Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1In the same manner, monks, is the Tathagata, the Arhat, &c., your guide, and the guide of all other beings. Indeed, monks, the Tath4gata, &c., reflects thus : Great is this forest of evils which must be crossed, left, shunned. It ought not to be that these beings, after hearing the Buddha-knowledge, should suddenly turn back and not proceed to the end because they think: This Buddha-knowledge is attended with too many difficulties to be gone through to the end. Under those circumstances the Tathagata, knowing the creatures to be feeble of character, (does) as the guide (who) produces the magic city in order that those people may have repose, and after their having taken repose, he tells them that the city is one produced by magic. In the same manner, monks, the Tathagata, &c., to give a repose to the creatures, very skilfully teaches and proclaims two stages of 1 Sitibhfta. VII. ANCIENT DEVOTION. 18 3 Nirvana, viz. the stage of the disciples and that of the Pratyekabuddhas. And, monks, when the creatures are there halting, then the Tathagata, &c., himself, pronounces these words: ‘You have not accomplished your task, monks; you have not finished what you had to do. But behold, monks! the Buddha-knowledge is near; behold and be convinced!: what to you (seems) Nirvdza, that is not Nirv4za. Nay, monks, it is an able device of the Tath4gatas, &c., that they expound three vehicles.’ And in order to explain this same subject more in detail, the Lord on that occasion uttered the following stanzas : 60. The Leader of the world, Abhig#4g#anabhibhd, having occupied the terrace of enlightenment, continued ten complete intermediate kalpas without gaining enlightenment, though he saw the things in their very essence. 61. Then the gods, Nagas, demons, and goblins, zealous to honour the Gina, sent down a rain of flowers on the spot where the Leader awakened to enlightenment. 62. And high in the sky they beat the cymbals to worship and honour the Gina, and they were vexed that the Gina delayed so long in coming to the highest place. 63. After the lapse of ten intermediate kalpas the Lord Andbhibh0? attained enlightenment; then 1 Vyavak4rayadhvam; I have not met this word elsewhere, and am not certain of its precise meaning; Burnouf renders it by ‘réfléchissez-y.’ 2 I.e. ‘he who has no one surpassing him;’ it is virtually the same with Abhibha. 184 SADDHARMA-PUNDARIKA. VII. all gods, men, serpents, and demons were glad and overjoyed. 64. The sixteen sons of the Leader of men, those heroes, being at the time young princes, rich in virtues, came along with thousands of kofis of living beings to honour the eminent chiefs of men. 65. And after saluting the feet of the Leader they prayed: Reveal the law and refresh us as well as this world with thy good word, O Lion amongst kings.
265. And after saluting the feet of the Leader they prayed: Reveal the law and refresh us as well as this world with thy good word, O Lion amongst kings. 66. After a long time thou art seen (again) in the ten points of this world; thou appearest, great Leader, while the aerial cars of the Brahma-angels are stirring to reveal a token to living beings. 67. In the eastern quarter fifty thousand kofis of fields have been shaken, and the lofty angelic cars? in them have become excessively brilliant. 68. The Brahma-angels on perceiving this foretoken went and approached the Chief of the Leaders of the world, and, covering him with flowers, presented all of them their cars to him. 69. They prayed him to move forward the wheel of the law, and celebrated him with stanzas and songs. But the king of kings was silent, (for he thought): The time has not yet arrived for me to proclaim the law. 70. Likewise in the south, west, north, the nadir, zenith, and in the intermediate points of the compass there were thousands of ko¢is of Brahma-angels. 71. Unremittingly covering the Lord (with flowers) they saluted the feet of the Leader, presented all their aerial cars, celebrated him, and again prayed : ? Literally, Brahma-cars. VII. ANCIENT DEVOTION. 18 5 72. Move forward the wheel, O thou whose sight is infinite! Rarely art thou met in (the course of) many kof/is of AZons. Display the benevolence thou hast observed in so many former generations! ; open the gate of immortality. 