Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1V, 25. law), indeed, is left, to frame the world anew, as a metal-caster frames anew his work!. 1912 ‘The world has lost its master-guide, and, men bereaved of him, the way is lost; old age, disease, and death, self-sufficient?, now that the road is missed, pervade the world without a way. 1913 ‘What is there now throughout the world equal to overcome the springs of these great sorrows ? The great cloud’s rain alone can make the raging and excessive fire, that burns the world, go out. 1914 ‘So only he can make the raging fire of covetous desire go out; and now he, the skilful maker of comparisons °, has firmly fixed his mind to leave the world! 1915 ‘And why, again, is the sword of wisdom, ever ready to be used for an uninvited friend (i.e. on behalf of the friendless), only like the draught of wine given to him about to undergo the torture and to die*? 1916 ‘Deluded by false knowledge the mass of living things are only born to die again; as the sharp knife divides the wood, so constant change divides the world. 1917 ‘The gloom of ignorance like the deep water, lust like the rolling billow, sorrow like the float- ? This is the idea, as it seems, of the original, implying that the law of Buddha alone was left to take the place of the teacher. 2 Tsz’-tsai, independent, without control. 5 ¢ Powerful in making comparisons,’ one of Buddha’s characteristic names. The construction of these lines is unlike Chinese, and is evidently adapted from the Sanskrit original. ‘ The sense seems to be that the sword of Buddha’s wisdom, instead of rescuing the friendless, has only been used, as the executioner’s draught, to lull the pain of death. V, 25. PARINIRVANA, 281 ing bubbles, false views (heresy) like the Makara? fish, 1918 ‘(Amidst all these) the ship of wisdom only can carry us across the mighty sea. The mass of ills (diseases) are like the flowers of the (sorrow) tree, old age and all its griefs, the tangled boughs; 1919 ‘Death the tree’s tap-root, deeds done in life the buds, the diamond sword of wisdom only strong enough to cut down the mundane tree! 1920 ‘Ignorance (is like) the burning fire-glass, covetous desire the scorching rays, the objects of the five desires the (dry) grass, wisdom alone the water to put out the fire. 1921 ‘The perfect law, surpassing every law, having destroyed the gloom of ignorance, we see the straight road leading to quietness and rest, the end of every grief and sorrow. 1922 ‘And now the loving (one), converting men, impartial in his thoughts to friend or foe, the allknowing, perfectly instructed, even he is going to leave the world! 1923 ‘He with his soft and finely modulated voice, his compact body and broad shoulders, he, the great Rishi*, ends his life! Who then can claim exemption? 1924 ‘Enlightened, now he quickly passes hence! let 2 A mythical sea monster (see for a probable representation of it, Bharhut Stipa, plate xxxiv, fig. 2).
2Who then can claim exemption? 1924 ‘Enlightened, now he quickly passes hence! let 2 A mythical sea monster (see for a probable representation of it, Bharhut Stipa, plate xxxiv, fig. 2). 2 The great Rishi (Mahesi), even he has come to die, who then can claim exemption? It would seem, from this episode, that the Lik&savis were now convinced of the law of impermanence, and this was the lesson they most needed to learn, being of a proud and haughty disposition. 282 FO-SHO-HING-TSAN-KING. - V,a8. us therefore seek with earnestness the truth, even as a man meets with the stream beside the road, then drinks and passes on. 1925 ‘Inconstancy, this is the dreaded enemy—the universal destroyer—sparing neither rich nor poor; rightly perceiving this and keeping it in mind, this man, though sleeping, yet is the only everwakeful.’ 1926 Thus the LiféZavi lions, ever mindful of the Buddha’s wisdom, disquieted with (the pain of) birth and death, sighed forth their fond remembrance of the man-lion’. 1927 Retaining in their minds no love of worldly things, aiming to rise above the power of every lustful quality’, subduing in their hearts the thought of light or trivial matters, training their thoughts (hearts) (to seek) the quiet, peaceful place; 1928 _ Diligently practising (the rules) of unselfish, charitable conduct; putting away all listlessness, they found their joy in quietness and seclusion, meditating only on religious truth. 