Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
195. This is the lofty vehicle of jewels which sundry Bodhisattvas and the disciples listening to the Sugata employ to go and sport on the terrace of enlightenment. 96. Know then, Tishya’, that there is no second 1 As the mean duration of a man’s life extends over thousands of kofs of kalpas or Mons, it is evident that the Aton here meant is in reality an extremely small particle of time, an atom. The meaning attached to it was perhaps that of asu or pr&za, a respiration. It seems to me, however, more probable that kalpa, as synonymous with rfipa, simply denotes a unit, e.g. of atoms of time. * I.e. S4riputra, otherwise named Upatishya, i.e. secondary Tishya. The canonical etymology of the name of Upatishya is to be found in Burnouf’s Introduction, p. 48, and Schiefner’s Lebensbeschreibung, p. 255. 90 SADDHARMA-PUNDARIKA, III. vehicle in this world anywhere to be found, in whatever direction thou shalt search, apart from the device (shown) by the most high among men. 97. Ye are my children, Iam your father, who has removed you from pain, from the triple world, from fear and danger, when you had been burning for many kofis of AZons. 98. And I am teaching blessed rest (Nirvaza), in so far as, though you have not yet reached (final) rest, you are delivered from the trouble of the mundane whirl, provided you seek the vehicle of the Buddhas. 99. Any Bodhisattvas here present obey my Buddha-rules. Such is the skilfulness of the Gina that he disciplines many Bodhisattvas. 100. When the creatures in this world delight in low and contemptible pleasures, then the Chief of the world, who always speaks the truth, indicates pain as the (first) great truth. r1o1. And to those who are ignorant and too simple-minded to discover the root of that pain I lay open the way: ‘ Awaking of full consciousness, strong desire is the origin of pain! 102. Always try, unattached’, to suppress desire. This is my third truth, that of suppression. It is an infallible means of deliverance; for by practising this method one shall become emancipated’. 103. And from what are they emancipated, Sari- 1 Samudagamad, trishna dukkhasya sambhavaks. Tam not certain of the translation of samud4gama, which recurs below in Chap. V, in the apparent sense of full knowledge, agreeing with what the dictionaries give. 9 Anisr7tah. * Na go mAfrgam hi bh4vitva vimuktu bhoti (var. lect. bhotu). The words na do spoil metre and sense, and must be expunged. Il. A PARABLE. 9g! putra? They are emancipated from chimeras}. Yet they are not wholly freed; the Chief declares that they have not yet reached (final and complete) rest in this world. 104. Why is it that I do not pronounce one to be delivered before one’s having reached the highest, supreme enlightenment ? (Because) such is my will ; I am the ruler of the law’, who is born in this world to lead to beatitude.
2104. Why is it that I do not pronounce one to be delivered before one’s having reached the highest, supreme enlightenment ? (Because) such is my will ; I am the ruler of the law’, who is born in this world to lead to beatitude. 105. This, Sariputra, is the closing word of my law which now at the last time I pronounce? for the weal of the world including the gods. Preach it in all quarters. 106. And if some one speaks to you these words, ‘I joyfully accept,’ and with signs of utmost reverence receives this Stra, thou mayst consider that man to be unable to slide back‘. 107. To believe in this Sdtra one must have seen former Tathagatas, paid honour to them, and heard a law similar to this. 108. To believe in my supreme word one must have seen me; thou and the assembly of monks have seen all these Bodhisattvas. 109. This Sdtra is apt to puzzle the ignorant, 1 Kutaska te, Sariput&, vimukt4? Asantagr&h4tu (abl.) vimukta bhonti; na[4a] tava te sarvatu mukta bhonti. ? Dharmar4ga, a well-known epithet of Yama the god of death; he is the real tamer of men, the master of gods and men, &c. * Mama dharmamudré (properly, seal, closure of my law) ya paskak4le (var. lect. paskimi kale) maya adya (var. lect. mam Aadya) bh4shita. * Or, to swerve from his course, his purpose. ® Properly, young children, because one must have seen former Tathagatas, i.e. lived some revolving suns before having an idea of death. 