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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1719 ‘In former times illustrious kings, seeing the many crimes of their home and country, affecting as with poison the dwellers therein, in sorrowful disgust sought comfort in seclusion®; 720 ‘We know, therefore, that the troubles of a royal estate are not to be compared with the repose of a religious life ; far better dwell in the wild mountains*, and eat the herbs like the beasts of the field; 721 1 «In the end the body (that is, the person) ever fearful.’ 2 Following the multitude. ® The heart opposes religion (f4). * The seven-jewelled, beautiful palace hall. 5 Became hermits. * In the mountains. I take ‘lin’ in the expression ‘shan lin’ in this and other passages to be the sign of the plural. It corresponds 102 FO-SHO-HING-TSAN-KING. II, 9. ‘Therefore I dare not dwell in the wide! palace, for the black snake has its dwelling there. I reject the kingly estate and the five desires [desires of the senses], to escape such sorrows I wander thro’ the mountain wilds. 722 ‘This, then, would be the consequence of compliance, that I, who, delighting in religion, am gradually getting wisdom?, should now quit these quiet woods, and returning home, partake of sensual pleasures, 723 ‘And thus by night and day increase* my store of misery. Surely this is not what should be done! that the great leader of an illustrious tribe, having left his home from love of religion, 724 ‘And for ever turned his back upon tribal honour‘, desiring to confirm his purpose as a leader °,—that he,—discarding outward form, clad in religious garb, loving religious meditation, wandering thro’ the wilds,— 725 ‘Should now reject his hermit vestment, tread down his sense of proper shame (and give up his aim). This, though I gained heaven's kingly state, cannot be done! how much less to gain an earthly, though distinguished *, home! 726 with ‘vana’ so used in other languages (the Sinhalese, according to Childers). 1 The wide or deep palace seems to refer to the well-guarded and secure condition of a royal abode. * Am gradually increasing enlightenment. 5 Here the increase of sorrow is contrasted with the increase of wisdom, in the previous verse. * Or, on his honourable, or renowned, tribe. 5 Here the word leader (4ang fu) refers to a religious leader, in contrast with a leader of a tribe, or family. § There seems to be a fine and delicate sarcasm in these words. II, 9. THE MISSION TO SEEK THE PRINCE. 103 ‘For having spued forth lust, passion, and ignorance, shall I return to feed upon it? as a man might go back to his vomit! such misery, how could I bear? 727 ‘Like a man whose .house has caught fire, by some expedient finds a way to escape, will such a man forthwith go back and enter it again? such conduct would disgrace a man?! 728 ‘So I, beholding the evils, birth, old age, and death, to escape the misery, have become a hermit; shall I then go back and enter in, and like a fool dwell in their company? 729
2such conduct would disgrace a man?! 728 ‘So I, beholding the evils, birth, old age, and death, to escape the misery, have become a hermit; shall I then go back and enter in, and like a fool dwell in their company? 729 ‘He who enjoys a royal estate and yet seeks rescue ?, cannot dwell thus, this is no place for him; escape (rescue) is born from quietness and rest; to be a king is to add distress and poison; 730 ‘To seek for rest and yet aspire to royal condition is but a contradiction, royalty and rescue, motion and rest, like fire and water, having two principles’, cannot be united. 731 ‘So one resolved to seek escape cannot abide possessed of kingly dignity! and if you say a man may be a king‘, and at the same time prepare deliverance for himself, 732 ‘There is no certainty in this’! to seek certain 1 How would such a man be not accounted insignificant (tim, a dot or spot). 2 I have translated “kiai tuh,’ rescue; it means rescue from sorrow, or deliverance in the sense of salvation. 5 Two, or different, principles (li). « A man may occupy a kingly estate. 5 This is still opposed to certainty; or, this cannot be established. 104 FO-SHO-HING-TSAN-KING. II, 9. escape is not to risk it thus?; it is through this uncertain frame of mind that once a man gone forth is led to go back home again; 733 ‘But I, my mind is not uncertain*; severing the baited hook® of relationship, with straightforward purpose‘, I have left my home. Then tell me, why should I return again?’ 