Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The 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. 5 The true words of the Only Enlightened ; that is, of the Buddha. 6 Bh for . 174 FO-SHO-HING-TSAN-KING, III, 15. Tathagata on their account briefly declared to them the one true way; the foolish masters practising austerities, and those who love to gratify their senses, 1235 He pointed out to them these two distinctive classes}, and how both greatly erred. ‘Neither of these (he said) has found the way of highest wisdom, nor are their ways of life productive of true rescue. 1236 ‘ The emaciated devotee by suffering produces in himself confused and sickly thoughts, not conducive even to worldly knowledge, how much less to triumph over sense! 1237 ‘For he who tries to light a lamp with water, will not succeed in scattering the darkness, (and so the man who tries) with worn-out body to trim the lamp of wisdom shall not succeed, nor yet destroy his ignorance or folly. 1238 ‘Who seeks with rotten wood to evoke the fire will waste his labour and get nothing for it; but boring hard wood into hard, the man of skill forthwith gets fire for his use; 1239 ‘In seeking wisdom then it is not by these au-_ sterities a man may reach the law of life. But (likewise) to indulge in pleasure is opposed to right, this is the fool’s barrier against wisdom’s light; 1240 ‘The sensualist cannot comprehend the Sfittras or the Sastras, how much less the way of overcoming all desire! As some man grievously afflicted eats food not fit to eat, 1241 ‘And so in ignorance aggravates his sickness, so 1 The two extremes. III, 1g. TURNING THE LAW-WHEEL. 175 how can he get rid of lust who pampers lust ? Scatter the fire amid the desert grass, dried by the sun, fanned by the wind, 1242 ‘The raging flames who shall extinguish ? Such is the fire of covetousness and lust (or, hankering lust), I, then, reject both these extremes, my heart keeps i in the middle way. 1243 ‘All sorrow at an end and finished, I rest at peace, all error put away; my true sight?! greater than the glory of the sun, my equal and unvarying wisdom, vehicle of insight, 1244 ‘Right words® as it were a dwelling-place, wandering through the pleasant groves of right conduct‘, making a right life’ my _ recreation, walking along the right road of proper means®, 1245 ‘My city of refuge in right recollection’, and my sleeping couch right meditation®; these are the eight even and level roads® by which to avoid the sorrows of birth and death; 1246 ‘Those who come forth by these means from the slough, doing thus, have attained the end; such shall fall neither on this side or the other, amidst the sorrow-crowd of the two periods’, 1247
2‘ The tangled sorrow-web of the three worlds by this road alone can be destroyed; this is my own way, unheard of before; by the pure eyes of the true law, 1248 1 Samyag drishA. * Samyak samkalpa. ® Samyag vad. * Samyak karma. ® Samyag 4giva. * Samyag vy4y4ma. 7 Samyak smriti. * Samyak samadhi. ® The right roads (orthodox ways). 1 Or rather, of the ‘two ages;’ this age and the next. 176 FO-SHO-HING-TSAN-KING. II, 15. ‘Impartially seeing the way of escape, I, only I, now first make known this way; thus I destroy the hateful company of Tvzshz4’s! host, the sorrows of birth and death, old age, disease, 1249 ‘And all the unfruitful aims of men, and other springs of suffering. There are those who warring against desire are still influenced by desire; who whilst possessed of body, act as tho’ they had none; 1250 ‘Who put away from themselves all sources of true merit, briefly will I recount their sorrowful lot. Like smothering a raging fire, though carefully put out, yet a spark left, 1251 ‘So in their abstraction, still the germ of “1%,” the source’ of great sorrow still surviving, perpetuates the suffering caused by lust (tv¢sh4), and the evil consequences of every kind of deed survive; 1252 ‘These are the sources of further pain, but let these go and sorrow dies, even as the seed of corn taken ‘from the earth and deprived of water dies; 1253 ‘The concurrent causes not uniting, then the bud and leaf cannot be born; the intricate bonds of every kind of existence, from the Deva down to the evil ways of birth, 1254 ‘Ever revolve and never cease; all this is produced from covetous desire; falling from a high estate to lower ones, all is the fault of previous deeds; 1255 ‘But destroy the seed of covetousness and the rest, then there will be no intricate binding, but all 1 For some account of Trishn4, Pali Tasha, see Rhys Davids (op. cit.), p. 149 note. * The germ of self; that is, of individual existence. * Having the nature of great sorrow. III, 15. TURNING THE LAW-WHEEL. 