6. The disobedient are those who pretend to keep the law, but act from interested motives. 7. In following erroneous doctrine there is much affliction, but in obeying the truth much gain. 8. True independence results not from mere words or bodily discipline, but from right government of the thoughts. 9. The truly wise man covets not wealth. 10. The contented man, although poor, is counted rich. The discontented man, though rich, is counted poor. 11. All men honour the professor of religion who scrupulously observes the rules of religious conduct. 12. The man inwardly pure has great peace; all wise persons therefore cultivate inward purity. 13. Escape from the sorrows of birth and death does not result from much hearing, but from an inward perception of the truth (traces of religion). 14. On the inconstancy of all earthly possessions and dignities. 15. It is impossible to carry our wealth into the next world; it is only by using our possessions in charity that poverty in the next world can be provided against. 16. Our present condition as men is uncertain and changeable, the wise man, therefore, regards with reverence all persons who deserve reverence, without distinction of person. 17. Fault is not to be found unnecessarily. 18. Against carelessness. 19. Those who are without faults of their own may reprove others, but if a man guilty of the same crime reproves another for it, he only provokes laughter against himself. 20. If a man, without any selfish love, is able to give away all he has in charity, then his name becomes great indeed. 21. If a person in his charitable offerings acts from a supreme principle of faith, then two mites thus offered secures an incalculable reward. 22. If a man living among his friends has one who is able to govern his heart and regulate his conduct aright, this is a true friend indeed. 23. If a man, in consequence of his evil deeds, is ready to perish (fall into hell), if he has a friend who can correct the evil, he may, by his means, obtain birth in heaven. 24. He who gives his possessions away in charity avoids the danger of the eight calamities (fire, disease, &c.); but he who heaps up his wealth is in constant danger of these. The wise man gives away in charity, and this is his stronghold. 25. He who hears the truth declared, is able to escape the fetters (of error). 26. When a person is sick, his words have but little force and are not attended to. 27. A wise man never resents with passion the abuse of the foolish. 28. The concerns of the body are like the illusive movements of an apparitional body. 29. By discoursing on the duty of charity, the germ of virtue is quickened, and then the deeper matters of religion may be considered. 30. Reverence may be paid to that which deserves reverence, but it is the destruction of that which has no such claim. 31. A man who has once made religious inquiries, though he fall away, may yet be recovered by the recollection of what he has heard. 32. He who would lay up a virtuous reward for the future must now diligently practise virtue. 33. All men seek their own profit; some find what they seek, others not; but the man whose purpose is a true one and not a selfish one obtains true profit. 34. Evil desires (bonds) must be entirely eradicated, or else they will, when occasion offers, assert their power, even as ice will, when violently struck, emit fire. 35. Charity must be practised not for reward, but for the purpose of final release. 36. It is difficult to remove all the obstacles which prevent our possessing a human form; but even when born as a man, every effort ought to be used to remove all obstacles. 37. It is difficult to learn to part with the least of one's wealth; the wise man despises not even the least exercise of a charitable disposition. 38. A man considering his actions in a right spirit, although he finds faults in his conduct (or suffers loss), yet afterwards reaps profit. 39. Selfish charity (done for personal profit) is destructive of all religious progress (?). 40. Shortcomings may be prevented by a mode of teaching intelligible to the person concerned. 41. The root of violence, though sometimes deadened, will revive again through the mercy of Tathâgata. 42. A disciple should persevere in his religious duties, though he fail at first to see the truth. 43. The words of Buddha are alone sufficient to heal diseases of mind and body; we ought, therefore, to persevere in listening to the law. 44. It is better to sacrifice life than transgress our convictions of duty. 45. A proud heart leads to a vicious life. 46. He who has once seen the truth cannot be induced to speak against it by all the temptations of Mâra or the arguments of heretics. 