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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1325 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 Subduing all private animosities, sought escape from sorrow in the true refuge. Finding sweet comfort in united love, they resolved to banish every complaining thought. 2214 Beholding thus the death of Tath4gata, they controlled their grieving hearts, and with full strength of manly virtue dismissing every listless thought, they submitted to the course (laws) of nature. 2215 Oppressed by thoughts of grievous sorrow, they entered the city as a deserted wild, holding the relics thus they entered, whilst from every street were offered gifts. 2216 They placed the relics then upon a tower?, for men and Devas to adore. 2217 Varca 28. Division oF THE SarfRAS. Thus those Mallas offered religious reverence to the relics, and used the most costly flowers and scents for their supreme act of worship. 2218 Then the kings of the seven countries *, having heard that Buddha was dead, sent messengers to 1 That is, the body subject to accumulation of sorrow. 2 Tn their council hall with a lattice work of spears, and with a rampart of bows,’ Sacred Books of the East, vol. xi, p. 131. ® The seven ‘kings’ were, the king of Magadha, the Likshavis of Vais4li, the SAkyas of Kapilavastu, the Bulis of Allakappa, the Koliyas of Ramagrama, the Brahman of Veshadipa, and the Mallas of Pav&; Sacred Books of the East, vol. xi, pp. 131, 132. 326 FO-SHO-HING-TSAN-KING. V, 28. the Mallas asking to share the sacred relics (of Buddha). 2219 . Then the Mallas reverencing the body of Tathagata, trusting to their martial renown, conceived a haughty mind: 2220 ‘They would rather part with life itself (they said), than with the relics of the Buddha ;’ so those messengers returned from the futile embassage. Then the seven kings, highly indignant, 2221 With an army, numerous as the rain clouds, advanced on Kusinagara; the people who went from the city filled with terror soon returned 2222 And told the Mallas all, that the soldiers and the cavalry of the neighbouring countries were coming, with elephants and chariots, to surround the Kusi- Nagara city. 2223 The gardens, lying without the town, the fountains, lakes, flower and fruit trees were now destroyed by the advancing host, and all the pleasant resting-places lay in ruins. 2224 The Mallas, mounting on the city towers, beheld the great supports of life! destroyed; they then prepared their warlike engines to crush the foe without; 2225 Balistas? and catapults and ‘flying torches®’ to 1 The supports of life, as I take it, are the fields and fountains. 2 It may be rendered ‘bow catapults’ and ‘ balista-stone-carriages,’ or bows, catapults, balistas, and stone carriages (carrying machines ?).
2and catapults and ‘flying torches®’ to 1 The supports of life, as I take it, are the fields and fountains. 2 It may be rendered ‘bow catapults’ and ‘ balista-stone-carriages,’ or bows, catapults, balistas, and stone carriages (carrying machines ?). * These flying torches and other instruments were used by the Northern nations from remote antiquity. There is no indication of them, however, in the plate (xxxviii) in Tree and Serpent Worship, which, I take it, represents this scene. Asvaghosha was familiar with Kanishka and his military appliances, and these doubtless included the instruments here referred to. V, 28. DIVISION OF THE SAR{RAS. 327 hurl against the advancing host. Then the seven kings entrenched themselves around the city, each army host filled with increasing courage; 2226 Their wings of battle shining in array as the sun’s seven beams of glory shine ; the heavy drums! rolling as the thunder, the warlike breath (rising) as the full cloud mist. 2227 The Mallas, greatly incensed, opening the gates command the fray to begin; the aged men and women whose hearts had trust in Buddha's law, 2228 With deep concern breathed forth their vow, ‘Oh! may the victory be a bloodless one?!’ Those who had friends used mutual exhortations not to encourage in themselves a desire for strife. 