Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1169 deportment of the Bhikshu, he stood with reverent mien on the road side; 1201 Joyously he gazed at such an unprecedented sight, and then, with closed hands, he spake? as follows: ‘The erowds who live around are stained with sin, without a pleasing feature, void of grace, 1202 ‘And the great world’s heart is everywhere disturbed; but you alone, your senses all composed, with visage shining as the moon when full, seem to have quaffed the water of the immortals’ stream; 1203 .‘ The marks of beauty yours, as the great man’s (Mah4purusha); the strength of wisdom, as an allsufficient (independent) king’s (samr&g); what you have done must have been wisely done, what then your noble tribe and who your master?’ 1204 Answering he said, ‘I have no master; no honourable tribe; no point of excellence; selftaught in this profoundest doctrine, I have arrived at superhuman wisdom®. 1205 ‘That which behoves the world to learn, but through the world no learner found, 1 now myself the demeanour of the mendicant (Bhikshu). This incident is introduced as the first instance of Buddha’s mendicant life and its influence on others. 1 Or, ‘he questioned thus.’ * ‘Nothing that has been conquered.’ ® I have attained to that which man has not attained. That is, I have arrived at superhuman wisdom. It appears to me that this point in Buddha’s history is a key to the whole system of his religion. He professes to have grasped absolute truth (the word ‘absolute’ corresponds with ‘ unfettered’); and by letting go the finite, with its limitations and defilements, to have passed into the free, boundless, unattached infinite. 170 FO-SHO-HING-TSAN-KING. Ill, 13. and by myself! have learned throughout ;’tis rightly called Sambodhi (Aing kioh); 1206 ‘That hateful family of griefs the sword of wisdom has destroyed ; this then is what the world has named, and rightly named, the “chiefest victory.” 1207 ‘Through all Benares soon will sound the drum of life, no stay is possible—I have no name *—nor do I seek profit or pleasure, 1208 ‘But simply to declare the truth; to save men (living things) from pain, and to fulfil my ancient oath, to rescue all not yet delivered. 1209 ‘The fruit of this my oath is ripened now, and I will follow out my ancient vow. Wealth, riches, self all given up, unnamed, I still am named “Righteous Master%.” 1210 ‘And bringing profit to the world (empire), I also have the name “Great Teacher‘;” facing sorrows, not swallowed up by them, am I not rightly called Courageous Warrior? 1211 ‘If not a healer of diseases, what means the name of Good Physician? seeing the wanderer, not showing him the way, why then should I be called “Good Master-guide?” 1212 ‘Like as the lamp shines in the dark, without a
21211 ‘If not a healer of diseases, what means the name of Good Physician? seeing the wanderer, not showing him the way, why then should I be called “Good Master-guide?” 1212 ‘Like as the lamp shines in the dark, without a 1 This assertion is a fundamental one (see Mr. Rhys Davids’ Dhamma-fakka-ppavattana-sutta, Sacred Books of the East, vol. xi, throughout) ; so that Buddha disclaims any revelation in the sense of the result of a higher wisdom than his own. The cloud, in fact, of sin moved away, the indwelling of light, by itself, revealed itself. 3 «T am a voice.’ ® (Called by the) not-called name, ‘ Master of righteousness.’ * Here follow a list of names applied to Tathagata in virtue of his office. He gives up his name Gautama, and claims to be known only by his religious titles. III, 15. TURNING THE LAW-WHEEL. 17! purpose of its own, self-radiant, so burns the lamp of the Tathagata, without the shadow of a personal feeling. 1213 ‘Bore wood in wood, there must be fire; the wind blows of its own free self in space; dig deep and you will come to water; this is the rule of selfcausation. 1214 ‘All the Munis who perfect wisdom, must do so at Gaya; and in the K4si country they must first turn the Wheel of Righteousness.’ 