Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Again, Bhaishagyardéga, on any spot of the earth where this Dharmaparydya is expounded, preached, written, studied, or recited in chorus, on that spot, Bhaishagyara4ga, one should build a Tathdgatashrine, magnificent, consisting of precious substances, high, and spacious ; but it is not necessary to depose in it relics of the Tathagata. For the body of the Tathagata is, so to say, collectively deposited there. Any spot of the earth where this Dharmapary4ya is expounded or taught or recited or rehearsed in chorus or written or kept in a volume, must be honoured, respected, revered, worshipped as if it were a Stipa, with all sorts of flowers, incense, perfumes, garlands, Ointment, powder, clothes, umbrellas, flags, banners, triumphal streamers, with all kinds of song, music, dancing, musical instruments, castanets 1, and shouts inchorus. And those, Bhaishagyaraga, who approach a Tath4gata-shrine to salute or see it, must be held to be near supreme and perfect enlightenment. For, Bhaishagyaraga, there are many laymen as well as priests who observe the course of a Bodhisattva without, however, coming so far as to see, hear, write or worship this Dharmaparyd4ya. So long as they do not hear this Dharmapary4ya, they are not yet proficient in the course of a Bodhisattva. But 1 Tadavakara. xX. THE PREACHER. 221 those who hear this, Dharmapary4ya and thereupon accept, penetrate, understand, comprehend it, are at the time near supreme, perfect enlightenment, so to say, immediately near it. It is a case, Bhaishagyardga, similar to that of a certain man, who in need and in quest of water, in order to get water, causes a well to be dug in an arid tract of land. So long as he sees that the sand being dug out is dry and white, he thinks: the water is still far off. After some time he sees that the sand being dug out is moist, mixed with water, muddy, with trickling drops, and that the working men who are engaged in digging the well are bespattered with mire and mud, On seeing that foretoken, Bhaishagyar4ga, the man will be convinced and certain that water is near. In the same manner, Bhaishagyar4ga, will these Bodhisattvas Mahdsattvas be far away from supreme and perfect enlightenment so long as they do not hear, nor catch, nor penetrate, nor fathom, nor mind this Dharmapary4ya. But when the Bodhisattvas Mahdsattvas shall hear, catch, penetrate, study, and mind this Dharmaparyaya, then, Bhaishagyar4ga, they will be, so to say, immediately near supreme, perfect enlightenment. From this Dharmapary4ya, Bhaishagyar4ga, will accrue to creatures supreme and perfect enlightenment. For this Dharmapary4ya contains an explanation of the highest mystery, the secret article’ of the law which the Tath4gatas, &c., have revealed for the perfecting of the Bodhisattvas Mahasattvas. Any Bodhisattva, Bhaishagyaraga, who is startled, feels anxiety, gets frightened at this Dharmaparydya, 1 Or point. 222 SADDHARMA-PUNDARIKA, Xx.
2Any Bodhisattva, Bhaishagyaraga, who is startled, feels anxiety, gets frightened at this Dharmaparydya, 1 Or point. 222 SADDHARMA-PUNDARIKA, Xx. may be held, Bhaishagyaraga, to have (but) newly entered the vehicle’. If, however, a votary of the vehicle of the disciples is startled, feels anxiety, gets frightened at this Dharmaparydya, such a person, devoted to the vehicle of the disciples, Bhaishagyaraga, may be deemed a conceited man. Any Bodhisattva Mahdsattva, Bhaishagyaraga, who after the complete extinction of the Tathagata, in the last times, the last period shall set forth this Dharmaparydya to the four classes of hearers, should do so, Bhaishagyardga, after having entered the abode ? of the Tathagata, after having put on the robe of the Tathagata, and occupied the pulpit of the Tathagata. And what is the abode of the Tathagata, Bhaishagyaraga? It is the abiding® in charity (or kindness) to all beings; that is the abode of the Tathagata, Bhaishagyaraga, which the young man of good family has to enter. And what is the robe of the Tathagata, Bhaishagyaraga? It is the apparel of sublime forbearance ; that is the robe of the Tath4gata, Bhaishagyaraga, which the young man of good family has to put on. What is the pulpit of the Tathagata, Bhaishagyaraga? It is the entering into the voidness (or complete abstraction) of all laws (or things) ; that is the pulpit, Bhaishagyaraga, on which the young man of good family has to sit in order to set forth this Dharmapary4ya to the four classes of hearers. A Bodhisattva ought to propound this Dharmaparyd4ya with unshrinking mind, before the face of the congregated Bodhisattvas, the four classes 1 The Mahay4na, apparently. 