Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1‘All indicate the possession of eternal truth, these marks are not uncaused.’ Answering he said: ‘The words of the Tathagata are such as never yet were spoken ;’ 1402 And then, requested, he declared (what he had heard). Hearing the words and understanding them, he too put off the world’s defilement, and gained the eyes of true religion, 1403 The reward of a long-planted virtuous cause ; and, as one sees by a lamp that comes to hand, so he obtained an unmoved faith in Buddha; and now they both set out for Buddha’s presence, 1404 With a large crowd of followers, two hundred men and fifty. Buddha seeing the two worthies? coming, spoke thus to his disciples: 1405 ‘These two men who come shall be my two most eminent followers, one unsurpassed for wisdom, the other for powers miraculous ;’ 1406 And then with Brahma’s voice’, profound and 1 «Then the paribbagaka Sdriputta went to the place where the paribbagaka Moggallana was,’ Sacred Books of the East, vol. xiii, Pp. 147. 2 The two ‘bhadras,’ i. e. ‘sages,’ or ‘ virtuous ones.’ * Or, with ‘Brahma-voice’(Brahmaghosha), for which, see Childers sub voce. IV, 17. THE GREAT DISCIPLE BECOMES A HERMIT. I9Q7 sweet, he forthwith bade them ‘Welcome!’ Here is the pure and peaceful law (he said); here the end of all discipleship! 1407 Their hands grasping the triple-staff’, their twisted hair holding the water-vessel?, hearing the words of Buddha’s welcome, they forthwith changed into complete Sramazas*; 1408 The leaders two and all their followers, assuming the complete appearance of Bhikshus, with prostrate forms fell down at Buddha’s feet, then rising, sat beside him‘: 1409 And with obedient heart listening to the word, they all became Rahats. At this time there was a twice-(born) sage®, Kasyapa Shi-ming-teng (Eggidatta) (Agnidatta), 1410 Celebrated and perfect in person, rich in possessions, and his wife most virtuous. But all this he 1 This triple (three-wonderful) staff is, I suppose, a mark of a Brahman student. * Twisted hair holding the pitcher; this may also refer to some custom among the Brahmans. Or the line may be rendered, ‘their hair twisted and holding their pitchers.’ 5 This sudden transformation from the garb and appearance of laymen into shorn and vested Bhikshus, is one often recounted in Buddhist stories. ‘ Or, sat on one side (ekamantam).
2Or the line may be rendered, ‘their hair twisted and holding their pitchers.’ 5 This sudden transformation from the garb and appearance of laymen into shorn and vested Bhikshus, is one often recounted in Buddhist stories. ‘ Or, sat on one side (ekamantam). 5 This expression, which might also be rendered ‘two religious leaders’ (’rh sse), may also, by supplying the word ‘sing,’ be translated a ‘twice-born sage,’ i.e.a Brahman; and this appears more apposite with what follows, and therefore I have adopted it. The Brahman alluded to would then be called Kasyapa Agnidatta. The story of Eggidatta is given by Bigandet (Legend, p. 180, first edition), but there is nothing said about his name K4syapa. LEitel (Handbook, sub voce Mahakasyapa) gives an explanation of the name K4syapa, ‘he who swallowed light;’ but the literal translation of the words in our text is, ‘K4syapa giving in charity a bright lamp.’ 198 FO-SHO-HING-TSAN-KING. TV, 17. had left and become a hermit, seeking the way of salvation. 1411 And now in the way by the To-tseu! tower he suddenly encountered Sakya Muni, remarkable for his dignified and illustrious appearance, as the embroidered flag of a Deva (temple); 1412 Respectfully and reverently approaching, with _ head bowed down, he worshipped his feet, whilst he said: ‘Truly, honoured one, you are my teacher, and I am your follower, 1413 ‘Much and long time have I been harassed with doubts, oh! would that you would light the lamp? (of knowledge). Buddha knowing that this twice- (born) sage was heartily desirous of finding the best mode of escape®, 1414 With soft and pliant voice, he bade him come and welcome. Hearing his bidding and his heart complying, losing all listlessness of body or spirit, 