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 8 of 13
Rhys Davids and others, who describe Nirvaza as resulting from the absence of a ‘ grasping’ disposition.
5 It would seem, from the context, that the word ‘4i’ (know), in this line, is a mistake for ‘sing,’ birth.
p. 204
ease, and death, these are the great sorrows of the world. 1442
‘Rightly considering the world, we put away birth and old age, disease and death; (but now) because we see that men at large inherit sorrow caused by age, disease, and death, 1443
‘(We gather that) when born in heaven, the case is also thus; for there is no continuance there for any, and where there is no continuance there is sorrow, and having sorrow there is no “true self.” 1444
‘And if the state of “no continuance” and of sorrow is opposed to “self,” what room is there for such idea or ground for “self!?” Know then! that “sorrow” is this very sorrow (viz. of knowledge), and its repetition is “accumulation?;” 1445
‘ Destroy ° this sorrow and there is joy, the way‘ is in the calm and quiet place. The restless busy nature of the world, this I declare is at the root of pain. 1446
‘Stop then the end by choking up the source’.
1 The argument is, that there can be no personal self, in other words, no ‘soul,’ where there is no continuance, or power of independent existence. This is one of the principles of Buddhism, viz. that what has had a beginning must come to an end; the ‘soul,’ therefore, as it began with the birth of the individual, must die (and as the Buddhists said) with the individual. If we put this into modern phraseology, it will be something like this, ‘the very nature of phenomena demonstrates that they must have had a beginning, and that they must have an end’ (Huxley, Lay Sermons, P. 17).
* The sorrow of ‘accumulation’ is the second of the ‘four truths’ (according to Northern accounts).
5 «Destruction’ is the third great truth.
4 The ‘way’ is the fourth truth.
5 The sentiment here enunciated is repeated, under various forms, in Dhammapada; the first paragraph in the Sfitra of Fortytwo Sections, also, exhibits the same truth.
p. 205
Desire not either life (bhava) or its opposite; the raging fire of birth, old age, and death burns up the world on every side. 1447
‘Seeing the constant toil (unrest) of birth and death we ought to strive to attain a passive state (no-thought), the final goal of Sammata}, the place of immortality * and rest. 1448
‘All is empty! neither “ self,” nor place for “ self,” but all the world is like a phantasy; this is the way to regard ourselves, as but a heap of composite qualities (samsk4ra).’ 1449
The nobleman hearing the spoken law forthwith attained the first * degree of holiness, he emptied, as it were, the sea of birth and death, one drop* alone remaining. 1450
By practising, apart from men, the banishment of all desire he soon attained the one impersonal
p. 1450
By practising, apart from men, the banishment of all desire he soon attained the one impersonal
1 Sammata or Sammati seems to be the same as Samatha in P4li (concerning which, see Childers, P&li Dict. sub voce). The Chinese expression ‘yih sin’ (one heart) is generally equivalent to ‘sammata,’ ecstatic union. It cannot here be rendered by sam&dhi.
® The place of ‘ sweet dew’ (amrita).
* That is, of a Srotépanna. Spence Hardy, in his Manual of Buddhism, p. 218, also says that An&thapindada entered the first path after hearing the sermon; but in his account the sermon consisted of two stanzas only, ‘He who is free from evil desire attains the highest estate and is always in prosperity. He who cuts off demerit, who subdues the mind and attains a state of perfect equanimity, secures Nirvana; this is his prosperity.’ In this account the idea of ‘ prosperity’ is the same as the ‘ charity of Nirvana’ in our version.
‘ This appears to allude to the circumstance that at the dedication of the Vihara An&thapindada arrived at the third degree of holiness, after which there was but one birth (drop) more to experience before reaching Nirvaza (Manual of Buddhism, p. 220).
p. 18
condition, not! as common folk do now-a-day who speculate upon the mode of true deliverance; 1451
For he who does not banish sorrow-causing samskaras does but involve himself in every kind of question ; and though he reaches to the highest form of being, yet grasps not the one and only truth; 1452
Erroneous thoughts as to the joy of heaven are still entwined by the fast cords of lust?. The nobleman attending to the spoken law the cloud of darkness opened before the shining splendour; 1453
Thus he attained true sight, erroneous views for ever dissipated ; even as the furious winds of autumn sway to and fro and scatter all the heaped-up clouds. 1454
He argued ® not that fsvara was cause, nor did he advocate some cause heretical, nor yet again did he affirm there was no cause for the beginning of the world. 1455
‘If the world was made by fsvara deva ‘4, there should be neither young nor old, first nor after, nor the five ways of birth (transmigration); and when once born there should be no destruction. 1456
‘Nor should there be such thing as sorrow or calamity, nor doing wrong nor doing right; for all,
1 These lines appear to be by way of reflection.
* ‘Lust’ in the sense of ‘appetite.’
® Here follows a long dissertation on the subject of the ‘maker’ of the world. The theories refuted are (1) that Isvara is maker, (2) that self-nature is the cause, (3) that time is the maker, (4) that self (in the sense of ‘ universal self’) is the cause, (5) that there is no cause.
‘ Here I begin with inverted commas, as if the discourse were either spoken by Buddha or interpolated by Asvaghosha.
p. 207
both pure and impure deeds, these must come from fsvara deva. 1457
‘ Here I begin with inverted commas, as if the discourse were either spoken by Buddha or interpolated by Asvaghosha.
p. 207
both pure and impure deeds, these must come from fsvara deva. 1457
‘Again, if fsvara deva made the world there should be never question (doubt) about the fact, even as a son born of his father ever confesses him and pays him reverence. 1458
‘Men when pressed by sore calamity ought not (if fsvara be creator) to rebel against him, but rather reverence him completely, as the self-existent. Nor ought they to adore more gods than one (other Spirits). 1459
‘ Again, if fsvara be the maker he should not be called the self-existent1, because in that he is the maker now he always should have been the maker (ever making). 1460
‘But if ever making, then ever self-remembering °, and therefore not the self-existent one. And if he made without a mind (purpose) then is he like the sucking child; 1461
‘But if he made having an (ever prompting) purpose, then is he not, with such a purpose, selfexistent. Sorrow and joy spring up in all that lives, these at least are not the works of Isvara; 1462
‘For if he causes grief* and joy, he must himself
1 In the sense of ‘existing in himself’ or independently. How entirely Northern Buddhism changed its character shortly after Asvaghosha’s time, is evident from the fact that Avalokitesvara, ‘the god who looks down’ (in the sense of protector), became an object of almost universal worship, and was afterwards regarded as the creating god.
