Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1133. 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 ‘For the sake of a beautiful woman fought and destroyed each other; how much more now, for the sake of religious reverence to our master, freed from passion, gone to Nirvaza, 2249 ‘Without regard to self, or careful of our lives, should we contend and assert our rights! A former king Kaurava (or belonging to the Kauravas) fought with a Pamdava (king), 2250 ‘And the more they increased in strength the more they struggled, all for some temporary gain ; how much more for our not-coveting? master (should we contend), coveting to get his living (relics)? 2251 ‘The son of RAma, too, the Azshi (or RAmavishiputra), angry with king Dasaratha, destroyed his country, slew the people, because of the rage he felt; 2252 ‘ How much less for our master, freed from anger, should we be niggard of our lives! Rama, for Sita’s sake, killed all the demon-spirits; 2253 ‘How much more for our lord, heaven?®- received, should we not sacrifice our lives! The two demons A-lai (Alaka) and Po-ku were ever drawn into contention; 2254 . ‘In the first place, because of their folly and ignorance, causing wide ruin among men; how 1 The character ‘tsung’ in this name is uncertain, I have not therefore attempted to restore it. 2 Not-covetous; here there is a double-entendre, contrasting the absence of covetousness in Buddha with the presence of it in the PAndavas and Kauravas. i fas BP heaven-taken-up-received. V, 28. DIVISION OF THE SAR{RAS, 331 much less for our all-wise master should we begrudge our lives! 2255 ‘Wherefore if from these examples we find others ready to die for no real principle, how shall we for our teacher of gods (Devas) and men, reverenced by the universe, 2256 ‘Spare our bodies or begrudge our lives, and not be earnest in desire to make our offerings! Now then, if you desire to stay the strife, go, and for us demand within the city 2257 ‘That they open wide (distribute) the relics, and so cause our prayer to be fulfilled. But because your words are right ones, we hold our anger for a while; 2258 ‘Even as the great, angry snake, by the power of charms is quieted.’ And now the Brahman!, having received the king’s instruction, 2259 Entering the city, went to the Mallas, and saluting them, spoke these true words: ‘Without the city those who are kings among men? grasp with their hands their martial weapons, 2260 ‘And with their bodies clad in weighty armour wait eagerly (to fight); glorious as the sun’s rays; bristling with rage as the roused lion. These united are, to overthrow this city. 2261 ‘But whilst they wage this religious war, they fear lest they may act irreligiously, and so they have sent me here to say what they require. 2262
2These united are, to overthrow this city. 2261 ‘But whilst they wage this religious war, they fear lest they may act irreligiously, and so they have sent me here to say what they require. 2262 ‘“ We? have come, not for the sake of territory, ' There is nothing like this in the Southern account. 2 «Kings among men,’ dvaxres dvdpay. 5 This is the only way to take the translation, although the pronoun ’ngo standing alone would signify ‘I’ have come; but 332 FO-SHO-HING-TSAN-KING,. V, 28. much less for money’s sake, nor on account of any insolent feeling, nor yet from any thought of hatred; 2263 ‘“ But because we venerate the great Azshi, we have come on this account. You, noble sirs! know well our mind! Why should there be such sorrowful contention! 2264 ‘“You honour what we honour, both alike, then we are brothers as concerns religion. We both with equal heart revere the bequeathed spiritual relics of the lord. 2265 ‘“To be miserly in (hoarding) wealth, this is an unreasonable fault; how much more to grudge religion, of which there is so little knowledge in the world! 2266 ‘“ The exclusive and the selfishly-inclined, should practise laws of hospitality (civility)!; but if ye have not rules of honour? such as these, then shut your gates and guard yourselves.” 2267 ‘This is the tenor of the words, be they good or bad, spoken by them. But now for myself and my own feelings, let me add these true and sincere words. 2268 ‘Let there be no contention either way; reason ought to minister for peace, the lord when dwelling in the world ever employed the force of patience. 