Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1266 SADDHARMA-PUNDARIKA. XIII. fe in this transient world. This is called the proper conduct of a Bodhisattva. 7. But when one comes to him to question him about the law for the sake of superior enlightenment, he should, at any time, speak freely, always firm and undaunted. 8. He should have no intercourse with women and hermaphrodites; he should also shun the young wives and girls in families. g. He must never address them to ask after their health*. He must also avoid intercourse with vendors of pork and mutton. . 10. With any persons who slay animals of various kind for the sake of profit, and with such as sell meat he should avoid having any intercourse. 11. He must shun the society of whoremongers, players, musicians, wrestlers, and other people of that sort. 12. He should not frequent whores, nor other sensual persons; he must avoid any exchange of civility with them. 13. And when the sage has to preach for a woman, he should not enter into an apartment with her alone, nor stay to banter. 14. When he has often to enter a village in quest of food, he must have another monk with him or constantly think of the Buddha. 15. Herewith have I shown the first sphere of proper conduct?. Wise are they who, keeping this Sdtra in memory, live according to it. 16. And when one observes? no law at all, low, 1 Kausalyam hasa prékkhitum. I take hdsa to stand for 4sa (Sansk. 4s4m), if it be no error for tasa (Sansk. tasAm). ? Akfragokaro hy esha. 5 Karate. XIII. PEACEFUL LIFE, 267 superior or mean, composed or uncomposed, real or not real; 17. When the wise man does not remark, ‘ This is a woman, nor marks, ‘ This is a man;’ when in searching he finds no laws (or things), because they have never existed ; 18, This is called the observance! of the Bodhisattvas in general. Now listen to me when I set forth what should be their proper sphere. 19. All laws (i.e. the laws, the things) have been declared to be non-existing, not appearing, not produced, void, immovable, everlasting ; this is called the proper sphere of the wise. 20. They have been divided into existing and non-existing, real and unreal, by those who had wrong notions; other laws also, of permanency, of being produced, of birth from something already produced’, are wrongly assumed. 21. Let (the Bodhisattva) be concentrated in mind, attentive, ever firm as the peak of Mount Sumeru, and in such a state (of mind) look upon all laws (and things) as having the nature of space’, 22. Permanently equal to space, without essence, immovable, without substantiality*. These, indeed, are the laws, all and for ever. This is called the proper sphere of the wise. 23. The monk observing this rule of conduct given by me may, after my extinction, promulgate this Sdtra in the world, and shall feel no depression. 24. Let the sage first, for some time, coerce his 1 Agara. ® Gatada bhfti (Sansk. gatad bhatiA). 5 J.e. as being void. * Satyena; in the margin 4tmana. 268 SADDHARMA-PUNDARIKA. XIII.
224. Let the sage first, for some time, coerce his 1 Agara. ® Gatada bhfti (Sansk. gatad bhatiA). 5 J.e. as being void. * Satyena; in the margin 4tmana. 268 SADDHARMA-PUNDARIKA. XIII. thoughts, exercise meditation with complete absorption, and correctly perform all that is required for attaining spiritual insight’, and then, after rising (from his pious meditation), preach with unquailing mind. 25. The kings of this earth and the princes who listen to the law protect him. Others also, both laymen (or burghers) and Brahmans, will be found together in his congregation. Further, Mazgusrt, the Bodhisattva Mahasattva who, after the complete extinction of the Tathagata at the end of time, the last period, the last five hundred years’, when the true law is in a state of decay, is going to propound this Dharmaparydya, must be in a peaceful state (of mind) and then preach the law, whether he knows it by heart or has it in a book. In his sermon he will not be too prone to carping at others, not blame other preaching friars, not speak scandal nor propagate scandal. He does not mention by name other monks, adherents of the vehicle of disciples, to propagate scandal. He cherishes even no hostile feelings against them, because he is in a peaceful state. All who come, one after the other, to hear the sermon he receives with benevolence, and preaches the law to them without invidiousness*. He refrains from entering upon a 1 K4lena fo Aittayamatu (Sansk. °yamat) panditak pravilayanam tatha gha/fayitva, vipasyidharmam imu sarva yoniso utthaya, &c. I take gha/f/ayitv4 in the sense of gha/ayitva=yuktv4. 4 Ie. u the latter part of the millennium. According to the declaration of the Buddha in Xullavagga X, 1, 6, the true law (Saddhamma) is to stand a millennium, though at the same time, owing to the institution of female monks, the number of 1000 years should be reduced to half. * Anupérigrahikay4, ananyusf#anay4 dharmam desayati; °siéanay4 is certainly wrong; cf. stanza 30 below. ‘ XII. PEACEFUL LIFE. 269 dispute; but if he is asked a question, he does not answer in the way of (those who follow) the vehicle of disciples; on the contrary, he answers as if he had attained Buddha-knowledge. And on that occasion the Lord uttered the following stanzas: 26. The wise man? is always at ease’, and in that state he preaches the law, seated on an elevated pulpit which has been prepared for him on a clean and pretty spot. 27. He puts ona clean, nice, red robe, dyed with good colours‘, and a black woollen garment and a long undergarment ; 28. Having duly washed his feet and rubbed his head and face with smooth ointments®, he ascends the pulpit, which is provided with a footbank and covered with pieces of fine cloth of various sorts, and sits down. 29. When he is thus seated on the preacher's pulpit and all who have gathered round him are 1 SrAvakay4nena. It is instructive to see that the Buddha here espouses the party of the great vehicle.