* That is, ever ‘ purposing’ to make, and so not complete in himself.
% «This question, “unde malum et quare,”’ was the question that of old met the thoughtful at every turn. And it has alwaysp. 18 have love (preference) and hate; but if he loves unduly, or has hatred, he cannot properly be named the self-existent. 1463
‘Again, if Isvara be the maker, all living things should silently submit, patient beneath the maker's power, and then what use to practise virtue? 1464
“Twere equal, then, the doing right or wrong, there should be no reward of works; the works themselves being his making, then all things are the same with him, the maker. 1465
‘But if all things are one with him, then our deeds, and we who do them, are also self-existent. But if fsvara be uncreated, then all things (being one with him) are uncreated. 1466
‘But if you say there is another cause beside him as creator, then Isvara is not the “end of all” ({svara, who ought to be inexhaustible, is not so), and therefore all that lives may after all be uncreated (without a maker). 1467
‘Thus, you see, the thought of {svara is overthrown in this discussion (s4stra); and all such contradictory assertions should be exposed; if not, the blame is ours’. 1468
‘Again, if it be said self-nature? is the maker, this done so. Many of the arguments used in the text may be found in works treating on the subject of ‘evil’ and its origin.
p. 1468
‘Again, if it be said self-nature? is the maker, this done so. Many of the arguments used in the text may be found in works treating on the subject of ‘evil’ and its origin.
1 So the passage must be translated ; but if so, it would appear, as before stated, that this discourse on the ‘maker’ is introduced here parenthetically by Asvaghosha, not as spoken by Buddha. No doubt the theories and their confutations were such as prevailed in his day.
* By self-nature, or, original nature, is evidently meant ‘svabhava.’ The theory of such a cause had evidently gained ground at this time in the North, although it seems unknown amongstp. 209 is as faulty as the first assertion; nor has either of the Hetuvidy4! sdstras asserted such a thing as this, till now. 1469
‘ That which depends on nothing cannot as a cause make that which is; but all things round us come from a cause, as the plant comes from the seed; 1470
‘We cannot therefore say that all things are produced by self-nature. Again, all things which exist (are made) spring not from one (nature) as a cause; 1471
‘And yet you say self-nature is but one, it cannot then be cause of all. If you say that that self-nature pervades and fills all places, 1472
‘If it pervades and fills all things, then certainly it cannot make them too; for there would be nothing, then, to make, and therefore this cannot be the cause. 1473
‘If, again, it fills all places and yet makes all things that exist, then it should throughout “all time” have made for ever that which is. 1474
‘But if you say it made things thus, then there is nothing to be made “in time?;” know then for certain self-nature cannot be the cause of all. 1475
‘ Again, they say that that self-nature excludes all
Southern Buddhists, N&gasena wrote a SAstra (‘of one sloka’) to disprove it.
‘ The usual Chinese expression for ‘hetuvidya’ is ‘in ming ;’ here the phrase is ‘ming in;’ but I suppose this to be either an error, or equivalent with the other. The Hetuvidy4 sastra is a treatise on the ‘ explanation of causes.’
* The argument seems to be that self-nature must have made all things from the first as they are; there is no room therefore for further creation, but things are still made, therefore self-nature cannot be the cause.
[19] Pp. 18 guzas! (modifications), therefore all things made by it ought likewise to be free from guvas. 1476
‘ But we see, in fact, that all things in the world are fettered throughout by gumas, therefore, again, we say that self-nature cannot be the cause of all. 1477
‘If, again, you say that that self-nature is different from such qualities (guzas), (we answer), since self-nature must have ever caused, it cannot differ in its nature (from itself); 1478
p. 1477
‘If, again, you say that that self-nature is different from such qualities (guzas), (we answer), since self-nature must have ever caused, it cannot differ in its nature (from itself); 1478
‘But if the world (all living things) be different from these qualities (gumas), then self-nature cannot be the cause. Again, if self-nature be unchangeable, so things should also be without decay; 1479
‘If we regard self-nature as the cause, then cause and consequence of reason should be one; but because we see decay in all things, we know that they at least are caused. 1480
‘Again, if self-nature be the cause, why should we seek to find “escape?” for we ourselves possess this nature; patient then should we endure both birth and death. 1481
‘For let us take the case that one may find “escape,” self-nature still will re-construct the evil of birth. If self-nature in itself be blind, yet ’tis the maker of the world that sees. 1482
‘On this account again it cannot be the maker, because, in this case, cause and effect would differ in their character, but in all the world around us, cause and effect go hand in hand. 1483
‘Again, if self-nature have no purpose? (aim), it
1 That is, that it is nirguza, devoid of qualities. 3 “No purpose’—no heart; if we take the two powers of soul
IV, 18. CONVERSION OF THE SUPPORTER ETC. 2iIr cannot cause that which has such purpose. We know on seeing smoke there must be fire, and cause and result are ever classed together thus. 1484
‘We are forbidden, then, to say an unthinking cause can make a thing that has intelligence. The gold of which the cup is made is gold throughout from first to last. 1485
‘Self-nature then that makes these things from first to last must permeate all it makes. Once more, if “time” is maker of the world, ’twere needless then to seek “escape,” 1486
‘For “time” is constant and unchangeable, let us in patience bear the “intervals” of time. The world in its successions has no limits, the “intervals” of time are boundless also. 1487
‘Those then who practise a religious life need not rely on “ methods” or “ expedients.” The To-lopiu Kiu-na! (Tripuna gua sdstra?), the one strange SAstra in the world, 1488
‘Although it has so many theories (utterings), yet still, be it known, it is opposed to any single cause. But if, again, you say that “self?” is maker, then surely self should make things pleasingly, 1489
‘But now things are not pleasing for oneself, how then is it said that self is maker? But if he did not wish to make things so, then he who wishes for things pleasing, is opposed to self, the maker. 1490
(according to the scholastic method) to be a ‘vis cognitiva’ and a ‘vis effectiva,’ the expression in the text appears to correspond with the latter. .
1 I do not know any other way of restoring these symbols than the one I have used. But what is the Tripuna guaa sastra?
* ‘Self’ in the sense of a ‘universal cause’ co-extensive with the things made.
P 2
.