734 The great minister, inwardly reflecting, (thought), ‘The mind of the royal prince, my master‘, is full of wisdom, and agreeable to virtue *, what he says is reasonable and fitly framed”.’ 735 Then he addressed the prince and said : ‘ According to what your highness states, he who seeks religion must seek it rightly; but this is not the fitting time (for you); 736 ‘Your royal father, old and of declining years, thinking of you his son, adds grief to grief; you say indeed, “I find my joy in rescue. To go back would be apostacy®.” 737 ‘ But yet your joy denotes unwisdom °, and argues want of deep reflection; you do not see, because you seek the fruit, how vain to give up present duty’. 738 1 Certain escape, or certainty in escape, is not thus. 3 But now I have attained to certainty. * That is, taking the bait off the hook of relationship; the love of kindred is the bait. * Using a right (or straight) expedient (up4ya). 5 The purpose of the prince, the master (Aang fu). * Deep in knowledge, virtuously accordant. 7 Or, has reasonable sequence (cause and effect). * Fi-fa, opposed to religion ; or, a revulsion from religion. ® Although you rejoice, it comes forth from no-wisdom. 10 This is a free rendering; the original is,‘in fa kwan,’ which means ‘present religious consideration.’ II, 9. THE MISSION TO SEEK THE PRINCE. 105
3* Fi-fa, opposed to religion ; or, a revulsion from religion. ® Although you rejoice, it comes forth from no-wisdom. 10 This is a free rendering; the original is,‘in fa kwan,’ which means ‘present religious consideration.’ II, 9. THE MISSION TO SEEK THE PRINCE. 105 ‘There are some who say, There is “hereafter! ;” others there are who say, “ Nothing hereafter.” So whilst this question hangs in suspense, why should a man give up his present pleasure? 739 ‘If perchance there is “hereafter,” we ought to bear (patiently) what it brings?; if you say, “ Hereafter is not,” then there is not either rescue (salvation)! 740 ‘If you say, “ Hereafter is,” you would not say, “Salvation causes it*.” As earth is hard, or fire is hot, or water moist, or wind is mobile, 741 ‘“ Hereafter” is just so. It has its own distinct nature. So when we speak of pure and impure, each comes from its own distinctive nature. 742 ‘If you should say, “ By some contrivance this can be removed,” such an opinon argues folly. Every root within the moral world® (world or domain of conduct) has its own nature predetermined; 743 ‘Loving remembrance and forgetfulness, these have their nature fixed and positive; so likewise 1 A discussion now begins as to the certainty or otherwise of ‘a hereafter ;’ the words in the text which I have translated ‘hereafter,’ are ‘heou shai,’ i.e. after world. The phrase seems to correspond with the P4li ‘paro loko,’ as in the sentence, ‘N’ ev’ atthi na n’ atthi paro loko’ (see Childers’ Pali Dict., sub voce na). * We ought to trust it, whatever it is. 5 These two lines may also be translated thus, ‘If you say the after world is nothingness, then nothingness is also rescue (from the present world).’ ‘ This seems to mean that if we say there is another world, we cannot mean that escape from the present world is the cause of the future. Literally and word for word, ‘ Not-say-escape-the cause.’ * «The word ‘root’ here means ‘sense.’ The sentence seems to mean ‘every sense united with its object.’ 106 FO-SHO-HING-TSAN-KING. IT, 9. age, disease, and death, these sorrows, who can escape by strategy !? (contrivance, up4ya). 744 ‘If you say, “ Water can put out fire,” or “ Fire can cause water to boil and pass away,” (then this proves only that) distinctive natures may be mutually destructive; but nature in harmony produces living things; 745 ‘So man when first conceived within the womb, his hands, his feet, and all his separate members, his spirit and his understanding, of themselves are perfected; but who is he who does it? 746 ‘Who is he that points the prickly thorn? This too is nature, self-controlling?. And take again the different kinds of beasts, these are what they are, without desire (on their part’); 747 ‘And so, again, the heaven-born beings, whom the self-existent (Isvara) rules‘, and all the world of his creation; these have no self-possessed power of expedients; 748
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.
