Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
12 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 three’; and as the three stars range around the Trayastrimsas heaven, 1430 Waiting upon the three and five*, so the three wait on Buddha. 1431 VarGa 18, CoNnvERSION OF? THE ‘SUPPORTER OF THE Orpuans AND DestiTuTE*’ (ANATHAPINDADA). At this time there was a great householder® whose name was ‘Friend of the Orphan and Destitute;’ he was very rich and of unbounded means, and widely charitable in helping the poor and needy. 1432 Now this man coming far away from the north, even from the country of Kosala*, stopped at the house of a friend whose name was Sheu-lo? (in Ragagriha). 1433 Hearing that Buddha was in the world and dwell- ? In addition to the three brothers (the Kasyapas). * The allusion here is obscure; there may be a misprint in the text. ® Literally, ‘he converts,’ &c. ‘ This is the Chinese explanation of the name of An&thapindada (or Anathapindika), ‘the protector or supporter of the destitute.’ He is otherwise called Sudatta (see Jul. II, 294). * The Chinese is simply ‘ta fang 46,’ but this is evidently the equivalent of ‘ Maha-se//Ai,’ a term applied emphatically to Anathapindada (see Rhys Davids, Sacred Books of the East, vol. xiii, p- 102, note 2). Where I have translated it ‘nobleman,’ the word ‘treasurer’ might be substituted; the term ‘elder’ cannot be allowed. Yasa the son of a se/fhi is called by Rh. D. a ‘noble youth ’ (op. cit., p. ro2, § 7). * That is, Uttara Kosala (Northern Kosala), the capital of which was Sravastt. ™ Rhys Davids gives the name of one of the rich merchant’s daughters, Afila-Subhadda (Birth Stories, p. 131); perhaps his friend at Ragagrzha was called Sfila or Xfla (see also Manual of Buddhism, p. 219). 202 FO-SHO-HING-TSAN-KING. IV, 18. ing in the bamboo grove near at hand, understanding moreover his renown and illustrious qualities, he set out that very night? for the grove. 1434 Tathagata, well aware of his character, and that he was prepared to bring forth purity and faith ?, according to the case, called him by his true? (name), and for his sake addressed him in words of religion :» 1435 ‘Having rejoiced in the true law‘, and being humbly * desirous for a pure and believing heart, thou hast overcome desire for sleep, and art here to pay me reverence; 1436 ‘Now then will I for your sake discharge fully the duties of a first meetmg®. In your former births the root of virtue planted firm in pure and rare expectancy’, 1437 ‘Hearing now the name of Buddha, you rejoiced because you are a vessel fit for righteousness, humble
2In your former births the root of virtue planted firm in pure and rare expectancy’, 1437 ‘Hearing now the name of Buddha, you rejoiced because you are a vessel fit for righteousness, humble 1 The statements that he came ‘by night,’ and that Buddha called him by his name—or, as the Chinese might be translated, called him ‘true’ (? guileless)—appear as though borrowed from the Gospel narrative. Nicodemus was rich, and Nathaniel (Bartholomew) preached in India (Euseb. Lib. v. cap. 10). He is said to have carried the Gospel of St. Matthew there, where it was discovered by Pantaenus. . * That is, that he was ripe for conversion. 5 The name by which he was called, according to Spence Hardy (Manual of Buddhism, p. 217), was Sudatta. ‘ That is, ‘because’ you have rejoiced. The ‘true law’ is the same as ‘ religious truth.’ ® Literally, ‘pure and truthful of heart, with meekness thirsting (after knowledge).’ * The meaning is, as we have now met for the first time, I will explain my doctrine (preach) in a formal (polite) way. 7 That is, your merit in former births has caused you to reap a reward in your present condition. IV, 18. CONVERSION OF THE SUPPORTER ETC. 203 in mind, but large in gracious deeds, abundant in your charity to the poor and helpless— 1438 ‘The name you possess wide spread and famous, (this is) the just reward (fruit) of former merit. The deeds you now perform are done of charity, done with the fullest purpose and of single heart. 