From the archive

The Fo-sho-hing-tsan-king: A Life of Buddha — SBE Vol. 19 (trans. Samuel Beal, 1883)

English·1879–1910·trans. Samuel Beal·264 passages

The text · part 10 of 13

it dries before him. 1855

‘The deep blue, bright, refulgent eye’, piercing through all the worlds, with wisdom brightens the dark gloom, the darkness (but) for a moment is dispelled *, 1856

‘As when the blade shoots through the yielding earth, the clouds collect and we await the welcome shower, then a fierce wind drives the big clouds away, and so with disappointed hope we watch the dried-up field! 1857

‘Deep darkness reigned for want of wisdom, the world of sentient creatures groped for light, Tath4gata lit up the lamp of wisdom, then suddenly extinguished it—ere he had brought it out®.’ 1858

Buddha, hearing Ananda speaking thus, grieved at his words, and pitying his distress, with soothing accents and with gentle presence spake with purpose to declare the one true‘ law: 1859

1 That is, the eye of Buddha, about which so much is said in the books.

* Such appears to be the meaning of the passage, implying that the disappearance of darkness is but for a moment.

® Or, alas! why bring it out!

« The expression here, as in other cases, is a strong affirmative, ‘the true law of truth,’ ‘the only true law;’ the word ‘law’ means religious system.

p. 271

‘If men but knew their own! nature, they would not dwell (indulge) in sorrow; everything that lives, whate’er it be’, all this is subject to destruction’s law; 1860

‘I have already told you plainly, the law (nature) of things “joined®” is to “separate ;” the principle of kindness and of love‘ is not abiding, ’tis better then to reject this pitiful and doting heart. 1861

‘All things around us bear the stamp of instant change ; born, they perish ; no self-sufficiency® ; those who would wish to keep them long, find in the end no room for doing so. 1862

‘If things around us could be kept for aye, and were not liable to change or separation, then this would be salvation*®! where then can this be sought? 1863

‘You, and all that lives, can seek in me this great deliverance! That which you may all attain

1 «(The character of) self-nature,’ or as in the text.

* ‘All things that have a personal or individual existence.’ It would be well to compare the spirit of this sermon with the old belief of the Veda, respecting the birth of the ‘one nature’ from which the visible world took shape (History of Ancient Sanskrit Literature by Max Miller, p. 561). It seems that the effort of Buddha was to transcend the time of the birth of this nature, and thus arrive at the condition of the original first cause, which ‘breathed breathless;’ in other words, this. is the condition of Nirvama. .

® As in the concluding verse of the Vagrak&Aedika Sftra, ‘térak4 timiram,’ &c. Analecta Oxoniensia, Aryan Series, vol. I, part i, p. 46.

* ‘Love’ in the sense of parental love; or the love which produced the world.

is the condition of Nirvama. .

® As in the concluding verse of the Vagrak&Aedika Sftra, ‘térak4 timiram,’ &c. Analecta Oxoniensia, Aryan Series, vol. I, part i, p. 46.

* ‘Love’ in the sense of parental love; or the love which produced the world.

5 In the Rig-veda (according to Dr. Muir) the gods though spoken of as immortal are not regarded as unbeginning or selfexistent ; see Journal of the Royal Asiatic Society, 1864, p. 62.

* That is, there would be no need to seek salvation, for it would be already possessed.

p. 24

I have already told you, (and tell you) to the end. 1864

‘Why then should I preserve this body? The body of the excellent law! shall long endure! I am resolved; I look for rest! This is the one thing needful?, 1865

‘So do I now instruct all creatures, and as a guide, not seen before, I lead them; prepare yourselves to cast off consciousness®, fix yourselves well in your own island‘. 1866

‘Those who are thus fixed (mid-stream), with single aim and earnestness striving in the use of means, preparing quietly a quiet place, not moved by others’ way of thinking, 1867

‘Know well, such men are safe on the law’s island, Fixed in contemplation, lighted by the lamp of wisdom, they have thus finally destroyed ignorance and gloom. Consider well the world’s four bounds, 1868

‘And dare to seek for true religion only; forget “yourself,” and every “ground of self,” the bones, the nerves, the skin, the flesh, the mucus, the blood that flows through every little vein; 1869

1 The ‘body of the law’ represents the teaching of the word of Buddha, which teaching is supposed to be accompanied with or attended by a living power, ever dwelling with the congregation of the faithful.

§ «That which is wanting only resides in this.’

® The Chinese ‘siang’ is equivalent to Sanskrit safigf4, the third skandha (constituents of personal being), It is the receptive (subjective) power, in distinction to the perceptive power (vedan4). Buddha denied the necessity of personal consciousness (i.e. of self-consciousness, or consciousness of self) as an element of life, i.e. life in the abstract.

* This idea of ‘an island’ (dvipa), fixed amid the running stream of life, is found in Dhammapada, verse 25.

p. 273

‘Behold these things as constantly impure, what joy then can there be in such a body ? every sensation born from cause, like the bubble floating on the water. 1870

‘The sorrow coming from (the consciousness of) birth and death and inconstancy, removes all thought of joy—the mind acquainted with the law of production’, stability, and destruction, (recognises) how again and once again things follow or (succeed one another) with no endurance. 1871

‘But thinking well about Nirv4za?, the thought of endurance is for ever dismissed, (we see how) the samsk4ras*® from causes have arisen, and how these aggregates will again dissolve, all of them impermanent. 1872

p. 1871

‘The foolish man conceives the idea of “ self,” the wise man sees there is no ground on which to build the idea of “self,” thus through the world he rightly looks and well concludes, 1873

‘All, therefore, is but evil (one perverse way)— the aggregate amassed by sorrow must perish (in the end)! if once confirmed in this conviction, that man perceives the truth. 1874

1 The law of production, stability, and destruction; this refers to the Buddhist theory of the successive stages in the development of the world. The world is produced from chaos, established for a period, and then destroyed; and this law is a perpetual one, extending through all space (the infinite systems of worlds) and through all time.

2 Nirvana, quietness and extinction.

5 The samskéras, the elements of being, i. e. individual being (for a full account of this term, see Childers’ Pali Dict. sub voce). With regard to the use of the Chinese ‘hing’ for samsk4ra, see Eitel, Handbook, sub samsk4ra; also consult Colebrooke, Hindu Philosophy, p. 254, and Burnouf (Introduction, pp. 504, 505, note 2).