2 Layana, recess, retreat, refuge, cell, lair, stronghold, asylum, abode. 3 Vih4ra, both walk and abode, and further, monastery. X. THE PREACHER. 223 of hearers, who are striving for the vehicle of Bodhisattvas, and I, staying in another world, Bhaishagyaraga, will by means of fictious creatures? make the minds of the whole congregation favourably disposed to that young man of good family, and I will send fictious monks, nuns, male and female lay devotees in order to hear the sermon of the preacher, who are unable to gainsay or contradict him*. If afterwards he shall have retired to the forest, I will send thither many gods, Nagas, goblins, Gandharvas, demons, Garudas, Kinnaras, and great serpents to hear him preach, while I, staying in another world, Bhaishagyar4ga, will show my face to that young man of good family, and the words and syllables of this Dharmaparyd4ya which he happens to have forgotten will I again suggest to him® when he repeats his lesson. And on that occasion the Lord uttered the following stanzas: 16. Let one listen to this exalted Sftra, avoiding all distractedness ; for rare is the occasion (given) for hearing it, and rare also the belief in it. 1 NirmitaiZ; the word is masculine, as appears from the sequel.
3And on that occasion the Lord uttered the following stanzas: 16. Let one listen to this exalted Sftra, avoiding all distractedness ; for rare is the occasion (given) for hearing it, and rare also the belief in it. 1 NirmitaiZ; the word is masculine, as appears from the sequel. 2 I cannot tell what real phenomena are underlying these creations of the Buddha after his Nirvana; but this much seems clear, that we have in this piece a description of the practical course a young preacher has to go through in order to become fit for his task. 5 Pratyukkadrayishy4mi, literally, I will cause him to re-utter. The real purport, unless I am much mistaken, is: on a following day (Buddha) will restore what the student has forgotten from his lesson, provided he reads the passage again; or, if we take the words in a spiritual sense, the mental light of the student will again supply what he has forgotten of his lesson. Cf. stanza 31. 224 SADDHARMA-PUNDARIKA. x. 17. It is a case similar to that of a certain man who in want of water goes to dig a well in an arid tract of land, and sees how again and again only dry sand is being dug up. 18. On seeing which he thinks: the water is far off; a token of its being far off is the dry white sand which appears in digging. 19. But when he (afterwards) sees again and again the sand moist and smooth, he gets the conviction that water cannot be very far off. 20. So, too, are those men far from Buddhaknowledge who have not heard this Sdtra and have failed to repeatedly meditate on it. 21, But those who have heard and oft meditated on-this profound king amongst Sdtras, this authoritative book ! for disciples, 22. Are wise and near Buddha-knowledge, even as from the moisture of sand may be inferred that water is near. 23. After entering the abode of the Gina, putting on his robe and sitting down on my seat, the preacher should, undaunted, expound this Sftra. 24. The strength of charity (or kindness) is my _abode; the apparel of forbearence is my robe; and voidness (or complete abstraction) is my seat; let (the preacher) take his stand on this and preach. 25. Where clods, sticks, pikes, or abusive words and threats fall to the lot of the preacher, let him be patient, thinking of me. 26. My body has existed entire in thousands of 1 Viniskaya, decision, here hardly differing from tantra or siddh4nta. After the model of the latter has been framed the term Sftranta; and the Lotus, as we know, is a Sftranta. x. THE PREACHER. 225 kofis of regions; during a number of ko/¢is of AZons beyond comprehension I teach the law to creatures. 27. To that courageous man who shall proclaim this Sdtra after my complete extinction I will also send many creations}. 28. Monks, nuns, lay devotees, male and female, will honour him as well as the classes of the audience. 29. And should there be some to attack him with clods, sticks, injurious words, threats, taunts, then the creations shall defend him.
