Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Approaching 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 1 The compound in the original probably represents Arata K4l4ma and Udra(ka) Ramaputra. ® Tsi’ang tsu may mean ‘after invitation.’ K 2 132 FO-SHO-HING-TSAN-KING. TIT, 12. appearance; respectfully! they satisfied themselves of his high qualities, like those who, thirsty, drink the ‘pure dew.’ 922 (Then) with raised hands they addressed the prince, ‘ Have you® (or, may we know whether you have) been long an ascetic, divided from your family and broken from the bonds of love, like the elephant who has cast off restraint ? 923 ‘Full of wisdom (your appearance), completely enlightened, (you seem) well able to escape the poisonous fruit (of this world)*. In old time the monarch Ming Shing‘ (brightly victorious) gave up his kingly estate to his son, 924 ‘As a man who has carried a flowery wreath, when withered casts it away: but such is not your case, full of youthful vigour, and yet not enamoured with the condition of a holy king; 925 ‘We see that your will is strong and fixed, capable of becoming a vessel of the true law, able to embark in the boat of wisdom, and to cross over the sea of life and death: 926 ‘The common class®, enticed to come to learn, their talents first are tested, then they are taught; but as I understand your case, your mind is already fixed and your will firm: 927 1 «High qualities,’ powers of his mind; probably the same as the taigasa of the Gainas (see Colebrooke, Essays, p. 282). This line may be literally translated, ‘bathing themselves in a respectful admiration of his high qualities.’ 3 The symbol ‘ 4i’ may possibly mean ‘friend,’ in which case the line would be, ‘ O friend! have you long been a homeless one?’ 5 Or the poisonous fruit of that which is low or base. “ [have taken ‘Ming Shing’ as a proper name, but it may be also translated ‘illustrious conquering (kings).’ * «Fan fu,’ the common class of philosophers, or students. The vulgar herd. III,12, VISIT TO ARADA AND UDRARAMA. 133 ‘And now you have undertaken the purpose of learning, (1 am persuaded) you will not in the end shrink from it. The prince hearing this exhortation, with gladness made reply: 928 ‘You have with equal intention, ilhustrious’! cautioned me with impartial mind; with humble heart I accept the advice, and pray that it may be so with me, (as you anticipate); 929 ‘That I may in my night-journey obtain a torch, to guide me safely thro’ treacherous places ; a handy boat to cross over the sea ;—may it be so even now with me! 930 ‘But as I am somewhat in doubt and anxious to learn, I will venture to make known my doubts, and ask, with respect to old age, disease, and death, how are these things to be escaped?’ 931
2930 ‘But as I am somewhat in doubt and anxious to learn, I will venture to make known my doubts, and ask, with respect to old age, disease, and death, how are these things to be escaped?’ 931 At this time O-lo-lam (Arada KA4lAma) hearing the question asked by the prince, briefly from the various Sitras and Sastras, quoted passages in explanation of a way of deliverance. 932 ‘But thou (he said) illustrious youth! so highly gifted, and eminent among the wise! hear what I have to say, as I discourse upon the mode of ending birth and death; 933 ‘Nature, and change, birth, old age, and death, these five (attributes) belong to all?; “nature” is (in itself)® pure and without fault ; the involution of this with the five elements‘, 934 1 Qr, ‘illustriously admonished me without preference or dislike ;’ or ‘against preference or dislike.’ 2 The discourse following is very obscure, being founded on the philosophical speculations of Kapila and others. ? Or, Nature is that which is pure and unsullied (tabula rasa). * The five ‘great’ (Mahat). 134 FO-SHO-HING-TSAN-KING. TI, 12. ‘Causes an awakening and power of perception, which, according to its exercise', is the cause of “change ;” form, sound, order, taste, touch, these are called the five objects of sense (dhatu); 935 ‘As the hand and foot are called the “two ways” (methods of moving?) so these are called “the roots” of action (the five skandhas); the eye, the ear, the nose, the tongue, the body, these are named the “roots” (instruments) of understanding. 