2269 ‘Not to obey his holy teaching, and yet to offer gifts to him, is contradiction. Men of the world perhaps the singular implies that Drona used the words of the chief of the kings. 1 Should practise ‘ waiting for guest laws,’ civil conduct. I have given here the sense of the passage. * Kshatriya rules, rules or laws of chivalry. V, 28. DIVISION OF THE SARfRAS. 333 for some indulgence, some wealth or land, contend and fight, 2270 ‘But those who believe the righteous law, should obediently conform their lives to it; to believe and yet to harbour enmity, this is to oppose “ religious principle” to “conduct.” 2271 ‘Buddha himself at rest, and full of love, desired to bestow the rest he enjoyed, on all. To adore with worship the great merciful, and yet to gender wide destruction, 2272 ‘(How is this possible ?) Divide the relics, then, that all may worship them alike; obeying thus the law, the fame thereof wide-spread, then righteous principles will be diffused; 2273 ‘But if others walk not righteously, we ought by righteous dealing to appease them, in this way showing the advantage (pleasure) of religion, we cause religion everywhere to take deep hold and abide. 2274 ‘Buddha has told us that of all charity “religious charity” is the highest; men easily bestow their wealth in charity, but hard is the charity that works for righteousness.’ 2275
32274 ‘Buddha has told us that of all charity “religious charity” is the highest; men easily bestow their wealth in charity, but hard is the charity that works for righteousness.’ 2275 The Mallas hearing the Brahman’s words with inward shame gazed at one another; and answered the Brahma#4rin thus: ‘We thank you much for purposing to come to us, 2276 ‘And for your friendly and religious counsel— speaking so well, and reasonably. Yours are words which a Brahman ought to use, in keeping with his holy character!; 2277 ‘Words full of reconciliation, pointing out the 1 . oe . F/] fila merit, or religious merit. 334 FO-SHO-HING-TSAN-KING. V, 28. proper road; like one recovering a wandering horse brings him back by the path which he had lost. 2278 ‘We then ought to adopt the plan of reconciliation such as you have shown us; to hear the truth and not obey it brings afterwards regretful sorrow.’ 2279 Then they opened out the master’s relics and in eight parts equally divided them. Themselves paid reverence to one part, the other seven they handed to the Brahman; 2280 ; The seven kings having accepted these, rejoiced and placed them on their heads!; and thus with them returned to their own country, and erected Dagobas for worship over them. 2281 The Brahmaéérin then besought the Mallas to bestow on him the relic-pitcher as his portion, and from the seven kings he requested a fragment of their relics, as an eighth share. 2282 Taking this, he returned and raised a aitya, which still is named ‘the Golden Pitcher Dagoba.’ Then the men of Kusinagara collecting all the ashes of the burning, 2283 Raised over them a aitya, and called it ‘the Ashes Dagoba.’ The eight Stipas of the eight kings, ‘the Golden Pitcher’ and ‘the Ashes Stdpa’,’ 2284 Thus throughout Gambudvipa there first were raised ten DAgobas. Then all the lords and ladies 1 Placing relics on the head was a token of reverence. Compare plate xxxviii (Tree and Serpent Worship). ® In reference to these Kaityas or towers, compare the account given in the Pali (Sacred Books of the East, vol. xi, p. 135), and also Fa-hien, cap. xxiii. V, 28. DIVISION OF THE SARfRAS. 335 of the country holding gem-embroidered canopies, 2285 Paid their offerings at the various shrines, adorning them as any golden mountain’. And so with music and with dancing through the day and night they made merry, and sang. 2286 And now the Arhats numbering five hundred, having for ever lost their master’s presence, reflecting there was now no ground of certainty, returned to Gridhrakiéa mount; 2287 Assembling in king Sakra’s cavern?, they collected there the Sfitra Pifaka; all the assembly agreeing that the venerable Ananda 2288 Should say (recite), for the sake of the congregation, the sermons of Tathd4gata from first to last, ‘Great and small, whatever you have heard from the mouth of the deceased Muni.’ 2289
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.