1415 His soul embraced the terms of this most excellent salvation’. Quiet and calm, putting away defilement, the great merciful, as he alone knew how, briefly explained the mode of this deliverance, 1416 ‘ Exhibiting the secrets of his law, ending with 1 This ‘many children’ tower is perhaps the one at Vaisalf alluded to by Fa-hien, chap. xxv. * Here the phrase ‘teng ming,’ light of the lamp, seems to be a play on the name ‘ ming teng,’ bright lamp. The method and way in which a disciple (saddhiviharika) chooses a master (upagghaya) is explained, Sacred Books of the East, vol. xiii, p. 154. * Literally, ‘(had) a heart rejoicing in the most complete method of salvation (moksha).’ “ Or, ‘the mode of salvation explained by the most excellent (Buddha).’ eo nm IV,17. THE GREAT DISCIPLE BECOMES A HERMIT. 199 the four indestructible acquirements'. The great sage, everywhere celebrated, was called Mahé Ké4- Ssyapa, 1417 His original faith was that ‘body and soul are different, but he had also held that they are the same, that there was both ‘I’ and a place? for 1; but now he for ever cast away his former faith, 1418
3The great sage, everywhere celebrated, was called Mahé Ké4- Ssyapa, 1417 His original faith was that ‘body and soul are different, but he had also held that they are the same, that there was both ‘I’ and a place? for 1; but now he for ever cast away his former faith, 1418 And considered only (the truth) that ‘ sorrow’ is ever accumulating; so (he argued) by removing sorrow there will be ‘no remains’ (i.e. no subject for suffering); obedience to the precepts and the practice of discipline, though not themselves the cause, yet he considered these the necessary mode by which to find deliverance. 1419 With equal and impartial mind, he considered the nature of sorrow, for evermore freed from a cleaving heart. Whether we think ‘this is, or ‘this is not’ (he thought), both tend to produce a listless (idle) mode of life; 1420 But when with equal mind we see the truth, then certainty is produced and no more doubt. If we rely for support on wealth or form, then wild confusion and concupiscence result, 1421 Inconstant and impure. But lust and covetous desire removed, the heart of love and equal thoughts produced, there can be then no enemies or friends (variance), 1422 But the heart is pitiful and kindly disposed to all, and thus is destroyed the power of anger and of hate. Trusting to outward things and their relationships, then crowding thoughts of every kind are gendered; 1423 1 Katuh-samyak-pradhana? a Ar ‘the place of.’ 200 FO-SHO-HING-TSAN-KING. IV, 17. Reflecting well, and crushing out confusing thought, then lust for pleasure is destroyed. Though born in the Arfipa world (he saw) that there would be a remnant of life still left; 1424 Unacquainted with the four right truths, he had felt an eager longing for this deliverance, for the quiet resulting from the absence of all thought. And now putting away for ever covetous desire for such a formless state of being, 1425 His restless heart was agitated still, as the stream is excited by the rude wind. Then entering on deep reflection in quiet he subdued his troubled mind, 1426 And realised the truth of there being no ‘self,’ and that therefore birth and death are no realities ; but beyond this point he rose not, his thought of ‘self’ destroyed, all else was lost. 1427 But now the lamp of wisdom lit, the gloom of every doubt dispersed, he saw an end to that which seemed without an end; ignorance finally dispelled, 1428 He considered the ten points of excellence; the ten seeds of sorrow destroyed, he came once more to life, and what he ought to do, he did. And now regarding with reverence the face of his lord, 1429 He put away the three! and gained the three?, so were there three disciples* in addition to the 1 The three poisons, lust, hatred, ignorance. 2 The three treasures (triratna), Buddha, the law, the community. * The three disciples, as it seems, were Sariputra, Maudgalydyana, and Agnidatta (K4syapa). IV, 18 CONVERSION OF THE SUPPORTER ETC. 201
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.
