Fetching
One moment.
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One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Have all of them reached enlightenment ; they have become compassionate, and, by rousing many Bodhisattvas, have saved kofis of creatures. 88. Those who offered flowers and perfumes to the relics of the Tathagatas, to StQpas, a mound of earth, images of clay or drawn on a wall ; 89. Who caused musical instruments, drums, conch trumpets, and noisy great drums to be played, and raised the rattle of tymbals at such places in order to celebrate the highest enlightenment; 90. Who caused sweet lutes, cymbals, tabors, small drums, reed-pipes, flutes of —! or sugar-cane to be made, have all of them reached enlightenment. 91. Those who to celebrate the Sugatas made iron cymbals resound, — (?) or small drums?; who sang a song sweet and lovely; 92. They have all of them reached enlightenment. By paying various kinds of worship to the relics of the Sugatas, by doing but a little for the relics, by making resound were it but a single musical instrument ; 93. Or by worshipping were it but with a single 1 The MSS. have ekonnada, which I do not understand; Burnouf, it would seem, has read ekotsava, for his translation has ‘ceux qui ne servent que pour une féte.’ 2 Two words are doubtful; one MS. has galamamduk4 va— mamdak4 v4; another galamaddrak& va —maddraka va. It is not impossible that maddraka is essentially the same with Sanskrit mandra, which is said to be a kind of drum. Burnouf renders the words by ‘ qui ont battu I’eau, frappé dans leurs mains.’ E 2 52 SADDHARMA-PUNDARIKA. II. flower, by drawing on a wall the images of the Sugatas, by doing worship were it even with distracted thoughts, one shall in course of time see kofis of Buddhas. ; 94. Those who, when in presence of a Stipa, have offered their reverential salutation, be it in a complete form or by merely joining the hands; who, were it but for a single moment, bent their head or body ; 95. And who at Stdpas containing relics have one single time said: Homage be to Buddha! albeit they did it with distracted thoughts, all have attained superior enlightenment. 96. The creatures who in the days of those Sugatas, whether already extinct? or still in existence, have heard no more than the name of the law, have all of them reached enlightenment. 97. Many koéis of future Buddhas beyond imagination and measure shall likewise reveal this device as Ginas and supreme Lords. 4 98. Endless shall be the skilfulness of these leaders of the world, by which they shall educate ? kofis of beings to that Buddha-knowledge which is free from imperfection °. 1 Or, expired, and more grandly entered Nirvana. The real meaning of the contents of stanza 74 seq. will be that all men who lived under past Sugatas, i.e. in past days, after doing acts of piety, have finished with reaching enlightenment, i.e. with dying. 1 Vinayati, to train, educate, also means to carry away, remove.
2The real meaning of the contents of stanza 74 seq. will be that all men who lived under past Sugatas, i.e. in past days, after doing acts of piety, have finished with reaching enlightenment, i.e. with dying. 1 Vinayati, to train, educate, also means to carry away, remove. 5 I.e. death. Such terms as perfect enlightenment, Buddhaknowledge, &c., when they are veiled or euphemistic expressions for death, may be compared with the phrase ‘to see the truth,’ which in some parts of Europe is quite common, especially among TI. SKILFULNESS. 53 99. Never has there been any being who, after hearing the law of those (leaders), shall not become Buddha!; for this is the fixed vow of the Tathagatas: Let me, by accomplishing my course of duty, lead others to enlightenment. 100. They are to expound in future days many thousand ko/is of heads of the law; in their Tath4gataship they shall teach the law by showing the sole vehicle before-mentioned. 101. The line of the law forms an unbroken continuity and the nature of its properties is always manifest. Knowing this, the Buddhas, the highest of men, shall reveal this single vehicle *. 102, They shall reveal the stability of the law, its being subjected to fixed rules, its unshakeable per- petuity in the world, the awaking of the Buddhas on the elevated terrace of the earth, their skilfulness. 