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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1‘And as the necessary requirements of life, but, in sooth, there is no permanent cessation of sorrow; for by coveting to appease these desires we really increase them, there is no character of permanency therefore about them. 879 ‘To be filled and clothed are no lasting pleasures, time passes, and the sorrow recurs; summer is cool during the moon-tide shining; winter comes and cold increases; 880 ‘And so through all the eightfold laws of the world they possess no marks of permanence, sorrow and joy cannot agree together, as a person slavegoverned loses his renown. 881 * Or, ‘that follows after form-covetousness.’ III, 11. THE REPLY TO BIMBASARA RAGA. 127 ‘But religion causes all things to be of service, as a king reigning in his sovereignty; so religion controls sorrow, as one fits on a burthen according to power of endurance. 882 ‘Whatever our condition in the world, still sorrows accumulate around us. Even in the condition of a king, how does pain multiply, though bound to others by love, yet this is a cause of grief; 883 ‘Without friends and living alone, what joy can there be in this? Though a man rules over the four kingdoms, yet only one part can be enjoyed; 884 ‘To be concerned in ten thousand matters, what profit is there in this, for we only accumulate anxieties. Put an end to sorrow, then, by appeasing desire, refrain from busy work, this is rest. 885 ‘A king enjoys his sensual pleasures; deprived of kingship there is the joy of rest; in both cases there are pleasures (but of different kinds); why then be a king! 886 ‘Make then no plan or crafty expedient, to lead me back to the five desires; what my heart prays for, is some quiet place and freedom (a free road); 887 ‘But you desire to entangle me in relationships and duties, and destroy the completion of what I seek; I am in no fear of a hated house (family hatred), nor do I seek the joys of heaven; 888 ‘My heart hankers after no vulgar profit, so I have put away my royal diadem; and contrary to your way of thinking, I prefer, henceforth, no more to rule. 889 ‘A hare rescued from the serpent’s mouth, would it go back again to be devoured? holding a torch and burning himself, would not a man let it go? 890 128 FO-SHO-HING-TSAN-KING. III, 1. ‘A man blind and recovering his sight, would he again seek to be in darkness? the rich, does he sigh for poverty? the wise, does he long to be ignorant ? 891 ‘Has the world such men as these? then will I again enjoy my country, (But) I desire to get rid of birth, old age, and death, with body restrained, to beg my food; 892 ‘With appetites moderated, to keep in my retreat ; and then to avoid the evil modes of a future life, this is to find peace in two worlds: now then I pray you pity me not. 893 ‘Pity, rather, those who rule as kings! their souls ever vacant and athirst, in the present world no repose, hereafter receiving pain as_ their meed. 894
2893 ‘Pity, rather, those who rule as kings! their souls ever vacant and athirst, in the present world no repose, hereafter receiving pain as_ their meed. 894 ‘You, who possess a distinguished family name, and the reverence due to a great master, would generously share your dignity with me, your worldly pleasures and amusements; 895 ‘I, too, in return, for your sake, beseech you to share my reward with me; he who indulges in (practises) the threefold kinds of pleasure, this man the world calls “ Lord,” 896 ‘But this is not according to reason either, because these things cannot be retained, but where there is no birth, or life, or death, he who exercises himself in this way, is Lord indeed! 897 ‘You say that while young a man should be gay, and when old then religious (a recluse), but I regard the feebleness of age as bringing with it loss of power (to be religious), 898 ‘Unlike the firmness and power of youth, the will determined and the heart established; but death IT], 11. THE REPLY TO BIMBASARA RAGA. 129 as a robber with a drawn sword follows us all, desiring to catch his prey; 899 ‘How then should we wait for old age, ere we bring our mind to a religious life? Inconstancy is the great hunter, age his bow, disease his arrows, 900 ‘In the fields of life and death he hunts for living things as for the deer; when he can get his opportunity, he takes our life; who then would wait for age? gor ‘And what the