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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1in the neighbourhood of the rich man’s dwelling. And that rich man beholds through a window his own son clearing the heap of dirt, at which sight he is anew struck with wonder and astonishment. Then the householder descends from his mansion, lays off his wreath and ornaments, parts with his soft, clean, and gorgeous attire, puts on dirty raiment, takes a basket in his right hand, smears his body with dust, and goes to his son, whom he greets from afar, and thus addresses: Please, take the baskets and without delay remove the dust. By this device he manages to speak to his son, to have a talk with him and say: Do, sirrah, remain here in my service; do not go again to another place; I will give thee extra pay, and whatever thou wantest thou mayst confidently ask me, be it the price of a pot, a smaller pot, a boiler or wood %, or be it the 1 The MSS. vary considerably, and are moreover inconsistent in their readings of this word. One has grthaparisare ka/apalliku#Aikay4; another, g. kapa/@likusikayam (r. ka/apali® or kafopali°); a third, grzhapatisakare (mere nonsense for grthaparisare) ka/apalikufifikay4m. PalikusikA is evidently a variation of upariku/i, pali being a MAgadhf form for pari, or the Prakrit of prati or pari. The Il is clearly wrong. Ka/a may mean mat, straw, and boards. * The rendering of this passage is doubtful. Burnouf takes the words pot (ku#da), small pot (ku#dik4), boiler (sth&lika), and kash/ka to denote measures. He may be right, though in the absence of sufficient evidence for kash/4a denoting a measure or value, I thought it safer to take the word in the usual sense. Iv. DISPOSITION. 105 price of salt, food, or clothing. I have got an old cloak, man; if thou shouldst want it, ask me for it, I will give it. Any utensil of such sort’, when thou wantest to have it, I will give thee. Be at ease, fellow; look upon me as if I were thy father, for I am older and thou art younger, and thou hast rendered me much service by clearing this heap of dirt, and as long as thou hast been in my service thou hast never shown nor art showing wickedness, crookedness, arrogance, or hypocrisy; I have discovered in thee no vice at all of such as are commonly seen in other man-servants. From henceforward thou art to me like my own son. From that time, Lord, the householder, addresses the poor man by the name of son, and the latter feels in presence of the householder as a son to his father. In this manner, Lord, the householder affected with longing for his son employs him for the clearing of the heap of dirt during twenty years, at the end of which the poor man feels quite at ease in the mansion to go in and out, though he continues taking his abode in the hovel of straw *.
2In this manner, Lord, the householder affected with longing for his son employs him for the clearing of the heap of dirt during twenty years, at the end of which the poor man feels quite at ease in the mansion to go in and out, though he continues taking his abode in the hovel of straw *. After a while, Lord, the householder falls sick, and feels that the time of his death is near at hand. He says to the poor man: Come hither, man, I possess abundant bullion, gold, money and corn, treasures and granaries. I am very sick, and wish to have one upon whom to bestow (my wealth); by whom it is to be received, and with whom it is to be deposited *. Accept it. For in the same manner as I am the 1 It seems to me that this refers to kunda, &c. * Here ka/Apalikufke, var. lect. ka/akapallikufie and ka/apafikuwkikay 4am. * MSS. yakda nidhatavyam; we have to read yatra n°, 106 SADDHARMA-PUNDARIKA. IV. owner of it, so art thou, but thou shalt not suffer anything of it to be wasted. And so, Lord, the poor man accepts the abundant bullion, gold, money and corn, treasures and granaries of the rich man, but for himself he is quite indifferent to it, and requires nothing from it, not even so much as the price of a prastha of flour; he continues living in the same hovel of straw and considers himself as poor as before. After a while, Lord, the householder perceives that his son is able to save, mature and mentally developed ; that in the consciousness of his nobility he feels abashed, ashamed, disgusted, when thinking of his former poverty. The time of his death approaching, he sends for the poor man, presents him to a gathering of his relations, and before the king or king’s peer and in the presence of citizens and country-people makes the following speech: Hear, gentlemen! this is my own son, by me begotten. It is now fifty years that he disappeared from such and such a town. He is called so and so, and myself am called so and so. In searching after him I have from that town come hither. He is my son, I am his father. To him I leave all my revenues’, and all my personal (or private) wealth shall he acknowledge (his own). The poor man, Lord, hearing this speech was astonished and amazed; he thought by himself: Unexpectedly have I obtained this bullion, gold, money and corn, treasures and granaries. Even so, O Lord, do we represent the sons of the * The terms used in the text are, remarkably enough, yak kaskin mamopabhogo’sti, which seems to differ from the following yakka me kiftéid asti pratyatmakam dhanam. Iv. DISPOSITION. 107
