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FO-SHO-HING-TSAN-KING.
II, 9.
escape is not to risk it thus ?; it is through this uncertain frame of mind that once a man gone forth is led to go back home again; 733
‘But I, my mind is not uncertain® ; severing the baited hooks of relationship, with straightforward purpose“, I have left my home. Then tell me, why should I return again ?' 734
The great minister, inwardly reflecting, (thought), *The mind of the royal prince, my master", is full of wisdom, and agreeable to virtues, what he says is reasonable and fitly framed ".' 735
Then he addressed the prince and said: 'According to what your highness states, he who seeks religion must seek it rightly; but this is not the fitting time (for you); 736
Your royal father, old and of declining years, thinking of you his son, adds grief to grief; you say indeed, “I find my joy in rescue. To go back would be apostacy 8.” 737
But yet your joy denotes unwisdom, and argues want of deep reflection; you do not see, because you seek the fruit, how vain to give up present duty 10. 738
Certain escape, or certainty in escape, is not thus. . But now I have attained to certainty.
That is, taking the bait off the hook of relationship; the love of kindred is the bait.
• Using a right (or straight) expedient (upaya). • The purpose of the prince, the master (kang fu). • Deep in knowledge, virtuously accordant. ? Or, has reasonable sequence (cause and effect). * Fi-fă, opposed to religion; or, a revulsion from religion. . Although you rejoice, it comes forth from no-wisdom.
10 This is a free rendering; the original is, 'in få kwan,' which means present religious consideration.'
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