Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
12049 ‘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 ‘ But he who has “ left his home?” indulging anger, this is indeed opposed to principle, as if in frozen water there were found the heat of fire. 2051 ‘If indolence (an indolent mind) arises in your heart, then with your own hand smooth down your head?, shave off your hair, and clad in sombre (dyed or stained) garments, in your hand holding the begging-pot, go ask for food; 2052 ‘On every side the living perish, what room for indolence? the worldly man, relying on his substance or his family, indulging in indolence, is wrong; 2053 ‘How much more the religious man, whose purpose is to seek the way of rescue, who encourages within an indolent mind; this surely is impossible! 2054 ‘Crookedness and truth (straightness) are in their nature opposite and cannot dwell together more than frost and fire; for one who has become religious, and practises the way of straight behaviour, a false and crooked way of speech is not becoming. 2055 ‘False and flattering speech is like the magician’s 1 That is, the hermit, or professed disciple. * Does this refer to smoothing the hair previous to shaving it off? But the sense in any case is obscure, for how could a person admit himself to the ‘ order?’ V, 26. MAHAPARINIRVANA. 301 art; but he who ponders on religion cannot speak falsely (wildly). To “covet much,” brings sorrow; desiring little, there is rest and peace. 2056 ‘To procure rest (peace of mind), there must be small desire—much more in case of those who seek deliverance (salvation). The niggard dreads the much-seeking man lest he should filch away his property (wealth and jewels), 2057 ‘But he who loves to give has also fear, lest he should not possess enough to give; therefore we ought to encourage small desire, that we may have to give to him who wants, without such fear. 2058 ‘From this desiring-little-mind we find the way of true deliverance ; desiring true deliverance (seeking salvation) we ought to practise knowing-enough (contentment). 2059 ‘A contented mind is always joyful, but joy like this is but religion’; the rich and poor alike, having contentment, enjoy perpetual rest. 2060 ‘The ill-contented man though he be born to heavenly joys, because he is not contented would ever have a mind burned up by the fire of sorrow. 2061 ‘The rich, without contentment, endures the pain of poverty; though poor, if yet he be contented, then he is rich indeed! 2062 ‘That ill-contented man, the bounds of the five desires extending further still, (becomes) insatiable in his requirements, (and so) through the long night (of life) gathers increasing sorrow. 2063 ‘Without cessation thus he cherishes his careful (anxious) plans, whilst he who lives contented, freed 1 So the line plainly means fun hi tsih shi f8, ‘joy, like this, is but religion.’ 302 FO-SHO-HING-TSAN-KING. V, 26.
22063 ‘Without cessation thus he cherishes his careful (anxious) plans, whilst he who lives contented, freed 1 So the line plainly means fun hi tsih shi f8, ‘joy, like this, is but religion.’ 302 FO-SHO-HING-TSAN-KING. V, 26. from anxious thoughts about relationships (family concerns), his heart is ever peaceful and at rest. 2064 ‘And so because he rests and is at peace within, the gods and men revere and do him service. Therefore we ought to put away all cares about relationship (the encumbrance of close or distant relationships). 2065 ‘For like a solitary desert tree in which the birds and monkeys gather, so is it when we are cumbered much with family associations; through the long night we gather many sorrows. 2066 ‘Many dependents (relationships) are like the many bands (that bind us), or like the old elephant that struggles in the mud. By diligent perseverance a man may get much profit; 2067 ‘Therefore night and day men ought with ceaseless effort to exert themselves ; the tiny streams that trickle down the mountain slopes (valleys) by always flowing eat away the rock. 2068 ‘If we use not earnest diligence in drilling wood in wood for fire, we shall not obtain the spark, so ought we to be diligent and persevere, as the skilful master drills the wood for fire. 2069 ‘A “virtuous friend?” though he be gentle is not to be compared with right reflection (thought)— right thought kept well in the mind, no evil thing can ever enter there. 