Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1‘Thou art wise, the eye and refuge of the world; thou art the trustworthy keeper of my law, and canst bear witness as to the treasure of laws which I am to lay bare to the weal of living beings.’ 76. Then, after rousing and stimulating, praising and lauding many Bodhisattvas, did the Gina proclaim the supreme laws during fully sixty intermediate kalpas. ; 77. And whatever excellent supreme law was proclaimed by the Lord of the world while continuing sitting on the very same seat, was kept in memory by Varaprabha, the son of Gina, the preacher of the law. 78. And after the Gina and Leader had manifested the supreme law and stimulated the numerous crowd, he spoke, that day, towards the world including the gods (as follows) : 79. ‘I have manifested the rule of the law; I have shown the nature of the law; now, O monks, it is the time of my Nirvdza; this very night, in the middle watch. 80. ‘Be zealous and strong in persuasion; apply yourselves to my lessons; (for) the Ginas, the great that tayin was used synonymously with n4tha or nayaka, but it seems not necessary to derive it from trayate. ? This name is synonymous with Xandrasfryapradipa; one of the MSS. has Xandrapradipa. I. INTRODUCTORY. 27 seers, are but rarely met with in the lapse of myriads of kotis of Eons.’ 81. The many sons of Buddha were struck with grief and filled with extreme sorrow when they heard the voice of the highest of men announcing that his Nirvaza was near at hand. 82. To comfort so inconceivably many ko/éis of living beings the king of kings said: ‘Be not afraid, O monks; after my Nirv4va there shall be another Buddha. 83. ‘The wise Bodhisattva Srigarbha, after finishing his course in faultless knowledge, shall reach highest, supreme enlightenment, and become a Gina under the name of Vimalagranetra.’ 84. That very night, in the middle watch, he met complete extinction, like a lamp when the cause (of its burning) is exhausted. His relics were distributed, and of his StQpas there was an infinite number of myriads of kofis. 85. The monks and nuns at the time being, who strove after supreme, highest enlightenment, nume- ° rous as sand of the Ganges, applied themselves to the commandment of the Sugata. 86. And the monk who then was the preacher of the law and the keeper of the law, Varaprabha, expounded for fully eighty intermediate kalpas the highest laws according to the commandment (of the Sugata). 87. He had eight hundred pupils, who all of them were by him brought to full development. They saw many kofis of Buddhas, great sages, whom they worshipped. 88. By following the regular course they became Buddhas in several spheres, and as they followed 28 SADDHARMA-PUNDARIKA. I one another in immediate succession they successively foretold each other’s future destiny to Buddhaship. 89. The last of these Buddhas following one another was Dipankara. He, the supreme god of gods, honoured by crowds of sages, educated thousands of ko/is of living beings.
2I one another in immediate succession they successively foretold each other’s future destiny to Buddhaship. 89. The last of these Buddhas following one another was Dipankara. He, the supreme god of gods, honoured by crowds of sages, educated thousands of ko/is of living beings. 90. Among the pupils of Varaprabha, the son of Gina, at the time of his teaching the law, was one slothful, covetous, greedy of gain and cleverness. 91. He was also excessively desirous of glory, but very fickle, so that the lessons dictated to him and his own reading faded from his memory as soon as learnt. 92. His name was Yasaskama, by which he was known everywhere. By the accumulated merit! of that good action, spotted as it was, 93. He propitiated thousands of ko¢is of Buddhas, whom he rendered ample honour. He went through the regular course of duties and saw the present Buddha Sakyasimha. 94. He shall be the last to reach superior enlightenment and become a Lord known by the family name of Maitreya, who shall educate thousands of koéis of creatures. 