Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
143. All these laws are faultless, unshaken, exempt from destruction and commencement; but there is no law® in them. When we hear this, however, we cannot believe °. * Mah4bala; this term is obviously intended to be synonymous with mah4sattva. 3 Tayin, which here I have ventured to render by ‘strenuous,’ on the strength of Pazini I, 3, 38, where we learn that tayate, like kramate, denotes making progress, going on successfully. 3 One MS. ghosha, call, instead of kosha. * T.e. separate. 5 T.e. moral law. * And, we cannot approve, agree. {a1] , I 114 SADDHARMA-PUNDARIKA. IV. 44. We have put aside all aspiration to superior Buddha-knowledge a long time ago; never have we devoted ourselves to it. This is the last and decisive word spoken by the Gina. 45. In this bodily existence, closing with Nirvaza, we have continually accustomed our thoughts to the void; we have been released from the evils of the triple world we were suffering from, and have accomplished the command of the Gina. 46. To whom(soever) among the sons of Gina who in this world are on the road to superior enlightenment we revealed (the law), and whatever law we taught, we never had any predilection? for it. 47. And the Master of the world, the Self-born one, takes no notice of us, waiting his time; he does not explain the real connection of the things *, as he is testing our disposition. 48. Able in applying devices at the right time, like that rich man (he says): ‘Be constant in subduing your low disposition,’ and to those who are subdued he gives his wealth. 49. It is a very difficult task which the Lord of the world is performing, (a task) in which he displays his skilfulness, when he tames his sons of low disposition and thereupon imparts to them his knowledge. 50. On a sudden have we to-day been seized with surprise, just as the poor man who acquired riches ; now for the first time have we obtained the fruit under the rule of Buddha, (a fruit) as excellent as faultless. 51. As we have always observed the moral pre- ’ Sprzhé. One may also translate, ‘we never were partial to it.’ * Bhatapadarthasandhi. Tv. DISPOSITION. 115 cepts under the rule of the Knower of the world, we now receive the fruit of that morality which we have formerly practised. 52. Now have we obtained the egregious, hallowed', exalted, and perfect fruit of our having observed an excellent and pure spiritual life under the rule of the Leader. 53. Now, O Lord, are we disciples, and we shall proclaim supreme enlightenment everywhere, reveal the word of enlightenment, by which we are formidable disciples*. 54. Now have we become Arhats?, O Lord; and deserving of the worship of the world, including the gods, Maras and Brahmas, in short, of all beings‘. 55. Who is there, even were he to exert himself during kofis of AZons, able to thwart thee, who accomplishes in this world of mortals such difficult things as those, and others even more difficult 5?
255. Who is there, even were he to exert himself during kofis of AZons, able to thwart thee, who accomplishes in this world of mortals such difficult things as those, and others even more difficult 5? 1 S4Anta, also, tranquil, ever free from disturbance. 2 Sravaka bhishmakalpa. This may be rendered ‘disciples like Bhishma.’ Now it is well known from the Mahabh4rata that Bhishma, the son of Santanu, was a great hero and sage, and it is by no means impossible that the word used in the text contains an allusion to that celebrated person. According to the dictionaries bhfshma occurs as an epithet of Siva. * We may translate it by ‘ saints, but properly arhat means any worthy, a master, an honoured personage, in short, Guru. On comparing the Greek dpyew, dpyerOat, we may infer that one of the oldest meanings of the word was ‘a foregoer,’ and in a restricted sense, a forefather, a departed one, an ancestor, so that the becoming an Arhat, an ancestor, and dying comes to be the same. The prominent part played by the Arhats is, in my opinion, a remnant of primeval Pitr?-worship, the chiefest of the ancestors being Dharmaraga, Yama. * It is difficult not to perceive the true meaning of such passages. ® This passage is still more explicit, if possible, than the former. I 2 116 SADDHARMA-PUNDARIKA. IV. 56. It would be difficult to offer resistance with hands, feet, head, shoulder, or breast, (even were one to try) during as many complete ‘Eons as there are grains of sand in the Ganges. 57. One may charitably give food, soft and solid, clothing, drink, a place for sleeping and sitting, with clean coverlets; one may build monasteries of sandal-wood, and after furnishing them with double pieces of fine white muslin! present them ; 58. One may be assiduous in giving medicines of various kinds to the sick, in honour of the Sugata; one may spend alms during as many A£ons as there are grains of sand in the Ganges—even then one will not be able to offer resistance * 59. Of sublime nature, unequalled power, miraculous might, firm.in the strength of patience is the Buddha ; a great ruler is the Gina, free from imperfections. The ignorant cannot bear (or understand) such things as these %, 60. Always returning, he preaches the law to those whose course (of life) is conditioned‘, he, the Lord of the law, the Lord of all the world, the great Lord 5, the Chief among the leaders of the world. The Buddha is here clearly Dharmar4ga, Yama, the chief of Arhats, or Manes, the personification of death. 1 Dishyayugehi. 2 Even virtuous actions cannot avert death, the tamer of men, the master of gods and men. * Sahanti bala na im’ fdrzsani. ‘ Nimittadariza. The corresponding Sanskrit form would be nimitta&#ariz4m. Iam not sure of the meaning of this term. Burnouf has ‘ ceux qui portent des signes favorables,’ which points to a reading nimittadh4riza.
