Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1it dries before him. 1855 ‘The deep blue, bright, refulgent eye’, piercing through all the worlds, with wisdom brightens the dark gloom, the darkness (but) for a moment is dispelled *, 1856 ‘As when the blade shoots through the yielding earth, the clouds collect and we await the welcome shower, then a fierce wind drives the big clouds away, and so with disappointed hope we watch the dried-up field! 1857 ‘Deep darkness reigned for want of wisdom, the world of sentient creatures groped for light, Tath4gata lit up the lamp of wisdom, then suddenly extinguished it—ere he had brought it out®.’ 1858 Buddha, hearing Ananda speaking thus, grieved at his words, and pitying his distress, with soothing accents and with gentle presence spake with purpose to declare the one true‘ law: 1859 1 That is, the eye of Buddha, about which so much is said in the books. * Such appears to be the meaning of the passage, implying that the disappearance of darkness is but for a moment. ® Or, alas! why bring it out! « The expression here, as in other cases, is a strong affirmative, ‘the true law of truth,’ ‘the only true law;’ the word ‘law’ means religious system. V, 24. THE DIFFERENCES OF THE LIKKHAVIS. 271 ‘If men but knew their own! nature, they would not dwell (indulge) in sorrow; everything that lives, whate’er it be’, all this is subject to destruction’s law; 1860 ‘I have already told you plainly, the law (nature) of things “joined®” is to “separate ;” the principle of kindness and of love‘ is not abiding, ’tis better then to reject this pitiful and doting heart. 1861 ‘All things around us bear the stamp of instant change ; born, they perish ; no self-sufficiency® ; those who would wish to keep them long, find in the end no room for doing so. 1862 ‘If things around us could be kept for aye, and were not liable to change or separation, then this would be salvation*®! where then can this be sought? 1863 ‘You, and all that lives, can seek in me this great deliverance! That which you may all attain 1 «(The character of) self-nature,’ or as in the text. * ‘All things that have a personal or individual existence.’ It would be well to compare the spirit of this sermon with the old belief of the Veda, respecting the birth of the ‘one nature’ from which the visible world took shape (History of Ancient Sanskrit Literature by Max Miller, p. 561). It seems that the effort of Buddha was to transcend the time of the birth of this nature, and thus arrive at the condition of the original first cause, which ‘breathed breathless;’ in other words, this. is the condition of Nirvama. . ® As in the concluding verse of the Vagrak&Aedika Sftra, ‘térak4 timiram,’ &c. Analecta Oxoniensia, Aryan Series, vol. I, part i, p. 46. * ‘Love’ in the sense of parental love; or the love which produced the world.
2is the condition of Nirvama. . ® As in the concluding verse of the Vagrak&Aedika Sftra, ‘térak4 timiram,’ &c. Analecta Oxoniensia, Aryan Series, vol. I, part i, p. 46. * ‘Love’ in the sense of parental love; or the love which produced the world. 5 In the Rig-veda (according to Dr. Muir) the gods though spoken of as immortal are not regarded as unbeginning or selfexistent ; see Journal of the Royal Asiatic Society, 1864, p. 62. * That is, there would be no need to seek salvation, for it would be already possessed. 272 FO-SHO-HING-TSAN-KING. V, 24. I have already told you, (and tell you) to the end. 1864 ‘Why then should I preserve this body? The body of the excellent law! shall long endure! I am resolved; I look for rest! This is the one thing needful?, 1865 ‘So do I now instruct all creatures, and as a guide, not seen before, I lead them; prepare yourselves to cast off consciousness®, fix yourselves well in your own island‘. 1866 ‘Those who are thus fixed (mid-stream), with single aim and earnestness striving in the use of means, preparing quietly a quiet place, not moved by others’ way of thinking, 1867 ‘Know well, such men are safe on the law’s island, Fixed in contemplation, lighted by the lamp of wisdom, they have thus finally destroyed ignorance and gloom. Consider well the world’s four bounds, 1868 ‘And dare to seek for true religion only; forget “yourself,” and every “ground of self,” the bones, the nerves, the skin, the flesh, the mucus, the blood that flows through every little vein; 1869 1 The ‘body of the law’ represents the teaching of the word of Buddha, which teaching is supposed to be accompanied with or attended by a living power, ever dwelling with the congregation of the faithful. § «That which is wanting only resides in this.’ ® The Chinese ‘siang’ is equivalent to Sanskrit safigf4, the third skandha (constituents of personal being), It is the receptive (subjective) power, in distinction to the perceptive power (vedan4). Buddha denied the necessity of personal consciousness (i.e. of self-consciousness, or consciousness of self) as an element of life, i.e. life in the abstract. * This idea of ‘an island’ (dvipa), fixed amid the running stream of life, is found in Dhammapada, verse 25. V, 24. THE DIFFERENCES OF THE LIKKHAVIS. 273 ‘Behold these things as constantly impure, what joy then can there be in such a body ? every sensation born from cause, like the bubble floating on the water. 1870 ‘The sorrow coming from (the consciousness of) birth and death and inconstancy, removes all thought of joy—the mind acquainted with the law of production’, stability, and destruction, (recognises) how again and once again things follow or (succeed one another) with no endurance. 1871 ‘But thinking well about Nirv4za?, the thought of endurance is for ever dismissed, (we see how) the samsk4ras*® from causes have arisen, and how these aggregates will again dissolve, all of them impermanent. 1872
31871 ‘But thinking well about Nirv4za?, the thought of endurance is for ever dismissed, (we see how) the samsk4ras*® from causes have arisen, and how these aggregates will again dissolve, all of them impermanent. 1872 ‘The foolish man conceives the idea of “ self,” the wise man sees there is no ground on which to build the idea of “self,” thus through the world he rightly looks and well concludes, 1873 ‘All, therefore, is but evil (one perverse way)— the aggregate amassed by sorrow must perish (in the end)! if once confirmed in this conviction, that man perceives the truth. 1874 1 The law of production, stability, and destruction; this refers to the Buddhist theory of the successive stages in the development of the world. The world is produced from chaos, established for a period, and then destroyed; and this law is a perpetual one, extending through all space (the infinite systems of worlds) and through all time. 2 Nirvana, quietness and extinction. 5 The samskéras, the elements of being, i. e. individual being (for a full account of this term, see Childers’ Pali Dict. sub voce). With regard to the use of the Chinese ‘hing’ for samsk4ra, see Eitel, Handbook, sub samsk4ra; also consult Colebrooke, Hindu Philosophy, p. 254, and Burnouf (Introduction, pp. 504, 505, note 2). [19] T 274 FO-SHO-HING-TSAN-KING. V, 24. ‘This body, too, of Buddha now existing (soon will) perish, the law is one and constant, and without exception.’ Buddha having delivered this excellent’ sermon, appeased the heart of Ananda. 1875 Then all the Li#é/avis, hearing the report}, with fear and apprehension assembled in a body; devoid of their usual ornaments, they hastened to the place where Buddha was. 1876 Having saluted him according to custom, they stood on one side, wishing to ask him a question, but not being able to find words. Buddha, knowing well their heart, by way of remedy, in the right use of means?, spake thus: 1877 ‘Now I perfectly understand that you have in your minds unusual thoughts, not referring to worldly matters, but wholly connected with subjects of religion; 1878 * ‘And now you wish to hear from me, what may be known respecting the report about my resolve to terminate my life, and my purpose to put an end to the repetition of birth. 1879 ‘Impermanence is the nature of all that exists’, constant change and restlessness its conditions ; unfixed, unprofitable, without the marks of long endurance. 1880 ‘In ancient days the Ashi kings, Vasishtha Reshi, 1 «Hearing it,’ in the original, i.e. hearing the report of Buddha’s approaching death. * ‘The right use of means’ is the rendering of the Chinese — ‘fang pien,’ the Sanskrit upAya; this term may mean ‘by artifice,’ or, ‘by way of expedient;’ but generally it refers to the use of means to an end, where the ‘means’ are evanescent and illusory ; the end attained, lasting and real. * Here we have the well-known P4li formula ‘sabbe samkh&r& anikka,’ V, 24. THE DIFFERENCES OF THE LIXKHAVIS. 275
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.