1929 And now the all-wise (omniscient), turning his body round with a lion-turn *, once more gazed upon Vaisall, and uttered this farewell verse: 1930 1 That is, of Buddha, the lion of the Sakya tribe (Sakyasimha). There is here, of course, reference to the Litsfavi lion, as contrasted with the Sakya lion. It will be well to bear in mind that the beautiful pillar described by Stephenson, Cunningham, and others, found near the site of Vais&lf, was surmounted by a ‘lion.’ * Tih, corresponding to guaa. * In the text it is yuen shin, ‘his round or perfect body;’ in Fa4-hien the symbol is hwui, ‘ turning’ (cap. xxv). The passage in F4-hien may be translated ‘turning his body with a right-turn-look.’ Here the passage is ‘turning (yuen for hwui) his body with a lionturn ;’ in the P4li (Sacred Books of the East, vol. xi, p. 64) it is ‘he V, 25. PARINIRVANA. 283 ‘Now this, the last time this, I leave (wander forth from) Vaisélt—the land where heroes? live and flourish! Now am I going to die.’ 1931 Then gradually advancing, stage by stage* he came to Bhoga-nagara (Po-ki’a-shing), and there he rested in the Sdla® grove, where he instructed all his followers (Bhikshus) in the precepts: 1932 ‘Now having gone on high (ascended into heaven)‘ I shall enter on Nirvé#a: ye must rely upon the law (religious truth)—this is your highest, strongest, vantage ground’. 1933 ‘What is not found (what enters not) in Stra, or what disagrees with rules of Vinaya, opposing the one true system (of my doctrine), this must not be held by you®. 1934
31933 ‘What is not found (what enters not) in Stra, or what disagrees with rules of Vinaya, opposing the one true system (of my doctrine), this must not be held by you®. 1934 ‘What opposes Dharma, what opposes Vinaya, or gazed at Vesali with an elephant look’ (nfgapalokitam), on which word Mr. Rhys Davids has an interesting note. The lion appears to be the favourite with Northern Buddhists, the elephant (naga) with the Southern. 1 Lih sse, generally translated ‘ Mallas;’ in Fa-hien ‘Kin kang lih sse’ has been translated by Vagrap4zi (cap. xxiv), but this is not correct; it is singular that ‘lih sse’—in old Chinese ‘lik sse’— should be applied as another term for Lik&havis. As stated above, lik is an Accadian root for ‘lion’—is the Chinese symbol ‘lik,’ strong, allied to this ? 3 The stages according to the Pali (Sacred Books of the East, vol. xi, p. 66) were from Ves&li to Bhanda-g4ma, from Bhandagama to Hatthi-gama, from Hatthi-gama to Amba-géma, from Amba-géma to Gambu-g4ma, and thence to Bhoga-nagara. ® At the Ananda Xetiya (in the P4li, as above). ‘ This is a singular phrase, ‘having ascended into heaven I shall enter Nirvaza’—it may refer to the process hereafter named through which the mind of Buddha passed (entering the dhyAnas &c.) ere he died ; but anyhow, it is a curious phrase. 5 This then is the noble, conquering place. * It will be well to compare this sermon with that in the Pali (op. cit. pp. 67, 68). 284 FO-SHO-HING-TSAN-KING. V, 25. what is contrary to my words, this is the result (speech) of ignorance, ye must not hold such doctrine, but with haste reject it. 1935 ‘Receiving that which has been said aright (in the light)!, this is not subversive of true doctrine, this is what I have said?, as the Dharma and Vinaya say. 1936 ‘Accepting that which I, the law, and the Vinaya declare, this is (the truth) to be believed. But words which neither I, the law, nor the Vinaya declare, these are not to be believed. 1937 ‘Not gathering (explaining) the true and hidden meaning, but closely holding to the letter *, this is the way of foolish teachers, but contrary to my doctrine (religion) and a false way of teaching. 1938 ‘Not separating the true from false, accepting in the dark without discrimination, is like a shop where gold and its alloys are sold together, justly con- .demned by all the world. 1939 ‘The foolish masters, practising (the ways of) superficial wisdom, grasp not the meaning of the truth ; but to receive the law (religious doctrine) as it explains itself, this is to accept the highest mode of exposition (this is to accept the true law). 1940 ' This dictum has been often quoted as illustrating the breadth of Buddha’s teaching, ‘keep and receive the right (vidya) spoken (words),’ or ‘whatever is according to right reason’ (see Wassiljew, Buddhismus, pp. 18, 68).
