Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1far short of moral rectitude. 1802 * This line is difficult ; I was prepared to regard 4 Masa proper name. Dr. Legge, however, has kindly suggested the translation in the text. But who is the king referred to? * The spiral knot of hair may be seen in many of the sculptures (e. g. plate Ixx, Tree and Serpent Worship). * This is a free rendering ; I have supposed that the description throughout refers to the ‘king’ alluded to above; this line may mean, ‘(he did all this) having put aside right morals,’ V, 23. BY SPIRITUAL POWER FIXING HIS YEARS, 261 ‘For though a man inure himself to live as any brute, he is not on that account a vessel of the righteous law!; whilst he who breaks the laws of right behaviour invites detraction, and is one no virtuous man can love; 1803 ‘His heart is ever filled (ever cherishes) with boding fear, his evil name pursues him as a shadow. Having neither profit nor advantage in this world, how can he in the next world reap content (rest)? 1804 ‘Therefore the wise man ought to practise pure behaviour (morals); passing through the wilderness of birth and death, pure conduct is to him a virtuous guide. 1805 ‘From pure behaviour comes self-power, which frees a man from (many) dangers; pure conduct, like a ladder, enables us to climb to heaven. 1806 ‘Those who found themselves on right behaviour, cut off the source of pain and grief; but they who by transgression destroy this mind, may mourn the loss of every virtuous principle. 1807 ‘(To gain this end)? first banish every ground of 1 A vessel of righteousness. 3 I have supplied this, although the sentence would make complete sense without it. In the context ‘every ground of self’ (’‘ngo sho) seems to refer to the aim after selfish ends. The sermon from this point refers to ‘ pride of self,’ and its evil consequences ; in the latter portion he joins hatred or anger with pride ; the whole reminds us of Milton’s description : ‘Round he throws his baleful eyes That witnessed huge affliction and dismay Mixed with obdurate pride and steadfast hate.’ Paradise Lost, I, 57, 58. Whilst the war of Devas and Asuras is just Milton’s idea when he says, 262 FO-SHO-HING-TSAN-KING. V, 23. “self;” this thought of “self” shades every lofty (good) aim, even as the ashes that conceal the fire, treading on which the foot is burned. 1808 ‘ Pride and indifference shroud this heart, too, as the sun is obscured by the piled-up clouds; supercilious thoughts root out all modesty of mind, and sorrow saps the strongest will. 1809 ; ‘(As) age and disease waste youthful beauty, (so) pride of self destroys all virtue; the Devas and Asuras, thus from jealousy and envy, raised mutual strife. 1810 ‘The loss of virtue and of merit which we mourn proceeds from “pride of self,” throughout ; and as I am a conqueror (Gina) amid conquerors’, so he who (they who) conquers self, is one with me. 1811
21810 ‘The loss of virtue and of merit which we mourn proceeds from “pride of self,” throughout ; and as I am a conqueror (Gina) amid conquerors’, so he who (they who) conquers self, is one with me. 1811 ‘He who little cares to conquer self, is but a foolish master; beauty (or, earthly things), family renown (and such things), all are utterly inconstant, and what is changeable can give no rest of interval?, 1812 ‘Storming fury rose And clamour, such as heard in heaven till now Was never.’ Ibid. VI, 207-209. 1 Here there is allusion to Buddha’s name ‘Deva among Devas.’ The construction of these sentences is obscure on account of the varied use of the word ‘I’ (’ngo); this symbol is used sometimes, as in the line under present consideration, as a pronoun, but in the next line it means the evil principle of ‘self.’ I have found it difficult to avoid comparing this use of the word ‘I,’ meaning the ‘evil self,’ with the phrase the ‘carnal mind.’ The question, in fact, is an open one, whether the Buddhist teaching respecting the non-existence of ‘I,’ i.e. a personal self or soul, may not justly bé explained as consisting in the denial of the reality of the ‘carnal self.’ * I should like to translate it no ‘interval of rest,’ but it seems to V, 23. BY SPIRITUAL POWER FIXING HIS YEARS. 263 ‘If in the end the law of entire destruction (is exacted) what use is there in indolence and pride ? Covetous desire (lust) is the greatest (source of) sorrow, appearing as a friend in secret ‘tis our enemy. 