Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1198 SADDHARMA-PUNDARIKA. VIII. 20. Such shall be the excellent field of Parza, who is possessed of all good qualities; it shall abound with all goodly things, a small part (only) of which has here been mentioned. Then this thought arose in the mind of those twelve hundred self-controlled (Arhats): We are struck with wonder and amazement. (How) if the Tathdgata would predict to us severally our future destiny as the Lord has done to those other great disciples? And the Lord apprehending in his own mind what was going on in the minds of these great disciples addressed the venerable Mah&4-Ka4syapa : Those twelve hundred self-controlled hearers whom I am now beholding from face to face, to all those twelve hundred self-controlled hearers, KAsyapa, I will presently foretell their destiny. Amongst them, Kasyapa, the monk Kaumdinya, a great disciple, shall, after sixty-two hundred thousand myriads of kotis of Buddhas, become a Tath4gata, an Arhat, &c., under the name of Samantaprabhdsa, endowed with science and conduct, a Sugata, &c. &c.; but of those (twelve hundred), KAsyapa, five hundred shall become Tathagatas of the same name. Thereafter shall all those five hundred great disciples reach supreme and perfect enlightenment, all bearing the name of SamantaprabhAsa; viz. Gay4-K 4syapa, Nadt- K4syapa, Uruvilva-Kasyapa, K4la, K4lodayin, Aniruddha, Kapphiva, Vakkula*, Kunda’, Svdgata‘, 1 Akirana sarvehi subhadrakehi; Burnouf takes it as a masculine, rendering it by ‘créatures fortunées.’ 2 Also spelt Vakula; see p. 2. ® Probably the same with Maha-Xunda in Mah4vagga I, 6, 36; Kullavagga I, 18, 1. * Pali Ségata, Mahavagga V, 1, 3. VII. DESTINY OF THE FIVE HUNDRED MONKS, I99 and the rest of the five hundred self-controlled (Arhats). And on that occasion the Lord uttered the following stanzas: 21. The scion of the Kuzdina family, my disciple here, shall in future be a TathAgata, a Lord of the world, after the lapse of an endless period; he shall educate hundreds of kofis of living beings. 22. After seeing many endless Buddhas, he shall in future, after the lapse of an endless period, become the Gina Samantaprabhasa, whose field shall be thoroughly pure. 23. Brilliant, gifted with the powers of a Buddha, with a voice far resounding in all quarters, waited upon by thousands of ko¢is of beings, he shall preach supreme and eminent enlightenment. 24. There shall be most zealous Bodhisattvas, mounted on lofty aereal cars, and moving, meditative, pure in morals, and assiduous in doing good. 25. After hearing the law from the highest of men, they shall invariably go to other fields, to salute thousands of Buddhas and show them great honour. 26. But ere long they shall return to the field of the Leader called Prabh4sa, the Tathagata’. So great shall be the power of their course (of duty).
