Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
170; 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. in himself for arriving at perfect wisdom, and (unfurl) the infinitely high standard of religion for the rescue of those who profess only natural powers (for their salvation), of himself to subdue (the evil powers that govern) the great universe, to become the leader and guide of gods and men, to perform fully that great sacrifice which directs men in the way from ignorance, and leads them to accumulate the excellent qualities of wisdom, to cut off the very source of repeattd birth and death, to put in motion and make manifest the great vehicle—this one has just been born on the lower earth, and dwells in the king’s palace—; oh then ! let all living things—putting aside all private feelings (or intentions), those who have arrived at wisdom and those not yet arrived—go straightway and adore with bowed heads, let them admire his merit and virtue, let them offer their sacrifice and bestow their gifts; and as for the rest, those Devas who are not subject to religion, but are puffed up in their own estimation, not knowing that the chief true one is manifested to point out the great way, whose destiny is of infinite worth, surpassing that of Bodhisattvas unknown in number,—let all these too come and adore, let them behold this land of the king of the country of Sravasti}, let? them acquire merit by declaring the wisdom and majesty of Sarvarthasiddha, who has been born there, let them examine his true wisdom, and thus attain to the highest method of salvation;” and then they chanted thus: “The merits (virtues) of Siddhartha’ are as the sea (for extent), And so declares Mahesvara with propriety, Through ages too numerous to mention, Preparing to be accepted as the hononrable among men. And now the countless host of the Devas of the pure abodes, With glorious bodies resplendent as gems, Are come with dignity and decorum in a body, ' Tsang-yeh, increase and augment. Used for Sravasti. Perhaps it should be Kapilavastu. ? In the original it is ‘let them &c. of born-time.’ I take born-time to be a form of Bodhisattva’s name, ‘ Sarvarthasiddha,’ because when this name was given him, the king said, ‘At the time of his birth all was prosperous.’ But it is obscure. > Sing-shi. EXAMPLE OF THE STYLE OF EXPANDED SOTRAS. 363 To offer to the most honourable one, in person, their respectful worship. These Devas, secure from the sufferings of the long night ', Fixed (or safe) in the pure gate? of all virtue, Glorious with (or like) precious jewels, Beautiful in appearance as the full moon, Shining with radiance, but not equal to the holy one, In reputation not to be compared with him, They dare not pass over the royal precinct,
2of all virtue, Glorious with (or like) precious jewels, Beautiful in appearance as the full moon, Shining with radiance, but not equal to the holy one, In reputation not to be compared with him, They dare not pass over the royal precinct, (Denizens of) the three worlds are unable to take so great responsibility, Though from their persons issued such pure effulgence, Though their words were harmonious (sweet) beyond rivalry, Though richly (deeply) endowed with moral excellence Beyond all other Devas, Yet they could but offer to him their incomparable perfumes, (They could but) reverence and adore The Prince, unequalled for dignity, And sacrifice to him as a god among gods. Asita now informed (sent to) Suddhodana (This message), ‘The sign-interpreter desires to be admitted to see The incomparably-beautiful divine holy one.’ The king, hearing the message, rejoiced exceedingly ; The gate-keeper respectfully announces, ‘the king (desires you) to enter.’ The (sage), honoured by men, hearing this, His hand holding a flower, was glad, And like a divine person entered the holy abode. And now the king beholding him enter, Immediately rose with hands clasped together, And arranged for him a gilded jewelled couch, With the request that his excellency would sit on this (prepared) couch ; Immediately sitting, he examined carefully the four (quarters). The king then desired to know wherefore he had come. The child just born, his body replete with excellent tokens, His conduct true, this one I am come to see; Provided with marks and signs (indicating) his holy intelligence, Not knowing any cause to return quickly, Therefore do I wait here on the chair, Expecting to be permitted to behold the glorious marks and signs. And® now this attendant company (of Devas) arriving, Quietly and joyfully they took their places above the Royal Prince, And with reverence they behold him; Lost in wonder, they reported to those without his unequalled (beauty) And now, at length, (when) the exceedingly excellent lord and master, Resplendent as gold, awaking, holy and graceful, Raised himself, and showed his countenance, 1 Kang-ye, viz. the long night of pain. ® The expression ‘ gate,’ e. g. ‘ gate of the law,’ means generally a ‘mode’ or ‘method’ (of salvation); hence the Devas are here said to be safe in the ‘ pure mode’ or ‘method,’ i.e. to be SuddhAvasikas. 3 Here the arrival of the Devas is again referred to. 364 NOTE II. They bowed their heads to hide their eclipsed glory. The old man (Asita), beholding him, rejoiced, His incalculable (top unseen) excellences and endowments, The white hair, unknown! among the Devas, (A sign) that he would reach the condition of a Buddha and conquer all the hosts of Mara,— (Seeing these) he sighed in astonishment at the very perfect (true) excellences (virtues, adornments), Which were a sign that he would bring down and destroy the enticements of the senses,
