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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The Tibetan form Kapina (in Lotus, p. 294) agrees with Mah4-Kappina in P4li writings; Mahavagga II, 5; X, 5. I cannot help guessing that the name is identical with Sivns, the proper name of Kalanos, in Plutarch’s Alexander, chap. 65; one would expect Kacgins. 7 The same with Pizdola-Bharadvaga, Kullavagga V, 8. ® In Pali Maha-Ko/sshita ; Mahavagga X, 5. L INTRODUCTORY. 3 Upananda’, the venerable Sundara- Nanda’, the venerable Pirza Maitrayamtputra, the venerable Subhati, the venerable R4hula ; with them yet other great disciples, as the venerable Ananda, still under training, and two thousand other monks, some of whom still under training, the others masters ; with six thousand nuns having at their head Mah4prag4patt’, and the nun Yasodhard, the mother of Rahula, along with her train; (further) with eighty thousand Bodhisattvas, all unable to slide back *, endowed with the spells of supreme, perfect enlightenment, firmly standing in wisdom; who moved onward the never deviating ® wheel of the law; who had propitiated many hundred thousands of Buddhas; who under many hundred thousands of Buddhas had planted the roots of goodness, had been intimate with many hundred thousands of Buddhas, were in body and mind fully penetrated with the feeling of charity; able in communicating the wisdom of the Tathdgatas; very wise, having reached the perfection of wisdom; renowned in many hundred thousands of worlds; having saved many hundred thousand myriads ® of kofis™ of beings; such as the Bodhisattva Maha- 1 Surnamed Sakyaputra; Mahavagga I, 52. ? Known from Lalita-vistara, p. 164; Burnouf has Sunanda. > Gautami, the aunt of Gautama Buddha, * Or, to swerve from their course. ® Or, never rolling back. * I have followed Burnouf in translating nay uta by ten thousand; this being the value of the Sanskrit term ayuta. According to the Petersburg Dictionary the Northern Buddhists attach to nay uta the value of 100,000 millions. The P4li nahuta is said to be a vast number, one followed by twenty-eight ciphers; but in Spence Hardy’s Manual of Buddhism, p. 193, its worth is put down at a myriad. 7 T.e. ten millions. 4 SADDHARMA-PUNDARIKA. I. sattva! Maggusri, as prince royal?; the Bodhisattvas Mahfsattvas A valokitesvara, Mah4sthamaprdpta, Sarvarthanaman, Nityodyukta, Anikshiptadhura, Ratnapai, ‘Bhaishagyaraéga, Pradanasira, Ratnaéandra, Ratnaprabha, Pfirzagandra, Mahavikramin, Trailokavikramin, Anantavikr4min, Mah4pratibh4na, Satatasamitabhiyukta, Dharaztdhara*, Akshayamati, Padmasri, Nakshatrara4ga, the Bodhisattva MahAsattva Maitreya, the Bodhisattva Mahdsattva Simha.
2With them were also the sixteen virtuous men to begin with Bhadrap4la, to wit, Bhadrap4la, Ratnékara, Susarthavaha, Naradatta*, Guhagupta, Varunadatta, Indradatta, Uttaramati, Viseshamati, Vardham4namati, Amoghadarsin, Susamsthita, Suvikrantavikramin, Anupamamati, Sdryagarbha, and Dharanidhara; besides eighty thousand Bodhisattvas, among whom the fore-mentioned were the chiefs; further Sakra, the ruler of the celestials, with twenty thousand gods, his followers, such as the god ‘andra (the.Moon), the god Sarya (the Sun), the god Samantagandha (the Wind), the god Ratnaprabha, the god Avabhdsaprabha, and others; further, the four great rulers of the cardinal points with thirty thousand gods in their train, viz. the great ruler VirddZaka, the great ruler Virdp4ksha, the great ruler DhvztarAsh¢ra, and the great ruler Vaisravana; the god fsvara and the god Mahesvara®, each followed bythirty thousand gods; further, 1 Tie. a great being. 2 Or, ‘still a youth” kum4rabhiata. * In chap. XXIV he occurs as Bodhisattva Mahdsattva Dharanindhara. * Burnouf has Ratnadatta. 5 The distinction between fsvara and Mahesvara, both mere I. INTRODUCTORY. 