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.
1V, 25. law), indeed, is left, to frame the world anew, as a metal-caster frames anew his work!. 1912 ‘The world has lost its master-guide, and, men bereaved of him, the way is lost; old age, disease, and death, self-sufficient?, now that the road is missed, pervade the world without a way. 1913 ‘What is there now throughout the world equal to overcome the springs of these great sorrows ? The great cloud’s rain alone can make the raging and excessive fire, that burns the world, go out. 1914 ‘So only he can make the raging fire of covetous desire go out; and now he, the skilful maker of comparisons °, has firmly fixed his mind to leave the world! 1915 ‘And why, again, is the sword of wisdom, ever ready to be used for an uninvited friend (i.e. on behalf of the friendless), only like the draught of wine given to him about to undergo the torture and to die*? 1916 ‘Deluded by false knowledge the mass of living things are only born to die again; as the sharp knife divides the wood, so constant change divides the world. 1917 ‘The gloom of ignorance like the deep water, lust like the rolling billow, sorrow like the float- ? This is the idea, as it seems, of the original, implying that the law of Buddha alone was left to take the place of the teacher. 2 Tsz’-tsai, independent, without control. 5 ¢ Powerful in making comparisons,’ one of Buddha’s characteristic names. The construction of these lines is unlike Chinese, and is evidently adapted from the Sanskrit original. ‘ The sense seems to be that the sword of Buddha’s wisdom, instead of rescuing the friendless, has only been used, as the executioner’s draught, to lull the pain of death. V, 25. PARINIRVANA, 281 ing bubbles, false views (heresy) like the Makara? fish, 1918 ‘(Amidst all these) the ship of wisdom only can carry us across the mighty sea. The mass of ills (diseases) are like the flowers of the (sorrow) tree, old age and all its griefs, the tangled boughs; 1919 ‘Death the tree’s tap-root, deeds done in life the buds, the diamond sword of wisdom only strong enough to cut down the mundane tree! 1920 ‘Ignorance (is like) the burning fire-glass, covetous desire the scorching rays, the objects of the five desires the (dry) grass, wisdom alone the water to put out the fire. 1921 ‘The perfect law, surpassing every law, having destroyed the gloom of ignorance, we see the straight road leading to quietness and rest, the end of every grief and sorrow. 1922 ‘And now the loving (one), converting men, impartial in his thoughts to friend or foe, the allknowing, perfectly instructed, even he is going to leave the world! 1923 ‘He with his soft and finely modulated voice, his compact body and broad shoulders, he, the great Rishi*, ends his life! Who then can claim exemption? 1924 ‘Enlightened, now he quickly passes hence! let 2 A mythical sea monster (see for a probable representation of it, Bharhut Stipa, plate xxxiv, fig. 2).
2Who then can claim exemption? 1924 ‘Enlightened, now he quickly passes hence! let 2 A mythical sea monster (see for a probable representation of it, Bharhut Stipa, plate xxxiv, fig. 2). 2 The great Rishi (Mahesi), even he has come to die, who then can claim exemption? It would seem, from this episode, that the Lik&savis were now convinced of the law of impermanence, and this was the lesson they most needed to learn, being of a proud and haughty disposition. 282 FO-SHO-HING-TSAN-KING. - V,a8. us therefore seek with earnestness the truth, even as a man meets with the stream beside the road, then drinks and passes on. 1925 ‘Inconstancy, this is the dreaded enemy—the universal destroyer—sparing neither rich nor poor; rightly perceiving this and keeping it in mind, this man, though sleeping, yet is the only everwakeful.’ 1926 Thus the LiféZavi lions, ever mindful of the Buddha’s wisdom, disquieted with (the pain of) birth and death, sighed forth their fond remembrance of the man-lion’. 1927 Retaining in their minds no love of worldly things, aiming to rise above the power of every lustful quality’, subduing in their hearts the thought of light or trivial matters, training their thoughts (hearts) (to seek) the quiet, peaceful place; 1928 _ Diligently practising (the rules) of unselfish, charitable conduct; putting away all listlessness, they found their joy in quietness and seclusion, meditating only on religious truth. 