Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Ye will feel the great delight of the faculties*, powers‘, constituents of Bodhi, meditations, the (eight) degrees of emancipation, self-concentration, and the results of self-con- centration, and ye will become greatly happy and cheerful. * The same idea and the same moral form the warp and woof of the sermon on the hill of Gay4sirsha, the Aditta-pariy4ya, Mahévagga I, 21. This sermon was the second in course of time, if we leave out of account the repetitions of the first, preached near Benares. The parable also is propounded at the time when the Master moves the wheel of the law for the second time; see above, st. 34. Hence we may conclude that the sermon and parable are variations of one and the same monkish moralization on the base of a more primitive cosmological legend. * Akrzpazam, properly, not miserably. 5 Indriya; here apparently the five moral faculties of faith, energy, recollection, contemplation, and wisdom or prescience; cf. Spence Hardy, Manual, p. 498 ; Lalita-vistara, p. 37. * Bala, the same as the indriya, with this difference, it would seem, that the balas are the faculties in action or more developed ; cf. Spence Hardy, 1. c., and Lalita-vistara, 1. c. 80 SADDHARMA-PUNDARIKA. III. Now, S4riputra, the beings who have become wise have faith in the Tath4gata, the father of the world, and consequently apply themselves to his commandments. Amongst them there are some who, wishing to follow the dictate of an authoritative voice, apply themselves to the commandment of the Tathagata to acquire the knowledge of the four great truths, for the sake of their own complete Nirvaza. These one may say to be those who, coveting the vehicle of the disciples, fly from the triple world, just as some of the boys will fly from that burning house, prompted by a desire of getting a cart yoked with deer. Other beings desirous of the science without a master, of self-restraint and tranquillity, apply themselves to the commandment of the Tathagata to learn to understand causes and effects, for the sake of their own complete Nirvaza. These one may say to be those who, coveting the vehicle of the Pratyekabuddhas, fly from the triple world, just as some of the boys fly from the burning house, prompted by the desire of getting a cart yoked with goats. Others again desirous of the knowledge of the all-knowing, the knowledge of Buddha, the knowledge of the self-born one, the science without a master, apply themselves to the commandment of the Tathagata to learn to understand the knowledge, powers, and freedom from hesitation of the Tathagata, for the sake of the common weal and happiness, out of compassion to the world, for the benefit, weal, and happiness of the world at large, both gods and men, for the sake of the complete NirvAza of all beings. These one may say to be those who, coveting the great vehicle, fly from the triple world. Therefore they are called Bodhisattvas Mahasattvas. They IIl. A PARABLE. 81
2These one may say to be those who, coveting the great vehicle, fly from the triple world. Therefore they are called Bodhisattvas Mahasattvas. They IIl. A PARABLE. 81 may be likened to those among the boys who have fled from the burning house prompted by the desire of getting a cart yoked with bullocks. In the same manner, Sariputra, as that man, on seeing his children escaped from the burning house and knowing them safely and happily rescued and out of danger, in the consciousness of his great wealth, gives the boys one single grand cart; so, too, Sariputra, the Tathagata, the Arhat, &c., on seeing many ko/¢is of beings recovered! from the triple world, released from sorrow, fear, terror, and calamity, having escaped owing to the command of the Tath4gata, delivered from all fears, calamities, and difficulties, and having reached the bliss of Nirvaza, so, too, Sariputra, the Tath4gata, the Arhat, &c., considering that he possesses great wealth of knowledge, power, and absence of hesitation, and that all beings are his children, leads them by no other vehicle but the Buddha-vehicle to full development*. But he does not teach a particular Nirvamza for each being; he causes all beings to reach complete Nirvaza by means of the complete Nirvaza of the Tathagata. And those beings, Sariputra, who are delivered from the triple world, to them the Tathagata gives.as toys to amuse themselves with, the lofty pleasures of the Aryas, the pleasures 1 Paripfirzan; in one MS. there is a second-hand reading, parimukt&n. I suppose that paripfirsa is the original reading, but that we have to take it in the sense of ‘ recovered, healed.’ * Time, Siva or Vishnu ekap4d, the One-footed, who at the same time is trip4d, three-footed, leads all living beings to final rest. The Buddha-vehicle is the ratha ekakakra, the one-wheeled carriage, each wheel being trinabhi, three-naved, as in Rig-veda I, 164, 2. (21) G 82 SADDHARMA-PUNDARIKA. TI. of meditation, emancipation, self-concentration, and its results; (toys) all of the same kind. Even as that man, Sariputra, cannot be said to have told a falsehood for having held out to those boys the prospect of three vehicles and given to all of them but one great vehicle, a magnificent vehicle made of seven precious substances, decorated with all sorts of ornaments, a vehicle of one kind, the most egregious of all, so, too, Sariputra, the Tath4gata, the Arhat, &c., tells no falsehood when by an able device he first holds forth three vehicles and afterwards leads all to complete Nirvava by the one great vehicle. For the Tath4gata, S4riputra, who is rich in treasures and storehouses of abundant knowledge, powers, and absence of hesitation, is able to teach all beings the law which is connected with the knowledge of the all-knowing. In this way, Sariputra, one has to understand how the Tathagata by an able device and direction shows but one vehicle, the great vehicle.
