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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
12009 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- V, 26. MAHAPARINIRVANA. 2958 produced, then is the view correct, that by destruction of the cause, there is an end. 2010 The cause destroyed, the world brought to an end, there is no room for such a thought as permanence, and therefore all my former views (he said) are ‘done away,’ and so he deeply ‘saw’ the true doctrine taught by Buddha. 2011 Because of seeds well sown in former times, he was enabled thus to understand the law on hearing it; thus he reached the good and perfect state of quietness, the peaceful, never-ending place (of rest). 2012 His heart expanding to receive the truth, he gazed with earnest look on Buddha as he slept, nor could he bear to see Tathagata depart and die (leave the world and attain Nirvdza); 2013 ‘Ere yet,’ he said,‘ Buddha shall reach the term (of life) I will myself first leave the world (become extinct);’ and then with hands close joined, retiring from the holy form (face or features), he took his seat apart, and sat composed and firm}. 2014 Then giving up his life (years), he reached Nirvana, as when the rain puts out a little fire. Then Buddha spake to all his followers (Bhikshus): ‘ This my very last disciple 2015 ‘Has now attained Nirv4ma, cherish him (his remains) properly. Then Buddha the first night (watch) passed, the moon bright shining and all the stars clear in their lustre, 2016 The quiet grove without a sound, moved by his great compassionate heart, declared to his disciples 1 Compare this account with the Pali (Sacred Books of the East, vol. xi, p. 110, and note). 296 FO-SHO-HING-TSAN-KING. V, 26. this his bequeathed precepts? (his testamentary rules). ‘After my Nirvaza, 2017 ‘Ye ought to reverence and obey the Pratimoksha, (receive it) as your master, a shining lamp in the dark night, 2018 ‘Or as a great jewel (treasured by) a poor man. The injunctions I have ever given, these you ought to obey and follow carefully, and treat in no way different from myself. 2019 ‘Keep pure your body, words, and conduct, put from you all concerns of daily life (business), lands, houses, cattle, storing wealth or hoarding grain. 2020 ‘All these should be avoided as we avoid a fiery pit; (so also) sowing the land, cutting down shrubs, healing of wounds or the practice of medicine, 2021 ‘Star-gazing and astrology, forecasting lucky or unfortunate events by signs (palm signs), prognosticating good or evil, all these are things forbidden. 2022 ‘ Keeping the body temperate, eat at proper times; receive no mission as a go-between ; compound no philteries ; abhor dissimulation; 2023 ‘Follow right doctrine, and be kind to all that lives; receive in moderation what is given; receive but hoard not up; these are, in brief, my spoken precepts. 2024 ‘These form the groundwork of my rules, these _ also are the ground of full emancipation?, Enabled
22024 ‘These form the groundwork of my rules, these _ also are the ground of full emancipation?, Enabled 1 These ‘bequeathed precepts’ form a separate tract in the Chinese Buddhist Canon; it is generally bound up with the ‘ Sfttra of 42 Sections.’ I have translated it in my first Report on the Chinese Buddhist Books in the Library of the India Office. [This Sftra in Chinese is called ‘an epitome of the Vinaya.’ Is it the ‘substance of the Vinaya’ referred to in the Bairat Edict of Asoka?] * Full emancipation seems here to be a synonym of ‘Prati- V, 26. MAHAPARINIRVANA. 297 thus to live (relying on this law, able to live) this is rightly to receive all (other things). 2025 ‘This is true wisdom which embraces all, this is the way (cause) to attain the end; this code of rules, therefore, ye should hold and keep, and never let it slip or be destroyed. 2026 ‘For when pure rules of conduct are observed (not broken), then there is true religion; without these, virtue languishes; found yourselves therefore well on these my precepts (moral rules); 2027 ‘Grounded thus in rules of purity, the springs of feeling (animal feeling) will be well controlled, even as the well-instructed cowherd guides well his cattle (permits them neither to loiter nor hurry on). 2028 ‘Ill-governed feelings (senses), like the horse, run wild through all the six domains of sense, bringing upon us in the present world unhappiness, and in the next, birth in an evil way. 2029 ‘So, like the horse ill-broken, these land us in the ditch ; therefore the wise and prudent man will not allow his senses licence. 