5 Brahma Sah4mpati! and his twelve thousand followers, the Brahmakdyika gods, amongst whom Brahma Sikhin? and Brahma Gyotishprabha, with the other twelve thousand Brahmak4yika gods$; together with the eight Naga kings and many hundred thousand myriads of kofis of Nagas in their train, viz. the Naga king Nanda, the Naga king Upananda, Sagara, Vasuki, Takshaka, Manasvin, Anavatapta, and Utpalaka ,/further, the four Kinnara kings with many hundred thousand myriads of kofis of followers, viz. the Kinnara king Druma, the Kinnara king Mahadharma, the Kinnara king Sudharma, and the Kinnara king Dharmadhara ; besides, the four divine beings (called) Gandharvakayikas with many hundred thousand Gandharvas in their suite, viz. the Gandharva Manogzia, the Gandharva Manogéasvara, the Gandharva Madhura, and the Gandharva Madhurasvara; further, the four chiefs of the demons epithets of Siva, has its counterpart in the equally fanciful difference between Tishya and Pushya, Meru and Sumeru, which occurs in Buddhist writings. In Mah4vastu, p. 355 (ed. Senart), we even find Maya distinguished from Mahamayé. 2 On comparing Lalita-vistara, p. 515, 1. 3, with the parallel passage Mahavagga I, 5, 4, it appears that Sah4mpati and Sikhin are synonymousterms. As Sikhin is a common term for Agni and as to the latter in Rig-veda I, 97,5; 127, 10; III, 14, 2, is applied the epithet of sahasvat, it may be inferred that Sahampati and the collateral form Sahapati answer to a Sanskrit sahasimpati or sahaspati. 2 Another instance of a fanciful distinction.
3As Sikhin is a common term for Agni and as to the latter in Rig-veda I, 97,5; 127, 10; III, 14, 2, is applied the epithet of sahasvat, it may be inferred that Sahampati and the collateral form Sahapati answer to a Sanskrit sahasimpati or sahaspati. 2 Another instance of a fanciful distinction. 5 It may be remarked that in the enumeration of gods, between Siva and Brahma, Vishzu is wanting. Those who adopt the view that Saékyamuni is an Avatdra of Vishnu, consequently a mythical being, will readily account for that omission by saying that Vishzu and the Lord Buddha are identical, so that Vishzu is present in the gathering, under the disguise of Buddha. 6 SADDHARMA-PUNDARIKA. I. followed by many hundred thousand myriads of kotis of demons, viz. the chief of the demons Bali, Kharaskandha?, Vemasitri?, and R4hu; along with the four Garuda chiefs followed by many hundred thousand myriads of ko/¢is of Garudas, viz. the Garuda chiefs Mahategas, Mahakd4ya, Mahapdraa, and Maharddhiprapta, and with Ag&tasatru, king of Magadha, the son of Vaidehi. Now at that time it was that the Lord surrounded, attended, honoured, revered, venerated, worshipped by the four classes of hearers, after expounding the Dharmapary4ya* called ‘the Great Exposition, a text of great development, serving to instruct Bodhisattvas and proper to all Buddhas, sat cross-legged on the seat of the law and entered upon the meditation termed ‘the station of the exposition of Infinity;’ his body was motionless and his mind had reached. perfect tranquillity. And as soon as the Lord had entered upon his meditation, there fell a great rain of divine flowers, Mandaravas‘ and great Mandaravas, Madgishakas and great Mazg(shakas’, covering the Lord and the four classes of hearers, while the whole Buddha field shook in six ways: it moved, ! Burnouf has Suraskandha. * This is a wrong Sanskritisation of a Prakrit Vemasitti, Pali Vepaitti; the proper Sanskrit equivalent is Viprafitti. 5 T.e. turn, period, or roll of the law; it may often be rendered by ‘a discourse on the law.’ In the sense of period, term, end, it is used as the title of the closing chapter of the whole work. * Mand4rava, or rather M&ndfrava, derived from mandéru= mand§ra, Erythrina, is here a heavenly flower, or, as the Indians say, ‘a cloud-flower,’ meghapushpa, i.e. raindrop and _hailstone. Mafigfisha is a name of the Rubia Manjista; the word is also said to mean, ‘a stone;’ in this case perhaps a hailstone or dewdrop. I. INTRODUCTORY. 7 removed, trembled, trembled from one end to the other, tossed, tossed along. Then did those who were assembled and sitting together in that congregation, monks, nuns, male and female lay devotees, gods, Nagas, goblins, Gandharvas, demons, Garudas, Kinnaras, great serpents, men, and beings not human, as well as governors of a region, rulers of armies and rulers of four continents, all of them with their followers, gaze on the Lord in astonishment, in amazement, in ecstasy.
