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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Never 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. 130. During many hundred thousand myriads of kotis of ZEons equal to the sand of the Ganges he shall be dull and defective; that is the evil result from scorning this Satra. 1 Apratyanfka, var. lect. apratyanfya. The rendering is doubtful. I take it to be synonymous with apaksha; cf. note, p. 17. ? Mahi, i.e. Sansk. mahfm. * In the darkness of hell, i.e. in common parlance, at nighttime, when nobody can behold the sun. III. A PARABLE. 95 131. Hell is his garden (or monastery), a place of misfortune’ his abode; he is continually living amongst asses, hogs, jackals, and dogs. 132. And when he has assumed a human shape he is to be blind, deaf, and stupid, the servant of another, and always poor. 133. Diseases, myriads of kofis of wounds on the body, scab, itch, scurf, leprosy, blotch, a foul smell are, in that condition, his covering and apparel. 134. His sight is dim to distinguish the real. His anger appears mighty in him, and his passion is most violent; he always delights in animal wombs. 135. Were I to go on, Sariputra, for a whole “Eon, enumerating the evils of him who shall scorn my Satra, I should not come to an end. 136. And since I am fully aware of it, I command thee, S4riputra, that thou shalt not expound a Sftra like this before foolish people. 137. But those who are sensible, instructed, thoughtful, clever, and learned, who strive after the highest supreme enlightenment, to them expound its real meaning. 138. Those who have seen many kofis of Buddhas, planted immeasurably many roots of goodness, and undertaken a strong vow, to them expound its real meaning. 139. Those who, full of energy and ever kindhearted, have a long time been developing the feeling of kindness, have given up body and life, in their presence thou mayst preach this Sftra. * Ap4ya, properly ‘going away, disappearance,’ the reverse of up4ya, ‘approaching.’ 96 SADDHARMA-PUNDARIKA. III. VY 140. Those who show mutual love and respect, keep no intercourse with ignorant people, and are content to live in mountain caverns, to them expqund this hallowed Satra. 141. If thou see sons of Buddha who attach themselves to virtuous friends and avoid bad friends, then reveal to them this Satra. 142. Those sons of Buddha who have not broken the moral vows, are pure like gems and jewels, and devoted to the study of the great Sdtras, before those thou mayst propound this Satra. 143. Those who are not irascible, ever sincere, full of compassion for all living beings, and respectful towards the Sugata, before those thou mayst propound this Satra.
2143. Those who are not irascible, ever sincere, full of compassion for all living beings, and respectful towards the Sugata, before those thou mayst propound this Satra. 144. To one who in the congregation, without any hesitation and distraction of mind, speaks to expound the law, with many myriads of ko/is of illustrations, thou mayst manifest this Sdtra. 145. And he who, desirous of acquiring all-knowingness, respectfully lifts his joined hands to his head, or who seeks in all directions to find some - monk of sacred eloquence ; 146. And he who keeps (in memory) the great Satras, while he never shows any liking for other books, nor even knows a single stanza from another work; to all of them thou mayst expound this sublime Satra. 147. He who seeks such an excellent Sfitra as this, and after obtaining it devoutly worships it, is like the man who wears a relic of the Tathagata he has eagerly sought for. 148. Never mind other Sdtras nor other books in which a profane philosophy is taught; such books III. A PARABLE. 97 are fit for the foolish; avoid them and preach this Satra, 149. During a full Eon, S4riputra, I could speak of thousands of kofis of (connected) points, (but this suffices); thou mayst reveal this Sftra to all who are striving after the highest supreme enlightenment. [x] H 98 SADDHARMA-PUNDARIKA. Tv. CHAPTER’ IV. DISPOSITION, As the venerable Subhtti, the venerable Mahé- K4atyd4yana, the venerable Mah4-Ka4syapa, and the venerable Maha-Maudgaly4yana heard this law unheard of before, and as from the mouth of the Lord they heard the future destiny of Sariputra to superior perfect enlightenment, they were struck with wonder, amazement, and rapture. They instantly rose from their seats and went up to the place where the Lord was sitting; after throwing their cloak over one shoulder, fixing the right knee on the ground and lifting up their joined hands before the Lord, looking up to him, their bodies bent, bent down and inclined, they addressed the Lord in this strain: Lord, we are old, aged, advanced in years; honoured as seniors in this assemblage of monks. Worn out by old age we fancy that we have attained Nirvaza; we make no efforts, O Lord, for supreme perfect enlightenment; our force and exertion are inadequate to it. Though the Lord preaches the law and has long continued sitting, and though we have attended to that preaching of the law, yet, O Lord, as we have so long been sitting and so long attended the Lord’s service, our greater | and minor members, as well as the joints and articulations, begin to ache. Hence, O Lord, we are unable, in spite of the Lord’s preaching, to IV. DISPOSITION.
