Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11477 ‘If, again, you say that that self-nature is different from such qualities (guzas), (we answer), since self-nature must have ever caused, it cannot differ in its nature (from itself); 1478 ‘But if the world (all living things) be different from these qualities (gumas), then self-nature cannot be the cause. Again, if self-nature be unchangeable, so things should also be without decay; 1479 ‘If we regard self-nature as the cause, then cause and consequence of reason should be one; but because we see decay in all things, we know that they at least are caused. 1480 ‘Again, if self-nature be the cause, why should we seek to find “escape?” for we ourselves possess this nature; patient then should we endure both birth and death. 1481 ‘For let us take the case that one may find “escape,” self-nature still will re-construct the evil of birth. If self-nature in itself be blind, yet ’tis the maker of the world that sees. 1482 ‘On this account again it cannot be the maker, because, in this case, cause and effect would differ in their character, but in all the world around us, cause and effect go hand in hand. 1483 ‘Again, if self-nature have no purpose? (aim), it 1 That is, that it is nirguza, devoid of qualities. 3 “No purpose’—no heart; if we take the two powers of soul IV, 18. CONVERSION OF THE SUPPORTER ETC. 2iIr cannot cause that which has such purpose. We know on seeing smoke there must be fire, and cause and result are ever classed together thus. 1484 ‘We are forbidden, then, to say an unthinking cause can make a thing that has intelligence. The gold of which the cup is made is gold throughout from first to last. 1485 ‘Self-nature then that makes these things from first to last must permeate all it makes. Once more, if “time” is maker of the world, ’twere needless then to seek “escape,” 1486 ‘For “time” is constant and unchangeable, let us in patience bear the “intervals” of time. The world in its successions has no limits, the “intervals” of time are boundless also. 1487 ‘Those then who practise a religious life need not rely on “ methods” or “ expedients.” The To-lopiu Kiu-na! (Tripuna gua sdstra?), the one strange SAstra in the world, 1488 ‘Although it has so many theories (utterings), yet still, be it known, it is opposed to any single cause. But if, again, you say that “self?” is maker, then surely self should make things pleasingly, 1489 ‘But now things are not pleasing for oneself, how then is it said that self is maker? But if he did not wish to make things so, then he who wishes for things pleasing, is opposed to self, the maker. 1490 (according to the scholastic method) to be a ‘vis cognitiva’ and a ‘vis effectiva,’ the expression in the text appears to correspond with the latter. . 1 I do not know any other way of restoring these symbols than the one I have used. But what is the Tripuna guaa sastra? * ‘Self’ in the sense of a ‘universal cause’ co-extensive with the things made. P 2
2. 1 I do not know any other way of restoring these symbols than the one I have used. But what is the Tripuna guaa sastra? * ‘Self’ in the sense of a ‘universal cause’ co-extensive with the things made. P 2 212 FO-SHO-HING-TSAN-KING. IV, 18. ‘Sorrow and joy are not self-existing, how can these be made by “self?” But if we allow that self was maker, there should not be, at least, an evil karman!; 1491 ‘But yet our deeds produce results both good and evil, know then that “self” cannot be maker. But perhaps you say “self” is the maker according to occasion ® (time), and then the occasion ought to be for good alone; 1492 ‘But as good and evil both result from “cause,” it cannot be that “self” has made it so. But if you adopt the argument—there is no maker—then it is useless practising expedients*; 1493 ‘All things are fixed and certain of themselves, what good to try to make them otherwise? Deeds of every kind, done in the world, do, notwithstanding, bring forth every kind of fruit; 1494 ‘ Therefore we argue all things that exist are not without some cause or other. There is both “mind” and “want of mind,” all things come from fixed causation ; 1495 ‘The world and all therein is not the result of “nothing” as a cause.’ The nobleman‘ (householder), his heart receiving light, perceived throughout the most excellent system of truth, 1496 Simple, and of wisdom born; thus firmly settled 1 There should not be works producing birth in one of the evil ways. . * J do not understand the point here; literally the passage is ‘saying self according to time makes’—the Chinese ‘ts’ui shi’ means “whenever convenient,’ or ‘at a good time ;’ so that the passage may mean ‘but if you say that self creates only when so prompted by itself.’ , * That is, using means for salvation or escape from sorrow. ‘ Here the narrative seems to take up the thread dropped atv. 1451. IV, 18. CONVERSION OF THE SUPPORTER ETC. 213 in the true doctrine he lowly bent in worship at the feet of Buddha and with closed hands made his request: 1497 ‘I dwell indeed at SrAvastt (SAvatthi)!, a land rich in produce, and enjoying peace; Prasenagit (Pasenit)? is the great king thereof, the offspring of the “lion” family; 1498 ‘His high renown and fame spread everywhere, reverenced by all both far and near. Now am I wishful there to found a Vihara, I pray you of your tenderness accept it from me. 1499 ‘I know the heart of Buddha has no preferences, nor does he seek a resting-place from labour, but on behalf of all that lives refuse not my request.’ 1500 Buddha, knowing the householder’s heart, that his great charity was now the moving cause, untainted and unselfish charity, nobly considerate of the heart of all that lives 1501 (He said), ‘ Now you have seen the true doctrine, your guileless heart loves to exercise its charity, for wealth and money are inconstant treasures, twere better quickly to bestow such things on others. 1502
31502 ‘For when a treasury has been burnt, whatever precious things may have escaped the fire, the wise 1 She-po-ti; evidently a P4li or Prakrit form of the Sanskrit Sravasti. The Chinese explanation of this name is (as found in the next line) a ‘country of abundance.’ It has been identified by General Cunningham with Sdhet M4het. * Po-sze-nih, i.e. Prasenagit (victorious army). With respect to this king, we know from Hiouen Thsang (Jul. II, 317) that he did not belong to the Sdkya race, but he became a convert to Buddhism. His son Virfidsaka massacred a number of the Sakyas, ‘and the ground was covered with their dead bodies as with pieces of straw’ (Jul. II, 317). The king is here described as belonging to the Simha race; probably he was a Scyth, of the same family as the Vaggis, one tribe of whom was called the ‘lion’ tribe. 214 FO-SHO-HING-TSAN-KING. IV, 18. man, knowing their inconstancy, gives freely, doing acts of kindness with his saved possessions. 1503 ‘But the niggard guards them carefully, fearing to lose them, worn by anxiety, but never fearing (worst of all!) “inconstancy},” and that accumulated sorrow, when he loses all! 1504 ‘There is a proper time and a proper mode in charity, just as the vigorous warrior goes to battle, so is the man “able to give,” he also is an able warrior; a champion strong and wise in action. 1505 ‘The charitable man is loved by all, well-known and far-renowned! his friendship prized by the gentle and the good, in death his heart at rest and full of joy! 1506 ‘He suffers no repentance, no tormenting fear, nor is he born a wretched ghost or demon! this is the opening flower of his reward, the fruit that follows—hard to conjecture?! 1507 ‘In all the six conditions born there is no sweet companion like pure charity; if born a Deva ora man, then charity brings worship and renown on every hand; 1508 ‘If born among the lower creatures (beasts), the result of charity will follow in- contentment got; wisdom leads the way to fixed composure without dependence and without number®. 1509 ‘And if we even reach the immortal path, still by continuous acts of charity we fulfil ourselves in 1 “Inconstancy,’ or ‘ death.’ * This is a singular expression, implying that the character of a good man’s final condition is difficult to describe: ‘it has not entered the heart.’ * These two lines appear to be irrelevant; nor do I understand the last phrase ‘ without number,’ in its connection with the context. IV, 18. CONVERSION OF THE SUPPORTER ETC. 215 consequence of kindly charity done elsewhere. Training ourselves in the eightfold! path of recollection, 1510 ‘In every thought the heart is filled with joy, firm fixed in holy contemplation (sam4dhi), by meditation still we add to wisdom, able to see aright (the cause of) birth and death; 1511
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.