teachers say and do, with reference to matters connected with life and death, exhorting the young, mature, or middle-aged, all to contrive by any means, 902 ‘To prepare vast meetings for sacrifices, this they do indeed of their own ignorance; better far to reverence the true law (religion), and put an end to sacrifice to appease the gods! 903 ‘ Destroying life to gain religious merit, what love can such a man possess ? even if the reward of such sacrifices were lasting, even for this, slaughter would be unseemly; 904 ‘How much more, when the reward is transient! Shall we (in search of this) slay that which lives, in worship? this is like those who practise wisdom, and the way of religious abstraction, but neglect the rules of moral conduct. 905 ‘It ill behoves us then to follow with the world, and attend these sacrificial assemblies, and seek some present good in killing that which lives; the wise avoid destroying life! 906 ‘Much less do they engage in general sacrifices, for the purpose of gaining future reward! the fruit (reward) promised in the three worlds is none of mine to choose for happiness! 907 [19] K 130 FO-SHO-HING-TSAN-KING. III, 11. ‘All these are governed by transient, fickle laws, like the wind, or the drop that is blown from the grass; such things therefore I put away from me, and I seek for true escape. 908 ‘I hear there is one O-lo-lam (Arada Kaldma) who eloquently (well) discourses on the way of escape, I must go to the place where he dwells, that great Azshi and hermit. 909
3908 ‘I hear there is one O-lo-lam (Arada Kaldma) who eloquently (well) discourses on the way of escape, I must go to the place where he dwells, that great Azshi and hermit. 909 ‘But in truth, sorrow must be banished; I regret indeed leaving you; may your country have repose and quiet! safely defended (by you) as (by) the divine Sakra-raga! 910 ‘May wisdom be shed abroad as light upon your empire, like the brightness of the meridian sun! may you be exceedingly victorious as lord of the great earth, with a perfect heart ruling over its destiny! 911 ‘May you direct and defend its sons! ruling your empire in righteousness! Water and snow and fire are opposed to one another, but the fire by its influence causes vapour, 912 ‘ The vapour causes the floating clouds, the floating clouds drop down rain; there are birds in space, who drink the rain, with rainless bodies'(?) 913 ‘Slaughter and peaceful homes are enemies! those who would have peace hate slaughter, and if those who slaughter are so hateful, then put an end, O king, to those who practise it! 914 ‘And bid these find release, as those who drink 1 This line literally translated is,‘Who drink rain, not rain-body ;’ there may be a misprint, but I cannot see how to correct the text. The sense of the text and eontext appears to be this, that as there are those who drink the rain-clouds and yet are parched with thirst, so there are those who constantly practise religious duties and yet are still unblest. Compare Epistle by Jude, ver. 12, ‘Clouds without water.’ TII,12, | VISIT TO ARADA AND UDRARAMA. 131 and yet are parched with thirst.’ Then the king clasping together his hands, with greatest reverence and joyful heart, 915 (Said), ‘That which you now seek, may you obtain quickly the fruit thereof; having obtained the perfect fruit, return I pray and graciously receive me!’ 916 Bodhisattva, his heart inwardly acquiescing, purposing to accomplish his prayer, departing, pursued his road, going to the place where Arada Kalama dwelt, 917 Whilst the king with all his retinue, their hands clasped, themselves followed a little space, then with thoughtful and mindful heart, returned once more to Ragagvzha! 918 Varca 12, Visit to Ardpa UprarAmal. The child of the glorious sun of the Ikshvaku race, going to that quiet peaceful grove, reverently stood before the Muni, the great Azshi Arada Rama; 919 The dark-clad (?) followers of the Kalam (Sangharama) seeing afar off Bodhisattva approaching, with loud voice raised a joyful chant, and with suppressed breath muttered ‘Welcome,’ 920 As with clasped hands they reverenced him. Approaching one another, they made mutual enquiries; and this being done, with the usual apologies, according to their precedence (in age)? they sat down; 921 The BrahmaZérins observing the prince, (beheld) his personal beauty and carefully considered his
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.
