Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1And 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 ‘For if they had a means of causing birth, there would be also (means) for controlling death, and then what need of self-contrivance, or seeking for deliverance ? 749 ‘There are those who say, “15” (the soul) is the cause of birth, and others who affirm, “I” (the soul) is the cause of death. There are some who say, 1 The word translated ‘strategy’ is of very frequent occurrence. It means contrivance, use of means to an end. * Tsz’ in, ‘of itself’ 5 This line seems to mean that these beasts are made, or come into being, without desire on their part. ‘ I have supposed that the symbol y= in the text is for =: but the first symbol may be retained, and then the passage would mean ‘whom the self-existent made.’ ® The word ‘I’ here seems to mean ‘the self,’ or, the soul. II, 9. THE MISSION TO SEEK THE PRINCE. 107 “ Birth comes from nothingness, and without any plan of ours we perish'.” 750 ‘ Thus one is born a fortunate child, removed from poverty, of noble family, or learned in testamentary lore of Rzshis, or called to offer mighty sacrifices to the gods, 751 ‘Born in either state, untouched by poverty, then their famous name becomes to them “ escape,” their virtues handed down by name to us?; yet if these attained their happiness (found deliverance), 752 ‘Without contrivance of their own, how vain and fruitless is the toil of those who seek “escape.” And you, desirous of deliverance, purpose to practise some high expedient, 753 ‘Whilst your royal father frets and sighs; for a short while you have assayed the road, and leaving home have wandered thro’ the wilds, to return then would not now be wrong; 754 ‘Of old, king Ambartsha for a long while dwelt in the grievous forest, leaving his retinue and all his kinsfolk, but afterwards returned and took the royal office; 755 ‘And so Rama, son of the king of the country, leaving his country occupied the mountains, but hearing he was acting contrary to usage’, returned‘ and governed righteously. 756 1 T have taken the symbol ‘iu’ here in the sense of ‘ without,’ like the Latin ‘careo.’ 2 The sense seems to be that the great name and renown of such persons handed down through successive generations is ‘ salvation’ or ‘deliverance ;’ not the reward of another world, but the immortal character of their good deeds in this, . 3 So I translate the expression ‘ fung-tsuh-li,’ usage-separation. ‘ There is a symbol here which may denote the name of the 108 FO-SHO-HING-TSAN-KING. II, 9. ‘And so the king of Sha-lo-po, called Tolo-ma (Druma)?, father and son, both wandered forth as hermits, but in the end came back again together; 757
2‘ There is a symbol here which may denote the name of the 108 FO-SHO-HING-TSAN-KING. II, 9. ‘And so the king of Sha-lo-po, called Tolo-ma (Druma)?, father and son, both wandered forth as hermits, but in the end came back again together; 757 ‘So Po-’sz-tsau Muni (Vasish¢ha ?), with Ontai-tieh (Atreya ?), in the wild mountains practising as Brahmaé4rins, these too returned to their own country. 758 ‘Thus all these worthies of a by-gone age, famous for their advance in true religion, came back home and royally governed, aslamps enlightening theworld. 759 ‘Wherefore for you to leave the mountain wilds, religiously to rule, is not a crime.’ The royal prince, listening to the great minister, loving words without excess of speaking, 760 Full of sound argument, clear and unconfused, with no desire to wrangle after the way of the schools, with fixed purpose, deliberately speaking, thus answered the great minister: 761 ‘The question of being and not-being is an idle one, only adding to the uncertainty of an unstable mind, and to talk of such matters I have no strong (fixed) inclination?; 762 ‘ Purity of life, wisdom, the practice of asceticism’, these are matters to which I earnestly apply myself, the world is full of empty studies (discoveries) which our teachers in their office skilfully involve; 763 ‘But they are without any true principle, and I place to which he returned ; ‘wei’ is often used in the composition of proper names, especially those ending in ‘ vastu.’ * Druméksha, king of the SAlvas. a Jl =upidina. * Or, purely and wisely to practise self-denial (mortification). * Or, these are the certainties I for myself know. II, 9. THE MISSION TO SEEK THE PRINCE. I09 will none of them! The enlightened man distinguishes truth from falsehood; but how can truth? (faith) be born from such as those? 764 ‘For they are like the man born blind, leading the blind man as a guide; as in the night, as in thick darkness [both wander on], what recovery is there for them? 765 ‘Regarding the question of the pure and impure, the world involved in self-engendered doubt cannot perceive the truth; better to walk along the way of purity, 766 ‘Or rather follow the pure law of self-denial, hate the practice of impurity, reflect on what was said of old?, not obstinate in one belief or one tradition, 767 ‘With sincere (empty) mind, accepting all true words, and ever banishing sinful sorrow (i.e. sin, the cause of grief). Words which exceed sincerity (simplicity of purpose) are vainly (falsely) spoken ; the wise man uses not such words. 768 ‘As to what you say of Rama and the rest, leaving their home, practising a pure life, and then returning to their country, and once more mixing themselves in sensual pleasures, 769 ‘Such men as these walk vainly ; those who are wise place no dependence on them. Now, for your sakes, permit me, briefly, to recount this one true principle (i. e. purpose) (of action): 770
