Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1‘To exhibit true superiority by virtuous conduct and the highest exercise of reason, to meditate deeply on the vanity of earthly things, to realise the fickleness of life by constant recollection; 1636 ‘To exalt the mind to the highest point of reflection, to seek sincere faith (truth) with firm purpose ; to retain an inward sense of happiness resulting from oneself’, (and to look forward to) increased happiness hereafter; 1637 ‘To lay up a good name for distant ages, this will secure the favour of Tathagata®, as men now loving sweet fruit will hereafter be praised by their descendants‘. 1638 ‘ There is a way of darkness out of light’, there is a way of light out of darkness; there is darkness which follows after the gloom (signs of gloom), 1 In false theories and ‘ vidy4s’ (ming). 3 Self-dependent happiness. ® Whether the phrase ‘gu-lai’ ought to be here translated Tath4gata, or whether it refers simply to ‘future generations,’ is a question. ‘ This again is an uncertain translation, although the meaning is plain, that those who here love ‘sweet fruit,’ will not set their children’s teeth on edge hereafter. 5 In this and the following lines the reference is apparently to the possibility of growing worse or better by our deeds. 236 FO-SHO-HING-TSAN-KING. IV, 30. there is a light which causes the brightening of light. 1639 ‘The wise man leaving first principles’, should go on to get more light?; evil words will be repeated far and wide by the multitude, but there are few to follow good direction; 1640 ‘It is impossible however to avoid result of works, the doer cannot escape; if there had been no first works, there had been in the end no result of doing, 1641 ‘— No reward for good, no hereafter joy —; but because works are done, there is no escape. Let us then practise good works; 1642 ‘(Let us) inspect our thoughts that we do no evil, because as we sow so we reap*. As when enclosed in a four-stone [stone or rock-encircled] mountain, there is no escape or place of refuge for any one, 1643 ‘So within this mountain-wall of old age, birth, disease, and death, there is no escape for the world’. Only by considering and practising the true law can we escape from this sorrow-piled mountain. 1644 ‘There is, indeed, no constancy in the world, the end of the pleasures of sense is as the lightning flash, whilst old age and death are as the piercing bolts; what profit, then, in doing (practising) iniquity®! 1645 1 San p’hin, the ‘three sections.’ * «Qught to learn from first to last, illumination.’ Does it refer to books or vidy4s (ming) of instruction? ® There is not such a thing as ‘not making fruit,’ or the fruit of ‘not making ;’ but the former is the more likely. ‘Fruit,’ of course, refers to the result of works. * «Because as we ourselves do, we ourselves receive.’ 5 For all living creatures. * “Why then ought we to do iniquity !’ (fi f%.) IV, 20. RECEIVING THE GETAVANA VIHARA. 237
2‘Fruit,’ of course, refers to the result of works. * «Because as we ourselves do, we ourselves receive.’ 5 For all living creatures. * “Why then ought we to do iniquity !’ (fi f%.) IV, 20. RECEIVING THE GETAVANA VIHARA. 237 ‘All the ancient conquering kings, who were as gods! on earth, thought by their strength to overcome decay*; but after a brief life they too disappeared®. 1646 ‘The Kalpa-fire will melt Mount Sumeru, the water of the ocean will be dried up, how much less can our human frame, which is as a bubble, expect to endure for long upon the earth! 1647 ‘ The fierce wind scatters the thick mists, the sun’s rays encircle (hide) Mount Sumeru, the fierce fire licks up the place of moisture, so things are ever born once more to be destroyed! 1648 ‘The body is a thing (vessel) of unreality, kept through the suffering of the long night‘, pampered by wealth, living idly and in carelessness, 1649 ‘Death suddenly comes and it is carried away as rotten wood in the stream! The wise man expecting these changes with diligence strives against sloth; 1650 ‘The dread of birth and death acts as a spur to keep him from lagging on the road; he frees himself from engagements, he is not occupied with selfpleasing, he is not entangled by any of the cares of life, 1651 ‘He holds to no business, seeks no friendships, engages in no learned career, nor yet wholly separates himself from it; for his learning is the wisdom 1 Who were as fsvaradeva. § Literally, ‘to conquer emptiness;’ it