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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1has: ebhir aham Bhagavann iyadbhir akusalair dharmai4 samanvagato ne&khimi Bhagavato ’ntikam (sic) upasamkramitum, i.e. being possessed of so many unholy qualities, O Lord, I do (or did) not wish to approach the Lord. XXV. ANCIENT DEVOTION. 429 (and asked): Do you see, monks, the king Subhavytha who, standing in the sky, is emitting a lion’s roar? They answered: We do, Lord. The Lord proceeded: This king Subhavytha, monks, after having become a monk under my rule shall become a Tathagata in the world, by the name of Salendraraga, endowed with science and conduct, &c. &c., in the world Visttrzavatt; his epoch shall be called Abhyudgatar4ga. That Tathagata Sdlendrardga, monks, the Arhat, &c., shall have an immense congregation of Bodhisattvas, an immense congregation of disciples. The said world Vistirzavatt shall be level as the palm of the hand, and consist of lapis lazuli. So he shall be an inconceivably great Tathagata, &c. Perhaps, young men of good family, you will have some doubt, uncertainty or misgiving (and think) that the king Subhavytha at that time, that juncture was another. But you must not think so; for it is the very same Bodhisattva Mahasattva Padmasrt here present, who at that time, that juncture was the king Subhavytha. Perhaps, young men of good family, you will have some doubt, uncertainty or misgiving (and think) that the queen Vimaladatta at that time, that juncture was another. But you must not think so; for it is the very same Bodhisattva Mahdsattva called Vairo#anarasmipratimanaitaraga*, who at that time, that juncture was the queen Vimaladatt4, and who out of compassion for the king Subhavydha and the creatures had assumed ? Also written Salendraraga. In the Calcutta edition of the Lalita-vistara, p. 201, l. 12, he occurs as Sérendrarfga, but Hodgson, Essays, p. 33, in a list drawn from the same work, has Salendraraga. > Burnouf’s reading has dhvaga for raga. 430 SADDHARMA-PUNDARIKA. XXV. the state of being the wife of king Subhavydha. Perhaps, young men of good family, you will have some doubt, uncertainty or misgiving (and think) that the two young princes were others. But you must not think so; for it was Bhaishagyaraga and Bhaishagyaragasamudgata, who at that time, that juncture were sons to the king Subhavydha. With such inconceivable qualities, young men of good family, were the Bodhisattvas MahAsattvas Bhaishagyaraga and Bhaishagyaragasamudgata endowed, they, the two good men, having planted good roots under many hundred thousand myriads of ko¢is of Buddhas. Those that shall cherish the name of these two good men shall all become worthy of receiving homage from the world, including the gods, While this chapter on Ancient Devotion was being expounded, the spiritual insight of eighty-four thousand living beings in respect to the law was purified so as to become unclouded and spotless. XXVI. ENCOURAGEMENT OF SAMANTABHADRA. 431 CHAPTER XXVI. ENCOURAGEMENT? OF SAMANTABHADRA.