1 I do not know any other way of restoring these symbols than the one I have used. But what is the Tripuna guaa sastra?
* ‘Self’ in the sense of a ‘universal cause’ co-extensive with the things made.
P 2
p. 18
‘Sorrow and joy are not self-existing, how can these be made by “self?” But if we allow that self was maker, there should not be, at least, an evil karman!; 1491
‘But yet our deeds produce results both good and evil, know then that “self” cannot be maker. But perhaps you say “self” is the maker according to occasion ® (time), and then the occasion ought to be for good alone; 1492
‘But as good and evil both result from “cause,” it cannot be that “self” has made it so. But if you adopt the argument—there is no maker—then it is useless practising expedients*; 1493
‘All things are fixed and certain of themselves, what good to try to make them otherwise? Deeds of every kind, done in the world, do, notwithstanding, bring forth every kind of fruit; 1494
‘ Therefore we argue all things that exist are not without some cause or other. There is both “mind” and “want of mind,” all things come from fixed causation ; 1495
‘The world and all therein is not the result of “nothing” as a cause.’ The nobleman‘ (householder), his heart receiving light, perceived throughout the most excellent system of truth, 1496
Simple, and of wisdom born; thus firmly settled
1 There should not be works producing birth in one of the evil ways. .
* J do not understand the point here; literally the passage is ‘saying self according to time makes’—the Chinese ‘ts’ui shi’ means “whenever convenient,’ or ‘at a good time ;’ so that the passage may mean ‘but if you say that self creates only when so prompted by itself.’ ,
* That is, using means for salvation or escape from sorrow.
‘ Here the narrative seems to take up the thread dropped atv. 1451.
p. 213
in the true doctrine he lowly bent in worship at the feet of Buddha and with closed hands made his request: 1497
‘I dwell indeed at SrAvastt (SAvatthi)!, a land rich in produce, and enjoying peace; Prasenagit (Pasenit)? is the great king thereof, the offspring of the “lion” family; 1498
‘His high renown and fame spread everywhere, reverenced by all both far and near. Now am I wishful there to found a Vihara, I pray you of your tenderness accept it from me. 1499
‘I know the heart of Buddha has no preferences, nor does he seek a resting-place from labour, but on behalf of all that lives refuse not my request.’ 1500
Buddha, knowing the householder’s heart, that his great charity was now the moving cause, untainted and unselfish charity, nobly considerate of the heart of all that lives 1501
(He said), ‘ Now you have seen the true doctrine, your guileless heart loves to exercise its charity, for wealth and money are inconstant treasures, twere better quickly to bestow such things on others. 1502
p. 1502
‘For when a treasury has been burnt, whatever precious things may have escaped the fire, the wise
1 She-po-ti; evidently a P4li or Prakrit form of the Sanskrit Sravasti. The Chinese explanation of this name is (as found in the next line) a ‘country of abundance.’ It has been identified by General Cunningham with Sdhet M4het.
* Po-sze-nih, i.e. Prasenagit (victorious army). With respect to this king, we know from Hiouen Thsang (Jul. II, 317) that he did not belong to the Sdkya race, but he became a convert to Buddhism. His son Virfidsaka massacred a number of the Sakyas, ‘and the ground was covered with their dead bodies as with pieces of straw’ (Jul. II, 317). The king is here described as belonging to the Simha race; probably he was a Scyth, of the same family as the Vaggis, one tribe of whom was called the ‘lion’ tribe.
p. 18
man, knowing their inconstancy, gives freely, doing acts of kindness with his saved possessions. 1503
‘But the niggard guards them carefully, fearing to lose them, worn by anxiety, but never fearing (worst of all!) “inconstancy},” and that accumulated sorrow, when he loses all! 1504
‘There is a proper time and a proper mode in charity, just as the vigorous warrior goes to battle, so is the man “able to give,” he also is an able warrior; a champion strong and wise in action. 1505
‘The charitable man is loved by all, well-known and far-renowned! his friendship prized by the gentle and the good, in death his heart at rest and full of joy! 1506
‘He suffers no repentance, no tormenting fear, nor is he born a wretched ghost or demon! this is the opening flower of his reward, the fruit that follows—hard to conjecture?! 1507
‘In all the six conditions born there is no sweet companion like pure charity; if born a Deva ora man, then charity brings worship and renown on every hand; 1508
‘If born among the lower creatures (beasts), the result of charity will follow in- contentment got; wisdom leads the way to fixed composure without dependence and without number®. 1509
‘And if we even reach the immortal path, still by continuous acts of charity we fulfil ourselves in
1 “Inconstancy,’ or ‘ death.’
* This is a singular expression, implying that the character of a good man’s final condition is difficult to describe: ‘it has not entered the heart.’
* These two lines appear to be irrelevant; nor do I understand the last phrase ‘ without number,’ in its connection with the context.
p. 215
consequence of kindly charity done elsewhere. Training ourselves in the eightfold! path of recollection, 1510
‘In every thought the heart is filled with joy, firm fixed in holy contemplation (sam4dhi), by meditation still we add to wisdom, able to see aright (the cause of) birth and death; 1511
Training ourselves in the eightfold! path of recollection, 1510
‘In every thought the heart is filled with joy, firm fixed in holy contemplation (sam4dhi), by meditation still we add to wisdom, able to see aright (the cause of) birth and death; 1511
‘Having beheld aright the cause of these, then follows in due order perfect deliverance. The charitable man discarding earthly wealth, nobly excludes the power of covetous desire; 1512
‘Loving and compassionate now, he gives with reverence and banishes all hatred, envy, anger. So plainly may we see the fruit of charity, putting away all covetous and unbelieving ways, 1513
‘The bands of sorrow all destroyed, this is the fruit of kindly charity. Know then! the charitable man has found the cause of final rescue; 1514
‘Even as the man who plants the sapling, thereby secures the shade, the flowers, the fruit (of the tree full grown); the result of charity is even so, its reward is joy and the great Nirvamza. 1515
‘The charity which unstores? wealth leads to returns of well-stored fruit. Giving away our food we get more strength, giving away our clothes we get more beauty, 1516
‘ Founding religious rest-places * (pure abodes) we
1 The eight recollections (nim); doubtless these are the eight ‘samApattis’ (attainments or endowments), concerning which we may consult Childers’ Pali Dict., sub ‘sam4patti.’