92 SADDHARMA-PUNDARIKA. Ill. and I do not pronounce it before having penetrated to superior knowledge. Indeed, it is not within the range of the disciples, nor do the Pratyekabuddhas come to it. 110. But thou, S4riputra, hast good will, not to speak of my other disciples here. They will walk in my faith, though each cannot have his jndividual knowledge. 111. But do not speak of this matter to haughty persons, nor to conceited ones, nor to Yogins who are not self-restrained ; for the fools, always revelling in sensual pleasures, might in their blindness scorn the law manifested. 112. Now hear the dire results when one scorns my skilfulness and the Buddha-rules for ever fixed in the world; when one, with sullen brow, scorns the vehicle. 113. Hear the destiny of those who have scorned such a Satra like this, whether during my lifetime or after my Nirvaza, or who have wronged the monks. 114. After having disappeared from amongst men, they shall dwell in the lowest hell (Aviéi) during a whole kalpa, and thereafter they shall fall lower and lower, the fools, passing through repeated births for many intermediate kalpas. 115. And when they have vanished from amongst © the inhabitants of hell, they shall further descend to the condition of brutes, be even as dogs and jackals, and become a sport to others. 116. Under such circumstances they shall grow blackish of colour, spotted, covered with sores, itchy; moreover, they shall be hairless and feeble, (all) those who have an aversion to my supreme enlightenment. TIT. A PARABLE. 93
3116. Under such circumstances they shall grow blackish of colour, spotted, covered with sores, itchy; moreover, they shall be hairless and feeble, (all) those who have an aversion to my supreme enlightenment. TIT. A PARABLE. 93 117. They are ever despised amongst animals; hit by clods or weapons they yell; everywhere they are threatened with sticks, and their bodies are emaciated from hunger and thirst. 118. Sometimes they become camels or asses, carrying loads, and are beaten with whips? and sticks ; they are constantly occupied with thoughts of eating, the fools who have scorned the Buddharule. : 119. At other times they become ugly jackals, half blind and crippled?; the helpless creatures are vexed by the village boys, who throw clods and weapons at them. 120. Again shooting off from that place, those fools become animals with bodies of five hundred yoganas, whirling round, dull and lazy. 121. They have no feet, and creep on the belly’; to- be devoured by many kof/is of animals is the dreadful punishment they have to suffer for having scorned a Sftra like this. 122. And whenever they assume a human shape, they are born crippled, maimed‘, crooked, one-eyed, blind, dull, and low, they having no faith in my Satra. 1 Kasha, var. lect. sata, with a marginal correction sada (for sad4). Burnouf’s ‘cent b&tons’ is evidently based upon the reading sata. * Kénakakundak&s ha, var. lect. valaka’, with marginal correction ka4naka®. The translation is doubtful; cf. st. 116 below. KundakalI connect with kus/=vikalikaraze and the Greek xudAds. * Krodasamkrin, var. lect. samg iin, with correction °samkkin, the reading I have followed, taking samkkin to be identical with sakkin, a Prakrit form of Sanskrit sarpin. * KundakAlangaka, for which I read “kalangaka. 94 SADDHARMA-PUNDARIKA. III. 123. Nobody keeps their side!; a putrid smell is continually issuing from their mouths ; an evil spirit has entered the body of those who do not believe in this supreme enlightenment. 124. Needy, obliged to do menial labour, always in another's service, feeble, and subject to many diseases they go about in the world, unprotected. 125. The man whom they happen to serve is unwilling to give them much, and what he gives is soon lost. Such is the fruit of sinfulness. 126. Even the best-prepared medicaments, administered to them by able men, do, under those circumstances, but increase their illness, and the disease has no end. J 127. Some commit thefts, affrays, assaults, or acts of hostility, whereas others commit robberies of goods; (all this) befalls the sinner. 128. Never does he behold the Lord of the world, the King of kings ruling the earth®, for he is doomed to live at a wrong time’, he who scorns my Buddharule. 129. Nor does that foolish person listen to the law; he is deaf and senseless; he never finds rest, because he has scorned this enlightenment.