3Hence, O Lord, we are unable, in spite of the Lord’s preaching, to IV. DISPOSITION. realise the fact that all is vanity (or void), purposeless (or causeless, or unconditioned), and unfixed!; we have conceived no longing after the Buddha-laws, the divisions of the Buddha-fields, the sports? of the Bodhisattvas or Tath4gatas. For by having fled out of the triple world, O Lord, we imagined having attained Nirvana, and we are decrepit from old age. Hence, O Lord, though we have exhorted other Bodhisattvas and instructed them in supreme perfect enlightenment, we have in doing so never conceived a single thought of longing. And just now, O Lord, we are hearing from the Lord that disciples also may be predestined to supreme perfect enlightenment. We are astonished and amazed, and deem it a great gain, O Lord, that to-day, on a sudden, we have heard from the Lord a voice such as we never heard before. We have acquired a magnificent jewel, O Lord, an incomparable jewel. We had not sought, nor searched, nor expected, nor required so magnificent a jewel. It has become clear to us*, O Lord; it has become clear to us, O Sugata. It is a case, O Lord, as if a certain man went 1 Sfnyat&nimitta4prazihitam sarvam. The commentary on Dhammapada, ver. 92 (p. 281), gives an explanation of the Pali terms sufifiata, animitta, and appazihita. His interpretation is too artificial to be of much use. In the verse referred to we find sufifiata apparently as an adjective, but till we find such an adjective in another place, it is safer to doubt its existence altogether. Apramzihita is, to my apprehension, unfixed, not fixed beforehand, not determined providentially; it may also mean ‘unpremeditated. 3 Or, display of magical phenomena. * Pratibh4ti no; a would-be correction has pratilabhino, which is inadmissible, because with this reading the pronoun vayam cannot be left out. H 2 100 SADDHARMA-PUNDARIKA. IV. away from his father and betook himself to some other place. He lives there in foreign parts for many years, twenty or thirty or forty or fifty. In course of time the one (the father) becomes a great man ; the other (the son) is poor; in seeking a livelihood for the sake of food and clothing he roams in all directions and goes to some place, whereas his father removes to another country. The latter has much wealth, gold, corn}, treasures, and granaries ; possesses much (wrought) gold and silver, many gems, pearls, lapis lazuli, conch shells, and stones(?), corals, gold and silver; many slaves male and female, servants for menial work and journeymen ; is rich in elephants, horses, carriages, cows, and sheep. He keeps a large retinue; has his money invested in great territories?, and does great things in business, money-lending, agriculture, and commerce.
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.
1Never 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. 130. During many hundred thousand myriads of kotis of ZEons equal to the sand of the Ganges he shall be dull and defective; that is the evil result from scorning this Satra. 1 Apratyanfka, var. lect. apratyanfya. The rendering is doubtful. I take it to be synonymous with apaksha; cf. note, p. 17. ? Mahi, i.e. Sansk. mahfm. * In the darkness of hell, i.e. in common parlance, at nighttime, when nobody can behold the sun. III. A PARABLE. 95 131. Hell is his garden (or monastery), a place of misfortune’ his abode; he is continually living amongst asses, hogs, jackals, and dogs. 132. And when he has assumed a human shape he is to be blind, deaf, and stupid, the servant of another, and always poor. 133. Diseases, myriads of kofis of wounds on the body, scab, itch, scurf, leprosy, blotch, a foul smell are, in that condition, his covering and apparel. 134. His sight is dim to distinguish the real. His anger appears mighty in him, and his passion is most violent; he always delights in animal wombs. 135. Were I to go on, Sariputra, for a whole “Eon, enumerating the evils of him who shall scorn my Satra, I should not come to an end. 136. And since I am fully aware of it, I command thee, S4riputra, that thou shalt not expound a Sftra like this before foolish people. 137. But those who are sensible, instructed, thoughtful, clever, and learned, who strive after the highest supreme enlightenment, to them expound its real meaning. 138. Those who have seen many kofis of Buddhas, planted immeasurably many roots of goodness, and undertaken a strong vow, to them expound its real meaning. 139. Those who, full of energy and ever kindhearted, have a long time been developing the feeling of kindness, have given up body and life, in their presence thou mayst preach this Sftra. * Ap4ya, properly ‘going away, disappearance,’ the reverse of up4ya, ‘approaching.’ 96 SADDHARMA-PUNDARIKA. III. VY 140. Those who show mutual love and respect, keep no intercourse with ignorant people, and are content to live in mountain caverns, to them expqund this hallowed Satra. 141. If thou see sons of Buddha who attach themselves to virtuous friends and avoid bad friends, then reveal to them this Satra. 142. Those sons of Buddha who have not broken the moral vows, are pure like gems and jewels, and devoted to the study of the great Sdtras, before those thou mayst propound this Satra. 143. Those who are not irascible, ever sincere, full of compassion for all living beings, and respectful towards the Sugata, before those thou mayst propound this Satra.