1929 And now the all-wise (omniscient), turning his body round with a lion-turn *, once more gazed upon Vaisall, and uttered this farewell verse: 1930 1 That is, of Buddha, the lion of the Sakya tribe (Sakyasimha). There is here, of course, reference to the Litsfavi lion, as contrasted with the Sakya lion. It will be well to bear in mind that the beautiful pillar described by Stephenson, Cunningham, and others, found near the site of Vais&lf, was surmounted by a ‘lion.’ * Tih, corresponding to guaa. * In the text it is yuen shin, ‘his round or perfect body;’ in Fa4-hien the symbol is hwui, ‘ turning’ (cap. xxv). The passage in F4-hien may be translated ‘turning his body with a right-turn-look.’ Here the passage is ‘turning (yuen for hwui) his body with a lionturn ;’ in the P4li (Sacred Books of the East, vol. xi, p. 64) it is ‘he V, 25. PARINIRVANA. 283 ‘Now this, the last time this, I leave (wander forth from) Vaisélt—the land where heroes? live and flourish! Now am I going to die.’ 1931 Then gradually advancing, stage by stage* he came to Bhoga-nagara (Po-ki’a-shing), and there he rested in the Sdla® grove, where he instructed all his followers (Bhikshus) in the precepts: 1932 ‘Now having gone on high (ascended into heaven)‘ I shall enter on Nirvé#a: ye must rely upon the law (religious truth)—this is your highest, strongest, vantage ground’. 1933 ‘What is not found (what enters not) in Stra, or what disagrees with rules of Vinaya, opposing the one true system (of my doctrine), this must not be held by you®. 1934
31933 ‘What is not found (what enters not) in Stra, or what disagrees with rules of Vinaya, opposing the one true system (of my doctrine), this must not be held by you®. 1934 ‘What opposes Dharma, what opposes Vinaya, or gazed at Vesali with an elephant look’ (nfgapalokitam), on which word Mr. Rhys Davids has an interesting note. The lion appears to be the favourite with Northern Buddhists, the elephant (naga) with the Southern. 1 Lih sse, generally translated ‘ Mallas;’ in Fa-hien ‘Kin kang lih sse’ has been translated by Vagrap4zi (cap. xxiv), but this is not correct; it is singular that ‘lih sse’—in old Chinese ‘lik sse’— should be applied as another term for Lik&havis. As stated above, lik is an Accadian root for ‘lion’—is the Chinese symbol ‘lik,’ strong, allied to this ? 3 The stages according to the Pali (Sacred Books of the East, vol. xi, p. 66) were from Ves&li to Bhanda-g4ma, from Bhandagama to Hatthi-gama, from Hatthi-gama to Amba-géma, from Amba-géma to Gambu-g4ma, and thence to Bhoga-nagara. ® At the Ananda Xetiya (in the P4li, as above). ‘ This is a singular phrase, ‘having ascended into heaven I shall enter Nirvaza’—it may refer to the process hereafter named through which the mind of Buddha passed (entering the dhyAnas &c.) ere he died ; but anyhow, it is a curious phrase. 5 This then is the noble, conquering place. * It will be well to compare this sermon with that in the Pali (op. cit. pp. 67, 68). 284 FO-SHO-HING-TSAN-KING. V, 25. what is contrary to my words, this is the result (speech) of ignorance, ye must not hold such doctrine, but with haste reject it. 1935 ‘Receiving that which has been said aright (in the light)!, this is not subversive of true doctrine, this is what I have said?, as the Dharma and Vinaya say. 1936 ‘Accepting that which I, the law, and the Vinaya declare, this is (the truth) to be believed. But words which neither I, the law, nor the Vinaya declare, these are not to be believed. 1937 ‘Not gathering (explaining) the true and hidden meaning, but closely holding to the letter *, this is the way of foolish teachers, but contrary to my doctrine (religion) and a false way of teaching. 1938 ‘Not separating the true from false, accepting in the dark without discrimination, is like a shop where gold and its alloys are sold together, justly con- .demned by all the world. 1939 ‘The foolish masters, practising (the ways of) superficial wisdom, grasp not the meaning of the truth ; but to receive the law (religious doctrine) as it explains itself, this is to accept the highest mode of exposition (this is to accept the true law). 1940 ' This dictum has been often quoted as illustrating the breadth of Buddha’s teaching, ‘keep and receive the right (vidya) spoken (words),’ or ‘whatever is according to right reason’ (see Wassiljew, Buddhismus, pp. 18, 68).
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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