73. On hearing their prayer, he whose sight is infinite exposed the multifarious law and the four Truths, extensively. All existences (said he) spring successively from their antecedents. 74. Starting from Ignorance, the Seer proceeded to speak of death, endless woe*; all those evils spring from birth. Know likewise that death is the lot of mankind®. 75. No sooner had he expounded the multifarious, different, endless laws, than eighty myriads of koéis of creatures who had heard them quickly attained the stage of disciples. 76. On a second occasion‘ the Gina expounded many laws, and beings like the sands of the Ganges became instantly purified and disciples. 77. From that moment the assembly of that Leader of the world was innumerable; no man would be able to reach the term (of its number), even were he to go on counting for myriads of ko/is of Eons. 78. Those sixteen princes also, his own dear sons, 1 Maitrim*bahupfirvasevitém. 2 MSS. prabhashate marazam anantam dufkham ; Burnouf has ‘parle de la mort dont la douleur est sans fin.’ * The translation is uncertain; mr:tyu% 4a m&nushyam imeva ganatha, I take imeva, like emeva in other passages (e.g. in st. 103), for the hemeva (Sansk. evam eva) of the Asoka inscriptions. ‘One might also render: ‘ Know that death (mortality) and humanity (human lot) are one and the same.’ * Or, at a second moment, kshaze. 186 SADDHARMA-PUNDARIKA. VII:
3in st. 103), for the hemeva (Sansk. evam eva) of the Asoka inscriptions. ‘One might also render: ‘ Know that death (mortality) and humanity (human lot) are one and the same.’ * Or, at a second moment, kshaze. 186 SADDHARMA-PUNDARIKA. VII: who had become mendicants! and novices, said to the Gina: ‘ Expound, O Chief, the superior law; 79. ‘That we may become sages, knowers of the world, such as thyself art, O supreme of all Ginas, and that all these beings may become such as thyself art, O hero, O clear-sighted one?.’ 80. And the Gina, considering the wish of his sons, the young princes, explained the highest superior enlightenment by means of many myriads of kodis of illustrations, 81. Demonstrating with thousands of arguments and elucidating the knowledge of transcendent wisdom, the Lord of the world indicated the veritable course (of duty) such as was followed by the wise Bodhisattvas. 82. This very Sdtra of great extension, this good Lotus of the True Law, was by the Lord delivered in many thousands of stanzas, so numerous as to equal the sands of the Ganges. 83. After delivering this Sfitra, the Gina entered the monastery for the purpose of becoming absorbed? in meditation; during eighty-four complete A©ons the Lord of the world continued meditating, sitting on the same seat. 84. Those novices, perceiving that the Chief remained in the monastery without coming out of it, imparted to many kofis of creatures that Buddha- 1 Xellakabhfta, var. lect. elukabh. and failakabhfita. The Xailaka ‘is he who contents himself with such a portion of clothes as barely suffices to cover his nakedness, rejecting everything more as superfluous.’ Hodgson Essays, p. 52, cf. pp. 30 and 64. * Or, according to the reading followed by Burnouf, ‘clearsighted as thyself, O hero.’ § Vilakshayiti. VII. ANCIENT DEVOTION. 187 knowledge, which is free from imperfections and blissful. 85. On the seats which they had made to be prepared, one for each, they expounded this very Satra under the mastership of the Sugata of that period. A service of the same kind they render to me’. 86. Innumerable as the sands of sixty thousand (rivers like the) Ganges were the beings then taught ; | each of the sons of the Sugata converted (or trained) endless beings. 87. After the Gina’s complete Nirvaza they commenced a wandering life and saw kotis of Buddhas ; along with those pupils they rendered homage to the most exalted amongst men. 88. Having observed the extensive and sublime course of duty and reached enlightenment in the ten points of space, those sixteen sons of the Gina became themselves Ginas, two by two, in each point of the horizon. 89. And all those who had been their pupils became disciples of those Ginas, and gradually obtained possession of enlightenment by various means. 90. I myself was one of their number, and you have all been taught by me. Therefore you are my disciples now also, and I lead you all to enlightenment by (my) devices.