1719 ‘In former times illustrious kings, seeing the many crimes of their home and country, affecting as with poison the dwellers therein, in sorrowful disgust sought comfort in seclusion®; 720 ‘We know, therefore, that the troubles of a royal estate are not to be compared with the repose of a religious life ; far better dwell in the wild mountains*, and eat the herbs like the beasts of the field; 721 1 «In the end the body (that is, the person) ever fearful.’ 2 Following the multitude. ® The heart opposes religion (f4). * The seven-jewelled, beautiful palace hall. 5 Became hermits. * In the mountains. I take ‘lin’ in the expression ‘shan lin’ in this and other passages to be the sign of the plural. It corresponds 102 FO-SHO-HING-TSAN-KING. II, 9. ‘Therefore I dare not dwell in the wide! palace, for the black snake has its dwelling there. I reject the kingly estate and the five desires [desires of the senses], to escape such sorrows I wander thro’ the mountain wilds. 722 ‘This, then, would be the consequence of compliance, that I, who, delighting in religion, am gradually getting wisdom?, should now quit these quiet woods, and returning home, partake of sensual pleasures, 723 ‘And thus by night and day increase* my store of misery. Surely this is not what should be done! that the great leader of an illustrious tribe, having left his home from love of religion, 724 ‘And for ever turned his back upon tribal honour‘, desiring to confirm his purpose as a leader °,—that he,—discarding outward form, clad in religious garb, loving religious meditation, wandering thro’ the wilds,— 725 ‘Should now reject his hermit vestment, tread down his sense of proper shame (and give up his aim). This, though I gained heaven's kingly state, cannot be done! how much less to gain an earthly, though distinguished *, home! 726 with ‘vana’ so used in other languages (the Sinhalese, according to Childers). 1 The wide or deep palace seems to refer to the well-guarded and secure condition of a royal abode. * Am gradually increasing enlightenment. 5 Here the increase of sorrow is contrasted with the increase of wisdom, in the previous verse. * Or, on his honourable, or renowned, tribe. 5 Here the word leader (4ang fu) refers to a religious leader, in contrast with a leader of a tribe, or family. § There seems to be a fine and delicate sarcasm in these words. II, 9. THE MISSION TO SEEK THE PRINCE. 103 ‘For having spued forth lust, passion, and ignorance, shall I return to feed upon it? as a man might go back to his vomit! such misery, how could I bear? 727 ‘Like a man whose .house has caught fire, by some expedient finds a way to escape, will such a man forthwith go back and enter it again? such conduct would disgrace a man?! 728 ‘So I, beholding the evils, birth, old age, and death, to escape the misery, have become a hermit; shall I then go back and enter in, and like a fool dwell in their company? 729
2such conduct would disgrace a man?! 728 ‘So I, beholding the evils, birth, old age, and death, to escape the misery, have become a hermit; shall I then go back and enter in, and like a fool dwell in their company? 729 ‘He who enjoys a royal estate and yet seeks rescue ?, cannot dwell thus, this is no place for him; escape (rescue) is born from quietness and rest; to be a king is to add distress and poison; 730 ‘To seek for rest and yet aspire to royal condition is but a contradiction, royalty and rescue, motion and rest, like fire and water, having two principles’, cannot be united. 731 ‘So one resolved to seek escape cannot abide possessed of kingly dignity! and if you say a man may be a king‘, and at the same time prepare deliverance for himself, 732 ‘There is no certainty in this’! to seek certain 1 How would such a man be not accounted insignificant (tim, a dot or spot). 2 I have translated “kiai tuh,’ rescue; it means rescue from sorrow, or deliverance in the sense of salvation. 5 Two, or different, principles (li). « A man may occupy a kingly estate. 5 This is still opposed to certainty; or, this cannot be established. 104 FO-SHO-HING-TSAN-KING. II, 9. escape is not to risk it thus?; it is through this uncertain frame of mind that once a man gone forth is led to go back home again; 733 ‘But I, my mind is not uncertain*; severing the baited hook® of relationship, with straightforward purpose‘, I have left my home. Then tell me, why should I return again?’ 