2After hearing the law from the highest of men, they shall invariably go to other fields, to salute thousands of Buddhas and show them great honour. 26. But ere long they shall return to the field of the Leader called Prabh4sa, the Tathagata’. So great shall be the power of their course (of duty). 27. The measure of the lifetime of that Sugata shall be sixty thousand fons, and, after the complete extinction of that mighty one’, his true law shall remain twice as long in the world. 28. And the counterfeit of it shall continue three ? Var. lect. ‘the most high (or best) of men.’ * Tayin. 200 SADDHARMA-PUNDARIKA. VITI. times as long. When the true law of that holy one shall he exhausted, men and gods shall be vexed. 29. There shall appear a complete number of five hundred Chiefs, supreme amongst men, who shall bear the same name with that Gina, Samantaprabha, and follow one another in regular succession. 30. All shall have like divisions, magical powers, Buddha-fields, and hosts (of followers). Their true law also shall be the same and stand equally long. 31. All shall have in this world, including the gods, the same voice as Samantaprabh4sa, the highest of men, such as I] have mentioned before. 32. Moved by benevolence and compassion they shall in succession foretell each other’s destiny, with the words: This is to be my immediate successor, and he is to command the world as I do at present. 33. Thus, Kasyapa, keep now in view! here these self-controlled (Arhats), no less than five hundred (in number), as well as my other disciples, and speak of this matter to the other disciples. On hearing from the Lord the announcement of their own future destiny, the five hundred Arhats, contented, satisfied, in high spirits and ecstasy, filled with cheerfulness, joy, and delight, went up to the place where the Lord was sitting, reverentially saluted with their heads his feet, and spoke thus: We confess our fault, O Lord, in having continually and constantly persuaded ourselves that we had arrived 1 Dharehi. I am not sure of the correctness of this translation; the word usually means ‘to keep,’ but this seems out of place, unless it be assumed that the injunction is given in anticipation, because Kasyapa succeeded to the Lord after the latter’s Nirv4za. Burnouf has: ‘ Voila-comme tu dois considérer ici en ce jour ces Auditeurs,’ &c. VIII. DESTINY OF THE FIVE HUNDRED MONKS. 201 at final Nirvaza, as (persons who are) dull, inept, ignorant of the rules. For, O Lord, whereas we should have thoroughly penetrated the knowledge of the Tath4gatas, we were content with such a trifling degree of knowledge.
3VIII. DESTINY OF THE FIVE HUNDRED MONKS. 201 at final Nirvaza, as (persons who are) dull, inept, ignorant of the rules. For, O Lord, whereas we should have thoroughly penetrated the knowledge of the Tath4gatas, we were content with such a trifling degree of knowledge. It is, O Lord, as if some man having come to a friend’s house got drunk or fell asleep, and that friend bound a priceless gem within! his garment, with the thought: Let this gem be his. After a while, O Lord, that man rises from his seat and travels further; he goes to some other country, where he is befallen by incessant difficulties, and has great trouble to find food and clothing. By dint of great exertion he is hardly able to obtain a bit of food, with which (however) he is contented and satisfied. The old friend of that man, O Lord, who bound within the man’s garment that priceless gem, happens to see him again and says: How is it, good friend, that thou hast such difficulty in seeking food and clothing, while I, in order that thou shouldst live in ease, good friend, have bound within thy garment a priceless gem, quite sufficient to fulfil all thy wishes? I have given thee that gem, my good friend, the very gem I have bound within thy garment. Still thou art deliberating: What has been bound? by whom ? for what reason and purpose? It is something foolish *, my good friend, to be contented, when thou hast with (so much) difficulty to procure food and clothing. Go, my good friend, betake thyself, with this gem, to some great city, 1 VastrAnte, vasanAnte; below in stanza 40 we find vasanantarasmi. 2 Etad balag&tiyam. 202 SADDHARMA-PUNDARIKA. VII. exchange the gem for money, and with that money do all that can be done with money. In the same manner, O Lord, has the Tathagata formerly, when he still followed the course of duty of a Bodhisattva, raised in us also ideas of omniscience, but we, O Lord, did not perceive, nor know it. We fancied, O Lord, that on the stage of Arhat we had reached Nirvaza. We live in difficulty, O Lord, because we content ourselves with such a trifling degree of knowledge. But as our strong aspiration after the knowledge of the all-knowing has never ceased, the Tath4gata teaches us the right: ‘ Have no such idea of Nirva#a, monks; there are in your intelligence! roots of goodness which of yore I have fully developed. In this you have to see an able device of mine that from the expressions used by me, in preaching the law, you fancy Nirvaza to take place at this moment?’ And after having taught us the right in such a way, the Lord now predicts our future destiny to supreme and perfect knowledge. And on that occasion the five hundred self-controlled (Arhats), Ag#4ta-Kaundinya and the rest, uttered the following stanzas : 34. We are rejoicing and delighted to hear this unsurpassed word of comfort that we are destined to the highest, supreme enlightenment. Homage be to thee, O Lord of unlimited sight!