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.
1The Tibetan form Kapina (in Lotus, p. 294) agrees with Mah4-Kappina in P4li writings; Mahavagga II, 5; X, 5. I cannot help guessing that the name is identical with Sivns, the proper name of Kalanos, in Plutarch’s Alexander, chap. 65; one would expect Kacgins. 7 The same with Pizdola-Bharadvaga, Kullavagga V, 8. ® In Pali Maha-Ko/sshita ; Mahavagga X, 5. L INTRODUCTORY. 3 Upananda’, the venerable Sundara- Nanda’, the venerable Pirza Maitrayamtputra, the venerable Subhati, the venerable R4hula ; with them yet other great disciples, as the venerable Ananda, still under training, and two thousand other monks, some of whom still under training, the others masters ; with six thousand nuns having at their head Mah4prag4patt’, and the nun Yasodhard, the mother of Rahula, along with her train; (further) with eighty thousand Bodhisattvas, all unable to slide back *, endowed with the spells of supreme, perfect enlightenment, firmly standing in wisdom; who moved onward the never deviating ® wheel of the law; who had propitiated many hundred thousands of Buddhas; who under many hundred thousands of Buddhas had planted the roots of goodness, had been intimate with many hundred thousands of Buddhas, were in body and mind fully penetrated with the feeling of charity; able in communicating the wisdom of the Tathdgatas; very wise, having reached the perfection of wisdom; renowned in many hundred thousands of worlds; having saved many hundred thousand myriads ® of kofis™ of beings; such as the Bodhisattva Maha- 1 Surnamed Sakyaputra; Mahavagga I, 52. ? Known from Lalita-vistara, p. 164; Burnouf has Sunanda. > Gautami, the aunt of Gautama Buddha, * Or, to swerve from their course. ® Or, never rolling back. * I have followed Burnouf in translating nay uta by ten thousand; this being the value of the Sanskrit term ayuta. According to the Petersburg Dictionary the Northern Buddhists attach to nay uta the value of 100,000 millions. The P4li nahuta is said to be a vast number, one followed by twenty-eight ciphers; but in Spence Hardy’s Manual of Buddhism, p. 193, its worth is put down at a myriad. 7 T.e. ten millions. 4 SADDHARMA-PUNDARIKA. I. sattva! Maggusri, as prince royal?; the Bodhisattvas Mahfsattvas A valokitesvara, Mah4sthamaprdpta, Sarvarthanaman, Nityodyukta, Anikshiptadhura, Ratnapai, ‘Bhaishagyaraéga, Pradanasira, Ratnaéandra, Ratnaprabha, Pfirzagandra, Mahavikramin, Trailokavikramin, Anantavikr4min, Mah4pratibh4na, Satatasamitabhiyukta, Dharaztdhara*, Akshayamati, Padmasri, Nakshatrara4ga, the Bodhisattva MahAsattva Maitreya, the Bodhisattva Mahdsattva Simha.
2With them were also the sixteen virtuous men to begin with Bhadrap4la, to wit, Bhadrap4la, Ratnékara, Susarthavaha, Naradatta*, Guhagupta, Varunadatta, Indradatta, Uttaramati, Viseshamati, Vardham4namati, Amoghadarsin, Susamsthita, Suvikrantavikramin, Anupamamati, Sdryagarbha, and Dharanidhara; besides eighty thousand Bodhisattvas, among whom the fore-mentioned were the chiefs; further Sakra, the ruler of the celestials, with twenty thousand gods, his followers, such as the god ‘andra (the.Moon), the god Sarya (the Sun), the god Samantagandha (the Wind), the god Ratnaprabha, the god Avabhdsaprabha, and others; further, the four great rulers of the cardinal points with thirty thousand gods in their train, viz. the great ruler VirddZaka, the great ruler Virdp4ksha, the great ruler DhvztarAsh¢ra, and the great ruler Vaisravana; the god fsvara and the god Mahesvara®, each followed bythirty thousand gods; further, 1 Tie. a great being. 2 Or, ‘still a youth” kum4rabhiata. * In chap. XXIV he occurs as Bodhisattva Mahdsattva Dharanindhara. * Burnouf has Ratnadatta. 5 The distinction between fsvara and Mahesvara, both mere I. INTRODUCTORY. 