1215 The young Brahman Upaka, astonished, breathed the praise of such strange doctrine}, and called to mind like thoughts he had before experienced?; lost in thought at the wonderful occurrence, 1216 At every turning of the road he stopped to think; embarrassed in every step he took. Tathagata proceeding slowly onwards, came to the city of K4si, 1217 ° The land so excellently adorned as the palace of Sakradevendra; the Ganges and Baraz45, two twin rivers flowed amidst; 1218 The woods and flowers and fruits so verdant, the peaceful cattle wandering together, the calm retreats 1 Sighed ‘oh!’ and praised in under tone the strange behaviour of Tathagata. * Or perhaps the following translation is better : ‘following in mind the circumstances which led to the strange encounter.’ * The account in the text makes the city of Benares to be between the Ganges and the Baramz4 or Varam4; General Cunningham (Archzolog. Report, vol. i, p. 104) says, ‘ The city of Benares is situated on the left bank of the Ganges, between the Barna Nadi on the north-east and the Asi Nala on the south-west. The Barna is a considerable rivulet which rises to the north of Allahabad, and has a course of about roo miles. The Asi is a mere brook of no length.’ 172 FO-SHO-HING-TSAN-KING, III, 1g. free from vulgar noise, such was the place where the old Rishis dwelt. 1219 ; Tathagata glorious and radiant, redoubled the brightness of the place; the son of the Kauzdinyatribe (Kauvdinya-kulaputra), and next Dasabalakasyapa, 1220 And the third Vashpa, the fourth Asvagit, the fifth called Bhadra, practising austerities as hermits, 1221
31219 ; Tathagata glorious and radiant, redoubled the brightness of the place; the son of the Kauzdinyatribe (Kauvdinya-kulaputra), and next Dasabalakasyapa, 1220 And the third Vashpa, the fourth Asvagit, the fifth called Bhadra, practising austerities as hermits, 1221 Seeing from far Tathagata approaching, sitting together all engaged in conversation, (said), ‘ This Gautama, defiled by worldly indulgence, leaving the practice of austerities, 1222 ‘ Now comes again to find us here, let us be careful not to rise in salutation, nor let us greet him when he comes, nor offer him the customary refreshments; 1223 ‘Because he has broken his first vow, he has no claim to hospitality ;’ [for men on seeing an approaching guest by rights prepare things for his present and his after wants, 1224 They arrange a proper resting-couch, and take on themselves care for his comfort.]!~ Having spoken thus and so agreed, each kept his seat, resolved and fixed. 1225 And now Tath4gata slowly approached, when, lo! these men unconsciously, against their vow, rose and invited him to take a seat; offering to take his robe and Patra, 1226 They begged to wash and rub his feet, and asked him what he required more; thus in everything attentive, they honour’d him and offered all to him as teacher. 1227 They did not not cease however to address him * This [ ] seems to be parenthetical. III, 15. TURNING THE LAW-WHEEL. 173 still as Gautama, after his family. Then spake the Lord to them and said: ‘Call me not after my private name, 1228 ‘For it is a rude and careless way of speaking to one who has obtained Arhatship?; but whether men respect or disrespect me, my mind is undisturbed and wholly quiet; 1229 ‘But you *—your way is not so courteous, let go, I pray, and cast away your fault. Buddha can save the world ;. they call him, therefore, Buddha; 1230 ‘ Towards all living things, with equal heart he looks as children, to call him then by his familiar name is to despise a father; this is sin‘,’ 1231 Thus Buddha, by exercise of mighty love, in deep compassion spoke to them; but they, from ignorance and pride, despised the only wise® and true one’s words, 1232 They said that first he practised self-denial, but having reached thereby no profit, now giving rein to body, word, and thought ®, how by these means (they asked) has he become a Buddha? 1233 Thus equally entangled by doubts, they would not credit that he had attained the way. Thoroughly versed in highest truth, full of all-embracing wisdom, 1234 1 The address ‘ Bho Gotama’ or ‘Gotama,’ according to Childers (Pali Dict. p. 150), was an appellation of disrespect used by unconverted Brahmins in addressing Buddha. The title Gautama Buddha is rarely met with in Northern translations. 3 The Arhat is the highest grade among the Buddhist saints. See Burnouf, Introd. p. 295. * Here the appeal is to them as religious persons. * Or, is the sin of dishonouring a father.
