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V, 26.
MAHẬPARINIRVÂNA.
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
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 causes the overthrow
* I think it is for , in which case the line would be," he had long cherished works (karman) not good' ).
• This theory of a 'self-nature' (svabhava) appears to have prevailed widely about the time of Asvaghosha, the Svabhavika sect of Buddhists perhaps had their origin about this time.
. That is,' by the use of right means.'
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| SR No. | 007676 |
| Book Title | Text of Confucianism Part 02 |
| Original Sutra Author | N/A |
| Author | James Legge |
| Publisher | Oxford |
| Publication Year | 1882 |
| Total Pages | 2405 |
| Language | English |
| Classification | Book_English |
| File Size | 43 MB |