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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Descending as a god into his mother’s womb, So as to save countless beings, Not omitting even the least in his intention, How can such a one again repose in sleep?’ And now Bodhisattva having awoke from his sleep and arisen, Mahaprag4pati, enfolding him in a white and silk-like robe, came with him to the place where the king was. The king then offered to the Réshi (man of reason) a purse of gold and one of silver (yellow gold, white silver), which he declined to receive. Then unfolding the robe in which he was wrapped, (Asita) proceeded to observe the distinctive marks on the person of the prince. Of these he perceived thirty-two, viz. his entire body of a golden colour, on the summit of his head a fleshy excrescence, his hair of a purplish dark colour?; between the eyebrows a white soft hairy circle, from the top of his head a bright light like that of the sun, the iris of the eye of a deep blue, moving the eyes up and down with ease, forty teeth in the mouth, the teeth white and even and square, the jawbones wide and long, the tongue long and full, his breast and shoulder broad and square like a lion’s, his fingers long, his heels full and round, the fingers and toes connected by a thin filament, the wheel with a thousand spokes under the feet, that which ought to be hidden? concealed, 1 That is, the three degrees of Sravaka, Pratyeka Buddha, and Bodhisattva. 3 This colour seems to correspond with the Greek «vavos; compare xvavoxalrns as applied to Poseidon. 5 Concealed, as in the horse ; but the whole of this part of the text is involved. This refers to the thirteenth lakshaza, Koshopagatavastiguhyata. 360 NOTE II,
23 This colour seems to correspond with the Greek «vavos; compare xvavoxalrns as applied to Poseidon. 5 Concealed, as in the horse ; but the whole of this part of the text is involved. This refers to the thirteenth lakshaza, Koshopagatavastiguhyata. 360 NOTE II, "his leg (calf of leg) like the stag’s', the hair of the head curling to the right, every hair with a distinct opening, the hair or the skin soft and pliant, free from perspiration”, on his breast the figure rv. Asita beholding these signs was overcome with emotion, the tears fell from his eyes, and he was unable to speak. On this, the king and Mahapragapati were moved at heart, and with reverence (closed hands) addressed him thus: ‘Is there then something unlucky? oh! tell us then its purport.’ With closed hands, and raised in reverence, he replied: ‘Fortunate and without the least ill omen. Let me-venture to felicitate the king on the birth of this divine being (spiritual man). Undoubtedly it was on this account that the heavens and earth were greatly shaken on the evening of yesterday; and now as I understand the meaning of these signs, I will tell the king. The child possesses the thirty-two marks of a great man; if he remains in the world (i.e.a secular man) he will be a holy wheel-king (4akravartin) to whom the seven precious things will of themselves arrive, and his thousand sons will rule the world in righteousness ; but if he leaves the world (i.e. becomes a recluse) he will of himself become a Buddha (perfectly enlightened), and be the saviour of all living things. And now because I am old, I shall assuredly not in after days behold the Buddha, nor hear his sacred instructions (s(tras), and therefore I give way to grief.’ Then the king, perfectly understanding his ability in interpreting signs, caused a palace to be erected with three halls fit for the three seasons—each in a different place—one for the cool season, and this he called the Autumn Hall; one for the warm season, and this was the Cool Hall; one for the winter season, and this was the Warm Hall: and then he selected 500 dancing women of rare beauty, neither too stout nor too thin, neither too tall nor too short, neither too fair nor too dark, skilful in all feminine arts and blandishments, all of them provided with pearl and other famous 1 There is a phrase here used 4] | hook-lock, which may possibly refer to the hooked form of the leg of the stag, though this would hardly be a sign of beauty in a human being. [It is explained in the glossary as denoting the bones well knit together.] * Dust-water. EXAMPLE OF THE STYLE OF EXPANDED SOTRAS. 361
