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26
FO-SHO-HING-TSAN-KING.
1, 2.
Aiming to accomplish the conversion of unbelievers; removing all schemes of opposition' (from whatever source they came), by the enlightening power of his doctrine, aiming to save the entire world; (thus he desired) that the body of people should obtain rest; 163
Even as we desire to give peace to our children, so did he long to give rest to the world. He also attended to his religious duties (sacrificing by fire to all the spirits), with clasped hands adoring the moon (drinking the moon's brightness); 164
Bathing his body in the waters of the Ganges ; cleansing his heart in the waters of religion, performing his duties with no private aim, but regarding his child and the people at large, 165
Loving righteous conversations, righteous words with loving (aim), loving words with no mixture of falsehood, true words imbued by love, 166
And yet withal so modest and self-distrustful, unable on that account to speak as confident of truth; loving to all, and yet not loving the world, with no thought of selfishness or covetous desire, 167 .
Aiming to restrain the tongue and in quietness to find rest from wordy contentions, not seeking in the
* Or, every kind of doctrine (magical art) that opposed religion. * Or, (he said) like as I desire rest for my child, so &c.
This and the whole of the context is obscure; the account evidently refers to Suddhodana; the line which I have translated
loving righteous conversation 'may be rendered 'loving conversa tion (or, converse), opposing a want of truth or righteousness (i),' or, 'loving an absence of all unrighteousness in conversation. The next line, which is evidently in contrast with the previous one, may be translated, Righteous words, opposed to an absence of love. The next line is, 'Loving words, opposed to that which is not true.' And then follows, Truthful words, opposed to that which is not love.'
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