2XXVI. ENCOURAGEMENT OF SAMANTABHADRA. 431 CHAPTER XXVI. ENCOURAGEMENT? OF SAMANTABHADRA. Thereupon the Bodhisattva Mahdsattva Samantabhadra, in the east, surrounded and followed by Bodhisattvas Mahasattvas surpassing all calculation, amid the stirring of fields, a rain of lotuses, the playing of hundred thousands of myriads of kofis of musical instruments, proceeded with the great pomp of a Bodhisattva, the great display of transformations proper to a Bodhisattva, the great magnificence of a Bodhisattva, the great power of a Bodhisattva, the great lustre of a glorious Bodhisattva, the great stately march of a Bodhisattva, the great miraculous display of a Bodhisattva, a great phantasmagorical sight of gods, Nagas, goblins, Gandharvas, demons, Garudas, Kinnaras, great serpents, men, and beings not human, who, produced by his magic, surrounded and followed him ; Samantabhadra, then, the Bodhisattva, amid such inconceivable miracles worked by magic, arrived at this Saha-world. He went up to the place of the Lord on the Grzdhrakiia, the king of mountains, and on approaching he humbly saluted the Lord’s feet, made seven circumambulations from left to right, and said to the Lord: I have come hither, O Lord, from the field of the Lord Ratna- } Utsahana. 432 SADDHARMA-PUNDARIKA. XXVI. tegobhyudgata, the Tathagata, &c., as 1 am aware, Lord, that here in the Saha-world is taught the Dharmaparydya of the Lotus of the True Law, to hear which from the mouth of the Lord Sakyamuni I have come accompanied by these hundred thousands of Bodhisattvas Mahdsattvas. May the Lord deign to expound, in extension, this Dharmaparydya of the Lotus of the True Law to these Bodhisattvas Mahdsattvas. So addressed, the Lord said to the Bodhisattva Mahdsattva Samantabhadra: These Bodhisattvas, young man of good family, are, indeed, quick of understanding, but this is the Dharmaparydya of the Lotus of the True Law, that is to say, an unmixed truth!. The Bodhisattvas exclaimed: Indeed Lord; indeed, Sugata. Then in order to confirm, in the Dharmapary4ya of the Lotus of the True Law, the females? among the monks, nuns, and lay devotees assembled at the gathering, the Lord again spoke to the Bodhisattva Mahdsattva Samantabhadra: This Dharmapary4ya of the Lotus of the True Law, young man of good family, shall be entrusted to a female if she be possessed of four requisites, to wit: she shall stand under the superintendence of the Lords Buddhas; she shall have planted good roots*; she shall keep steadily to the mass of disci- 1 Yad utdsambhinnatathaté, * Tasam. Iam not able to discover the connection between this confirming of the females in the gathering, and the foregoing remark on the character of the Saddharma. The explanation is probably to be sought in the term asambhinna, unallayed, unmixed. The meaning of the passage may be that the Saddharmapundarika, as a general rule, is fit for males only, but under certain conditions may be entrusted to females also.
3The explanation is probably to be sought in the term asambhinna, unallayed, unmixed. The meaning of the passage may be that the Saddharmapundarika, as a general rule, is fit for males only, but under certain conditions may be entrusted to females also. * We would say: she must have a good antecedent behaviour. XXVI. ENCOURAGEMENT OF SAMANTABHADRA., 433 plinary regulations ; she shall, in order to save creatures, have the thoughts fixed on supreme and perfect enlightenment. These are the four requisites, young man of good family, a female must be possessed of, to whom this Dharmapary4ya of the Lotus of the True Law is to be entrusted. Then the Bodhisattva Mahasattva Samantabhadra said to the Lord: At the end of time, at the end of the period, in the second half of the millennium, I will protect the monks who keep this SdtrAnta ; I will take care of their safety, avert blows!, and destroy poison, so that no one laying snares for those preachers may surprise them, neither M4ra the Evil One, nor the sons of Mara, the angels called Mérakdyikas, the daughters of MAra, the followers of Mara, and all other servitors to M4ra; that no gods, goblins, ghosts, imps, wizards, spectres laying snares for those preachers may surprise them. Incessantly