may mean to ‘surpass the sky ’—to climb to heaven. * They were ground to dust and disappeared. ‘ The suffering of the ‘long night’ (the period of constant transmigration) keeps and guards it, 238 FO-SHO-HING-TSAN-KING. IV, 20. of not-perceiving ! wisdom, but yet perceiving that which tells him of his own impermanence; 1652 ‘Having a body, yet keeping aloof from defilement, he learns to regard defilement as the greatest evil. (He knows) that tho’ born in the Ardpa world, there is yet no escape from the changes of time; 1653 ‘ His learning, then, is to acquire the changeless body; for where no change is, there is peace. Thus the possession of this changeful body is the foundation of all sorrow. 1654 ‘ Therefore, again, all who are wise make this their aim—to seek a bodiless condition; all the various orders of sentient creatures, from the indulgence of lust, derive pain; 1655 ‘Therefore all those in this condition ought to conceive a heart, loathing lust; putting away and loathing this condition, then they shall receive no more pain; 1656 ; ‘Though born in a state with or without an external form, the certainty of future change is the root of sorrow; for so long as there is no perfect cessation of personal being, there can be, certainly, no absence of personal desire; 1657 ‘ Beholding, in this way, the character of the three worlds, their inconstancy and unreality, the presence of ever-consuming pain, how can the wise man seek enjoyment therein? 1658
31658 ‘When a tree is burning with fierce flames how 1 ©The wisdom of not perceiving ;’ the symbol ‘sheu’ corresponds with ‘ vedan4,’ perception, or sensation. The meaning therefore is that true wisdom depends not on the power of sense; but yet he perceives by his senses that he (his body) is impermanent. TV, 20. RECEIVING THE GETAVANA VIHARA. 239 can the birds congregate therein? The wise man, who is regarded as an enlightened sage, without this knowledge is ignorant; 1659 ‘ Having this knowledge, then true wisdom dawns ; without it, there is no enlightenment. To get this wisdom is the one aim, to neglect it is the mistake of life. 1660. ‘ All the teaching of the schools should be centred here; without it is no true reason. To recount this excellent system is not for those who dwell in family connection; I661 . ‘Nor is it, on that account, not to be said', for religion concerns a man individually [is a private affair] Burned up with sorrow, by entering the cool stream, all may obtain relief and ease; 1662 ‘The light of a lamp in a dark room lights up equally objects of all colours, so is it with those who devote themselves to religion,—there is no distinction between the professed disciple and the unlearned (common). 1663 ’ ‘Sometimes the mountain-dweller (i.e. the religious hermit) falls into ruin, sometimes the humble householder mounts up to be a Azshi; the want of faith (doubt) is the engulfing sea, the presence of disorderly belief is the rolling flood, 1664 ‘ The tide of lust carries away the world ; involved in its eddies there is no escape ; wisdom is the handy boat, reflection is the hold-fast. 1665 ‘The drum-call of religion (expedients), the barrier (dam) of thought, these alone can rescue from 1 This and the preceding line are obscure. The sense of the whole passage seems to point to the adaptation of religion for the life of all persons, laic or cleric. 240 FO-SHO-HING-TSAN-KING. IV, 20. the sea of ignorance.’ At this time the king sincerely attentive to the words of the All-wise!, 1666 Conceived a distaste for the world’s glitter and was dissatisfied with the pleasures of royalty, even as one avoids a drunken elephant, or returns to right reason after a debauch. 1667 Then all the heretical teachers, seeing that the king was well affected to Buddha, besought the king (mah4raga), with one voice, to call on Buddha to exhibit? his miraculous gifts. 1668 Then the king addressed the lord of the world: ‘I pray you, grant their request!’ Then Buddha silently acquiesced*, And now all the different professors of religion, 1669 The doctors who boasted of their spiritual power, came together in a body to where Buddha was; then he manifested before them his power of miracle; ascending up into the air, he remained seated, 1670 Diffusing his glory as the light of the sun he shed abroad the brightness of his presence. The heretical teachers were all abashed, the people all were filled with faith. 1671
