Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11363 ‘There are no bonds indeed—they disappear— ? This fault ; that is, this flaw. * As with fetters. IV, 16. BIMBISARA RAGA BECOMES A DISCIPLE. I9QI and seeing this there is deliverance. The world holds to this thought of “1,” and so, from this, comes false apprehension. 1364 ‘Of those who maintain the truth of it, some say the “I” endures, some say it perishes; taking the two extremes of birth and death, their error is most grievous! 1365 ‘For if they say the “I” (soul) is perishable, the fruit they strive for, too, will perish; and at some time there will be no hereafter, this is indeed a meritless deliverance. 1366 ‘But if they say the “1” is not to perish, then in the midst of all this life and death there is but one identity (as space), which is not born and does not die. 1367 ‘If this is what they call the “I,” then are all things living, one—for all have this unchanging self—not perfected by any deeds, but selfperfect; 1368 ‘If so, if such a self it is that acts, let there be no self-mortifying conduct, the self is lord and master; what need to do that which is done? 1369 ‘For if this “1” is lasting and imperishable, then reason would teach it never can be changed. But now we see the marks of joy and sorrow, what room for constancy then is here? 1370 ‘Knowing that birth brings this deliverance then I put away all thought of sin’s defilement ; the whole world, everything, endures! what then becomes of this idea of rescue. 1371 ‘We cannot even talk of putting self away, truth is the same as falsehood, it is not “I” that do a thing, and who, forsooth, is he that talks of “1?” 1372 7x AX 192 FO-SHO-HING-TSAN-KING. IV, 16. ‘ But if it is not “I” that do the thing, then there is no “I” that does it, and in the absence of these both, there is no “I” at all, in very truth. 1373 ‘No doer and no knower, no lord, yet notwithstanding this, there ever lasts this birth and death, like morn and night ever recurring. But now attend to me and listen; 1374 ‘The senses six and their six objects united cause the six kinds of knowledge, these three (i. e. senses, objects, and resulting knowledge) united bring forth contact, then the intervolved effects of recollection (follow). 1375 ‘Then like the burning glass and tinder thro’ the sun’s power cause fire to appear, so thro’ the knowledge born of sense and object, the lord (of knowledge) (self) (like the fire) is born. 1376 ‘The shoot springs from the seed, the seed is not the shoot, not one and yet not different, such is the birth of all that lives.’ 1377 The honoured of the world preaching the truth, the equal and impartial param4artha, thus addressed the king with all his followers. Then king Bimbisara filled with joy, 1378 Removing from himself defilement, gained religious sight, a hundred thousand spirits also, hearing the words of the immortal law, shook off and lost the stain of sin. 1379 Varca 17, Tue Great DISCIPLE BECOMES A Hermit.
2Then king Bimbisara filled with joy, 1378 Removing from himself defilement, gained religious sight, a hundred thousand spirits also, hearing the words of the immortal law, shook off and lost the stain of sin. 1379 Varca 17, Tue Great DISCIPLE BECOMES A Hermit. At this time Bimbisdra R4ga, bowing his head, requested the honoured of the world to change his IV, 17. THE GREAT DISCIPLE BECOMES A HERMIT. 193 place of abode for the bamboo grove’; graciously accepting it, Buddha remained silent. 1380 Then the king, having perceived the truth, offered his adoration and returned to his palace. The world-honoured, with the great congregation, proceeded on foot, to rest for awhile in the bamboo garden?, 1381 (There he dwelt) to convert all that breathed 8, to kindle once for all‘ the lamp of wisdom, to establish Brahma and the Devas, and to confirm the lives 5 of Saints and sages. 1382 At this time Asvagit and V4shpa‘*, with heart composed and every member (sense) subdued, the time having come for begging food, entered into the town of Ragagrzha: 1383 Unrivalled in the world were they for grace of person, and in dignity of carriage excelling all. The lords and ladies of the city seeing them, were filled with joy; 1384 Those who were walking stood still, those before waited, those behind hastened on. Now the Ashi Kapila amongst all his numerous disciples 1385 1 This garden, called the Karanda Veruvana, was a favourite residence of Buddha. For an account of it, see Spence Hardy, Manual of Buddhism, p.194. It was situated between the old city of Ragagrtha and the new city, about three hundred yards to the north of the former (see Fa-hien, chap. xxx, Beal’s translation, p. 117 and note 2). ® T have translated Ku’an ‘to rest awhile,’ it might be supposed to refer to the rest of the rainy season. But it is doubtful whether this ordinance was instituted so early. * All living things. “ To establish and settle the brightness of the lamp of wisdom. 