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.
1198 SADDHARMA-PUNDARIKA. VIII. 20. Such shall be the excellent field of Parza, who is possessed of all good qualities; it shall abound with all goodly things, a small part (only) of which has here been mentioned. Then this thought arose in the mind of those twelve hundred self-controlled (Arhats): We are struck with wonder and amazement. (How) if the Tathdgata would predict to us severally our future destiny as the Lord has done to those other great disciples? And the Lord apprehending in his own mind what was going on in the minds of these great disciples addressed the venerable Mah&4-Ka4syapa : Those twelve hundred self-controlled hearers whom I am now beholding from face to face, to all those twelve hundred self-controlled hearers, KAsyapa, I will presently foretell their destiny. Amongst them, Kasyapa, the monk Kaumdinya, a great disciple, shall, after sixty-two hundred thousand myriads of kotis of Buddhas, become a Tath4gata, an Arhat, &c., under the name of Samantaprabhdsa, endowed with science and conduct, a Sugata, &c. &c.; but of those (twelve hundred), KAsyapa, five hundred shall become Tathagatas of the same name. Thereafter shall all those five hundred great disciples reach supreme and perfect enlightenment, all bearing the name of SamantaprabhAsa; viz. Gay4-K 4syapa, Nadt- K4syapa, Uruvilva-Kasyapa, K4la, K4lodayin, Aniruddha, Kapphiva, Vakkula*, Kunda’, Svdgata‘, 1 Akirana sarvehi subhadrakehi; Burnouf takes it as a masculine, rendering it by ‘créatures fortunées.’ 2 Also spelt Vakula; see p. 2. ® Probably the same with Maha-Xunda in Mah4vagga I, 6, 36; Kullavagga I, 18, 1. * Pali Ségata, Mahavagga V, 1, 3. VII. DESTINY OF THE FIVE HUNDRED MONKS, I99 and the rest of the five hundred self-controlled (Arhats). And on that occasion the Lord uttered the following stanzas: 21. The scion of the Kuzdina family, my disciple here, shall in future be a TathAgata, a Lord of the world, after the lapse of an endless period; he shall educate hundreds of kofis of living beings. 22. After seeing many endless Buddhas, he shall in future, after the lapse of an endless period, become the Gina Samantaprabhasa, whose field shall be thoroughly pure. 23. Brilliant, gifted with the powers of a Buddha, with a voice far resounding in all quarters, waited upon by thousands of ko¢is of beings, he shall preach supreme and eminent enlightenment. 24. There shall be most zealous Bodhisattvas, mounted on lofty aereal cars, and moving, meditative, pure in morals, and assiduous in doing good. 25. After hearing the law from the highest of men, they shall invariably go to other fields, to salute thousands of Buddhas and show them great honour. 26. But ere long they shall return to the field of the Leader called Prabh4sa, the Tathagata’. So great shall be the power of their course (of duty).