2143. Those who are not irascible, ever sincere, full of compassion for all living beings, and respectful towards the Sugata, before those thou mayst propound this Satra. 144. To one who in the congregation, without any hesitation and distraction of mind, speaks to expound the law, with many myriads of ko/is of illustrations, thou mayst manifest this Sdtra. 145. And he who, desirous of acquiring all-knowingness, respectfully lifts his joined hands to his head, or who seeks in all directions to find some - monk of sacred eloquence ; 146. And he who keeps (in memory) the great Satras, while he never shows any liking for other books, nor even knows a single stanza from another work; to all of them thou mayst expound this sublime Satra. 147. He who seeks such an excellent Sfitra as this, and after obtaining it devoutly worships it, is like the man who wears a relic of the Tathagata he has eagerly sought for. 148. Never mind other Sdtras nor other books in which a profane philosophy is taught; such books III. A PARABLE. 97 are fit for the foolish; avoid them and preach this Satra, 149. During a full Eon, S4riputra, I could speak of thousands of kofis of (connected) points, (but this suffices); thou mayst reveal this Sftra to all who are striving after the highest supreme enlightenment. [x] H 98 SADDHARMA-PUNDARIKA. Tv. CHAPTER’ IV. DISPOSITION, As the venerable Subhtti, the venerable Mahé- K4atyd4yana, the venerable Mah4-Ka4syapa, and the venerable Maha-Maudgaly4yana heard this law unheard of before, and as from the mouth of the Lord they heard the future destiny of Sariputra to superior perfect enlightenment, they were struck with wonder, amazement, and rapture. They instantly rose from their seats and went up to the place where the Lord was sitting; after throwing their cloak over one shoulder, fixing the right knee on the ground and lifting up their joined hands before the Lord, looking up to him, their bodies bent, bent down and inclined, they addressed the Lord in this strain: Lord, we are old, aged, advanced in years; honoured as seniors in this assemblage of monks. Worn out by old age we fancy that we have attained Nirvaza; we make no efforts, O Lord, for supreme perfect enlightenment; our force and exertion are inadequate to it. Though the Lord preaches the law and has long continued sitting, and though we have attended to that preaching of the law, yet, O Lord, as we have so long been sitting and so long attended the Lord’s service, our greater | and minor members, as well as the joints and articulations, begin to ache. Hence, O Lord, we are unable, in spite of the Lord’s preaching, to IV. DISPOSITION.
3Hence, O Lord, we are unable, in spite of the Lord’s preaching, to IV. DISPOSITION. realise the fact that all is vanity (or void), purposeless (or causeless, or unconditioned), and unfixed!; we have conceived no longing after the Buddha-laws, the divisions of the Buddha-fields, the sports? of the Bodhisattvas or Tath4gatas. For by having fled out of the triple world, O Lord, we imagined having attained Nirvana, and we are decrepit from old age. Hence, O Lord, though we have exhorted other Bodhisattvas and instructed them in supreme perfect enlightenment, we have in doing so never conceived a single thought of longing. And just now, O Lord, we are hearing from the Lord that disciples also may be predestined to supreme perfect enlightenment. We are astonished and amazed, and deem it a great gain, O Lord, that to-day, on a sudden, we have heard from the Lord a voice such as we never heard before. We have acquired a magnificent jewel, O Lord, an incomparable jewel. We had not sought, nor searched, nor expected, nor required so magnificent a jewel. It has become clear to us*, O Lord; it has become clear to us, O Sugata. It is a case, O Lord, as if a certain man went 1 Sfnyat&nimitta4prazihitam sarvam. The commentary on Dhammapada, ver. 92 (p. 281), gives an explanation of the Pali terms sufifiata, animitta, and appazihita. His interpretation is too artificial to be of much use. In the verse referred to we find sufifiata apparently as an adjective, but till we find such an adjective in another place, it is safer to doubt its existence altogether. Apramzihita is, to my apprehension, unfixed, not fixed beforehand, not determined providentially; it may also mean ‘unpremeditated. 3 Or, display of magical phenomena. * Pratibh4ti no; a would-be correction has pratilabhino, which is inadmissible, because with this reading the pronoun vayam cannot be left out. H 2 100 SADDHARMA-PUNDARIKA. IV. away from his father and betook himself to some other place. He lives there in foreign parts for many years, twenty or thirty or forty or fifty. In course of time the one (the father) becomes a great man ; the other (the son) is poor; in seeking a livelihood for the sake of food and clothing he roams in all directions and goes to some place, whereas his father removes to another country. The latter has much wealth, gold, corn}, treasures, and granaries ; possesses much (wrought) gold and silver, many gems, pearls, lapis lazuli, conch shells, and stones(?), corals, gold and silver; many slaves male and female, servants for menial work and journeymen ; is rich in elephants, horses, carriages, cows, and sheep. He keeps a large retinue; has his money invested in great territories?, and does great things in business, money-lending, agriculture, and commerce.
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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