* That is, which does not store up wealth, but unstores it to give away. There seems to be here a tacit allusion to Sudatta’s wealth, which he unstored and gave in charity by purchasing the garden of Geta.
> That is, Viharas,p. 18 reap the perfect fruit of the best charity. There is a wayiof giving, seeking pleasure by it; there is a way of giving, coveting to get more; 1517
‘Some also give away to get a name for charity, others to get the happiness of heaven, others to avoid the pain of being poor (hereafter), but yours, O friend! is a charity without such thoughts, 1518
‘The highest and the best degree of charity without self-interest or thought of getting more. What your heart inclines you now to do, let it be quickly done and well completed! 1519
‘The uncertain and the lustful heart goes wandering here and there, but the pure eyes (of virtue) opening, the heart comes back and rests?!’ The nobleman accepting Buddha's teaching, his kindly heart receiving yet more light, 1520
He invited Upatishya’, his excellent friend, to accompany him on his return to Kosala; and then going round to select a pleasant site, 1521
He saw the garden of the heir-apparent, Geta, the groves and limpid streams most pure. Proceeding where the prince was dwelling, he asked for leave to buy the ground; 1522
The prince, because he valued it so much, at first was not inclined to sell, but said at last: ‘If you can cover it with gold then, but not else, you may possess it®.’ 1523
Proceeding where the prince was dwelling, he asked for leave to buy the ground; 1522
The prince, because he valued it so much, at first was not inclined to sell, but said at last: ‘If you can cover it with gold then, but not else, you may possess it®.’ 1523
* These two lines are probably proverbial, something of this kind, ‘the uncertain, amorous mind is profligate (wandering), the enlightened man comes to himself.’
2 Upatissa is the same as S4riputra. Hiouen Thsang (Jul. II, 296) says that Buddha sent Sériputra with Sudatta, to advise and counsel him.
* The famous contract between Sudatta and Geta, the heir-apparent, is well known, and may be read in all the translations of the
p. 217
The nobleman, his heart rejoicing, forthwith began to spread his gold. Then Geta said: ‘I will not give, why then spread you your gold?’ 1524
The nobleman replied, ‘ Not give; why then said you, “ Fill it with yellow gold?”’ And thus they differed and contended both, till they resorted to the magistrate. 1525 . _ Meanwhile the people whispered much about his unwonted! (charity), and Geta too, knowing the man’s sincerity, asked more about the matter: what his reasons were. On his reply, ‘1 wish to found a Vihara, 1526
‘And offer it to the Tathagata and all his Bhikshu followers,’ the prince, hearing the name of Buddha, received at once illumination, 1527
And only took one half the gold, desiring to share in the foundation: ‘ Yours is the land (he said), but mine the trees; these will I give to Buddha as my share in the offering.’ 1528
Then the noble took the land, Geta the trees, and settled both in trust on S4riputra. Then they began to build the hall, labouring night and day to finish it; 1529
Lofty it rose and choicely decorated, as one of the four kings’ palaces, in just proportions, following the lives of Buddha. There is a representation of the proceeding in plate lvii (Bharhut Stipa). I may observe here that the figure immediately in front (by the side of Geta, the prince, who is apparently giving away the trees, whilst Sudatta below him is giving the land), whistling with thumb and forefinger, and waving the robe, is typical of a number of others in these sculptures similarly engaged (see e.g. plate xiii [outer face]).
1 Or, the unwonted circumstance; or, the ‘unusual’ character of Sudatta.
p. 18
directions whith Buddha had declared the right ones; 1530
Never yet so great a miracle as this! the priests shone in the streets of Sravastt! Tathagata, seeing the divine shelter, with all his holy ones resorted to the place to rest?; 1531
No followers there to bow in prostrate service, his followers rich in wisdom only. The nobleman reaping his reward, at the end of life ascended up to heaven, 1532
Leaving to sons and grandsons a good foundation, through successive generations, to plough the field of merit. 1533
Varca 19. INTERVIEW BETWEEN FATHER AND SON.
The nobleman reaping his reward, at the end of life ascended up to heaven, 1532
Leaving to sons and grandsons a good foundation, through successive generations, to plough the field of merit. 1533
Varca 19. INTERVIEW BETWEEN FATHER AND SON.
’ Buddha in the Magadha country (employing himself in) converting all kinds of unbelievers? (heretics), entirely changed them by the one and self-same? law he preached, even as the sun drowns with its brightness all the stars. 1534
Then leaving the city of the five mountains‘ with the company of his thousand disciples, and with a
? The expression ‘to rest’ may also mean ‘to observe the rainy season rest,’ if the ordinance of Wass had been enacted at this time.
* ‘T tau,’ different persuasions. It was during Buddha’s stay near Régagrzha that different rules for the direction of the ‘Order’ were framed. See Romantic Legend, p. 340 seq. There is no reference in our text to the stately march of Buddha to Kapilavastu, or of the different messages sent to him, as related by Bigandet, p. 160, and in Hardy’s Manual of Buddhism, pp. 198, 199, also Romantic Legend, p. 349.
3 Yih-mi-fa, ‘ one-taste law,’
* That is, Ragagrzha; the city surrounded by five mountains.
p. 219
great multitude who went before and came after him, he advanced towards the Ni-kin! mountain, 1535
Near Kapilavastu; and there he conceived in himself a generous purpose to prepare an offering according to his religious doctrine? to present to his father, the king. 1536
And now in anticipation of his coming the royal teacher (purohita) and the chief minister had sent forth certain officers and their attendants to observe on the right hand and the left (what was taking place); and they soon espied him (Buddha) as he advanced or halted on the way. 1537
Knowing that Buddha was now returning to his country they hastened back * and quickly announced the tidings, ‘The prince who wandered forth afar to obtain enlightenment, having fulfilled his aim, is now coming back.’ 1538
The king hearing the news was greatly rejoiced, and forthwith went out with his gaudy equipage to meet (his son); and the whole body of gentry (sse) belonging to the country, went forth with him in his company. 1539
Gradually advancing he beheld Buddha from afar, his marks of beauty sparkling with splendour two-
1 This may be the Nyagrodhba garden alluded'to by Spence Hardy, Manual of Buddhism, p. 200, and also in the Romantic Legend, p. 350. The symbols ni-kin, however, seem to have some other equivalent, such as Nigantha. .
* This of course means ‘a religious offering,’ or ‘service of religion,’ i.e. agreeable to religion.