177 effect of deeds destroyed, the various degrees of sorrow then will end for good; 1256 ‘Having this, then, we must inherit that; destroying this, then that is ended too; no birth, old age, disease, or death; no earth, or water, fire, or wind; 1257 ‘No beginning, end, or middle; and no deceptive systems of philosophy ; this is the standpoint of wise men and sages; the certain and exhausted termination, (complete Nirvaza). 1258 ‘Such do the eight right ways declare; this one expedient has no remains; that which the world sees not, engrossed by error (I declare), 1259 ‘I know the way to sever all these sorrow-sources ; the way to end them is by right reason, meditating on these four highest truths, following and perfecting this highest wisdom. 1260 ‘This is what means the “knowing” sorrow; this is to cut off the cause of all remains of being; these destroyed, then all striving, too, has ended, the eight right ways have been assayed. 1261
31260 ‘This is what means the “knowing” sorrow; this is to cut off the cause of all remains of being; these destroyed, then all striving, too, has ended, the eight right ways have been assayed. 1261 ‘(Thus, too), the four great truths have been acquired, the eyes of the pure law completed. In these four truths, the equal (i.e. true or right) eyes not yet born, 1262 ‘There is not mention made of gaining true deliverance, it is not said what must be done is done, nor that all (is finished), nor that the perfect truth has been acquired. 1263 ‘But now because the truth is known, then by myself is known “deliverance gained,” by myself is known that “all is done,” by myself is known “the highest wisdom.”’ 1264 And having spoken thus respecting truth, the (19) N 178 FO-SHO-HING-TSAN-KING. Ill, 15. member of the Kauzdinya family, and eighty thousand of the Deva host, were thoroughly imbued with saving knowledge; 1265 They put away defilement from themselves, they got the eyes of the pure law; Devas and earthly masters thus were sure, that what was to be done was done. 1266 And now with lion-voice he joyfully enquired, and asked Kauzdinya, ‘Knowest thou yet?’ Kausdinya forthwith answered Buddha, ‘I know the mighty master’s law;’ 1267 And for this reason, knowing it, his name was AgiAta Kaunainya (Agata, known). Amongst all the disciples of Buddha, he was the very first in understanding. 1268 Then as he understood the sounds of the true law, hearing (the words of) the disciple—all the earth spirits together raised a shout triumphant, ‘Well done! deeply seeing (the principles of) the law, 1269 ‘Tathagata, on this auspicious day, has set revolving that which never yet revolved, and far and wide, for gods and men, has opened the gates of immortality’, 1270 ‘(Of this wheel) the spokes are the rules of pure conduct ; equal contemplation, their uniformity of length; firm wisdom is the tire; modesty and thoughtfulness, the rubbers (sockets in the nave in which the axle is fixed); 1271 ‘Right reflection is the nave; the wheel itself the law of perfect truth; the right truth now } The way or gate of sweet dew. . IM, 1g. TURNING THE LAW-WHEEL. 179 has gone forth in the world, not to retire before another teacher.’ 1272 Thus the earth spirits shouted, the spirits of the air took up the strain, the Devas all joined in the hymn of praise, up to the highest Brahma heaven. 1273 The Devas of the triple world, now hearing what the great Azshi taught, in intercourse together spoke, ‘The widely-honoured Buddha moves the world! 1274 ‘ Wide-spread, for the sake of all that lives, he turns the wheel of the law of complete purity!’ The stormy winds, the clouds, the mists, all disappeared; down from space the heavenly flowers descended; 1275 The Devas revelled in their joys celestial, filled with unutterable gladness. 1276 180 FO-SHO-HING-TSAN-KING. IV, 16. KIOUEN IV. Varca 16. BimsisAra RAGA BECOMES A DISCIPLE.