2070 ‘Wherefore those who practise (a religious life) should always think about “the body” (their true condition—themselves); if thought upon oneself be ' This ‘virtuous friend’ is here, probably, to be taken in its literal sense. The ‘right reflection’ is samyak smriti, And so the others that follow are the eight portions of the holy path. V, 26. MAHAPARINIRVANA. 303 absent, then all virtue (virtuous intentions or purposes) dies. 2071 ‘For as the champion warrior relies for victory upon his armour’s strength, so “right thought” is like a strong cuirass able to withstand the six senserobbers (the robber-objects of the six senses). 2072 ‘Right faith! (sam4dhi) enwraps? the enlightened heart, (so that a man) perceives the world throughout (is liable to) birth and death ; therefore the religious man should practise “samadhi.” 2073 ‘Having found peace (quietness and peace) in samadhi, we put an end to all the mass of sorrows, wisdom then can enlighten us, and so we put away the rules by which we acquire (knowledge by the senses). 2074 ‘By inward thought and right consideration following with gladness the directions of the “true law,” this is the way in which both lay (men of the world) and men who have left their homes (religious men) should walk. 2075 ‘Across the sea of birth and death, “ wisdom” is the handy bark; “wisdom” is the shining lamp that lightens up the dark and gloomy (world). 2076
32075 ‘Across the sea of birth and death, “ wisdom” is the handy bark; “wisdom” is the shining lamp that lightens up the dark and gloomy (world). 2076 ‘“ Wisdom” is the grateful medicine for all the defiling ills [of life] (Asravas); “wisdom” is the axe wherewith to level all the tangled (prickly) forest trees of sorrow. 2077 ‘“Wisdom” is the bridge that spans the rushing stream of ignorance and lust—therefore, in every 1 Mr. Rhys Davids (Sacred Books of the East, vol. xi, p. 145) is of opinion that sam4dhi in Buddhism corresponds to ‘ faith’ in Christianity. There is much to bear out this opinion. ® The dupa (in a gnostic sense) of the awakened heart; the atmosphere in which the enlightened heart lives. 304 FO-SHO-HING-TSAN-KING. V, 26. way, by thought and right attention (listening), a man should diligently inure himself to engender “wisdom.” 2078 ‘Having acquired the threefold! wisdom, then, though blind, the eye of wisdom sees throughout ; but without wisdom the mind is poor and insincere (false); such things cannot suit (agree with) the man who has left his home. 2079 ‘Wherefore let the enlightened man lay well to heart that false and fruitless (vain) things become him not, and let him strive with single mind for that pure (refined and excellent) joy which can be found alone in perfect rest and quietude (the place of rest and peace, i.e. Nirvaza). 2080 ‘Above all things be not careless, for carelessness is the chief foe of virtue ; if a man avoid this fault he may be born where Sakra-raga dwells. 2081 ‘He who gives way to carelessness of mind must have his lot where the Asuras dwell. Thus have I done my task, my fitting task, (in setting forth the way of) quietude, the proof (work) of love*, 2082 ‘On your parts be diligent® (earnest)! with virtuous purpose practise well these rules (works), in quiet solitude of desert hermitage nourish and cherish a still and peaceful heart. 2083 1 Is this the wisdom of Buddha, dharma and sangha ? or does it refer to the trividy4s, the knowledge-of impermanence, sorrow, and unreality? See Childers, P&li Dict. sub vijja; also Mr. Rhys Davids’ Tevigga Sutta, Introduction, Sacred Books of the Fast, vol. xi. * I have finished my task of love in setting forth to you the way of rest. ‘Behold now, brethren, I exhort you, saying, “ Decay is inherent in all component things! Work out your salvation with diligence!” Sacred Books of the East, vol. xi, p. 114. V, 26. MAHAPARINIRVANA. 305 ‘Exert yourselves to the utmost, give no place to remissness, for as in worldly matters when the considerate physician prescribes fit medicine for the disease he has detected, 2084 ‘Should the sick man neglect to use it, this cannot be the physician’s fault, so I have told you (now) the truth, and set before you this the one and level road (the road of plain duty). 2085
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.
