiving) great sorrow, who shall deliver, like a loving father? Like the horse changing his master loses all gracefulness, as he forgets his many words of guidance (so are we)! 2179 ‘As aking without a kingdom, such is the world without a Buddha! as a disciple (a Sravaka, a “much hearer”) with no power of dialectic (distinguishing powers) left, or like a physician without wisdom, 2180 ‘As men whose king has lost the marks of royalty (bright or glorious marks), so, Buddha dead, the world has lost its glory! the gentle horses left without a charioteer, the boat without a pilot left! 2181 . ‘The three divisions! of an army left without a general! the merchantmen without a guide! the suffering and diseased without a physician! a holy king (£akravartin) without his seven insignia (jewels, ratnani)! 2182 ‘The stars without the moon! the loving years (the planet Jupiter?) without the power of life !— such is the world now that Buddha, the great teacher, dies!’ 2183 Thus (spake) the Arhat?, all done that should be done, all imperfections quite removed, knowing the meed of gratitude, he was grateful therefore (spake gratefully of his master); 2184 Thus thinking of his master’s love he spake! 1 Infantry, cavalry, and chariots. 2 That is, as it seems, Anuruddha. V, 27. PRAISING NIRVANA. 321 setting forth the world’s great sorrow; whilst those, not yet freed from the power of passion, wept with many tears, unable to control themselves. 2185 Yet even those who had put away all faults, sighed as they thought of the pain of birth and death. And now the Malla host? hearing that Buddha had attained Nirvaza, 2186 With cries confused, wept piteously, greatly moved, as when a flight of herons meet a hawk (kite). In a body now they reach the twin (S4la) trees, and as they gaze upon Tath4gata dead (entered on his long sleep), 2187 Those features never again to awake to consciousness, they smote their breasts and sighed to heaven; as when a lion seizing on a calf, the whole herd rushes on with mingled sounds. 2188 In the midst there was one Malla, his mind enamoured of the righteous law, who gazed with steadfastness upon the holy ? law-king, now entered on the mighty calm, 2189 And said: ‘The world was everywhere asleep, when Buddha setting forth his law caused it to awake; but now he has entered on the mighty calm, and all is finished in an unending sleep. 2190
2law-king, now entered on the mighty calm, 2189 And said: ‘The world was everywhere asleep, when Buddha setting forth his law caused it to awake; but now he has entered on the mighty calm, and all is finished in an unending sleep. 2190 ‘For man’s sake he had raised the standard of his law, and now, in a moment, it has fallen; the sun of Tathdgata’s wisdom spreading abroad the lustre of its “ great awakening %,” 2191 * The Mallas (wrestlers) are termed ‘lih-sse,’ strong-masters, in Chinese. They dwelt at Kusinagara and Pava. The Likkhavis are also called lih-sse. 3 The holy law-king, dharmarfga. ® The ‘great awakening’ refers, of course, to Buddha as ‘the awakened.’ (19) Y 322 FO-SHO-HING-TSAN-KING. V, 27. ‘Increasing ever more and more in glory, spreading abroad the thousand rays of highest knowledge, scattering and destroying all the gloom (of earth), why has the darkness great come back again? 2192 ‘His unequalled wisdom lightening the three worlds, giving eyes that all the world might see, now ‘suddenly (the world is) blind again, bewildered, ignorant of the way; 2193 ‘In a moment fallen the bridge of truth (that spanned) the rolling stream of birth and death, the swelling flood of lust and rage and doubt, and all flesh overwhelmed therein, for ever lost.’ 2194 Thus all that Malla host wept piteously and lamented; whilst some concealed their grief nor spoke a word; others sank prostrate on the earth; 2195 Others stood silent, lost in meditation; others, with sorrowful heart, groaned deeply. Then on a gold and silver gem-decked couch’, richly adorned with flowers and scents, 2196 They placed the body of Tathagata; a jewelled canopy they raised above, and round it flags and streamers and embroidered banners; then using every kind of dance and music?, 2197 The lords and ladies of the Mallas followed 1 The ‘ gem-decked couch’ or palanquin is probably represented in plate Ixiv, fig. 1 (Tree and Serpent Worship, first edition). This is the procession of the couch through Kusinagara. The curlyhaired men bearing it would indicate that the Mallas and Liké/avis of Vaisali were the same race. * The use of ‘dance and music’ at funerals is an old and well-. understood custom. Compare Sacred Books of the East, vol. xi, pp. 122, 123. V, 27. PRAISING NIRVANA. 