1813 ‘Asa fierce fire excited from within (a house), so is the fire of covetous desire: the burning flame of covetous desire is fiercer far than fire which burns the world (world-fire). 1814 ‘For fire may be put out by water in excess, but what can overpower the fire of lust? The fire which fiercely burns the desert grass (dies out), and then the grass will grow again; 1815 ‘But when the fire of lust burns up the heart, then how hard for true religion there to dwell! for lust seeks worldly pleasures, these pleasures add to an impure karman!; 1816 ‘By this evil karman a man falls into perdition (evil way), and so there is no greater enemy to man than lust. Lusting, man gives way to amorous indulgence (lit. “lust, then it brings forth love”), by this he is led to practise (indulge in) every kind of lustful longing; 1817 ‘Indulging thus, he gathers frequent sorrow (all sorrow, or accumulated sorrow, referring to the second of the “ four truths”). No greater evil (excessive evil) is there than lust. Lust is a dire disease, and the foolish master stops (i.e. neglects) the medicine of wisdom. 1818 ‘(The study of) heretical books not leading to mean the only rest given is momentary, no rest from interval, i.e. constant change. 1 The impure karman is, of course, the power of evil (in the character) to bring about suffering by an evil birth. 264 FO-SHO-HING-TSAN-KING. V, 23.
31818 ‘(The study of) heretical books not leading to mean the only rest given is momentary, no rest from interval, i.e. constant change. 1 The impure karman is, of course, the power of evil (in the character) to bring about suffering by an evil birth. 264 FO-SHO-HING-TSAN-KING. V, 23. right thought, causes the lustful heart to increase and grow, for these books are not correct (pure) on the points of impermanency, the non-existence of self, and any object (ground) for “self?.” 1819 ‘But a true and right apprehension through the power of wisdom, is effectual to destroy that false desire (heretical longing), and therefore our object (aim or purpose) should be to practise this true apprehension. 1820 ‘Right apprehension (views) once produced then there is deliverance from covetous desire, for a false estimate of excellency produces a covetous desire to excel, whilst a false view of demerit produces anger (and regret); 1821 ‘But the idea of excelling and also of inferiority (in the sense of demerit) both destroyed, the desire to excel and also anger (on account of inferiority) are destroyed. Anger! how it changes the comely face, how it destroys the loveliness of beauty! 1822 ‘Anger dulls (clouds) the brightness of the eye (or, the bright eye), chokes all desire to hear the principles of truth, cuts and divides the principle of family affection, impoverishes and weakens every worldly aim*% 1823 * The meaning is, that heretical books, i.e. books of the Brahmans and so on, teach no sound doctrine as to the unreality of the world, the non-existence of a ‘personal self,’ and the impropriety of any personal selfish aim, and therefore not teaching these, men who follow them are taken up with the idea that there is reality in worldly pleasures, that there is a personal self capable of enjoying them, and that the aim after such enjoyment is a right aim. All this Buddha and his doctrine exclude. * I am not sure whether this is a right translation, it appears rather to contradict Buddha’s teaching about the unreality of the world; literally the line is this, ‘it makes the world what is light and poor.’ V, 23. BY SPIRITUAL POWER FIXING HIS YEARS. 265 ‘Therefore let anger be subdued, yield not (a moment) to the angry impulse (heart); he who can hold his wild and angry heart is well entitled “ illustrious charioteer.” 1824 ‘For men call such a one“ illustrious team-breaker’” (who can) with bands restrain the unbroken steed ; so anger not subdued, its fire unquenched, the sorrow of repentance burns like fire. 1825 ‘A man who allows wild passion to arise within, himself first burns his heart, then after burning adds the wind? thereto which ignites the fire again, or not (as the case may be)*, 1826 ‘The pain of birth, old age, disease, and death press heavily upon the world, but adding “passion” to the score, what is this but to increase our foes when pressed by foes? 1827
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.