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.
1169 deportment of the Bhikshu, he stood with reverent mien on the road side; 1201 Joyously he gazed at such an unprecedented sight, and then, with closed hands, he spake? as follows: ‘The erowds who live around are stained with sin, without a pleasing feature, void of grace, 1202 ‘And the great world’s heart is everywhere disturbed; but you alone, your senses all composed, with visage shining as the moon when full, seem to have quaffed the water of the immortals’ stream; 1203 .‘ The marks of beauty yours, as the great man’s (Mah4purusha); the strength of wisdom, as an allsufficient (independent) king’s (samr&g); what you have done must have been wisely done, what then your noble tribe and who your master?’ 1204 Answering he said, ‘I have no master; no honourable tribe; no point of excellence; selftaught in this profoundest doctrine, I have arrived at superhuman wisdom®. 1205 ‘That which behoves the world to learn, but through the world no learner found, 1 now myself the demeanour of the mendicant (Bhikshu). This incident is introduced as the first instance of Buddha’s mendicant life and its influence on others. 1 Or, ‘he questioned thus.’ * ‘Nothing that has been conquered.’ ® I have attained to that which man has not attained. That is, I have arrived at superhuman wisdom. It appears to me that this point in Buddha’s history is a key to the whole system of his religion. He professes to have grasped absolute truth (the word ‘absolute’ corresponds with ‘ unfettered’); and by letting go the finite, with its limitations and defilements, to have passed into the free, boundless, unattached infinite. 170 FO-SHO-HING-TSAN-KING. Ill, 13. and by myself! have learned throughout ;’tis rightly called Sambodhi (Aing kioh); 1206 ‘That hateful family of griefs the sword of wisdom has destroyed ; this then is what the world has named, and rightly named, the “chiefest victory.” 1207 ‘Through all Benares soon will sound the drum of life, no stay is possible—I have no name *—nor do I seek profit or pleasure, 1208 ‘But simply to declare the truth; to save men (living things) from pain, and to fulfil my ancient oath, to rescue all not yet delivered. 1209 ‘The fruit of this my oath is ripened now, and I will follow out my ancient vow. Wealth, riches, self all given up, unnamed, I still am named “Righteous Master%.” 1210 ‘And bringing profit to the world (empire), I also have the name “Great Teacher‘;” facing sorrows, not swallowed up by them, am I not rightly called Courageous Warrior? 1211 ‘If not a healer of diseases, what means the name of Good Physician? seeing the wanderer, not showing him the way, why then should I be called “Good Master-guide?” 1212 ‘Like as the lamp shines in the dark, without a
21211 ‘If not a healer of diseases, what means the name of Good Physician? seeing the wanderer, not showing him the way, why then should I be called “Good Master-guide?” 1212 ‘Like as the lamp shines in the dark, without a 1 This assertion is a fundamental one (see Mr. Rhys Davids’ Dhamma-fakka-ppavattana-sutta, Sacred Books of the East, vol. xi, throughout) ; so that Buddha disclaims any revelation in the sense of the result of a higher wisdom than his own. The cloud, in fact, of sin moved away, the indwelling of light, by itself, revealed itself. 3 «T am a voice.’ ® (Called by the) not-called name, ‘ Master of righteousness.’ * Here follow a list of names applied to Tathagata in virtue of his office. He gives up his name Gautama, and claims to be known only by his religious titles. III, 15. TURNING THE LAW-WHEEL. 17! purpose of its own, self-radiant, so burns the lamp of the Tathagata, without the shadow of a personal feeling. 1213 ‘Bore wood in wood, there must be fire; the wind blows of its own free self in space; dig deep and you will come to water; this is the rule of selfcausation. 1214 ‘All the Munis who perfect wisdom, must do so at Gaya; and in the K4si country they must first turn the Wheel of Righteousness.’ 