[19] T

p. 24

‘This body, too, of Buddha now existing (soon will) perish, the law is one and constant, and without exception.’ Buddha having delivered this excellent’ sermon, appeased the heart of Ananda. 1875

Then all the Li#é/avis, hearing the report}, with fear and apprehension assembled in a body; devoid of their usual ornaments, they hastened to the place where Buddha was. 1876

Having saluted him according to custom, they stood on one side, wishing to ask him a question, but not being able to find words. Buddha, knowing well their heart, by way of remedy, in the right use of means?, spake thus: 1877

‘Now I perfectly understand that you have in your minds unusual thoughts, not referring to worldly matters, but wholly connected with subjects of religion; 1878 * ‘And now you wish to hear from me, what may be known respecting the report about my resolve to terminate my life, and my purpose to put an end to the repetition of birth. 1879

‘Impermanence is the nature of all that exists’, constant change and restlessness its conditions ; unfixed, unprofitable, without the marks of long endurance. 1880

‘In ancient days the Ashi kings, Vasishtha Reshi,

1 «Hearing it,’ in the original, i.e. hearing the report of Buddha’s approaching death.

* ‘The right use of means’ is the rendering of the Chinese — ‘fang pien,’ the Sanskrit upAya; this term may mean ‘by artifice,’ or, ‘by way of expedient;’ but generally it refers to the use of means to an end, where the ‘means’ are evanescent and illusory ; the end attained, lasting and real.

* Here we have the well-known P4li formula ‘sabbe samkh&r& anikka,’

p. 275

* Here we have the well-known P4li formula ‘sabbe samkh&r& anikka,’

p. 275

Mandhats7, the Kakravartin monarchs, and the rest, these and all others like them, 1881

‘The former conquerors (Ginas), who lived with strength like fsvara, these all have long ago perished, not one remains till now; 1882

‘The sun and moon, Sakra himself, and the great multitude of his attendants, will all, without exception, perish!; there is not one that can for long ‘endure; 1883

‘All the Buddhas of the past ages, numerous as the sands of the Ganges, by their wisdom enlightening the world, have all gone out as a lamp*; 1884

‘All the Buddhas yet to come will also perish in
the same way ; why then should I alone be different?
I too will pass into Nirvaza; 1885

‘But as they prepared others for salvation, so now should you press forward in the path; Vaisalt may be glad indeed, if you should find the way of rest! 1886

‘The world, in truth, is void of help, the “three worlds” not enough for joy—stay then the course of sorrow, by engendering a heart without de- Sire. 1887

‘Give up for good the long and straggling (way of life), press onward on the northern track, step by

1 That the gods were considered to be mortal appears, as Wilson
says (Rig-veda, vol. i, p. 7 n), from the title (nara) given to them.
Compare also Coxe, Mythol. II, p. 13, and Muir, Journal of the
Royal Asiatic Society, 1864, p. 62.

® This idea of a lamp-going out is a fundamental one as a definition of Nirvaza (paggotassa nibbanam). Its meaning has been discussed by Professor Max Miller in his Introduction to Buddhaghosha’s Parables (by Captain Rogers).

5 That is, the northern track of the sun.

p. 24

step advance along the upward road, as the sun skirts along (approaches) the western’ mountains.’ 1888

At this time the LiééZavis, with saddened hearts, went back along the way; lifting their hands to heaven and sighing bitterly: ‘Alas! what sorrow this! 1889

‘ His body like the pure gold mountain®, the marks upon his person so majestic, ere long and like a towering crag he falls; not to live, then why not, “not to love®?” 1890

‘The powers of birth and death, weakened awhile, the lord Tathagata, himself the fount (mother) of wisdom (appeared), and now to give it up and disappear! without a saviour now, what check to sorrow. 1891

‘The world long time endured in darkness, and men were led by a false light along the way—when lo! the sun of wisdom rose; and now, again, it fades and dies—no warning given. 1892

‘Behold the whirling waves of ignorance engulfing all the world! (Why is) the bridge or raft of wisdom in a moment cut away? 1893

‘The loving and the great physician king (came) with remedies of wisdom, beyond all price, to heal the hurts and pains of men—why suddenly goes he away? 1894

‘The excellent and heavenly flag of love adorned with wisdom’s blazonry, embroidered with the dia-

p. 1893

‘The loving and the great physician king (came) with remedies of wisdom, beyond all price, to heal the hurts and pains of men—why suddenly goes he away? 1894

‘The excellent and heavenly flag of love adorned with wisdom’s blazonry, embroidered with the dia-

1 The idea appears to be, that as the sun advances in his course, he approaches the western mauntains as his true setting place, i.e. he approaches the equinoctial point.

* This comparison of Buddha’s body to the golden mountain (sumeru) is a very frequent one, and is probably allied in its origin with the idea of Bel, ‘the great mountain’ (sadu rabu).

5 The sense is, ‘if he dies, where is the proof of his love?’

p. 277

mond heart, the world not satisfied with gazing on it, 1895

‘ The glorious flag of heavenly worship?! Why in a moment is it snapped? Why such misfortune for the world, when from the tide of constant revolutions 1896

‘A way of escape was opened—but now shut again! and there is no escape from weary sorrow!’ Tathagata, possessed of fond and loving heart, now steels himself and goes away; 1897

He holds his heart* so patient and so loving, and, like the Wai-ka-ni (Vakkani ?) flower, with thoughts cast down (irresolute) and tardy, he goes depressed along the road; 1898

Or like a man fresh from a loved one’s grave, the funeral past and the last farewell taken, comes back (with anxious look). 1899

VarcGa 25. PaRINIRVANA.

When Buddha went towards the place of his Nirvama, the city of VaisAli was (as if) deserted, as when upon a dark and cloudy night the moon and stars withdraw their shining. 1900

The land that heretofore had peace, was now afflicted and distressed; as when a loving father dies, the orphan daughter yields to constant grief. 1901

Her personal grace unheeded, her clever skill but lightly thought of, with stammering lips she finds expression for her thoughts; how poor her brilliant wit and wisdom now! 1902

1 Religious sacrifices. * That is, he restrains himself.

p. 25

Her spiritual powers (spirits?) ill regulated (without attractiveness’), her loving heart? faint (poor) and fickle (false), exalted high* but without strength, and all her native grace neglected (without rule)*; 1903

Such was the case at Vaisalt; all outward show * now fallen (sorry-looking), like autumn verdure in the fields bereft of water, withered up and dry; 1904

Or like the smoke of a half-smouldering’ fire, or like those who having food before them yet forget to eat, so these forgot their common household® duties, and nought prepared they for the day’s emergencies. 1905

Thinking thus on Buddha, lost in deep reflection, silent they sat nor spoke a word. And now the lion- Li#é/avis®, manfully enduring their great sorrow, 1906

1 Shin-tung generally means ‘spiritual (miraculous) powers,’ but here it refers to the ‘spirits’ or ‘ good spirits,’ i.e. the bearing or cheerful tone of mind.