1439 ‘Now, therefore, take from me! the charity of perfect rest (Nirvaza), and for this end accept my rules of purity. My rules? are full of grace, able to rescue from destruction (evil ways of birth), 1440 ‘And cause a man to ascend to heaven and share in all its pleasures. But yet to seek for these (pleasures) is a great evil, for lustful longing in its increase brings much sorrow. 1441 ‘Practise then the art of “giving up*®” all search, for “giving up” desire is the joy of perfect rest (Nirvaza)*. Know® then! that age, dis- 1 The construction here is difficult. There seems to be a play on the word ‘shi,’ religious charity; the sense is, that as Anathapindada was remarkable for his liberality now, he should be liberally rewarded by gaining a knowledge of salvation (Nirvana). .? Instead of ‘my rules,’ it would be better to understand the word in an indefinite sense as ‘rules of morality’ (sfla). * ¢Giving up,’ that is, putting away all desire and giving up ‘self,’ even in relation to future reward; compare the hymn of S. Francis Xavier, ‘O Deus, ego amo Te Nec amo Te ut salves me,’ etc. And again, ‘Non ut in coelo salves me Nec praemii ullius spe.’ ‘ This definition of Nirviza, as a condition of perfect rest resulting from ‘giving up’ desire, is in agreement with the remarks of Mr. Rhys Davids and others, who describe Nirvaza as resulting from the absence of a ‘ grasping’ disposition. 5 It would seem, from the context, that the word ‘4i’ (know), in this line, is a mistake for ‘sing,’ birth.
3Rhys Davids and others, who describe Nirvaza as resulting from the absence of a ‘ grasping’ disposition. 5 It would seem, from the context, that the word ‘4i’ (know), in this line, is a mistake for ‘sing,’ birth. 204 FO-SHO-HING-TSAN-KING. TV, 18, ease, and death, these are the great sorrows of the world. 1442 ‘Rightly considering the world, we put away birth and old age, disease and death; (but now) because we see that men at large inherit sorrow caused by age, disease, and death, 1443 ‘(We gather that) when born in heaven, the case is also thus; for there is no continuance there for any, and where there is no continuance there is sorrow, and having sorrow there is no “true self.” 1444 ‘And if the state of “no continuance” and of sorrow is opposed to “self,” what room is there for such idea or ground for “self!?” Know then! that “sorrow” is this very sorrow (viz. of knowledge), and its repetition is “accumulation?;” 1445 ‘ Destroy ° this sorrow and there is joy, the way‘ is in the calm and quiet place. The restless busy nature of the world, this I declare is at the root of pain. 1446 ‘Stop then the end by choking up the source’. 1 The argument is, that there can be no personal self, in other words, no ‘soul,’ where there is no continuance, or power of independent existence. This is one of the principles of Buddhism, viz. that what has had a beginning must come to an end; the ‘soul,’ therefore, as it began with the birth of the individual, must die (and as the Buddhists said) with the individual. If we put this into modern phraseology, it will be something like this, ‘the very nature of phenomena demonstrates that they must have had a beginning, and that they must have an end’ (Huxley, Lay Sermons, P. 17). * The sorrow of ‘accumulation’ is the second of the ‘four truths’ (according to Northern accounts). 5 «Destruction’ is the third great truth. 4 The ‘way’ is the fourth truth. 5 The sentiment here enunciated is repeated, under various forms, in Dhammapada; the first paragraph in the Sfitra of Fortytwo Sections, also, exhibits the same truth. IV, 18. CONVERSION OF THE SUPPORTER ETC. 205 Desire not either life (bhava) or its opposite; the raging fire of birth, old age, and death burns up the world on every side. 1447 ‘Seeing the constant toil (unrest) of birth and death we ought to strive to attain a passive state (no-thought), the final goal of Sammata}, the place of immortality * and rest. 1448 ‘All is empty! neither “ self,” nor place for “ self,” but all the world is like a phantasy; this is the way to regard ourselves, as but a heap of composite qualities (samsk4ra).’ 1449 The nobleman hearing the spoken law forthwith attained the first * degree of holiness, he emptied, as it were, the sea of birth and death, one drop* alone remaining. 1450 By practising, apart from men, the banishment of all desire he soon attained the one impersonal
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.
