Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1‘Kindling wisdom—opposed to dark ignorance,— making manifest—opposed to concealment and obscurity,—if these four matters be understood, then we may escape birth, old age, and death. 956 » Literally ‘great men producing error,’ or it may be. ‘ because of the birth-error (delusion) of great men.’ IiI,12, + VISIT TO ARADA AND UDRARAMA. 137 ‘Birth, old age, and death being over, then we attain a final place; the Brahmans? all depending on this principle, 957 ‘Practising themselves in a pure life, have also largely dilated on it, for the good of the world.’ The prince hearing these words again enquired of Arada: 958 ‘Tellme what are the expedients you name, and what is the final place to which they lead, and what is the character of that pure (Brahman) life; and again what are the stated periods 959 ‘During which such life must be practised, and during which such life is lawful; all these are principles to be enquired into; and on them I pray you discourse for my sake.’ 960 Then that Ar4da, according to the Sdtras and S4stras, spoke, ‘ Yourself using wisdom is the expedient; but I will further dilate on this a little; 961 ‘First by removing from the crowd and leading a hermit’s life, depending entirely on alms for food, extensively practising rules of decorum, religiously adhering to right rules of conduct, 962 ‘Desiring little and knowing when to abstain, receiving whatever is given (in food), whether pleasant or otherwise, delighting to practise a quiet (ascetic) life, diligently studying all the Sdtras and S4stras, 963 ‘Observing the character of covetous longing and fear, without remnant of desire to live in purity, to govern well the organs of life, the mind quieted and silently at rest, 964 ‘Removing desire, and hating vice, all the sorrows + The Brahmans in the world. 138 FO-SHO-HING-TSAN-KING. III, 12. of life (the world of desire) put away, then there is happiness; and we obtain the enjoyment of the first! dhy4na. 965 ‘ Having obtained this first dhyana, then with the illumination thus obtained, by inward meditation is born reliance on thought alone, and the entanglements of folly are put away; 966 ‘The mind depending on this, then after death, born in the Brahma heavens, the enlightened are able to know themselves; by the use of means is produced further inward illumination; 967 ‘ Diligently persevering, seeking higher advance, accomplishing the second dhy4na, tasting of that great joy, we are born in the Kwong-yin? heaven (Abhdsvara); 968 ‘Then by the use of means putting away this delight, practising the third dhy4na, resting in such delight and wishing no further excellence, there is a birth in the Subhakvztsna (hin-tsing) heaven; 969 ‘Leaving the thought of such delight, straightway we reach the fourth dhy4na, all joys and sorrows done away, the thought of escape produced, 970
2‘We dwell in this fourth dhy4na, and are born in the Vrzhat-phala heaven; because of its long enduring years, it is thus called Vrzhat-phala (extensive-fruit); 971 ‘Whilst in that state of abstraction rising (higher), perceiving there is a place beyond any bodily condition, adding still and persevering further in practising wisdom, rejecting this fourth dhyana, 972 1 The dhy4nas are the conditions of ecstasy, enjoyed by the inhabitants of the Brahmaloka heavens. 2 We have here an account of the different heavens of the Brahmalokas, concerning which consult Burnouf, ‘ Introduction to Indian Buddhism.’ III, 12. VISIT TO ARADA AND UDRARAMA. 139 ‘Firmly resolved to persevere in the search, still contriving to put away every desire after form, gradually from every pore of the body there is perceived a feeling of empty release, 973 ‘And in the end this extends to every solid part, so that the whole is perfected in an apprehension of emptiness. In brief, perceiving no limits to this emptiness, there is opened to the view boundless knowledge. 974 ‘Endowed with inward rest and peace, the idea of “I” departs, and the object of “1:” clearly discriminating the non-existence of matter (bhava), this is the condition of immaterial life. 975 ‘As the Muéga (grass) when freed from its horny case, or as the wild bird which escapes from its prison trap, so, getting away from all material limitations, we thus find perfect release. 