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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
190. 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. 91. This is the cause dating from old, this is the motive of my expounding the law, that I lead you to superior enlightenment. This being the case, monks, you need not be afraid. 92. It is as if there were a forest dreadful, terrific, barren, without a place of refuge or shelter, replete 1 Adhikéru kurvanti mamaivarfipam. 188 SADDHARMA-PUNDARIKA. VII. with wild beasts, deprived of water, frightful for persons of no experience. 93. (Suppose further that) many thousand men have come to the forest, that waste track of wilderness which is fully five hundred yoganas in extent. 94. And he who is to act as their guide through that rough and horrible forest is a rich man, thoughtful, intelligent, wise, well instructed, and undaunted. 95. And those beings, numbering many koiis, feel tired, and say to the guide: ‘ We are tired, Master ; we are not able to go on; we should like now to return.’ 96. But he, the dexterous and clever guide, is searching in his mind for some apt device. Alas! he thinks, by going back these foolish men will be deprived of the possession of the jewels. 97. Therefore let me by dint of magic power now produce a great city adorned with thousands of ko/éis of buildings and embellished by monasteries and parks. 98. Let me produce ponds and canals; (a city) adorned with gardens and flowers, provided with walls and gates, and inhabited by an infinite number of men and women. 99. After creating that city he speaks to them in this manner: ‘Do not fear, and be cheerful; you have reached a most excellent city; enter it and do your business, speedily. 100. ‘Be joyful and at ease; you have reached the limit of the whole forest.’ It is to give them a time for repose that he speaks these words, and, in fact, they recover from their weariness. 1o1. As he perceives that they have sufficiently VII. ANCIENT DEVOTION. 189 reposed, he collects them and addresses them again: ‘Come, hear what I have to tell you: this city have I produced by magic. 102. ‘On seeing you fatigued, I have, lest you should go back, made use of this device; now strain your energy to reach the Isle.’ 103. In the same manner, monks, I am the guide, the conductor of thousands of kofis of living beings ; in the same manner I see creatures toiling and unable to break the shell of the egg of evils’. 104. Then I reflect on this matter: These beings have enjoyed repose, have been tranquillised ; now I will remind? them of the misery of all things (and I say): ‘At the stage of Arhat you shall reach your aim.’ 105. At that time, when you shall have attained that state, and when I see all of you have become Arhats, then will I call you all together and explain to you how the law really is.
2them of the misery of all things (and I say): ‘At the stage of Arhat you shall reach your aim.’ 105. At that time, when you shall have attained that state, and when I see all of you have become Arhats, then will I call you all together and explain to you how the law really is. 106. It is an artifice of the Leaders, when they, the great Seers, show three vehicles, for there is but one vehicle, no second; it is only to help (creatures) that two vehicles are spoken of. 107. Therefore I now tell you, monks: Rouse to the utmost your lofty energy for the sake of the knowledge of the all-knowing; as yet, you have not come so far as to possess complete Nirv4ma. 108. But when you shall have attained the knowledge of the all-knowing and the ten powers proper to Ginas, you shall become Buddhas marked by 1 Klesandakosa. * The rendering of this passage is doubtful; the text runs thus: sarvasya duAkhasya ’nubodha eshu. 190 SADDHARMA-PUNDARIKA, VII. the thirty-two characteristic signs and have rest for ever. 109. Such is the teaching of the Leaders: in order to give quiet they speak of repose, (but) when they see that (the creatures) have had a repose, they, knowing this to be no final resting-place, initiate them in the knowledge of the all-knowing. VIII. DESTINY OF THE FIVE HUNDRED MONKS. IQI CHAPTER VIII. ANNOUNCEMENT OF THE FUTURE DESTINY OF THE FIVE HUNDRED MONKS. On hearing from the Lord that display of skilfulness and the instruction by means of mysterious speech ; on hearing the announcement of the future destiny of the great Disciples, as well as the foregoing tale concerning ancient devotion and the leadership! of the Lord, the venerable Paraa, son of Maitrdyazi, was filled with wonder and amazement, thrilled? with pure-heartedness’, a feeling of delight and joy. He rose from his seat, full of delight and joy, full of great respect for the law, and while prostrating himself before the Lord’s feet, made within himself the following reflection: Wonderful, O Lord ; wonderful, O Sugata; it is an extremely difficult thing that the Tathagatas, &c., perform, the conforming to this world, composed of so many elements, and preaching the law to all creatures with many proofs of their skilfulness, and skilfully releasing them when attached to this or that. What could we 2 Vrishabhitva, a curious and irregular form instead of vrishabhatva. 2 Sphu/a, in the sense of vyfpta; Pali phu/a. * Nirdmishafittena. Nir&misha is both ‘free from worldly taint, sensual desire,’ and ‘without having a lure, not eager for reward,’ i.e. disinterested. Both meanings are so intimately connected that it is not always easy to decide which we should prefer, e.g. Lalita-vistara, p. 215, and Manu VI, 49. 192 SADDHARMA-PUNDARIKA. VIII.