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‘To exhibit true superiority by virtuous conduct and the highest exercise of reason, to meditate deeply on the vanity of earthly things, to realise the fickleness of life by constant recollection; 1636 ‘To exalt the mind to the highest point of reflection, to seek sincere faith (truth) with firm purpose ; to retain an inward sense of happiness resulting from oneself’, (and to look forward to) increased happiness hereafter; 1637 ‘To lay up a good name for distant ages, this will secure the favour of Tathagata®, as men now loving sweet fruit will hereafter be praised by their descendants‘. 1638 ‘ There is a way of darkness out of light’, there is a way of light out of darkness; there is darkness which follows after the gloom (signs of gloom), 1 In false theories and ‘ vidy4s’ (ming). 3 Self-dependent happiness. ® Whether the phrase ‘gu-lai’ ought to be here translated Tath4gata, or whether it refers simply to ‘future generations,’ is a question. ‘ This again is an uncertain translation, although the meaning is plain, that those who here love ‘sweet fruit,’ will not set their children’s teeth on edge hereafter. 5 In this and the following lines the reference is apparently to the possibility of growing worse or better by our deeds. 236 FO-SHO-HING-TSAN-KING. IV, 30. there is a light which causes the brightening of light. 1639 ‘The wise man leaving first principles’, should go on to get more light?; evil words will be repeated far and wide by the multitude, but there are few to follow good direction; 1640 ‘It is impossible however to avoid result of works, the doer cannot escape; if there had been no first works, there had been in the end no result of doing, 1641 ‘— No reward for good, no hereafter joy —; but because works are done, there is no escape. Let us then practise good works; 1642 ‘(Let us) inspect our thoughts that we do no evil, because as we sow so we reap*. As when enclosed in a four-stone [stone or rock-encircled] mountain, there is no escape or place of refuge for any one, 1643 ‘So within this mountain-wall of old age, birth, disease, and death, there is no escape for the world’. Only by considering and practising the true law can we escape from this sorrow-piled mountain. 1644 ‘There is, indeed, no constancy in the world, the end of the pleasures of sense is as the lightning flash, whilst old age and death are as the piercing bolts; what profit, then, in doing (practising) iniquity®! 1645 1 San p’hin, the ‘three sections.’ * «Qught to learn from first to last, illumination.’ Does it refer to books or vidy4s (ming) of instruction? ® There is not such a thing as ‘not making fruit,’ or the fruit of ‘not making ;’ but the former is the more likely. ‘Fruit,’ of course, refers to the result of works. * «Because as we ourselves do, we ourselves receive.’ 5 For all living creatures. * “Why then ought we to do iniquity !’ (fi f%.) IV, 20. RECEIVING THE GETAVANA VIHARA. 237
2‘Fruit,’ of course, refers to the result of works. * «Because as we ourselves do, we ourselves receive.’ 5 For all living creatures. * “Why then ought we to do iniquity !’ (fi f%.) IV, 20. RECEIVING THE GETAVANA VIHARA. 237 ‘All the ancient conquering kings, who were as gods! on earth, thought by their strength to overcome decay*; but after a brief life they too disappeared®. 1646 ‘The Kalpa-fire will melt Mount Sumeru, the water of the ocean will be dried up, how much less can our human frame, which is as a bubble, expect to endure for long upon the earth! 1647 ‘ The fierce wind scatters the thick mists, the sun’s rays encircle (hide) Mount Sumeru, the fierce fire licks up the place of moisture, so things are ever born once more to be destroyed! 1648 ‘The body is a thing (vessel) of unreality, kept through the suffering of the long night‘, pampered by wealth, living idly and in carelessness, 1649 ‘Death suddenly comes and it is carried away as rotten wood in the stream! The wise man expecting these changes with diligence strives against sloth; 1650 ‘The dread of birth and death acts as a spur to keep him from lagging on the road; he frees himself from engagements, he is not occupied with selfpleasing, he is not entangled by any of the cares of life, 1651 ‘He holds to no business, seeks no friendships, engages in no learned career, nor yet wholly separates himself from it; for his learning is the wisdom 1 Who were as fsvaradeva. § Literally, ‘to conquer emptiness;’ it may mean to ‘surpass the sky ’—to climb to heaven. * They were ground to dust and disappeared. ‘ The suffering of the ‘long night’ (the period of constant transmigration) keeps and guards it, 238 FO-SHO-HING-TSAN-KING. IV, 20. of not-perceiving ! wisdom, but yet perceiving that which tells him of his own impermanence; 1652 ‘Having a body, yet keeping aloof from defilement, he learns to regard defilement as the greatest evil. (He knows) that tho’ born in the Ardpa world, there is yet no escape from the changes of time; 1653 ‘ His learning, then, is to acquire the changeless body; for where no change is, there is peace. Thus the possession of this changeful body is the foundation of all sorrow. 