1 The MSS. have tendkusalenakarmaa4, tenokusalena karmana. As teno and tené in the stanzas are occasionally used instead of tena, it is uncertain whether tenak. is to be separated into tena and akusala. This much is clear, that the author of the foregoing prose text has taken the words as tena (Vedic the same) or teno, and kusala. The good in Yasaskima was his love of renown, of good fame. Maitreya, by his very nature, holds a middle position between black night and bright daylight; Mithra also is represented as a pecirns. I. INTRODUCTORY. 29 95. He who then, under the rule of the extinct Sugata, was so slothful, was thyself, and it was I who then was the preacher of the law. 96. As on seeing a foretoken of this kind I recognise a sign such as I have seen manifested of yore, therefore and on that account I know, 97. That decidedly the chief of Ginas, the supreme king of the Sakyas, the All-seeing, who knows the highest truth, is about to pronounce the excellent Sfitra which I have heard before. 98. That very sign displayed at present is a proof of the skilfulness of the leaders; the Lion of the Sakyas is to make an exhortation, to declare the fixed nature of the law. 99. Be well prepared and well minded; ‘join your hands: he who is affectionate and merciful to the world is going to speak, is going to pour the endless rain of the law and refresh those that are waiting for enlightenment. too. And if some should feel doubt, uncertainty, or misgiving in any respect, then the Wise One shall remove it for his children, the Bodhisattvas here striving after enlightenment. * can . . br UNTVi bh Vay Chi _ 30 SADDHARMA-PUNDARIKA. II. CHAPTER II. SKILFULNESS},
3too. And if some should feel doubt, uncertainty, or misgiving in any respect, then the Wise One shall remove it for his children, the Bodhisattvas here striving after enlightenment. * can . . br UNTVi bh Vay Chi _ 30 SADDHARMA-PUNDARIKA. II. CHAPTER II. SKILFULNESS}, The Lord then rose with recollection and consciousness from his meditation, and forthwith addressed the venerable Sariputra: The Buddha knowledge, S4riputra, is profound, difficult to understand, difficult to comprehend. It is difficult for all disciples and Pratyekabuddhas to fathom the knowledge arrived at by the Tath4gatas, &c., and that, S4riputra, because the Tathagatas have worshipped many hundred thousand myriads of ko¢is of Buddhas ; because they have fulfilled their course for supreme, complete enlightenment, during many hundred thousand myriads of ko¢is of AZons; because they have wandered far, displaying energy and possessed of wonderful and marvellous properties; possessed of properties difficult to understand ; because they have found out things difficult to understand. _ The mystery? of the Tathagatas, &c., is difficult to understand, Sariputra, because when they explain the laws (or phenomena, things) that have their 1 Or, able management, diplomacy, upayakausalya. Upaya means an expedient, but with the Pragwikas it denotes the energy of Pragiia, the latter being Nature, otherwise called May4; see B. H. Hodgson, Essays on the Languages, Literature, and Religion of Nepé4l and Tibet, p. 104; cf. pp. 72, 78, 89. From the atheistic point of view the possessor of upayakausalya can hardly be anything else but all-ruling Time ; regarded from the theistic view he must be the Almighty Spirit. 2 Sandha-bh4ashya; on this term more in the sequel. II. SKILFULNESS. 31 causes in themselves they do so by means of skilfulness, by the display of knowledge, by arguments, reasons, fundamental ideas, interpretations, and suggestions. By a variety of skilfulness they are able to release creatures that are attached to one point _/ or another. The Tath4gatas, &c., Sariputra, have . acquired the highest perfection in skilfulness and the display of knowledge; they are endowed with wonderful properties, such as the display of free and unchecked knowledge; the powers'; the absence of hesitation ;( the independent conditions?; ) the strength of the organs; the constituents of Bodhi®; the contemplations; emancipations‘ ; meditations; the degrees of concentration of mind. The Tathagatas, &c., S4riputra, are able to expound various things and have something wonderful and marvellous. Enough, Sériputra, let it suffice to say, that the Tath4gatas, &c., have something extremely ' Here will be meant the ten powers, whence the epithet of Dasabala applied to a Buddha; they are enumerated in S. Hardy’s Manual, p. 379. Other enumerations count four, five, or seven powers.