976 ‘Thus ascending above the Brahmans (Brahmalokas ?), deprived of every vestige of bodily existence, we still endure!, Endued with wisdom?! let it be known this is real and true deliverance. 977 ‘You ask what are the expedients for obtaining this escape; even as I have before detailed, those who have deep faith will learn. 978 ‘The Rishis Gaigtshavya, Ganaka, Vvzddha Pardsara®, and other searchers after truth, 979 ‘All by the way I have explained, have reached true deliverance.’ The prince hearing these words, deeply pondering on the outline of these principles, 980 And reaching back to the influences produced by ? Literally, ‘endurance not exhausted.’ * That is, ‘O thou! endued with wisdom,’ or, generally, ‘ those endued with wisdom.’ * These proper names were supplied from the Sanskrit text. 140 FO-SHO-HING-TSAN-KING. TI, 12. our former lives, again asked with further words: ‘1 have heard your very excellent system of wisdom, the principles very subtle and deep-reaching, 981 ‘From which I learn’that because of not “letting go” (by knowledge as a cause), we do not reach the end of the religious life; but by understanding nature in its involutions, then, you say, we obtain deliverance ; 982 ‘I perceive this law of birth has also concealed in it another law as a germ; you say that the “I” (i.e. “the soul,” of Kapila) being rendered pure’, forthwith there is true deliverance; 983
3“the soul,” of Kapila) being rendered pure’, forthwith there is true deliverance; 983 ‘But if we encounter a union of cause and effect, then there is a return to the trammels of birth; just as the germ in the seed, when earth, fire, water, and wind 984 ‘Seem to have destroyed in it the principle of life, meeting with favourable concomitant circumstances will yet revive, without any evident cause, but because of desire; so those who have gained this supposed release, (likewise) 985 ‘Keeping the idea of “I” and “living things,” have in fact gained no final deliverance; in every condition, letting go the “three classes?” and again reaching the three® “excellent qualities,” 986 ‘Because of the eternal existence of soul, by the subtle influences of that, (influences resulting from the past,) the heart lets go the idea of expedients, 987 ‘And obtains an almost endless duration of years. This, you say, is true release ; you say “letting go the ground on which the idea of soul rests,” that this frees us from “ limited‘ existence,” 988 1 See Colebrooke, |. c. p. 150. 3 Three sorts of pain. * Perception, inference, ‘affirmation. * Bhava. III,12. VISIT TO ARADA AND UDRARAMA. 141 ‘And that the mass of people have not yet removed the idea of soul, (and are therefore still in bondage). But what is this letting go “gumas?” (cords fettering the soul); if one is fettered by these “ gunas,” how can there be release? 989 ‘For guat (the object) and “gu#a” (the quality) in idea are different, but in substance one; if you say that you can remove the properties of a thing (and leave the thing) by arguing it to the end, this is not so. 990 ‘If you remove heat from fire, then there is no such thing as fire, or if you remove surface (front) from body, what body can remain? 991 ‘Thus “guvza” is as it were surface, remove this and there can be no “guzt.” So that this deliverance, spoken of before, must leave a body yet in bonds. 992 ‘Again, you say that by “clear knowledge” you get rid of body; there is then such a thing as knowledge or the contrary ; if you affirm the existence of clear knowledge, then there should be some one who possesses it (i.e. possesses this knowledge); 993 ‘If there be a possessor, how can there be deliverance (from this personal “I”)? If you say there is no “knower,” then who is it that is spoken of as “knowing?” 994 ‘If there is knowledge and no person, then the subject of knowledge may be a stone or a log; moreover, to have clear knowledge of these minute causes of contamination and reject them thoroughly, 995 ‘These being so rejected, there must be an end, then, of the “doer.” What Ardda has declared cannot satisfy my heart. 996 1 Colebrooke, p. 157. 142 FO-SHO-HING-TSAN-KING. TIT, 12, ‘This clear knowledge is not “ universal wisdom,” I must go on and seek a better explanation.’ Going on then to the place of Udra’ Azshi, he also expatiated on this question of ‘I.’ 997