3[It is explained in the glossary as denoting the bones well knit together.] * Dust-water. EXAMPLE OF THE STYLE OF EXPANDED SOTRAS. 361 jewelled necklaces for their persons. A hundred men, each in turn, guarded the place by night. Before the several palaces were every kind of sweet fruit trees, and between the trees tanks of water, in which were every kind of aquatic flower, whilst an innumerable number (or a large number)! of birds with shining plumage and of different species (sounded their joyful notes on every side). The king hoped thus to amuse and please the prince, so as to prevent the rising of any desire to awaken réason (to become Buddha). The palace windows were all well secured, and the gates on opening and shutting could be heard at a distance of forty lis. And now Buddha addressed the Bhikshus: ‘When Bodhisattva was born, the great-spirit illustrious Deva (i.e. Mahesvara) addressed all the pure-abode (Devas) [i.e. the Suddhavasakayikas] (and said), “Bodhisattva Mahdasattva (ta-sse) through countless ages having heaped up merit and acquired (tied as in a string) virtuous conduct, by his purity which has been to him a sacred enclosure’, by his charity which has been everywhere celebrated, by his moral conduct (sila) purifying himself throughout, diligently practising right conduct, his great love and pity leading him willingly to undertake the protection of all creatures and to lay a foundation of great rest (peace) in the world, Bodhisattva thus persevering with unflagging determination to fulfil the great vow he made in ages gone by before the Buddha then living (i.e. Dipankara) to plant the root of all virtues in himself, to be distinguished by possessing the glorious and holy substance of a hundred (sources) of merit, by which to cause peace and agreement amongst all creatures, and to cause them to rise above perverse thoughts (disagreements), and by perfect purity and rejection of all that is vile, in this way to lay the foundation , - =e which is a phrase often used for ‘a great number;’ see Notices on Chinese Grammar [part i, by Philo-Sinensis, Batavia, 1842], p. 70; and compare Fi-hien, p.161 (English edition), where M. Stanislas Julien has suggested another reading. 2 Taou-kang, reason enclosure; this is the usual phrase for the Bodhi mandala, or enclosure round the Bodhi tree; it is difficult to translate in the text. 362 NOTE IL.
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.
1Descending as a god into his mother’s womb, So as to save countless beings, Not omitting even the least in his intention, How can such a one again repose in sleep?’ And now Bodhisattva having awoke from his sleep and arisen, Mahaprag4pati, enfolding him in a white and silk-like robe, came with him to the place where the king was. The king then offered to the Réshi (man of reason) a purse of gold and one of silver (yellow gold, white silver), which he declined to receive. Then unfolding the robe in which he was wrapped, (Asita) proceeded to observe the distinctive marks on the person of the prince. Of these he perceived thirty-two, viz. his entire body of a golden colour, on the summit of his head a fleshy excrescence, his hair of a purplish dark colour?; between the eyebrows a white soft hairy circle, from the top of his head a bright light like that of the sun, the iris of the eye of a deep blue, moving the eyes up and down with ease, forty teeth in the mouth, the teeth white and even and square, the jawbones wide and long, the tongue long and full, his breast and shoulder broad and square like a lion’s, his fingers long, his heels full and round, the fingers and toes connected by a thin filament, the wheel with a thousand spokes under the feet, that which ought to be hidden? concealed, 1 That is, the three degrees of Sravaka, Pratyeka Buddha, and Bodhisattva. 3 This colour seems to correspond with the Greek «vavos; compare xvavoxalrns as applied to Poseidon. 5 Concealed, as in the horse ; but the whole of this part of the text is involved. This refers to the thirteenth lakshaza, Koshopagatavastiguhyata. 360 NOTE II,