3Even so, O Lord, do we represent the sons of the * The terms used in the text are, remarkably enough, yak kaskin mamopabhogo’sti, which seems to differ from the following yakka me kiftéid asti pratyatmakam dhanam. Iv. DISPOSITION. 107 Tathagata, and the Tathagata says to us: Ye are my sons, as the householder did. We were oppressed, O Lord, with three difficulties, viz. the difficulty of pain, the difficulty of conceptions’, the difficulty of transition (or evolution); and in the worldly whirl we were disposed to what is low’*. Then have we been prompted by the Lord to ponder on the numerous inferior laws (or conditions, things) that are similar to a heap of dirt. Once directed to them we have been practising, making efforts, and seeking for nothing but Nirvaza as our fee*. We were content, O Lord, with the Nirv4za obtained, and thought to have gained much at the hands of the Tathagata because of our having applied ourselves to these laws, practised, and made efforts. But the Lord takes no notice of us, does not mix with us, nor tell us that this treasure of the Tathagata’s knowledge shall belong to us, though the Lord skilfully appoints us as heirs to this treasure of the knowledge of the Tathagata. And we,O Lord, are not (impatiently) longing to enjoy it, because we deem it a great gain already to receive from the Lord Nirvaaa as our fee. We preach to the Bodhisattvas Mahdsattvas a sublime sermon about the knowledge of the Tathdgata; we explain, show, demonstrate the knowledge of the Tathagata, O Lord, without longing. For the Tathagata by his skilfulness knows our disposition, whereas we ourselves do not know, nor apprehend. It is for this very * Samsk4ra, which also means ‘(transitory) impressions (mental and mora).’ ® Hinadhimukta. * Divasamudrd, implying the notion of the fee being paid at the end of the day. 108 SADDHARMA-PUNDARIKA, IV. reason that the Lord just now tells us that we are to him as sons!, and that he reminds us of being heirs to the Tathagata. For the case stands thus: we are as sons’ to the Tathagata, but low (or humble) of disposition*; the Lord perceives the strength of our disposition and applies to us the denomination of Bodhisattvas; we are, however, charged with a double office in so far as in presence of Bodhisattvas we are called persons of low disposition and at the same time have to rouse them to Buddha-enlightenment. Knowing the strength of our disposition the Lord has thus spoken, and in this way, O Lord, do we say that we have obtained unexpectedly and without longing the jewel of omniscience, which we did not desire, nor seek, nor search after, nor expect, nor require; and that inasmuch as we are the sons of the Tathagata. On that occasion the venerable Mah4-K4syapa uttered the following stanzas: 1. Weare stricken with wonder, amazement, and rapture at hearing a voice ‘; it is the lovely voice, the leader's voice, that so unexpectedly we hear to-day.
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.
1in the neighbourhood of the rich man’s dwelling. And that rich man beholds through a window his own son clearing the heap of dirt, at which sight he is anew struck with wonder and astonishment. Then the householder descends from his mansion, lays off his wreath and ornaments, parts with his soft, clean, and gorgeous attire, puts on dirty raiment, takes a basket in his right hand, smears his body with dust, and goes to his son, whom he greets from afar, and thus addresses: Please, take the baskets and without delay remove the dust. By this device he manages to speak to his son, to have a talk with him and say: Do, sirrah, remain here in my service; do not go again to another place; I will give thee extra pay, and whatever thou wantest thou mayst confidently ask me, be it the price of a pot, a smaller pot, a boiler or wood %, or be it the 1 The MSS. vary considerably, and are moreover inconsistent in their readings of this word. One has grthaparisare ka/apalliku#Aikay4; another, g. kapa/@likusikayam (r. ka/apali® or kafopali°); a third, grzhapatisakare (mere nonsense for grthaparisare) ka/apalikufifikay4m. PalikusikA is evidently a variation of upariku/i, pali being a MAgadhf form for pari, or the Prakrit of prati or pari. The Il is clearly wrong. Ka/a may mean mat, straw, and boards. * The rendering of this passage is doubtful. Burnouf takes the words pot (ku#da), small pot (ku#dik4), boiler (sth&lika), and kash/ka to denote measures. He may be right, though in the absence of sufficient evidence for kash/4a denoting a measure or value, I thought it safer to take the word in the usual sense. Iv. DISPOSITION. 105 price of salt, food, or clothing. I have got an old cloak, man; if thou shouldst want it, ask me for it, I will give it. Any utensil of such sort’, when thou wantest to have it, I will give thee. Be at ease, fellow; look upon me as if I were thy father, for I am older and thou art younger, and thou hast rendered me much service by clearing this heap of dirt, and as long as thou hast been in my service thou hast never shown nor art showing wickedness, crookedness, arrogance, or hypocrisy; I have discovered in thee no vice at all of such as are commonly seen in other man-servants. From henceforward thou art to me like my own son. From that time, Lord, the householder, addresses the poor man by the name of son, and the latter feels in presence of the householder as a son to his father. In this manner, Lord, the householder affected with longing for his son employs him for the clearing of the heap of dirt during twenty years, at the end of which the poor man feels quite at ease in the mansion to go in and out, though he continues taking his abode in the hovel of straw *.