1‘And as the necessary requirements of life, but, in sooth, there is no permanent cessation of sorrow; for by coveting to appease these desires we really increase them, there is no character of permanency therefore about them. 879 ‘To be filled and clothed are no lasting pleasures, time passes, and the sorrow recurs; summer is cool during the moon-tide shining; winter comes and cold increases; 880 ‘And so through all the eightfold laws of the world they possess no marks of permanence, sorrow and joy cannot agree together, as a person slavegoverned loses his renown. 881 * Or, ‘that follows after form-covetousness.’ III, 11. THE REPLY TO BIMBASARA RAGA. 127 ‘But religion causes all things to be of service, as a king reigning in his sovereignty; so religion controls sorrow, as one fits on a burthen according to power of endurance. 882 ‘Whatever our condition in the world, still sorrows accumulate around us. Even in the condition of a king, how does pain multiply, though bound to others by love, yet this is a cause of grief; 883 ‘Without friends and living alone, what joy can there be in this? Though a man rules over the four kingdoms, yet only one part can be enjoyed; 884 ‘To be concerned in ten thousand matters, what profit is there in this, for we only accumulate anxieties. Put an end to sorrow, then, by appeasing desire, refrain from busy work, this is rest. 885 ‘A king enjoys his sensual pleasures; deprived of kingship there is the joy of rest; in both cases there are pleasures (but of different kinds); why then be a king! 886 ‘Make then no plan or crafty expedient, to lead me back to the five desires; what my heart prays for, is some quiet place and freedom (a free road); 887 ‘But you desire to entangle me in relationships and duties, and destroy the completion of what I seek; I am in no fear of a hated house (family hatred), nor do I seek the joys of heaven; 888 ‘My heart hankers after no vulgar profit, so I have put away my royal diadem; and contrary to your way of thinking, I prefer, henceforth, no more to rule. 889 ‘A hare rescued from the serpent’s mouth, would it go back again to be devoured? holding a torch and burning himself, would not a man let it go? 890 128 FO-SHO-HING-TSAN-KING. III, 1. ‘A man blind and recovering his sight, would he again seek to be in darkness? the rich, does he sigh for poverty? the wise, does he long to be ignorant ? 891 ‘Has the world such men as these? then will I again enjoy my country, (But) I desire to get rid of birth, old age, and death, with body restrained, to beg my food; 892 ‘With appetites moderated, to keep in my retreat ; and then to avoid the evil modes of a future life, this is to find peace in two worlds: now then I pray you pity me not. 893 ‘Pity, rather, those who rule as kings! their souls ever vacant and athirst, in the present world no repose, hereafter receiving pain as_ their meed. 894
2893 ‘Pity, rather, those who rule as kings! their souls ever vacant and athirst, in the present world no repose, hereafter receiving pain as_ their meed. 894 ‘You, who possess a distinguished family name, and the reverence due to a great master, would generously share your dignity with me, your worldly pleasures and amusements; 895 ‘I, too, in return, for your sake, beseech you to share my reward with me; he who indulges in (practises) the threefold kinds of pleasure, this man the world calls “ Lord,” 896 ‘But this is not according to reason either, because these things cannot be retained, but where there is no birth, or life, or death, he who exercises himself in this way, is Lord indeed! 897 ‘You say that while young a man should be gay, and when old then religious (a recluse), but I regard the feebleness of age as bringing with it loss of power (to be religious), 898 ‘Unlike the firmness and power of youth, the will determined and the heart established; but death IT], 11. THE REPLY TO BIMBASARA RAGA. 129 as a robber with a drawn sword follows us all, desiring to catch his prey; 899 ‘How then should we wait for old age, ere we bring our mind to a religious life? Inconstancy is the great hunter, age his bow, disease his arrows, 900 ‘In the fields of life and death he hunts for living things as for the deer; when he can get his opportunity, he takes our life; who then would wait for age? gor ‘And what the teachers say and do, with reference to matters connected with life and