3And that the renowned (precious) Lion had come into the world, Who would destroy (curse) the pollutions of birth and death. Throughout the three worlds the fire of the three impurities (rages), From the act of thought springs up the pollution of the poisons, The rain of the law falling on the chiliocosm, As the water of life (amrita), destroys the fire of the senses ; Armed with the cuirass of love, beholding (These sorrows) the workings (aroma) of pity (arises), And with his pliant, sweet voice of Brahma, He instructs fully the three thousand worlds; His mouth resounds the news of the great law as a drum; It is he who is able to destroy the teaching (sfitras) of the heretical schools, And the complications (bands) of all evil practices, His teaching, not being heard without avail, Shall mightily prevail for the reformation of the age, Like the shadow of a mighty tree, His powerful teaching shall overshadow the world; His wisdom able to survey the condition of all men, His knowledge by its brightness able to scatter all darkness, The only illustrious benefactor of Devas, The only source of purity and truth, Able to empty (the way of) wickedness and profit the way of heaven, The faultless treasure found amongst men. Then the assembled Devas, showering down flowers, Worshipped and tured round him to the right, After which, felicitating Buddha and the land of his birth, Ascending into the air, they returned to heaven.”’ Enp or Kioven II. 3 BF a character of uncertain signification. NOTE IIL. THE SAME TITLE GIVEN TO DIFFERENT WorkKS. The Chinese translators in making new translations of foreign texts, often give as their reason for doing so that the former translation or translators could not be understood or relied on. But in explanation of this we must remember that the originals themselves in the hands of successive translators, though bearing the same name, were not always copies of the same works. For instance, in the case of the work Fo-pan-ni-pan-king, that is, the Parinirvaza Sdtra, translated into Chinese by Pih-fa-tsu, between 290 and 306 A.D. We cannot doubt that the text used by this translator was another form of the Mah4-parinibbana-Sutta embodied in the Southern Canon'. But how widely another work bearing the same title, viz. Mahaparinirvavza Sdtra, and translated into Chinese by Dharmaraksha, the same priest who turned the Buddha- Aarita into that language, differs from the simple Sdtra just named, the following brief extract will show. We will select the incident of Kunda’s offering, which is thus expanded in the last work : MAHAPARINIRVAWA SOTRA, TRANSLATED BY DHARMARAKSHA. Kioven II, § 1.
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.
170; 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. in himself for arriving at perfect wisdom, and (unfurl) the infinitely high standard of religion for the rescue of those who profess only natural powers (for their salvation), of himself to subdue (the evil powers that govern) the great universe, to become the leader and guide of gods and men, to perform fully that great sacrifice which directs men in the way from ignorance, and leads them to accumulate the excellent qualities of wisdom, to cut off the very source of repeattd birth and death, to put in motion and make manifest the great vehicle—this one has just been born on the lower earth, and dwells in the king’s palace—; oh then ! let all living things—putting aside all private feelings (or intentions), those who have arrived at wisdom and those not yet arrived—go straightway and adore with bowed heads, let them admire his merit and virtue, let them offer their sacrifice and bestow their gifts; and as for the rest, those Devas who are not subject to religion, but are puffed up in their own estimation, not knowing that the chief true one is manifested to point out the great way, whose destiny is of infinite worth, surpassing that of Bodhisattvas unknown in number,—let all these too come and adore, let them behold this land of the king of the country of Sravasti}, let? them acquire merit by declaring the wisdom and majesty of Sarvarthasiddha, who has been born there, let them examine his true wisdom, and thus attain to the highest method of salvation;” and then they chanted thus: “The merits (virtues) of Siddhartha’ are as the sea (for extent), And so declares Mahesvara with propriety, Through ages too numerous to mention, Preparing to be accepted as the hononrable among men. And now the countless host of the Devas of the pure abodes, With glorious bodies resplendent as gems, Are come with dignity and decorum in a body, ' Tsang-yeh, increase and augment. Used for Sravasti. Perhaps it should be Kapilavastu. ? In the original it is ‘let them &c. of born-time.’ I take born-time to be a form of Bodhisattva’s name, ‘ Sarvarthasiddha,’ because when this name was given him, the king said, ‘At the time of his birth all was prosperous.’ But it is obscure. > Sing-shi. EXAMPLE OF THE STYLE OF EXPANDED SOTRAS. 363 To offer to the most honourable one, in person, their respectful worship. These Devas, secure from the sufferings of the long night ', Fixed (or safe) in the pure gate? of all virtue, Glorious with (or like) precious jewels, Beautiful in appearance as the full moon, Shining with radiance, but not equal to the holy one, In reputation not to be compared with him, They dare not pass over the royal precinct,