12 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 three’; and as the three stars range around the Trayastrimsas heaven, 1430 Waiting upon the three and five*, so the three wait on Buddha. 1431 VarGa 18, CoNnvERSION OF? THE ‘SUPPORTER OF THE Orpuans AND DestiTuTE*’ (ANATHAPINDADA). At this time there was a great householder® whose name was ‘Friend of the Orphan and Destitute;’ he was very rich and of unbounded means, and widely charitable in helping the poor and needy. 1432 Now this man coming far away from the north, even from the country of Kosala*, stopped at the house of a friend whose name was Sheu-lo? (in Ragagriha). 1433 Hearing that Buddha was in the world and dwell- ? In addition to the three brothers (the Kasyapas). * The allusion here is obscure; there may be a misprint in the text. ® Literally, ‘he converts,’ &c. ‘ This is the Chinese explanation of the name of An&thapindada (or Anathapindika), ‘the protector or supporter of the destitute.’ He is otherwise called Sudatta (see Jul. II, 294). * The Chinese is simply ‘ta fang 46,’ but this is evidently the equivalent of ‘ Maha-se//Ai,’ a term applied emphatically to Anathapindada (see Rhys Davids, Sacred Books of the East, vol. xiii, p- 102, note 2). Where I have translated it ‘nobleman,’ the word ‘treasurer’ might be substituted; the term ‘elder’ cannot be allowed. Yasa the son of a se/fhi is called by Rh. D. a ‘noble youth ’ (op. cit., p. ro2, § 7). * That is, Uttara Kosala (Northern Kosala), the capital of which was Sravastt. ™ Rhys Davids gives the name of one of the rich merchant’s daughters, Afila-Subhadda (Birth Stories, p. 131); perhaps his friend at Ragagrzha was called Sfila or Xfla (see also Manual of Buddhism, p. 219). 202 FO-SHO-HING-TSAN-KING. IV, 18. ing in the bamboo grove near at hand, understanding moreover his renown and illustrious qualities, he set out that very night? for the grove. 1434 Tathagata, well aware of his character, and that he was prepared to bring forth purity and faith ?, according to the case, called him by his true? (name), and for his sake addressed him in words of religion :» 1435 ‘Having rejoiced in the true law‘, and being humbly * desirous for a pure and believing heart, thou hast overcome desire for sleep, and art here to pay me reverence; 1436 ‘Now then will I for your sake discharge fully the duties of a first meetmg®. In your former births the root of virtue planted firm in pure and rare expectancy’, 1437 ‘Hearing now the name of Buddha, you rejoiced because you are a vessel fit for righteousness, humble
2In your former births the root of virtue planted firm in pure and rare expectancy’, 1437 ‘Hearing now the name of Buddha, you rejoiced because you are a vessel fit for righteousness, humble 1 The statements that he came ‘by night,’ and that Buddha called him by his name—or, as the Chinese might be translated, called him ‘true’ (? guileless)—appear as though borrowed from the Gospel narrative. Nicodemus was rich, and Nathaniel (Bartholomew) preached in India (Euseb. Lib. v. cap. 10). He is said to have carried the Gospel of St. Matthew there, where it was discovered by Pantaenus. . * That is, that he was ripe for conversion. 5 The name by which he was called, according to Spence Hardy (Manual of Buddhism, p. 217), was Sudatta. ‘ That is, ‘because’ you have rejoiced. The ‘true law’ is the same as ‘ religious truth.’ ® Literally, ‘pure and truthful of heart, with meekness thirsting (after knowledge).’ * The meaning is, as we have now met for the first time, I will explain my doctrine (preach) in a formal (polite) way. 7 That is, your merit in former births has caused you to reap a reward in your present condition. IV, 18. CONVERSION OF THE SUPPORTER ETC. 203 in mind, but large in gracious deeds, abundant in your charity to the poor and helpless— 1438 ‘The name you possess wide spread and famous, (this is) the just reward (fruit) of former merit. The deeds you now perform are done of charity, done with the fullest purpose and of single heart. 1439 ‘Now, therefore, take from me! the charity of perfect rest (Nirvaza), and for this end accept my rules of purity. My rules? are full of grace, able to rescue from destruction (evil ways of birth), 1440 ‘And cause a man to ascend to heaven and share in all its pleasures. But yet to seek for these (pleasures) is a great evil, for lustful longing in its increase brings much sorrow. 