12049 ‘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 ‘ But he who has “ left his home?” indulging anger, this is indeed opposed to principle, as if in frozen water there were found the heat of fire. 2051 ‘If indolence (an indolent mind) arises in your heart, then with your own hand smooth down your head?, shave off your hair, and clad in sombre (dyed or stained) garments, in your hand holding the begging-pot, go ask for food; 2052 ‘On every side the living perish, what room for indolence? the worldly man, relying on his substance or his family, indulging in indolence, is wrong; 2053 ‘How much more the religious man, whose purpose is to seek the way of rescue, who encourages within an indolent mind; this surely is impossible! 2054 ‘Crookedness and truth (straightness) are in their nature opposite and cannot dwell together more than frost and fire; for one who has become religious, and practises the way of straight behaviour, a false and crooked way of speech is not becoming. 2055 ‘False and flattering speech is like the magician’s 1 That is, the hermit, or professed disciple. * Does this refer to smoothing the hair previous to shaving it off? But the sense in any case is obscure, for how could a person admit himself to the ‘ order?’ V, 26. MAHAPARINIRVANA. 301 art; but he who ponders on religion cannot speak falsely (wildly). To “covet much,” brings sorrow; desiring little, there is rest and peace. 2056 ‘To procure rest (peace of mind), there must be small desire—much more in case of those who seek deliverance (salvation). The niggard dreads the much-seeking man lest he should filch away his property (wealth and jewels), 2057 ‘But he who loves to give has also fear, lest he should not possess enough to give; therefore we ought to encourage small desire, that we may have to give to him who wants, without such fear. 2058 ‘From this desiring-little-mind we find the way of true deliverance ; desiring true deliverance (seeking salvation) we ought to practise knowing-enough (contentment). 2059 ‘A contented mind is always joyful, but joy like this is but religion’; the rich and poor alike, having contentment, enjoy perpetual rest. 2060 ‘The ill-contented man though he be born to heavenly joys, because he is not contented would ever have a mind burned up by the fire of sorrow. 2061 ‘The rich, without contentment, endures the pain of poverty; though poor, if yet he be contented, then he is rich indeed! 2062 ‘That ill-contented man, the bounds of the five desires extending further still, (becomes) insatiable in his requirements, (and so) through the long night (of life) gathers increasing sorrow. 2063 ‘Without cessation thus he cherishes his careful (anxious) plans, whilst he who lives contented, freed 1 So the line plainly means fun hi tsih shi f8, ‘joy, like this, is but religion.’ 302 FO-SHO-HING-TSAN-KING. V, 26.
22063 ‘Without cessation thus he cherishes his careful (anxious) plans, whilst he who lives contented, freed 1 So the line plainly means fun hi tsih shi f8, ‘joy, like this, is but religion.’ 302 FO-SHO-HING-TSAN-KING. V, 26. from anxious thoughts about relationships (family concerns), his heart is ever peaceful and at rest. 2064 ‘And so because he rests and is at peace within, the gods and men revere and do him service. Therefore we ought to put away all cares about relationship (the encumbrance of close or distant relationships). 2065 ‘For like a solitary desert tree in which the birds and monkeys gather, so is it when we are cumbered much with family associations; through the long night we gather many sorrows. 2066 ‘Many dependents (relationships) are like the many bands (that bind us), or like the old elephant that struggles in the mud. By diligent perseverance a man may get much profit; 2067 ‘Therefore night and day men ought with ceaseless effort to exert themselves ; the tiny streams that trickle down the mountain slopes (valleys) by always flowing eat away the rock. 2068 ‘If we use not earnest diligence in drilling wood in wood for fire, we shall not obtain the spark, so ought we to be diligent and persevere, as the skilful master drills the wood for fire. 2069 ‘A “virtuous friend?” though he be gentle is not to be compared with right reflection (thought)— right thought kept well in the mind, no evil thing can ever enter there. 