47. Unless the mind has acquired settled faith, there can be no composure at the end of life. 48. Charity is always due to the true disciple. The wise man regards the obedient as a true disciple (whatever his caste). 49. The instruction of Buddha is useless in the case of those whose minds are filled with angry passions. The wise man, therefore, avoids anger. 50. Right examination of food is necessary, and therefore Buddha enacted rules respecting food. 51. Lustful desire is an ungovernable madness. 52. Buddha perceiving that, after a time, a believing heart may be formed, therefore did nothing quickly. 53. The advantage of reciting the praises of Buddha securing the reverence of men. 54. The great advantage of charity on the part of those who have no pre-eminent position. 55. The most unworthy who seeks for salvation is not to be for bidden. 56. When the root of virtue is properly matured, then salvation is at hand. We ought, therefore, to cultivate the root of virtue. 57. As men sow they shall reap. 58. If a seed produces fruit, it is not attributable to good luck; how much less then is there any sound reason in taking lucky signs? 59. If a man of small wisdom is moved by the outward signs of Buddha's person to a religious life, how much more should the eminently wise be so moved by considering the same? 60. A great man seeks not the charity of the indifferent, but the reverence of those who offer charity. 61. Better lay down one's life than break a commandment. 62. The law of Buddha is difficult to hear. In old time Bodhisatwa did not grudge his life in trying to fulfil the law; we ought then diligently to listen to that law. 63. A true friend is one who can deliver a man from (moral) servitude. 64. The great profit of rendering worship to a Stúpa. 65. Though a man has had a good foundation of religion laid, yet he may fall into hell by neglecting to hear the law. As a specimen of Asvaghosha's teaching, I will here produce a translation of the introductory sermons of this series. THE TA-CHWANG-YAN-KING-LUN. KIOUEN I. Written by Asvaghosha Bodhisatwa (circ. 70 A.D.), and translated by Kumārajiva (circ. 400 A.D.), a Doctor of the three Pitakas. PREFATORY STANZAS. First I adore the supremely excellent Lord, Who has freed himself from lust and mounted above the three worlds. I also reverence the all-wise, Eternal, superlative Law, And with these the eightfold assembly, The spotless, incontaminate Church. The mendicants Punyayasas and Parsvika,1 All the doctors of the Mahisasakas,2 1 The original has simply "Punna and Hie, Bhikshus." I restore Punna to Punyayasas, and Hie to Parsvika. These two were the tenth and eleventh patriarchs of the Buddhist Church, Asvaghosha being the twelfth. Eitel, in his Handbook (p. 98, c. 2), states that Punyayasas laboured in Benares and converted Asvaghosha. 2 Chinese, Mi-chi. 3 Chinese, Sa-po-shih-po. True disciples of the King of Oxen,1 I reverence and follow equally. The Hien-tsung-chwang-yăn Shastra,3 That those hearing it may obtain in their fulness The good things resulting herefrom. Let all, whether professors of faith or not, Let them all distinguish what is said. It was reported long ago that some merchantmen of the country of Kien-to-lo (Gândhâra) in their journeyings arrived at the country of Ma-tu (Mathura). Now there was in that country a Stupa of Buddha. Among the merchants was one, a Upâsaka, who one day went to that sacred building to worship and adore. Now as he thus worshipped there passed along the road certain Brahmans, who, seeing the Upâsaka worshipping the tower of Buddha, all of them began to jeer and laugh at him. Again, on another day, when the weather was very hot, these Brahmans, after their daily meal, went forth to stroll, and were scattered here and there. Some loitered along the road, others sat beside the different gates, some were bathing, others anointing themselves, some walking, others sitting. Now at this time the Upasaka happened to be returning after worshipping at the Pagoda. Then the Brahmans seeing him cried out and said, "Come here, Upâsaka! come here and sit down." Having taken a seat, they spoke to him in these words: "How is it you know not of our Maheśvara and Vishnu and our other gods, whom you ought to worship, and not trouble yourself about honouring this Tower of Buddha?" 1 Nieou-wang-ching-tao-ché; the translation is difficult. I assume that the "King of the Oxen" is Gotama. It may, however, be simply rendered "leader" or "chief" (Gopati). 2 Masters of Treatises (lun). 3 If restored, these characters would stand for Prakarana sásana alamkâra shastra. 4 This and the preceding line may mean "whether cleric or laymen." 5 Or, "whether high or low." |