323 along the road presenting offerings, whilst all the Devas scattered scents and flowers, and raised the sound of drums and music in the heavens. 2198 Thus men and Devas shared one common sorrow, their cries united as they grieved together. Entering the city, there the men and women, old and young, completed their religious offerings. 2199 Leaving the city, then, and passing through the Lung-tsiang gate', and crossing over the Hiramyavat! siver, they repaired to where the former Buddhas having died, had Kaityas raised to them *. 2200
32199 Leaving the city, then, and passing through the Lung-tsiang gate', and crossing over the Hiramyavat! siver, they repaired to where the former Buddhas having died, had Kaityas raised to them *. 2200 There collecting ox-head sandal wood and every famous scented wood, they placed the whole above the Buddha’s body, pouring various scented oils upon the pyre; 2201 Then placing fire beneath to kindle it, three times they walked around; but yet it burned not. At this time the great KAsyapa had taken his abode at R4gagrtha’, 2202 And knowing Buddha was about to die was coming thence with all his followers; his pure mind, deeply moved, desired to see the body of the lord; 2203 And so, because of that his sincere wish, the fire went out and would not kindle. Then Kéasyapa and his followers coming, with piteous sighs looked on the sight 2204 ~ 1 The N&ga or N&ga-Flephant gate. * Had their Nirvana-Aaityas erected. The account in the text does not agree with the Southern account ; but the popular Chinese record of the Nirvana is the same as the Pali. ’ He was between P4v4 and Kusinagara, according to the common account. : y2 324 FO-SHO-HING-TSAN-KING, V, 27. And reverenced at the master’s feet; and then, forthwith, the fire burst out. Quenched the fire of grief within; without, the fire has little power to burn. 2205 Or though it burn the outside skin and flesh, the diamond true-bone still remains. The scented oil consumed, the fire declines, the bones they place within a golden pitcher; 2206 For as the mystic world! (dharma-dhatu) is not destroyed, neither can these, the bones (of Buddha), ‘perish ; the consequence (fruit) of diamond? wisdom, difficult to move as Sumeru. 2207 The relics which the mighty golden-pinioned bird cannot remove or change, they place within the precious vase; to remain until the world shall pass away; 2208 And wonderful! the power of men (the world) can thus fulfil Nirvdza’s laws, the illustrious name of one far spread, is sounded thus throughout the universe; 2209 And as the ages roll, the long Nirvaza, by these, the sacred relics (bones), sheds through the world its glorious light, and brightens up the abodes of life. 2210 He perished (quenched his splendour) in a moment! but these relics, placed within the vase, the imperishable signs of wisdom, can overturn the mount of sorrow; 2211 * The dharma-dhatu (f& kai) is the mystic or ideal world of the Northern Buddhists. Literally it is the ‘limit (pos) of dharma;’ dharma being the universal essence. This bears a striking resemblance to the gnostic (Valentinian) theory of limitation of the Divine essence. ? Diamond wisdom, indestructible wisdom. V, 28. DIVISION OF THE SAR{RAS. 325 The body of accumulated griefs! this imperishable mind (4i) can cause to rest, and banish once for ever all the miseries of life. 2212 Thus the diamond substance (body) was dealt with at the place of burning. And now those valiant Mallas, unrivalled in the world for strength, 2213
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.