1133. 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 ‘For the sake of a beautiful woman fought and destroyed each other; how much more now, for the sake of religious reverence to our master, freed from passion, gone to Nirvaza, 2249 ‘Without regard to self, or careful of our lives, should we contend and assert our rights! A former king Kaurava (or belonging to the Kauravas) fought with a Pamdava (king), 2250 ‘And the more they increased in strength the more they struggled, all for some temporary gain ; how much more for our not-coveting? master (should we contend), coveting to get his living (relics)? 2251 ‘The son of RAma, too, the Azshi (or RAmavishiputra), angry with king Dasaratha, destroyed his country, slew the people, because of the rage he felt; 2252 ‘ How much less for our master, freed from anger, should we be niggard of our lives! Rama, for Sita’s sake, killed all the demon-spirits; 2253 ‘How much more for our lord, heaven?®- received, should we not sacrifice our lives! The two demons A-lai (Alaka) and Po-ku were ever drawn into contention; 2254 . ‘In the first place, because of their folly and ignorance, causing wide ruin among men; how 1 The character ‘tsung’ in this name is uncertain, I have not therefore attempted to restore it. 2 Not-covetous; here there is a double-entendre, contrasting the absence of covetousness in Buddha with the presence of it in the PAndavas and Kauravas. i fas BP heaven-taken-up-received. V, 28. DIVISION OF THE SAR{RAS, 331 much less for our all-wise master should we begrudge our lives! 2255 ‘Wherefore if from these examples we find others ready to die for no real principle, how shall we for our teacher of gods (Devas) and men, reverenced by the universe, 2256 ‘Spare our bodies or begrudge our lives, and not be earnest in desire to make our offerings! Now then, if you desire to stay the strife, go, and for us demand within the city 2257 ‘That they open wide (distribute) the relics, and so cause our prayer to be fulfilled. But because your words are right ones, we hold our anger for a while; 2258 ‘Even as the great, angry snake, by the power of charms is quieted.’ And now the Brahman!, having received the king’s instruction, 2259 Entering the city, went to the Mallas, and saluting them, spoke these true words: ‘Without the city those who are kings among men? grasp with their hands their martial weapons, 2260 ‘And with their bodies clad in weighty armour wait eagerly (to fight); glorious as the sun’s rays; bristling with rage as the roused lion. These united are, to overthrow this city. 2261 ‘But whilst they wage this religious war, they fear lest they may act irreligiously, and so they have sent me here to say what they require. 2262
2These united are, to overthrow this city. 2261 ‘But whilst they wage this religious war, they fear lest they may act irreligiously, and so they have sent me here to say what they require. 2262 ‘“ We? have come, not for the sake of territory, ' There is nothing like this in the Southern account. 2 «Kings among men,’ dvaxres dvdpay. 5 This is the only way to take the translation, although the pronoun ’ngo standing alone would signify ‘I’ have come; but 332 FO-SHO-HING-TSAN-KING,. V, 28. much less for money’s sake, nor on account of any insolent feeling, nor yet from any thought of hatred; 2263 ‘“ But because we venerate the great Azshi, we have come on this account. You, noble sirs! know well our mind! Why should there be such sorrowful contention! 2264 ‘“You honour what we honour, both alike, then we are brothers as concerns religion. We both with equal heart revere the bequeathed spiritual relics of the lord. 2265 ‘“To be miserly in (hoarding) wealth, this is an unreasonable fault; how much more to grudge religion, of which there is so little knowledge in the world! 2266 ‘“ The exclusive and the selfishly-inclined, should practise laws of hospitality (civility)!; but if ye have not rules of honour? such as these, then shut your gates and guard yourselves.” 2267 ‘This is the tenor of the words, be they good or bad, spoken by them. But now for myself and my own feelings, let me add these true and sincere words. 2268 ‘Let there be no contention either way; reason ought to minister for peace, the lord when dwelling in the world ever employed the force of patience. 