The Fo-sho-hing-tsan-king: A Life of Buddha — SBE Vol. 19 (trans. Samuel Beal, 1883)

Flying through air or sunk in deep water, yet no place as a refuge left from death. He saw, moreover, those, misers and covetous, born now as hungry ghosts, 1129

Vast bodies like the towering mountain, with mouths as small as any needle-tube, hungry and thirsty, nought but fire and poison’d flame to enwrap their burning forms within. 1130

Covetous, they would not give to those who sought, or duped the man who gave in charity, now born among the famished ghosts, they seek for food, but cannot find withal. 1131

The refuse of the unclean man they fain would

1 That is, some born as beasts, whose hides are of value, and for which they are killed.

eat, but this is changed and lost (before it can be eaten); oh! if a man believes that covetousness is thus repaid, as in their case, 1132

Would he not give his very flesh in charity even as Sivi raga did! Then, once more (he saw), those reborn as men, with bodies like some foul sewer, 1133

Ever moving 'midst the direst sufferings, born from the womb to fear and trembling, with body tender, touching anything its feelings painful, as if cut with knives; 1134

Whilst born in this condition, no moment free from chance of death, labour, and sorrow, yet seeking birth again, and being born again, enduring pain. 1135

Then (he saw those who) by a higher merit were enjoying heaven; a thirst for love ever consuming them, their merit ended with the end of life, the five signs’ warning them of death (their beauty fades), 1136

Just as the blossom that decays, withering away, is robbed of all its shining tints; not all their associates, living still, though grieving, can avail to save the rest; 1137

The palaces and joyous precincts empty now, the Devts all alone and desolate, sitting or asleep upon the dusty earth, weep bitterly in recollection of their loves; 1138

Those who are born, sad in decay; those who are dead, belovéd, cause of grief; thus ever struggling on, preparing future pain, covetous they seek the joys of heaven, 1139

1 The five signs are the indications of a Deva’s life in heaven coming to an end.

Obtaining which, these sorrows come apace; despicable joys! oh, who would covet them! using such mighty efforts (means) to obtain, and yet unable thence to banish pain. 1140

Alas, alas! these Devas, too, alike deceived—no difference is there! thro’ lapse of ages bearing suffering, striving to crush desire and lust, 1141

Now certainly expecting long reprieve, and yet once more destined to fall! in hell enduring every kind of pain, as beasts tearing and killing one the other, 1142

As Pretas parched with direst thirst, as men worn out, seeking enjoyment; although, they say, when born in heaven, ‘then we shall escape these greater ills, 1143

Deceived, alas! no single place exempt, in every birth incessant pain! Alas! the sea of birth and death revolving thus—an ever-whirling wheel— 1144 2no single place exempt, in every birth incessant pain! Alas! the sea of birth and death revolving thus—an ever-whirling wheel— 1144

All flesh immersed within its waves cast here and there without reliance! thus with his pure Deva eyes he thoughtfully considered the five domains of life. 1145

He saw that all was empty and vain alike! with no dependence! like the plantain or the bubble. Then, on the third eventful watch, he entered on the deep, true’ apprehension?; 1146

He meditated on the entire world of creatures, whirling in life’s tangle, born * to sorrow; the crowds who live, grow old, and die, innumerable for multitude, 1147

, 4 for 2 That is, the deep apprehension of truth. ® Sorrow self-natured.

Covetous, lustful, ignorant, darkly-fettered, with no way known for final rescue. Rightly considering, inwardly he reflected from what source birth and death proceed; 1148

He was assured that age and death must come from birth as from a source. For since a man has born with him a body, that body must inherit pain (disease). 1149

Then looking further whence comes birth, he saw it came from life-deeds done elsewhere; then with his Deva-eyes scanning these deeds, he saw they were not framed by Isvara; 1150

They were not self-caused, they were not personal existences, nor were they either uncaused ; then, as one who breaks the first bamboo joint finds all the rest easy to separate, 1151

Having discerned the cause of birth and death, he gradually came to see the truth; deeds come from up4d4na (cleaving), like as fire which catches hold of grass; 1152

U padana (tsu) comes from tvzsh4 (ngai), just as a little fire enflames the mountains; tvzsh#4 comes from vedan4 (shau), (the perception of pain and pleasure, the desire for rest); 1153

As the starving or the thirsty man seeks food and drink, so ‘sensation’ (perception) brings ‘desire’ for life; then contact (sparsa) is the cause of all sensation, producing the three kinds of pain or pleasure, 1154

Even as by’art of man the rubbing wood produces fire for any use or purpose; sparsa (contact) is born from the six entrances (4yatanas)!,

(a man is blind because he cannot see the light)?; 1155

The six entrances are caused by name and thing, just as the germ grows to the stem and leaf; name and thing are born from knowledge (vignana), as the seed which germinates and brings forth leaves. 1156

Knowledge, in turn, proceeds from name and thing, the two are intervolved leaving no remnant; by some concurrent cause knowledge engenders name and thing, whilst by some other cause concurrent, name and thing engender knowledge; 1157

Just as a man and ship advance together, the water and the land mutually involved?; thus knowledge brings forth name and thing; name and thing produce the roots (4yatanas); 1158