3* Sahanti bala na im’ fdrzsani. ‘ Nimittadariza. The corresponding Sanskrit form would be nimitta&#ariz4m. Iam not sure of the meaning of this term. Burnouf has ‘ ceux qui portent des signes favorables,’ which points to a reading nimittadh4riza. 6 Tsvaru sarvaloke, Mahesvaro; he, the Dharmar4ga, Yama, &c., is also the same with fsvara and Mahesvara, well-known epithets of Siva, the destroyer, time, death. IV. DISPOSITION. 117 61. Fully aware of the circumstances (or places) of (all) beings he indicates their duties, so multifarious, and considering the variety of their dispositions he inculcates the law with thousands of arguments. 62. He, the Tath4gata, who is fully aware of the course of all beings and individuals, preaches a multifarious law, while pointing to this superior enlightenment. 118 SADDHARMA-PUNDARIKA. Vv. CHAPTER V. ON PLANTS. Thereupon the Lord addressed the venerable Mah4-K4syapa and the other senior great disciples, and said: Very well, very well, Kasyapa; you have done very well to proclaim the real qualities of the Tathagata. They are the real qualities of the Tathagata, K4syapa, but he has many more, innumerable, incalculable, the end of which it would be difficult to reach, even were one to continue enumerating them for immeasurable AZons. The Tathagata, Kasyapa, is the master of the law, the king, lord, and master of all laws. And whatever law for any case has been instituted by the Tathagata, remains unchanged. All laws, Kasyapa, have been aptly instituted by the Tathagata. In his Tathagata-wisdom he has instituted them in such a manner that all those laws finally lead to the stage of those who know all’. The Tathagata also distinctly knows the meaning of all laws. The Tathagata, the Arhat, &c. is possessed of the faculty of penetrating all laws, possessed of the highest perfection of knowledge, so that he is able to decide all laws, able to display the knowledge of the allknowing, impart the knowledge of the all-knowing, 1 © All-knowing’ is one of the most frequent euphemistic phrases to denote the state of the dead. Hence all-knowing (sarvagfia) and knowing nothing (ag‘a) virtually come to the same, and the commentator on Bhagavata-Purdza X, 78, 6 could therefore aptly identify ag#a and sarvagita. Vv. ON PLANTS. 119 and lay down (the rules of) the knowledge of the all-knowing.
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.
143. All these laws are faultless, unshaken, exempt from destruction and commencement; but there is no law® in them. When we hear this, however, we cannot believe °. * Mah4bala; this term is obviously intended to be synonymous with mah4sattva. 3 Tayin, which here I have ventured to render by ‘strenuous,’ on the strength of Pazini I, 3, 38, where we learn that tayate, like kramate, denotes making progress, going on successfully. 3 One MS. ghosha, call, instead of kosha. * T.e. separate. 5 T.e. moral law. * And, we cannot approve, agree. {a1] , I 114 SADDHARMA-PUNDARIKA. IV. 44. We have put aside all aspiration to superior Buddha-knowledge a long time ago; never have we devoted ourselves to it. This is the last and decisive word spoken by the Gina. 45. In this bodily existence, closing with Nirvaza, we have continually accustomed our thoughts to the void; we have been released from the evils of the triple world we were suffering from, and have accomplished the command of the Gina. 46. To whom(soever) among the sons of Gina who in this world are on the road to superior enlightenment we revealed (the law), and whatever law we taught, we never had any predilection? for it. 47. And the Master of the world, the Self-born one, takes no notice of us, waiting his time; he does not explain the real connection of the things *, as he is testing our disposition. 48. Able in applying devices at the right time, like that rich man (he says): ‘Be constant in subduing your low disposition,’ and to those who are subdued he gives his wealth. 49. It is a very difficult task which the Lord of the world is performing, (a task) in which he displays his skilfulness, when he tames his sons of low disposition and thereupon imparts to them his knowledge. 50. On a sudden have we to-day been seized with surprise, just as the poor man who acquired riches ; now for the first time have we obtained the fruit under the rule of Buddha, (a fruit) as excellent as faultless. 51. As we have always observed the moral pre- ’ Sprzhé. One may also translate, ‘we never were partial to it.’ * Bhatapadarthasandhi. Tv. DISPOSITION. 115 cepts under the rule of the Knower of the world, we now receive the fruit of that morality which we have formerly practised. 52. Now have we obtained the egregious, hallowed', exalted, and perfect fruit of our having observed an excellent and pure spiritual life under the rule of the Leader. 53. Now, O Lord, are we disciples, and we shall proclaim supreme enlightenment everywhere, reveal the word of enlightenment, by which we are formidable disciples*. 54. Now have we become Arhats?, O Lord; and deserving of the worship of the world, including the gods, Maras and Brahmas, in short, of all beings‘. 55. Who is there, even were he to exert himself during kofis of AZons, able to thwart thee, who accomplishes in this world of mortals such difficult things as those, and others even more difficult 5?