2030 ‘For these senses (organs of sense) are, indeed, our greatest foes, causes of misery; for men enamoured thus by sensuous things cause all their miseries to recur. 2031 ‘Destructive as a poisonous snake, or like a savage tiger, or like a raging fire, the greatest evil in the world, he who is wise, is freed from fear of these. 2032 ‘But what he fears is only this—a light and trivial heart, which drags a man to future misery (evil way moksha,’ The rules of the Pratimoksha (250 rules) were probably later in their origin than the rules here given. 298 FO-SHO-HING-TSAN-KING. V, 26. of birth)—just for a little sip of pleasure not looking at the yawning gulf (before us); 2033 ‘ Like the wild elephant freed from the iron curb (ankusa), or like the ape that has regained the forest trees, such is the light and trivial heart ;—the wise man should restrain and hold it therefore. 2034 ‘Letting the heart go logse without restraint, that man shall not attain Nirvasa; therefore we ought to hold the heart in check, and go apart from men and seek a quiet resting-place (hermit’s abode). 2035 ‘Know when to eat and the right measure; and so with reference to the rules of clothing and of medicine; take care you do not by the food you take, encourage in yourselves a covetous or an angry mind. 2036
32035 ‘Know when to eat and the right measure; and so with reference to the rules of clothing and of medicine; take care you do not by the food you take, encourage in yourselves a covetous or an angry mind. 2036 ‘Eat your food to satisfy your hunger and (drink to satisfy) your thirst, as we repair an old or broken chariot, or like the butterfly that sips the flower destroying not its fragrance or its texture. 2037 ‘The Bhikshu, in begging food, should beware of injuring the faithful mind of another’; if a man opens his heart in charity, think not about his capabilities (i. e. to overtax him), 2038 ‘For ’tis not well to calculate too closely the strength of the ox, lest by loading him (beyond his strength) you cause him injury. At morning, noon, and night, successively, store up good works. 2039 ‘During the first and after watch at night be not overpowered by sleep, but in the middle watch, with heart composed, take sleep (and rest)—be thoughtful towards the dawn of day. 2040 1 This seems to refer to the offence given by a Bhikshu in asking food, either seeking much or of different quality to that offered. V, 26. MAHAPARINIRVANA. 299 ‘Sleep not the whole night through, making the body and the life relaxed and feeble; think! when the fire shall burn the body always, what length of sleep will then be possible ? 2041 ‘For when the hateful brood of sorrow rising through space, with all its attendant horrors, meeting the mind o’erwhelmed by sleep and death, shall seize its prey, who then shall waken it? 2042 ‘The poisonous snake dwelling within a house can be enticed away by proper charms, so the black toad that dwells within his heart, the early waker disenchants and banishes. 2043 ‘He who sleeps on heedlessly (without plan), this man has no modesty; but modesty is like a beauteous robe, or like the curb that guides the elephant. 2044 ‘Modest behaviour keeps the heart composed, without it every virtuous root will die. Who has this modesty, the world applauds (calls him excellent); without it, he is but as any beast. 2045 ‘If a man with a sharp sword should cut the (another’s) body bit by bit (limb by limb), let not an angry thought, or of resentment, rise, and let the mouth speak no ill word. 2046 ‘Your evil thoughts and evil words but hurt yourself and not another; nothing so full of victory as patience, though your body suffer the pain of mutilation. 2047 ‘For recollect that he who has this patience cannot be overcome, his strength being so firm; therefore give not way to anger or evil words towards men in power’. 2048 1 So I translate the symbol ‘kia.’ 300 FO-SHO-HING-TSAN-KING. V, 26. ‘ Anger and hate destroy the true law; and they destroy dignity and beauty of body; as when one dies we lose our name for beauty, so the fire of anger itself burns up the heart. 2049 ‘Anger is foe to all religious merit, he who loves virtue let him not be passionate; the layman who is angry when oppressed by many sorrows is not wondered at, 2050
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.
