Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1then to enjoy rest, is something not resulting from religion. 525 ‘To walk religiously and afterwards to receive happiness, this is to make the fruit of religion something different from religion; but bodily exercise is but the cause of death, strength results alone from the mind’s intention; 526 ' This line, which (with the following ones) is obscure, may be literally translated, ‘a double letting-go, eternal Nirvana, where Nirvana is in the original it FR. The two extremes are worldly life and ascetic life. + The word HE, like dharma, is difficult to translate. It may mean here either ‘religion’ or ‘something formal ;’ but the idea of the whole verse seems to be this, ‘if suffering pain is a part of religion, then to enjoy rest is different from religion, therefore to practise religious austerities with the view of afterwards obtaining rest, is to make the fruit of religion something different from, or opposed to, religion itself.’ 76 FO-SHO-HING-TSAN-KING. II, 7. ‘If you remove (from conduct) the purpose of the mind, the bodily act is but as rotten wood; wherefore, regulate the mind, and then the body will spontaneously go right. 527 ‘(You say that) to eat pure things is a cause of religious merit, but the wild beasts and the children of poverty ever feed on these fruits and medicinal herbs; these then ought to gain much religious merit. 528 ‘But if you say that the heart being good then bodily suffering is the cause of further merit, (then I ask) why may not those who walk (live) in ease, also possess a virtuous heart ? 529 ‘If joys are opposed to a virtuous heart, a virtuous heart may also be opposed to bodily suffering; if, for instance, all those heretics profess purity because they use water (in various ways), 530 ‘Then those who thus use water among men, even with a wicked mind (karma), yet ought ever to be pure. But if righteousness is the groundwork of a &ishi’s purity, then the idea of a sacred spot as his dwelling, 531 ‘Being the cause of his righteousness (is wrong). What is reverenced, should be known and seen}. Reverence indeed is due to righteous conduct, but let it not redound to the place (or, mode of life).’ 532 Thus speaking at large on religious questions, they went on till the setting sun. He then beheld their rites in connection with sacrifice to fire, the drilling (for sparks) and the fanning into flame, 533 1 This is, as it seems, the meaning of the line, or it may be rendered, ‘What is esteemed of weight ought to be seen in the world.’ TI, 7. ENTERING THE PLACE OF AUSTERITIES. 77 Also the sprinkling of the butter libations, also the chanting of the mystic prayers, till the sun went down. The prince considering these acts, 534 Could not perceive the right reason of them, and was now desirous to turn and go. Then all those Brahma4érins came together to him to request him to stay; 535
2The prince considering these acts, 534 Could not perceive the right reason of them, and was now desirous to turn and go. Then all those Brahma4érins came together to him to request him to stay; 535 Regarding with reverence the dignity of Bodhisattva, very desirous, they earnestly besought him: ‘You have come from an irreligious place, to this wood where true religion flourishes, 536 ‘And yet, now, you wish to go away; we beg you, then, on this account, to stay.’ All the old Brahmaféarins, with their twisted hair and bark clothes, 537 Came following after Bodhisattva, asking him as a god? to stay a little while. Bodhisattva seeing _ these aged ones following him, their bodies worn with macerations, 538 Stood still and rested beneath a tree; and soothing them, urged them to return. Then all the Brahmaéérins, young and old, surrounding him, made their request with joined hands: 539 ‘You who have so unexpectedly arrived here, amid these garden glades so full? of attraction, why now are you leaving them and going away, to seek perfection in the wilderness ? 540 ‘As a man loving (long) life, is unwilling to let go his body, so we are even thus; would that you would stop awhile. 