2After hearing the law from the highest of men, they shall invariably go to other fields, to salute thousands of Buddhas and show them great honour. 26. But ere long they shall return to the field of the Leader called Prabh4sa, the Tathagata’. So great shall be the power of their course (of duty). 27. The measure of the lifetime of that Sugata shall be sixty thousand fons, and, after the complete extinction of that mighty one’, his true law shall remain twice as long in the world. 28. And the counterfeit of it shall continue three ? Var. lect. ‘the most high (or best) of men.’ * Tayin. 200 SADDHARMA-PUNDARIKA. VITI. times as long. When the true law of that holy one shall he exhausted, men and gods shall be vexed. 29. There shall appear a complete number of five hundred Chiefs, supreme amongst men, who shall bear the same name with that Gina, Samantaprabha, and follow one another in regular succession. 30. All shall have like divisions, magical powers, Buddha-fields, and hosts (of followers). Their true law also shall be the same and stand equally long. 31. All shall have in this world, including the gods, the same voice as Samantaprabh4sa, the highest of men, such as I] have mentioned before. 32. Moved by benevolence and compassion they shall in succession foretell each other’s destiny, with the words: This is to be my immediate successor, and he is to command the world as I do at present. 33. Thus, Kasyapa, keep now in view! here these self-controlled (Arhats), no less than five hundred (in number), as well as my other disciples, and speak of this matter to the other disciples. On hearing from the Lord the announcement of their own future destiny, the five hundred Arhats, contented, satisfied, in high spirits and ecstasy, filled with cheerfulness, joy, and delight, went up to the place where the Lord was sitting, reverentially saluted with their heads his feet, and spoke thus: We confess our fault, O Lord, in having continually and constantly persuaded ourselves that we had arrived 1 Dharehi. I am not sure of the correctness of this translation; the word usually means ‘to keep,’ but this seems out of place, unless it be assumed that the injunction is given in anticipation, because Kasyapa succeeded to the Lord after the latter’s Nirv4za. Burnouf has: ‘ Voila-comme tu dois considérer ici en ce jour ces Auditeurs,’ &c. VIII. DESTINY OF THE FIVE HUNDRED MONKS. 201 at final Nirvaza, as (persons who are) dull, inept, ignorant of the rules. For, O Lord, whereas we should have thoroughly penetrated the knowledge of the Tath4gatas, we were content with such a trifling degree of knowledge.
3VIII. DESTINY OF THE FIVE HUNDRED MONKS. 201 at final Nirvaza, as (persons who are) dull, inept, ignorant of the rules. For, O Lord, whereas we should have thoroughly penetrated the knowledge of the Tath4gatas, we were content with such a trifling degree of knowledge. It is, O Lord, as if some man having come to a friend’s house got drunk or fell asleep, and that friend bound a priceless gem within! his garment, with the thought: Let this gem be his. After a while, O Lord, that man rises from his seat and travels further; he goes to some other country, where he is befallen by incessant difficulties, and has great trouble to find food and clothing. By dint of great exertion he is hardly able to obtain a bit of food, with which (however) he is contented and satisfied. The old friend of that man, O Lord, who bound within the man’s garment that priceless gem, happens to see him again and says: How is it, good friend, that thou hast such difficulty in seeking food and clothing, while I, in order that thou shouldst live in ease, good friend, have bound within thy garment a priceless gem, quite sufficient to fulfil all thy wishes? I have given thee that gem, my good friend, the very gem I have bound within thy garment. Still thou art deliberating: What has been bound? by whom ? for what reason and purpose? It is something foolish *, my good friend, to be contented, when thou hast with (so much) difficulty to procure food and clothing. Go, my good friend, betake thyself, with this gem, to some great city, 1 VastrAnte, vasanAnte; below in stanza 40 we find vasanantarasmi. 2 Etad balag&tiyam. 202 SADDHARMA-PUNDARIKA. VII. exchange the gem for money, and with that money do all that can be done with money. In the same manner, O Lord, has the Tathagata formerly, when he still followed the course of duty of a Bodhisattva, raised in us also ideas of omniscience, but we, O Lord, did not perceive, nor know it. We fancied, O Lord, that on the stage of Arhat we had reached Nirvaza. We live in difficulty, O Lord, because we content ourselves with such a trifling degree of knowledge. But as our strong aspiration after the knowledge of the all-knowing has never ceased, the Tath4gata teaches us the right: ‘ Have no such idea of Nirva#a, monks; there are in your intelligence! roots of goodness which of yore I have fully developed. In this you have to see an able device of mine that from the expressions used by me, in preaching the law, you fancy Nirvaza to take place at this moment?’ And after having taught us the right in such a way, the Lord now predicts our future destiny to supreme and perfect knowledge. And on that occasion the five hundred self-controlled (Arhats), Ag#4ta-Kaundinya and the rest, uttered the following stanzas : 34. We are rejoicing and delighted to hear this unsurpassed word of comfort that we are destined to the highest, supreme enlightenment. Homage be to thee, O Lord of unlimited sight!
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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