2229 And now the warriors, clad in armour, grasping their spears and brandishing their swords ’midst the confused noise and heavy drums? (advanced). But ere the contest had begun, 2230 There was a certain Brahman whose name was Droma (tuh-lau-na), celebrated for penetration, honour'd for modesty and lowliness, 2231 Whose loving heart took pleasure in religion. - This one addressed those kings and said: ‘ Regarding the unequalled strength of yonder city, one man alone would be enough (for its defence); 2232 ‘How much less when with determined heart (they are united), can you subdue it! In the beginning® mutual strife produced destruction, how now can it result in glory or renown? 2233 ‘ Is $e for GH? If so, it would be cymbals and drums. * May they subdue those without loss or hurt to themselves. * Or, from the beginning. 328 FO-SHO-HING-TSAN-KING. V, 28. ‘The clash of swords and bloody onset done, ’tis certain one must perish! and therefore whilst you aim to vanquish those, both sides will suffer in the fray. 2234 ‘Then there are many chances, too, of battle, ’tis hard to measure strength by appearances; the strong, indeed, may overcome the weak, the weak may also overcome the strong; 2235 ‘The powerful champion may despise the snake, but how will he escape a wounded body? there are men whose natures bland and soft, seem suited for the company of women or of children, 2236 ‘But when enlisted in the ranks, make perfect soldiers. As fire when it is fed with oil, though reckoned weak, is not extinguished easily; so when you say that they (your enemies) are weak, 2237
3there are men whose natures bland and soft, seem suited for the company of women or of children, 2236 ‘But when enlisted in the ranks, make perfect soldiers. As fire when it is fed with oil, though reckoned weak, is not extinguished easily; so when you say that they (your enemies) are weak, 2237 ‘Beware of leaning overmuch on strength of body; nought can compare with strength of right (religion). There was in ancient times a Gina’ king, whose name was K 4randhama (Avikshit), 2238 ‘His graceful (upright) presence caused such love (in others) that he could overcome all animosity ; but though he ruled the world and was high renowned, and rich and prosperous, 2239 ‘Yet in the end he went back? and all was lost! So when the ox has drunk enough, he too returns. Use then the principles of righteousness, use the expedients of good will and love. 2240 ‘Conquer your foe by force, you increase his 1 A Gina king, or a conquering king. Kérandhama was a ‘name of Avikshit. * Whether it means he went back ‘to death,’ or he lost his possessions by warfare, is not plain from the text. The phrase ‘all was lost,’ may also be rendered, ‘he gave up all.’ V, 28, DIVISION OF THE SAR{RAS. 329 enmity ; conquer by love, and you will reap no aftersorrow. The present strife is but a thirst for blood, this thing cannot be endured! 2241 ‘If you desire to honour Buddha, follow the example of his patience and long-suffering!!’ Thus this Brahman with confidence declared the truth; 2242 Imbued with highest principles of peace, he spake with boldness and unflinchingly. And now the kings addressed the Brahman thus: 2243 ‘You have chosen a fitting time for giving increase to the seed of wisdom, the essence of true friendship is (leads to) the utterance of truth. The greatest force (of reason) lies in righteous judgment. 2244 ‘But now in turn hear what we say: The rules of kings are framed to avoid the use of force when hatred has arisen from low desires (question of the five pleasures); 2245 . ‘Or else to avoid the sudden use of violence in trifling questions (where some trifling matter is at stake). But we for the sake of law (religion) are about to fight. What wonder is it! 2246 ‘Swollen pride is a principle to be opposed, for it leads to the overthrow of society; no wonder then that Buddha preached against it, teaching men to practise lowliness and humility. 2247 ‘Then why should we be forbidden to pay our reverence to his body-relics? In ancient days a 1 ‘ Hear, reverend sirs, one single word from me. Forbearance was our Buddha wont to teach.’ Sacred Books of the East, vol. xi, p. 133. But it is not plain how Droaa could address the Mallas as ‘ reverend sirs,’ unless indeed the brethren were going to fight, which is beyond probability. 330 FO-SHO-HING-TSAN-KING, V, 28. lord of the great earth, Pih-shih-tsung! Nanda [or two lords, viz. Pih-shih-tsung and Nanda], 2248
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.