1far short of moral rectitude. 1802 * This line is difficult ; I was prepared to regard 4 Masa proper name. Dr. Legge, however, has kindly suggested the translation in the text. But who is the king referred to? * The spiral knot of hair may be seen in many of the sculptures (e. g. plate Ixx, Tree and Serpent Worship). * This is a free rendering ; I have supposed that the description throughout refers to the ‘king’ alluded to above; this line may mean, ‘(he did all this) having put aside right morals,’ V, 23. BY SPIRITUAL POWER FIXING HIS YEARS, 261 ‘For though a man inure himself to live as any brute, he is not on that account a vessel of the righteous law!; whilst he who breaks the laws of right behaviour invites detraction, and is one no virtuous man can love; 1803 ‘His heart is ever filled (ever cherishes) with boding fear, his evil name pursues him as a shadow. Having neither profit nor advantage in this world, how can he in the next world reap content (rest)? 1804 ‘Therefore the wise man ought to practise pure behaviour (morals); passing through the wilderness of birth and death, pure conduct is to him a virtuous guide. 1805 ‘From pure behaviour comes self-power, which frees a man from (many) dangers; pure conduct, like a ladder, enables us to climb to heaven. 1806 ‘Those who found themselves on right behaviour, cut off the source of pain and grief; but they who by transgression destroy this mind, may mourn the loss of every virtuous principle. 1807 ‘(To gain this end)? first banish every ground of 1 A vessel of righteousness. 3 I have supplied this, although the sentence would make complete sense without it. In the context ‘every ground of self’ (’‘ngo sho) seems to refer to the aim after selfish ends. The sermon from this point refers to ‘ pride of self,’ and its evil consequences ; in the latter portion he joins hatred or anger with pride ; the whole reminds us of Milton’s description : ‘Round he throws his baleful eyes That witnessed huge affliction and dismay Mixed with obdurate pride and steadfast hate.’ Paradise Lost, I, 57, 58. Whilst the war of Devas and Asuras is just Milton’s idea when he says, 262 FO-SHO-HING-TSAN-KING. V, 23. “self;” this thought of “self” shades every lofty (good) aim, even as the ashes that conceal the fire, treading on which the foot is burned. 1808 ‘ Pride and indifference shroud this heart, too, as the sun is obscured by the piled-up clouds; supercilious thoughts root out all modesty of mind, and sorrow saps the strongest will. 1809 ; ‘(As) age and disease waste youthful beauty, (so) pride of self destroys all virtue; the Devas and Asuras, thus from jealousy and envy, raised mutual strife. 1810 ‘The loss of virtue and of merit which we mourn proceeds from “pride of self,” throughout ; and as I am a conqueror (Gina) amid conquerors’, so he who (they who) conquers self, is one with me. 1811
21810 ‘The loss of virtue and of merit which we mourn proceeds from “pride of self,” throughout ; and as I am a conqueror (Gina) amid conquerors’, so he who (they who) conquers self, is one with me. 1811 ‘He who little cares to conquer self, is but a foolish master; beauty (or, earthly things), family renown (and such things), all are utterly inconstant, and what is changeable can give no rest of interval?, 1812 ‘Storming fury rose And clamour, such as heard in heaven till now Was never.’ Ibid. VI, 207-209. 1 Here there is allusion to Buddha’s name ‘Deva among Devas.’ The construction of these sentences is obscure on account of the varied use of the word ‘I’ (’ngo); this symbol is used sometimes, as in the line under present consideration, as a pronoun, but in the next line it means the evil principle of ‘self.’ I have found it difficult to avoid comparing this use of the word ‘I,’ meaning the ‘evil self,’ with the phrase the ‘carnal mind.’ The question, in fact, is an open one, whether the Buddhist teaching respecting the non-existence of ‘I,’ i.e. a personal self or soul, may not justly bé explained as consisting in the denial of the reality of the ‘carnal self.’ * I should like to translate it no ‘interval of rest,’ but it seems to V, 23. BY SPIRITUAL POWER FIXING HIS YEARS. 263 ‘If in the end the law of entire destruction (is exacted) what use is there in indolence and pride ? Covetous desire (lust) is the greatest (source of) sorrow, appearing as a friend in secret ‘tis our enemy. 