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‘Kindling wisdom—opposed to dark ignorance,— making manifest—opposed to concealment and obscurity,—if these four matters be understood, then we may escape birth, old age, and death. 956 » Literally ‘great men producing error,’ or it may be. ‘ because of the birth-error (delusion) of great men.’ IiI,12, + VISIT TO ARADA AND UDRARAMA. 137 ‘Birth, old age, and death being over, then we attain a final place; the Brahmans? all depending on this principle, 957 ‘Practising themselves in a pure life, have also largely dilated on it, for the good of the world.’ The prince hearing these words again enquired of Arada: 958 ‘Tellme what are the expedients you name, and what is the final place to which they lead, and what is the character of that pure (Brahman) life; and again what are the stated periods 959 ‘During which such life must be practised, and during which such life is lawful; all these are principles to be enquired into; and on them I pray you discourse for my sake.’ 960 Then that Ar4da, according to the Sdtras and S4stras, spoke, ‘ Yourself using wisdom is the expedient; but I will further dilate on this a little; 961 ‘First by removing from the crowd and leading a hermit’s life, depending entirely on alms for food, extensively practising rules of decorum, religiously adhering to right rules of conduct, 962 ‘Desiring little and knowing when to abstain, receiving whatever is given (in food), whether pleasant or otherwise, delighting to practise a quiet (ascetic) life, diligently studying all the Sdtras and S4stras, 963 ‘Observing the character of covetous longing and fear, without remnant of desire to live in purity, to govern well the organs of life, the mind quieted and silently at rest, 964 ‘Removing desire, and hating vice, all the sorrows + The Brahmans in the world. 138 FO-SHO-HING-TSAN-KING. III, 12. of life (the world of desire) put away, then there is happiness; and we obtain the enjoyment of the first! dhy4na. 965 ‘ Having obtained this first dhyana, then with the illumination thus obtained, by inward meditation is born reliance on thought alone, and the entanglements of folly are put away; 966 ‘The mind depending on this, then after death, born in the Brahma heavens, the enlightened are able to know themselves; by the use of means is produced further inward illumination; 967 ‘ Diligently persevering, seeking higher advance, accomplishing the second dhy4na, tasting of that great joy, we are born in the Kwong-yin? heaven (Abhdsvara); 968 ‘Then by the use of means putting away this delight, practising the third dhy4na, resting in such delight and wishing no further excellence, there is a birth in the Subhakvztsna (hin-tsing) heaven; 969 ‘Leaving the thought of such delight, straightway we reach the fourth dhy4na, all joys and sorrows done away, the thought of escape produced, 970
2‘We dwell in this fourth dhy4na, and are born in the Vrzhat-phala heaven; because of its long enduring years, it is thus called Vrzhat-phala (extensive-fruit); 971 ‘Whilst in that state of abstraction rising (higher), perceiving there is a place beyond any bodily condition, adding still and persevering further in practising wisdom, rejecting this fourth dhyana, 972 1 The dhy4nas are the conditions of ecstasy, enjoyed by the inhabitants of the Brahmaloka heavens. 2 We have here an account of the different heavens of the Brahmalokas, concerning which consult Burnouf, ‘ Introduction to Indian Buddhism.’ III, 12. VISIT TO ARADA AND UDRARAMA. 139 ‘Firmly resolved to persevere in the search, still contriving to put away every desire after form, gradually from every pore of the body there is perceived a feeling of empty release, 973 ‘And in the end this extends to every solid part, so that the whole is perfected in an apprehension of emptiness. In brief, perceiving no limits to this emptiness, there is opened to the view boundless knowledge. 974 ‘Endowed with inward rest and peace, the idea of “I” departs, and the object of “1:” clearly discriminating the non-existence of matter (bhava), this is the condition of immaterial life. 975 ‘As the Muéga (grass) when freed from its horny case, or as the wild bird which escapes from its prison trap, so, getting away from all material limitations, we thus find perfect release. 