103. In all directions of space are standing Buddhas, like sand of the Ganges, honoured by gods and men; these also do, for the weal of all beings in the world, expound superior enlightenment. 104. Those Buddhas while manifesting skilfulness display various vehicles though, at the same time, indicating the one single vehicle*: the supreme place of blessed rest. country people, as synonymous with dying. No less common is the expression nirvamam pasyati, to see Nirvana. 1 The text has eko ’pi satvo na kadai tesham, Srutvina dharmam na bhaveta buddhas. Srutvdna answers, of course, to a Prakrit sutvana; cf. Vedic pftvanam, Pazini VII, 1, 48. * Viditva Buddha dvipadaénam uttam4, prak4sayishyanti ‘mam ekayanam. The elision of i is an example of Prakrit or Pali Sandhi, frequent in the stanzas. * Yana here properly denotes way, or place where one is going to. 54 SADDHARMA-PUNDARIKA. II. 105. Acquainted as they are with the conduct of all mortals, with their peculiar dispositions and previous actions; with due regard to their strenuousness and vigour, as well as their inclination, the Buddhas impart their lights to them. 106. By dint of knowledge the leaders produce many illustrations, arguments, and reasons; and considering how the creatures have various inclinations they impart various directions. 107. And myself also, the leader of ‘the chief Ginas, am now manifesting, for the weal of creatures now living, this Buddha enlightenment by thousands of koéis of various directions.
3107. And myself also, the leader of ‘the chief Ginas, am now manifesting, for the weal of creatures now living, this Buddha enlightenment by thousands of koéis of various directions. 108. I reveal the law in its multifariousness with regard to the inclinations and dispositions of creatures. I use different means to rouse each according to his own character. Such is the might of my knowledge. 109. I likewise see the poor wretches, deficient in wisdom and conduct, lapsed into the mundane whirl, retained in dismal places, plunged in affliction incessantly renewed. 110. Fettered as they are by desire like the yak by its tail, continually blinded by sensual pleasure, they do not seek the Buddha, the mighty one; they do not seek the law that leads to the end of pain. 111. Staying in the six states of existence, they are benumbed in their senses, stick unmoved to the low views, and suffer pain on pain. For those I feel a great compassion. 112. On the terrace of enlightenment I have remained three weeks in full, searching and pondering on such a matter, steadily looking up to the tree there (standing). 113. Keeping in view that king of trees with an II. SKILFULNESS. 55 unwavering gaze I walked round at its foot! (thinking): This law is wonderful and lofty, whereas creatures are blind with dulness and ignorance. 114. Then it was that Brahma entreated me, and so did Indra, the four rulers of the cardinal points, Mahesvara, Isvara, and the hosts of Maruts by thousands of ko/is?. 115. All stood with joined hands and respectful, while myself was revolving the matter in my mind (and thought): What shall I do? At the very time that I am uttering syllables*, beings are oppressed with evils. 116. In their ignorance they will not heed the law I announce, and in consequence of it they will incur some penalty. It would be better were I never to speak. May my quiet extinction take place this very day! 117. But on remembering the former Buddhas and their skilfulness, (I thought): Nay, I also will manifest this tripartite Buddha-enlightenment. 118. When I was thus meditating on the law, the other Buddhas in all the directions of space appeared to me in their own body and raised their voice, crying ‘Amen. 119. ‘Amen, Solitary, first Leader of the world! now that thou hast come to unsurpassed knowledge, 1 Tasyaiva hesh/he, i.e. Prakrit he//ke, Sanskrit adhastat. 3 The story slightly differs from what is found in the Mahavagga, Lalita-vistara, and other works, in so far as the number of weeks is generally reckoned as seven. There are, however, other discrepancies between the relations in the various sources, for which I must refer to Mah4vagga I, 5 ; Lalita-vistara, p. 511; cf. Bigandet, Legend, p. 112. * The text has varz4n, i.e. colours, letters. 56 SADDHARMA-PUNDARIKA. II. and art meditating on the skilfulness of the leaders of the world, thou repeatest their teaching.