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.
1‘Thou art wise, the eye and refuge of the world; thou art the trustworthy keeper of my law, and canst bear witness as to the treasure of laws which I am to lay bare to the weal of living beings.’ 76. Then, after rousing and stimulating, praising and lauding many Bodhisattvas, did the Gina proclaim the supreme laws during fully sixty intermediate kalpas. ; 77. And whatever excellent supreme law was proclaimed by the Lord of the world while continuing sitting on the very same seat, was kept in memory by Varaprabha, the son of Gina, the preacher of the law. 78. And after the Gina and Leader had manifested the supreme law and stimulated the numerous crowd, he spoke, that day, towards the world including the gods (as follows) : 79. ‘I have manifested the rule of the law; I have shown the nature of the law; now, O monks, it is the time of my Nirvdza; this very night, in the middle watch. 80. ‘Be zealous and strong in persuasion; apply yourselves to my lessons; (for) the Ginas, the great that tayin was used synonymously with n4tha or nayaka, but it seems not necessary to derive it from trayate. ? This name is synonymous with Xandrasfryapradipa; one of the MSS. has Xandrapradipa. I. INTRODUCTORY. 27 seers, are but rarely met with in the lapse of myriads of kotis of Eons.’ 81. The many sons of Buddha were struck with grief and filled with extreme sorrow when they heard the voice of the highest of men announcing that his Nirvaza was near at hand. 82. To comfort so inconceivably many ko/éis of living beings the king of kings said: ‘Be not afraid, O monks; after my Nirv4va there shall be another Buddha. 83. ‘The wise Bodhisattva Srigarbha, after finishing his course in faultless knowledge, shall reach highest, supreme enlightenment, and become a Gina under the name of Vimalagranetra.’ 84. That very night, in the middle watch, he met complete extinction, like a lamp when the cause (of its burning) is exhausted. His relics were distributed, and of his StQpas there was an infinite number of myriads of kofis. 85. The monks and nuns at the time being, who strove after supreme, highest enlightenment, nume- ° rous as sand of the Ganges, applied themselves to the commandment of the Sugata. 86. And the monk who then was the preacher of the law and the keeper of the law, Varaprabha, expounded for fully eighty intermediate kalpas the highest laws according to the commandment (of the Sugata). 87. He had eight hundred pupils, who all of them were by him brought to full development. They saw many kofis of Buddhas, great sages, whom they worshipped. 88. By following the regular course they became Buddhas in several spheres, and as they followed 28 SADDHARMA-PUNDARIKA. I one another in immediate succession they successively foretold each other’s future destiny to Buddhaship. 89. The last of these Buddhas following one another was Dipankara. He, the supreme god of gods, honoured by crowds of sages, educated thousands of ko/is of living beings.
2I one another in immediate succession they successively foretold each other’s future destiny to Buddhaship. 89. The last of these Buddhas following one another was Dipankara. He, the supreme god of gods, honoured by crowds of sages, educated thousands of ko/is of living beings. 90. Among the pupils of Varaprabha, the son of Gina, at the time of his teaching the law, was one slothful, covetous, greedy of gain and cleverness. 91. He was also excessively desirous of glory, but very fickle, so that the lessons dictated to him and his own reading faded from his memory as soon as learnt. 92. His name was Yasaskama, by which he was known everywhere. By the accumulated merit! of that good action, spotted as it was, 93. He propitiated thousands of ko¢is of Buddhas, whom he rendered ample honour. He went through the regular course of duties and saw the present Buddha Sakyasimha. 94. He shall be the last to reach superior enlightenment and become a Lord known by the family name of Maitreya, who shall educate thousands of koéis of creatures. 1 The MSS. have tendkusalenakarmaa4, tenokusalena karmana. As teno and tené in the stanzas are occasionally used instead of tena, it is uncertain whether tenak. is to be separated into tena and akusala. This much is clear, that the author of the foregoing prose text has taken the words as tena (Vedic the same) or teno, and kusala. The good in Yasaskima was his love of renown, of good fame. Maitreya, by his very nature, holds a middle position between black night and bright daylight; Mithra also is represented as a pecirns. I. INTRODUCTORY. 