1441 ‘Practise then the art of “giving up*®” all search, for “giving up” desire is the joy of perfect rest (Nirvaza)*. Know® then! that age, dis- 1 The construction here is difficult. There seems to be a play on the word ‘shi,’ religious charity; the sense is, that as Anathapindada was remarkable for his liberality now, he should be liberally rewarded by gaining a knowledge of salvation (Nirvana). .? Instead of ‘my rules,’ it would be better to understand the word in an indefinite sense as ‘rules of morality’ (sfla). * ¢Giving up,’ that is, putting away all desire and giving up ‘self,’ even in relation to future reward; compare the hymn of S. Francis Xavier, ‘O Deus, ego amo Te Nec amo Te ut salves me,’ etc. And again, ‘Non ut in coelo salves me Nec praemii ullius spe.’ ‘ This definition of Nirviza, as a condition of perfect rest resulting from ‘giving up’ desire, is in agreement with the remarks of Mr. Rhys Davids and others, who describe Nirvaza as resulting from the absence of a ‘ grasping’ disposition. 5 It would seem, from the context, that the word ‘4i’ (know), in this line, is a mistake for ‘sing,’ birth.
3Rhys Davids and others, who describe Nirvaza as resulting from the absence of a ‘ grasping’ disposition. 5 It would seem, from the context, that the word ‘4i’ (know), in this line, is a mistake for ‘sing,’ birth. 204 FO-SHO-HING-TSAN-KING. TV, 18, ease, and death, these are the great sorrows of the world. 1442 ‘Rightly considering the world, we put away birth and old age, disease and death; (but now) because we see that men at large inherit sorrow caused by age, disease, and death, 1443 ‘(We gather that) when born in heaven, the case is also thus; for there is no continuance there for any, and where there is no continuance there is sorrow, and having sorrow there is no “true self.” 1444 ‘And if the state of “no continuance” and of sorrow is opposed to “self,” what room is there for such idea or ground for “self!?” Know then! that “sorrow” is this very sorrow (viz. of knowledge), and its repetition is “accumulation?;” 1445 ‘ Destroy ° this sorrow and there is joy, the way‘ is in the calm and quiet place. The restless busy nature of the world, this I declare is at the root of pain. 1446 ‘Stop then the end by choking up the source’. 1 The argument is, that there can be no personal self, in other words, no ‘soul,’ where there is no continuance, or power of independent existence. This is one of the principles of Buddhism, viz. that what has had a beginning must come to an end; the ‘soul,’ therefore, as it began with the birth of the individual, must die (and as the Buddhists said) with the individual. If we put this into modern phraseology, it will be something like this, ‘the very nature of phenomena demonstrates that they must have had a beginning, and that they must have an end’ (Huxley, Lay Sermons, P. 17). * The sorrow of ‘accumulation’ is the second of the ‘four truths’ (according to Northern accounts). 5 «Destruction’ is the third great truth. 4 The ‘way’ is the fourth truth. 5 The sentiment here enunciated is repeated, under various forms, in Dhammapada; the first paragraph in the Sfitra of Fortytwo Sections, also, exhibits the same truth. IV, 18. CONVERSION OF THE SUPPORTER ETC. 205 Desire not either life (bhava) or its opposite; the raging fire of birth, old age, and death burns up the world on every side. 1447 ‘Seeing the constant toil (unrest) of birth and death we ought to strive to attain a passive state (no-thought), the final goal of Sammata}, the place of immortality * and rest. 1448 ‘All is empty! neither “ self,” nor place for “ self,” but all the world is like a phantasy; this is the way to regard ourselves, as but a heap of composite qualities (samsk4ra).’ 1449 The nobleman hearing the spoken law forthwith attained the first * degree of holiness, he emptied, as it were, the sea of birth and death, one drop* alone remaining. 1450 By practising, apart from men, the banishment of all desire he soon attained the one impersonal
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.
No commentary for this page.