2 Without dignity.

And now the lion- Li#é/avis®, manfully enduring their great sorrow, 1906

1 Shin-tung generally means ‘spiritual (miraculous) powers,’ but here it refers to the ‘spirits’ or ‘ good spirits,’ i.e. the bearing or cheerful tone of mind.

2 Without dignity.

5 That is, her heart capable of love now poor and estranged, i.e. incapable of earnest attachment.

* The symbol ‘shing’ denotes not only ‘power’ generally, and hence used for the Sanskrit ‘gina,’ but also ‘a head-dress worn by females.’ It thus corresponds with the Greek éfovoca (1 Cor. xi. 10). The phrase in the text may therefore mean ‘her horn (head-dress) exalted, but bereft of power,’ where there is a play on the second word ‘lih’ (power).

5 ‘ Dignified and yet no ruler.’

* Outward glory.

7 Like the smoking (ashes) of a fire put out.

* Kung sz’ may mean ‘public and private,’ or as in the text.

° The difficulty here, as before, is to know whether one Likshavi is referred to, or the whole clan. We may observe that there is an Accadian root ‘lig’ or ‘lik,’ meaning ‘lion.’ Sayce, Assyrian Grammar.

p. 279

With flowing tears and doleful sighs, signifying thereby their love of kindred, destroyed for ever all their books of heresy, to show their firm adherence to the true law. 1907

Having put down all heresy (or heretics), they left it once for all? (never to return); severed from the world and the world’s doctrines, convinced that non-continuance (impermanence) was the great disease (evil). 1908

(Moreover thus they thought) : ‘The lord of men now enters the great quiet place (Nirv4za), (and we are left) without support and with no saviour; the highest lord of “means” (means of saving men) is now about to extinguish all his glory in the final ® place (of death). 1909

‘Now we indeed have lost our steadfast will, as fire deprived of fuel; greatly to be pitied is the world, now that the lord gives up his world-protecting (office), 1910

‘Even as a man bereft of spiritual power (right reason) throughout the world is greatly pitied. Oppressed by heat we seek the cooling lake, nipped by the cold we use the fire; 1911

‘But in a moment all is lost‘, the world is left without resource’; the excellent law (superlative

1 Khing-fa=saddharma.

* The passage may possibly mean that they sent away all heretics from their city; but the whole verse is obscure.

® The ‘final’ or ‘highest’ place.

‘ This is a doubtful translation; the original is sih kwoh in,
‘all openly or widely (gone).’

§ Without a place of refuge, or a lodging-place. The line literally translated is, ‘ All things that live, what refuge have they ?’

p. 25

law), indeed, is left, to frame the world anew, as a metal-caster frames anew his work!. 1912

‘The world has lost its master-guide, and, men bereaved of him, the way is lost; old age, disease, and death, self-sufficient?, now that the road is missed, pervade the world without a way. 1913

V, 25.

law), indeed, is left, to frame the world anew, as a metal-caster frames anew his work!. 1912

‘The world has lost its master-guide, and, men bereaved of him, the way is lost; old age, disease, and death, self-sufficient?, now that the road is missed, pervade the world without a way. 1913

‘What is there now throughout the world equal to overcome the springs of these great sorrows ? The great cloud’s rain alone can make the raging and excessive fire, that burns the world, go out. 1914

‘So only he can make the raging fire of covetous desire go out; and now he, the skilful maker of comparisons °, has firmly fixed his mind to leave the world! 1915

‘And why, again, is the sword of wisdom, ever ready to be used for an uninvited friend (i.e. on behalf of the friendless), only like the draught of wine given to him about to undergo the torture and to die*? 1916

‘Deluded by false knowledge the mass of living things are only born to die again; as the sharp knife divides the wood, so constant change divides the world. 1917

‘The gloom of ignorance like the deep water, lust like the rolling billow, sorrow like the float-

? This is the idea, as it seems, of the original, implying that the law of Buddha alone was left to take the place of the teacher.

2 Tsz’-tsai, independent, without control.

5 ¢ Powerful in making comparisons,’ one of Buddha’s characteristic names. The construction of these lines is unlike Chinese, and is evidently adapted from the Sanskrit original.

‘ The sense seems to be that the sword of Buddha’s wisdom, instead of rescuing the friendless, has only been used, as the executioner’s draught, to lull the pain of death.

p. 281

ing bubbles, false views (heresy) like the Makara? fish, 1918

‘(Amidst all these) the ship of wisdom only can carry us across the mighty sea. The mass of ills (diseases) are like the flowers of the (sorrow) tree, old age and all its griefs, the tangled boughs; 1919

‘Death the tree’s tap-root, deeds done in life the buds, the diamond sword of wisdom only strong enough to cut down the mundane tree! 1920

‘Ignorance (is like) the burning fire-glass, covetous desire the scorching rays, the objects of the five desires the (dry) grass, wisdom alone the water to put out the fire. 1921

‘The perfect law, surpassing every law, having destroyed the gloom of ignorance, we see the straight road leading to quietness and rest, the end of every grief and sorrow. 1922

‘And now the loving (one), converting men, impartial in his thoughts to friend or foe, the allknowing, perfectly instructed, even he is going to leave the world! 1923

‘He with his soft and finely modulated voice, his compact body and broad shoulders, he, the great Rishi*, ends his life! Who then can claim exemption? 1924

‘Enlightened, now he quickly passes hence! let

2 A mythical sea monster (see for a probable representation of it, Bharhut Stipa, plate xxxiv, fig. 2).

Who then can claim exemption? 1924

‘Enlightened, now he quickly passes hence! let

2 A mythical sea monster (see for a probable representation of it, Bharhut Stipa, plate xxxiv, fig. 2).

2 The great Rishi (Mahesi), even he has come to die, who then can claim exemption? It would seem, from this episode, that the Lik&savis were now convinced of the law of impermanence, and this was the lesson they most needed to learn, being of a proud and haughty disposition.