1654 ‘ Therefore, again, all who are wise make this their aim—to seek a bodiless condition; all the various orders of sentient creatures, from the indulgence of lust, derive pain; 1655 ‘Therefore all those in this condition ought to conceive a heart, loathing lust; putting away and loathing this condition, then they shall receive no more pain; 1656 ; ‘Though born in a state with or without an external form, the certainty of future change is the root of sorrow; for so long as there is no perfect cessation of personal being, there can be, certainly, no absence of personal desire; 1657 ‘ Beholding, in this way, the character of the three worlds, their inconstancy and unreality, the presence of ever-consuming pain, how can the wise man seek enjoyment therein? 1658
31658 ‘When a tree is burning with fierce flames how 1 ©The wisdom of not perceiving ;’ the symbol ‘sheu’ corresponds with ‘ vedan4,’ perception, or sensation. The meaning therefore is that true wisdom depends not on the power of sense; but yet he perceives by his senses that he (his body) is impermanent. TV, 20. RECEIVING THE GETAVANA VIHARA. 239 can the birds congregate therein? The wise man, who is regarded as an enlightened sage, without this knowledge is ignorant; 1659 ‘ Having this knowledge, then true wisdom dawns ; without it, there is no enlightenment. To get this wisdom is the one aim, to neglect it is the mistake of life. 1660. ‘ All the teaching of the schools should be centred here; without it is no true reason. To recount this excellent system is not for those who dwell in family connection; I661 . ‘Nor is it, on that account, not to be said', for religion concerns a man individually [is a private affair] Burned up with sorrow, by entering the cool stream, all may obtain relief and ease; 1662 ‘The light of a lamp in a dark room lights up equally objects of all colours, so is it with those who devote themselves to religion,—there is no distinction between the professed disciple and the unlearned (common). 1663 ’ ‘Sometimes the mountain-dweller (i.e. the religious hermit) falls into ruin, sometimes the humble householder mounts up to be a Azshi; the want of faith (doubt) is the engulfing sea, the presence of disorderly belief is the rolling flood, 1664 ‘ The tide of lust carries away the world ; involved in its eddies there is no escape ; wisdom is the handy boat, reflection is the hold-fast. 1665 ‘The drum-call of religion (expedients), the barrier (dam) of thought, these alone can rescue from 1 This and the preceding line are obscure. The sense of the whole passage seems to point to the adaptation of religion for the life of all persons, laic or cleric. 240 FO-SHO-HING-TSAN-KING. IV, 20. the sea of ignorance.’ At this time the king sincerely attentive to the words of the All-wise!, 1666 Conceived a distaste for the world’s glitter and was dissatisfied with the pleasures of royalty, even as one avoids a drunken elephant, or returns to right reason after a debauch. 1667 Then all the heretical teachers, seeing that the king was well affected to Buddha, besought the king (mah4raga), with one voice, to call on Buddha to exhibit? his miraculous gifts. 1668 Then the king addressed the lord of the world: ‘I pray you, grant their request!’ Then Buddha silently acquiesced*, And now all the different professors of religion, 1669 The doctors who boasted of their spiritual power, came together in a body to where Buddha was; then he manifested before them his power of miracle; ascending up into the air, he remained seated, 1670 Diffusing his glory as the light of the sun he shed abroad the brightness of his presence. The heretical teachers were all abashed, the people all were filled with faith. 1671
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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