Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Flying 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. III, 14. O-WEI-SAN-POU-TI. 159 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. 160 FO-SHO-HING-TSAN-KING. IIT, 14. 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. III, 14. O-WEI-SAN-POU-TI. 161 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)!, 1 The six organs of sense. [19] M 162 FO-SHO-HING-TSAN-KING. III, 14. (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 (vig#ana), 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
3The roots engender contact; contact again brings forth sensation; sensation brings forth longing desire; longing desire produces up4d4na; 1159 Up&dana is the cause of deeds; and these again engender birth; birth again produces age and death ; so does this one incessant round 1160 Cause the existence of all living things. Rightly illumined, thoroughly perceiving this, firmly established, thus was he enlightened; destroy birth, old age and death will cease; 1161 Destroy bhava then will birth cease; destroy ‘cleaving’ (updd4na) then will bhava end; destroy tvishv4 (desire) then will cleaving end; destroy sensation then will tyzshz& end; 1162 1 This clause is obscure, it may mean, ‘blind to darkness therefore he sees.’ 2 It is difficult to catch the meaning here; literally translated the passage runs thus: ‘ Water and dry land cause mutual involution.’ III, 14. O-WEI-SAN-POU-TI, 163 Destroy contact then will end sensation; destroy the six entrances, then will contact cease; the six entrances all destroyed, from this, moreover, names and things will cease; 1163 Knowledge destroyed, names and things! will cease; samsk4ra (names and things) destroyed, then knowledge perishes ; ignorance destroyed, then the samsk4ra? will die; the great Azshi was thus perfected in wisdom (sambodhi). 1164 Thus perfected, Buddha then devised for the world’s benefit the eightfold path, right sight, ‘and so on, the only true path for the world to tread. 1165 Thus did he complete the end (destruction) of ‘self, as fire goes out for want of grass; thus he had done what he would have men do; he first had found the way of perfect knowledge; 1166 He finished thus the first great lesson (paramartha); entering the great Azshi’s house’, the darkness disappeared; light coming on, perfectly silent, all at rest, 1167 He reached at last the exhaustless source of truth (dharma); lustrous with all wisdom the great Rishi sat, perfect in gifts, whilst one convulsive throe shook the wide earth. 1168 And now the world was calm again and bright, when Devas, Nagas, spirits, all assembled, amidst the void raise heavenly music, and make their offerings as the law‘ directs; 1169 A gentle cooling breeze sprang up around, and 1 Here evidently equivalent to samsk4ra. 3 SamskAra, i.e. the five skandhas, or constituents of individual life. ® Te. attained Nirvana. ‘ “As the law directs ;’ that is, ‘religious offerings’ (dharma d4na). M 2 164 FO-SHO-HING-TSAN-KING. II, 14. from the sky a fragrant rain distilled; exquisite flowers, not seasonable', bloomed ; sweet fruits before their time were ripened; 1170 Great Mand4ras?, and every sort of heavenly precious flower, from space in rich confusion fell, as tribute® to the illustrious monk. 1171 Creatures of every different kind were moved one towards the other lovingly; fear and terror altogether put away, none entertained a hateful thought; 1172
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.
1Flying 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. III, 14. O-WEI-SAN-POU-TI. 159 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. 160 FO-SHO-HING-TSAN-KING. IIT, 14. 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. III, 14. O-WEI-SAN-POU-TI. 161 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)!, 1 The six organs of sense. [19] M 162 FO-SHO-HING-TSAN-KING. III, 14. (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 (vig#ana), 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
3The roots engender contact; contact again brings forth sensation; sensation brings forth longing desire; longing desire produces up4d4na; 1159 Up&dana is the cause of deeds; and these again engender birth; birth again produces age and death ; so does this one incessant round 1160 Cause the existence of all living things. Rightly illumined, thoroughly perceiving this, firmly established, thus was he enlightened; destroy birth, old age and death will cease; 1161 Destroy bhava then will birth cease; destroy ‘cleaving’ (updd4na) then will bhava end; destroy tvishv4 (desire) then will cleaving end; destroy sensation then will tyzshz& end; 1162 1 This clause is obscure, it may mean, ‘blind to darkness therefore he sees.’ 2 It is difficult to catch the meaning here; literally translated the passage runs thus: ‘ Water and dry land cause mutual involution.’ III, 14. O-WEI-SAN-POU-TI, 163 Destroy contact then will end sensation; destroy the six entrances, then will contact cease; the six entrances all destroyed, from this, moreover, names and things will cease; 1163 Knowledge destroyed, names and things! will cease; samsk4ra (names and things) destroyed, then knowledge perishes ; ignorance destroyed, then the samsk4ra? will die; the great Azshi was thus perfected in wisdom (sambodhi). 1164 Thus perfected, Buddha then devised for the world’s benefit the eightfold path, right sight, ‘and so on, the only true path for the world to tread. 1165 Thus did he complete the end (destruction) of ‘self, as fire goes out for want of grass; thus he had done what he would have men do; he first had found the way of perfect knowledge; 1166 He finished thus the first great lesson (paramartha); entering the great Azshi’s house’, the darkness disappeared; light coming on, perfectly silent, all at rest, 1167 He reached at last the exhaustless source of truth (dharma); lustrous with all wisdom the great Rishi sat, perfect in gifts, whilst one convulsive throe shook the wide earth. 1168 And now the world was calm again and bright, when Devas, Nagas, spirits, all assembled, amidst the void raise heavenly music, and make their offerings as the law‘ directs; 1169 A gentle cooling breeze sprang up around, and 1 Here evidently equivalent to samsk4ra. 3 SamskAra, i.e. the five skandhas, or constituents of individual life. ® Te. attained Nirvana. ‘ “As the law directs ;’ that is, ‘religious offerings’ (dharma d4na). M 2 164 FO-SHO-HING-TSAN-KING. II, 14. from the sky a fragrant rain distilled; exquisite flowers, not seasonable', bloomed ; sweet fruits before their time were ripened; 1170 Great Mand4ras?, and every sort of heavenly precious flower, from space in rich confusion fell, as tribute® to the illustrious monk. 1171 Creatures of every different kind were moved one towards the other lovingly; fear and terror altogether put away, none entertained a hateful thought; 1172
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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