282 FO-SHO-HING-TSAN-KING. - V,a8.

us therefore seek with earnestness the truth, even as a man meets with the stream beside the road, then drinks and passes on. 1925

‘Inconstancy, this is the dreaded enemy—the universal destroyer—sparing neither rich nor poor; rightly perceiving this and keeping it in mind, this man, though sleeping, yet is the only everwakeful.’ 1926

Thus the LiféZavi lions, ever mindful of the Buddha’s wisdom, disquieted with (the pain of) birth and death, sighed forth their fond remembrance of the man-lion’. 1927

Retaining in their minds no love of worldly things, aiming to rise above the power of every lustful quality’, subduing in their hearts the thought of light or trivial matters, training their thoughts (hearts) (to seek) the quiet, peaceful place; 1928 _ Diligently practising (the rules) of unselfish, charitable conduct; putting away all listlessness, they found their joy in quietness and seclusion, meditating only on religious truth. 1929

And now the all-wise (omniscient), turning his body round with a lion-turn *, once more gazed upon Vaisall, and uttered this farewell verse: 1930

1 That is, of Buddha, the lion of the Sakya tribe (Sakyasimha). There is here, of course, reference to the Litsfavi lion, as contrasted with the Sakya lion. It will be well to bear in mind that the beautiful pillar described by Stephenson, Cunningham, and others, found near the site of Vais&lf, was surmounted by a ‘lion.’

* Tih, corresponding to guaa.

* In the text it is yuen shin, ‘his round or perfect body;’ in Fa4-hien the symbol is hwui, ‘ turning’ (cap. xxv). The passage in F4-hien may be translated ‘turning his body with a right-turn-look.’ Here the passage is ‘turning (yuen for hwui) his body with a lionturn ;’ in the P4li (Sacred Books of the East, vol. xi, p. 64) it is ‘he

p. 283

‘Now this, the last time this, I leave (wander forth from) Vaisélt—the land where heroes? live and flourish! Now am I going to die.’ 1931

Then gradually advancing, stage by stage* he came to Bhoga-nagara (Po-ki’a-shing), and there he rested in the Sdla® grove, where he instructed all his followers (Bhikshus) in the precepts: 1932

‘Now having gone on high (ascended into heaven)‘ I shall enter on Nirvé#a: ye must rely upon the law (religious truth)—this is your highest, strongest, vantage ground’. 1933

‘What is not found (what enters not) in Stra, or what disagrees with rules of Vinaya, opposing the one true system (of my doctrine), this must not be held by you®. 1934

p. 1933

‘What is not found (what enters not) in Stra, or what disagrees with rules of Vinaya, opposing the one true system (of my doctrine), this must not be held by you®. 1934

‘What opposes Dharma, what opposes Vinaya, or gazed at Vesali with an elephant look’ (nfgapalokitam), on which word Mr. Rhys Davids has an interesting note. The lion appears to be the favourite with Northern Buddhists, the elephant (naga) with the Southern.

1 Lih sse, generally translated ‘ Mallas;’ in Fa-hien ‘Kin kang lih sse’ has been translated by Vagrap4zi (cap. xxiv), but this is not correct; it is singular that ‘lih sse’—in old Chinese ‘lik sse’— should be applied as another term for Lik&havis. As stated above, lik is an Accadian root for ‘lion’—is the Chinese symbol ‘lik,’ strong, allied to this ?

3 The stages according to the Pali (Sacred Books of the East, vol. xi, p. 66) were from Ves&li to Bhanda-g4ma, from Bhandagama to Hatthi-gama, from Hatthi-gama to Amba-géma, from Amba-géma to Gambu-g4ma, and thence to Bhoga-nagara.

® At the Ananda Xetiya (in the P4li, as above).

‘ This is a singular phrase, ‘having ascended into heaven I shall enter Nirvaza’—it may refer to the process hereafter named through which the mind of Buddha passed (entering the dhyAnas &c.) ere he died ; but anyhow, it is a curious phrase.

5 This then is the noble, conquering place.

* It will be well to compare this sermon with that in the Pali

(op. cit. pp. 67, 68).

p. 25

what is contrary to my words, this is the result (speech) of ignorance, ye must not hold such doctrine, but with haste reject it. 1935

‘Receiving that which has been said aright (in the light)!, this is not subversive of true doctrine, this is what I have said?, as the Dharma and Vinaya say. 1936

‘Accepting that which I, the law, and the Vinaya declare, this is (the truth) to be believed. But words which neither I, the law, nor the Vinaya declare, these are not to be believed. 1937

‘Not gathering (explaining) the true and hidden meaning, but closely holding to the letter *, this is the way of foolish teachers, but contrary to my doctrine (religion) and a false way of teaching. 1938

‘Not separating the true from false, accepting in the dark without discrimination, is like a shop where gold and its alloys are sold together, justly con- .demned by all the world. 1939

‘The foolish masters, practising (the ways of) superficial wisdom, grasp not the meaning of the truth ; but to receive the law (religious doctrine) as it explains itself, this is to accept the highest mode of exposition (this is to accept the true law). 1940

' This dictum has been often quoted as illustrating the breadth
of Buddha’s teaching, ‘keep and receive the right (vidya) spoken
(words),’ or ‘whatever is according to right reason’ (see Wassiljew,
Buddhismus, pp. 18, 68).

p. 1940

® The distinction between Dharma Vinaya and ‘what I have said,’ seems to point to the numerous discourses which are called ‘Fo shwo’ (in Chinese, i.e. spoken by Buddha, Compare with this phrase the Pali‘ Tath4gatena vutto,’ see Leon Féer, Etudes, p. 192; Childers, P4li Dict. sub vutti),

* This ‘holding to the letter’ is also alluded to in the Pali (see Childers, sub voce vyafiganam).

p. 285

‘Ye ought therefore thus to investigate true principles, to consider well the true law and the Vinaya, even as the goldsmith does who melts and strikes and then selects the true (metal). 1941

‘Not to know the Sfttras and the SAstras, this is to be devoid of wisdom; not saying properly that which is proper, is like doing that which is not fit to see. 1942

‘Let all be done (accepted) in right and proper order, according as the meaning of the sentence guides, for he who grasps a sword unskilfully, does but inflict a wound upon his hand. 1943

‘Not skilfully to handle words and sentences, the meaning then is hard to know; as in the night time travelling and seeking for a house, if all be dark within, how difficult to find. 1944

‘Losing the meaning, then the law (dharma) is disregarded, disregarding the law the mind becomes confused ; therefore every wise and prudent master neglects not to discover the true and faithful meaning.’ 1945

Having spoken these words respecting the precepts of religion, he advanced to the town of Pava?; where all the Mallas (lih sse) prepared for him religious offerings of every kind. 1946

At this time a certain householder’s son *, whose

* Sacred Books of the East, vol. xi, p. 70. It would seem from the people of Pava being called Mallas that they were allied with the Likkhavis.

