Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1I desire not as my aim in this To be born as a man or a Deva, Like others who look only for this recompense: And when obtained find no real delight. But now Tathagata, by receiving my offering, Has inspired me with true and lasting joy, Even as the Hiranya (golden?) flower Placed on (or in a setting of) scented sandal-wood,— So my body, like that flower, Is now filled with joy in consequence of Tathagata ; Like that sandal-wood (setting), having received my gift, Such is the delight that now fills my soul. And my present reward is equally great, Beyond any other in point of excellence, For Sakra, and Brahma, and all the gods Here present, adore and reverence (bring their offerings to) me. But alas! all the world Is filled with unutterable sorrow, In the knowledge that the world-honoured Buddha Is about to enter Nirvana. And the cry is heard on every hand, ‘The world is left without a ruler.’ But it is not well thus to leave mankind, They should rather be looked on as an only son, And Tathagata dwelling in their midst Should completely expound the supreme law— That law, grand as the precious Sumeru, Planted firmly in the midst of the great sea. The wisdom of Buddha is able completely to dissipate The dark gloom of our ignorance, [19] Bb 370 NOTE Ill. Even as when in the midst of space A rising cloud is suddenly dispersed. Tathagata is able to destroy for ever The entire concourse of sorrows, Even as the sun, when he bursts forth, Disperses with his brightness the blackness of the cloud. So it is that now the entire world Laments and weeps with affliction On account of the torrents of suffering Which fall heavily upon all in their passage thro’ birth and death. On this account, therefore, the world-honoured Ought to strengthen and increase the faith of men, That they may escape these sorrows, And to remain a longer while in the world.” ‘Then Buddha replied to Kunda: “Even so! even so! it is as you say—the birth of a Buddha in the world is rare as the appearance of the Udumbara flower, and to be able to believe in him is also a matter of extreme difficulty ; but infinitely more difficult is it to be selected as the one to present a last offering to him before he enters Nirvama. What room, then, O Kunda, is there for sorrowful thoughts? your heart should rather dance for joy! for you are the one thus selected to offer the last offering, and so complete your work of charity. Make not, then, such a request that Buddha should remain longer in the world, for you should now be able to realise (kwan‘) even the highest truth [the province or domain (keng kiai) of all the Buddhas], the impermanency of all things, that all systems of religion (or, elements of being)—(hing®) both as to their nature and attributes—are also impermanent. And then for the sake of Kunda he repeated these Gathds:
2And then for the sake of Kunda he repeated these Gathds: “All things in the present world Being produced, must return to destruction; Although the term of life were immeasurably long, Yet it must in the end come to a close, Prosperity gives place to adversity, Plenty is succeeded by want, Youth before long yields to decay, The ruddy colour of health is paled by disease, Life, also, is followed by death, There is no such thing as permanency, The most absolute monarchs, Whose might none can dispute, These also come to naught and change, The years of their life are just the same, THE SAME TITLE GIVEN TO DIFFERENT WORKS. 371 Involved in the wheel of transmigration. The rolling stream of life goes on, And there is no continuing place for any. There is no real joy to be found in the world, For the mark set upon all these things Is that they are all empty and unreal, Liable to destruction and change, Ever accompanied by sorrow, Tinctured with fears and regrets, And the bitterness of old age, disease, and death, Even as an insect born in filth. What wise man would desire . To continue in the midst of such things as these (or find his joy therein) ? So the sorrows to which the body is joined, Are even like this impure substance. Surrounded, as it were, with these, man lives Without any reasonable hope of escape. And so even the bodies of the Devas Are likewise perishable and impure ; All things liable to desire are unreal, And, therefore, I have cast off this cloak of covetousness, I have discarded the very thought of desire, And so I have arrived at the only trath, And passed beyond the boundary of Being. To-day I shall reach Nirvasa— To-day I shall cross to that shore ; I have for ever got rid of sorrow, And therefore it is to-day I shall be (or am) ravished with unutterable joy. In this way and by these means it is I have arrived at the one reality: For ever free from the bonds of grief, To-day I shall reach Nirvana. No more disease, old age, or death, The days of my life interminable, inexhaustible. Now shall I enter Nirvana! Just as a great fire which is extinguished. Kunda! you ought not therefore To think of measuring the trath of Tathagata, You should rather contemplate his true nature. As the great Mount Sumern, So am I resting on Nirvana, Receiving and keeping in me the only joy. This is the law of all the Buddhas. Weep, then, and lament no more!”’ Bb2 Digitized by Google INDEX. Abhisambodhi, the condition that stands face to face with wisdom, page 156. Aga, king, 92. Agastya, a Rishi, 43. Agitavati, name of a river, meaning invincible, 1. Agfata kaundinya, he who knows, name of a disciple, 178. Agnidatta Kasyapa, same as Eggidatta, description of, 197. Aila, grandchild of Soma, 149. Ala, mount, 244. Alava, a demon, 244. Ambrosia, ‘sweet dew,’ 15. Amra, garden of, 257. Anathapindada, friend of the orphan, conversion of, 2or. Ahgiras, name of a Rishi, 95. Aztkavari, town of, 243.