1215 The young Brahman Upaka, astonished, breathed the praise of such strange doctrine}, and called to mind like thoughts he had before experienced?; lost in thought at the wonderful occurrence, 1216 At every turning of the road he stopped to think; embarrassed in every step he took. Tathagata proceeding slowly onwards, came to the city of K4si, 1217 ° The land so excellently adorned as the palace of Sakradevendra; the Ganges and Baraz45, two twin rivers flowed amidst; 1218 The woods and flowers and fruits so verdant, the peaceful cattle wandering together, the calm retreats 1 Sighed ‘oh!’ and praised in under tone the strange behaviour of Tathagata. * Or perhaps the following translation is better : ‘following in mind the circumstances which led to the strange encounter.’ * The account in the text makes the city of Benares to be between the Ganges and the Baramz4 or Varam4; General Cunningham (Archzolog. Report, vol. i, p. 104) says, ‘ The city of Benares is situated on the left bank of the Ganges, between the Barna Nadi on the north-east and the Asi Nala on the south-west. The Barna is a considerable rivulet which rises to the north of Allahabad, and has a course of about roo miles. The Asi is a mere brook of no length.’ 172 FO-SHO-HING-TSAN-KING, III, 1g. free from vulgar noise, such was the place where the old Rishis dwelt. 1219 ; Tathagata glorious and radiant, redoubled the brightness of the place; the son of the Kauzdinyatribe (Kauvdinya-kulaputra), and next Dasabalakasyapa, 1220 And the third Vashpa, the fourth Asvagit, the fifth called Bhadra, practising austerities as hermits, 1221
31219 ; Tathagata glorious and radiant, redoubled the brightness of the place; the son of the Kauzdinyatribe (Kauvdinya-kulaputra), and next Dasabalakasyapa, 1220 And the third Vashpa, the fourth Asvagit, the fifth called Bhadra, practising austerities as hermits, 1221 Seeing from far Tathagata approaching, sitting together all engaged in conversation, (said), ‘ This Gautama, defiled by worldly indulgence, leaving the practice of austerities, 1222 ‘ Now comes again to find us here, let us be careful not to rise in salutation, nor let us greet him when he comes, nor offer him the customary refreshments; 1223 ‘Because he has broken his first vow, he has no claim to hospitality ;’ [for men on seeing an approaching guest by rights prepare things for his present and his after wants, 1224 They arrange a proper resting-couch, and take on themselves care for his comfort.]!~ Having spoken thus and so agreed, each kept his seat, resolved and fixed. 1225 And now Tath4gata slowly approached, when, lo! these men unconsciously, against their vow, rose and invited him to take a seat; offering to take his robe and Patra, 1226 They begged to wash and rub his feet, and asked him what he required more; thus in everything attentive, they honour’d him and offered all to him as teacher. 1227 They did not not cease however to address him * This [ ] seems to be parenthetical. III, 15. TURNING THE LAW-WHEEL. 173 still as Gautama, after his family. Then spake the Lord to them and said: ‘Call me not after my private name, 1228 ‘For it is a rude and careless way of speaking to one who has obtained Arhatship?; but whether men respect or disrespect me, my mind is undisturbed and wholly quiet; 1229 ‘But you *—your way is not so courteous, let go, I pray, and cast away your fault. Buddha can save the world ;. they call him, therefore, Buddha; 1230 ‘ Towards all living things, with equal heart he looks as children, to call him then by his familiar name is to despise a father; this is sin‘,’ 1231 Thus Buddha, by exercise of mighty love, in deep compassion spoke to them; but they, from ignorance and pride, despised the only wise® and true one’s words, 1232 They said that first he practised self-denial, but having reached thereby no profit, now giving rein to body, word, and thought ®, how by these means (they asked) has he become a Buddha? 1233 Thus equally entangled by doubts, they would not credit that he had attained the way. Thoroughly versed in highest truth, full of all-embracing wisdom, 1234 1 The address ‘ Bho Gotama’ or ‘Gotama,’ according to Childers (Pali Dict. p. 150), was an appellation of disrespect used by unconverted Brahmins in addressing Buddha. The title Gautama Buddha is rarely met with in Northern translations. 3 The Arhat is the highest grade among the Buddhist saints. See Burnouf, Introd. p. 295. * Here the appeal is to them as religious persons. * Or, is the sin of dishonouring a father.
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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