734 The great minister, inwardly reflecting, (thought), ‘The mind of the royal prince, my master‘, is full of wisdom, and agreeable to virtue *, what he says is reasonable and fitly framed”.’ 735 Then he addressed the prince and said : ‘ According to what your highness states, he who seeks religion must seek it rightly; but this is not the fitting time (for you); 736 ‘Your royal father, old and of declining years, thinking of you his son, adds grief to grief; you say indeed, “I find my joy in rescue. To go back would be apostacy®.” 737 ‘ But yet your joy denotes unwisdom °, and argues want of deep reflection; you do not see, because you seek the fruit, how vain to give up present duty’. 738 1 Certain escape, or certainty in escape, is not thus. 3 But now I have attained to certainty. * That is, taking the bait off the hook of relationship; the love of kindred is the bait. * Using a right (or straight) expedient (up4ya). 5 The purpose of the prince, the master (Aang fu). * Deep in knowledge, virtuously accordant. 7 Or, has reasonable sequence (cause and effect). * Fi-fa, opposed to religion ; or, a revulsion from religion. ® Although you rejoice, it comes forth from no-wisdom. 10 This is a free rendering; the original is,‘in fa kwan,’ which means ‘present religious consideration.’ II, 9. THE MISSION TO SEEK THE PRINCE. 105
3* Fi-fa, opposed to religion ; or, a revulsion from religion. ® Although you rejoice, it comes forth from no-wisdom. 10 This is a free rendering; the original is,‘in fa kwan,’ which means ‘present religious consideration.’ II, 9. THE MISSION TO SEEK THE PRINCE. 105 ‘There are some who say, There is “hereafter! ;” others there are who say, “ Nothing hereafter.” So whilst this question hangs in suspense, why should a man give up his present pleasure? 739 ‘If perchance there is “hereafter,” we ought to bear (patiently) what it brings?; if you say, “ Hereafter is not,” then there is not either rescue (salvation)! 740 ‘If you say, “ Hereafter is,” you would not say, “Salvation causes it*.” As earth is hard, or fire is hot, or water moist, or wind is mobile, 741 ‘“ Hereafter” is just so. It has its own distinct nature. So when we speak of pure and impure, each comes from its own distinctive nature. 742 ‘If you should say, “ By some contrivance this can be removed,” such an opinon argues folly. Every root within the moral world® (world or domain of conduct) has its own nature predetermined; 743 ‘Loving remembrance and forgetfulness, these have their nature fixed and positive; so likewise 1 A discussion now begins as to the certainty or otherwise of ‘a hereafter ;’ the words in the text which I have translated ‘hereafter,’ are ‘heou shai,’ i.e. after world. The phrase seems to correspond with the P4li ‘paro loko,’ as in the sentence, ‘N’ ev’ atthi na n’ atthi paro loko’ (see Childers’ Pali Dict., sub voce na). * We ought to trust it, whatever it is. 5 These two lines may also be translated thus, ‘If you say the after world is nothingness, then nothingness is also rescue (from the present world).’ ‘ This seems to mean that if we say there is another world, we cannot mean that escape from the present world is the cause of the future. Literally and word for word, ‘ Not-say-escape-the cause.’ * «The word ‘root’ here means ‘sense.’ The sentence seems to mean ‘every sense united with its object.’ 106 FO-SHO-HING-TSAN-KING. IT, 9. age, disease, and death, these sorrows, who can escape by strategy !? (contrivance, up4ya). 744 ‘If you say, “ Water can put out fire,” or “ Fire can cause water to boil and pass away,” (then this proves only that) distinctive natures may be mutually destructive; but nature in harmony produces living things; 745 ‘So man when first conceived within the womb, his hands, his feet, and all his separate members, his spirit and his understanding, of themselves are perfected; but who is he who does it? 746 ‘Who is he that points the prickly thorn? This too is nature, self-controlling?. And take again the different kinds of beasts, these are what they are, without desire (on their part’); 747 ‘And so, again, the heaven-born beings, whom the self-existent (Isvara) rules‘, and all the world of his creation; these have no self-possessed power of expedients; 748
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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