® There is no reference here to their conversion as in the Southern accounts. The account in the Manual of Buddhism, p. 200, of the king’s preparation to meet his son, bears the appearance of a late date, and in exaggeration surpasses all we find in the Northern books,
p. 19
The account in the Manual of Buddhism, p. 200, of the king’s preparation to meet his son, bears the appearance of a late date, and in exaggeration surpasses all we find in the Northern books,p. 19 fold greater than of yore; placed in the middle of the great congregation he seemed to be even as Brahma raga. 1540
Descending from his chariot and advancing with dignity, (the king) was anxious lest there should be any religious! difficulty (in the way of instant recognition); and now beholding his beauty he inwardly rejoiced, but his mouth found no words to utter. 1541
He reflected, too, how that he was still dwelling among the unconverted throng, whilst his son had advanced and become a saint (Ashi); and although he was his son, yet as he now occupied the position of a religious lord?, he knew not by what name to address him. 1542
Furthermore he thought with himself how he had long ago desired earnestly (this interview), which now had happened unawares? (without arrangement). Meantime his son in silence took a seat, perfectly composed and with unchanged countenance. 1543
Thus for some time sitting opposite each other, with no expression of feeling (the king reflected thus)*, ‘How desolate and sad does he now make my heart, as that of a man, who, fainting, longs for water, upon the road espies a fountain pure and cold; 1544
‘With haste he speeds towards it and longs to
1 That is, whether religion required a greeting first from him, the father.
3 An Arhat or distinguished saint.
* Without any summons.
‘I supply this (as in many other cases); in the text we are without direction when and where to bring in these explanatory phrases.
p. 221
drink, when suddenly the spring dries up and disappears. Thus, now I see my son, his well-known features as of old; 1545
‘But how estranged his heart! and how his manner high and lifted up! There are no grateful outflowings of soul, his feelings seem unwilling to express themselves ; cold and vacant (there he sits); and like a thirsty man before a dried-up fountain (so am I).’ 1546
Still distant thus (they sat), with crowding thoughts rushing through the mind, their eyes full met, but no responding joy; each looking at the other, seemed as one who thinking of a distant friend, gazes by accident upon his pictured form’. 1547
‘That you’ (the king reflected) ‘who of right might rule the world, even as that MAndhatzz raga, should now go begging here and there your food! what joy or charm has such a life as this? 1548
‘Composed and firm as Sumeru *, with marks of beauty bright as the sunlight, with dignity of step like the ox king, fearless as any lion, 1549
‘And yet receiving not the tribute of the world, but begging food sufficient for your body’s nourishment!’ Buddha, knowing his father’s mind, still kept to his own filial purpose. 1550
And then to open out his* mind, and moved with
p. 1550
And then to open out his* mind, and moved with
1 This translation is doubtful; there is some question as to the correct reading.
® Buddha is often called ‘the golden mountain,’ and in this particular, as in many others, there is in Buddhism a marked resemblance with traditions known among primitive races; Bel, for example, is called ‘the great mountain.’
’ That is, as I understand it, to move his father’s mind. It may be understood, however, in the sense of carrying out his own purpose.
p. 19
pity for the multitude of people, by his miraculous power he rose in mid-air, and with his hands (appeared) to grasp the sun and moon, 1551
Then he walked to and fro in space, and underwent all kinds of transformation, dividing his body into many parts, then joining all in one again. 1552
Treading firm on water as on dry land, entering the earth as in the water, passing through walls of stone without impediment, from the right side and the left water and fire produced?! 1553
The king, his father, filled with joy, now dismissed all thought of son and father*; then upon a lotus throne, seated in space, he (Buddha) for his father’s sake declared the law. 1554
‘I know that the king’s heart (is full of) love and recollection, and that for his son’s: sake he adds grief to grief; but now let the bands of love that bind him, thinking of his son, be instantly unloosed and utterly destroyed. 1555
‘Ceasing from thoughts of love, let your calmed mind receive from me, your son, religious nourishment; such as no son has offered yet to father, such do I present to you the king, my father. 1556
‘And what no father yet has from a son received, now from your son you may accept, a gift miraculous for any mortal king to enjoy, and seldom had by any heavenly king! 1557
‘The way superlative of life immortal‘ (sweet
1 Here we have an account of the grotesque miracles that distinguish this part of the narrative in all Northern Buddhist books; see Romantic Legend, p. 352.
® This is probably the twin-miracle (yamaka-p4sihariya) referred to by Mr. Rhys Davids, Birth Stories, p. 105 n.
8 That is, of the relative duties of father and son.
‘ This phrase, ‘the way of sweet dew,’ I can only restore to ‘thep. 223 dew) I offer now the Mahdaraga; from accumulated deeds comes birth, and as the result of deeds comes recompense; 1558
‘Knowing then that deeds bring fruit, how diligent should you be to rid yourself of worldly deeds! how careful that in the world your deeds should be only good and gentle! 1559
‘Fondly affected by relationship or firmly bound by mutual ties of love, at end of life the soul (spirit) goes forth alone,—then, only our good deeds befriend us— 1560
‘Whirled in the five ways of the wheel of life, three kinds of deeds produce three kinds of birth}, and these are caused by lustful hankering, each kind different in its character. 1561
p. 1561
‘Deprive these of their power by the practice now of (proper) deeds of body and of word ; by such right preparation day and night strive to get rid of all confusion of the mind and practise silent (contemplation); 1562
‘Only this brings profit in the end, besides this there is no reality; for be sure! the three worlds are but as the froth and bubble of the sea. 1563
‘Would you have pleasure, or would you practise that which brings it near ? then prepare yourself by way of immortality ;’ of course it means ‘immortality’ (amritam) according to Buddhist ideas, that is, Nirvaza. Childers tells us that ‘ Buddhaghosa says that Nirvaua is called amata, because not being born it does not decay or die’ (P4li Dict., sub amatam). This definition of Nirvana is the usual one found in Chinese books, that state which admits ‘neither of birth nor death.’
