Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Such is the law they have preached to creatures. And those creatures, S4riputra, who have heard the law from the past Tath4gatas, &c., have all of them reached supreme, perfect enlightenment. And the Tathagatas, &c., who shall exist in future, Sariputra, in countless, innumerable spheres in all directions for the weal of many, the happiness of many, out of pity to the world, for the benefit, weal, and happiness of the great body of creatures, and who shall preach the law to gods and men (&c.,as above till) the right path. Such is the law they shall preach to creatures. And those creatures, Sariputra, who shall hear the law from the future Tathagatas, &c., shall all of them reach supreme, perfect enlightenment. And the Tathagatas, &c., who now at present are ? One MS. has Tathagatagt4nadesanapratibodhana; the other °darsana° instead of °desana’, 42 SADDHARMA-PUNDARIKA. II. staying, living, existing, Sariputra, in countless, innumerable spheres in all directions, &c., and who are preaching the law to gods and men (&c., as above till) the right path. Such is the law they are preaching to creatures. And those creatures, Sariputra, who are hearing the law from the present Tathagatas, &c., shall all of them reach supreme, perfect enlightenment. I myself also, Sariputra, am at the present period a Tathagata, &c., for the weal of many (&c., till) manifold; I myself also, Sariputra,am preaching the law to creatures (&c., till) the right path. Such is the law I preach to creatures. And those creatures, S4riputra, who now are hearing the law from me, shall all of them reach supreme, perfect enlightenment. In this sense, SAriputra, it must be understood that nowhere in the world a second vehicle is taught, far less a third. Yet, S4riputra, when the Tathagatas, &c., happen to appear at the decay?! of the epoch, the decay of creatures, the decay of besetting sins*, the decay of views, or the decay of lifetime; when they appear amid such signs of decay at the disturbance of the epoch; when creatures are much tainted, full of greed and poor in roots of goodness; then, Sariputra, the Tathagatas, &c., use, skilfully, to designate that one and sole Buddha-vehicle by the appellation of the threefold vehicle. Now, S4riputra, such disciples, Arhats, or Pratyekabuddhas 1 One MS. has °kash4yeshu in the plural, literally ‘the dregs.’ * Klesakashaya, which Burnouf renders by ‘la corruption du mal.’ I think we might paraphrase the term used in the text by saying, the time when the besetting sins or natural depravities show themselves at their very worst. II. SKILFULNESS. 43 who do not hear their actually being called to the Buddha-vehicle by the Tathagata, who do not perceive, nor heed it, those, S4riputra, should not be acknowledged as disciples of the Tathagata, nor as Arhats, nor as Pratyekabuddhas.
2II. SKILFULNESS. 43 who do not hear their actually being called to the Buddha-vehicle by the Tathagata, who do not perceive, nor heed it, those, S4riputra, should not be acknowledged as disciples of the Tathagata, nor as Arhats, nor as Pratyekabuddhas. Again, S4riputra, if there be some monk or nun pretending to Arhatship without an earnest vow to reach supreme, perfect enlightenment and saying, ‘I am standing too high! for the Buddha-vehicle, I am in my last appearance in the body before complete Nirv4aa,’ then, Sariputra, consider such a one to be conceited. For, Sariputra, it is unfit, it is improper that a monk, a faultless Arhat, should not believe in the law which he hears from the Tathagata in his presence. I leave out of question when the Tathagata shall have reached complete Nirvaza; for at that period, that time, Sariputra, when the Tathagata shall be wholly extinct, there shall be none who either knows by heart or preaches such Sftras as this. It will be under other Tath4gatas, &c., that they are to be freed from doubts. In respect to these things believe my words, S4riputra, value them, take them to heart; for there is no falsehood in the Tathagatas, Sariputra. There is but one vehicle, Sariputra, and that the Buddha-vehicle. And on that occasion to set forth this matter more copiously the Lord uttered the following stanzas : 1 According to the reading utsanna; another MS. has uééAinna, the reading followed by Burnouf, for he renders it by ‘exclu.’ The form uk&hinna could the more easily creep in, because instead of utsanna we often find ué&fanna, which, in fact, I believe to be the true form, for the word may be derived from sad, akin to Latin cedo, Greek xéxacpa:; the usual spelling, however, is utganna. 44 SADDHARMA-PUNDARIKA. TI. 37. No less than five thousand monks, nuns, and lay devotees of both sexes, full of unbelief and conceit, 38. Remarking this slight, went, defective in training and foolish as they were, away in order to beware of damage. 39. The Lord, who knew them to be the dregs of the congregation, exclaimed?: They have no suffcient merit to hear this law. 40. My congregation is now pure’, freed from chaff; the trash is removed and the pith only remains. 41. Hear from me, S4riputra, how this law has been discovered by the highest man, and how the mighty Buddhas are preaching it with many hundred proofs of skilfulness. 42. I know the disposition and conduct, the various inclinations of kofis of living beings in this world; I know their various actions and the good they have done before. 43. Those living beings I initiate in this (law) by the aid of manifold interpretations and reasons; and by hundreds of arguments and illustrations have I, in one way or another, gladdened all creatures. 44. I utter both Sfitras and stanzas; legends,
343. Those living beings I initiate in this (law) by the aid of manifold interpretations and reasons; and by hundreds of arguments and illustrations have I, in one way or another, gladdened all creatures. 44. I utter both Sfitras and stanzas; legends, 1 The two preceding stanzas and the half of this stanza make no part of the Lord’s speech. It appears that the maker of the prose text has worked upon the older text in poetry, and on this occasion has been at a loss how to connect the latter with the former. The matter is easily explained on the assumption that the verses contained the ancient text, and therefore were treated with the greatest scruples. 2 Suddh4&; Burnouf rendering ‘ayant de la foi’ has followed another reading, sraddha. 8 The term used is Purushottama, a well-known epithet of Vishau. II. SKILFULNESS. 45 GAtakas !, and prodigies, besides hundreds of introductions and curious parables. 45. | show Nirvaza to the ignorant with low dispositions, who have followed no course of duty under many ko/is of Buddhas, are bound to continued existence and wretched. 46. The self-born one uses such means to manifest Buddha-knowledge, but he shall never say to them, Ye also are to become Buddhas 2, 47. Why should not the mighty one, after having waited for the right time, speak, now that he perceives the right moment is come? This is the fit opportunity, met somehow, of commencing the exposition of what really is. 48. Now the word of my commandment, as contained in nine divisions *, has been published according to the varying degree of strength of creatures. Such is the device I have shown in order to introduce (creatures) to the knowledge of the giver of boons. 49. And to those in the world who have always been pure, wise, good-minded, compassionate sons 1 Moralising tales and fables, so-called birth stories. Of the PAli version of those tales a part has been edited by Professor Fausbdll and translated by Dr. Rhys Davids. 2 The reading is uncertain; one MS. has yushme pi buddheka(!) bhavishyatheti; another yushmaipi buddhehi bhavishati (!). , ; * Tayin; here one might translate the word by ‘able, clever.’ * The nine divisions, according to the matter, of Scripture, are with the Southern Buddhists, Sutta, Geya, Veyyakarama, Gatha, Udana, Itivuttaka, Gataka, Abbhutadhamma, and Vedalla, to which answer in the Northern enumeration Sftra, Geya, Vaiy4karana, Gatha, Udana, Ityukta (or Itivrittika), Gataka, Adbhutadharma, and Vaipulya ; see Burnouf, Introduction, p. 51 sqq. 46 SADDHARMA-PUNDARIKA. II. of Buddha and done thei rduty under many ko/is of Buddhas will I make known amplified Satras. 50. For they are endowed with such gifts of mental disposition and such advantages of a blameless outward form? that I can announce to them: in future ye shall become Buddhas benevolent and compassionate.