5 Brahma Sah4mpati! and his twelve thousand followers, the Brahmakdyika gods, amongst whom Brahma Sikhin? and Brahma Gyotishprabha, with the other twelve thousand Brahmak4yika gods$; together with the eight Naga kings and many hundred thousand myriads of kofis of Nagas in their train, viz. the Naga king Nanda, the Naga king Upananda, Sagara, Vasuki, Takshaka, Manasvin, Anavatapta, and Utpalaka ,/further, the four Kinnara kings with many hundred thousand myriads of kofis of followers, viz. the Kinnara king Druma, the Kinnara king Mahadharma, the Kinnara king Sudharma, and the Kinnara king Dharmadhara ; besides, the four divine beings (called) Gandharvakayikas with many hundred thousand Gandharvas in their suite, viz. the Gandharva Manogzia, the Gandharva Manogéasvara, the Gandharva Madhura, and the Gandharva Madhurasvara; further, the four chiefs of the demons epithets of Siva, has its counterpart in the equally fanciful difference between Tishya and Pushya, Meru and Sumeru, which occurs in Buddhist writings. In Mah4vastu, p. 355 (ed. Senart), we even find Maya distinguished from Mahamayé. 2 On comparing Lalita-vistara, p. 515, 1. 3, with the parallel passage Mahavagga I, 5, 4, it appears that Sah4mpati and Sikhin are synonymousterms. As Sikhin is a common term for Agni and as to the latter in Rig-veda I, 97,5; 127, 10; III, 14, 2, is applied the epithet of sahasvat, it may be inferred that Sahampati and the collateral form Sahapati answer to a Sanskrit sahasimpati or sahaspati. 2 Another instance of a fanciful distinction.
3As Sikhin is a common term for Agni and as to the latter in Rig-veda I, 97,5; 127, 10; III, 14, 2, is applied the epithet of sahasvat, it may be inferred that Sahampati and the collateral form Sahapati answer to a Sanskrit sahasimpati or sahaspati. 2 Another instance of a fanciful distinction. 5 It may be remarked that in the enumeration of gods, between Siva and Brahma, Vishzu is wanting. Those who adopt the view that Saékyamuni is an Avatdra of Vishnu, consequently a mythical being, will readily account for that omission by saying that Vishzu and the Lord Buddha are identical, so that Vishzu is present in the gathering, under the disguise of Buddha. 6 SADDHARMA-PUNDARIKA. I. followed by many hundred thousand myriads of kotis of demons, viz. the chief of the demons Bali, Kharaskandha?, Vemasitri?, and R4hu; along with the four Garuda chiefs followed by many hundred thousand myriads of ko/¢is of Garudas, viz. the Garuda chiefs Mahategas, Mahakd4ya, Mahapdraa, and Maharddhiprapta, and with Ag&tasatru, king of Magadha, the son of Vaidehi. Now at that time it was that the Lord surrounded, attended, honoured, revered, venerated, worshipped by the four classes of hearers, after expounding the Dharmapary4ya* called ‘the Great Exposition, a text of great development, serving to instruct Bodhisattvas and proper to all Buddhas, sat cross-legged on the seat of the law and entered upon the meditation termed ‘the station of the exposition of Infinity;’ his body was motionless and his mind had reached. perfect tranquillity. And as soon as the Lord had entered upon his meditation, there fell a great rain of divine flowers, Mandaravas‘ and great Mandaravas, Madgishakas and great Mazg(shakas’, covering the Lord and the four classes of hearers, while the whole Buddha field shook in six ways: it moved, ! Burnouf has Suraskandha. * This is a wrong Sanskritisation of a Prakrit Vemasitti, Pali Vepaitti; the proper Sanskrit equivalent is Viprafitti. 5 T.e. turn, period, or roll of the law; it may often be rendered by ‘a discourse on the law.’ In the sense of period, term, end, it is used as the title of the closing chapter of the whole work. * Mand4rava, or rather M&ndfrava, derived from mandéru= mand§ra, Erythrina, is here a heavenly flower, or, as the Indians say, ‘a cloud-flower,’ meghapushpa, i.e. raindrop and _hailstone. Mafigfisha is a name of the Rubia Manjista; the word is also said to mean, ‘a stone;’ in this case perhaps a hailstone or dewdrop. I. INTRODUCTORY. 7 removed, trembled, trembled from one end to the other, tossed, tossed along. Then did those who were assembled and sitting together in that congregation, monks, nuns, male and female lay devotees, gods, Nagas, goblins, Gandharvas, demons, Garudas, Kinnaras, great serpents, men, and beings not human, as well as governors of a region, rulers of armies and rulers of four continents, all of them with their followers, gaze on the Lord in astonishment, in amazement, in ecstasy.
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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