1‘All indicate the possession of eternal truth, these marks are not uncaused.’ Answering he said: ‘The words of the Tathagata are such as never yet were spoken ;’ 1402 And then, requested, he declared (what he had heard). Hearing the words and understanding them, he too put off the world’s defilement, and gained the eyes of true religion, 1403 The reward of a long-planted virtuous cause ; and, as one sees by a lamp that comes to hand, so he obtained an unmoved faith in Buddha; and now they both set out for Buddha’s presence, 1404 With a large crowd of followers, two hundred men and fifty. Buddha seeing the two worthies? coming, spoke thus to his disciples: 1405 ‘These two men who come shall be my two most eminent followers, one unsurpassed for wisdom, the other for powers miraculous ;’ 1406 And then with Brahma’s voice’, profound and 1 «Then the paribbagaka Sdriputta went to the place where the paribbagaka Moggallana was,’ Sacred Books of the East, vol. xiii, Pp. 147. 2 The two ‘bhadras,’ i. e. ‘sages,’ or ‘ virtuous ones.’ * Or, with ‘Brahma-voice’(Brahmaghosha), for which, see Childers sub voce. IV, 17. THE GREAT DISCIPLE BECOMES A HERMIT. I9Q7 sweet, he forthwith bade them ‘Welcome!’ Here is the pure and peaceful law (he said); here the end of all discipleship! 1407 Their hands grasping the triple-staff’, their twisted hair holding the water-vessel?, hearing the words of Buddha’s welcome, they forthwith changed into complete Sramazas*; 1408 The leaders two and all their followers, assuming the complete appearance of Bhikshus, with prostrate forms fell down at Buddha’s feet, then rising, sat beside him‘: 1409 And with obedient heart listening to the word, they all became Rahats. At this time there was a twice-(born) sage®, Kasyapa Shi-ming-teng (Eggidatta) (Agnidatta), 1410 Celebrated and perfect in person, rich in possessions, and his wife most virtuous. But all this he 1 This triple (three-wonderful) staff is, I suppose, a mark of a Brahman student. * Twisted hair holding the pitcher; this may also refer to some custom among the Brahmans. Or the line may be rendered, ‘their hair twisted and holding their pitchers.’ 5 This sudden transformation from the garb and appearance of laymen into shorn and vested Bhikshus, is one often recounted in Buddhist stories. ‘ Or, sat on one side (ekamantam).
2Or the line may be rendered, ‘their hair twisted and holding their pitchers.’ 5 This sudden transformation from the garb and appearance of laymen into shorn and vested Bhikshus, is one often recounted in Buddhist stories. ‘ Or, sat on one side (ekamantam). 5 This expression, which might also be rendered ‘two religious leaders’ (’rh sse), may also, by supplying the word ‘sing,’ be translated a ‘twice-born sage,’ i.e.a Brahman; and this appears more apposite with what follows, and therefore I have adopted it. The Brahman alluded to would then be called Kasyapa Agnidatta. The story of Eggidatta is given by Bigandet (Legend, p. 180, first edition), but there is nothing said about his name K4syapa. LEitel (Handbook, sub voce Mahakasyapa) gives an explanation of the name K4syapa, ‘he who swallowed light;’ but the literal translation of the words in our text is, ‘K4syapa giving in charity a bright lamp.’ 198 FO-SHO-HING-TSAN-KING. TV, 17. had left and become a hermit, seeking the way of salvation. 1411 And now in the way by the To-tseu! tower he suddenly encountered Sakya Muni, remarkable for his dignified and illustrious appearance, as the embroidered flag of a Deva (temple); 1412 Respectfully and reverently approaching, with _ head bowed down, he worshipped his feet, whilst he said: ‘Truly, honoured one, you are my teacher, and I am your follower, 1413 ‘Much and long time have I been harassed with doubts, oh! would that you would light the lamp? (of knowledge). Buddha knowing that this twice- (born) sage was heartily desirous of finding the best mode of escape®, 1414 With soft and pliant voice, he bade him come and welcome. Hearing his bidding and his heart complying, losing all listlessness of body or spirit, 1415 His soul embraced the terms of this most excellent