541 1 The original is Jy 44 jRifl; probably ji is for £f. * Iam not sure whether I understand the original, or whether there is not a mistake in the text, which is #p 54 iia | 78 FO-SHO-HING-TSAN-KING. II, 7. ‘This is a spot where Brahmans and Azshis have ever dwelt, royal Azshis and heavenly Azshis, these all have dwelt within these woods. The places on the borders of the snowy mountains, 542 ‘Where men of high birth? undergo their penance, those places are not to be compared to this. All the body of learned masters from this place have reached heaven; 543 ‘ All the learned Azshis who have sought religious merit, have from this place and northwards (found it), those who have attained a knowledge of the true law, and gained divine wisdom come not from southwards; 544 ‘If you indeed see us remiss and not earnest enough, practising rules not pure, and on that account are not pleased to stay, 545 ‘Then we are the ones that ought to go; you can still remain and dwell here, all these different Brahmaférins ever desire to find companions in their penances. 546 ‘And you, because you are conspicuous for your religious earnestness, should not so quickly cast away their society: if you can remain here, they will honour you as god Sakra, 547 ‘Yea! as the Devas pay worship to Brzhaspati * (or, Virudhakapati).’ Then Bodhisattva answered the Brahma44rins and told them what his desires were: 548 ‘I am seeking for a true method of escape, I desire solely to destroy all mundane influences; but you, with strong hearts, practise your rules as ascetics, 549 ’ Tsang-khang gin, i fe XK * Pi-lai-ho. II, 7. ENTERING THE PLACE OF AUSTERITIES. 79
3II, 7. ENTERING THE PLACE OF AUSTERITIES. 79 ‘And pay respectful attention to such visitors as may come. My heart indeed is moved with affection towards you, for pleasant conversation is agreeable to all, those who listen are affected thereby; 550 ‘And so hearing your words, my mind is strengthened in religious feeling; you indeed have all paid me much respect, in agreement with the courtesy of your religious profession; 551 ‘But now I am constrained to depart, my heart grieves thereat exceedingly, first of all, having left my own kindred, and now about to be separated from you. 552 ‘The pain of separation from associates, this pain is as great as the other, it is impossible for my mind not to grieve, as it is not to see others’ faults’. 553 ‘But you, by suffering pain, desire earnestly to obtain the joys of birth in heaven; whilst I desire to escape from the three worlds, and therefore I give up what my reason (mind) tells me must be ‘rejected*. 554 ‘The law which you practise, you inherit from the deeds of former teachers, but I, desiring to destroy all combination (accumulation), seek a law which admits of no such accident. 555 ‘And therefore I cannot in this grove delay for a longer while in fruitless discussions.’ At this time all the Brahmaéarins, hearing the words spoken by Bodhisattva, 556 1 This and the previous line might perhaps be better rendered thus, ‘A joyless life (absence of joy) is opposed to my disposition, moreover (it is my disposition) not to observe the faults of others.’ * Literally, the form (body) turning from them even as (fj) the mind rejects (3fé) ; or may it be rendered, ‘the body giving up, though the mind is still perverse.’ 80 FO-SHO-HING-TSAN-KING, II, 7. Words full of right reason and truth, very excellent in the distinction of principles, their hearts rejoiced and exulted greatly, and deep feelings of reverence were excited within them. 557 At this time there was one Brahmaéérin, who always slept in the dust, with tangled hair and raiment of the bark of trees, his eyes bleared (yellow), preparing himself in an ascetic practice (called) ‘high-nose*.’ 558 This one addressed Bodhisattva in the following words: ‘Strong in will! bright in wisdom! firmly fixed in resolve to escape (pass beyond) the limits of birth, knowing that in escape from birth there alone is rest, 559 ‘Not. affected by any desire after heavenly blessedness, the mind set upon the eternal destruction of the body (bodily form), you are indeed miraculous in appearance, (as you are) alone in the possession of such a mind. 560 ‘To sacrifice to the gods, and to practise every kind of austerity, all this is designed to secure a birth in heaven, but here there is no mortification of selfish desire, 561 ‘ There is still a selfish personal aim; but to bend the will to seek final escape, this is indeed the work of a true teacher, this is the aim of an enlightened master; 562 .