1813 ‘Asa fierce fire excited from within (a house), so is the fire of covetous desire: the burning flame of covetous desire is fiercer far than fire which burns the world (world-fire). 1814 ‘For fire may be put out by water in excess, but what can overpower the fire of lust? The fire which fiercely burns the desert grass (dies out), and then the grass will grow again; 1815 ‘But when the fire of lust burns up the heart, then how hard for true religion there to dwell! for lust seeks worldly pleasures, these pleasures add to an impure karman!; 1816 ‘By this evil karman a man falls into perdition (evil way), and so there is no greater enemy to man than lust. Lusting, man gives way to amorous indulgence (lit. “lust, then it brings forth love”), by this he is led to practise (indulge in) every kind of lustful longing; 1817 ‘Indulging thus, he gathers frequent sorrow (all sorrow, or accumulated sorrow, referring to the second of the “ four truths”). No greater evil (excessive evil) is there than lust. Lust is a dire disease, and the foolish master stops (i.e. neglects) the medicine of wisdom. 1818 ‘(The study of) heretical books not leading to mean the only rest given is momentary, no rest from interval, i.e. constant change. 1 The impure karman is, of course, the power of evil (in the character) to bring about suffering by an evil birth. 264 FO-SHO-HING-TSAN-KING. V, 23.
31818 ‘(The study of) heretical books not leading to mean the only rest given is momentary, no rest from interval, i.e. constant change. 1 The impure karman is, of course, the power of evil (in the character) to bring about suffering by an evil birth. 264 FO-SHO-HING-TSAN-KING. V, 23. right thought, causes the lustful heart to increase and grow, for these books are not correct (pure) on the points of impermanency, the non-existence of self, and any object (ground) for “self?.” 1819 ‘But a true and right apprehension through the power of wisdom, is effectual to destroy that false desire (heretical longing), and therefore our object (aim or purpose) should be to practise this true apprehension. 1820 ‘Right apprehension (views) once produced then there is deliverance from covetous desire, for a false estimate of excellency produces a covetous desire to excel, whilst a false view of demerit produces anger (and regret); 1821 ‘But the idea of excelling and also of inferiority (in the sense of demerit) both destroyed, the desire to excel and also anger (on account of inferiority) are destroyed. Anger! how it changes the comely face, how it destroys the loveliness of beauty! 1822 ‘Anger dulls (clouds) the brightness of the eye (or, the bright eye), chokes all desire to hear the principles of truth, cuts and divides the principle of family affection, impoverishes and weakens every worldly aim*% 1823 * The meaning is, that heretical books, i.e. books of the Brahmans and so on, teach no sound doctrine as to the unreality of the world, the non-existence of a ‘personal self,’ and the impropriety of any personal selfish aim, and therefore not teaching these, men who follow them are taken up with the idea that there is reality in worldly pleasures, that there is a personal self capable of enjoying them, and that the aim after such enjoyment is a right aim. All this Buddha and his doctrine exclude. * I am not sure whether this is a right translation, it appears rather to contradict Buddha’s teaching about the unreality of the world; literally the line is this, ‘it makes the world what is light and poor.’ V, 23. BY SPIRITUAL POWER FIXING HIS YEARS. 265 ‘Therefore let anger be subdued, yield not (a moment) to the angry impulse (heart); he who can hold his wild and angry heart is well entitled “ illustrious charioteer.” 1824 ‘For men call such a one“ illustrious team-breaker’” (who can) with bands restrain the unbroken steed ; so anger not subdued, its fire unquenched, the sorrow of repentance burns like fire. 1825 ‘A man who allows wild passion to arise within, himself first burns his heart, then after burning adds the wind? thereto which ignites the fire again, or not (as the case may be)*, 1826 ‘The pain of birth, old age, disease, and death press heavily upon the world, but adding “passion” to the score, what is this but to increase our foes when pressed by foes? 1827
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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