936 ‘The root of “mind” (manas)? is twofold, being both material, and also intelligent; “nature” by its involutions is “the cause,” the knower of the cause s “I” (the soul); 937 ‘Kapila the Ashi and his numerous followers, on this deep principle of “ soul,” practising wisdom (Buddhi), found deliverance. 938 ‘Kapila’ and now V4faspati‘, by the power of “Buddhi” perceiving the character of birth, old age, and death, declare that on this is founded true philosophy®; 939 ‘Whilst all opposed to this, they say, is false. “Ignorance” and “passion,” causing constant “transmigration,” 940 1 That is, as the power of perception is exercised, ‘ change’ is experienced. * Refer to Colebrooke, on the SAnkhya philosophy. ® Much of this discourse might be illustrated from the Chinese version of ‘the seventy golden Sastra’ (Sankhya K4rik&) of Kapila; but the subject would require distinct treatment. * This verse is obscure, and the translation doubtful. Literally rendered it runs as follows: ‘ That Kapila (or, that which Kapila said) now (is affirmed respecting) Prag&pati [po-Ae-po-ti; this may be restored to Vakpati, or to Pragdpati; the latter however (as I am told) is the reading found in the Sanskrit original] (by the power of) Buddhi, knowing birth,’ &e. ° This, they say, is called ‘to see.’ ITI, 12. VISIT TO ARADA AND UDRARAMA. 135
3° This, they say, is called ‘to see.’ ITI, 12. VISIT TO ARADA AND UDRARAMA. 135 ‘Abiding in the midst of these (they say) is the lot of “all that lives.” Doubting the truth of “soul” is called “ excessive doubt,” and without distinguishing aright, there can be no method of escape. 941 ‘Deep speculation as to the limits of perception is but to involve the “soul;” thus unbelief leads to confusion, and ends in differences of thought and conduct. 942 ‘Again, the various speculations on “soul” (such as) “I say,” “I know and perceive,” “I come” and “I go” or “I remain fixed,” these are called the intricacies (windings) of “soul?.” 943 ‘And then the fancies raised in different natures, some saying “ this is so,” others denying it, and this condition of uncertainty is called the state of “ darkness?,” 944 ‘Then there are those who say that outward things (resembling forms) are one with “soul,” who say that the “objective” is the same as “ mind,” who confuse “ intelligence” with “instruments,” who say that “number” is the “soul.” 945 ‘Thus not distinguishing aright, these are called “excessive quibbles,” “marks of folly,” “nature changes,” and so on. 946 ‘To worship and recite religious books, to slaughter living things in sacrifice, to render pure by fire and water, and thus awake the thought of final rescue, 947 ‘All these ways of thinking are called “without right expedient,” the result of ignorance and doubt, by means of word or thought or deed; 948 1 The ‘soul’ is the ‘I’ (ahamk4ra) of the Sankhya system, concerning which see Colebrooke (Essays), p. 153. * Tamas. 136 -FO-SHO-HING-TSAN-KING. TEI, 12. ‘Involving outward relationships, this is called “depending on means ;” making the material world the ground of “soul,” this is called “depending on the senses.” 949 ‘By these eight sorts of speculation are we involved in birth and death. The foolish masters of the world make their classifications in these five ways, (viz.) 950 ‘Darkness, folly, and great folly, angry passion, with timid fear. Indolent coldness is called “ darkness ;” birth and death are called “folly ;” 951 ‘Lustful desire is “great folly;” because of great men subjected to error’, cherishing angry feelings, “passion” results; trepidation of the heart is called “fear.” 952 ‘Thus these foolish men dilate upon the five desires; but the root of the great sorrow of birth and death, the life destined to be spent in the five ways, 953 ‘The cause of the whirl of life, I clearly perceive, is to be placed in the existence of “I;” because of the influence of this cause, result the consequences of repeated birth and death; 954 ‘This cause is without any nature of its own, and its fruits have no nature; rightly considering what has been said, there are four matters which have to do with escape, 955
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.