3Now, for your sakes, permit me, briefly, to recount this one true principle (i. e. purpose) (of action): 770 ‘“The sun, the moon may fall to earth, Sumeru and all the snowy mountains overturn, but I will never change my purpose; rather than enter a forbidden place, 771 1 The word ‘sin’ {8 may mean faith or truth. * Consider what has been handed down. 110 FO-SHO-HING-TSAN-KING, TI, 9. ‘Let me be cast into the fierce fire; not to accomplish rightly (what I have entered on), and to return once more to my own land, there to enter the fire of the five desires, 772 ‘“Let it befall me as my own oath records :”—so spake the prince, his arguments as pointed as the brightness of the perfect sun; then rising up he passed some distance off.’ 773 The Purohita and the minister, their words and discourse prevailing nothing, conversed together, after which, resolving to depart on their return, 774 With great respect they quietly inform! the prince, not daring to intrude their presence on him further ; and yet regarding the king’s commands, not willing to return with unbecoming haste, 775 They loitered quietly along the way, and whomsoever they encountered, selecting those who seemed like wise men, they interchanged such thoughts as move the learned, 776 Hiding their true position, as men of title; then passing on, they speeded on their way. ? They breathe it to the prince. TII, 10. BIMBASARA RAGA INVITES THE PRINCE. ITI KIOUEN IIF. VarcA 10. BimpasARA RAGA INVITES THE Pi:INCE. The royal prince departing from the court-master (i.e. the Purohita) and the great minister, Saddharma’, keeping along? the stream, then crossing the Ganges, he took the road towards the Vulture Peak’, 777 1 Saddharma may be the name of the minister, or it may be rendered ‘the great minister of the true law,’ i.e. of religion. * For the symbol = I have substituted wy ‘to go towards.’ The whole line may be translated ‘following the turbulent (streams) he crossed the Ganges,’ in this case =| would be for { . But the sentence is obscure, as ‘lang tsai’ may be a proper name.
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.
1And 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 ‘For if they had a means of causing birth, there would be also (means) for controlling death, and then what need of self-contrivance, or seeking for deliverance ? 749 ‘There are those who say, “15” (the soul) is the cause of birth, and others who affirm, “I” (the soul) is the cause of death. There are some who say, 1 The word translated ‘strategy’ is of very frequent occurrence. It means contrivance, use of means to an end. * Tsz’ in, ‘of itself’ 5 This line seems to mean that these beasts are made, or come into being, without desire on their part. ‘ I have supposed that the symbol y= in the text is for =: but the first symbol may be retained, and then the passage would mean ‘whom the self-existent made.’ ® The word ‘I’ here seems to mean ‘the self,’ or, the soul. II, 9. THE MISSION TO SEEK THE PRINCE. 107 “ Birth comes from nothingness, and without any plan of ours we perish'.” 750 ‘ Thus one is born a fortunate child, removed from poverty, of noble family, or learned in testamentary lore of Rzshis, or called to offer mighty sacrifices to the gods, 751 ‘Born in either state, untouched by poverty, then their famous name becomes to them “ escape,” their virtues handed down by name to us?; yet if these attained their happiness (found deliverance), 752 ‘Without contrivance of their own, how vain and fruitless is the toil of those who seek “escape.” And you, desirous of deliverance, purpose to practise some high expedient, 753 ‘Whilst your royal father frets and sighs; for a short while you have assayed the road, and leaving home have wandered thro’ the wilds, to return then would not now be wrong; 754 ‘Of old, king Ambartsha for a long while dwelt in the grievous forest, leaving his retinue and all his kinsfolk, but afterwards returned and took the royal office; 755 ‘And so Rama, son of the king of the country, leaving his country occupied the mountains, but hearing he was acting contrary to usage’, returned‘ and governed righteously. 756 1 T have taken the symbol ‘iu’ here in the sense of ‘ without,’ like the Latin ‘careo.’ 2 The sense seems to be that the great name and renown of such persons handed down through successive generations is ‘ salvation’ or ‘deliverance ;’ not the reward of another world, but the immortal character of their good deeds in this, . 3 So I translate the expression ‘ fung-tsuh-li,’ usage-separation. ‘ There is a symbol here which may denote the name of the 108 FO-SHO-HING-TSAN-KING. II, 9. ‘And so the king of Sha-lo-po, called Tolo-ma (Druma)?, father and son, both wandered forth as hermits, but in the end came back again together; 757
