English
The fooHsh men and pretended philosophers desire, there- fore, to taste this fruit, not knowing that beneath there lies a fathomless abyss. They advance, therefore, to pluck it; in a moment their foothold is gone ! they are hurled down the chasm and die. But the prudent man, having got knowledge of the place, lets go all desire and hurries from the spot. Illustrious disciple, the case is even thus with the Bodhisatwa Mahasatwa ; he does not even desire to secure birth in heaven, much less upon earth ! Whei'eas the pre- tended philosophers risk even birth in Hell, for the hope of birth in Heaven, which after all they may not attain to. ' Dukha and daurmanasya, Colebrooke, p. 265. SCRa^TURES FROM THE CHINESE. 167 " Kasyapa, by such comparisons (avidauas) as these, and countless others, we may gather the truth that Birth is au luimitigated sorrow. In this way, therefore, the Bodhisatwa Mahasatwa regards the first Sorrow of birth. " Kasyapa, say then, how does he regard the Sorrow of old age? Now, old age is just that power which suppresses the vital spirits, saps the strength, enfeebles the memory, embitters our joys, and brings every sort of physical weak- ness and defect with it. Kasyapa, the case may be compared to that of a Lake or Tank of water, in which every kind of beautiful lily grows, the opening petals of which cause the sweetness of the flowers to be diffused everywhere; very desirable and much admired are they ! When suddenly the heavens rain down hailstones in torrents and destroy them all! " Such, illustrious disciple, is old age ! Again, Kasyapa, the case may be compared to the King of a country, who has one minister of extreme ability, thoroughly acquainted with the rules of military operations. Against this King one of the neighbouring monarchs rises in rebellion. He will no longer obey, and desires to cast off the yoke. The King forthwith dispatches this wise minister against him, to subdue the rebellion. But, alas ! before he reaches the scene of operations, he is himself captured and brought before the King, his Master^s enemy. Even so it is with old age ; like an enemy it takes captive our strength and our beauty, and drags us into the presence of the Monarch Death. "^Again, Kasyapa, the case may be compared to a chariot whose axle has snapped in two ! What further use can such a thinof be ? Even so with old ao-e, it makes us as cumber in the world. " Again, Kasyapa, the case may be compared to the house of a rich man. It is filled with every kind of costly ornament and treasure — gold, silver, gems of every kind. But with all this there is a constant dread of thieves, who may enter into the house, carry all off, and leave it empty. 168 A CATENA OF BUDDHIST Such is the case with the strength and beauty of man ! The thief, old age, is at the door; he will carry all away, and leave us utterly reft of all ! " Again, Kasyapa, the case may be compared to that of a poor man, who covets to possess some delicate food or soft clothing. There it is, placed in his sight, but how to obtain it he knows not. Even so, illustrious disciple, it is with old age ; although there be the covetous heart, and the strong desire to participate in the joys of wealth, yet the very desires rob us of the prey, and we cannot obtain it. " Again, Kasyapa, the case may be compared to that of the Land Tortoise, which in its heart is ever longing for the water ! So, illustrious disciple, when a man has been left by old age withered and dry, he ever delights to think of the d'elights he enjoyed in the days of his beauty and strength. "Again, Kasyapa, the case may be compared to the Autumn Moon, at which time all the Lilies, and whatever else that should delight the eye and the sense, lie dead and seared. So it is old age sears and withers that in which men delight, beauty and strength. " Again, Kasyapa, the case may be compared to that of the sweet melon, (?) the outside of which having been eaten, the inside seeds have no flavour or taste. So it is with old age, the years of beauty and strength being passed, there is no longer any pleasurable desire ; neither a desire to become a disciple, nor to read the Scriptures, nor to practise meditation. " Again, Kasyapa, the case may be compared to the full moon, which at night diffuses its splendour in every quarter; but when the day comes, it dies out and is gone. Illustrious disciple, such is the case of man. When young he is graceful and elegant — his form and his face, joyous and beautiful ; but when old age comes on, his appearance and his spirit, how withered and gone ! "Again, Kasyapa, the case may be compared to that of a Kinu'dom, ruled bv a Monarch according to the strictest SCRIPTURES FROM THE CHINESE. 169 laws of integrity and justice; the people under reasonable government; and the King given to tender and loving ways. All at once an hostile kingdom invades and breaks up the peaceful government of the first, scatters and destroys all vestiges of right rule. Then the people, seeing what has happened, possessed of a broken heart, exclaim, ' Great King ! our day is gone ; right rule and government are at an end ; there is no help for the people ; what a day may produce ! that we should have come to this !' Such, illus- trious disciple, is the power of old age ! " Again, Kasyapa, the case may be compared to that of a Lamp. So long as the oil lasts, there is hght; but when that is exhausted, there is no further power of illumination. Such is the case of man, whilst the vigour of beauty and youth last : then there is strength ; but when that is gone, all falls to decay. " Again, Kasyapa, the case may be compared to a dried- up River, which can be no further profit to man or beast, Asura or winged bird ; or to a tree on the steep side of a river, which the first violent wind uproots ; or to a broken chariot ; or to a new-born child, which disregards the con- cerns of men. Thus, old age is utterly careless about the matters of men's anxiety. By these and a thousand other comparisons, we may understand the great sorrow of old age. Thus it is the Budhisatwa Mahasatwa regards this sorrow ; but let me ask, Kasyapa, how does he regard the sorrow of Disease ? " First of all, it may be compared to the hail which pours down and destroys the crops and the corn ; so disease destroys all the elements of comfort and Rest. Again, Kasyapa, it may be compared to the case of a man whose heart is possessed with a constant dread and anxiety about coming evil ; or to a man of gi-aceful appearance, who, being unfaithful to his King, in extorting for the gratifica- tion of the Queen the contributions of the people, is sud- denly discovered, and is blinded in one eye, and one ear cut off, and one hand and foot : how different, then, his appear- 170 A CATENA OF BUDDHIST ance and liow despised in the eyes of men ! Or it may be compared to those various trees which, having produced their seed, perish and die ! Or it may be compared to the Chakravarttin, who is ever attended by his great military adviser; or Hke the fish king, or the ant king, or the snail (?) king, or the ox king; or to the merchant man, who are per- petually surrounded by their followers. So it is the mighty monarch Death is always accompanied by his minister Dis- ease, and they cannot be parted Thus, and in a thousand other ways, may we illustrate the subject of disease, as it is regarded by the Bodhisatwa Mahasatwa ! '^But now, Kasyapa, with respect to Death. How is this regarded by the Bodhisatwa, and to what may it be likened? It is regarded as something which is able to burn up and destroy all else. It is like the Fire at the end of the world, which consumes the universe, leaving only two Dhyana Heavens undestroyed. Such, illustrious disciple, is the power of Death, able to destroy all things, save the Bodhi- satwa, firmly established in the principles of the Great Pari Nirvana of the Great Vehicle (Maha yana Mahaparinir- vana) . "Again, Kasyapa, it is like the flood calamity that drowns the universe, save only thi'ee Dhyana Heavens ; so, illustri- ous disciple. Death destroys all, except, etc. " Agam, Kasyapa, it is like the wind calamity, which is able to destroy and scatter all things, root and branch, save the four Dhyana Heavens ; so, etc.