1Approaching 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 1 The compound in the original probably represents Arata K4l4ma and Udra(ka) Ramaputra. ® Tsi’ang tsu may mean ‘after invitation.’ K 2 132 FO-SHO-HING-TSAN-KING. TIT, 12. appearance; respectfully! they satisfied themselves of his high qualities, like those who, thirsty, drink the ‘pure dew.’ 922 (Then) with raised hands they addressed the prince, ‘ Have you® (or, may we know whether you have) been long an ascetic, divided from your family and broken from the bonds of love, like the elephant who has cast off restraint ? 923 ‘Full of wisdom (your appearance), completely enlightened, (you seem) well able to escape the poisonous fruit (of this world)*. In old time the monarch Ming Shing‘ (brightly victorious) gave up his kingly estate to his son, 924 ‘As a man who has carried a flowery wreath, when withered casts it away: but such is not your case, full of youthful vigour, and yet not enamoured with the condition of a holy king; 925 ‘We see that your will is strong and fixed, capable of becoming a vessel of the true law, able to embark in the boat of wisdom, and to cross over the sea of life and death: 926 ‘The common class®, enticed to come to learn, their talents first are tested, then they are taught; but as I understand your case, your mind is already fixed and your will firm: 927 1 «High qualities,’ powers of his mind; probably the same as the taigasa of the Gainas (see Colebrooke, Essays, p. 282). This line may be literally translated, ‘bathing themselves in a respectful admiration of his high qualities.’ 3 The symbol ‘ 4i’ may possibly mean ‘friend,’ in which case the line would be, ‘ O friend! have you long been a homeless one?’ 5 Or the poisonous fruit of that which is low or base. “ [have taken ‘Ming Shing’ as a proper name, but it may be also translated ‘illustrious conquering (kings).’ * «Fan fu,’ the common class of philosophers, or students. The vulgar herd. III,12, VISIT TO ARADA AND UDRARAMA. 133 ‘And now you have undertaken the purpose of learning, (1 am persuaded) you will not in the end shrink from it. The prince hearing this exhortation, with gladness made reply: 928 ‘You have with equal intention, ilhustrious’! cautioned me with impartial mind; with humble heart I accept the advice, and pray that it may be so with me, (as you anticipate); 929 ‘That I may in my night-journey obtain a torch, to guide me safely thro’ treacherous places ; a handy boat to cross over the sea ;—may it be so even now with me! 930 ‘But as I am somewhat in doubt and anxious to learn, I will venture to make known my doubts, and ask, with respect to old age, disease, and death, how are these things to be escaped?’ 931
2930 ‘But as I am somewhat in doubt and anxious to learn, I will venture to make known my doubts, and ask, with respect to old age, disease, and death, how are these things to be escaped?’ 931 At this time O-lo-lam (Arada KA4lAma) hearing the question asked by the prince, briefly from the various Sitras and Sastras, quoted passages in explanation of a way of deliverance. 932 ‘But thou (he said) illustrious youth! so highly gifted, and eminent among the wise! hear what I have to say, as I discourse upon the mode of ending birth and death; 933 ‘Nature, and change, birth, old age, and death, these five (attributes) belong to all?; “nature” is (in itself)® pure and without fault ; the involution of this with the five elements‘, 934 1 Qr, ‘illustriously admonished me without preference or dislike ;’ or ‘against preference or dislike.’ 2 The discourse following is very obscure, being founded on the philosophical speculations of Kapila and others. ? Or, Nature is that which is pure and unsullied (tabula rasa). * The five ‘great’ (Mahat). 134 FO-SHO-HING-TSAN-KING. TI, 12. ‘Causes an awakening and power of perception, which, according to its exercise', is the cause of “change ;” form, sound, order, taste, touch, these are called the five objects of sense (dhatu); 935 ‘As the hand and foot are called the “two ways” (methods of moving?) so these are called “the roots” of action (the five skandhas); the eye, the ear, the nose, the tongue, the body, these are named the “roots” (instruments) of understanding. 