and constantly, O Lord, will I protect such a preacher. And when a preacher who applies himself to this Dharmaparydya shall take a walk, then, O Lord, will I mount a white elephant with six tusks, and with a train of Bodhisattvas betake myself to the place where that preacher is walking, in order to protect this Dharmaparyaya. And when that preacher, applying himself to this Dharmaparyaya, forgets, be it but a single word or syllable, then will I mount the white elephant with six tusks, show my face to that preacher, and repeat this entire Dharmaparyaya*. And when the preacher has 1 Or punishment. * Samantabhadra renders the same service to pious and studious preachers as the Buddha himself; see chapter X, especially stanzas 29-31. As to the elephant on which he is mounted, one knows (21) Ff 434 SADDHARMA-PUNDARIKA. XXVI. seen my proper body and heard from me this entire Dharmapary4ya, he, content, in high spirits, ravished, rejoiced, joyful, and delighted, will the more do his utmost to study this Dharmapary4ya, and immediately after beholding me he will acquire meditation and obtain spells, termed the talisman! of preservation, the talisman of hundred thousand ko/is, and the talisman of skill in all sounds.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1has: ebhir aham Bhagavann iyadbhir akusalair dharmai4 samanvagato ne&khimi Bhagavato ’ntikam (sic) upasamkramitum, i.e. being possessed of so many unholy qualities, O Lord, I do (or did) not wish to approach the Lord. XXV. ANCIENT DEVOTION. 429 (and asked): Do you see, monks, the king Subhavytha who, standing in the sky, is emitting a lion’s roar? They answered: We do, Lord. The Lord proceeded: This king Subhavytha, monks, after having become a monk under my rule shall become a Tathagata in the world, by the name of Salendraraga, endowed with science and conduct, &c. &c., in the world Visttrzavatt; his epoch shall be called Abhyudgatar4ga. That Tathagata Sdlendrardga, monks, the Arhat, &c., shall have an immense congregation of Bodhisattvas, an immense congregation of disciples. The said world Vistirzavatt shall be level as the palm of the hand, and consist of lapis lazuli. So he shall be an inconceivably great Tathagata, &c. Perhaps, young men of good family, you will have some doubt, uncertainty or misgiving (and think) that the king Subhavytha at that time, that juncture was another. But you must not think so; for it is the very same Bodhisattva Mahasattva Padmasrt here present, who at that time, that juncture was the king Subhavytha. Perhaps, young men of good family, you will have some doubt, uncertainty or misgiving (and think) that the queen Vimaladatta at that time, that juncture was another. But you must not think so; for it is the very same Bodhisattva Mahdsattva called Vairo#anarasmipratimanaitaraga*, who at that time, that juncture was the queen Vimaladatt4, and who out of compassion for the king Subhavydha and the creatures had assumed ? Also written Salendraraga. In the Calcutta edition of the Lalita-vistara, p. 201, l. 12, he occurs as Sérendrarfga, but Hodgson, Essays, p. 33, in a list drawn from the same work, has Salendraraga. > Burnouf’s reading has dhvaga for raga. 430 SADDHARMA-PUNDARIKA. XXV. the state of being the wife of king Subhavydha. Perhaps, young men of good family, you will have some doubt, uncertainty or misgiving (and think) that the two young princes were others. But you must not think so; for it was Bhaishagyaraga and Bhaishagyaragasamudgata, who at that time, that juncture were sons to the king Subhavydha. With such inconceivable qualities, young men of good family, were the Bodhisattvas MahAsattvas Bhaishagyaraga and Bhaishagyaragasamudgata endowed, they, the two good men, having planted good roots under many hundred thousand myriads of ko¢is of Buddhas. Those that shall cherish the name of these two good men shall all become worthy of receiving homage from the world, including the gods, While this chapter on Ancient Devotion was being expounded, the spiritual insight of eighty-four thousand living beings in respect to the law was purified so as to become unclouded and spotless. XXVI. ENCOURAGEMENT OF SAMANTABHADRA. 431 CHAPTER XXVI. ENCOURAGEMENT? OF SAMANTABHADRA.