976 ‘Thus ascending above the Brahmans (Brahmalokas ?), deprived of every vestige of bodily existence, we still endure!, Endued with wisdom?! let it be known this is real and true deliverance. 977 ‘You ask what are the expedients for obtaining this escape; even as I have before detailed, those who have deep faith will learn. 978 ‘The Rishis Gaigtshavya, Ganaka, Vvzddha Pardsara®, and other searchers after truth, 979 ‘All by the way I have explained, have reached true deliverance.’ The prince hearing these words, deeply pondering on the outline of these principles, 980 And reaching back to the influences produced by ? Literally, ‘endurance not exhausted.’ * That is, ‘O thou! endued with wisdom,’ or, generally, ‘ those endued with wisdom.’ * These proper names were supplied from the Sanskrit text. 140 FO-SHO-HING-TSAN-KING. TI, 12. our former lives, again asked with further words: ‘1 have heard your very excellent system of wisdom, the principles very subtle and deep-reaching, 981 ‘From which I learn’that because of not “letting go” (by knowledge as a cause), we do not reach the end of the religious life; but by understanding nature in its involutions, then, you say, we obtain deliverance ; 982 ‘I perceive this law of birth has also concealed in it another law as a germ; you say that the “I” (i.e. “the soul,” of Kapila) being rendered pure’, forthwith there is true deliverance; 983
3“the soul,” of Kapila) being rendered pure’, forthwith there is true deliverance; 983 ‘But if we encounter a union of cause and effect, then there is a return to the trammels of birth; just as the germ in the seed, when earth, fire, water, and wind 984 ‘Seem to have destroyed in it the principle of life, meeting with favourable concomitant circumstances will yet revive, without any evident cause, but because of desire; so those who have gained this supposed release, (likewise) 985 ‘Keeping the idea of “I” and “living things,” have in fact gained no final deliverance; in every condition, letting go the “three classes?” and again reaching the three® “excellent qualities,” 986 ‘Because of the eternal existence of soul, by the subtle influences of that, (influences resulting from the past,) the heart lets go the idea of expedients, 987 ‘And obtains an almost endless duration of years. This, you say, is true release ; you say “letting go the ground on which the idea of soul rests,” that this frees us from “ limited‘ existence,” 988 1 See Colebrooke, |. c. p. 150. 3 Three sorts of pain. * Perception, inference, ‘affirmation. * Bhava. III,12. VISIT TO ARADA AND UDRARAMA. 141 ‘And that the mass of people have not yet removed the idea of soul, (and are therefore still in bondage). But what is this letting go “gumas?” (cords fettering the soul); if one is fettered by these “ gunas,” how can there be release? 989 ‘For guat (the object) and “gu#a” (the quality) in idea are different, but in substance one; if you say that you can remove the properties of a thing (and leave the thing) by arguing it to the end, this is not so. 990 ‘If you remove heat from fire, then there is no such thing as fire, or if you remove surface (front) from body, what body can remain? 991 ‘Thus “guvza” is as it were surface, remove this and there can be no “guzt.” So that this deliverance, spoken of before, must leave a body yet in bonds. 992 ‘Again, you say that by “clear knowledge” you get rid of body; there is then such a thing as knowledge or the contrary ; if you affirm the existence of clear knowledge, then there should be some one who possesses it (i.e. possesses this knowledge); 993 ‘If there be a possessor, how can there be deliverance (from this personal “I”)? If you say there is no “knower,” then who is it that is spoken of as “knowing?” 994 ‘If there is knowledge and no person, then the subject of knowledge may be a stone or a log; moreover, to have clear knowledge of these minute causes of contamination and reject them thoroughly, 995 ‘These being so rejected, there must be an end, then, of the “doer.” What Ardda has declared cannot satisfy my heart. 996 1 Colebrooke, p. 157. 142 FO-SHO-HING-TSAN-KING. TIT, 12, ‘This clear knowledge is not “ universal wisdom,” I must go on and seek a better explanation.’ Going on then to the place of Udra’ Azshi, he also expatiated on this question of ‘I.’ 997
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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