29 95. He who then, under the rule of the extinct Sugata, was so slothful, was thyself, and it was I who then was the preacher of the law. 96. As on seeing a foretoken of this kind I recognise a sign such as I have seen manifested of yore, therefore and on that account I know, 97. That decidedly the chief of Ginas, the supreme king of the Sakyas, the All-seeing, who knows the highest truth, is about to pronounce the excellent Sfitra which I have heard before. 98. That very sign displayed at present is a proof of the skilfulness of the leaders; the Lion of the Sakyas is to make an exhortation, to declare the fixed nature of the law. 99. Be well prepared and well minded; ‘join your hands: he who is affectionate and merciful to the world is going to speak, is going to pour the endless rain of the law and refresh those that are waiting for enlightenment. too. And if some should feel doubt, uncertainty, or misgiving in any respect, then the Wise One shall remove it for his children, the Bodhisattvas here striving after enlightenment. * can . . br UNTVi bh Vay Chi _ 30 SADDHARMA-PUNDARIKA. II. CHAPTER II. SKILFULNESS},
3too. And if some should feel doubt, uncertainty, or misgiving in any respect, then the Wise One shall remove it for his children, the Bodhisattvas here striving after enlightenment. * can . . br UNTVi bh Vay Chi _ 30 SADDHARMA-PUNDARIKA. II. CHAPTER II. SKILFULNESS}, The Lord then rose with recollection and consciousness from his meditation, and forthwith addressed the venerable Sariputra: The Buddha knowledge, S4riputra, is profound, difficult to understand, difficult to comprehend. It is difficult for all disciples and Pratyekabuddhas to fathom the knowledge arrived at by the Tath4gatas, &c., and that, S4riputra, because the Tathagatas have worshipped many hundred thousand myriads of ko¢is of Buddhas ; because they have fulfilled their course for supreme, complete enlightenment, during many hundred thousand myriads of ko¢is of AZons; because they have wandered far, displaying energy and possessed of wonderful and marvellous properties; possessed of properties difficult to understand ; because they have found out things difficult to understand. _ The mystery? of the Tathagatas, &c., is difficult to understand, Sariputra, because when they explain the laws (or phenomena, things) that have their 1 Or, able management, diplomacy, upayakausalya. Upaya means an expedient, but with the Pragwikas it denotes the energy of Pragiia, the latter being Nature, otherwise called May4; see B. H. Hodgson, Essays on the Languages, Literature, and Religion of Nepé4l and Tibet, p. 104; cf. pp. 72, 78, 89. From the atheistic point of view the possessor of upayakausalya can hardly be anything else but all-ruling Time ; regarded from the theistic view he must be the Almighty Spirit. 2 Sandha-bh4ashya; on this term more in the sequel. II. SKILFULNESS. 31 causes in themselves they do so by means of skilfulness, by the display of knowledge, by arguments, reasons, fundamental ideas, interpretations, and suggestions. By a variety of skilfulness they are able to release creatures that are attached to one point _/ or another. The Tath4gatas, &c., Sariputra, have . acquired the highest perfection in skilfulness and the display of knowledge; they are endowed with wonderful properties, such as the display of free and unchecked knowledge; the powers'; the absence of hesitation ;( the independent conditions?; ) the strength of the organs; the constituents of Bodhi®; the contemplations; emancipations‘ ; meditations; the degrees of concentration of mind. The Tathagatas, &c., S4riputra, are able to expound various things and have something wonderful and marvellous. Enough, Sériputra, let it suffice to say, that the Tath4gatas, &c., have something extremely ' Here will be meant the ten powers, whence the epithet of Dasabala applied to a Buddha; they are enumerated in S. Hardy’s Manual, p. 379. Other enumerations count four, five, or seven powers.
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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