2XXVI. ENCOURAGEMENT OF SAMANTABHADRA. 431 CHAPTER XXVI. ENCOURAGEMENT? OF SAMANTABHADRA. Thereupon the Bodhisattva Mahdsattva Samantabhadra, in the east, surrounded and followed by Bodhisattvas Mahasattvas surpassing all calculation, amid the stirring of fields, a rain of lotuses, the playing of hundred thousands of myriads of kofis of musical instruments, proceeded with the great pomp of a Bodhisattva, the great display of transformations proper to a Bodhisattva, the great magnificence of a Bodhisattva, the great power of a Bodhisattva, the great lustre of a glorious Bodhisattva, the great stately march of a Bodhisattva, the great miraculous display of a Bodhisattva, a great phantasmagorical sight of gods, Nagas, goblins, Gandharvas, demons, Garudas, Kinnaras, great serpents, men, and beings not human, who, produced by his magic, surrounded and followed him ; Samantabhadra, then, the Bodhisattva, amid such inconceivable miracles worked by magic, arrived at this Saha-world. He went up to the place of the Lord on the Grzdhrakiia, the king of mountains, and on approaching he humbly saluted the Lord’s feet, made seven circumambulations from left to right, and said to the Lord: I have come hither, O Lord, from the field of the Lord Ratna- } Utsahana. 432 SADDHARMA-PUNDARIKA. XXVI. tegobhyudgata, the Tathagata, &c., as 1 am aware, Lord, that here in the Saha-world is taught the Dharmaparydya of the Lotus of the True Law, to hear which from the mouth of the Lord Sakyamuni I have come accompanied by these hundred thousands of Bodhisattvas Mahdsattvas. May the Lord deign to expound, in extension, this Dharmaparydya of the Lotus of the True Law to these Bodhisattvas Mahdsattvas. So addressed, the Lord said to the Bodhisattva Mahdsattva Samantabhadra: These Bodhisattvas, young man of good family, are, indeed, quick of understanding, but this is the Dharmaparydya of the Lotus of the True Law, that is to say, an unmixed truth!. The Bodhisattvas exclaimed: Indeed Lord; indeed, Sugata. Then in order to confirm, in the Dharmapary4ya of the Lotus of the True Law, the females? among the monks, nuns, and lay devotees assembled at the gathering, the Lord again spoke to the Bodhisattva Mahdsattva Samantabhadra: This Dharmapary4ya of the Lotus of the True Law, young man of good family, shall be entrusted to a female if she be possessed of four requisites, to wit: she shall stand under the superintendence of the Lords Buddhas; she shall have planted good roots*; she shall keep steadily to the mass of disci- 1 Yad utdsambhinnatathaté, * Tasam. Iam not able to discover the connection between this confirming of the females in the gathering, and the foregoing remark on the character of the Saddharma. The explanation is probably to be sought in the term asambhinna, unallayed, unmixed. The meaning of the passage may be that the Saddharmapundarika, as a general rule, is fit for males only, but under certain conditions may be entrusted to females also.
3The explanation is probably to be sought in the term asambhinna, unallayed, unmixed. The meaning of the passage may be that the Saddharmapundarika, as a general rule, is fit for males only, but under certain conditions may be entrusted to females also. * We would say: she must have a good antecedent behaviour. XXVI. ENCOURAGEMENT OF SAMANTABHADRA., 433 plinary regulations ; she shall, in order to save creatures, have the thoughts fixed on supreme and perfect enlightenment. These are the four requisites, young man of good family, a female must be possessed of, to whom this Dharmapary4ya of the Lotus of the True Law is to be entrusted. Then the Bodhisattva Mahasattva Samantabhadra said to the Lord: At the end of time, at the end of the period, in the second half of the millennium, I will protect the monks who keep this SdtrAnta ; I will take care of their safety, avert blows!, and destroy poison, so that no one laying snares for those preachers may surprise them, neither M4ra the Evil One, nor the sons of Mara, the angels called Mérakdyikas, the daughters of MAra, the followers of Mara, and all other servitors to M4ra; that no gods, goblins, ghosts, imps, wizards, spectres laying snares for those preachers may surprise them. Incessantly and constantly, O Lord, will I protect such a preacher. And when a preacher who applies himself to this Dharmaparydya shall take a walk, then, O Lord, will I mount a white elephant with six tusks, and with a train of Bodhisattvas betake myself to the place where that preacher is walking, in order to protect this Dharmaparyaya. And when that preacher, applying himself to this Dharmaparyaya, forgets, be it but a single word or syllable, then will I mount the white elephant with six tusks, show my face to that preacher, and repeat this entire Dharmaparyaya*. And when the preacher has 1 Or punishment. * Samantabhadra renders the same service to pious and studious preachers as the Buddha himself; see chapter X, especially stanzas 29-31. As to the elephant on which he is mounted, one knows (21) Ff 434 SADDHARMA-PUNDARIKA. XXVI. seen my proper body and heard from me this entire Dharmapary4ya, he, content, in high spirits, ravished, rejoiced, joyful, and delighted, will the more do his utmost to study this Dharmapary4ya, and immediately after beholding me he will acquire meditation and obtain spells, termed the talisman! of preservation, the talisman of hundred thousand ko/is, and the talisman of skill in all sounds.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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