Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Walk, as I have commanded you; get rid of all the tangled net of sorrow; 1977 1 Men now living having learned their case, or condition, from the teaching of Buddha. ('9] U 290 FO-SHO-HING-TSAN-KING. V, 2g. ‘Walk in the way with steadfast aim; ’tis not from seeing me this comes,— even as a sick man depending on the healing power of medicine, 1978 ‘Gets rid of all his ailments easily without beholding the physician. He who does not do what I command sees me in vain, this brings no profit; 1979 ‘Whilst he who lives far off from where I am, and yet walks righteously, is ever near me! A man may dwell beside me, and yet, being disobedient, be far away from me. 1980 ‘Keep your heart carefully—give not place to listlessness! earnestly practise every good work. Man born in this world is pressed by all the sorrows of the long career (night) [of suffering], 1981 ‘Ceaselessly troubled—without a moment’s rest, as any lamp blown by the wind!’ The Mallas all, hearing Buddha’s loving instruction, 1982 Inwardly composed, restrained their tears, and, firmly self-possessed, returned. 1983 Varca 26, MAHAPARINIRVANA. At this time there was a Brahmaéérin whose name was Su-po-to-lo! (Subhadra); he was well known for his virtuous qualities (bhadra), leading a pure life according to the rules of morality, and protecting all living things. 1984 _ When young? he had adopted heretical views and become a recluse among unbelievers—this one, wishing to see the lord, spake to Ananda thus: 198 5 ‘I hear that the system of Tathagata is of a 1 Called Subhadda in the Southern accounts. * This may also be translated ‘of small endowments.’ V, 26. MAHAPARINIRVANA. 291 singular character and very profound (difficult to fathom), and that he (has reached) the highest wisdom (anuttar4(sam)bodhi) in the world, the first of all horse-tamers!. 1986 ‘(I hear moreover) that he is now about to die (reach Nirvdza), it will be difficult? indeed to meet with him again, and difficult to see those who have seen him with difficulty, even as it is to catch in a mirror the reflection of the moon. 1987 ‘I now desire respectfully to see him the greatest and most virtuous guide (of men), because I seek to escape this mass of sorrow (accumulated sorrow) and reach the other shore of birth and death. 1988 ‘The sun of Buddha now about to quench its rays, O! let me for a moment gaze upon him.’ The feelings of Ananda now were much affected, thinking that this request was made with a view to controversy, 1989 Or that he (i.e. Subhadra) felt an inward joy because the lord was on the eve of death. He was not willing therefore to permit the interview with Buddha (the Buddha-sight). Buddha, knowing the man’s (that one’s) earnest desire and that he was a vessel fit for true religion (right doctrine), 1990 Therefore addressed Ananda thus: ‘ Permit that heretic to advance; I was born to save mankind 3, make no hindrance therefore or excuse!’ 1991
2Buddha, knowing the man’s (that one’s) earnest desire and that he was a vessel fit for true religion (right doctrine), 1990 Therefore addressed Ananda thus: ‘ Permit that heretic to advance; I was born to save mankind 3, make no hindrance therefore or excuse!’ 1991 1 Compare ‘Purisa-damma-séarathi,’ as before. We observe, again, how the reference here is to taming of ‘horses,’ in the Southern accounts to the taming of the ‘steer,’ showing the associations of the people using the figure. 3 ‘Sometimes and full seldom do Tathagatas appear in the world,’ Sacred Books of the East, vol. xi, p. 104. * Here again the construction is inverted and un-Chinese, but U 2 292 FO-8HO-HING-TSAN-KING. V, 26. Subhadra, hearing this, was overjoyed at heart, and his religious feelings (his feelings of joy in religion) were much enlarged, as with increased reverence he advanced to Buddha’s presence. 1992 Then, as the occasion required’, he spoke becoming words and with politeness made his salutation’, his features pleasing and with hands conjoined (he said): ‘Now I desire to ask somewhat from thee; 1993 . ‘ The world has many teachers of religion * (those who know the law) as I am myself; but I hear that Buddha has attained a way which is the end of all, complete emancipation. 1994 ‘O that you would, on my account, briefly explain (your method), moisten my empty, thirsty soul (heart)! not with a view to controversy or from a desire to gain the mastery (but with sincerity I ask you so to do).’ 