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 same manner, monks, is the Tathagata, the Arhat, &c., your guide, and the guide of all other beings. Indeed, monks, the Tath4gata, &c., reflects thus : Great is this forest of evils which must be crossed, left, shunned. It ought not to be that these beings, after hearing the Buddha-knowledge, should suddenly turn back and not proceed to the end because they think: This Buddha-knowledge is attended with too many difficulties to be gone through to the end. Under those circumstances the Tathagata, knowing the creatures to be feeble of character, (does) as the guide (who) produces the magic city in order that those people may have repose, and after their having taken repose, he tells them that the city is one produced by magic. In the same manner, monks, the Tathagata, &c., to give a repose to the creatures, very skilfully teaches and proclaims two stages of 1 Sitibhfta. VII. ANCIENT DEVOTION. 18 3 Nirvana, viz. the stage of the disciples and that of the Pratyekabuddhas. And, monks, when the creatures are there halting, then the Tathagata, &c., himself, pronounces these words: ‘You have not accomplished your task, monks; you have not finished what you had to do. But behold, monks! the Buddha-knowledge is near; behold and be convinced!: what to you (seems) Nirvdza, that is not Nirv4za. Nay, monks, it is an able device of the Tath4gatas, &c., that they expound three vehicles.’ And in order to explain this same subject more in detail, the Lord on that occasion uttered the following stanzas : 60. The Leader of the world, Abhig#4g#anabhibhd, having occupied the terrace of enlightenment, continued ten complete intermediate kalpas without gaining enlightenment, though he saw the things in their very essence. 61. Then the gods, Nagas, demons, and goblins, zealous to honour the Gina, sent down a rain of flowers on the spot where the Leader awakened to enlightenment. 62. And high in the sky they beat the cymbals to worship and honour the Gina, and they were vexed that the Gina delayed so long in coming to the highest place. 63. After the lapse of ten intermediate kalpas the Lord Andbhibh0? attained enlightenment; then 1 Vyavak4rayadhvam; I have not met this word elsewhere, and am not certain of its precise meaning; Burnouf renders it by ‘réfléchissez-y.’ 2 I.e. ‘he who has no one surpassing him;’ it is virtually the same with Abhibha. 184 SADDHARMA-PUNDARIKA. VII. all gods, men, serpents, and demons were glad and overjoyed. 64. The sixteen sons of the Leader of men, those heroes, being at the time young princes, rich in virtues, came along with thousands of kofis of living beings to honour the eminent chiefs of men. 65. And after saluting the feet of the Leader they prayed: Reveal the law and refresh us as well as this world with thy good word, O Lion amongst kings.
265. And after saluting the feet of the Leader they prayed: Reveal the law and refresh us as well as this world with thy good word, O Lion amongst kings. 66. After a long time thou art seen (again) in the ten points of this world; thou appearest, great Leader, while the aerial cars of the Brahma-angels are stirring to reveal a token to living beings. 67. In the eastern quarter fifty thousand kofis of fields have been shaken, and the lofty angelic cars? in them have become excessively brilliant. 68. The Brahma-angels on perceiving this foretoken went and approached the Chief of the Leaders of the world, and, covering him with flowers, presented all of them their cars to him. 69. They prayed him to move forward the wheel of the law, and celebrated him with stanzas and songs. But the king of kings was silent, (for he thought): The time has not yet arrived for me to proclaim the law. 70. Likewise in the south, west, north, the nadir, zenith, and in the intermediate points of the compass there were thousands of ko¢is of Brahma-angels. 71. Unremittingly covering the Lord (with flowers) they saluted the feet of the Leader, presented all their aerial cars, celebrated him, and again prayed : ? Literally, Brahma-cars. VII. ANCIENT DEVOTION. 18 5 72. Move forward the wheel, O thou whose sight is infinite! Rarely art thou met in (the course of) many kof/is of AZons. Display the benevolence thou hast observed in so many former generations! ; open the gate of immortality. 