3Agnidatta Kasyapa, same as Eggidatta, description of, 197. Aila, grandchild of Soma, 149. Ala, mount, 244. Alava, a demon, 244. Ambrosia, ‘sweet dew,’ 15. Amra, garden of, 257. Anathapindada, friend of the orphan, conversion of, 2or. Ahgiras, name of a Rishi, 95. Aztkavari, town of, 243. Anom§, a river, 111. Antideva raga, an old king, 12. Arada, abode of, 137. Arada Kalama, name of Rishi, 130. Arada Rama, a Rishi, 131. Arada Udrarama, 131. Asidaka, a demon, 244. Asita, a Reshi, 12. Asokaraga, temple of, xiii. Asravas, extinction of the, 187 n. Atri, an old king, r11. Avalokitesvara, the god who looks down, 207. Ayodhy§, country of, 245. Barahut, Cunningham’s, 231. Baraai, river in India, 171. Bhargavides, hermitage of, 59. Bhrigu, Rishi, ro. Bigandet, story of Eggidatta (Legend, p. 180), 197. Bimbisara raga, becomes a disciple, 180. — prince’s reply to, 119. — visits the prince, 111. Bird, double-headed, 89. Bodhi, capable of receiving, 145. — tree, 146. Bodhisattva, addressed as ‘ Kshatriya’ by Mra, r49. — birth of, 2. Bournouf’s Introduction to Indian Buddhism, 138. Brahma, voice of. See Childers, sub voce, 196, Brahmadeva, an ascetic, 12. Brahmaloka heavens, 138. Brahman, a soothsayer, 7, 137. Brihaspati, Devas pay worship to, 78. Buddha, ascended to the heavens of the thirty-three gods, 240. — birth of, 4. — death of, 307. — first instance of mendicant life of, 169. — Romantic History of, 72. —the eye of. See Childers’ Pali Dict., sub voce, 165. — the Lady Amra sees, 249. — wonders wrought by, See Spence Hardy’s Manual and Beal’s Romantic Legend, 185. Buddha’s foot worshipped, 258. Buddhaghosha’s Parables, by Captain Rogers, 275. Buddhiques, Etudes (Leon Féer), 68 168, Buddhism, Manual of (Spence Hardy), 193. Buddhist Birth Stories, 111. — literature, 117. — sculptures, 112. Buddhists’ denial of ‘soul’ (by Northern Buddhists), 204. Burgess, Western Caves, 247. Catena of Buddhist Scriptures, 39. Childers’ P4li Dict., 4. Colebrooke, Essays, 132. 374 FO-SHO-HING-TSAN-KING. Conversion of supporter of orphans, 201. Cunningham, General, gical Report, 171. Archeolo- Davids, Dr. Rhys, xxxvi, 170, 176, 201, 203. Death, the prince hearing the name Of, 37. Desire, putting away, 38. Devadatta, son of Suprabuddha,246n. Devaputra, the sun or the moon, 72. Deva-raga, of the pure abode, 32. Dharmaraksha,an I ndian priest, i,xxv. Dhy§4nas, first state, condition of ecstasy, 138. — second state, tasting of great joy, 138. — third state, wishing no ‘further excellence, 138. — fourth state, all joys and sorrow done away, 138. Dipavamsa, statement made in, xii. Disgust at sorrow, 29. East Market, slaughter post of the, 124. Eitel, Handbook, sub Mfirddhabhishikta, 4. Elephant-dragon, 41. Elephant, escaping the drunken, 241. Erythrina fulgens (see Bournouf’s Lotus, p. 306), 164. Fa-hien, 58, 132, 193, 198. Fan-fu, philosophers or students, 132.
