Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1511; 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. 120. ‘We also, being Buddhas, will make clear the highest word!, divided into three parts; for men (occasionally) have low inclinations, and might perchance from ignorance not believe (us, when we say), Ye shall become Buddhas. 121. ‘Hence we will rouse many Bodhisattvas by the display of skilfulness and the encouraging of the wish of obtaining fruits.’ 122, And I was delighted to hear the sweet voice of the leaders of men; in the exultation of my heart I said to the blessed saints, ‘The words of the eminent sages are not spoken in vain. 123. ‘I, too, will act according to the indications of the wise leaders of the world; having myself been born in the midst of the degradation of creatures, I have known agitation in this dreadful world.’ 124. When I had come to that conviction, O son of Sari, I instantly went to Benares, where I skilfully preached the law to the five Solitaries*, that law which is the base of final beatitude. 125. From that moment the wheel of my law has been moving’, and the name of Nirvaza made its appearance in- the world, as well as the name of Arhat, of Dharma, and Sangha. 126. Many years have I preached and pointed to the 1 Properly, the most lofty place; the word pada in the text means place, spot, word, subject, &c. ® AgfAta-Kaundinya and the four others mentioned in the opening chapter. * In chap. VII we shall see that the wheel was put in motion at an inconceivably long period before, by the Tathagata Mahabhigtagianabhibha. TI. SKILFULNESS, 57 stage of Nirvana, the end of wretchedness and mundane existence. Thus I used to speak at all times. 127. And when I saw, Sariputra, the children of the highest of men by many thousands of koéis, numberless, striving after the supreme, the highest enlightenment ; 128. And when such as had heard the law of the Ginas, owing to the many-sidedness of (their) skilfulness, had approached me and stood before my face, all of them with joined hands, and respectful ; 129. Then I conceived the idea that the time had come for me to announce the excellent law and to reveal supreme enlightenment, for which task I had been born in the world. 130. This (event) to-day will be hard to be understood by the ignorant who imagine they see! here a sign, as they are proud and dull. But the Bodhisattvas, they will listen to me. 131. And I felt free from hesitation and highly cheered ; putting aside all timidity, I began speaking in the assembly of the sons of Sugata, and roused them to enlightenment. 132. On beholding such worthy sons of Buddha (I said): Thy doubts also will be removed, and these twelve hundred (disciples) of mine, free from imperfections, will all of them become Buddhas.
2132. On beholding such worthy sons of Buddha (I said): Thy doubts also will be removed, and these twelve hundred (disciples) of mine, free from imperfections, will all of them become Buddhas. 133. Even as the nature of the law of the former? mighty saints and the future Ginas is, so is my law * One would rather expect ‘who imagine not to see, fail to see,’ but the words of the text do not admit of such an interpretation. ? Yathaiva tesham purima#a Téyinam, anfgaténam ka Ginina dharmata, mam4pi esh4 vikalpavargité, tathaiva "ham desayi adya tubhyaz. 58 SADDHARMA-PUNDARIKA. II. free from any doubtfulness, and it is such as I to-day preach it to thee. 134. At certain times, at certain places, somehow do the leaders appear in the world, and after their appearance will they, whose view is boundless, at one time or another preach! a similar law. 135. It is most difficult to meet with this superior law, even in myriads of ko¢is of AZons; very rare are the beings who will adhere to the superior law which they have heard from me. 136. Just as the blossom of the glomerous figtree is rare, albeit sometimes, at some places, and somehow it is met with, as something pleasant to see for everybody, as a wonder to the world including the gods; 137. (So wonderful) and far more wonderful is the law I proclaim. Any one who, on hearing a good exposition of it, shall cheerfully accept it and recite but one word of it, will have done honour to all Buddhas. 138. Give up all doubt and uncertainty in this respect; I declare that I am the king of the law (Dharmaraga); I am urging others to enlightenment, but I am here without disciples. 139. Let this mystery be for thee, S4riputra, for all disciples of mine, and for the eminent Bodhisattvas, who are to keep this mystery. 140. For the creatures, when at the period of the five depravities’, are vile and bad; they are blinded 1 DesayuA, plural; Burnouf seems to have read the singular. * The five kash4yas are summarily indicated in Dhammapada 115 by ‘ragAdi.’ As the list of klesas, Lalita-vistara, p. 348 seq., commences with r4ga, there can be no doubt that Burnouf was right in supposing the five kashAyas to be synonymous with the corresponding number of klesas. The items of the list are variously given. II. SKILFULNESS. 59 by sensual desires, the fools, and never turn their minds to enlightenment. 141. (Some) beings, having heard this one and sole vehicle! manifested by the Gina, will in days to come swerve from it, reject the Stra, and go down to hell. 142. But those beings who shall be modest and pure, striving after the supreme and the highest enlightenment, to them shall I unhesitatingly set forth the endless forms of this one and sole vehicle. 143. Such is the mastership of the leaders; that is, their skilfulness. They have spoken in many mysteries?; hence it is difficult to understand (them).