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.
1Again, Bhaishagyardéga, on any spot of the earth where this Dharmaparydya is expounded, preached, written, studied, or recited in chorus, on that spot, Bhaishagyara4ga, one should build a Tathdgatashrine, magnificent, consisting of precious substances, high, and spacious ; but it is not necessary to depose in it relics of the Tathagata. For the body of the Tathagata is, so to say, collectively deposited there. Any spot of the earth where this Dharmapary4ya is expounded or taught or recited or rehearsed in chorus or written or kept in a volume, must be honoured, respected, revered, worshipped as if it were a Stipa, with all sorts of flowers, incense, perfumes, garlands, Ointment, powder, clothes, umbrellas, flags, banners, triumphal streamers, with all kinds of song, music, dancing, musical instruments, castanets 1, and shouts inchorus. And those, Bhaishagyaraga, who approach a Tath4gata-shrine to salute or see it, must be held to be near supreme and perfect enlightenment. For, Bhaishagyaraga, there are many laymen as well as priests who observe the course of a Bodhisattva without, however, coming so far as to see, hear, write or worship this Dharmaparyd4ya. So long as they do not hear this Dharmapary4ya, they are not yet proficient in the course of a Bodhisattva. But 1 Tadavakara. xX. THE PREACHER. 221 those who hear this, Dharmapary4ya and thereupon accept, penetrate, understand, comprehend it, are at the time near supreme, perfect enlightenment, so to say, immediately near it. It is a case, Bhaishagyardga, similar to that of a certain man, who in need and in quest of water, in order to get water, causes a well to be dug in an arid tract of land. So long as he sees that the sand being dug out is dry and white, he thinks: the water is still far off. After some time he sees that the sand being dug out is moist, mixed with water, muddy, with trickling drops, and that the working men who are engaged in digging the well are bespattered with mire and mud, On seeing that foretoken, Bhaishagyar4ga, the man will be convinced and certain that water is near. In the same manner, Bhaishagyar4ga, will these Bodhisattvas Mahdsattvas be far away from supreme and perfect enlightenment so long as they do not hear, nor catch, nor penetrate, nor fathom, nor mind this Dharmapary4ya. But when the Bodhisattvas Mahdsattvas shall hear, catch, penetrate, study, and mind this Dharmaparyaya, then, Bhaishagyar4ga, they will be, so to say, immediately near supreme, perfect enlightenment. From this Dharmapary4ya, Bhaishagyar4ga, will accrue to creatures supreme and perfect enlightenment. For this Dharmapary4ya contains an explanation of the highest mystery, the secret article’ of the law which the Tath4gatas, &c., have revealed for the perfecting of the Bodhisattvas Mahasattvas. Any Bodhisattva, Bhaishagyaraga, who is startled, feels anxiety, gets frightened at this Dharmaparydya, 1 Or point. 222 SADDHARMA-PUNDARIKA, Xx.
2Any Bodhisattva, Bhaishagyaraga, who is startled, feels anxiety, gets frightened at this Dharmaparydya, 1 Or point. 222 SADDHARMA-PUNDARIKA, Xx. may be held, Bhaishagyaraga, to have (but) newly entered the vehicle’. If, however, a votary of the vehicle of the disciples is startled, feels anxiety, gets frightened at this Dharmaparydya, such a person, devoted to the vehicle of the disciples, Bhaishagyaraga, may be deemed a conceited man. Any Bodhisattva Mahdsattva, Bhaishagyaraga, who after the complete extinction of the Tathagata, in the last times, the last period shall set forth this Dharmaparydya to the four classes of hearers, should do so, Bhaishagyardga, after having entered the abode ? of the Tathagata, after having put on the robe of the Tathagata, and occupied the pulpit of the Tathagata. And what is the abode of the Tathagata, Bhaishagyaraga? It is the abiding® in charity (or kindness) to all beings; that is the abode of the Tathagata, Bhaishagyaraga, which the young man of good family has to enter. And what is the robe of the Tathagata, Bhaishagyaraga? It is the apparel of sublime forbearance ; that is the robe of the Tath4gata, Bhaishagyaraga, which the young man of good family has to put on. What is the pulpit of the Tathagata, Bhaishagyaraga? It is the entering into the voidness (or complete abstraction) of all laws (or things) ; that is the pulpit, Bhaishagyaraga, on which the young man of good family has to sit in order to set forth this Dharmapary4ya to the four classes of hearers. A Bodhisattva ought to propound this Dharmaparyd4ya with unshrinking mind, before the face of the congregated Bodhisattvas, the four classes 1 The Mahay4na, apparently. 