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.
1I desire not as my aim in this To be born as a man or a Deva, Like others who look only for this recompense: And when obtained find no real delight. But now Tathagata, by receiving my offering, Has inspired me with true and lasting joy, Even as the Hiranya (golden?) flower Placed on (or in a setting of) scented sandal-wood,— So my body, like that flower, Is now filled with joy in consequence of Tathagata ; Like that sandal-wood (setting), having received my gift, Such is the delight that now fills my soul. And my present reward is equally great, Beyond any other in point of excellence, For Sakra, and Brahma, and all the gods Here present, adore and reverence (bring their offerings to) me. But alas! all the world Is filled with unutterable sorrow, In the knowledge that the world-honoured Buddha Is about to enter Nirvana. And the cry is heard on every hand, ‘The world is left without a ruler.’ But it is not well thus to leave mankind, They should rather be looked on as an only son, And Tathagata dwelling in their midst Should completely expound the supreme law— That law, grand as the precious Sumeru, Planted firmly in the midst of the great sea. The wisdom of Buddha is able completely to dissipate The dark gloom of our ignorance, [19] Bb 370 NOTE Ill. Even as when in the midst of space A rising cloud is suddenly dispersed. Tathagata is able to destroy for ever The entire concourse of sorrows, Even as the sun, when he bursts forth, Disperses with his brightness the blackness of the cloud. So it is that now the entire world Laments and weeps with affliction On account of the torrents of suffering Which fall heavily upon all in their passage thro’ birth and death. On this account, therefore, the world-honoured Ought to strengthen and increase the faith of men, That they may escape these sorrows, And to remain a longer while in the world.” ‘Then Buddha replied to Kunda: “Even so! even so! it is as you say—the birth of a Buddha in the world is rare as the appearance of the Udumbara flower, and to be able to believe in him is also a matter of extreme difficulty ; but infinitely more difficult is it to be selected as the one to present a last offering to him before he enters Nirvama. What room, then, O Kunda, is there for sorrowful thoughts? your heart should rather dance for joy! for you are the one thus selected to offer the last offering, and so complete your work of charity. Make not, then, such a request that Buddha should remain longer in the world, for you should now be able to realise (kwan‘) even the highest truth [the province or domain (keng kiai) of all the Buddhas], the impermanency of all things, that all systems of religion (or, elements of being)—(hing®) both as to their nature and attributes—are also impermanent. And then for the sake of Kunda he repeated these Gathds:
2And then for the sake of Kunda he repeated these Gathds: “All things in the present world Being produced, must return to destruction; Although the term of life were immeasurably long, Yet it must in the end come to a close, Prosperity gives place to adversity, Plenty is succeeded by want, Youth before long yields to decay, The ruddy colour of health is paled by disease, Life, also, is followed by death, There is no such thing as permanency, The most absolute monarchs, Whose might none can dispute, These also come to naught and change, The years of their life are just the same, THE SAME TITLE GIVEN TO DIFFERENT WORKS. 371 Involved in the wheel of transmigration. The rolling stream of life goes on, And there is no continuing place for any. There is no real joy to be found in the world, For the mark set upon all these things Is that they are all empty and unreal, Liable to destruction and change, Ever accompanied by sorrow, Tinctured with fears and regrets, And the bitterness of old age, disease, and death, Even as an insect born in filth. What wise man would desire . To continue in the midst of such things as these (or find his joy therein) ? So the sorrows to which the body is joined, Are even like this impure substance. Surrounded, as it were, with these, man lives Without any reasonable hope of escape. And so even the bodies of the Devas Are likewise perishable and impure ; All things liable to desire are unreal, And, therefore, I have cast off this cloak of covetousness, I have discarded the very thought of desire, And so I have arrived at the only trath, And passed beyond the boundary of Being. To-day I shall reach Nirvasa— To-day I shall cross to that shore ; I have for ever got rid of sorrow, And therefore it is to-day I shall be (or am) ravished with unutterable joy. In this way and by these means it is I have arrived at the one reality: For ever free from the bonds of grief, To-day I shall reach Nirvana. No more disease, old age, or death, The days of my life interminable, inexhaustible. Now shall I enter Nirvana! Just as a great fire which is extinguished. Kunda! you ought not therefore To think of measuring the trath of Tathagata, You should rather contemplate his true nature. As the great Mount Sumern, So am I resting on Nirvana, Receiving and keeping in me the only joy. This is the law of all the Buddhas. Weep, then, and lament no more!”’ Bb2 Digitized by Google INDEX. Abhisambodhi, the condition that stands face to face with wisdom, page 156. Aga, king, 92. Agastya, a Rishi, 43. Agitavati, name of a river, meaning invincible, 1. Agfata kaundinya, he who knows, name of a disciple, 178. Agnidatta Kasyapa, same as Eggidatta, description of, 197. Aila, grandchild of Soma, 149. Ala, mount, 244. Alava, a demon, 244. Ambrosia, ‘sweet dew,’ 15. Amra, garden of, 257. Anathapindada, friend of the orphan, conversion of, 2or. Ahgiras, name of a Rishi, 95. Aztkavari, town of, 243.