3disinterested. Both meanings are so intimately connected that it is not always easy to decide which we should prefer, e.g. Lalita-vistara, p. 215, and Manu VI, 49. 192 SADDHARMA-PUNDARIKA. VIII. do, O Lord, in such a case? None but the Tathagata knows our inclination and our ancient course. Then, after saluting with his head the Lord’s feet, Parva went and stood apart, gazing up to the Lord with unmoved eyes and so showing his veneration. And the Lord, regarding the mental disposition of the venerable Parva, son of MaitrAyamt, addressed the entire assembly of monks in this strain: Ye monks, see! this disciple, Pfrza, son of Maitrayazi, whom I have designated as the foremost of preachers in this assembly, praised for his many virtues, and who has applied himself in various ways to comprehend the true law. He is the man to excite, arouse, and stimulate the four classes of the audience; unwearied in the preaching of the law; as capable to preach the law as to oblige his fellow-followers of the course of duty. The Tathagata excepted, monks, there is none able to equal Parva, son of Maitrayami, either essentially or in accessories. Now, monks, do you suppose that he keeps my true lawonly? No, monks, you must not think so. For I remember, monks, that in the past, in the times of the ninety-nine Buddhas, the same Parva kept the true law under the mastership of those Buddhas. Even as he is now with me, so he has, in all periods, been the foremost of the preachers of the law; has in all periods been a consummate knower of Voidness; has in all periods acquired the (four) distinctive qualifications of an Arhat?; has in all periods reached mastership in the transcendent ' Pasyata, var. lect. pasyadhvam. * Pratisamvid, in meaning answering to Pali pasisambhidé. VIII. DESTINY OF THE FIVE HUNDRED MONKS. 193 wisdom of the Bodhisattvas. He has been a strongly convinced! preacher of the law, exempt from doubt, and quite pure. Under the mastership of those Buddhas he has during his whole existence observed a spiritual life, and everywhere they termed him ‘the Disciple.’ By this means he has ‘promoted the interest of innumerable, incalculable hundred thousands of myriads of ko¢is of beings, and brought innumerable and incalculable beings to full ripeness for supreme and perfect enlightenment. In all periods he has assisted the creatures in the function of a Buddha, and in all periods he has purified his own Buddha-field, always striving to bring creatures to ripeness. He was also, monks, the foremost among the preachers of the law under the seven Tathagatas, the first of whom is Vipasyin and the seventh myself*.
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.
190. 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. 91. This is the cause dating from old, this is the motive of my expounding the law, that I lead you to superior enlightenment. This being the case, monks, you need not be afraid. 92. It is as if there were a forest dreadful, terrific, barren, without a place of refuge or shelter, replete 1 Adhikéru kurvanti mamaivarfipam. 188 SADDHARMA-PUNDARIKA. VII. with wild beasts, deprived of water, frightful for persons of no experience. 93. (Suppose further that) many thousand men have come to the forest, that waste track of wilderness which is fully five hundred yoganas in extent. 94. And he who is to act as their guide through that rough and horrible forest is a rich man, thoughtful, intelligent, wise, well instructed, and undaunted. 95. And those beings, numbering many koiis, feel tired, and say to the guide: ‘ We are tired, Master ; we are not able to go on; we should like now to return.’ 96. But he, the dexterous and clever guide, is searching in his mind for some apt device. Alas! he thinks, by going back these foolish men will be deprived of the possession of the jewels. 97. Therefore let me by dint of magic power now produce a great city adorned with thousands of ko/éis of buildings and embellished by monasteries and parks. 98. Let me produce ponds and canals; (a city) adorned with gardens and flowers, provided with walls and gates, and inhabited by an infinite number of men and women. 99. After creating that city he speaks to them in this manner: ‘Do not fear, and be cheerful; you have reached a most excellent city; enter it and do your business, speedily. 100. ‘Be joyful and at ease; you have reached the limit of the whole forest.’ It is to give them a time for repose that he speaks these words, and, in fact, they recover from their weariness. 1o1. As he perceives that they have sufficiently VII. ANCIENT DEVOTION. 189 reposed, he collects them and addresses them again: ‘Come, hear what I have to tell you: this city have I produced by magic. 102. ‘On seeing you fatigued, I have, lest you should go back, made use of this device; now strain your energy to reach the Isle.’ 103. In the same manner, monks, I am the guide, the conductor of thousands of kofis of living beings ; in the same manner I see creatures toiling and unable to break the shell of the egg of evils’. 104. Then I reflect on this matter: These beings have enjoyed repose, have been tranquillised ; now I will remind? them of the misery of all things (and I say): ‘At the stage of Arhat you shall reach your aim.’ 105. At that time, when you shall have attained that state, and when I see all of you have become Arhats, then will I call you all together and explain to you how the law really is.