23 This colour seems to correspond with the Greek «vavos; compare xvavoxalrns as applied to Poseidon. 5 Concealed, as in the horse ; but the whole of this part of the text is involved. This refers to the thirteenth lakshaza, Koshopagatavastiguhyata. 360 NOTE II, "his leg (calf of leg) like the stag’s', the hair of the head curling to the right, every hair with a distinct opening, the hair or the skin soft and pliant, free from perspiration”, on his breast the figure rv. Asita beholding these signs was overcome with emotion, the tears fell from his eyes, and he was unable to speak. On this, the king and Mahapragapati were moved at heart, and with reverence (closed hands) addressed him thus: ‘Is there then something unlucky? oh! tell us then its purport.’ With closed hands, and raised in reverence, he replied: ‘Fortunate and without the least ill omen. Let me-venture to felicitate the king on the birth of this divine being (spiritual man). Undoubtedly it was on this account that the heavens and earth were greatly shaken on the evening of yesterday; and now as I understand the meaning of these signs, I will tell the king. The child possesses the thirty-two marks of a great man; if he remains in the world (i.e.a secular man) he will be a holy wheel-king (4akravartin) to whom the seven precious things will of themselves arrive, and his thousand sons will rule the world in righteousness ; but if he leaves the world (i.e. becomes a recluse) he will of himself become a Buddha (perfectly enlightened), and be the saviour of all living things. And now because I am old, I shall assuredly not in after days behold the Buddha, nor hear his sacred instructions (s(tras), and therefore I give way to grief.’ Then the king, perfectly understanding his ability in interpreting signs, caused a palace to be erected with three halls fit for the three seasons—each in a different place—one for the cool season, and this he called the Autumn Hall; one for the warm season, and this was the Cool Hall; one for the winter season, and this was the Warm Hall: and then he selected 500 dancing women of rare beauty, neither too stout nor too thin, neither too tall nor too short, neither too fair nor too dark, skilful in all feminine arts and blandishments, all of them provided with pearl and other famous 1 There is a phrase here used 4] | hook-lock, which may possibly refer to the hooked form of the leg of the stag, though this would hardly be a sign of beauty in a human being. [It is explained in the glossary as denoting the bones well knit together.] * Dust-water. EXAMPLE OF THE STYLE OF EXPANDED SOTRAS. 361
3[It is explained in the glossary as denoting the bones well knit together.] * Dust-water. EXAMPLE OF THE STYLE OF EXPANDED SOTRAS. 361 jewelled necklaces for their persons. A hundred men, each in turn, guarded the place by night. Before the several palaces were every kind of sweet fruit trees, and between the trees tanks of water, in which were every kind of aquatic flower, whilst an innumerable number (or a large number)! of birds with shining plumage and of different species (sounded their joyful notes on every side). The king hoped thus to amuse and please the prince, so as to prevent the rising of any desire to awaken réason (to become Buddha). The palace windows were all well secured, and the gates on opening and shutting could be heard at a distance of forty lis. And now Buddha addressed the Bhikshus: ‘When Bodhisattva was born, the great-spirit illustrious Deva (i.e. Mahesvara) addressed all the pure-abode (Devas) [i.e. the Suddhavasakayikas] (and said), “Bodhisattva Mahdasattva (ta-sse) through countless ages having heaped up merit and acquired (tied as in a string) virtuous conduct, by his purity which has been to him a sacred enclosure’, by his charity which has been everywhere celebrated, by his moral conduct (sila) purifying himself throughout, diligently practising right conduct, his great love and pity leading him willingly to undertake the protection of all creatures and to lay a foundation of great rest (peace) in the world, Bodhisattva thus persevering with unflagging determination to fulfil the great vow he made in ages gone by before the Buddha then living (i.e. Dipankara) to plant the root of all virtues in himself, to be distinguished by possessing the glorious and holy substance of a hundred (sources) of merit, by which to cause peace and agreement amongst all creatures, and to cause them to rise above perverse thoughts (disagreements), and by perfect purity and rejection of all that is vile, in this way to lay the foundation , - =e which is a phrase often used for ‘a great number;’ see Notices on Chinese Grammar [part i, by Philo-Sinensis, Batavia, 1842], p. 70; and compare Fi-hien, p.161 (English edition), where M. Stanislas Julien has suggested another reading. 2 Taou-kang, reason enclosure; this is the usual phrase for the Bodhi mandala, or enclosure round the Bodhi tree; it is difficult to translate in the text. 362 NOTE IL.
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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