2070 ‘Wherefore those who practise (a religious life) should always think about “the body” (their true condition—themselves); if thought upon oneself be ' This ‘virtuous friend’ is here, probably, to be taken in its literal sense. The ‘right reflection’ is samyak smriti, And so the others that follow are the eight portions of the holy path. V, 26. MAHAPARINIRVANA. 303 absent, then all virtue (virtuous intentions or purposes) dies. 2071 ‘For as the champion warrior relies for victory upon his armour’s strength, so “right thought” is like a strong cuirass able to withstand the six senserobbers (the robber-objects of the six senses). 2072 ‘Right faith! (sam4dhi) enwraps? the enlightened heart, (so that a man) perceives the world throughout (is liable to) birth and death ; therefore the religious man should practise “samadhi.” 2073 ‘Having found peace (quietness and peace) in samadhi, we put an end to all the mass of sorrows, wisdom then can enlighten us, and so we put away the rules by which we acquire (knowledge by the senses). 2074 ‘By inward thought and right consideration following with gladness the directions of the “true law,” this is the way in which both lay (men of the world) and men who have left their homes (religious men) should walk. 2075 ‘Across the sea of birth and death, “ wisdom” is the handy bark; “wisdom” is the shining lamp that lightens up the dark and gloomy (world). 2076
32075 ‘Across the sea of birth and death, “ wisdom” is the handy bark; “wisdom” is the shining lamp that lightens up the dark and gloomy (world). 2076 ‘“ Wisdom” is the grateful medicine for all the defiling ills [of life] (Asravas); “wisdom” is the axe wherewith to level all the tangled (prickly) forest trees of sorrow. 2077 ‘“Wisdom” is the bridge that spans the rushing stream of ignorance and lust—therefore, in every 1 Mr. Rhys Davids (Sacred Books of the East, vol. xi, p. 145) is of opinion that sam4dhi in Buddhism corresponds to ‘ faith’ in Christianity. There is much to bear out this opinion. ® The dupa (in a gnostic sense) of the awakened heart; the atmosphere in which the enlightened heart lives. 304 FO-SHO-HING-TSAN-KING. V, 26. way, by thought and right attention (listening), a man should diligently inure himself to engender “wisdom.” 2078 ‘Having acquired the threefold! wisdom, then, though blind, the eye of wisdom sees throughout ; but without wisdom the mind is poor and insincere (false); such things cannot suit (agree with) the man who has left his home. 2079 ‘Wherefore let the enlightened man lay well to heart that false and fruitless (vain) things become him not, and let him strive with single mind for that pure (refined and excellent) joy which can be found alone in perfect rest and quietude (the place of rest and peace, i.e. Nirvaza). 2080 ‘Above all things be not careless, for carelessness is the chief foe of virtue ; if a man avoid this fault he may be born where Sakra-raga dwells. 2081 ‘He who gives way to carelessness of mind must have his lot where the Asuras dwell. Thus have I done my task, my fitting task, (in setting forth the way of) quietude, the proof (work) of love*, 2082 ‘On your parts be diligent® (earnest)! with virtuous purpose practise well these rules (works), in quiet solitude of desert hermitage nourish and cherish a still and peaceful heart. 2083 1 Is this the wisdom of Buddha, dharma and sangha ? or does it refer to the trividy4s, the knowledge-of impermanence, sorrow, and unreality? See Childers, P&li Dict. sub vijja; also Mr. Rhys Davids’ Tevigga Sutta, Introduction, Sacred Books of the Fast, vol. xi. * I have finished my task of love in setting forth to you the way of rest. ‘Behold now, brethren, I exhort you, saying, “ Decay is inherent in all component things! Work out your salvation with diligence!” Sacred Books of the East, vol. xi, p. 114. V, 26. MAHAPARINIRVANA. 305 ‘Exert yourselves to the utmost, give no place to remissness, for as in worldly matters when the considerate physician prescribes fit medicine for the disease he has detected, 2084 ‘Should the sick man neglect to use it, this cannot be the physician’s fault, so I have told you (now) the truth, and set before you this the one and level road (the road of plain duty). 2085
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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