2 Layana, recess, retreat, refuge, cell, lair, stronghold, asylum, abode. 3 Vih4ra, both walk and abode, and further, monastery. X. THE PREACHER. 223 of hearers, who are striving for the vehicle of Bodhisattvas, and I, staying in another world, Bhaishagyaraga, will by means of fictious creatures? make the minds of the whole congregation favourably disposed to that young man of good family, and I will send fictious monks, nuns, male and female lay devotees in order to hear the sermon of the preacher, who are unable to gainsay or contradict him*. If afterwards he shall have retired to the forest, I will send thither many gods, Nagas, goblins, Gandharvas, demons, Garudas, Kinnaras, and great serpents to hear him preach, while I, staying in another world, Bhaishagyar4ga, will show my face to that young man of good family, and the words and syllables of this Dharmaparyd4ya which he happens to have forgotten will I again suggest to him® when he repeats his lesson. And on that occasion the Lord uttered the following stanzas: 16. Let one listen to this exalted Sftra, avoiding all distractedness ; for rare is the occasion (given) for hearing it, and rare also the belief in it. 1 NirmitaiZ; the word is masculine, as appears from the sequel.
3And on that occasion the Lord uttered the following stanzas: 16. Let one listen to this exalted Sftra, avoiding all distractedness ; for rare is the occasion (given) for hearing it, and rare also the belief in it. 1 NirmitaiZ; the word is masculine, as appears from the sequel. 2 I cannot tell what real phenomena are underlying these creations of the Buddha after his Nirvana; but this much seems clear, that we have in this piece a description of the practical course a young preacher has to go through in order to become fit for his task. 5 Pratyukkadrayishy4mi, literally, I will cause him to re-utter. The real purport, unless I am much mistaken, is: on a following day (Buddha) will restore what the student has forgotten from his lesson, provided he reads the passage again; or, if we take the words in a spiritual sense, the mental light of the student will again supply what he has forgotten of his lesson. Cf. stanza 31. 224 SADDHARMA-PUNDARIKA. x. 17. It is a case similar to that of a certain man who in want of water goes to dig a well in an arid tract of land, and sees how again and again only dry sand is being dug up. 18. On seeing which he thinks: the water is far off; a token of its being far off is the dry white sand which appears in digging. 19. But when he (afterwards) sees again and again the sand moist and smooth, he gets the conviction that water cannot be very far off. 20. So, too, are those men far from Buddhaknowledge who have not heard this Sdtra and have failed to repeatedly meditate on it. 21, But those who have heard and oft meditated on-this profound king amongst Sdtras, this authoritative book ! for disciples, 22. Are wise and near Buddha-knowledge, even as from the moisture of sand may be inferred that water is near. 23. After entering the abode of the Gina, putting on his robe and sitting down on my seat, the preacher should, undaunted, expound this Sftra. 24. The strength of charity (or kindness) is my _abode; the apparel of forbearence is my robe; and voidness (or complete abstraction) is my seat; let (the preacher) take his stand on this and preach. 25. Where clods, sticks, pikes, or abusive words and threats fall to the lot of the preacher, let him be patient, thinking of me. 26. My body has existed entire in thousands of 1 Viniskaya, decision, here hardly differing from tantra or siddh4nta. After the model of the latter has been framed the term Sftranta; and the Lotus, as we know, is a Sftranta. x. THE PREACHER. 225 kofis of regions; during a number of ko/¢is of AZons beyond comprehension I teach the law to creatures. 27. To that courageous man who shall proclaim this Sdtra after my complete extinction I will also send many creations}. 28. Monks, nuns, lay devotees, male and female, will honour him as well as the classes of the audience. 29. And should there be some to attack him with clods, sticks, injurious words, threats, taunts, then the creations shall defend him.
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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