salvation’. Quiet and calm, putting away defilement, the great merciful, as he alone knew how, briefly explained the mode of this deliverance, 1416 ‘ Exhibiting the secrets of his law, ending with 1 This ‘many children’ tower is perhaps the one at Vaisalf alluded to by Fa-hien, chap. xxv. * Here the phrase ‘teng ming,’ light of the lamp, seems to be a play on the name ‘ ming teng,’ bright lamp. The method and way in which a disciple (saddhiviharika) chooses a master (upagghaya) is explained, Sacred Books of the East, vol. xiii, p. 154. * Literally, ‘(had) a heart rejoicing in the most complete method of salvation (moksha).’ “ Or, ‘the mode of salvation explained by the most excellent (Buddha).’ eo nm IV,17. THE GREAT DISCIPLE BECOMES A HERMIT. 199 the four indestructible acquirements'. The great sage, everywhere celebrated, was called Mahé Ké4- Ssyapa, 1417 His original faith was that ‘body and soul are different, but he had also held that they are the same, that there was both ‘I’ and a place? for 1; but now he for ever cast away his former faith, 1418
3The great sage, everywhere celebrated, was called Mahé Ké4- Ssyapa, 1417 His original faith was that ‘body and soul are different, but he had also held that they are the same, that there was both ‘I’ and a place? for 1; but now he for ever cast away his former faith, 1418 And considered only (the truth) that ‘ sorrow’ is ever accumulating; so (he argued) by removing sorrow there will be ‘no remains’ (i.e. no subject for suffering); obedience to the precepts and the practice of discipline, though not themselves the cause, yet he considered these the necessary mode by which to find deliverance. 1419 With equal and impartial mind, he considered the nature of sorrow, for evermore freed from a cleaving heart. Whether we think ‘this is, or ‘this is not’ (he thought), both tend to produce a listless (idle) mode of life; 1420 But when with equal mind we see the truth, then certainty is produced and no more doubt. If we rely for support on wealth or form, then wild confusion and concupiscence result, 1421 Inconstant and impure. But lust and covetous desire removed, the heart of love and equal thoughts produced, there can be then no enemies or friends (variance), 1422 But the heart is pitiful and kindly disposed to all, and thus is destroyed the power of anger and of hate. Trusting to outward things and their relationships, then crowding thoughts of every kind are gendered; 1423 1 Katuh-samyak-pradhana? a Ar ‘the place of.’ 200 FO-SHO-HING-TSAN-KING. IV, 17. Reflecting well, and crushing out confusing thought, then lust for pleasure is destroyed. Though born in the Arfipa world (he saw) that there would be a remnant of life still left; 1424 Unacquainted with the four right truths, he had felt an eager longing for this deliverance, for the quiet resulting from the absence of all thought. And now putting away for ever covetous desire for such a formless state of being, 1425 His restless heart was agitated still, as the stream is excited by the rude wind. Then entering on deep reflection in quiet he subdued his troubled mind, 1426 And realised the truth of there being no ‘self,’ and that therefore birth and death are no realities ; but beyond this point he rose not, his thought of ‘self’ destroyed, all else was lost. 1427 But now the lamp of wisdom lit, the gloom of every doubt dispersed, he saw an end to that which seemed without an end; ignorance finally dispelled, 1428 He considered the ten points of excellence; the ten seeds of sorrow destroyed, he came once more to life, and what he ought to do, he did. And now regarding with reverence the face of his lord, 1429 He put away the three! and gained the three?, so were there three disciples* in addition to the 1 The three poisons, lust, hatred, ignorance. 2 The three treasures (triratna), Buddha, the law, the community. * The three disciples, as it seems, were Sariputra, Maudgalydyana, and Agnidatta (K4syapa). IV, 18 CONVERSION OF THE SUPPORTER ETC. 201
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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