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.
195. This is the lofty vehicle of jewels which sundry Bodhisattvas and the disciples listening to the Sugata employ to go and sport on the terrace of enlightenment. 96. Know then, Tishya’, that there is no second 1 As the mean duration of a man’s life extends over thousands of kofs of kalpas or Mons, it is evident that the Aton here meant is in reality an extremely small particle of time, an atom. The meaning attached to it was perhaps that of asu or pr&za, a respiration. It seems to me, however, more probable that kalpa, as synonymous with rfipa, simply denotes a unit, e.g. of atoms of time. * I.e. S4riputra, otherwise named Upatishya, i.e. secondary Tishya. The canonical etymology of the name of Upatishya is to be found in Burnouf’s Introduction, p. 48, and Schiefner’s Lebensbeschreibung, p. 255. 90 SADDHARMA-PUNDARIKA, III. vehicle in this world anywhere to be found, in whatever direction thou shalt search, apart from the device (shown) by the most high among men. 97. Ye are my children, Iam your father, who has removed you from pain, from the triple world, from fear and danger, when you had been burning for many kofis of AZons. 98. And I am teaching blessed rest (Nirvaza), in so far as, though you have not yet reached (final) rest, you are delivered from the trouble of the mundane whirl, provided you seek the vehicle of the Buddhas. 99. Any Bodhisattvas here present obey my Buddha-rules. Such is the skilfulness of the Gina that he disciplines many Bodhisattvas. 100. When the creatures in this world delight in low and contemptible pleasures, then the Chief of the world, who always speaks the truth, indicates pain as the (first) great truth. r1o1. And to those who are ignorant and too simple-minded to discover the root of that pain I lay open the way: ‘ Awaking of full consciousness, strong desire is the origin of pain! 102. Always try, unattached’, to suppress desire. This is my third truth, that of suppression. It is an infallible means of deliverance; for by practising this method one shall become emancipated’. 103. And from what are they emancipated, Sari- 1 Samudagamad, trishna dukkhasya sambhavaks. Tam not certain of the translation of samud4gama, which recurs below in Chap. V, in the apparent sense of full knowledge, agreeing with what the dictionaries give. 9 Anisr7tah. * Na go mAfrgam hi bh4vitva vimuktu bhoti (var. lect. bhotu). The words na do spoil metre and sense, and must be expunged. Il. A PARABLE. 9g! putra? They are emancipated from chimeras}. Yet they are not wholly freed; the Chief declares that they have not yet reached (final and complete) rest in this world. 104. Why is it that I do not pronounce one to be delivered before one’s having reached the highest, supreme enlightenment ? (Because) such is my will ; I am the ruler of the law’, who is born in this world to lead to beatitude.
2104. Why is it that I do not pronounce one to be delivered before one’s having reached the highest, supreme enlightenment ? (Because) such is my will ; I am the ruler of the law’, who is born in this world to lead to beatitude. 105. This, Sariputra, is the closing word of my law which now at the last time I pronounce? for the weal of the world including the gods. Preach it in all quarters. 106. And if some one speaks to you these words, ‘I joyfully accept,’ and with signs of utmost reverence receives this Stra, thou mayst consider that man to be unable to slide back‘. 107. To believe in this Sdtra one must have seen former Tathagatas, paid honour to them, and heard a law similar to this. 108. To believe in my supreme word one must have seen me; thou and the assembly of monks have seen all these Bodhisattvas. 109. This Sdtra is apt to puzzle the ignorant, 1 Kutaska te, Sariput&, vimukt4? Asantagr&h4tu (abl.) vimukta bhonti; na[4a] tava te sarvatu mukta bhonti. ? Dharmar4ga, a well-known epithet of Yama the god of death; he is the real tamer of men, the master of gods and men, &c. * Mama dharmamudré (properly, seal, closure of my law) ya paskak4le (var. lect. paskimi kale) maya adya (var. lect. mam Aadya) bh4shita. * Or, to swerve from his course, his purpose. ® Properly, young children, because one must have seen former Tathagatas, i.e. lived some revolving suns before having an idea of death. 