2of all virtue, Glorious with (or like) precious jewels, Beautiful in appearance as the full moon, Shining with radiance, but not equal to the holy one, In reputation not to be compared with him, They dare not pass over the royal precinct, (Denizens of) the three worlds are unable to take so great responsibility, Though from their persons issued such pure effulgence, Though their words were harmonious (sweet) beyond rivalry, Though richly (deeply) endowed with moral excellence Beyond all other Devas, Yet they could but offer to him their incomparable perfumes, (They could but) reverence and adore The Prince, unequalled for dignity, And sacrifice to him as a god among gods. Asita now informed (sent to) Suddhodana (This message), ‘The sign-interpreter desires to be admitted to see The incomparably-beautiful divine holy one.’ The king, hearing the message, rejoiced exceedingly ; The gate-keeper respectfully announces, ‘the king (desires you) to enter.’ The (sage), honoured by men, hearing this, His hand holding a flower, was glad, And like a divine person entered the holy abode. And now the king beholding him enter, Immediately rose with hands clasped together, And arranged for him a gilded jewelled couch, With the request that his excellency would sit on this (prepared) couch ; Immediately sitting, he examined carefully the four (quarters). The king then desired to know wherefore he had come. The child just born, his body replete with excellent tokens, His conduct true, this one I am come to see; Provided with marks and signs (indicating) his holy intelligence, Not knowing any cause to return quickly, Therefore do I wait here on the chair, Expecting to be permitted to behold the glorious marks and signs. And® now this attendant company (of Devas) arriving, Quietly and joyfully they took their places above the Royal Prince, And with reverence they behold him; Lost in wonder, they reported to those without his unequalled (beauty) And now, at length, (when) the exceedingly excellent lord and master, Resplendent as gold, awaking, holy and graceful, Raised himself, and showed his countenance, 1 Kang-ye, viz. the long night of pain. ® The expression ‘ gate,’ e. g. ‘ gate of the law,’ means generally a ‘mode’ or ‘method’ (of salvation); hence the Devas are here said to be safe in the ‘ pure mode’ or ‘method,’ i.e. to be SuddhAvasikas. 3 Here the arrival of the Devas is again referred to. 364 NOTE II. They bowed their heads to hide their eclipsed glory. The old man (Asita), beholding him, rejoiced, His incalculable (top unseen) excellences and endowments, The white hair, unknown! among the Devas, (A sign) that he would reach the condition of a Buddha and conquer all the hosts of Mara,— (Seeing these) he sighed in astonishment at the very perfect (true) excellences (virtues, adornments), Which were a sign that he would bring down and destroy the enticements of the senses,
3And that the renowned (precious) Lion had come into the world, Who would destroy (curse) the pollutions of birth and death. Throughout the three worlds the fire of the three impurities (rages), From the act of thought springs up the pollution of the poisons, The rain of the law falling on the chiliocosm, As the water of life (amrita), destroys the fire of the senses ; Armed with the cuirass of love, beholding (These sorrows) the workings (aroma) of pity (arises), And with his pliant, sweet voice of Brahma, He instructs fully the three thousand worlds; His mouth resounds the news of the great law as a drum; It is he who is able to destroy the teaching (sfitras) of the heretical schools, And the complications (bands) of all evil practices, His teaching, not being heard without avail, Shall mightily prevail for the reformation of the age, Like the shadow of a mighty tree, His powerful teaching shall overshadow the world; His wisdom able to survey the condition of all men, His knowledge by its brightness able to scatter all darkness, The only illustrious benefactor of Devas, The only source of purity and truth, Able to empty (the way of) wickedness and profit the way of heaven, The faultless treasure found amongst men. Then the assembled Devas, showering down flowers, Worshipped and tured round him to the right, After which, felicitating Buddha and the land of his birth, Ascending into the air, they returned to heaven.”’ Enp or Kioven II. 3 BF a character of uncertain signification. NOTE IIL. THE SAME TITLE GIVEN TO DIFFERENT WorkKS. The Chinese translators in making new translations of foreign texts, often give as their reason for doing so that the former translation or translators could not be understood or relied on. But in explanation of this we must remember that the originals themselves in the hands of successive translators, though bearing the same name, were not always copies of the same works. For instance, in the case of the work Fo-pan-ni-pan-king, that is, the Parinirvaza Sdtra, translated into Chinese by Pih-fa-tsu, between 290 and 306 A.D. We cannot doubt that the text used by this translator was another form of the Mah4-parinibbana-Sutta embodied in the Southern Canon'. But how widely another work bearing the same title, viz. Mahaparinirvavza Sdtra, and translated into Chinese by Dharmaraksha, the same priest who turned the Buddha- Aarita into that language, differs from the simple Sdtra just named, the following brief extract will show. We will select the incident of Kunda’s offering, which is thus expanded in the last work : MAHAPARINIRVAWA SOTRA, TRANSLATED BY DHARMARAKSHA. Kioven II, § 1.
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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