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.
1Have all of them reached enlightenment ; they have become compassionate, and, by rousing many Bodhisattvas, have saved kofis of creatures. 88. Those who offered flowers and perfumes to the relics of the Tathagatas, to StQpas, a mound of earth, images of clay or drawn on a wall ; 89. Who caused musical instruments, drums, conch trumpets, and noisy great drums to be played, and raised the rattle of tymbals at such places in order to celebrate the highest enlightenment; 90. Who caused sweet lutes, cymbals, tabors, small drums, reed-pipes, flutes of —! or sugar-cane to be made, have all of them reached enlightenment. 91. Those who to celebrate the Sugatas made iron cymbals resound, — (?) or small drums?; who sang a song sweet and lovely; 92. They have all of them reached enlightenment. By paying various kinds of worship to the relics of the Sugatas, by doing but a little for the relics, by making resound were it but a single musical instrument ; 93. Or by worshipping were it but with a single 1 The MSS. have ekonnada, which I do not understand; Burnouf, it would seem, has read ekotsava, for his translation has ‘ceux qui ne servent que pour une féte.’ 2 Two words are doubtful; one MS. has galamamduk4 va— mamdak4 v4; another galamaddrak& va —maddraka va. It is not impossible that maddraka is essentially the same with Sanskrit mandra, which is said to be a kind of drum. Burnouf renders the words by ‘ qui ont battu I’eau, frappé dans leurs mains.’ E 2 52 SADDHARMA-PUNDARIKA. II. flower, by drawing on a wall the images of the Sugatas, by doing worship were it even with distracted thoughts, one shall in course of time see kofis of Buddhas. ; 94. Those who, when in presence of a Stipa, have offered their reverential salutation, be it in a complete form or by merely joining the hands; who, were it but for a single moment, bent their head or body ; 95. And who at Stdpas containing relics have one single time said: Homage be to Buddha! albeit they did it with distracted thoughts, all have attained superior enlightenment. 96. The creatures who in the days of those Sugatas, whether already extinct? or still in existence, have heard no more than the name of the law, have all of them reached enlightenment. 97. Many koéis of future Buddhas beyond imagination and measure shall likewise reveal this device as Ginas and supreme Lords. 4 98. Endless shall be the skilfulness of these leaders of the world, by which they shall educate ? kofis of beings to that Buddha-knowledge which is free from imperfection °. 1 Or, expired, and more grandly entered Nirvana. The real meaning of the contents of stanza 74 seq. will be that all men who lived under past Sugatas, i.e. in past days, after doing acts of piety, have finished with reaching enlightenment, i.e. with dying. 1 Vinayati, to train, educate, also means to carry away, remove.
2The real meaning of the contents of stanza 74 seq. will be that all men who lived under past Sugatas, i.e. in past days, after doing acts of piety, have finished with reaching enlightenment, i.e. with dying. 1 Vinayati, to train, educate, also means to carry away, remove. 5 I.e. death. Such terms as perfect enlightenment, Buddhaknowledge, &c., when they are veiled or euphemistic expressions for death, may be compared with the phrase ‘to see the truth,’ which in some parts of Europe is quite common, especially among TI. SKILFULNESS. 53 99. Never has there been any being who, after hearing the law of those (leaders), shall not become Buddha!; for this is the fixed vow of the Tathagatas: Let me, by accomplishing my course of duty, lead others to enlightenment. 100. They are to expound in future days many thousand ko/is of heads of the law; in their Tath4gataship they shall teach the law by showing the sole vehicle before-mentioned. 101. The line of the law forms an unbroken continuity and the nature of its properties is always manifest. Knowing this, the Buddhas, the highest of men, shall reveal this single vehicle *. 102, They shall reveal the stability of the law, its being subjected to fixed rules, its unshakeable per- petuity in the world, the awaking of the Buddhas on the elevated terrace of the earth, their skilfulness. 103. In all directions of space are standing Buddhas, like sand of the Ganges, honoured by gods and men; these also do, for the weal of all beings in the world, expound superior enlightenment. 