1995 Then Buddha, for the Brahmaf4rin’s sake, in brief recounted the eight ‘right ways’ (noble paths)—on hearing which, his empty soul (meek heart) accepted it, as one deceived accepts direction in the right road. 1996 the sense appears plain, ngo wei to gin sing, ‘I, to save men am born.’ The idea of Buddha as a saviour of men seems to be a development of his character as ‘teacher’ or ‘sage.’ It expanded afterwards in Northern Buddhism into the idea of a universal saviour, and was afterwards merged in the character of Avalokitesvara, a being ‘engaged by an eternal oath (covenant) to save all living things.’ The presence of Western modes of thought cannot be doubted here. 1 According to the occasion; or, as it was customary on such an occasion. * Compare the P&li sarfsiyam vitisfretv4 ; ‘wen sun,’ however, in the Chinese, appears to correspond with the Pali abhivAdeti. * These teachers are named in the Pali. . V, 26. MAHAPARINIRVANA. 293 Perceiving now, he knew that what he had before perceived was not the final way (of salvation), but now he felt he had attained what he had not before attained, and so he gave up and forsook his books of heresy. 1997 Moreover, now he rejected (turned his back) on the gloomy hindrances of doubt (moha), reflecting how by his former practices, mixed up with anger, hate, and ignorance, he had long cherished no real (good) joy’. 1998
31997 Moreover, now he rejected (turned his back) on the gloomy hindrances of doubt (moha), reflecting how by his former practices, mixed up with anger, hate, and ignorance, he had long cherished no real (good) joy’. 1998 For if (he argued) the ways of lust and hate and ignorance are able to produce a virtuous karman (good works), then ‘hearing much’ and ‘persevering wisdom’ (or, wisdom and perseverance (virya)) these, too, are born from lust, (which cannot be.) 1999 But if a man is able to cut down hate and ignorance, then also he puts off all consequences of works (karman), and these being finally destroyed, this is complete emancipation. 2000 Those thus freed from works are likewise freed from subtle questionings (investigation of subtle principles), (such as) what the world says ‘that all things, everywhere, possess a self-nature?.’ 2001 | But if this be the case and therefore lust, hate, and ignorance possess a self-implanted nature, then this nature must inhere in them; what then means the word ‘deliverance ?’ 2002 For even if we rightly cause® the overthrow 1 T think Be is for x, in which case the line would be, ‘ he had long cherished works (karman) not good’ (#8). 3 This theory of a ‘self-nature’ (svabh4va) appears to have prevailed widely about the time of Asvaghosha, the Svabh4vika sect of Buddhists perhaps had their origin about this time. ’ That is, ‘by the use of right means.’ 294 FO-SHO-HING-TSAN-KING. V, 26. (destruction) of hate and ignorance, yet if lust (love) remains, then there is a return of birth; even as water, cold in its nature, may by fire be heated, 2003 But when the fire goes out then it becomes cold again, because this is its constant nature; so (we may) ever know that the nature which lust has is permanent [or, ‘endurance, we may know, is the nature of lust’), and neither hearing, wisdom, or perseverance can alter it. 2004 Neither capable of increase or diminution, how can there be deliverance? I held aforetime (thus he thought) that (those things capable of) birth and death resulted thus, from their own innate nature; 2005 But now I see that such a belief excludes deliverance; for what is (born) by nature must endure so, what end can such things have? 2006 Just as a burning lamp cannot but give its light; the way (doctrine) of Buddha is the only true one, that lust, as the root-cause, brings forth the things that live (the world); 2007 Destroy this lust (love) then there is Nirvaa (quiet extinction); the cause destroyed then the fruit is not produced. I formerly maintained that ‘I’ (self) was a distinct entity (body), not seeing that it has no maker. 2008 But now I hear the right doctrine preached by Buddha, there is no ‘self’ (personal self) in all the world, for all things are produced by cause, and therefore there is no creator ({svara). 2009 If then sorrow is produced by cause (or, if then cause producing things, there is sorrow), the cause may likewise be destroyed; for if the world is cause-
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.