1The 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 heart of all that lives, deceived by ignorance ? Who will point out the quiet place, or who make known the one true doctrine (system of doctrine)? 2178 ‘All flesh suffering (receiving) great sorrow, who shall deliver, like a loving father? Like the horse changing his master loses all gracefulness, as he forgets his many words of guidance (so are we)! 2179 ‘As aking without a kingdom, such is the world without a Buddha! as a disciple (a Sravaka, a “much hearer”) with no power of dialectic (distinguishing powers) left, or like a physician without wisdom, 2180 ‘As men whose king has lost the marks of royalty (bright or glorious marks), so, Buddha dead, the world has lost its glory! the gentle horses left without a charioteer, the boat without a pilot left! 2181 . ‘The three divisions! of an army left without a general! the merchantmen without a guide! the suffering and diseased without a physician! a holy king (£akravartin) without his seven insignia (jewels, ratnani)! 2182 ‘The stars without the moon! the loving years (the planet Jupiter?) without the power of life !— such is the world now that Buddha, the great teacher, dies!’ 2183 Thus (spake) the Arhat?, all done that should be done, all imperfections quite removed, knowing the meed of gratitude, he was grateful therefore (spake gratefully of his master); 2184 Thus thinking of his master’s love he spake! 1 Infantry, cavalry, and chariots. 2 That is, as it seems, Anuruddha. V, 27. PRAISING NIRVANA. 321 setting forth the world’s great sorrow; whilst those, not yet freed from the power of passion, wept with many tears, unable to control themselves. 2185 Yet even those who had put away all faults, sighed as they thought of the pain of birth and death. And now the Malla host? hearing that Buddha had attained Nirvaza, 2186 With cries confused, wept piteously, greatly moved, as when a flight of herons meet a hawk (kite). In a body now they reach the twin (S4la) trees, and as they gaze upon Tath4gata dead (entered on his long sleep), 2187 Those features never again to awake to consciousness, they smote their breasts and sighed to heaven; as when a lion seizing on a calf, the whole herd rushes on with mingled sounds. 2188 In the midst there was one Malla, his mind enamoured of the righteous law, who gazed with steadfastness upon the holy ? law-king, now entered on the mighty calm, 2189 And said: ‘The world was everywhere asleep, when Buddha setting forth his law caused it to awake; but now he has entered on the mighty calm, and all is finished in an unending sleep. 2190
2law-king, now entered on the mighty calm, 2189 And said: ‘The world was everywhere asleep, when Buddha setting forth his law caused it to awake; but now he has entered on the mighty calm, and all is finished in an unending sleep. 2190 ‘For man’s sake he had raised the standard of his law, and now, in a moment, it has fallen; the sun of Tathdgata’s wisdom spreading abroad the lustre of its “ great awakening %,” 2191 * The Mallas (wrestlers) are termed ‘lih-sse,’ strong-masters, in Chinese. They dwelt at Kusinagara and Pava. The Likkhavis are also called lih-sse. 3 The holy law-king, dharmarfga. ® The ‘great awakening’ refers, of course, to Buddha as ‘the awakened.’ (19) Y 322 FO-SHO-HING-TSAN-KING. V, 27. ‘Increasing ever more and more in glory, spreading abroad the thousand rays of highest knowledge, scattering and destroying all the gloom (of earth), why has the darkness great come back again? 2192 ‘His unequalled wisdom lightening the three worlds, giving eyes that all the world might see, now ‘suddenly (the world is) blind again, bewildered, ignorant of the way; 2193 ‘In a moment fallen the bridge of truth (that spanned) the rolling stream of birth and death, the swelling flood of lust and rage and doubt, and all flesh overwhelmed therein, for ever lost.’ 2194 Thus all that Malla host wept piteously and lamented; whilst some concealed their grief nor spoke a word; others sank prostrate on the earth; 2195 Others stood silent, lost in meditation; others, with sorrowful heart, groaned deeply. Then on a gold and silver gem-decked couch’, richly adorned with flowers and scents, 2196 They placed the body of Tathagata; a jewelled canopy they raised above, and round it flags and streamers and embroidered banners; then using every kind of dance and music?, 2197 The lords and ladies of the Mallas followed 1 The ‘ gem-decked couch’ or palanquin is probably represented in plate Ixiv, fig. 1 (Tree and Serpent Worship, first edition). This is the procession of the couch through Kusinagara. The curlyhaired men bearing it would indicate that the Mallas and Liké/avis of Vaisali were the same race. * The use of ‘dance and music’ at funerals is an old and well-. understood custom. Compare Sacred Books of the East, vol. xi, pp. 122, 123. V, 27. PRAISING NIRVANA. 