2‘ There is a symbol here which may denote the name of the 108 FO-SHO-HING-TSAN-KING. II, 9. ‘And so the king of Sha-lo-po, called Tolo-ma (Druma)?, father and son, both wandered forth as hermits, but in the end came back again together; 757 ‘So Po-’sz-tsau Muni (Vasish¢ha ?), with Ontai-tieh (Atreya ?), in the wild mountains practising as Brahmaé4rins, these too returned to their own country. 758 ‘Thus all these worthies of a by-gone age, famous for their advance in true religion, came back home and royally governed, aslamps enlightening theworld. 759 ‘Wherefore for you to leave the mountain wilds, religiously to rule, is not a crime.’ The royal prince, listening to the great minister, loving words without excess of speaking, 760 Full of sound argument, clear and unconfused, with no desire to wrangle after the way of the schools, with fixed purpose, deliberately speaking, thus answered the great minister: 761 ‘The question of being and not-being is an idle one, only adding to the uncertainty of an unstable mind, and to talk of such matters I have no strong (fixed) inclination?; 762 ‘ Purity of life, wisdom, the practice of asceticism’, these are matters to which I earnestly apply myself, the world is full of empty studies (discoveries) which our teachers in their office skilfully involve; 763 ‘But they are without any true principle, and I place to which he returned ; ‘wei’ is often used in the composition of proper names, especially those ending in ‘ vastu.’ * Druméksha, king of the SAlvas. a Jl =upidina. * Or, purely and wisely to practise self-denial (mortification). * Or, these are the certainties I for myself know. II, 9. THE MISSION TO SEEK THE PRINCE. I09 will none of them! The enlightened man distinguishes truth from falsehood; but how can truth? (faith) be born from such as those? 764 ‘For they are like the man born blind, leading the blind man as a guide; as in the night, as in thick darkness [both wander on], what recovery is there for them? 765 ‘Regarding the question of the pure and impure, the world involved in self-engendered doubt cannot perceive the truth; better to walk along the way of purity, 766 ‘Or rather follow the pure law of self-denial, hate the practice of impurity, reflect on what was said of old?, not obstinate in one belief or one tradition, 767 ‘With sincere (empty) mind, accepting all true words, and ever banishing sinful sorrow (i.e. sin, the cause of grief). Words which exceed sincerity (simplicity of purpose) are vainly (falsely) spoken ; the wise man uses not such words. 768 ‘As to what you say of Rama and the rest, leaving their home, practising a pure life, and then returning to their country, and once more mixing themselves in sensual pleasures, 769 ‘Such men as these walk vainly ; those who are wise place no dependence on them. Now, for your sakes, permit me, briefly, to recount this one true principle (i. e. purpose) (of action): 770
3Now, for your sakes, permit me, briefly, to recount this one true principle (i. e. purpose) (of action): 770 ‘“The sun, the moon may fall to earth, Sumeru and all the snowy mountains overturn, but I will never change my purpose; rather than enter a forbidden place, 771 1 The word ‘sin’ {8 may mean faith or truth. * Consider what has been handed down. 110 FO-SHO-HING-TSAN-KING, TI, 9. ‘Let me be cast into the fierce fire; not to accomplish rightly (what I have entered on), and to return once more to my own land, there to enter the fire of the five desires, 772 ‘“Let it befall me as my own oath records :”—so spake the prince, his arguments as pointed as the brightness of the perfect sun; then rising up he passed some distance off.’ 773 The Purohita and the minister, their words and discourse prevailing nothing, conversed together, after which, resolving to depart on their return, 774 With great respect they quietly inform! the prince, not daring to intrude their presence on him further ; and yet regarding the king’s commands, not willing to return with unbecoming haste, 775 They loitered quietly along the way, and whomsoever they encountered, selecting those who seemed like wise men, they interchanged such thoughts as move the learned, 776 Hiding their true position, as men of title; then passing on, they speeded on their way. ? They breathe it to the prince. TII, 10. BIMBASARA RAGA INVITES THE PRINCE. ITI KIOUEN IIF. VarcA 10. BimpasARA RAGA INVITES THE Pi:INCE. The royal prince departing from the court-master (i.e. the Purohita) and the great minister, Saddharma’, keeping along? the stream, then crossing the Ganges, he took the road towards the Vulture Peak’, 777 1 Saddharma may be the name of the minister, or it may be rendered ‘the great minister of the true law,’ i.e. of religion. * For the symbol = I have substituted wy ‘to go towards.’ The whole line may be translated ‘following the turbulent (streams) he crossed the Ganges,’ in this case =| would be for { . But the sentence is obscure, as ‘lang tsai’ may be a proper name.
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.
No commentary for this page.