3143. Such is the mastership of the leaders; that is, their skilfulness. They have spoken in many mysteries?; hence it is difficult to understand (them). 144. Therefore try to understand the mystery® of the Buddhas, the holy masters of the world; forsake all doubt and uncertainty: you shall become Buddhas; rejoice ! x 1 Or, rather, learnt this way. * The word in the text is sandhavakanaiA, evidently synonymous with sandhabh4ashya. * Sandh4, by Burnouf rendered ‘langage énigmatique.’ On comparing the different meanings of sandh4 and sandh4ya, both in Sanskrit and in Pali, 1am led to suppose that sandh4- (and sandhaya-) bhashita (bhdshya) was a term used in the sense of ‘speaking (speech) in council, a counsel,’ scarcely differing from mantra. In both words secrecy is implied, though not expressed. If we take the term as synonymous with mantra, the connection between updyakausalya, diplomacy, skilfulness, and sandhabh4shita is clear. Cf. the Gothic word rfina, both Sovdy and pvornpov; garfini, ovpBovdkwv. The theistical sect have taken it in the sense of ‘God’s counsel,’ but I cannot produce a warrant for this guess. By Hiouen Thsang, the term sandh4ya is translated by ‘in a hidden sense,’ as we know from Professor Max Milller’s note, in his edition of the Vagrakkfediké, p. 23. 60 SADDHARMA-PUNDARIKA. Ti. CHAPTER III. A PARABLE. Then the venerable S4riputra, pleased, glad, charmed, cheerful, thrilling with delight and joy, stretched his joined hands towards the Lord, and, looking up to the Lord with a steady gaze, addressed him in this strain: I am astonished, amazed, O Lord! I am in ecstasy to hear such a call from the Lord. For when, before I had heard of this law from the Lord, I saw other Bodhisattvas, and heard that the Bodhisattvas would in future get the name of Buddhas, I felt extremely sorry, extremely vexed to be deprived from so grand a sight as the Tathagata-knowledge. And whenever, O Lord, for my daily recreation I was visiting the caves of rocks or mountains, wood thickets, lovely gardens, rivers, and roots of trees, I always was occupied with the same and ever-recurring thought : ‘ Whereas the entrance into the fixed points! of the law is nominally? equal, we have been dismissed by the Lord with the inferior vehicle.’ Instantly, however, O Lord, I felt that it 1 Or, elements. * Tulye nima dharmadh&tupravese vayam—niry atitar. The terms are ambiguous, and open to various interpretations. The Tibetan version has, according to Burnouf, ‘in an equal introduction to the domain of the law,’ from which at least thus much results, that the text had tulye, not tulya, as Burnouf reads. Tulye pravese I take to be a so-called absolute locative case. As to the plural ‘ we,’ it refers to Sariputra. TI. A PARABLE. 61
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.