5 To establish the settlement of sages and saints. * He is sometimes called Dasabala KAsyapa (Eitel, Handbook, p- 158 b). [19] Oo 194 FO-SHO-HING-TSAN-KING. IV, 17. Had one of wide-spread fame, whose name was Sariputra; he, beholding the wonderful grace of the Bhikshus, their composed mien and subdued senses, 1386 Their dignified walk and carriage, raising his hands, enquiring, said: ‘ Young in years, but pure and graceful in appearance, such as I before have never seen, 1387 ‘What law most excellent (have you obeyed)? and who your master that has taught you? and what the doctrine you have learned? Tell me, I pray you, and relieve my doubts.’ 1388 Then of the Bhikshus, one?, rejoicing at his question, with pleasing air and gracious words, replied: ‘The omniscient, born of the Ikshv4ku family, 1389 ‘The very first ’midst gods and men, this one is my great master. I am indeed but young, the sun of wisdom has but just arisen, 1390
3I am indeed but young, the sun of wisdom has but just arisen, 1390 ‘How can I then explain the master’s doctrine ? Its meaning is deep and very hard to understand, but now, according to my poor capability (wisdom), I will recount in brief the master’s doctrine: 1391 ‘“Whatever things exist all spring from cause, the principles (cause) of birth and death (may be) destroyed, the way is by the means he has declared *.”’ 1392 1 In the Pali account of this incident Asvagit alone is represented as begging his food; but here Asvagit and Vashpa are joined according to the later rule (as it would seem) which forbad one mendicant to proceed alone through a town. (Compare Sacred Books of the East, vol. xiii, p. 144.) * For the Southern version of this famous stanza, see Sacred Books of the East, vol. xiii, p. 146; also Manual of Buddhism, IV,17- THE GREAT DISCIPLE BECOMES A HERMIT. 195 Then the twice-born Upata (Upatishya), embracing heartily what he had heard, put from him all sense-pollution, and obtained the pure eyes of the law. 1393 The former explanations he had trusted, respecting cause and what was not the cause, that there was nothing that was made, but was made by {svara, 1394 ; All this, now that he had heard the rule of true causation, understanding (penetrating) the wisdom of the no-self, adding thereto the knowledge of the minute (dust) troubles?, which can never be overcome in their completeness (completely destroyed), 1395 But by the teaching of Tathagata, all this he now for ever put away; leaving no room for thought of self, the thought of self will disappear?. 1396 ‘Who, when the brightness of the sun gives light, would call for the dimness of the lamp? for, like the severing of the lotus, the stem once cut, the pods (?) will also die; 1397 ‘So Buddha’s teaching cutting off the stem of sorrow, no seeds are left to grow or lead to further increase.” Then bowing at the Bhikshu’s feet, with grateful mien, he wended homewards. 1398 The Bhikshus after having begged their food, likewise went back to the bamboo grove. Sari- p. 196. For a similar account from the Chinese, see Wong Puh, § 77. 1 The ‘dust troubles’ are the troubles caused by objects of sense, as numerous as motes in a sunbeam. * ‘Look upon the world as void, O Moghar4gan, being always thoughtful ; having destroyed the view of oneself (as really existing), so one may overcome death; the king of death will not see him who thus regards the world,’ Sutta Nip4ta, Fausbdll, p. 208. O02 196 FO-SHO-HING-TSAN-KING. IV, 17. putra on his arrival home, (rested) with joyful face and full of peace. 1399 His friend the honoured Mugalin (Maudgalyayana), equally renowned for learning, seeing S4riputra in the distance’, his pleasing air and lightsome step, 1400 Spoke thus: ‘As I now see thee, there is an unusual look I notice, your former nature seems quite changed, the signs of happiness I now observe, 1401
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.