1Walk, as I have commanded you; get rid of all the tangled net of sorrow; 1977 1 Men now living having learned their case, or condition, from the teaching of Buddha. ('9] U 290 FO-SHO-HING-TSAN-KING. V, 2g. ‘Walk in the way with steadfast aim; ’tis not from seeing me this comes,— even as a sick man depending on the healing power of medicine, 1978 ‘Gets rid of all his ailments easily without beholding the physician. He who does not do what I command sees me in vain, this brings no profit; 1979 ‘Whilst he who lives far off from where I am, and yet walks righteously, is ever near me! A man may dwell beside me, and yet, being disobedient, be far away from me. 1980 ‘Keep your heart carefully—give not place to listlessness! earnestly practise every good work. Man born in this world is pressed by all the sorrows of the long career (night) [of suffering], 1981 ‘Ceaselessly troubled—without a moment’s rest, as any lamp blown by the wind!’ The Mallas all, hearing Buddha’s loving instruction, 1982 Inwardly composed, restrained their tears, and, firmly self-possessed, returned. 1983 Varca 26, MAHAPARINIRVANA. At this time there was a Brahmaéérin whose name was Su-po-to-lo! (Subhadra); he was well known for his virtuous qualities (bhadra), leading a pure life according to the rules of morality, and protecting all living things. 1984 _ When young? he had adopted heretical views and become a recluse among unbelievers—this one, wishing to see the lord, spake to Ananda thus: 198 5 ‘I hear that the system of Tathagata is of a 1 Called Subhadda in the Southern accounts. * This may also be translated ‘of small endowments.’ V, 26. MAHAPARINIRVANA. 291 singular character and very profound (difficult to fathom), and that he (has reached) the highest wisdom (anuttar4(sam)bodhi) in the world, the first of all horse-tamers!. 1986 ‘(I hear moreover) that he is now about to die (reach Nirvdza), it will be difficult? indeed to meet with him again, and difficult to see those who have seen him with difficulty, even as it is to catch in a mirror the reflection of the moon. 1987 ‘I now desire respectfully to see him the greatest and most virtuous guide (of men), because I seek to escape this mass of sorrow (accumulated sorrow) and reach the other shore of birth and death. 1988 ‘The sun of Buddha now about to quench its rays, O! let me for a moment gaze upon him.’ The feelings of Ananda now were much affected, thinking that this request was made with a view to controversy, 1989 Or that he (i.e. Subhadra) felt an inward joy because the lord was on the eve of death. He was not willing therefore to permit the interview with Buddha (the Buddha-sight). Buddha, knowing the man’s (that one’s) earnest desire and that he was a vessel fit for true religion (right doctrine), 1990 Therefore addressed Ananda thus: ‘ Permit that heretic to advance; I was born to save mankind 3, make no hindrance therefore or excuse!’ 1991
2Buddha, knowing the man’s (that one’s) earnest desire and that he was a vessel fit for true religion (right doctrine), 1990 Therefore addressed Ananda thus: ‘ Permit that heretic to advance; I was born to save mankind 3, make no hindrance therefore or excuse!’ 1991 1 Compare ‘Purisa-damma-séarathi,’ as before. We observe, again, how the reference here is to taming of ‘horses,’ in the Southern accounts to the taming of the ‘steer,’ showing the associations of the people using the figure. 3 ‘Sometimes and full seldom do Tathagatas appear in the world,’ Sacred Books of the East, vol. xi, p. 104. * Here again the construction is inverted and un-Chinese, but U 2 292 FO-8HO-HING-TSAN-KING. V, 26. Subhadra, hearing this, was overjoyed at heart, and his religious feelings (his feelings of joy in religion) were much enlarged, as with increased reverence he advanced to Buddha’s presence. 1992 Then, as the occasion required’, he spoke becoming words and with politeness made his salutation’, his features pleasing and with hands conjoined (he said): ‘Now I desire to ask somewhat from thee; 1993 . ‘ The world has many teachers of religion * (those who know the law) as I am myself; but I hear that Buddha has attained a way which is the end of all, complete emancipation. 1994 ‘O that you would, on my account, briefly explain (your method), moisten my empty, thirsty soul (heart)! not with a view to controversy or from a desire to gain the mastery (but with sincerity I ask you so to do).’ 