® There is nothing said in the text about Kunda being a worker in metals, or about the character of his offering, or its consequences on Buddha’s health. The expression ‘ householder’s son’ may be also translated a ‘householder,’ the symbol ‘tseu’ (son) being often used, as Wassiljew (Buddhismus, p. 168) has observed, as an honorific expletive.

p. 25

name was Aunda, invited Buddha to his house, and there he gave him, as an offering, his very last repast. 1947

Having partaken of it and declared the law
(preached), he onward went to the town of Kusi
(Kusinagara), crossing the river Tsae-kieuh (Tsaku)
and the Hirazyavatt (Hi-lan)'. 1948

Then in that Sala grove, a place of quiet and seclusion (hermit-rest), he took his seat: entering the golden river (Hirazyavatt) he bathed his body, in appearance like a golden mountain. 1949

p. 1948

Then in that Sala grove, a place of quiet and seclusion (hermit-rest), he took his seat: entering the golden river (Hirazyavatt) he bathed his body, in appearance like a golden mountain. 1949

Then he spake his bidding thus to Ananda; ‘Between those twin Sala trees, sweeping and watering, make a clean space, and then arrange my sittingmat (couch), 1950

‘At midnight coming, I shall die’ (enter NirvAza).
Ananda hearing the bidding of his master (Buddha),
his breath was choked with heart-sadness; 1951

But going and weeping he obeyed the instruction, and spreading out the mat he came forthwith back to his master and acquainted him. Tathagata having lain down with his head towards the north and on his right side, slept thus. 1952

Resting upon his hand as on a pillow with his feet crossed *, even as a lion-king; all grief is passed, his last-born body from this one sleep shall never rise. 1953

His followers (disciples) round him, in a circle

1 Kusinagara is the present Kasia. I do not find any reference in General Cunningham’s account of this city (Archeological Survey of India, I, 76 seq.) to the river Tsaku, but the Hirazyavatt is still known as the Hirana,

2 “With one leg resting on the other,’ Sacred Books of the East, vol, xi, p. 86.

p. 287

gathered, sigh dolefully: ‘The eye of the (great) world is now put out!’ The wind is hushed, the forest streams are silent, no voice is heard of bird or beast. 1954

The trees sweat out large flowing drops, flowers and leaves out of season singly fall, whilst men and Devas, not yet free from desire, are filled with overwhelming fear. 1955

(Thus were they) like men wandering through the arid desert, the road full dangerous, who fail to reach the longed-for hamlet; full of fear they go on still, dreading they may not find it, their heart borne down with fear they faint and droop. 1956

And now Tath4gata, aroused from sleep, addressed Ananda thus: ‘Go! tell the Mallas, the time of my decease (Nirv4za) is come; 1957

‘They, if they see me not, will ever grieve and suffer deep regret.’ Ananda listening to the bidding of his master (Buddha), weeping went along the road. 1958

And then he told those Mallas all— The lord is near to death.’ The Mallas hearing it, were filled with great, excessive grief (fear). 1959

The men and women hurrying forth, bewailing as they went, came to the spot where Buddha was; with garments torn and hair dishevelled, covered with dust and sweat they came. 1960

With piteous cries they reached the grove, as when a Deva’s day of merit (heavenly merit or enjoyment) comes to an end!, so did they bow

1 The time when a Deva’s sojourn in heaven is approaching its end is indicated by certain signs (fading of the head-garland, restlessness on his couch, &c.), on observing which there is general grief among the Devis and others, his companions.

p. 25

weeping and adoring at the feet of Buddha, grieving (to behold) his failing strength. 1961

Tathagata, composed and quiet, spake: ‘Grieve not! the time is one for joy; no call for sorrow or for anguish here; 1962

‘That which for ages I have aimed at, now am I just about to obtain; delivered now from the narrow bounds of sense, I go to the place of never-ending rest and peace (purity). 1963

‘I leave these things, earth, water, fire, and air, to rest secure where neither birth nor death can come. Eternally delivered there from grief, oh! tell me! why should I be sorrowful? 1964

‘Of yore on Strsha’s' mount, I longed to rid me of this body, but to fulfil my destiny I have remained till now with men (in the world); 1965

‘I have kept (till now) this sickly, crumbling body, as dwelling with a poisonous snake ; but now I am come to the great resting-place, all springs of sorrow now for ever stopped. 1966

‘No more shall I receive a body, all future sorrow now for ever done away; it is not meet for you, on my account, for evermore, to encourage any anxious fear.’ 1967

The Mallas hearing Buddha’s words, that he was now about to die (enter the great, peaceful, quiet state), their minds confused, their eyes bedimmed, as if they saw before them nought but blackness, 1968

With hands conjoined, spake thus to Buddha: ‘Buddha is leaving now the pain of birth and death, and entering on the eternal joy of rest (peaceful extinction); doubtless we ought to rejoice thereat. 1969

1 Near Gayé.

p. 289

‘Even as when a house is burnt a man rejoices if his friends are saved from out the flames; the gods! perhaps they rejoice—then how much more should men! 1970

‘ But—when Tathagata has gone and living things no more may see him, eternally cut off from safety and deliverance—in thought of this we grievé and sorrow. 1971

‘ Like as a band of merchants crossing with careful steps a desert, with only a single guide, suddenly he dies! 1972

‘Those merchants now without a protector, how can they but lament! The present age, coming to know their true case!, has found the ofhniscient, and looked to him, 1973

‘But yet has not obtained the final conquest ;— how will the world deride! Even as it would laugh at one who, walking o’er a mountain full of treasure, yet ignorant thereof, hugs still the pain of poverty. 1974

So spake the Mallas, and with tearful words excuse themselves to Buddha, even as an only child pleads piteously before a loving father. 1975

Buddha then, with speech most excellent, exhibited and declared the highest principle (of truth), and thus addressed the Mallas: ‘In truth, ’tis as you say; 1976

‘Seeking the way, you must exert yourselves and strive with diligence—it is not enough to have seen me! Walk, as I have commanded you; get rid of all the tangled net of sorrow; 1977

1 Men now living having learned their case, or condition, from the teaching of Buddha.

('9] U

Walk, as I have commanded you; get rid of all the tangled net of sorrow; 1977

1 Men now living having learned their case, or condition, from the teaching of Buddha.

('9] U

290 FO-SHO-HING-TSAN-KING. V, 2g.

‘Walk in the way with steadfast aim; ’tis not from seeing me this comes,— even as a sick man depending on the healing power of medicine, 1978

‘Gets rid of all his ailments easily without beholding the physician. He who does not do what I command sees me in vain, this brings no profit; 1979

‘Whilst he who lives far off from where I am, and yet walks righteously, is ever near me! A man may dwell beside me, and yet, being disobedient, be far away from me. 1980

‘Keep your heart carefully—give not place to listlessness! earnestly practise every good work. Man born in this world is pressed by all the sorrows of the long career (night) [of suffering], 1981

‘Ceaselessly troubled—without a moment’s rest, as any lamp blown by the wind!’ The Mallas all, hearing Buddha’s loving instruction, 1982

Inwardly composed, restrained their tears, and, firmly self-possessed, returned. 1983

Varca 26, MAHAPARINIRVANA.