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.
1The 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. 5 The true words of the Only Enlightened ; that is, of the Buddha. 6 Bh for . 174 FO-SHO-HING-TSAN-KING, III, 15. Tathagata on their account briefly declared to them the one true way; the foolish masters practising austerities, and those who love to gratify their senses, 1235 He pointed out to them these two distinctive classes}, and how both greatly erred. ‘Neither of these (he said) has found the way of highest wisdom, nor are their ways of life productive of true rescue. 1236 ‘ The emaciated devotee by suffering produces in himself confused and sickly thoughts, not conducive even to worldly knowledge, how much less to triumph over sense! 1237 ‘For he who tries to light a lamp with water, will not succeed in scattering the darkness, (and so the man who tries) with worn-out body to trim the lamp of wisdom shall not succeed, nor yet destroy his ignorance or folly. 1238 ‘Who seeks with rotten wood to evoke the fire will waste his labour and get nothing for it; but boring hard wood into hard, the man of skill forthwith gets fire for his use; 1239 ‘In seeking wisdom then it is not by these au-_ sterities a man may reach the law of life. But (likewise) to indulge in pleasure is opposed to right, this is the fool’s barrier against wisdom’s light; 1240 ‘The sensualist cannot comprehend the Sfittras or the Sastras, how much less the way of overcoming all desire! As some man grievously afflicted eats food not fit to eat, 1241 ‘And so in ignorance aggravates his sickness, so 1 The two extremes. III, 1g. TURNING THE LAW-WHEEL. 175 how can he get rid of lust who pampers lust ? Scatter the fire amid the desert grass, dried by the sun, fanned by the wind, 1242 ‘The raging flames who shall extinguish ? Such is the fire of covetousness and lust (or, hankering lust), I, then, reject both these extremes, my heart keeps i in the middle way. 1243 ‘All sorrow at an end and finished, I rest at peace, all error put away; my true sight?! greater than the glory of the sun, my equal and unvarying wisdom, vehicle of insight, 1244 ‘Right words® as it were a dwelling-place, wandering through the pleasant groves of right conduct‘, making a right life’ my _ recreation, walking along the right road of proper means®, 1245 ‘My city of refuge in right recollection’, and my sleeping couch right meditation®; these are the eight even and level roads® by which to avoid the sorrows of birth and death; 1246 ‘Those who come forth by these means from the slough, doing thus, have attained the end; such shall fall neither on this side or the other, amidst the sorrow-crowd of the two periods’, 1247
2‘ The tangled sorrow-web of the three worlds by this road alone can be destroyed; this is my own way, unheard of before; by the pure eyes of the true law, 1248 1 Samyag drishA. * Samyak samkalpa. ® Samyag vad. * Samyak karma. ® Samyag 4giva. * Samyag vy4y4ma. 7 Samyak smriti. * Samyak samadhi. ® The right roads (orthodox ways). 1 Or rather, of the ‘two ages;’ this age and the next. 176 FO-SHO-HING-TSAN-KING. II, 15. ‘Impartially seeing the way of escape, I, only I, now first make known this way; thus I destroy the hateful company of Tvzshz4’s! host, the sorrows of birth and death, old age, disease, 1249 ‘And all the unfruitful aims of men, and other springs of suffering. There are those who warring against desire are still influenced by desire; who whilst possessed of body, act as tho’ they had none; 1250 ‘Who put away from themselves all sources of true merit, briefly will I recount their sorrowful lot. Like smothering a raging fire, though carefully put out, yet a spark left, 1251 ‘So in their abstraction, still the germ of “1%,” the source’ of great sorrow still surviving, perpetuates the suffering caused by lust (tv¢sh4), and the evil consequences of every kind of deed survive; 1252 ‘These are the sources of further pain, but let these go and sorrow dies, even as the seed of corn taken ‘from the earth and deprived of water dies; 1253 ‘The concurrent causes not uniting, then the bud and leaf cannot be born; the intricate bonds of every kind of existence, from the Deva down to the evil ways of birth, 1254 ‘Ever revolve and never cease; all this is produced from covetous desire; falling from a high estate to lower ones, all is the fault of previous deeds; 1255 ‘But destroy the seed of covetousness and the rest, then there will be no intricate binding, but all 1 For some account of Trishn4, Pali Tasha, see Rhys Davids (op. cit.), p. 149 note. * The germ of self; that is, of individual existence. * Having the nature of great sorrow. III, 15. TURNING THE LAW-WHEEL. 