1995 Then Buddha, for the Brahmaf4rin’s sake, in brief recounted the eight ‘right ways’ (noble paths)—on hearing which, his empty soul (meek heart) accepted it, as one deceived accepts direction in the right road. 1996 the sense appears plain, ngo wei to gin sing, ‘I, to save men am born.’ The idea of Buddha as a saviour of men seems to be a development of his character as ‘teacher’ or ‘sage.’ It expanded afterwards in Northern Buddhism into the idea of a universal saviour, and was afterwards merged in the character of Avalokitesvara, a being ‘engaged by an eternal oath (covenant) to save all living things.’ The presence of Western modes of thought cannot be doubted here. 1 According to the occasion; or, as it was customary on such an occasion. * Compare the P&li sarfsiyam vitisfretv4 ; ‘wen sun,’ however, in the Chinese, appears to correspond with the Pali abhivAdeti. * These teachers are named in the Pali. . V, 26. MAHAPARINIRVANA. 293 Perceiving now, he knew that what he had before perceived was not the final way (of salvation), but now he felt he had attained what he had not before attained, and so he gave up and forsook his books of heresy. 1997 Moreover, now he rejected (turned his back) on the gloomy hindrances of doubt (moha), reflecting how by his former practices, mixed up with anger, hate, and ignorance, he had long cherished no real (good) joy’. 1998
31997 Moreover, now he rejected (turned his back) on the gloomy hindrances of doubt (moha), reflecting how by his former practices, mixed up with anger, hate, and ignorance, he had long cherished no real (good) joy’. 1998 For if (he argued) the ways of lust and hate and ignorance are able to produce a virtuous karman (good works), then ‘hearing much’ and ‘persevering wisdom’ (or, wisdom and perseverance (virya)) these, too, are born from lust, (which cannot be.) 1999 But if a man is able to cut down hate and ignorance, then also he puts off all consequences of works (karman), and these being finally destroyed, this is complete emancipation. 2000 Those thus freed from works are likewise freed from subtle questionings (investigation of subtle principles), (such as) what the world says ‘that all things, everywhere, possess a self-nature?.’ 2001 | But if this be the case and therefore lust, hate, and ignorance possess a self-implanted nature, then this nature must inhere in them; what then means the word ‘deliverance ?’ 2002 For even if we rightly cause® the overthrow 1 T think Be is for x, in which case the line would be, ‘ he had long cherished works (karman) not good’ (#8). 3 This theory of a ‘self-nature’ (svabh4va) appears to have prevailed widely about the time of Asvaghosha, the Svabh4vika sect of Buddhists perhaps had their origin about this time. ’ That is, ‘by the use of right means.’ 294 FO-SHO-HING-TSAN-KING. V, 26. (destruction) of hate and ignorance, yet if lust (love) remains, then there is a return of birth; even as water, cold in its nature, may by fire be heated, 2003 But when the fire goes out then it becomes cold again, because this is its constant nature; so (we may) ever know that the nature which lust has is permanent [or, ‘endurance, we may know, is the nature of lust’), and neither hearing, wisdom, or perseverance can alter it. 2004 Neither capable of increase or diminution, how can there be deliverance? I held aforetime (thus he thought) that (those things capable of) birth and death resulted thus, from their own innate nature; 2005 But now I see that such a belief excludes deliverance; for what is (born) by nature must endure so, what end can such things have? 2006 Just as a burning lamp cannot but give its light; the way (doctrine) of Buddha is the only true one, that lust, as the root-cause, brings forth the things that live (the world); 2007 Destroy this lust (love) then there is Nirvaa (quiet extinction); the cause destroyed then the fruit is not produced. I formerly maintained that ‘I’ (self) was a distinct entity (body), not seeing that it has no maker. 2008 But now I hear the right doctrine preached by Buddha, there is no ‘self’ (personal self) in all the world, for all things are produced by cause, and therefore there is no creator ({svara). 2009 If then sorrow is produced by cause (or, if then cause producing things, there is sorrow), the cause may likewise be destroyed; for if the world is cause-
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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