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.
1Such is the law they have preached to creatures. And those creatures, S4riputra, who have heard the law from the past Tath4gatas, &c., have all of them reached supreme, perfect enlightenment. And the Tathagatas, &c., who shall exist in future, Sariputra, in countless, innumerable spheres in all directions for the weal of many, the happiness of many, out of pity to the world, for the benefit, weal, and happiness of the great body of creatures, and who shall preach the law to gods and men (&c.,as above till) the right path. Such is the law they shall preach to creatures. And those creatures, Sariputra, who shall hear the law from the future Tathagatas, &c., shall all of them reach supreme, perfect enlightenment. And the Tathagatas, &c., who now at present are ? One MS. has Tathagatagt4nadesanapratibodhana; the other °darsana° instead of °desana’, 42 SADDHARMA-PUNDARIKA. II. staying, living, existing, Sariputra, in countless, innumerable spheres in all directions, &c., and who are preaching the law to gods and men (&c., as above till) the right path. Such is the law they are preaching to creatures. And those creatures, Sariputra, who are hearing the law from the present Tathagatas, &c., shall all of them reach supreme, perfect enlightenment. I myself also, Sariputra, am at the present period a Tathagata, &c., for the weal of many (&c., till) manifold; I myself also, Sariputra,am preaching the law to creatures (&c., till) the right path. Such is the law I preach to creatures. And those creatures, S4riputra, who now are hearing the law from me, shall all of them reach supreme, perfect enlightenment. In this sense, SAriputra, it must be understood that nowhere in the world a second vehicle is taught, far less a third. Yet, S4riputra, when the Tathagatas, &c., happen to appear at the decay?! of the epoch, the decay of creatures, the decay of besetting sins*, the decay of views, or the decay of lifetime; when they appear amid such signs of decay at the disturbance of the epoch; when creatures are much tainted, full of greed and poor in roots of goodness; then, Sariputra, the Tathagatas, &c., use, skilfully, to designate that one and sole Buddha-vehicle by the appellation of the threefold vehicle. Now, S4riputra, such disciples, Arhats, or Pratyekabuddhas 1 One MS. has °kash4yeshu in the plural, literally ‘the dregs.’ * Klesakashaya, which Burnouf renders by ‘la corruption du mal.’ I think we might paraphrase the term used in the text by saying, the time when the besetting sins or natural depravities show themselves at their very worst. II. SKILFULNESS. 43 who do not hear their actually being called to the Buddha-vehicle by the Tathagata, who do not perceive, nor heed it, those, S4riputra, should not be acknowledged as disciples of the Tathagata, nor as Arhats, nor as Pratyekabuddhas.
2II. SKILFULNESS. 43 who do not hear their actually being called to the Buddha-vehicle by the Tathagata, who do not perceive, nor heed it, those, S4riputra, should not be acknowledged as disciples of the Tathagata, nor as Arhats, nor as Pratyekabuddhas. Again, S4riputra, if there be some monk or nun pretending to Arhatship without an earnest vow to reach supreme, perfect enlightenment and saying, ‘I am standing too high! for the Buddha-vehicle, I am in my last appearance in the body before complete Nirv4aa,’ then, Sariputra, consider such a one to be conceited. For, Sariputra, it is unfit, it is improper that a monk, a faultless Arhat, should not believe in the law which he hears from the Tathagata in his presence. I leave out of question when the Tathagata shall have reached complete Nirvaza; for at that period, that time, Sariputra, when the Tathagata shall be wholly extinct, there shall be none who either knows by heart or preaches such Sftras as this. It will be under other Tath4gatas, &c., that they are to be freed from doubts. In respect to these things believe my words, S4riputra, value them, take them to heart; for there is no falsehood in the Tathagatas, Sariputra. There is but one vehicle, Sariputra, and that the Buddha-vehicle. And on that occasion to set forth this matter more copiously the Lord uttered the following stanzas : 1 According to the reading utsanna; another MS. has uééAinna, the reading followed by Burnouf, for he renders it by ‘exclu.’ The form uk&hinna could the more easily creep in, because instead of utsanna we often find ué&fanna, which, in fact, I believe to be the true form, for the word may be derived from sad, akin to Latin cedo, Greek xéxacpa:; the usual spelling, however, is utganna. 44 SADDHARMA-PUNDARIKA. TI. 37. No less than five thousand monks, nuns, and lay devotees of both sexes, full of unbelief and conceit, 38. Remarking this slight, went, defective in training and foolish as they were, away in order to beware of damage. 39. The Lord, who knew them to be the dregs of the congregation, exclaimed?: They have no suffcient merit to hear this law. 40. My congregation is now pure’, freed from chaff; the trash is removed and the pith only remains. 41. Hear from me, S4riputra, how this law has been discovered by the highest man, and how the mighty Buddhas are preaching it with many hundred proofs of skilfulness. 42. I know the disposition and conduct, the various inclinations of kofis of living beings in this world; I know their various actions and the good they have done before. 43. Those living beings I initiate in this (law) by the aid of manifold interpretations and reasons; and by hundreds of arguments and illustrations have I, in one way or another, gladdened all creatures. 44. I utter both Sfitras and stanzas; legends,
343. Those living beings I initiate in this (law) by the aid of manifold interpretations and reasons; and by hundreds of arguments and illustrations have I, in one way or another, gladdened all creatures. 44. I utter both Sfitras and stanzas; legends, 1 The two preceding stanzas and the half of this stanza make no part of the Lord’s speech. It appears that the maker of the prose text has worked upon the older text in poetry, and on this occasion has been at a loss how to connect the latter with the former. The matter is easily explained on the assumption that the verses contained the ancient text, and therefore were treated with the greatest scruples. 2 Suddh4&; Burnouf rendering ‘ayant de la foi’ has followed another reading, sraddha. 8 The term used is Purushottama, a well-known epithet of Vishau. II. SKILFULNESS. 45 GAtakas !, and prodigies, besides hundreds of introductions and curious parables. 45. | show Nirvaza to the ignorant with low dispositions, who have followed no course of duty under many ko/is of Buddhas, are bound to continued existence and wretched. 46. The self-born one uses such means to manifest Buddha-knowledge, but he shall never say to them, Ye also are to become Buddhas 2, 47. Why should not the mighty one, after having waited for the right time, speak, now that he perceives the right moment is come? This is the fit opportunity, met somehow, of commencing the exposition of what really is. 48. Now the word of my commandment, as contained in nine divisions *, has been published according to the varying degree of strength of creatures. Such is the device I have shown in order to introduce (creatures) to the knowledge of the giver of boons. 49. And to those in the world who have always been pure, wise, good-minded, compassionate sons 1 Moralising tales and fables, so-called birth stories. Of the PAli version of those tales a part has been edited by Professor Fausbdll and translated by Dr. Rhys Davids. 2 The reading is uncertain; one MS. has yushme pi buddheka(!) bhavishyatheti; another yushmaipi buddhehi bhavishati (!). , ; * Tayin; here one might translate the word by ‘able, clever.’ * The nine divisions, according to the matter, of Scripture, are with the Southern Buddhists, Sutta, Geya, Veyyakarama, Gatha, Udana, Itivuttaka, Gataka, Abbhutadhamma, and Vedalla, to which answer in the Northern enumeration Sftra, Geya, Vaiy4karana, Gatha, Udana, Ityukta (or Itivrittika), Gataka, Adbhutadharma, and Vaipulya ; see Burnouf, Introduction, p. 51 sqq. 46 SADDHARMA-PUNDARIKA. II. of Buddha and done thei rduty under many ko/is of Buddhas will I make known amplified Satras. 50. For they are endowed with such gifts of mental disposition and such advantages of a blameless outward form? that I can announce to them: in future ye shall become Buddhas benevolent and compassionate.
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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