2269 ‘Not to obey his holy teaching, and yet to offer gifts to him, is contradiction. Men of the world perhaps the singular implies that Drona used the words of the chief of the kings. 1 Should practise ‘ waiting for guest laws,’ civil conduct. I have given here the sense of the passage. * Kshatriya rules, rules or laws of chivalry. V, 28. DIVISION OF THE SARfRAS. 333 for some indulgence, some wealth or land, contend and fight, 2270 ‘But those who believe the righteous law, should obediently conform their lives to it; to believe and yet to harbour enmity, this is to oppose “ religious principle” to “conduct.” 2271 ‘Buddha himself at rest, and full of love, desired to bestow the rest he enjoyed, on all. To adore with worship the great merciful, and yet to gender wide destruction, 2272 ‘(How is this possible ?) Divide the relics, then, that all may worship them alike; obeying thus the law, the fame thereof wide-spread, then righteous principles will be diffused; 2273 ‘But if others walk not righteously, we ought by righteous dealing to appease them, in this way showing the advantage (pleasure) of religion, we cause religion everywhere to take deep hold and abide. 2274 ‘Buddha has told us that of all charity “religious charity” is the highest; men easily bestow their wealth in charity, but hard is the charity that works for righteousness.’ 2275
32274 ‘Buddha has told us that of all charity “religious charity” is the highest; men easily bestow their wealth in charity, but hard is the charity that works for righteousness.’ 2275 The Mallas hearing the Brahman’s words with inward shame gazed at one another; and answered the Brahma#4rin thus: ‘We thank you much for purposing to come to us, 2276 ‘And for your friendly and religious counsel— speaking so well, and reasonably. Yours are words which a Brahman ought to use, in keeping with his holy character!; 2277 ‘Words full of reconciliation, pointing out the 1 . oe . F/] fila merit, or religious merit. 334 FO-SHO-HING-TSAN-KING. V, 28. proper road; like one recovering a wandering horse brings him back by the path which he had lost. 2278 ‘We then ought to adopt the plan of reconciliation such as you have shown us; to hear the truth and not obey it brings afterwards regretful sorrow.’ 2279 Then they opened out the master’s relics and in eight parts equally divided them. Themselves paid reverence to one part, the other seven they handed to the Brahman; 2280 ; The seven kings having accepted these, rejoiced and placed them on their heads!; and thus with them returned to their own country, and erected Dagobas for worship over them. 2281 The Brahmaéérin then besought the Mallas to bestow on him the relic-pitcher as his portion, and from the seven kings he requested a fragment of their relics, as an eighth share. 2282 Taking this, he returned and raised a aitya, which still is named ‘the Golden Pitcher Dagoba.’ Then the men of Kusinagara collecting all the ashes of the burning, 2283 Raised over them a aitya, and called it ‘the Ashes Dagoba.’ The eight Stipas of the eight kings, ‘the Golden Pitcher’ and ‘the Ashes Stdpa’,’ 2284 Thus throughout Gambudvipa there first were raised ten DAgobas. Then all the lords and ladies 1 Placing relics on the head was a token of reverence. Compare plate xxxviii (Tree and Serpent Worship). ® In reference to these Kaityas or towers, compare the account given in the Pali (Sacred Books of the East, vol. xi, p. 135), and also Fa-hien, cap. xxiii. V, 28. DIVISION OF THE SARfRAS. 335 of the country holding gem-embroidered canopies, 2285 Paid their offerings at the various shrines, adorning them as any golden mountain’. And so with music and with dancing through the day and night they made merry, and sang. 2286 And now the Arhats numbering five hundred, having for ever lost their master’s presence, reflecting there was now no ground of certainty, returned to Gridhrakiéa mount; 2287 Assembling in king Sakra’s cavern?, they collected there the Sfitra Pifaka; all the assembly agreeing that the venerable Ananda 2288 Should say (recite), for the sake of the congregation, the sermons of Tathd4gata from first to last, ‘Great and small, whatever you have heard from the mouth of the deceased Muni.’ 2289
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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