1it dries before him. 1855 ‘The deep blue, bright, refulgent eye’, piercing through all the worlds, with wisdom brightens the dark gloom, the darkness (but) for a moment is dispelled *, 1856 ‘As when the blade shoots through the yielding earth, the clouds collect and we await the welcome shower, then a fierce wind drives the big clouds away, and so with disappointed hope we watch the dried-up field! 1857 ‘Deep darkness reigned for want of wisdom, the world of sentient creatures groped for light, Tath4gata lit up the lamp of wisdom, then suddenly extinguished it—ere he had brought it out®.’ 1858 Buddha, hearing Ananda speaking thus, grieved at his words, and pitying his distress, with soothing accents and with gentle presence spake with purpose to declare the one true‘ law: 1859 1 That is, the eye of Buddha, about which so much is said in the books. * Such appears to be the meaning of the passage, implying that the disappearance of darkness is but for a moment. ® Or, alas! why bring it out! « The expression here, as in other cases, is a strong affirmative, ‘the true law of truth,’ ‘the only true law;’ the word ‘law’ means religious system. V, 24. THE DIFFERENCES OF THE LIKKHAVIS. 271 ‘If men but knew their own! nature, they would not dwell (indulge) in sorrow; everything that lives, whate’er it be’, all this is subject to destruction’s law; 1860 ‘I have already told you plainly, the law (nature) of things “joined®” is to “separate ;” the principle of kindness and of love‘ is not abiding, ’tis better then to reject this pitiful and doting heart. 1861 ‘All things around us bear the stamp of instant change ; born, they perish ; no self-sufficiency® ; those who would wish to keep them long, find in the end no room for doing so. 1862 ‘If things around us could be kept for aye, and were not liable to change or separation, then this would be salvation*®! where then can this be sought? 1863 ‘You, and all that lives, can seek in me this great deliverance! That which you may all attain 1 «(The character of) self-nature,’ or as in the text. * ‘All things that have a personal or individual existence.’ It would be well to compare the spirit of this sermon with the old belief of the Veda, respecting the birth of the ‘one nature’ from which the visible world took shape (History of Ancient Sanskrit Literature by Max Miller, p. 561). It seems that the effort of Buddha was to transcend the time of the birth of this nature, and thus arrive at the condition of the original first cause, which ‘breathed breathless;’ in other words, this. is the condition of Nirvama. . ® As in the concluding verse of the Vagrak&Aedika Sftra, ‘térak4 timiram,’ &c. Analecta Oxoniensia, Aryan Series, vol. I, part i, p. 46. * ‘Love’ in the sense of parental love; or the love which produced the world.
2is the condition of Nirvama. . ® As in the concluding verse of the Vagrak&Aedika Sftra, ‘térak4 timiram,’ &c. Analecta Oxoniensia, Aryan Series, vol. I, part i, p. 46. * ‘Love’ in the sense of parental love; or the love which produced the world. 5 In the Rig-veda (according to Dr. Muir) the gods though spoken of as immortal are not regarded as unbeginning or selfexistent ; see Journal of the Royal Asiatic Society, 1864, p. 62. * That is, there would be no need to seek salvation, for it would be already possessed. 272 FO-SHO-HING-TSAN-KING. V, 24. I have already told you, (and tell you) to the end. 1864 ‘Why then should I preserve this body? The body of the excellent law! shall long endure! I am resolved; I look for rest! This is the one thing needful?, 1865 ‘So do I now instruct all creatures, and as a guide, not seen before, I lead them; prepare yourselves to cast off consciousness®, fix yourselves well in your own island‘. 1866 ‘Those who are thus fixed (mid-stream), with single aim and earnestness striving in the use of means, preparing quietly a quiet place, not moved by others’ way of thinking, 1867 ‘Know well, such men are safe on the law’s island, Fixed in contemplation, lighted by the lamp of wisdom, they have thus finally destroyed ignorance and gloom. Consider well the world’s four bounds, 1868 ‘And dare to seek for true religion only; forget “yourself,” and every “ground of self,” the bones, the nerves, the skin, the flesh, the mucus, the blood that flows through every little vein; 1869 1 The ‘body of the law’ represents the teaching of the word of Buddha, which teaching is supposed to be accompanied with or attended by a living power, ever dwelling with the congregation of the faithful. § «That which is wanting only resides in this.’ ® The Chinese ‘siang’ is equivalent to Sanskrit safigf4, the third skandha (constituents of personal being), It is the receptive (subjective) power, in distinction to the perceptive power (vedan4). Buddha denied the necessity of personal consciousness (i.e. of self-consciousness, or consciousness of self) as an element of life, i.e. life in the abstract. * This idea of ‘an island’ (dvipa), fixed amid the running stream of life, is found in Dhammapada, verse 25. V, 24. THE DIFFERENCES OF THE LIKKHAVIS. 273 ‘Behold these things as constantly impure, what joy then can there be in such a body ? every sensation born from cause, like the bubble floating on the water. 1870 ‘The sorrow coming from (the consciousness of) birth and death and inconstancy, removes all thought of joy—the mind acquainted with the law of production’, stability, and destruction, (recognises) how again and once again things follow or (succeed one another) with no endurance. 1871 ‘But thinking well about Nirv4za?, the thought of endurance is for ever dismissed, (we see how) the samsk4ras*® from causes have arisen, and how these aggregates will again dissolve, all of them impermanent. 1872
31871 ‘But thinking well about Nirv4za?, the thought of endurance is for ever dismissed, (we see how) the samsk4ras*® from causes have arisen, and how these aggregates will again dissolve, all of them impermanent. 1872 ‘The foolish man conceives the idea of “ self,” the wise man sees there is no ground on which to build the idea of “self,” thus through the world he rightly looks and well concludes, 1873 ‘All, therefore, is but evil (one perverse way)— the aggregate amassed by sorrow must perish (in the end)! if once confirmed in this conviction, that man perceives the truth. 1874 1 The law of production, stability, and destruction; this refers to the Buddhist theory of the successive stages in the development of the world. The world is produced from chaos, established for a period, and then destroyed; and this law is a perpetual one, extending through all space (the infinite systems of worlds) and through all time. 2 Nirvana, quietness and extinction. 5 The samskéras, the elements of being, i. e. individual being (for a full account of this term, see Childers’ Pali Dict. sub voce). With regard to the use of the Chinese ‘hing’ for samsk4ra, see Eitel, Handbook, sub samsk4ra; also consult Colebrooke, Hindu Philosophy, p. 254, and Burnouf (Introduction, pp. 504, 505, note 2). [19] T 274 FO-SHO-HING-TSAN-KING. V, 24. ‘This body, too, of Buddha now existing (soon will) perish, the law is one and constant, and without exception.’ Buddha having delivered this excellent’ sermon, appeased the heart of Ananda. 1875 Then all the Li#é/avis, hearing the report}, with fear and apprehension assembled in a body; devoid of their usual ornaments, they hastened to the place where Buddha was. 1876 Having saluted him according to custom, they stood on one side, wishing to ask him a question, but not being able to find words. Buddha, knowing well their heart, by way of remedy, in the right use of means?, spake thus: 1877 ‘Now I perfectly understand that you have in your minds unusual thoughts, not referring to worldly matters, but wholly connected with subjects of religion; 1878 * ‘And now you wish to hear from me, what may be known respecting the report about my resolve to terminate my life, and my purpose to put an end to the repetition of birth. 1879 ‘Impermanence is the nature of all that exists’, constant change and restlessness its conditions ; unfixed, unprofitable, without the marks of long endurance. 1880 ‘In ancient days the Ashi kings, Vasishtha Reshi, 1 «Hearing it,’ in the original, i.e. hearing the report of Buddha’s approaching death. * ‘The right use of means’ is the rendering of the Chinese — ‘fang pien,’ the Sanskrit upAya; this term may mean ‘by artifice,’ or, ‘by way of expedient;’ but generally it refers to the use of means to an end, where the ‘means’ are evanescent and illusory ; the end attained, lasting and real. * Here we have the well-known P4li formula ‘sabbe samkh&r& anikka,’ V, 24. THE DIFFERENCES OF THE LIXKHAVIS. 275
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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