1 Referring to the three inferior kinds of birth, as a beast, a preta, or in hell.
p. 19
deeds that bring the fourth birth?: but (still) the five ways in the wheel of birth and death are like the uncertain wanderings of the stars; 1564
‘For heavenly beings too must suffer change: how shall we find with men (a hope of) constancy; Nirvaza! that is the chief rest; composure! that the best of all enjoyments! 1565
‘The five indulgences (pleasures) enjoyed by mortal kings are fraught with danger and distress, like dwelling with a poisonous snake; what pleasure, for a moment, can there be in such a case ? 1566
‘The wise man sees the world as compassed round with burning flames; he fears always, nor can he rest till he has banished, once for all, birth, age, and death. 1567
‘Infinitely quiet is the place where the wise man finds his abode; no need of arms (instruments) or weapons there! no elephants or horses, chariots or soldiers there! 1568
‘Subdued the power of covetous desire and angry thoughts and ignorance, there’s nothing left in the wide world to conquer! Knowing what sorrow is, he cuts away the cause of sorrow; 1569
‘This destroyed, by practising right means, rightly enlightened in the four true principles *, he casts off fear and escapes the evil ways of birth.’ The king when first he saw his wondrous spiritual power (of miracle) rejoiced in heart; 1570
But now his feelings deeply affected by the joy of (hearing) truth, he became a perfect vessel for receiving true religion, and with clasped hands he
1 The ‘fourth birth’ would be as ‘a man ;’ but it may refer here to birth as ‘a Deva.’ 8 That is, in the ‘four truths,’
p. 225
breathed forth his praise: ‘Wonderful indeed! the fruit of your resolve (oath)! completed thus! 1571
‘Wonderful indeed! the overwhelming sorrow passed away! Wonderful indeed, this gain to me! At first my sorrowing heart was heavy, but now my sorrow has brought forth only profit! 1572
the fruit of your resolve (oath)! completed thus! 1571
‘Wonderful indeed! the overwhelming sorrow passed away! Wonderful indeed, this gain to me! At first my sorrowing heart was heavy, but now my sorrow has brought forth only profit! 1572
‘Wonderful indeed! for now, to-day, I reap the full fruit of a begotten son. It was right he should reject the choice pleasures of a monarch (conqueror); it was right he should so earnestly and with diligence practise penance; 1573
‘It was right he should cast off his family and kin; it was right he should cut off every feeling of love and affection. The old Azshi kings boasting of their penance gained no merit; 1574
‘But you, living in a peaceful, quiet place, have done all and completed all; yourself at rest now you give rest to others, moved by your mighty sympathy (compassion) for all that lives! 1575
‘If you had kept your first estate with men, and as a Kakravartin monarch ruled the world, possessing then no self-depending power of miracle, how could my soul have then received deliverance? 1576
‘Then there would have been no excellent law declared, causing me such joy to-day; no! had you been a universal sovereign, the bonds of birth and death would still have been unsevered; 1577
‘But now you have escaped from birth and death; the great pain of transmigration overcome, you are able, for the sake of every creature, widely to preach the law of life immortal (sweet dew), 1578
! That is, the oath to become enlightened and a deliverer. [19] Q
p. 19
‘And to exhibit thus your power miraculous, and (show) the deep and wide power of wisdom; the grief of birth and death eternally destroyed, you now have risen far above both gods and men. 1579
‘You might have kept the holy state of a Kakravartin monarch; but no such good as this would have resulted. Thus his words of praise concluded, filled with increased reverence and religious love, 1580
He who occupied the honoured place of a royal father, bowed down respectfully and did obeisance. Then all the people of the kingdom, beholding Buddha's miraculous power, 1581
And having heard the deep and excellent law, seeing, moreover, the king’s grave reverence, with clasped hands howed down and worshipped. Possessed with deep portentous thoughts, 1582
Satiated with sorrows attached to lay-life, they all conceived a wish to leave their homes!. The princes, too, of the Sakya tribe, their minds enlightened to perceive the perfect fruit of righteousness, 1583
Entirely satiated with the glittering joys of the world, forsaking home, rejoiced to join his company (become hermits). Ananda, Nanda, Kin-pi (Kimbila)?, Anuruddha, 1584
Nandupananda, with Auzdadana , all these principal nobles and others of the Sakya family, 1585
* That is, to become mendicants, or religious followers of Buddha.
Ananda, Nanda, Kin-pi (Kimbila)?, Anuruddha, 1584
Nandupananda, with Auzdadana , all these principal nobles and others of the Sakya family, 1585
* That is, to become mendicants, or religious followers of Buddha.
* The conversion of Nanda &c. is referred to in Spence Hardy’s Manual of Buddhism, p. 227. I have restored Kin-pi to Kimbila from this authority, p. 228. Perhaps also in the Romantic Legend, p- 386, it ought to have been so restored.
§ Kun-fa-to-na. I do not remember having met with this name before. It may be meant for Khandaka, see Schiefner, ‘ Lebensbeschreibung Sakyamuni’s,’ p. 266.
p. 227
From the teaching of Buddha became disciples and accepted the law. The sons of the great minister of state, Uddyin being the chief, 1586
With all the royal princes following in order became recluses. Moreover, the son of Atalt, whose name was Upéli, 1587
Seeing all these princes and the sons of the chief minister becoming hermits, his mind opening for conversion, he, too, received the law of renunciation. 1588
The royal father seeing his son possessing the great qualities of Azddhi, himself entered on the calm flowings (of thought), the gate of the true law of eternal life. 1589
Leaving his kingly estate and country, lost in meditation, he drank sweet dew. Practising (his religious duties) in solitude, silent and contemplative he dwelt in his palace, a royal Rishi. 1590
Tath4gata following a peaceable? life, recognised fully by his tribe, repeating the joyful news of religion,. gladdened the hearts of all his kinsmen hearing him. 1591
And now, it being the right time for begging food, he entered the Kapila country (Kapilavastu) ; in the city all the lords and ladies, in admiration, raised this chant of praise: 1592
‘Siddhartha! fully enlightened! has come back again!’ The news flying quickly in and out of doors, the great and small came forth to see him; 1593
Every door and every window crowded, climbing on shoulders?, bending down the eyes, they gazed
1 Or, living in peaceful prosecution of his work. § Or it may be ‘shoulder to shoulder.’
Q2
p. 19
upon the marks of beauty on his person, shining and glorious! 1594
Wearing his Kashaya garment outside, the glory of his person from within shone forth, like the sun’s perfect wheel ; within, without, he seemed one mass of splendour’. 1595
Those who beheld were filled with sympathising * joy; their hands conjoined, they wept (for gladness) ®; and so they watched him as he paced with dignity the road, his form collected, all his organs wellcontrolled! 1596
His lovely body exhibiting the perfection ‘ of religious beauty, his dignified compassion adding to their regretful joy! his shaven head, his personal beauty sacrificed! his body clad in dark and sombre vestment, 1597
p. 1596
His lovely body exhibiting the perfection ‘ of religious beauty, his dignified compassion adding to their regretful joy! his shaven head, his personal beauty sacrificed! his body clad in dark and sombre vestment, 1597
His manner natural and plain, his unadorned appearance; his circumspection as he looked upon the earth in walking! ‘He who ought to have had held over him the feather-shade’ (they said), ‘whose hands should grasp “the reigns of the flying® dragon,” 1598
‘See how he walks in daylight on the dusty road! holding his alms-dish, going to beg! Gifted enough to tread down every enemy, lovely enough to gladden woman’s heart, 1599
* The glory of his person within and without, together, like a mass of light.