2them of the misery of all things (and I say): ‘At the stage of Arhat you shall reach your aim.’ 105. At that time, when you shall have attained that state, and when I see all of you have become Arhats, then will I call you all together and explain to you how the law really is. 106. It is an artifice of the Leaders, when they, the great Seers, show three vehicles, for there is but one vehicle, no second; it is only to help (creatures) that two vehicles are spoken of. 107. Therefore I now tell you, monks: Rouse to the utmost your lofty energy for the sake of the knowledge of the all-knowing; as yet, you have not come so far as to possess complete Nirv4ma. 108. But when you shall have attained the knowledge of the all-knowing and the ten powers proper to Ginas, you shall become Buddhas marked by 1 Klesandakosa. * The rendering of this passage is doubtful; the text runs thus: sarvasya duAkhasya ’nubodha eshu. 190 SADDHARMA-PUNDARIKA, VII. the thirty-two characteristic signs and have rest for ever. 109. Such is the teaching of the Leaders: in order to give quiet they speak of repose, (but) when they see that (the creatures) have had a repose, they, knowing this to be no final resting-place, initiate them in the knowledge of the all-knowing. VIII. DESTINY OF THE FIVE HUNDRED MONKS. IQI CHAPTER VIII. ANNOUNCEMENT OF THE FUTURE DESTINY OF THE FIVE HUNDRED MONKS. On hearing from the Lord that display of skilfulness and the instruction by means of mysterious speech ; on hearing the announcement of the future destiny of the great Disciples, as well as the foregoing tale concerning ancient devotion and the leadership! of the Lord, the venerable Paraa, son of Maitrdyazi, was filled with wonder and amazement, thrilled? with pure-heartedness’, a feeling of delight and joy. He rose from his seat, full of delight and joy, full of great respect for the law, and while prostrating himself before the Lord’s feet, made within himself the following reflection: Wonderful, O Lord ; wonderful, O Sugata; it is an extremely difficult thing that the Tathagatas, &c., perform, the conforming to this world, composed of so many elements, and preaching the law to all creatures with many proofs of their skilfulness, and skilfully releasing them when attached to this or that. What could we 2 Vrishabhitva, a curious and irregular form instead of vrishabhatva. 2 Sphu/a, in the sense of vyfpta; Pali phu/a. * Nirdmishafittena. Nir&misha is both ‘free from worldly taint, sensual desire,’ and ‘without having a lure, not eager for reward,’ i.e. disinterested. Both meanings are so intimately connected that it is not always easy to decide which we should prefer, e.g. Lalita-vistara, p. 215, and Manu VI, 49. 192 SADDHARMA-PUNDARIKA. VIII.
3disinterested. Both meanings are so intimately connected that it is not always easy to decide which we should prefer, e.g. Lalita-vistara, p. 215, and Manu VI, 49. 192 SADDHARMA-PUNDARIKA. VIII. do, O Lord, in such a case? None but the Tathagata knows our inclination and our ancient course. Then, after saluting with his head the Lord’s feet, Parva went and stood apart, gazing up to the Lord with unmoved eyes and so showing his veneration. And the Lord, regarding the mental disposition of the venerable Parva, son of MaitrAyamt, addressed the entire assembly of monks in this strain: Ye monks, see! this disciple, Pfrza, son of Maitrayazi, whom I have designated as the foremost of preachers in this assembly, praised for his many virtues, and who has applied himself in various ways to comprehend the true law. He is the man to excite, arouse, and stimulate the four classes of the audience; unwearied in the preaching of the law; as capable to preach the law as to oblige his fellow-followers of the course of duty. The Tathagata excepted, monks, there is none able to equal Parva, son of Maitrayami, either essentially or in accessories. Now, monks, do you suppose that he keeps my true lawonly? No, monks, you must not think so. For I remember, monks, that in the past, in the times of the ninety-nine Buddhas, the same Parva kept the true law under the mastership of those Buddhas. Even as he is now with me, so he has, in all periods, been the foremost of the preachers of the law; has in all periods been a consummate knower of Voidness; has in all periods acquired the (four) distinctive qualifications of an Arhat?; has in all periods reached mastership in the transcendent ' Pasyata, var. lect. pasyadhvam. * Pratisamvid, in meaning answering to Pali pasisambhidé. VIII. DESTINY OF THE FIVE HUNDRED MONKS. 193 wisdom of the Bodhisattvas. He has been a strongly convinced! preacher of the law, exempt from doubt, and quite pure. Under the mastership of those Buddhas he has during his whole existence observed a spiritual life, and everywhere they termed him ‘the Disciple.’ By this means he has ‘promoted the interest of innumerable, incalculable hundred thousands of myriads of ko¢is of beings, and brought innumerable and incalculable beings to full ripeness for supreme and perfect enlightenment. In all periods he has assisted the creatures in the function of a Buddha, and in all periods he has purified his own Buddha-field, always striving to bring creatures to ripeness. He was also, monks, the foremost among the preachers of the law under the seven Tathagatas, the first of whom is Vipasyin and the seventh myself*.
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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