12009 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- V, 26. MAHAPARINIRVANA. 2958 produced, then is the view correct, that by destruction of the cause, there is an end. 2010 The cause destroyed, the world brought to an end, there is no room for such a thought as permanence, and therefore all my former views (he said) are ‘done away,’ and so he deeply ‘saw’ the true doctrine taught by Buddha. 2011 Because of seeds well sown in former times, he was enabled thus to understand the law on hearing it; thus he reached the good and perfect state of quietness, the peaceful, never-ending place (of rest). 2012 His heart expanding to receive the truth, he gazed with earnest look on Buddha as he slept, nor could he bear to see Tathagata depart and die (leave the world and attain Nirvdza); 2013 ‘Ere yet,’ he said,‘ Buddha shall reach the term (of life) I will myself first leave the world (become extinct);’ and then with hands close joined, retiring from the holy form (face or features), he took his seat apart, and sat composed and firm}. 2014 Then giving up his life (years), he reached Nirvana, as when the rain puts out a little fire. Then Buddha spake to all his followers (Bhikshus): ‘ This my very last disciple 2015 ‘Has now attained Nirv4ma, cherish him (his remains) properly. Then Buddha the first night (watch) passed, the moon bright shining and all the stars clear in their lustre, 2016 The quiet grove without a sound, moved by his great compassionate heart, declared to his disciples 1 Compare this account with the Pali (Sacred Books of the East, vol. xi, p. 110, and note). 296 FO-SHO-HING-TSAN-KING. V, 26. this his bequeathed precepts? (his testamentary rules). ‘After my Nirvaza, 2017 ‘Ye ought to reverence and obey the Pratimoksha, (receive it) as your master, a shining lamp in the dark night, 2018 ‘Or as a great jewel (treasured by) a poor man. The injunctions I have ever given, these you ought to obey and follow carefully, and treat in no way different from myself. 2019 ‘Keep pure your body, words, and conduct, put from you all concerns of daily life (business), lands, houses, cattle, storing wealth or hoarding grain. 2020 ‘All these should be avoided as we avoid a fiery pit; (so also) sowing the land, cutting down shrubs, healing of wounds or the practice of medicine, 2021 ‘Star-gazing and astrology, forecasting lucky or unfortunate events by signs (palm signs), prognosticating good or evil, all these are things forbidden. 2022 ‘ Keeping the body temperate, eat at proper times; receive no mission as a go-between ; compound no philteries ; abhor dissimulation; 2023 ‘Follow right doctrine, and be kind to all that lives; receive in moderation what is given; receive but hoard not up; these are, in brief, my spoken precepts. 2024 ‘These form the groundwork of my rules, these _ also are the ground of full emancipation?, Enabled
22024 ‘These form the groundwork of my rules, these _ also are the ground of full emancipation?, Enabled 1 These ‘bequeathed precepts’ form a separate tract in the Chinese Buddhist Canon; it is generally bound up with the ‘ Sfttra of 42 Sections.’ I have translated it in my first Report on the Chinese Buddhist Books in the Library of the India Office. [This Sftra in Chinese is called ‘an epitome of the Vinaya.’ Is it the ‘substance of the Vinaya’ referred to in the Bairat Edict of Asoka?] * Full emancipation seems here to be a synonym of ‘Prati- V, 26. MAHAPARINIRVANA. 297 thus to live (relying on this law, able to live) this is rightly to receive all (other things). 2025 ‘This is true wisdom which embraces all, this is the way (cause) to attain the end; this code of rules, therefore, ye should hold and keep, and never let it slip or be destroyed. 2026 ‘For when pure rules of conduct are observed (not broken), then there is true religion; without these, virtue languishes; found yourselves therefore well on these my precepts (moral rules); 2027 ‘Grounded thus in rules of purity, the springs of feeling (animal feeling) will be well controlled, even as the well-instructed cowherd guides well his cattle (permits them neither to loiter nor hurry on). 2028 ‘Ill-governed feelings (senses), like the horse, run wild through all the six domains of sense, bringing upon us in the present world unhappiness, and in the next, birth in an evil way. 2029 ‘So, like the horse ill-broken, these land us in the ditch ; therefore the wise and prudent man will not allow his senses licence. 