73. On hearing their prayer, he whose sight is infinite exposed the multifarious law and the four Truths, extensively. All existences (said he) spring successively from their antecedents. 74. Starting from Ignorance, the Seer proceeded to speak of death, endless woe*; all those evils spring from birth. Know likewise that death is the lot of mankind®. 75. No sooner had he expounded the multifarious, different, endless laws, than eighty myriads of koéis of creatures who had heard them quickly attained the stage of disciples. 76. On a second occasion‘ the Gina expounded many laws, and beings like the sands of the Ganges became instantly purified and disciples. 77. From that moment the assembly of that Leader of the world was innumerable; no man would be able to reach the term (of its number), even were he to go on counting for myriads of ko/is of Eons. 78. Those sixteen princes also, his own dear sons, 1 Maitrim*bahupfirvasevitém. 2 MSS. prabhashate marazam anantam dufkham ; Burnouf has ‘parle de la mort dont la douleur est sans fin.’ * The translation is uncertain; mr:tyu% 4a m&nushyam imeva ganatha, I take imeva, like emeva in other passages (e.g. in st. 103), for the hemeva (Sansk. evam eva) of the Asoka inscriptions. ‘One might also render: ‘ Know that death (mortality) and humanity (human lot) are one and the same.’ * Or, at a second moment, kshaze. 186 SADDHARMA-PUNDARIKA. VII:
3in st. 103), for the hemeva (Sansk. evam eva) of the Asoka inscriptions. ‘One might also render: ‘ Know that death (mortality) and humanity (human lot) are one and the same.’ * Or, at a second moment, kshaze. 186 SADDHARMA-PUNDARIKA. VII: who had become mendicants! and novices, said to the Gina: ‘ Expound, O Chief, the superior law; 79. ‘That we may become sages, knowers of the world, such as thyself art, O supreme of all Ginas, and that all these beings may become such as thyself art, O hero, O clear-sighted one?.’ 80. And the Gina, considering the wish of his sons, the young princes, explained the highest superior enlightenment by means of many myriads of kodis of illustrations, 81. Demonstrating with thousands of arguments and elucidating the knowledge of transcendent wisdom, the Lord of the world indicated the veritable course (of duty) such as was followed by the wise Bodhisattvas. 82. This very Sdtra of great extension, this good Lotus of the True Law, was by the Lord delivered in many thousands of stanzas, so numerous as to equal the sands of the Ganges. 83. After delivering this Sfitra, the Gina entered the monastery for the purpose of becoming absorbed? in meditation; during eighty-four complete A©ons the Lord of the world continued meditating, sitting on the same seat. 84. Those novices, perceiving that the Chief remained in the monastery without coming out of it, imparted to many kofis of creatures that Buddha- 1 Xellakabhfta, var. lect. elukabh. and failakabhfita. The Xailaka ‘is he who contents himself with such a portion of clothes as barely suffices to cover his nakedness, rejecting everything more as superfluous.’ Hodgson Essays, p. 52, cf. pp. 30 and 64. * Or, according to the reading followed by Burnouf, ‘clearsighted as thyself, O hero.’ § Vilakshayiti. VII. ANCIENT DEVOTION. 187 knowledge, which is free from imperfections and blissful. 85. On the seats which they had made to be prepared, one for each, they expounded this very Satra under the mastership of the Sugata of that period. A service of the same kind they render to me’. 86. Innumerable as the sands of sixty thousand (rivers like the) Ganges were the beings then taught ; | each of the sons of the Sugata converted (or trained) endless beings. 87. After the Gina’s complete Nirvaza they commenced a wandering life and saw kotis of Buddhas ; along with those pupils they rendered homage to the most exalted amongst men. 88. Having observed the extensive and sublime course of duty and reached enlightenment in the ten points of space, those sixteen sons of the Gina became themselves Ginas, two by two, in each point of the horizon. 89. And all those who had been their pupils became disciples of those Ginas, and gradually obtained possession of enlightenment by various means. 90. I myself was one of their number, and you have all been taught by me. Therefore you are my disciples now also, and I lead you all to enlightenment by (my) devices.
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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