11363 ‘There are no bonds indeed—they disappear— ? This fault ; that is, this flaw. * As with fetters. IV, 16. BIMBISARA RAGA BECOMES A DISCIPLE. I9QI and seeing this there is deliverance. The world holds to this thought of “1,” and so, from this, comes false apprehension. 1364 ‘Of those who maintain the truth of it, some say the “I” endures, some say it perishes; taking the two extremes of birth and death, their error is most grievous! 1365 ‘For if they say the “I” (soul) is perishable, the fruit they strive for, too, will perish; and at some time there will be no hereafter, this is indeed a meritless deliverance. 1366 ‘But if they say the “1” is not to perish, then in the midst of all this life and death there is but one identity (as space), which is not born and does not die. 1367 ‘If this is what they call the “I,” then are all things living, one—for all have this unchanging self—not perfected by any deeds, but selfperfect; 1368 ‘If so, if such a self it is that acts, let there be no self-mortifying conduct, the self is lord and master; what need to do that which is done? 1369 ‘For if this “1” is lasting and imperishable, then reason would teach it never can be changed. But now we see the marks of joy and sorrow, what room for constancy then is here? 1370 ‘Knowing that birth brings this deliverance then I put away all thought of sin’s defilement ; the whole world, everything, endures! what then becomes of this idea of rescue. 1371 ‘We cannot even talk of putting self away, truth is the same as falsehood, it is not “I” that do a thing, and who, forsooth, is he that talks of “1?” 1372 7x AX 192 FO-SHO-HING-TSAN-KING. IV, 16. ‘ But if it is not “I” that do the thing, then there is no “I” that does it, and in the absence of these both, there is no “I” at all, in very truth. 1373 ‘No doer and no knower, no lord, yet notwithstanding this, there ever lasts this birth and death, like morn and night ever recurring. But now attend to me and listen; 1374 ‘The senses six and their six objects united cause the six kinds of knowledge, these three (i. e. senses, objects, and resulting knowledge) united bring forth contact, then the intervolved effects of recollection (follow). 1375 ‘Then like the burning glass and tinder thro’ the sun’s power cause fire to appear, so thro’ the knowledge born of sense and object, the lord (of knowledge) (self) (like the fire) is born. 1376 ‘The shoot springs from the seed, the seed is not the shoot, not one and yet not different, such is the birth of all that lives.’ 1377 The honoured of the world preaching the truth, the equal and impartial param4artha, thus addressed the king with all his followers. Then king Bimbisara filled with joy, 1378 Removing from himself defilement, gained religious sight, a hundred thousand spirits also, hearing the words of the immortal law, shook off and lost the stain of sin. 1379 Varca 17, Tue Great DISCIPLE BECOMES A Hermit.
2Then king Bimbisara filled with joy, 1378 Removing from himself defilement, gained religious sight, a hundred thousand spirits also, hearing the words of the immortal law, shook off and lost the stain of sin. 1379 Varca 17, Tue Great DISCIPLE BECOMES A Hermit. At this time Bimbisdra R4ga, bowing his head, requested the honoured of the world to change his IV, 17. THE GREAT DISCIPLE BECOMES A HERMIT. 193 place of abode for the bamboo grove’; graciously accepting it, Buddha remained silent. 1380 Then the king, having perceived the truth, offered his adoration and returned to his palace. The world-honoured, with the great congregation, proceeded on foot, to rest for awhile in the bamboo garden?, 1381 (There he dwelt) to convert all that breathed 8, to kindle once for all‘ the lamp of wisdom, to establish Brahma and the Devas, and to confirm the lives 5 of Saints and sages. 1382 At this time Asvagit and V4shpa‘*, with heart composed and every member (sense) subdued, the time having come for begging food, entered into the town of Ragagrzha: 1383 Unrivalled in the world were they for grace of person, and in dignity of carriage excelling all. The lords and ladies of the city seeing them, were filled with joy; 1384 Those who were walking stood still, those before waited, those behind hastened on. Now the Ashi Kapila amongst all his numerous disciples 1385 1 This garden, called the Karanda Veruvana, was a favourite residence of Buddha. For an account of it, see Spence Hardy, Manual of Buddhism, p.194. It was situated between the old city of Ragagrtha and the new city, about three hundred yards to the north of the former (see Fa-hien, chap. xxx, Beal’s translation, p. 117 and note 2). ® T have translated Ku’an ‘to rest awhile,’ it might be supposed to refer to the rest of the rainy season. But it is doubtful whether this ordinance was instituted so early. * All living things. “ To establish and settle the brightness of the lamp of wisdom. 