11477 ‘If, again, you say that that self-nature is different from such qualities (guzas), (we answer), since self-nature must have ever caused, it cannot differ in its nature (from itself); 1478 ‘But if the world (all living things) be different from these qualities (gumas), then self-nature cannot be the cause. Again, if self-nature be unchangeable, so things should also be without decay; 1479 ‘If we regard self-nature as the cause, then cause and consequence of reason should be one; but because we see decay in all things, we know that they at least are caused. 1480 ‘Again, if self-nature be the cause, why should we seek to find “escape?” for we ourselves possess this nature; patient then should we endure both birth and death. 1481 ‘For let us take the case that one may find “escape,” self-nature still will re-construct the evil of birth. If self-nature in itself be blind, yet ’tis the maker of the world that sees. 1482 ‘On this account again it cannot be the maker, because, in this case, cause and effect would differ in their character, but in all the world around us, cause and effect go hand in hand. 1483 ‘Again, if self-nature have no purpose? (aim), it 1 That is, that it is nirguza, devoid of qualities. 3 “No purpose’—no heart; if we take the two powers of soul IV, 18. CONVERSION OF THE SUPPORTER ETC. 2iIr cannot cause that which has such purpose. We know on seeing smoke there must be fire, and cause and result are ever classed together thus. 1484 ‘We are forbidden, then, to say an unthinking cause can make a thing that has intelligence. The gold of which the cup is made is gold throughout from first to last. 1485 ‘Self-nature then that makes these things from first to last must permeate all it makes. Once more, if “time” is maker of the world, ’twere needless then to seek “escape,” 1486 ‘For “time” is constant and unchangeable, let us in patience bear the “intervals” of time. The world in its successions has no limits, the “intervals” of time are boundless also. 1487 ‘Those then who practise a religious life need not rely on “ methods” or “ expedients.” The To-lopiu Kiu-na! (Tripuna gua sdstra?), the one strange SAstra in the world, 1488 ‘Although it has so many theories (utterings), yet still, be it known, it is opposed to any single cause. But if, again, you say that “self?” is maker, then surely self should make things pleasingly, 1489 ‘But now things are not pleasing for oneself, how then is it said that self is maker? But if he did not wish to make things so, then he who wishes for things pleasing, is opposed to self, the maker. 1490 (according to the scholastic method) to be a ‘vis cognitiva’ and a ‘vis effectiva,’ the expression in the text appears to correspond with the latter. . 1 I do not know any other way of restoring these symbols than the one I have used. But what is the Tripuna guaa sastra? * ‘Self’ in the sense of a ‘universal cause’ co-extensive with the things made. P 2
2. 1 I do not know any other way of restoring these symbols than the one I have used. But what is the Tripuna guaa sastra? * ‘Self’ in the sense of a ‘universal cause’ co-extensive with the things made. P 2 212 FO-SHO-HING-TSAN-KING. IV, 18. ‘Sorrow and joy are not self-existing, how can these be made by “self?” But if we allow that self was maker, there should not be, at least, an evil karman!; 1491 ‘But yet our deeds produce results both good and evil, know then that “self” cannot be maker. But perhaps you say “self” is the maker according to occasion ® (time), and then the occasion ought to be for good alone; 1492 ‘But as good and evil both result from “cause,” it cannot be that “self” has made it so. But if you adopt the argument—there is no maker—then it is useless practising expedients*; 1493 ‘All things are fixed and certain of themselves, what good to try to make them otherwise? Deeds of every kind, done in the world, do, notwithstanding, bring forth every kind of fruit; 1494 ‘ Therefore we argue all things that exist are not without some cause or other. There is both “mind” and “want of mind,” all things come from fixed causation ; 1495 ‘The world and all therein is not the result of “nothing” as a cause.’ The nobleman‘ (householder), his heart receiving light, perceived throughout the most excellent system of truth, 1496 Simple, and of wisdom born; thus firmly settled 1 There should not be works producing birth in one of the evil ways. . * J do not understand the point here; literally the passage is ‘saying self according to time makes’—the Chinese ‘ts’ui shi’ means “whenever convenient,’ or ‘at a good time ;’ so that the passage may mean ‘but if you say that self creates only when so prompted by itself.’ , * That is, using means for salvation or escape from sorrow. ‘ Here the narrative seems to take up the thread dropped atv. 1451. IV, 18. CONVERSION OF THE SUPPORTER ETC. 213 in the true doctrine he lowly bent in worship at the feet of Buddha and with closed hands made his request: 1497 ‘I dwell indeed at SrAvastt (SAvatthi)!, a land rich in produce, and enjoying peace; Prasenagit (Pasenit)? is the great king thereof, the offspring of the “lion” family; 1498 ‘His high renown and fame spread everywhere, reverenced by all both far and near. Now am I wishful there to found a Vihara, I pray you of your tenderness accept it from me. 1499 ‘I know the heart of Buddha has no preferences, nor does he seek a resting-place from labour, but on behalf of all that lives refuse not my request.’ 1500 Buddha, knowing the householder’s heart, that his great charity was now the moving cause, untainted and unselfish charity, nobly considerate of the heart of all that lives 1501 (He said), ‘ Now you have seen the true doctrine, your guileless heart loves to exercise its charity, for wealth and money are inconstant treasures, twere better quickly to bestow such things on others. 1502
31502 ‘For when a treasury has been burnt, whatever precious things may have escaped the fire, the wise 1 She-po-ti; evidently a P4li or Prakrit form of the Sanskrit Sravasti. The Chinese explanation of this name is (as found in the next line) a ‘country of abundance.’ It has been identified by General Cunningham with Sdhet M4het. * Po-sze-nih, i.e. Prasenagit (victorious army). With respect to this king, we know from Hiouen Thsang (Jul. II, 317) that he did not belong to the Sdkya race, but he became a convert to Buddhism. His son Virfidsaka massacred a number of the Sakyas, ‘and the ground was covered with their dead bodies as with pieces of straw’ (Jul. II, 317). The king is here described as belonging to the Simha race; probably he was a Scyth, of the same family as the Vaggis, one tribe of whom was called the ‘lion’ tribe. 214 FO-SHO-HING-TSAN-KING. IV, 18. man, knowing their inconstancy, gives freely, doing acts of kindness with his saved possessions. 1503 ‘But the niggard guards them carefully, fearing to lose them, worn by anxiety, but never fearing (worst of all!) “inconstancy},” and that accumulated sorrow, when he loses all! 1504 ‘There is a proper time and a proper mode in charity, just as the vigorous warrior goes to battle, so is the man “able to give,” he also is an able warrior; a champion strong and wise in action. 1505 ‘The charitable man is loved by all, well-known and far-renowned! his friendship prized by the gentle and the good, in death his heart at rest and full of joy! 1506 ‘He suffers no repentance, no tormenting fear, nor is he born a wretched ghost or demon! this is the opening flower of his reward, the fruit that follows—hard to conjecture?! 1507 ‘In all the six conditions born there is no sweet companion like pure charity; if born a Deva ora man, then charity brings worship and renown on every hand; 1508 ‘If born among the lower creatures (beasts), the result of charity will follow in- contentment got; wisdom leads the way to fixed composure without dependence and without number®. 1509 ‘And if we even reach the immortal path, still by continuous acts of charity we fulfil ourselves in 1 “Inconstancy,’ or ‘ death.’ * This is a singular expression, implying that the character of a good man’s final condition is difficult to describe: ‘it has not entered the heart.’ * These two lines appear to be irrelevant; nor do I understand the last phrase ‘ without number,’ in its connection with the context. IV, 18. CONVERSION OF THE SUPPORTER ETC. 215 consequence of kindly charity done elsewhere. Training ourselves in the eightfold! path of recollection, 1510 ‘In every thought the heart is filled with joy, firm fixed in holy contemplation (sam4dhi), by meditation still we add to wisdom, able to see aright (the cause of) birth and death; 1511
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.