At this time there was a Brahmaéérin whose name was Su-po-to-lo! (Subhadra); he was well known for his virtuous qualities (bhadra), leading a pure life according to the rules of morality, and protecting all living things. 1984 _

When young? he had adopted heretical views and become a recluse among unbelievers—this one, wishing to see the lord, spake to Ananda thus: 198 5

‘I hear that the system of Tathagata is of a

1 Called Subhadda in the Southern accounts. * This may also be translated ‘of small endowments.’

p. 291

singular character and very profound (difficult to fathom), and that he (has reached) the highest wisdom (anuttar4(sam)bodhi) in the world, the first of all horse-tamers!. 1986

‘(I hear moreover) that he is now about to die (reach Nirvdza), it will be difficult? indeed to meet with him again, and difficult to see those who have seen him with difficulty, even as it is to catch in a mirror the reflection of the moon. 1987

‘I now desire respectfully to see him the greatest and most virtuous guide (of men), because I seek to escape this mass of sorrow (accumulated sorrow) and reach the other shore of birth and death. 1988

‘The sun of Buddha now about to quench its rays, O! let me for a moment gaze upon him.’ The feelings of Ananda now were much affected, thinking that this request was made with a view to controversy, 1989

Or that he (i.e. Subhadra) felt an inward joy because the lord was on the eve of death. He was not willing therefore to permit the interview with Buddha (the Buddha-sight). Buddha, knowing the man’s (that one’s) earnest desire and that he was a vessel fit for true religion (right doctrine), 1990

Therefore addressed Ananda thus: ‘ Permit that heretic to advance; I was born to save mankind 3, make no hindrance therefore or excuse!’ 1991

Buddha, knowing the man’s (that one’s) earnest desire and that he was a vessel fit for true religion (right doctrine), 1990

Therefore addressed Ananda thus: ‘ Permit that heretic to advance; I was born to save mankind 3, make no hindrance therefore or excuse!’ 1991

1 Compare ‘Purisa-damma-séarathi,’ as before. We observe, again, how the reference here is to taming of ‘horses,’ in the Southern accounts to the taming of the ‘steer,’ showing the associations of the people using the figure.

3 ‘Sometimes and full seldom do Tathagatas appear in the world,’ Sacred Books of the East, vol. xi, p. 104.

* Here again the construction is inverted and un-Chinese, but

U 2

p. 26

Subhadra, hearing this, was overjoyed at heart, and his religious feelings (his feelings of joy in religion) were much enlarged, as with increased reverence he advanced to Buddha’s presence. 1992

Then, as the occasion required’, he spoke becoming words and with politeness made his salutation’, his features pleasing and with hands conjoined (he said): ‘Now I desire to ask somewhat from thee; 1993 .

‘ The world has many teachers of religion * (those who know the law) as I am myself; but I hear that Buddha has attained a way which is the end of all, complete emancipation. 1994

‘O that you would, on my account, briefly explain (your method), moisten my empty, thirsty soul (heart)! not with a view to controversy or from a desire to gain the mastery (but with sincerity I ask you so to do).’ 1995

Then Buddha, for the Brahmaf4rin’s sake, in brief recounted the eight ‘right ways’ (noble paths)—on hearing which, his empty soul (meek heart) accepted it, as one deceived accepts direction in the right road. 1996 the sense appears plain, ngo wei to gin sing, ‘I, to save men am born.’ The idea of Buddha as a saviour of men seems to be a development of his character as ‘teacher’ or ‘sage.’ It expanded afterwards in Northern Buddhism into the idea of a universal saviour, and was afterwards merged in the character of Avalokitesvara, a being ‘engaged by an eternal oath (covenant) to save all living things.’ The presence of Western modes of thought cannot be doubted here.

1 According to the occasion; or, as it was customary on such an occasion.

* Compare the P&li sarfsiyam vitisfretv4 ; ‘wen sun,’ however, in the Chinese, appears to correspond with the Pali abhivAdeti.

* These teachers are named in the Pali.

p. 293

Perceiving now, he knew that what he had before perceived was not the final way (of salvation), but now he felt he had attained what he had not before attained, and so he gave up and forsook his books of heresy. 1997

Moreover, now he rejected (turned his back) on the gloomy hindrances of doubt (moha), reflecting how by his former practices, mixed up with anger, hate, and ignorance, he had long cherished no real (good) joy’. 1998

p. 1997

For if (he argued) the ways of lust and hate and ignorance are able to produce a virtuous karman (good works), then ‘hearing much’ and ‘persevering wisdom’ (or, wisdom and perseverance (virya)) these, too, are born from lust, (which cannot be.) 1999

But if a man is able to cut down hate and ignorance, then also he puts off all consequences of works (karman), and these being finally destroyed, this is complete emancipation. 2000

Those thus freed from works are likewise freed from subtle questionings (investigation of subtle principles), (such as) what the world says ‘that all things, everywhere, possess a self-nature?.’ 2001 |

But if this be the case and therefore lust, hate, and ignorance possess a self-implanted nature, then this nature must inhere in them; what then means the word ‘deliverance ?’ 2002

For even if we rightly cause® the overthrow

1 T think Be is for x, in which case the line would be, ‘ he had long cherished works (karman) not good’ (#8).

3 This theory of a ‘self-nature’ (svabh4va) appears to have prevailed widely about the time of Asvaghosha, the Svabh4vika sect of Buddhists perhaps had their origin about this time.