1511; 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. 120. ‘We also, being Buddhas, will make clear the highest word!, divided into three parts; for men (occasionally) have low inclinations, and might perchance from ignorance not believe (us, when we say), Ye shall become Buddhas. 121. ‘Hence we will rouse many Bodhisattvas by the display of skilfulness and the encouraging of the wish of obtaining fruits.’ 122, And I was delighted to hear the sweet voice of the leaders of men; in the exultation of my heart I said to the blessed saints, ‘The words of the eminent sages are not spoken in vain. 123. ‘I, too, will act according to the indications of the wise leaders of the world; having myself been born in the midst of the degradation of creatures, I have known agitation in this dreadful world.’ 124. When I had come to that conviction, O son of Sari, I instantly went to Benares, where I skilfully preached the law to the five Solitaries*, that law which is the base of final beatitude. 125. From that moment the wheel of my law has been moving’, and the name of Nirvaza made its appearance in- the world, as well as the name of Arhat, of Dharma, and Sangha. 126. Many years have I preached and pointed to the 1 Properly, the most lofty place; the word pada in the text means place, spot, word, subject, &c. ® AgfAta-Kaundinya and the four others mentioned in the opening chapter. * In chap. VII we shall see that the wheel was put in motion at an inconceivably long period before, by the Tathagata Mahabhigtagianabhibha. TI. SKILFULNESS, 57 stage of Nirvana, the end of wretchedness and mundane existence. Thus I used to speak at all times. 127. And when I saw, Sariputra, the children of the highest of men by many thousands of koéis, numberless, striving after the supreme, the highest enlightenment ; 128. And when such as had heard the law of the Ginas, owing to the many-sidedness of (their) skilfulness, had approached me and stood before my face, all of them with joined hands, and respectful ; 129. Then I conceived the idea that the time had come for me to announce the excellent law and to reveal supreme enlightenment, for which task I had been born in the world. 130. This (event) to-day will be hard to be understood by the ignorant who imagine they see! here a sign, as they are proud and dull. But the Bodhisattvas, they will listen to me. 131. And I felt free from hesitation and highly cheered ; putting aside all timidity, I began speaking in the assembly of the sons of Sugata, and roused them to enlightenment. 132. On beholding such worthy sons of Buddha (I said): Thy doubts also will be removed, and these twelve hundred (disciples) of mine, free from imperfections, will all of them become Buddhas.
2132. On beholding such worthy sons of Buddha (I said): Thy doubts also will be removed, and these twelve hundred (disciples) of mine, free from imperfections, will all of them become Buddhas. 133. Even as the nature of the law of the former? mighty saints and the future Ginas is, so is my law * One would rather expect ‘who imagine not to see, fail to see,’ but the words of the text do not admit of such an interpretation. ? Yathaiva tesham purima#a Téyinam, anfgaténam ka Ginina dharmata, mam4pi esh4 vikalpavargité, tathaiva "ham desayi adya tubhyaz. 58 SADDHARMA-PUNDARIKA. II. free from any doubtfulness, and it is such as I to-day preach it to thee. 134. At certain times, at certain places, somehow do the leaders appear in the world, and after their appearance will they, whose view is boundless, at one time or another preach! a similar law. 135. It is most difficult to meet with this superior law, even in myriads of ko¢is of AZons; very rare are the beings who will adhere to the superior law which they have heard from me. 136. Just as the blossom of the glomerous figtree is rare, albeit sometimes, at some places, and somehow it is met with, as something pleasant to see for everybody, as a wonder to the world including the gods; 137. (So wonderful) and far more wonderful is the law I proclaim. Any one who, on hearing a good exposition of it, shall cheerfully accept it and recite but one word of it, will have done honour to all Buddhas. 138. Give up all doubt and uncertainty in this respect; I declare that I am the king of the law (Dharmaraga); I am urging others to enlightenment, but I am here without disciples. 139. Let this mystery be for thee, S4riputra, for all disciples of mine, and for the eminent Bodhisattvas, who are to keep this mystery. 140. For the creatures, when at the period of the five depravities’, are vile and bad; they are blinded 1 DesayuA, plural; Burnouf seems to have read the singular. * The five kash4yas are summarily indicated in Dhammapada 115 by ‘ragAdi.’ As the list of klesas, Lalita-vistara, p. 348 seq., commences with r4ga, there can be no doubt that Burnouf was right in supposing the five kashAyas to be synonymous with the corresponding number of klesas. The items of the list are variously given. II. SKILFULNESS. 59 by sensual desires, the fools, and never turn their minds to enlightenment. 141. (Some) beings, having heard this one and sole vehicle! manifested by the Gina, will in days to come swerve from it, reject the Stra, and go down to hell. 142. But those beings who shall be modest and pure, striving after the supreme and the highest enlightenment, to them shall I unhesitatingly set forth the endless forms of this one and sole vehicle. 143. Such is the mastership of the leaders; that is, their skilfulness. They have spoken in many mysteries?; hence it is difficult to understand (them).