death, exhorting the young, mature, or middle-aged, all to contrive by any means, 902 ‘To prepare vast meetings for sacrifices, this they do indeed of their own ignorance; better far to reverence the true law (religion), and put an end to sacrifice to appease the gods! 903 ‘ Destroying life to gain religious merit, what love can such a man possess ? even if the reward of such sacrifices were lasting, even for this, slaughter would be unseemly; 904 ‘How much more, when the reward is transient! Shall we (in search of this) slay that which lives, in worship? this is like those who practise wisdom, and the way of religious abstraction, but neglect the rules of moral conduct. 905 ‘It ill behoves us then to follow with the world, and attend these sacrificial assemblies, and seek some present good in killing that which lives; the wise avoid destroying life! 906 ‘Much less do they engage in general sacrifices, for the purpose of gaining future reward! the fruit (reward) promised in the three worlds is none of mine to choose for happiness! 907 [19] K 130 FO-SHO-HING-TSAN-KING. III, 11. ‘All these are governed by transient, fickle laws, like the wind, or the drop that is blown from the grass; such things therefore I put away from me, and I seek for true escape. 908 ‘I hear there is one O-lo-lam (Arada Kaldma) who eloquently (well) discourses on the way of escape, I must go to the place where he dwells, that great Azshi and hermit. 909
3908 ‘I hear there is one O-lo-lam (Arada Kaldma) who eloquently (well) discourses on the way of escape, I must go to the place where he dwells, that great Azshi and hermit. 909 ‘But in truth, sorrow must be banished; I regret indeed leaving you; may your country have repose and quiet! safely defended (by you) as (by) the divine Sakra-raga! 910 ‘May wisdom be shed abroad as light upon your empire, like the brightness of the meridian sun! may you be exceedingly victorious as lord of the great earth, with a perfect heart ruling over its destiny! 911 ‘May you direct and defend its sons! ruling your empire in righteousness! Water and snow and fire are opposed to one another, but the fire by its influence causes vapour, 912 ‘ The vapour causes the floating clouds, the floating clouds drop down rain; there are birds in space, who drink the rain, with rainless bodies'(?) 913 ‘Slaughter and peaceful homes are enemies! those who would have peace hate slaughter, and if those who slaughter are so hateful, then put an end, O king, to those who practise it! 914 ‘And bid these find release, as those who drink 1 This line literally translated is,‘Who drink rain, not rain-body ;’ there may be a misprint, but I cannot see how to correct the text. The sense of the text and eontext appears to be this, that as there are those who drink the rain-clouds and yet are parched with thirst, so there are those who constantly practise religious duties and yet are still unblest. Compare Epistle by Jude, ver. 12, ‘Clouds without water.’ TII,12, | VISIT TO ARADA AND UDRARAMA. 131 and yet are parched with thirst.’ Then the king clasping together his hands, with greatest reverence and joyful heart, 915 (Said), ‘That which you now seek, may you obtain quickly the fruit thereof; having obtained the perfect fruit, return I pray and graciously receive me!’ 916 Bodhisattva, his heart inwardly acquiescing, purposing to accomplish his prayer, departing, pursued his road, going to the place where Arada Kalama dwelt, 917 Whilst the king with all his retinue, their hands clasped, themselves followed a little space, then with thoughtful and mindful heart, returned once more to Ragagvzha! 918 Varca 12, Visit to Ardpa UprarAmal. The child of the glorious sun of the Ikshvaku race, going to that quiet peaceful grove, reverently stood before the Muni, the great Azshi Arada Rama; 919 The dark-clad (?) followers of the Kalam (Sangharama) seeing afar off Bodhisattva approaching, with loud voice raised a joyful chant, and with suppressed breath muttered ‘Welcome,’ 920 As with clasped hands they reverenced him. Approaching one another, they made mutual enquiries; and this being done, with the usual apologies, according to their precedence (in age)? they sat down; 921 The BrahmaZérins observing the prince, (beheld) his personal beauty and carefully considered his
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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