323 along the road presenting offerings, whilst all the Devas scattered scents and flowers, and raised the sound of drums and music in the heavens. 2198 Thus men and Devas shared one common sorrow, their cries united as they grieved together. Entering the city, there the men and women, old and young, completed their religious offerings. 2199 Leaving the city, then, and passing through the Lung-tsiang gate', and crossing over the Hiramyavat! siver, they repaired to where the former Buddhas having died, had Kaityas raised to them *. 2200
32199 Leaving the city, then, and passing through the Lung-tsiang gate', and crossing over the Hiramyavat! siver, they repaired to where the former Buddhas having died, had Kaityas raised to them *. 2200 There collecting ox-head sandal wood and every famous scented wood, they placed the whole above the Buddha’s body, pouring various scented oils upon the pyre; 2201 Then placing fire beneath to kindle it, three times they walked around; but yet it burned not. At this time the great KAsyapa had taken his abode at R4gagrtha’, 2202 And knowing Buddha was about to die was coming thence with all his followers; his pure mind, deeply moved, desired to see the body of the lord; 2203 And so, because of that his sincere wish, the fire went out and would not kindle. Then Kéasyapa and his followers coming, with piteous sighs looked on the sight 2204 ~ 1 The N&ga or N&ga-Flephant gate. * Had their Nirvana-Aaityas erected. The account in the text does not agree with the Southern account ; but the popular Chinese record of the Nirvana is the same as the Pali. ’ He was between P4v4 and Kusinagara, according to the common account. : y2 324 FO-SHO-HING-TSAN-KING, V, 27. And reverenced at the master’s feet; and then, forthwith, the fire burst out. Quenched the fire of grief within; without, the fire has little power to burn. 2205 Or though it burn the outside skin and flesh, the diamond true-bone still remains. The scented oil consumed, the fire declines, the bones they place within a golden pitcher; 2206 For as the mystic world! (dharma-dhatu) is not destroyed, neither can these, the bones (of Buddha), ‘perish ; the consequence (fruit) of diamond? wisdom, difficult to move as Sumeru. 2207 The relics which the mighty golden-pinioned bird cannot remove or change, they place within the precious vase; to remain until the world shall pass away; 2208 And wonderful! the power of men (the world) can thus fulfil Nirvdza’s laws, the illustrious name of one far spread, is sounded thus throughout the universe; 2209 And as the ages roll, the long Nirvaza, by these, the sacred relics (bones), sheds through the world its glorious light, and brightens up the abodes of life. 2210 He perished (quenched his splendour) in a moment! but these relics, placed within the vase, the imperishable signs of wisdom, can overturn the mount of sorrow; 2211 * The dharma-dhatu (f& kai) is the mystic or ideal world of the Northern Buddhists. Literally it is the ‘limit (pos) of dharma;’ dharma being the universal essence. This bears a striking resemblance to the gnostic (Valentinian) theory of limitation of the Divine essence. ? Diamond wisdom, indestructible wisdom. V, 28. DIVISION OF THE SAR{RAS. 325 The body of accumulated griefs! this imperishable mind (4i) can cause to rest, and banish once for ever all the miseries of life. 2212 Thus the diamond substance (body) was dealt with at the place of burning. And now those valiant Mallas, unrivalled in the world for strength, 2213
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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