3In this way, Sariputra, one has to understand how the Tathagata by an able device and direction shows but one vehicle, the great vehicle. And on that occasion the Lord uttered the following stanzas : . 39. A man has! an old house, large, but very infirm; its terraces are decaying and the columns rotten at their bases. 40. The windows and balconies are partly ruined, the wall as well as its coverings and plaster decaying; the coping shows rents from age ; the thatch is everywhere pierced with holes. 41. It is inhabited by no less than five hundred beings ; containing many cells and closets filled with excrements and disgusting. 1 The original has ‘as if a man had,’ &c. I have changed the construction to render it less wearisome. III. A PARABLE. 83 42. Its roof-rafters are wholly ruined; the walls and partitions crumbling away; kofis of vultures nestle in it, as well as doves, owls, and other birds. 43. There are in every corner dreadful snakes, most venomous and horrible; scorpions and mice of all sorts; it is the abode of very wicked creatures of every description. 44. Further, one may meet in it here and there beings not belonging to the human race. It is defiled with excrement and urine, and teeming with worms, insects, and fire-flies; it resounds from the howling of dogs and jackals. 45. In it are horrible hyenas that are wont to devour human carcasses; many dogs and jackals greedily seeking the matter of corpses. 46. Those animals weak from perpetual hunger go about in several places to feed upon their prey, and quarrelling fill the spot with their cries. Such is that most horrible house. 47. There are also very malign goblins, who violate human corpses; in several spots there are centipedes, huge snakes, and vipers. 48. Those animals creep into all corners, where they make nests to deposit their brood, which is often devoured by the goblins. 49. And when those cruel-minded goblins are satiated with feeding upon the flesh of other creatures, so that their bodies are big, then they commence sharply fighting on the spot. 56. In the wasted retreats are dreadful, malign urchins, some of them measuring one span, others one cubit or two cubits, all nimble in their movements. 51. They are in the habit of seizing dogs by the G 2 84 SADDHARMA-PUNDARIKA. Til. feet, throwing them upside down upon the floor, pinching their necks and using them ill. 52. There also live yelling ghosts naked, black, wan, tall, and high, who, hungry and in quest of food, are here and there emitting cries of distress. 53. Some have a mouth like a needle, others have a face like a cow’s; they are of the size of men or dogs, go with entangled hair, and utter plaintive cries from want of food. 54. Those goblins, ghosts, imps, like vultures, are always looking out through the windows and loopholes, in all directions in search of food.
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.
1Ye will feel the great delight of the faculties*, powers‘, constituents of Bodhi, meditations, the (eight) degrees of emancipation, self-concentration, and the results of self-con- centration, and ye will become greatly happy and cheerful. * The same idea and the same moral form the warp and woof of the sermon on the hill of Gay4sirsha, the Aditta-pariy4ya, Mahévagga I, 21. This sermon was the second in course of time, if we leave out of account the repetitions of the first, preached near Benares. The parable also is propounded at the time when the Master moves the wheel of the law for the second time; see above, st. 34. Hence we may conclude that the sermon and parable are variations of one and the same monkish moralization on the base of a more primitive cosmological legend. * Akrzpazam, properly, not miserably. 5 Indriya; here apparently the five moral faculties of faith, energy, recollection, contemplation, and wisdom or prescience; cf. Spence Hardy, Manual, p. 498 ; Lalita-vistara, p. 37. * Bala, the same as the indriya, with this difference, it would seem, that the balas are the faculties in action or more developed ; cf. Spence Hardy, 1. c., and Lalita-vistara, 1. c. 80 SADDHARMA-PUNDARIKA. III. Now, S4riputra, the beings who have become wise have faith in the Tath4gata, the father of the world, and consequently apply themselves to his commandments. Amongst them there are some who, wishing to follow the dictate of an authoritative voice, apply themselves to the commandment of the Tathagata to acquire the knowledge of the four great truths, for the sake of their own complete Nirvaza. These one may say to be those who, coveting the vehicle of the disciples, fly from the triple world, just as some of the boys will fly from that burning house, prompted by a desire of getting a cart yoked with deer. Other beings desirous of the science without a master, of self-restraint and tranquillity, apply themselves to the commandment of the Tathagata to learn to understand causes and effects, for the sake of their own complete Nirvaza. These one may say to be those who, coveting the vehicle of the Pratyekabuddhas, fly from the triple world, just as some of the boys fly from the burning house, prompted by the desire of getting a cart yoked with goats. Others again desirous of the knowledge of the all-knowing, the knowledge of Buddha, the knowledge of the self-born one, the science without a master, apply themselves to the commandment of the Tathagata to learn to understand the knowledge, powers, and freedom from hesitation of the Tathagata, for the sake of the common weal and happiness, out of compassion to the world, for the benefit, weal, and happiness of the world at large, both gods and men, for the sake of the complete NirvAza of all beings. These one may say to be those who, coveting the great vehicle, fly from the triple world. Therefore they are called Bodhisattvas Mahasattvas. They IIl. A PARABLE. 81