5 To establish the settlement of sages and saints. * He is sometimes called Dasabala KAsyapa (Eitel, Handbook, p- 158 b). [19] Oo 194 FO-SHO-HING-TSAN-KING. IV, 17. Had one of wide-spread fame, whose name was Sariputra; he, beholding the wonderful grace of the Bhikshus, their composed mien and subdued senses, 1386 Their dignified walk and carriage, raising his hands, enquiring, said: ‘ Young in years, but pure and graceful in appearance, such as I before have never seen, 1387 ‘What law most excellent (have you obeyed)? and who your master that has taught you? and what the doctrine you have learned? Tell me, I pray you, and relieve my doubts.’ 1388 Then of the Bhikshus, one?, rejoicing at his question, with pleasing air and gracious words, replied: ‘The omniscient, born of the Ikshv4ku family, 1389 ‘The very first ’midst gods and men, this one is my great master. I am indeed but young, the sun of wisdom has but just arisen, 1390
3I am indeed but young, the sun of wisdom has but just arisen, 1390 ‘How can I then explain the master’s doctrine ? Its meaning is deep and very hard to understand, but now, according to my poor capability (wisdom), I will recount in brief the master’s doctrine: 1391 ‘“Whatever things exist all spring from cause, the principles (cause) of birth and death (may be) destroyed, the way is by the means he has declared *.”’ 1392 1 In the Pali account of this incident Asvagit alone is represented as begging his food; but here Asvagit and Vashpa are joined according to the later rule (as it would seem) which forbad one mendicant to proceed alone through a town. (Compare Sacred Books of the East, vol. xiii, p. 144.) * For the Southern version of this famous stanza, see Sacred Books of the East, vol. xiii, p. 146; also Manual of Buddhism, IV,17- THE GREAT DISCIPLE BECOMES A HERMIT. 195 Then the twice-born Upata (Upatishya), embracing heartily what he had heard, put from him all sense-pollution, and obtained the pure eyes of the law. 1393 The former explanations he had trusted, respecting cause and what was not the cause, that there was nothing that was made, but was made by {svara, 1394 ; All this, now that he had heard the rule of true causation, understanding (penetrating) the wisdom of the no-self, adding thereto the knowledge of the minute (dust) troubles?, which can never be overcome in their completeness (completely destroyed), 1395 But by the teaching of Tathagata, all this he now for ever put away; leaving no room for thought of self, the thought of self will disappear?. 1396 ‘Who, when the brightness of the sun gives light, would call for the dimness of the lamp? for, like the severing of the lotus, the stem once cut, the pods (?) will also die; 1397 ‘So Buddha’s teaching cutting off the stem of sorrow, no seeds are left to grow or lead to further increase.” Then bowing at the Bhikshu’s feet, with grateful mien, he wended homewards. 1398 The Bhikshus after having begged their food, likewise went back to the bamboo grove. Sari- p. 196. For a similar account from the Chinese, see Wong Puh, § 77. 1 The ‘dust troubles’ are the troubles caused by objects of sense, as numerous as motes in a sunbeam. * ‘Look upon the world as void, O Moghar4gan, being always thoughtful ; having destroyed the view of oneself (as really existing), so one may overcome death; the king of death will not see him who thus regards the world,’ Sutta Nip4ta, Fausbdll, p. 208. O02 196 FO-SHO-HING-TSAN-KING. IV, 17. putra on his arrival home, (rested) with joyful face and full of peace. 1399 His friend the honoured Mugalin (Maudgalyayana), equally renowned for learning, seeing S4riputra in the distance’, his pleasing air and lightsome step, 1400 Spoke thus: ‘As I now see thee, there is an unusual look I notice, your former nature seems quite changed, the signs of happiness I now observe, 1401
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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