2030 ‘For these senses (organs of sense) are, indeed, our greatest foes, causes of misery; for men enamoured thus by sensuous things cause all their miseries to recur. 2031 ‘Destructive as a poisonous snake, or like a savage tiger, or like a raging fire, the greatest evil in the world, he who is wise, is freed from fear of these. 2032 ‘But what he fears is only this—a light and trivial heart, which drags a man to future misery (evil way moksha,’ The rules of the Pratimoksha (250 rules) were probably later in their origin than the rules here given. 298 FO-SHO-HING-TSAN-KING. V, 26. of birth)—just for a little sip of pleasure not looking at the yawning gulf (before us); 2033 ‘ Like the wild elephant freed from the iron curb (ankusa), or like the ape that has regained the forest trees, such is the light and trivial heart ;—the wise man should restrain and hold it therefore. 2034 ‘Letting the heart go logse without restraint, that man shall not attain Nirvasa; therefore we ought to hold the heart in check, and go apart from men and seek a quiet resting-place (hermit’s abode). 2035 ‘Know when to eat and the right measure; and so with reference to the rules of clothing and of medicine; take care you do not by the food you take, encourage in yourselves a covetous or an angry mind. 2036
32035 ‘Know when to eat and the right measure; and so with reference to the rules of clothing and of medicine; take care you do not by the food you take, encourage in yourselves a covetous or an angry mind. 2036 ‘Eat your food to satisfy your hunger and (drink to satisfy) your thirst, as we repair an old or broken chariot, or like the butterfly that sips the flower destroying not its fragrance or its texture. 2037 ‘The Bhikshu, in begging food, should beware of injuring the faithful mind of another’; if a man opens his heart in charity, think not about his capabilities (i. e. to overtax him), 2038 ‘For ’tis not well to calculate too closely the strength of the ox, lest by loading him (beyond his strength) you cause him injury. At morning, noon, and night, successively, store up good works. 2039 ‘During the first and after watch at night be not overpowered by sleep, but in the middle watch, with heart composed, take sleep (and rest)—be thoughtful towards the dawn of day. 2040 1 This seems to refer to the offence given by a Bhikshu in asking food, either seeking much or of different quality to that offered. V, 26. MAHAPARINIRVANA. 299 ‘Sleep not the whole night through, making the body and the life relaxed and feeble; think! when the fire shall burn the body always, what length of sleep will then be possible ? 2041 ‘For when the hateful brood of sorrow rising through space, with all its attendant horrors, meeting the mind o’erwhelmed by sleep and death, shall seize its prey, who then shall waken it? 2042 ‘The poisonous snake dwelling within a house can be enticed away by proper charms, so the black toad that dwells within his heart, the early waker disenchants and banishes. 2043 ‘He who sleeps on heedlessly (without plan), this man has no modesty; but modesty is like a beauteous robe, or like the curb that guides the elephant. 2044 ‘Modest behaviour keeps the heart composed, without it every virtuous root will die. Who has this modesty, the world applauds (calls him excellent); without it, he is but as any beast. 2045 ‘If a man with a sharp sword should cut the (another’s) body bit by bit (limb by limb), let not an angry thought, or of resentment, rise, and let the mouth speak no ill word. 2046 ‘Your evil thoughts and evil words but hurt yourself and not another; nothing so full of victory as patience, though your body suffer the pain of mutilation. 2047 ‘For recollect that he who has this patience cannot be overcome, his strength being so firm; therefore give not way to anger or evil words towards men in power’. 2048 1 So I translate the symbol ‘kia.’ 300 FO-SHO-HING-TSAN-KING. V, 26. ‘ Anger and hate destroy the true law; and they destroy dignity and beauty of body; as when one dies we lose our name for beauty, so the fire of anger itself burns up the heart. 2049 ‘Anger is foe to all religious merit, he who loves virtue let him not be passionate; the layman who is angry when oppressed by many sorrows is not wondered at, 2050
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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