3143. Such is the mastership of the leaders; that is, their skilfulness. They have spoken in many mysteries?; hence it is difficult to understand (them). 144. Therefore try to understand the mystery® of the Buddhas, the holy masters of the world; forsake all doubt and uncertainty: you shall become Buddhas; rejoice ! x 1 Or, rather, learnt this way. * The word in the text is sandhavakanaiA, evidently synonymous with sandhabh4ashya. * Sandh4, by Burnouf rendered ‘langage énigmatique.’ On comparing the different meanings of sandh4 and sandh4ya, both in Sanskrit and in Pali, 1am led to suppose that sandh4- (and sandhaya-) bhashita (bhdshya) was a term used in the sense of ‘speaking (speech) in council, a counsel,’ scarcely differing from mantra. In both words secrecy is implied, though not expressed. If we take the term as synonymous with mantra, the connection between updyakausalya, diplomacy, skilfulness, and sandhabh4shita is clear. Cf. the Gothic word rfina, both Sovdy and pvornpov; garfini, ovpBovdkwv. The theistical sect have taken it in the sense of ‘God’s counsel,’ but I cannot produce a warrant for this guess. By Hiouen Thsang, the term sandh4ya is translated by ‘in a hidden sense,’ as we know from Professor Max Milller’s note, in his edition of the Vagrakkfediké, p. 23. 60 SADDHARMA-PUNDARIKA. Ti. CHAPTER III. A PARABLE. Then the venerable S4riputra, pleased, glad, charmed, cheerful, thrilling with delight and joy, stretched his joined hands towards the Lord, and, looking up to the Lord with a steady gaze, addressed him in this strain: I am astonished, amazed, O Lord! I am in ecstasy to hear such a call from the Lord. For when, before I had heard of this law from the Lord, I saw other Bodhisattvas, and heard that the Bodhisattvas would in future get the name of Buddhas, I felt extremely sorry, extremely vexed to be deprived from so grand a sight as the Tathagata-knowledge. And whenever, O Lord, for my daily recreation I was visiting the caves of rocks or mountains, wood thickets, lovely gardens, rivers, and roots of trees, I always was occupied with the same and ever-recurring thought : ‘ Whereas the entrance into the fixed points! of the law is nominally? equal, we have been dismissed by the Lord with the inferior vehicle.’ Instantly, however, O Lord, I felt that it 1 Or, elements. * Tulye nima dharmadh&tupravese vayam—niry atitar. The terms are ambiguous, and open to various interpretations. The Tibetan version has, according to Burnouf, ‘in an equal introduction to the domain of the law,’ from which at least thus much results, that the text had tulye, not tulya, as Burnouf reads. Tulye pravese I take to be a so-called absolute locative case. As to the plural ‘ we,’ it refers to Sariputra. TI. A PARABLE. 61
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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