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1then to enjoy rest, is something not resulting from religion. 525 ‘To walk religiously and afterwards to receive happiness, this is to make the fruit of religion something different from religion; but bodily exercise is but the cause of death, strength results alone from the mind’s intention; 526 ' This line, which (with the following ones) is obscure, may be literally translated, ‘a double letting-go, eternal Nirvana, where Nirvana is in the original it FR. The two extremes are worldly life and ascetic life. + The word HE, like dharma, is difficult to translate. It may mean here either ‘religion’ or ‘something formal ;’ but the idea of the whole verse seems to be this, ‘if suffering pain is a part of religion, then to enjoy rest is different from religion, therefore to practise religious austerities with the view of afterwards obtaining rest, is to make the fruit of religion something different from, or opposed to, religion itself.’ 76 FO-SHO-HING-TSAN-KING. II, 7. ‘If you remove (from conduct) the purpose of the mind, the bodily act is but as rotten wood; wherefore, regulate the mind, and then the body will spontaneously go right. 527 ‘(You say that) to eat pure things is a cause of religious merit, but the wild beasts and the children of poverty ever feed on these fruits and medicinal herbs; these then ought to gain much religious merit. 528 ‘But if you say that the heart being good then bodily suffering is the cause of further merit, (then I ask) why may not those who walk (live) in ease, also possess a virtuous heart ? 529 ‘If joys are opposed to a virtuous heart, a virtuous heart may also be opposed to bodily suffering; if, for instance, all those heretics profess purity because they use water (in various ways), 530 ‘Then those who thus use water among men, even with a wicked mind (karma), yet ought ever to be pure. But if righteousness is the groundwork of a &ishi’s purity, then the idea of a sacred spot as his dwelling, 531 ‘Being the cause of his righteousness (is wrong). What is reverenced, should be known and seen}. Reverence indeed is due to righteous conduct, but let it not redound to the place (or, mode of life).’ 532 Thus speaking at large on religious questions, they went on till the setting sun. He then beheld their rites in connection with sacrifice to fire, the drilling (for sparks) and the fanning into flame, 533 1 This is, as it seems, the meaning of the line, or it may be rendered, ‘What is esteemed of weight ought to be seen in the world.’ TI, 7. ENTERING THE PLACE OF AUSTERITIES. 77 Also the sprinkling of the butter libations, also the chanting of the mystic prayers, till the sun went down. The prince considering these acts, 534 Could not perceive the right reason of them, and was now desirous to turn and go. Then all those Brahma4érins came together to him to request him to stay; 535
2The prince considering these acts, 534 Could not perceive the right reason of them, and was now desirous to turn and go. Then all those Brahma4érins came together to him to request him to stay; 535 Regarding with reverence the dignity of Bodhisattva, very desirous, they earnestly besought him: ‘You have come from an irreligious place, to this wood where true religion flourishes, 536 ‘And yet, now, you wish to go away; we beg you, then, on this account, to stay.’ All the old Brahmaféarins, with their twisted hair and bark clothes, 537 Came following after Bodhisattva, asking him as a god? to stay a little while. Bodhisattva seeing _ these aged ones following him, their bodies worn with macerations, 538 Stood still and rested beneath a tree; and soothing them, urged them to return. Then all the Brahmaéérins, young and old, surrounding him, made their request with joined hands: 539 ‘You who have so unexpectedly arrived here, amid these garden glades so full? of attraction, why now are you leaving them and going away, to seek perfection in the wilderness ? 540 ‘As a man loving (long) life, is unwilling to let go his body, so we are even thus; would that you would stop awhile. 