2In this manner, Lord, the householder affected with longing for his son employs him for the clearing of the heap of dirt during twenty years, at the end of which the poor man feels quite at ease in the mansion to go in and out, though he continues taking his abode in the hovel of straw *. After a while, Lord, the householder falls sick, and feels that the time of his death is near at hand. He says to the poor man: Come hither, man, I possess abundant bullion, gold, money and corn, treasures and granaries. I am very sick, and wish to have one upon whom to bestow (my wealth); by whom it is to be received, and with whom it is to be deposited *. Accept it. For in the same manner as I am the 1 It seems to me that this refers to kunda, &c. * Here ka/Apalikufke, var. lect. ka/akapallikufie and ka/apafikuwkikay 4am. * MSS. yakda nidhatavyam; we have to read yatra n°, 106 SADDHARMA-PUNDARIKA. IV. owner of it, so art thou, but thou shalt not suffer anything of it to be wasted. And so, Lord, the poor man accepts the abundant bullion, gold, money and corn, treasures and granaries of the rich man, but for himself he is quite indifferent to it, and requires nothing from it, not even so much as the price of a prastha of flour; he continues living in the same hovel of straw and considers himself as poor as before. After a while, Lord, the householder perceives that his son is able to save, mature and mentally developed ; that in the consciousness of his nobility he feels abashed, ashamed, disgusted, when thinking of his former poverty. The time of his death approaching, he sends for the poor man, presents him to a gathering of his relations, and before the king or king’s peer and in the presence of citizens and country-people makes the following speech: Hear, gentlemen! this is my own son, by me begotten. It is now fifty years that he disappeared from such and such a town. He is called so and so, and myself am called so and so. In searching after him I have from that town come hither. He is my son, I am his father. To him I leave all my revenues’, and all my personal (or private) wealth shall he acknowledge (his own). The poor man, Lord, hearing this speech was astonished and amazed; he thought by himself: Unexpectedly have I obtained this bullion, gold, money and corn, treasures and granaries. Even so, O Lord, do we represent the sons of the * The terms used in the text are, remarkably enough, yak kaskin mamopabhogo’sti, which seems to differ from the following yakka me kiftéid asti pratyatmakam dhanam. Iv. DISPOSITION. 107
3Even so, O Lord, do we represent the sons of the * The terms used in the text are, remarkably enough, yak kaskin mamopabhogo’sti, which seems to differ from the following yakka me kiftéid asti pratyatmakam dhanam. Iv. DISPOSITION. 107 Tathagata, and the Tathagata says to us: Ye are my sons, as the householder did. We were oppressed, O Lord, with three difficulties, viz. the difficulty of pain, the difficulty of conceptions’, the difficulty of transition (or evolution); and in the worldly whirl we were disposed to what is low’*. Then have we been prompted by the Lord to ponder on the numerous inferior laws (or conditions, things) that are similar to a heap of dirt. Once directed to them we have been practising, making efforts, and seeking for nothing but Nirvaza as our fee*. We were content, O Lord, with the Nirv4za obtained, and thought to have gained much at the hands of the Tathagata because of our having applied ourselves to these laws, practised, and made efforts. But the Lord takes no notice of us, does not mix with us, nor tell us that this treasure of the Tathagata’s knowledge shall belong to us, though the Lord skilfully appoints us as heirs to this treasure of the knowledge of the Tathagata. And we,O Lord, are not (impatiently) longing to enjoy it, because we deem it a great gain already to receive from the Lord Nirvaaa as our fee. We preach to the Bodhisattvas Mahdsattvas a sublime sermon about the knowledge of the Tathdgata; we explain, show, demonstrate the knowledge of the Tathagata, O Lord, without longing. For the Tathagata by his skilfulness knows our disposition, whereas we ourselves do not know, nor apprehend. It is for this very * Samsk4ra, which also means ‘(transitory) impressions (mental and mora).’ ® Hinadhimukta. * Divasamudrd, implying the notion of the fee being paid at the end of the day. 108 SADDHARMA-PUNDARIKA, IV. reason that the Lord just now tells us that we are to him as sons!, and that he reminds us of being heirs to the Tathagata. For the case stands thus: we are as sons’ to the Tathagata, but low (or humble) of disposition*; the Lord perceives the strength of our disposition and applies to us the denomination of Bodhisattvas; we are, however, charged with a double office in so far as in presence of Bodhisattvas we are called persons of low disposition and at the same time have to rouse them to Buddha-enlightenment. Knowing the strength of our disposition the Lord has thus spoken, and in this way, O Lord, do we say that we have obtained unexpectedly and without longing the jewel of omniscience, which we did not desire, nor seek, nor search after, nor expect, nor require; and that inasmuch as we are the sons of the Tathagata. On that occasion the venerable Mah4-K4syapa uttered the following stanzas: 1. Weare stricken with wonder, amazement, and rapture at hearing a voice ‘; it is the lovely voice, the leader's voice, that so unexpectedly we hear to-day.
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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