2These one may say to be those who, coveting the great vehicle, fly from the triple world. Therefore they are called Bodhisattvas Mahasattvas. They IIl. A PARABLE. 81 may be likened to those among the boys who have fled from the burning house prompted by the desire of getting a cart yoked with bullocks. In the same manner, Sariputra, as that man, on seeing his children escaped from the burning house and knowing them safely and happily rescued and out of danger, in the consciousness of his great wealth, gives the boys one single grand cart; so, too, Sariputra, the Tathagata, the Arhat, &c., on seeing many ko/¢is of beings recovered! from the triple world, released from sorrow, fear, terror, and calamity, having escaped owing to the command of the Tath4gata, delivered from all fears, calamities, and difficulties, and having reached the bliss of Nirvaza, so, too, Sariputra, the Tath4gata, the Arhat, &c., considering that he possesses great wealth of knowledge, power, and absence of hesitation, and that all beings are his children, leads them by no other vehicle but the Buddha-vehicle to full development*. But he does not teach a particular Nirvamza for each being; he causes all beings to reach complete Nirvaza by means of the complete Nirvaza of the Tathagata. And those beings, Sariputra, who are delivered from the triple world, to them the Tathagata gives.as toys to amuse themselves with, the lofty pleasures of the Aryas, the pleasures 1 Paripfirzan; in one MS. there is a second-hand reading, parimukt&n. I suppose that paripfirsa is the original reading, but that we have to take it in the sense of ‘ recovered, healed.’ * Time, Siva or Vishnu ekap4d, the One-footed, who at the same time is trip4d, three-footed, leads all living beings to final rest. The Buddha-vehicle is the ratha ekakakra, the one-wheeled carriage, each wheel being trinabhi, three-naved, as in Rig-veda I, 164, 2. (21) G 82 SADDHARMA-PUNDARIKA. TI. of meditation, emancipation, self-concentration, and its results; (toys) all of the same kind. Even as that man, Sariputra, cannot be said to have told a falsehood for having held out to those boys the prospect of three vehicles and given to all of them but one great vehicle, a magnificent vehicle made of seven precious substances, decorated with all sorts of ornaments, a vehicle of one kind, the most egregious of all, so, too, Sariputra, the Tath4gata, the Arhat, &c., tells no falsehood when by an able device he first holds forth three vehicles and afterwards leads all to complete Nirvava by the one great vehicle. For the Tath4gata, S4riputra, who is rich in treasures and storehouses of abundant knowledge, powers, and absence of hesitation, is able to teach all beings the law which is connected with the knowledge of the all-knowing. In this way, Sariputra, one has to understand how the Tathagata by an able device and direction shows but one vehicle, the great vehicle.
3In this way, Sariputra, one has to understand how the Tathagata by an able device and direction shows but one vehicle, the great vehicle. And on that occasion the Lord uttered the following stanzas : . 39. A man has! an old house, large, but very infirm; its terraces are decaying and the columns rotten at their bases. 40. The windows and balconies are partly ruined, the wall as well as its coverings and plaster decaying; the coping shows rents from age ; the thatch is everywhere pierced with holes. 41. It is inhabited by no less than five hundred beings ; containing many cells and closets filled with excrements and disgusting. 1 The original has ‘as if a man had,’ &c. I have changed the construction to render it less wearisome. III. A PARABLE. 83 42. Its roof-rafters are wholly ruined; the walls and partitions crumbling away; kofis of vultures nestle in it, as well as doves, owls, and other birds. 43. There are in every corner dreadful snakes, most venomous and horrible; scorpions and mice of all sorts; it is the abode of very wicked creatures of every description. 44. Further, one may meet in it here and there beings not belonging to the human race. It is defiled with excrement and urine, and teeming with worms, insects, and fire-flies; it resounds from the howling of dogs and jackals. 45. In it are horrible hyenas that are wont to devour human carcasses; many dogs and jackals greedily seeking the matter of corpses. 46. Those animals weak from perpetual hunger go about in several places to feed upon their prey, and quarrelling fill the spot with their cries. Such is that most horrible house. 47. There are also very malign goblins, who violate human corpses; in several spots there are centipedes, huge snakes, and vipers. 48. Those animals creep into all corners, where they make nests to deposit their brood, which is often devoured by the goblins. 49. And when those cruel-minded goblins are satiated with feeding upon the flesh of other creatures, so that their bodies are big, then they commence sharply fighting on the spot. 56. In the wasted retreats are dreadful, malign urchins, some of them measuring one span, others one cubit or two cubits, all nimble in their movements. 51. They are in the habit of seizing dogs by the G 2 84 SADDHARMA-PUNDARIKA. Til. feet, throwing them upside down upon the floor, pinching their necks and using them ill. 52. There also live yelling ghosts naked, black, wan, tall, and high, who, hungry and in quest of food, are here and there emitting cries of distress. 53. Some have a mouth like a needle, others have a face like a cow’s; they are of the size of men or dogs, go with entangled hair, and utter plaintive cries from want of food. 54. Those goblins, ghosts, imps, like vultures, are always looking out through the windows and loopholes, in all directions in search of food.
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.
No commentary for this page.