177 effect of deeds destroyed, the various degrees of sorrow then will end for good; 1256 ‘Having this, then, we must inherit that; destroying this, then that is ended too; no birth, old age, disease, or death; no earth, or water, fire, or wind; 1257 ‘No beginning, end, or middle; and no deceptive systems of philosophy ; this is the standpoint of wise men and sages; the certain and exhausted termination, (complete Nirvaza). 1258 ‘Such do the eight right ways declare; this one expedient has no remains; that which the world sees not, engrossed by error (I declare), 1259 ‘I know the way to sever all these sorrow-sources ; the way to end them is by right reason, meditating on these four highest truths, following and perfecting this highest wisdom. 1260 ‘This is what means the “knowing” sorrow; this is to cut off the cause of all remains of being; these destroyed, then all striving, too, has ended, the eight right ways have been assayed. 1261
31260 ‘This is what means the “knowing” sorrow; this is to cut off the cause of all remains of being; these destroyed, then all striving, too, has ended, the eight right ways have been assayed. 1261 ‘(Thus, too), the four great truths have been acquired, the eyes of the pure law completed. In these four truths, the equal (i.e. true or right) eyes not yet born, 1262 ‘There is not mention made of gaining true deliverance, it is not said what must be done is done, nor that all (is finished), nor that the perfect truth has been acquired. 1263 ‘But now because the truth is known, then by myself is known “deliverance gained,” by myself is known that “all is done,” by myself is known “the highest wisdom.”’ 1264 And having spoken thus respecting truth, the (19) N 178 FO-SHO-HING-TSAN-KING. Ill, 15. member of the Kauzdinya family, and eighty thousand of the Deva host, were thoroughly imbued with saving knowledge; 1265 They put away defilement from themselves, they got the eyes of the pure law; Devas and earthly masters thus were sure, that what was to be done was done. 1266 And now with lion-voice he joyfully enquired, and asked Kauzdinya, ‘Knowest thou yet?’ Kausdinya forthwith answered Buddha, ‘I know the mighty master’s law;’ 1267 And for this reason, knowing it, his name was AgiAta Kaunainya (Agata, known). Amongst all the disciples of Buddha, he was the very first in understanding. 1268 Then as he understood the sounds of the true law, hearing (the words of) the disciple—all the earth spirits together raised a shout triumphant, ‘Well done! deeply seeing (the principles of) the law, 1269 ‘Tathagata, on this auspicious day, has set revolving that which never yet revolved, and far and wide, for gods and men, has opened the gates of immortality’, 1270 ‘(Of this wheel) the spokes are the rules of pure conduct ; equal contemplation, their uniformity of length; firm wisdom is the tire; modesty and thoughtfulness, the rubbers (sockets in the nave in which the axle is fixed); 1271 ‘Right reflection is the nave; the wheel itself the law of perfect truth; the right truth now } The way or gate of sweet dew. . IM, 1g. TURNING THE LAW-WHEEL. 179 has gone forth in the world, not to retire before another teacher.’ 1272 Thus the earth spirits shouted, the spirits of the air took up the strain, the Devas all joined in the hymn of praise, up to the highest Brahma heaven. 1273 The Devas of the triple world, now hearing what the great Azshi taught, in intercourse together spoke, ‘The widely-honoured Buddha moves the world! 1274 ‘ Wide-spread, for the sake of all that lives, he turns the wheel of the law of complete purity!’ The stormy winds, the clouds, the mists, all disappeared; down from space the heavenly flowers descended; 1275 The Devas revelled in their joys celestial, filled with unutterable gladness. 1276 180 FO-SHO-HING-TSAN-KING. IV, 16. KIOUEN IV. Varca 16. BimsisAra RAGA BECOMES A DISCIPLE.
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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