92 SADDHARMA-PUNDARIKA. Ill. and I do not pronounce it before having penetrated to superior knowledge. Indeed, it is not within the range of the disciples, nor do the Pratyekabuddhas come to it. 110. But thou, S4riputra, hast good will, not to speak of my other disciples here. They will walk in my faith, though each cannot have his jndividual knowledge. 111. But do not speak of this matter to haughty persons, nor to conceited ones, nor to Yogins who are not self-restrained ; for the fools, always revelling in sensual pleasures, might in their blindness scorn the law manifested. 112. Now hear the dire results when one scorns my skilfulness and the Buddha-rules for ever fixed in the world; when one, with sullen brow, scorns the vehicle. 113. Hear the destiny of those who have scorned such a Satra like this, whether during my lifetime or after my Nirvaza, or who have wronged the monks. 114. After having disappeared from amongst men, they shall dwell in the lowest hell (Aviéi) during a whole kalpa, and thereafter they shall fall lower and lower, the fools, passing through repeated births for many intermediate kalpas. 115. And when they have vanished from amongst © the inhabitants of hell, they shall further descend to the condition of brutes, be even as dogs and jackals, and become a sport to others. 116. Under such circumstances they shall grow blackish of colour, spotted, covered with sores, itchy; moreover, they shall be hairless and feeble, (all) those who have an aversion to my supreme enlightenment. TIT. A PARABLE. 93
3116. Under such circumstances they shall grow blackish of colour, spotted, covered with sores, itchy; moreover, they shall be hairless and feeble, (all) those who have an aversion to my supreme enlightenment. TIT. A PARABLE. 93 117. They are ever despised amongst animals; hit by clods or weapons they yell; everywhere they are threatened with sticks, and their bodies are emaciated from hunger and thirst. 118. Sometimes they become camels or asses, carrying loads, and are beaten with whips? and sticks ; they are constantly occupied with thoughts of eating, the fools who have scorned the Buddharule. : 119. At other times they become ugly jackals, half blind and crippled?; the helpless creatures are vexed by the village boys, who throw clods and weapons at them. 120. Again shooting off from that place, those fools become animals with bodies of five hundred yoganas, whirling round, dull and lazy. 121. They have no feet, and creep on the belly’; to- be devoured by many kof/is of animals is the dreadful punishment they have to suffer for having scorned a Sftra like this. 122. And whenever they assume a human shape, they are born crippled, maimed‘, crooked, one-eyed, blind, dull, and low, they having no faith in my Satra. 1 Kasha, var. lect. sata, with a marginal correction sada (for sad4). Burnouf’s ‘cent b&tons’ is evidently based upon the reading sata. * Kénakakundak&s ha, var. lect. valaka’, with marginal correction ka4naka®. The translation is doubtful; cf. st. 116 below. KundakalI connect with kus/=vikalikaraze and the Greek xudAds. * Krodasamkrin, var. lect. samg iin, with correction °samkkin, the reading I have followed, taking samkkin to be identical with sakkin, a Prakrit form of Sanskrit sarpin. * KundakAlangaka, for which I read “kalangaka. 94 SADDHARMA-PUNDARIKA. III. 123. Nobody keeps their side!; a putrid smell is continually issuing from their mouths ; an evil spirit has entered the body of those who do not believe in this supreme enlightenment. 124. Needy, obliged to do menial labour, always in another's service, feeble, and subject to many diseases they go about in the world, unprotected. 125. The man whom they happen to serve is unwilling to give them much, and what he gives is soon lost. Such is the fruit of sinfulness. 126. Even the best-prepared medicaments, administered to them by able men, do, under those circumstances, but increase their illness, and the disease has no end. J 127. Some commit thefts, affrays, assaults, or acts of hostility, whereas others commit robberies of goods; (all this) befalls the sinner. 128. Never does he behold the Lord of the world, the King of kings ruling the earth®, for he is doomed to live at a wrong time’, he who scorns my Buddharule. 129. Nor does that foolish person listen to the law; he is deaf and senseless; he never finds rest, because he has scorned this enlightenment.
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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