3Agnidatta Kasyapa, same as Eggidatta, description of, 197. Aila, grandchild of Soma, 149. Ala, mount, 244. Alava, a demon, 244. Ambrosia, ‘sweet dew,’ 15. Amra, garden of, 257. Anathapindada, friend of the orphan, conversion of, 2or. Ahgiras, name of a Rishi, 95. Aztkavari, town of, 243. Anom§, a river, 111. Antideva raga, an old king, 12. Arada, abode of, 137. Arada Kalama, name of Rishi, 130. Arada Rama, a Rishi, 131. Arada Udrarama, 131. Asidaka, a demon, 244. Asita, a Reshi, 12. Asokaraga, temple of, xiii. Asravas, extinction of the, 187 n. Atri, an old king, r11. Avalokitesvara, the god who looks down, 207. Ayodhy§, country of, 245. Barahut, Cunningham’s, 231. Baraai, river in India, 171. Bhargavides, hermitage of, 59. Bhrigu, Rishi, ro. Bigandet, story of Eggidatta (Legend, p. 180), 197. Bimbisara raga, becomes a disciple, 180. — prince’s reply to, 119. — visits the prince, 111. Bird, double-headed, 89. Bodhi, capable of receiving, 145. — tree, 146. Bodhisattva, addressed as ‘ Kshatriya’ by Mra, r49. — birth of, 2. Bournouf’s Introduction to Indian Buddhism, 138. Brahma, voice of. See Childers, sub voce, 196, Brahmadeva, an ascetic, 12. Brahmaloka heavens, 138. Brahman, a soothsayer, 7, 137. Brihaspati, Devas pay worship to, 78. Buddha, ascended to the heavens of the thirty-three gods, 240. — birth of, 4. — death of, 307. — first instance of mendicant life of, 169. — Romantic History of, 72. —the eye of. See Childers’ Pali Dict., sub voce, 165. — the Lady Amra sees, 249. — wonders wrought by, See Spence Hardy’s Manual and Beal’s Romantic Legend, 185. Buddha’s foot worshipped, 258. Buddhaghosha’s Parables, by Captain Rogers, 275. Buddhiques, Etudes (Leon Féer), 68 168, Buddhism, Manual of (Spence Hardy), 193. Buddhist Birth Stories, 111. — literature, 117. — sculptures, 112. Buddhists’ denial of ‘soul’ (by Northern Buddhists), 204. Burgess, Western Caves, 247. Catena of Buddhist Scriptures, 39. Childers’ P4li Dict., 4. Colebrooke, Essays, 132. 374 FO-SHO-HING-TSAN-KING. Conversion of supporter of orphans, 201. Cunningham, General, gical Report, 171. Archeolo- Davids, Dr. Rhys, xxxvi, 170, 176, 201, 203. Death, the prince hearing the name Of, 37. Desire, putting away, 38. Devadatta, son of Suprabuddha,246n. Devaputra, the sun or the moon, 72. Deva-raga, of the pure abode, 32. Dharmaraksha,an I ndian priest, i,xxv. Dhy§4nas, first state, condition of ecstasy, 138. — second state, tasting of great joy, 138. — third state, wishing no ‘further excellence, 138. — fourth state, all joys and sorrow done away, 138. Dipavamsa, statement made in, xii. Disgust at sorrow, 29. East Market, slaughter post of the, 124. Eitel, Handbook, sub Mfirddhabhishikta, 4. Elephant-dragon, 41. Elephant, escaping the drunken, 241. Erythrina fulgens (see Bournouf’s Lotus, p. 306), 164. Fa-hien, 58, 132, 193, 198. Fan-fu, philosophers or students, 132.
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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