541 1 The original is Jy 44 jRifl; probably ji is for £f. * Iam not sure whether I understand the original, or whether there is not a mistake in the text, which is #p 54 iia | 78 FO-SHO-HING-TSAN-KING. II, 7. ‘This is a spot where Brahmans and Azshis have ever dwelt, royal Azshis and heavenly Azshis, these all have dwelt within these woods. The places on the borders of the snowy mountains, 542 ‘Where men of high birth? undergo their penance, those places are not to be compared to this. All the body of learned masters from this place have reached heaven; 543 ‘ All the learned Azshis who have sought religious merit, have from this place and northwards (found it), those who have attained a knowledge of the true law, and gained divine wisdom come not from southwards; 544 ‘If you indeed see us remiss and not earnest enough, practising rules not pure, and on that account are not pleased to stay, 545 ‘Then we are the ones that ought to go; you can still remain and dwell here, all these different Brahmaférins ever desire to find companions in their penances. 546 ‘And you, because you are conspicuous for your religious earnestness, should not so quickly cast away their society: if you can remain here, they will honour you as god Sakra, 547 ‘Yea! as the Devas pay worship to Brzhaspati * (or, Virudhakapati).’ Then Bodhisattva answered the Brahma44rins and told them what his desires were: 548 ‘I am seeking for a true method of escape, I desire solely to destroy all mundane influences; but you, with strong hearts, practise your rules as ascetics, 549 ’ Tsang-khang gin, i fe XK * Pi-lai-ho. II, 7. ENTERING THE PLACE OF AUSTERITIES. 79
3II, 7. ENTERING THE PLACE OF AUSTERITIES. 79 ‘And pay respectful attention to such visitors as may come. My heart indeed is moved with affection towards you, for pleasant conversation is agreeable to all, those who listen are affected thereby; 550 ‘And so hearing your words, my mind is strengthened in religious feeling; you indeed have all paid me much respect, in agreement with the courtesy of your religious profession; 551 ‘But now I am constrained to depart, my heart grieves thereat exceedingly, first of all, having left my own kindred, and now about to be separated from you. 552 ‘The pain of separation from associates, this pain is as great as the other, it is impossible for my mind not to grieve, as it is not to see others’ faults’. 553 ‘But you, by suffering pain, desire earnestly to obtain the joys of birth in heaven; whilst I desire to escape from the three worlds, and therefore I give up what my reason (mind) tells me must be ‘rejected*. 554 ‘The law which you practise, you inherit from the deeds of former teachers, but I, desiring to destroy all combination (accumulation), seek a law which admits of no such accident. 555 ‘And therefore I cannot in this grove delay for a longer while in fruitless discussions.’ At this time all the Brahmaéarins, hearing the words spoken by Bodhisattva, 556 1 This and the previous line might perhaps be better rendered thus, ‘A joyless life (absence of joy) is opposed to my disposition, moreover (it is my disposition) not to observe the faults of others.’ * Literally, the form (body) turning from them even as (fj) the mind rejects (3fé) ; or may it be rendered, ‘the body giving up, though the mind is still perverse.’ 80 FO-SHO-HING-TSAN-KING, II, 7. Words full of right reason and truth, very excellent in the distinction of principles, their hearts rejoiced and exulted greatly, and deep feelings of reverence were excited within them. 557 At this time there was one Brahmaéérin, who always slept in the dust, with tangled hair and raiment of the bark of trees, his eyes bleared (yellow), preparing himself in an ascetic practice (called) ‘high-nose*.’ 558 This one addressed Bodhisattva in the following words: ‘Strong in will! bright in wisdom! firmly fixed in resolve to escape (pass beyond) the limits of birth, knowing that in escape from birth there alone is rest, 559 ‘Not. affected by any desire after heavenly blessedness, the mind set upon the eternal destruction of the body (bodily form), you are indeed miraculous in appearance, (as you are) alone in the possession of such a mind. 560 ‘To sacrifice to the gods, and to practise every kind of austerity, all this is designed to secure a birth in heaven, but here there is no mortification of selfish desire, 561 ‘ There is still a selfish personal aim; but to bend the will to seek final escape, this is indeed the work of a true teacher, this is the aim of an enlightened master; 562 .
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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