* Compassion and joy.
* That is, they wept for pity and for joy.
* Manifesting religious uprightness or rectitude.
® This appears to be a Chinese phrase, adapted perhaps from some expression in the Sanskrit original signifying ‘supreme power.’
p. 229
‘With glittering vesture and with godlike crown reverenced he might have been by servile crowds! But now, his manly beauty hidden, with heart restrained, and outward form subdued, 1600
‘Rejecting the much-coveted and glorious apparel, his shining body clad with garments grey, what aim, what object, now! Hating the five delights that move the world, 1601
‘Forsaking virtuous wife and: tender child, loving the solitude, he wanders friendless; hard, indeed, for virtuous wife through the long night}, cherishing her grief; 1602
‘And now to hear he is a hermit! She enquires not now (so lost to life) of the royal Suddhodana if he has seen his son or not! 1603
‘But as she views his beauteous person, (to think) his altered form is now a hermit’s! hating his home, still full of love; his father, too, what rest for him (they say)! 1604
‘And then his loving child R4hula, weeping with constant sorrowful desire! And now to see no change, or heart-relenting ; and this the end of such enlightenment! 1605
‘All these attractive marks, the proofs of a religious calling, whereas, when born, all said, these are marks of a “great man,” who ought to receive tribute from the four seas! 1606
‘And now to see what he has come to! all these predictive words vain and illusive. Thus they talked together, the gossiping multitude, with confused accents. 1607
Tathagata, his heart unaffected, felt no joy and
1 Le. her life of widowhood.
p. 19
no regret. But he was moved by equal love to all the world, his one desire that men should escape the grief of lust; 1608
To cause the root of virtue to increase, and for the sake of coming ages, to leave the marks of self-denial! behind him, to dissipate the clouds and mists of sensual desire, 1609
But he was moved by equal love to all the world, his one desire that men should escape the grief of lust; 1608
To cause the root of virtue to increase, and for the sake of coming ages, to leave the marks of self-denial! behind him, to dissipate the clouds and mists of sensual desire, 1609
He entered, thus intentioned, on the town to beg. He accepted food both good or bad, whatever came, from rich or poor, without distinction ; having filled his alms-dish, he then returned back to the solitude. 1610
Varca 20. RECEIVING THE GETAVANA VIHARA.
The lord of the world, having converted? the people of Kapilavastu according to (their several) circumstances *, his work being done, he went with the great body of his followers, 1611
And directed his way to the country of Kosala, where dwelt king Prasenagit (Po-se-nih). The Getavana was now fully adorned, and its halls and courts carefully prepared; 1612
The fountains and streams flowed through the garden which glittered with flowers and fruit; rare birds sat by the pools (water side), and on the land
1 Little desire.
3 The expression in the original is ‘having opened for conversion.’
® It is not necessarily ‘according to their circumstances,’ but it may also be rendered ‘according to circumstances,’ or ‘as the occasion required.’
p. 231
they sang in sweet concord, according to their kind; 1613
Beautiful in every way as the palace of Mount Kilas (Kaildsa)!, (such was the Getavana.) Then the noble friend of the orphans, surrounded by his attendants, who met him on the way, 1614
Scattering flowers and burning incense, invited the lord to enter the Getavana. In his hand he carried a golden dragon-pitcher ?, and bending low upon his knees he poured the flowing water 1615
As a sign of the gift of the Getavana Vih4ra for the use of the priesthood throughout the world *. The lord then received it, with the prayer‘ that ‘overruling all evil influences it might give the kingdom permanent rest, 1616
‘And that the happiness of Anathapizdada might flow out in countless streams.’ Then the king Prasenagit, hearing that the lord had come, 1617
With his royal equipage went to the Getavana to worship at the lord’s feet®. (Having arrived) and
1 Mount Kail4sa, the fabulous residence of Kuvera ; the paradise of Siva.
2 In the Barahut sculpture there is a figure carrying a pitcher in the act of pouring out the water ; but the figure is not kneeling.
5 «The four quarters,’ that is, ‘the world.’
‘<The prayer,’ the ‘devout incantation;’ it has often been questioned whether ‘prayer’ is possible with Buddhists; the expression in the Chinese is the same as that used for prayer in other books; but it may of course denote sincere or earnest desire, coming from the heart.
5 There are various representations of Prasenagit going to the Getavana in the Barahut sculptures. In plate xiii (Cunningham’s Barahut) the Vih4ra is represented, the wheel denoting the sermon which Buddha preached; the waving of garments and whistling with fingers denoting the joy of the hearers.
p. 20
taken a seat on one side, with clasped hands he spake to Buddha thus: 1618
‘O that my unworthy and obscure kingdom should thus suddenly have met such fortune! For how can misfortunes or frequent calamities possibly affect it, (in the presence of) so great a man? 1619 _ ‘And now that I have seen your sacred features, I may perhaps partake of the converting streams of your teaching. A town although it is composed of many sections’, yet both ignoble and holy persons may enter the surpassing® stream; 1620
‘And so the wind which fans the perfumed grove causes the scents to unite and form one pleasant breeze; and as the birds which collect on Mount Sumeru (are many), and the various shades that blend in shining gold, 1621
‘So an assembly may consist of persons of different capacities, Mdividually insignificant, but a glorious body. The desert master by nourishing the Ashi, procured a birth as the san-tsuh (three leg or foot) star®; 1622
‘Worldly profit is fleeting and perishable, religious (holy) profit is eternal and inexhaustible; a man though a king is full of trouble, a common man, who is holy, has everlasting rest.’ 1623
1 I cannot be sure of this translation ; yet I can suggest no other.
The line is if He B Ju rin:
* «The victorious stream;’ this may refer to the Rapti, on the banks of which SrAvasti was situated. The object of the allusion is that as both rich and poor, noble and ignoble may enter the stream of the river, so all may seek the benefit of the stream of religious doctrine,
* I am unable to explain the reference here; nor do I know what the ‘three-footed star’ can be.