936 ‘The root of “mind” (manas)? is twofold, being both material, and also intelligent; “nature” by its involutions is “the cause,” the knower of the cause s “I” (the soul); 937 ‘Kapila the Ashi and his numerous followers, on this deep principle of “ soul,” practising wisdom (Buddhi), found deliverance. 938 ‘Kapila’ and now V4faspati‘, by the power of “Buddhi” perceiving the character of birth, old age, and death, declare that on this is founded true philosophy®; 939 ‘Whilst all opposed to this, they say, is false. “Ignorance” and “passion,” causing constant “transmigration,” 940 1 That is, as the power of perception is exercised, ‘ change’ is experienced. * Refer to Colebrooke, on the SAnkhya philosophy. ® Much of this discourse might be illustrated from the Chinese version of ‘the seventy golden Sastra’ (Sankhya K4rik&) of Kapila; but the subject would require distinct treatment. * This verse is obscure, and the translation doubtful. Literally rendered it runs as follows: ‘ That Kapila (or, that which Kapila said) now (is affirmed respecting) Prag&pati [po-Ae-po-ti; this may be restored to Vakpati, or to Pragdpati; the latter however (as I am told) is the reading found in the Sanskrit original] (by the power of) Buddhi, knowing birth,’ &e. ° This, they say, is called ‘to see.’ ITI, 12. VISIT TO ARADA AND UDRARAMA. 135
3° This, they say, is called ‘to see.’ ITI, 12. VISIT TO ARADA AND UDRARAMA. 135 ‘Abiding in the midst of these (they say) is the lot of “all that lives.” Doubting the truth of “soul” is called “ excessive doubt,” and without distinguishing aright, there can be no method of escape. 941 ‘Deep speculation as to the limits of perception is but to involve the “soul;” thus unbelief leads to confusion, and ends in differences of thought and conduct. 942 ‘Again, the various speculations on “soul” (such as) “I say,” “I know and perceive,” “I come” and “I go” or “I remain fixed,” these are called the intricacies (windings) of “soul?.” 943 ‘And then the fancies raised in different natures, some saying “ this is so,” others denying it, and this condition of uncertainty is called the state of “ darkness?,” 944 ‘Then there are those who say that outward things (resembling forms) are one with “soul,” who say that the “objective” is the same as “ mind,” who confuse “ intelligence” with “instruments,” who say that “number” is the “soul.” 945 ‘Thus not distinguishing aright, these are called “excessive quibbles,” “marks of folly,” “nature changes,” and so on. 946 ‘To worship and recite religious books, to slaughter living things in sacrifice, to render pure by fire and water, and thus awake the thought of final rescue, 947 ‘All these ways of thinking are called “without right expedient,” the result of ignorance and doubt, by means of word or thought or deed; 948 1 The ‘soul’ is the ‘I’ (ahamk4ra) of the Sankhya system, concerning which see Colebrooke (Essays), p. 153. * Tamas. 136 -FO-SHO-HING-TSAN-KING. TEI, 12. ‘Involving outward relationships, this is called “depending on means ;” making the material world the ground of “soul,” this is called “depending on the senses.” 949 ‘By these eight sorts of speculation are we involved in birth and death. The foolish masters of the world make their classifications in these five ways, (viz.) 950 ‘Darkness, folly, and great folly, angry passion, with timid fear. Indolent coldness is called “ darkness ;” birth and death are called “folly ;” 951 ‘Lustful desire is “great folly;” because of great men subjected to error’, cherishing angry feelings, “passion” results; trepidation of the heart is called “fear.” 952 ‘Thus these foolish men dilate upon the five desires; but the root of the great sorrow of birth and death, the life destined to be spent in the five ways, 953 ‘The cause of the whirl of life, I clearly perceive, is to be placed in the existence of “I;” because of the influence of this cause, result the consequences of repeated birth and death; 954 ‘This cause is without any nature of its own, and its fruits have no nature; rightly considering what has been said, there are four matters which have to do with escape, 955
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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