’ That is, ‘by the use of right means.’

p. 26

(destruction) of hate and ignorance, yet if lust (love) remains, then there is a return of birth; even as water, cold in its nature, may by fire be heated, 2003

But when the fire goes out then it becomes cold again, because this is its constant nature; so (we may) ever know that the nature which lust has is permanent [or, ‘endurance, we may know, is the nature of lust’), and neither hearing, wisdom, or perseverance can alter it. 2004

Neither capable of increase or diminution, how can there be deliverance? I held aforetime (thus he thought) that (those things capable of) birth and death resulted thus, from their own innate nature; 2005

But now I see that such a belief excludes deliverance; for what is (born) by nature must endure so, what end can such things have? 2006

Just as a burning lamp cannot but give its light; the way (doctrine) of Buddha is the only true one, that lust, as the root-cause, brings forth the things that live (the world); 2007

Destroy this lust (love) then there is Nirvaa (quiet extinction); the cause destroyed then the fruit is not produced. I formerly maintained that ‘I’ (self) was a distinct entity (body), not seeing that it has no maker. 2008

But now I hear the right doctrine preached by Buddha, there is no ‘self’ (personal self) in all the world, for all things are produced by cause, and therefore there is no creator ({svara). 2009

If then sorrow is produced by cause (or, if then cause producing things, there is sorrow), the cause may likewise be destroyed; for if the world is cause-

p. 2009

If then sorrow is produced by cause (or, if then cause producing things, there is sorrow), the cause may likewise be destroyed; for if the world is causep. 2958produced, then is the view correct, that by destruction of the cause, there is an end. 2010

The cause destroyed, the world brought to an end, there is no room for such a thought as permanence, and therefore all my former views (he said) are ‘done away,’ and so he deeply ‘saw’ the true doctrine taught by Buddha. 2011

Because of seeds well sown in former times, he was enabled thus to understand the law on hearing it; thus he reached the good and perfect state of quietness, the peaceful, never-ending place (of rest). 2012

His heart expanding to receive the truth, he gazed with earnest look on Buddha as he slept, nor could he bear to see Tathagata depart and die (leave the world and attain Nirvdza); 2013

‘Ere yet,’ he said,‘ Buddha shall reach the term (of life) I will myself first leave the world (become extinct);’ and then with hands close joined, retiring from the holy form (face or features), he took his seat apart, and sat composed and firm}. 2014

Then giving up his life (years), he reached Nirvana, as when the rain puts out a little fire. Then Buddha spake to all his followers (Bhikshus): ‘ This my very last disciple 2015

‘Has now attained Nirv4ma, cherish him (his remains) properly. Then Buddha the first night (watch) passed, the moon bright shining and all the stars clear in their lustre, 2016

The quiet grove without a sound, moved by his great compassionate heart, declared to his disciples

1 Compare this account with the Pali (Sacred Books of the East, vol. xi, p. 110, and note).

p. 26

this his bequeathed precepts? (his testamentary rules). ‘After my Nirvaza, 2017

‘Ye ought to reverence and obey the Pratimoksha,
(receive it) as your master, a shining lamp in the
dark night, 2018

‘Or as a great jewel (treasured by) a poor man. The injunctions I have ever given, these you ought to obey and follow carefully, and treat in no way different from myself. 2019

‘Keep pure your body, words, and conduct, put from you all concerns of daily life (business), lands, houses, cattle, storing wealth or hoarding grain. 2020

‘All these should be avoided as we avoid a fiery pit; (so also) sowing the land, cutting down shrubs, healing of wounds or the practice of medicine, 2021

‘Star-gazing and astrology, forecasting lucky or unfortunate events by signs (palm signs), prognosticating good or evil, all these are things forbidden. 2022

‘ Keeping the body temperate, eat at proper times; receive no mission as a go-between ; compound no philteries ; abhor dissimulation; 2023

‘Follow right doctrine, and be kind to all that lives; receive in moderation what is given; receive but hoard not up; these are, in brief, my spoken precepts. 2024

‘These form the groundwork of my rules, these _ also are the ground of full emancipation?, Enabled

p. 2024

‘These form the groundwork of my rules, these _ also are the ground of full emancipation?, Enabled

1 These ‘bequeathed precepts’ form a separate tract in the Chinese Buddhist Canon; it is generally bound up with the ‘ Sfttra of 42 Sections.’ I have translated it in my first Report on the Chinese Buddhist Books in the Library of the India Office. [This Sftra in Chinese is called ‘an epitome of the Vinaya.’ Is it the ‘substance of the Vinaya’ referred to in the Bairat Edict of Asoka?]

* Full emancipation seems here to be a synonym of ‘Pratip. 297thus to live (relying on this law, able to live) this is rightly to receive all (other things). 2025

‘This is true wisdom which embraces all, this is the way (cause) to attain the end; this code of rules, therefore, ye should hold and keep, and never let it slip or be destroyed. 2026

‘For when pure rules of conduct are observed (not broken), then there is true religion; without these, virtue languishes; found yourselves therefore well on these my precepts (moral rules); 2027

‘Grounded thus in rules of purity, the springs of feeling (animal feeling) will be well controlled, even as the well-instructed cowherd guides well his cattle (permits them neither to loiter nor hurry on). 2028

‘Ill-governed feelings (senses), like the horse, run wild through all the six domains of sense, bringing upon us in the present world unhappiness, and in the next, birth in an evil way. 2029

‘So, like the horse ill-broken, these land us in the ditch ; therefore the wise and prudent man will not allow his senses licence. 2030

‘For these senses (organs of sense) are, indeed, our greatest foes, causes of misery; for men enamoured thus by sensuous things cause all their miseries to recur. 2031

‘Destructive as a poisonous snake, or like a savage tiger, or like a raging fire, the greatest evil in the world, he who is wise, is freed from fear of these. 2032

‘But what he fears is only this—a light and trivial heart, which drags a man to future misery (evil way moksha,’ The rules of the Pratimoksha (250 rules) were probably later in their origin than the rules here given.

p. 26

of birth)—just for a little sip of pleasure not looking at the yawning gulf (before us); 2033

‘ Like the wild elephant freed from the iron curb (ankusa), or like the ape that has regained the forest trees, such is the light and trivial heart ;—the wise man should restrain and hold it therefore. 2034

‘Letting the heart go logse without restraint, that man shall not attain Nirvasa; therefore we ought to hold the heart in check, and go apart from men and seek a quiet resting-place (hermit’s abode). 2035

‘Know when to eat and the right measure; and so with reference to the rules of clothing and of medicine; take care you do not by the food you take, encourage in yourselves a covetous or an angry mind. 2036

p. 2035

‘Eat your food to satisfy your hunger and (drink to satisfy) your thirst, as we repair an old or broken chariot, or like the butterfly that sips the flower destroying not its fragrance or its texture. 2037

‘The Bhikshu, in begging food, should beware of injuring the faithful mind of another’; if a man opens his heart in charity, think not about his capabilities (i. e. to overtax him), 2038

‘For ’tis not well to calculate too closely the strength of the ox, lest by loading him (beyond his strength) you cause him injury. At morning, noon, and night, successively, store up good works. 2039

‘During the first and after watch at night be not overpowered by sleep, but in the middle watch, with heart composed, take sleep (and rest)—be thoughtful towards the dawn of day. 2040

1 This seems to refer to the offence given by a Bhikshu in asking food, either seeking much or of different quality to that offered.