p. 233
Buddha knowing the state of the king’s heart,— that he rejoiced in religion as Sakraraga !,—considered the two obstacles that weighted him, viz. too great love of money, and of external pleasures?; 1624
Then seizing the opportunity, and knowing the tendencies of his heart, he began, for the king’s sake, to preach: ‘Even those who, by evil karman, have been born in low degree, when they see a person of virtuous character, feel reverence for him; 1625
‘How much rather ought an independent‘ king, who by his previous conditions of life has acquired much merit, when he encounters Buddha, to conceive even more reverence. Nor is it difficult to understand, 1626
‘That a country should enjoy more rest and peace, by the presence of Buddha, than if he were not to dwell therein’. And now, as I briefly declare my law, let the Mahéraga listen and weigh my words, 1627
‘And hold fast that which I deliver! See now the end of my perfected merit®, my life is done,
And now, as I briefly declare my law, let the Mahéraga listen and weigh my words, 1627
‘And hold fast that which I deliver! See now the end of my perfected merit®, my life is done,
1 General Cunningham (Barahut Stfipa, plate xiii) has remarked that the Preaching Hall visited by Prasenagit resembles in detail the Palace of Sakraraga; the reference in the text seems to allude to this.
* Reference is often made in Buddhist books to the self-indulgence of king Prasenagit. Compare section xxix of the Chinese Dhammapada.
® That is, in consequence of evil deeds.
‘ This expression ‘tsze tsai,’ which I render ‘independent,’ means ‘self-sufficient,’ or ‘self-existing ;’ the reference is probably to a lord paramount (samrég).
5 This exordium appears intended to take down the pride of the king.
* Buddha points to himself as having gained the end of all hisp. 20 there is for me no further body or spirit, but freedom from all ties of kith or kin! 1628
‘The good or evil deeds we do from first to last (beginning to end) follow us as shadows; most exalted then the deeds (karman) of the king of the law?. The prince* (son) who cherishes his people, 1629
‘In the present life gains renown, and hereafter ascends to heaven; but by disobedience and neglect of duty, present distress is felt and future misery! 1630
‘As in old times Lui-’ma (lean horse)® raga, by obeying the precepts, was born in heaven, whilst Kin-pu (gold step) raga, doing wickedly, at the end of life was born in misery. 1631
‘ Now then, for the sake of the great king, I will briefly relate the good and evil law (the law of good and evil). The great requirement‘ is a loving heart! to regard the people as we do an only son, 1632
‘Not to oppress, not to destroy; to keep in due check every member of the body, to forsake unrighteous doctrine and walk in the straight path; not to exalt oneself by treading down others (or inferiors), 1633
‘But to comfort and befriend those in sufferprevious meritorious conduct, in the attainment of his present condition.
1 Dharmar4ga, an epithet of every Buddha (Eitel).
* The symbol here stands for ‘son;’ it may mean ‘prince’ in the sense of ‘son of the king of the law’ (f& wang tseu), which is a common one in Buddhist books, and is often rendered by ‘Kumara bhita.’
3 Lui-’ma may be a phonetic equivalent of the name of the king, or a translation of the name, viz. Krisfsva. So also in the next line Hiranyakasipu may be meant.
‘ The ‘great deficiency,’ or ‘the great need.’
p. 235
ing; not to exercise oneself in false theories? (treatises), nor to ponder much on kingly dignity (strength), nor to listen to the smooth words of false teachers; 1634
‘Not to vex oneself by austerities, not to exceed (or transgress) the right rules of kingly conduct, but to meditate on Buddha and weigh his righteous law, and to put down and adjust all that is contrary to religion; 1635
‘To exhibit true superiority by virtuous conduct and the highest exercise of reason, to meditate deeply on the vanity of earthly things, to realise the fickleness of life by constant recollection; 1636
‘To exalt the mind to the highest point of reflection, to seek sincere faith (truth) with firm purpose ; to retain an inward sense of happiness resulting from oneself’, (and to look forward to) increased happiness hereafter; 1637
‘To lay up a good name for distant ages, this will secure the favour of Tathagata®, as men now loving sweet fruit will hereafter be praised by their descendants‘. 1638
‘ There is a way of darkness out of light’, there is a way of light out of darkness; there is darkness which follows after the gloom (signs of gloom),
1 In false theories and ‘ vidy4s’ (ming).
3 Self-dependent happiness.
® Whether the phrase ‘gu-lai’ ought to be here translated Tath4gata, or whether it refers simply to ‘future generations,’ is a question.
‘ This again is an uncertain translation, although the meaning is plain, that those who here love ‘sweet fruit,’ will not set their children’s teeth on edge hereafter.
5 In this and the following lines the reference is apparently to the possibility of growing worse or better by our deeds.
p. 30
there is a light which causes the brightening of light. 1639
‘The wise man leaving first principles’, should go on to get more light?; evil words will be repeated far and wide by the multitude, but there are few to follow good direction; 1640
‘It is impossible however to avoid result of works, the doer cannot escape; if there had been no first works, there had been in the end no result of doing, 1641
‘— No reward for good, no hereafter joy —; but because works are done, there is no escape. Let us then practise good works; 1642
‘(Let us) inspect our thoughts that we do no evil, because as we sow so we reap*. As when enclosed in a four-stone [stone or rock-encircled] mountain, there is no escape or place of refuge for any one, 1643
‘So within this mountain-wall of old age, birth, disease, and death, there is no escape for the world’. Only by considering and practising the true law can we escape from this sorrow-piled mountain. 1644
‘There is, indeed, no constancy in the world, the end of the pleasures of sense is as the lightning flash, whilst old age and death are as the piercing bolts; what profit, then, in doing (practising) iniquity®! 1645
1 San p’hin, the ‘three sections.’
* «Qught to learn from first to last, illumination.’ Does it refer to books or vidy4s (ming) of instruction?
® There is not such a thing as ‘not making fruit,’ or the fruit of ‘not making ;’ but the former is the more likely. ‘Fruit,’ of course, refers to the result of works.
* «Because as we ourselves do, we ourselves receive.’