255. Who is there, even were he to exert himself during kofis of AZons, able to thwart thee, who accomplishes in this world of mortals such difficult things as those, and others even more difficult 5? 1 S4Anta, also, tranquil, ever free from disturbance. 2 Sravaka bhishmakalpa. This may be rendered ‘disciples like Bhishma.’ Now it is well known from the Mahabh4rata that Bhishma, the son of Santanu, was a great hero and sage, and it is by no means impossible that the word used in the text contains an allusion to that celebrated person. According to the dictionaries bhfshma occurs as an epithet of Siva. * We may translate it by ‘ saints, but properly arhat means any worthy, a master, an honoured personage, in short, Guru. On comparing the Greek dpyew, dpyerOat, we may infer that one of the oldest meanings of the word was ‘a foregoer,’ and in a restricted sense, a forefather, a departed one, an ancestor, so that the becoming an Arhat, an ancestor, and dying comes to be the same. The prominent part played by the Arhats is, in my opinion, a remnant of primeval Pitr?-worship, the chiefest of the ancestors being Dharmaraga, Yama. * It is difficult not to perceive the true meaning of such passages. ® This passage is still more explicit, if possible, than the former. I 2 116 SADDHARMA-PUNDARIKA. IV. 56. It would be difficult to offer resistance with hands, feet, head, shoulder, or breast, (even were one to try) during as many complete ‘Eons as there are grains of sand in the Ganges. 57. One may charitably give food, soft and solid, clothing, drink, a place for sleeping and sitting, with clean coverlets; one may build monasteries of sandal-wood, and after furnishing them with double pieces of fine white muslin! present them ; 58. One may be assiduous in giving medicines of various kinds to the sick, in honour of the Sugata; one may spend alms during as many A£ons as there are grains of sand in the Ganges—even then one will not be able to offer resistance * 59. Of sublime nature, unequalled power, miraculous might, firm.in the strength of patience is the Buddha ; a great ruler is the Gina, free from imperfections. The ignorant cannot bear (or understand) such things as these %, 60. Always returning, he preaches the law to those whose course (of life) is conditioned‘, he, the Lord of the law, the Lord of all the world, the great Lord 5, the Chief among the leaders of the world. The Buddha is here clearly Dharmar4ga, Yama, the chief of Arhats, or Manes, the personification of death. 1 Dishyayugehi. 2 Even virtuous actions cannot avert death, the tamer of men, the master of gods and men. * Sahanti bala na im’ fdrzsani. ‘ Nimittadariza. The corresponding Sanskrit form would be nimitta&#ariz4m. Iam not sure of the meaning of this term. Burnouf has ‘ ceux qui portent des signes favorables,’ which points to a reading nimittadh4riza.
3* Sahanti bala na im’ fdrzsani. ‘ Nimittadariza. The corresponding Sanskrit form would be nimitta&#ariz4m. Iam not sure of the meaning of this term. Burnouf has ‘ ceux qui portent des signes favorables,’ which points to a reading nimittadh4riza. 6 Tsvaru sarvaloke, Mahesvaro; he, the Dharmar4ga, Yama, &c., is also the same with fsvara and Mahesvara, well-known epithets of Siva, the destroyer, time, death. IV. DISPOSITION. 117 61. Fully aware of the circumstances (or places) of (all) beings he indicates their duties, so multifarious, and considering the variety of their dispositions he inculcates the law with thousands of arguments. 62. He, the Tath4gata, who is fully aware of the course of all beings and individuals, preaches a multifarious law, while pointing to this superior enlightenment. 118 SADDHARMA-PUNDARIKA. Vv. CHAPTER V. ON PLANTS. Thereupon the Lord addressed the venerable Mah4-K4syapa and the other senior great disciples, and said: Very well, very well, Kasyapa; you have done very well to proclaim the real qualities of the Tathagata. They are the real qualities of the Tathagata, K4syapa, but he has many more, innumerable, incalculable, the end of which it would be difficult to reach, even were one to continue enumerating them for immeasurable AZons. The Tathagata, Kasyapa, is the master of the law, the king, lord, and master of all laws. And whatever law for any case has been instituted by the Tathagata, remains unchanged. All laws, Kasyapa, have been aptly instituted by the Tathagata. In his Tathagata-wisdom he has instituted them in such a manner that all those laws finally lead to the stage of those who know all’. The Tathagata also distinctly knows the meaning of all laws. The Tathagata, the Arhat, &c. is possessed of the faculty of penetrating all laws, possessed of the highest perfection of knowledge, so that he is able to decide all laws, able to display the knowledge of the allknowing, impart the knowledge of the all-knowing, 1 © All-knowing’ is one of the most frequent euphemistic phrases to denote the state of the dead. Hence all-knowing (sarvagfia) and knowing nothing (ag‘a) virtually come to the same, and the commentator on Bhagavata-Purdza X, 78, 6 could therefore aptly identify ag#a and sarvagita. Vv. ON PLANTS. 119 and lay down (the rules of) the knowledge of the all-knowing.
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.