1325 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 Subduing all private animosities, sought escape from sorrow in the true refuge. Finding sweet comfort in united love, they resolved to banish every complaining thought. 2214 Beholding thus the death of Tath4gata, they controlled their grieving hearts, and with full strength of manly virtue dismissing every listless thought, they submitted to the course (laws) of nature. 2215 Oppressed by thoughts of grievous sorrow, they entered the city as a deserted wild, holding the relics thus they entered, whilst from every street were offered gifts. 2216 They placed the relics then upon a tower?, for men and Devas to adore. 2217 Varca 28. Division oF THE SarfRAS. Thus those Mallas offered religious reverence to the relics, and used the most costly flowers and scents for their supreme act of worship. 2218 Then the kings of the seven countries *, having heard that Buddha was dead, sent messengers to 1 That is, the body subject to accumulation of sorrow. 2 Tn their council hall with a lattice work of spears, and with a rampart of bows,’ Sacred Books of the East, vol. xi, p. 131. ® The seven ‘kings’ were, the king of Magadha, the Likshavis of Vais4li, the SAkyas of Kapilavastu, the Bulis of Allakappa, the Koliyas of Ramagrama, the Brahman of Veshadipa, and the Mallas of Pav&; Sacred Books of the East, vol. xi, pp. 131, 132. 326 FO-SHO-HING-TSAN-KING. V, 28. the Mallas asking to share the sacred relics (of Buddha). 2219 . Then the Mallas reverencing the body of Tathagata, trusting to their martial renown, conceived a haughty mind: 2220 ‘They would rather part with life itself (they said), than with the relics of the Buddha ;’ so those messengers returned from the futile embassage. Then the seven kings, highly indignant, 2221 With an army, numerous as the rain clouds, advanced on Kusinagara; the people who went from the city filled with terror soon returned 2222 And told the Mallas all, that the soldiers and the cavalry of the neighbouring countries were coming, with elephants and chariots, to surround the Kusi- Nagara city. 2223 The gardens, lying without the town, the fountains, lakes, flower and fruit trees were now destroyed by the advancing host, and all the pleasant resting-places lay in ruins. 2224 The Mallas, mounting on the city towers, beheld the great supports of life! destroyed; they then prepared their warlike engines to crush the foe without; 2225 Balistas? and catapults and ‘flying torches®’ to 1 The supports of life, as I take it, are the fields and fountains. 2 It may be rendered ‘bow catapults’ and ‘ balista-stone-carriages,’ or bows, catapults, balistas, and stone carriages (carrying machines ?).
2and catapults and ‘flying torches®’ to 1 The supports of life, as I take it, are the fields and fountains. 2 It may be rendered ‘bow catapults’ and ‘ balista-stone-carriages,’ or bows, catapults, balistas, and stone carriages (carrying machines ?). * These flying torches and other instruments were used by the Northern nations from remote antiquity. There is no indication of them, however, in the plate (xxxviii) in Tree and Serpent Worship, which, I take it, represents this scene. Asvaghosha was familiar with Kanishka and his military appliances, and these doubtless included the instruments here referred to. V, 28. DIVISION OF THE SAR{RAS. 327 hurl against the advancing host. Then the seven kings entrenched themselves around the city, each army host filled with increasing courage; 2226 Their wings of battle shining in array as the sun’s seven beams of glory shine ; the heavy drums! rolling as the thunder, the warlike breath (rising) as the full cloud mist. 2227 The Mallas, greatly incensed, opening the gates command the fray to begin; the aged men and women whose hearts had trust in Buddha's law, 2228 With deep concern breathed forth their vow, ‘Oh! may the victory be a bloodless one?!’ Those who had friends used mutual exhortations not to encourage in themselves a desire for strife. 