104. Those Buddhas while manifesting skilfulness display various vehicles though, at the same time, indicating the one single vehicle*: the supreme place of blessed rest. country people, as synonymous with dying. No less common is the expression nirvamam pasyati, to see Nirvana. 1 The text has eko ’pi satvo na kadai tesham, Srutvina dharmam na bhaveta buddhas. Srutvdna answers, of course, to a Prakrit sutvana; cf. Vedic pftvanam, Pazini VII, 1, 48. * Viditva Buddha dvipadaénam uttam4, prak4sayishyanti ‘mam ekayanam. The elision of i is an example of Prakrit or Pali Sandhi, frequent in the stanzas. * Yana here properly denotes way, or place where one is going to. 54 SADDHARMA-PUNDARIKA. II. 105. Acquainted as they are with the conduct of all mortals, with their peculiar dispositions and previous actions; with due regard to their strenuousness and vigour, as well as their inclination, the Buddhas impart their lights to them. 106. By dint of knowledge the leaders produce many illustrations, arguments, and reasons; and considering how the creatures have various inclinations they impart various directions. 107. And myself also, the leader of ‘the chief Ginas, am now manifesting, for the weal of creatures now living, this Buddha enlightenment by thousands of koéis of various directions.
3107. And myself also, the leader of ‘the chief Ginas, am now manifesting, for the weal of creatures now living, this Buddha enlightenment by thousands of koéis of various directions. 108. I reveal the law in its multifariousness with regard to the inclinations and dispositions of creatures. I use different means to rouse each according to his own character. Such is the might of my knowledge. 109. I likewise see the poor wretches, deficient in wisdom and conduct, lapsed into the mundane whirl, retained in dismal places, plunged in affliction incessantly renewed. 110. Fettered as they are by desire like the yak by its tail, continually blinded by sensual pleasure, they do not seek the Buddha, the mighty one; they do not seek the law that leads to the end of pain. 111. Staying in the six states of existence, they are benumbed in their senses, stick unmoved to the low views, and suffer pain on pain. For those I feel a great compassion. 112. On the terrace of enlightenment I have remained three weeks in full, searching and pondering on such a matter, steadily looking up to the tree there (standing). 113. Keeping in view that king of trees with an II. SKILFULNESS. 55 unwavering gaze I walked round at its foot! (thinking): This law is wonderful and lofty, whereas creatures are blind with dulness and ignorance. 114. Then it was that Brahma entreated me, and so did Indra, the four rulers of the cardinal points, Mahesvara, Isvara, and the hosts of Maruts by thousands of ko/is?. 115. All stood with joined hands and respectful, while myself was revolving the matter in my mind (and thought): What shall I do? At the very time that I am uttering syllables*, beings are oppressed with evils. 116. In their ignorance they will not heed the law I announce, and in consequence of it they will incur some penalty. It would be better were I never to speak. May my quiet extinction take place this very day! 117. But on remembering the former Buddhas and their skilfulness, (I thought): Nay, I also will manifest this tripartite Buddha-enlightenment. 118. When I was thus meditating on the law, the other Buddhas in all the directions of space appeared to me in their own body and raised their voice, crying ‘Amen. 119. ‘Amen, Solitary, first Leader of the world! now that thou hast come to unsurpassed knowledge, 1 Tasyaiva hesh/he, i.e. Prakrit he//ke, Sanskrit adhastat. 3 The story slightly differs from what is found in the Mahavagga, Lalita-vistara, and other works, in so far as the number of weeks is generally reckoned as seven. There are, however, other discrepancies between the relations in the various sources, for which I must refer to Mah4vagga I, 5 ; Lalita-vistara, p. 511; cf. Bigandet, Legend, p. 112. * The text has varz4n, i.e. colours, letters. 56 SADDHARMA-PUNDARIKA. II. and art meditating on the skilfulness of the leaders of the world, thou repeatest their teaching.
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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