p. 299

‘Sleep not the whole night through, making the body and the life relaxed and feeble; think! when the fire shall burn the body always, what length of sleep will then be possible ? 2041

‘For when the hateful brood of sorrow rising through space, with all its attendant horrors, meeting the mind o’erwhelmed by sleep and death, shall seize its prey, who then shall waken it? 2042

‘The poisonous snake dwelling within a house can be enticed away by proper charms, so the black toad that dwells within his heart, the early waker disenchants and banishes. 2043

‘He who sleeps on heedlessly (without plan), this man has no modesty; but modesty is like a beauteous robe, or like the curb that guides the elephant. 2044

‘Modest behaviour keeps the heart composed, without it every virtuous root will die. Who has this modesty, the world applauds (calls him excellent); without it, he is but as any beast. 2045

‘If a man with a sharp sword should cut the (another’s) body bit by bit (limb by limb), let not an angry thought, or of resentment, rise, and let the mouth speak no ill word. 2046

‘Your evil thoughts and evil words but hurt yourself and not another; nothing so full of victory as patience, though your body suffer the pain of mutilation. 2047

‘For recollect that he who has this patience cannot be overcome, his strength being so firm; therefore give not way to anger or evil words towards men in power’. 2048

1 So I translate the symbol ‘kia.’

p. 26

‘ Anger and hate destroy the true law; and they destroy dignity and beauty of body; as when one dies we lose our name for beauty, so the fire of anger itself burns up the heart. 2049

‘Anger is foe to all religious merit, he who loves virtue let him not be passionate; the layman who is angry when oppressed by many sorrows is not wondered at, 2050

p. 2049

‘Anger is foe to all religious merit, he who loves virtue let him not be passionate; the layman who is angry when oppressed by many sorrows is not wondered at, 2050

‘ But he who has “ left his home?” indulging anger, this is indeed opposed to principle, as if in frozen water there were found the heat of fire. 2051

‘If indolence (an indolent mind) arises in your heart, then with your own hand smooth down your head?, shave off your hair, and clad in sombre (dyed or stained) garments, in your hand holding the begging-pot, go ask for food; 2052

‘On every side the living perish, what room for indolence? the worldly man, relying on his substance or his family, indulging in indolence, is wrong; 2053

‘How much more the religious man, whose purpose is to seek the way of rescue, who encourages within an indolent mind; this surely is impossible! 2054

‘Crookedness and truth (straightness) are in their nature opposite and cannot dwell together more than frost and fire; for one who has become religious, and practises the way of straight behaviour, a false and crooked way of speech is not becoming. 2055

‘False and flattering speech is like the magician’s

1 That is, the hermit, or professed disciple.

* Does this refer to smoothing the hair previous to shaving it off? But the sense in any case is obscure, for how could a person admit himself to the ‘ order?’

p. 301

art; but he who ponders on religion cannot speak falsely (wildly). To “covet much,” brings sorrow; desiring little, there is rest and peace. 2056

‘To procure rest (peace of mind), there must be small desire—much more in case of those who seek deliverance (salvation). The niggard dreads the much-seeking man lest he should filch away his property (wealth and jewels), 2057

‘But he who loves to give has also fear, lest he should not possess enough to give; therefore we ought to encourage small desire, that we may have to give to him who wants, without such fear. 2058

‘From this desiring-little-mind we find the way of true deliverance ; desiring true deliverance (seeking salvation) we ought to practise knowing-enough (contentment). 2059

‘A contented mind is always joyful, but joy like this is but religion’; the rich and poor alike, having contentment, enjoy perpetual rest. 2060

‘The ill-contented man though he be born to heavenly joys, because he is not contented would ever have a mind burned up by the fire of sorrow. 2061

‘The rich, without contentment, endures the pain of poverty; though poor, if yet he be contented, then he is rich indeed! 2062

‘That ill-contented man, the bounds of the five desires extending further still, (becomes) insatiable in his requirements, (and so) through the long night (of life) gathers increasing sorrow. 2063

‘Without cessation thus he cherishes his careful (anxious) plans, whilst he who lives contented, freed

1 So the line plainly means fun hi tsih shi f8, ‘joy, like this, is but religion.’

p. 26

p. 2063

‘Without cessation thus he cherishes his careful (anxious) plans, whilst he who lives contented, freed

1 So the line plainly means fun hi tsih shi f8, ‘joy, like this, is but religion.’

p. 26

from anxious thoughts about relationships (family concerns), his heart is ever peaceful and at rest. 2064

‘And so because he rests and is at peace within, the gods and men revere and do him service. Therefore we ought to put away all cares about relationship (the encumbrance of close or distant relationships). 2065

‘For like a solitary desert tree in which the birds and monkeys gather, so is it when we are cumbered much with family associations; through the long night we gather many sorrows. 2066

‘Many dependents (relationships) are like the many bands (that bind us), or like the old elephant that struggles in the mud. By diligent perseverance a man may get much profit; 2067

‘Therefore night and day men ought with ceaseless effort to exert themselves ; the tiny streams that trickle down the mountain slopes (valleys) by always flowing eat away the rock. 2068

‘If we use not earnest diligence in drilling wood in wood for fire, we shall not obtain the spark, so ought we to be diligent and persevere, as the skilful master drills the wood for fire. 2069

‘A “virtuous friend?” though he be gentle is not to be compared with right reflection (thought)— right thought kept well in the mind, no evil thing can ever enter there. 2070

‘Wherefore those who practise (a religious life) should always think about “the body” (their true condition—themselves); if thought upon oneself be

' This ‘virtuous friend’ is here, probably, to be taken in its literal sense. The ‘right reflection’ is samyak smriti, And so the others that follow are the eight portions of the holy path.

p. 303

absent, then all virtue (virtuous intentions or purposes) dies. 2071

‘For as the champion warrior relies for victory upon his armour’s strength, so “right thought” is like a strong cuirass able to withstand the six senserobbers (the robber-objects of the six senses). 2072

‘Right faith! (sam4dhi) enwraps? the enlightened heart, (so that a man) perceives the world throughout (is liable to) birth and death ; therefore the religious man should practise “samadhi.” 2073

‘Having found peace (quietness and peace) in samadhi, we put an end to all the mass of sorrows, wisdom then can enlighten us, and so we put away the rules by which we acquire (knowledge by the senses). 2074

‘By inward thought and right consideration following with gladness the directions of the “true law,” this is the way in which both lay (men of the world) and men who have left their homes (religious men) should walk. 2075

‘Across the sea of birth and death, “ wisdom” is the handy bark; “wisdom” is the shining lamp that lightens up the dark and gloomy (world). 2076