2229 And now the warriors, clad in armour, grasping their spears and brandishing their swords ’midst the confused noise and heavy drums? (advanced). But ere the contest had begun, 2230 There was a certain Brahman whose name was Droma (tuh-lau-na), celebrated for penetration, honour'd for modesty and lowliness, 2231 Whose loving heart took pleasure in religion. - This one addressed those kings and said: ‘ Regarding the unequalled strength of yonder city, one man alone would be enough (for its defence); 2232 ‘How much less when with determined heart (they are united), can you subdue it! In the beginning® mutual strife produced destruction, how now can it result in glory or renown? 2233 ‘ Is $e for GH? If so, it would be cymbals and drums. * May they subdue those without loss or hurt to themselves. * Or, from the beginning. 328 FO-SHO-HING-TSAN-KING. V, 28. ‘The clash of swords and bloody onset done, ’tis certain one must perish! and therefore whilst you aim to vanquish those, both sides will suffer in the fray. 2234 ‘Then there are many chances, too, of battle, ’tis hard to measure strength by appearances; the strong, indeed, may overcome the weak, the weak may also overcome the strong; 2235 ‘The powerful champion may despise the snake, but how will he escape a wounded body? there are men whose natures bland and soft, seem suited for the company of women or of children, 2236 ‘But when enlisted in the ranks, make perfect soldiers. As fire when it is fed with oil, though reckoned weak, is not extinguished easily; so when you say that they (your enemies) are weak, 2237
3there are men whose natures bland and soft, seem suited for the company of women or of children, 2236 ‘But when enlisted in the ranks, make perfect soldiers. As fire when it is fed with oil, though reckoned weak, is not extinguished easily; so when you say that they (your enemies) are weak, 2237 ‘Beware of leaning overmuch on strength of body; nought can compare with strength of right (religion). There was in ancient times a Gina’ king, whose name was K 4randhama (Avikshit), 2238 ‘His graceful (upright) presence caused such love (in others) that he could overcome all animosity ; but though he ruled the world and was high renowned, and rich and prosperous, 2239 ‘Yet in the end he went back? and all was lost! So when the ox has drunk enough, he too returns. Use then the principles of righteousness, use the expedients of good will and love. 2240 ‘Conquer your foe by force, you increase his 1 A Gina king, or a conquering king. Kérandhama was a ‘name of Avikshit. * Whether it means he went back ‘to death,’ or he lost his possessions by warfare, is not plain from the text. The phrase ‘all was lost,’ may also be rendered, ‘he gave up all.’ V, 28, DIVISION OF THE SAR{RAS. 329 enmity ; conquer by love, and you will reap no aftersorrow. The present strife is but a thirst for blood, this thing cannot be endured! 2241 ‘If you desire to honour Buddha, follow the example of his patience and long-suffering!!’ Thus this Brahman with confidence declared the truth; 2242 Imbued with highest principles of peace, he spake with boldness and unflinchingly. And now the kings addressed the Brahman thus: 2243 ‘You have chosen a fitting time for giving increase to the seed of wisdom, the essence of true friendship is (leads to) the utterance of truth. The greatest force (of reason) lies in righteous judgment. 2244 ‘But now in turn hear what we say: The rules of kings are framed to avoid the use of force when hatred has arisen from low desires (question of the five pleasures); 2245 . ‘Or else to avoid the sudden use of violence in trifling questions (where some trifling matter is at stake). But we for the sake of law (religion) are about to fight. What wonder is it! 2246 ‘Swollen pride is a principle to be opposed, for it leads to the overthrow of society; no wonder then that Buddha preached against it, teaching men to practise lowliness and humility. 2247 ‘Then why should we be forbidden to pay our reverence to his body-relics? In ancient days a 1 ‘ Hear, reverend sirs, one single word from me. Forbearance was our Buddha wont to teach.’ Sacred Books of the East, vol. xi, p. 133. But it is not plain how Droaa could address the Mallas as ‘ reverend sirs,’ unless indeed the brethren were going to fight, which is beyond probability. 330 FO-SHO-HING-TSAN-KING, V, 28. lord of the great earth, Pih-shih-tsung! Nanda [or two lords, viz. Pih-shih-tsung and Nanda], 2248
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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