329. When he is thus seated on the preacher's pulpit and all who have gathered round him are 1 SrAvakay4nena. It is instructive to see that the Buddha here espouses the party of the great vehicle. 3 Te. preacher, minister of religion. The word used, pazdita, has passed into the languages of the Indian Archipelago in the sense of a minister of religion. ® Sukhasthita, which in the preceding passage I have rendered by ‘being in a peaceful state,’ because there the mental state is more prominent. ‘ Kauksham ka so Aivara prAvaritva suraktarangam suprasastarangaih. 5 According to the ten commandments (Dasastla) the use of ointments is forbidden to the monks, but the preacher need not be a monastic man. In Nepal it is the Vagra-Akarya who devotes himself to the active ministry of religion; see Hodgson’s Essays, Pp. 52. 270 SADDHARMA-PUNDARIKA. XIII. attentive, he proceeds to deliver many discourses, pleasing by variety, before monks and nuns, 30. Before male and female lay devotees, kings and princes. The wise man always (takes care to) deliver a sermon diversified in its contents and sweet, free from invidiousness}. 31. If occasionally he is asked some question, even after he has commenced, he will explain the matter anew in regular order, and he will explain it in such away that his hearers gain enlightenment. 32. The wise man is indefatigable; not even the thought of fatigue will rise in him; he knows no listlessness, and so displays to the assembly the strength of charity. 33. Day and night the wise man preaches this sublime law with myriads of kofis of illustrations ; he edifies and satisfies his audience without ever requiring anything. 34. Solid food, soft food, nourishment and drink, cloth, couches, robes, medicaments for the sick, all this does not occupy his thoughts, nor does he want anything from the congregation. 35. On the contrary, the wise man is always thinking: How can I and these beings become Buddhas? I will preach this true law, upon which the happiness of all beings depends’, for the benefit of the world. 36. The monk who, after my extinction, shall preach in this way, without envy, shall not meet with trouble, impediment, grief or despondency. 37. Nobody shall frighten him, beat or blame * Ananyasfiyantu; perhaps we must read anabhyasfiyantu. * Etat samasatvasukhopadhanam saddharmam srAvemi hitaya loke. XIII. PEACEFUL LIFE. 271 him; never shall he be driven away, because he is firm in the strength of forbearance. 38. The wise man who is peaceful, so disposed as I have just said, possesses hundreds of ko/¢is of advantages, so many that one would not be able to enumerate them in hundreds of AZons.
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.
1266 SADDHARMA-PUNDARIKA. XIII. fe in this transient world. This is called the proper conduct of a Bodhisattva. 7. But when one comes to him to question him about the law for the sake of superior enlightenment, he should, at any time, speak freely, always firm and undaunted. 8. He should have no intercourse with women and hermaphrodites; he should also shun the young wives and girls in families. g. He must never address them to ask after their health*. He must also avoid intercourse with vendors of pork and mutton. . 10. With any persons who slay animals of various kind for the sake of profit, and with such as sell meat he should avoid having any intercourse. 11. He must shun the society of whoremongers, players, musicians, wrestlers, and other people of that sort. 12. He should not frequent whores, nor other sensual persons; he must avoid any exchange of civility with them. 13. And when the sage has to preach for a woman, he should not enter into an apartment with her alone, nor stay to banter. 14. When he has often to enter a village in quest of food, he must have another monk with him or constantly think of the Buddha. 15. Herewith have I shown the first sphere of proper conduct?. Wise are they who, keeping this Sdtra in memory, live according to it. 16. And when one observes? no law at all, low, 1 Kausalyam hasa prékkhitum. I take hdsa to stand for 4sa (Sansk. 4s4m), if it be no error for tasa (Sansk. tasAm). ? Akfragokaro hy esha. 5 Karate. XIII. PEACEFUL LIFE, 267 superior or mean, composed or uncomposed, real or not real; 17. When the wise man does not remark, ‘ This is a woman, nor marks, ‘ This is a man;’ when in searching he finds no laws (or things), because they have never existed ; 18, This is called the observance! of the Bodhisattvas in general. Now listen to me when I set forth what should be their proper sphere. 19. All laws (i.e. the laws, the things) have been declared to be non-existing, not appearing, not produced, void, immovable, everlasting ; this is called the proper sphere of the wise. 20. They have been divided into existing and non-existing, real and unreal, by those who had wrong notions; other laws also, of permanency, of being produced, of birth from something already produced’, are wrongly assumed. 21. Let (the Bodhisattva) be concentrated in mind, attentive, ever firm as the peak of Mount Sumeru, and in such a state (of mind) look upon all laws (and things) as having the nature of space’, 22. Permanently equal to space, without essence, immovable, without substantiality*. These, indeed, are the laws, all and for ever. This is called the proper sphere of the wise. 23. The monk observing this rule of conduct given by me may, after my extinction, promulgate this Sdtra in the world, and shall feel no depression. 24. Let the sage first, for some time, coerce his 1 Agara. ® Gatada bhfti (Sansk. gatad bhatiA). 5 J.e. as being void. * Satyena; in the margin 4tmana. 268 SADDHARMA-PUNDARIKA. XIII.
224. Let the sage first, for some time, coerce his 1 Agara. ® Gatada bhfti (Sansk. gatad bhatiA). 5 J.e. as being void. * Satyena; in the margin 4tmana. 268 SADDHARMA-PUNDARIKA. XIII. thoughts, exercise meditation with complete absorption, and correctly perform all that is required for attaining spiritual insight’, and then, after rising (from his pious meditation), preach with unquailing mind. 25. The kings of this earth and the princes who listen to the law protect him. Others also, both laymen (or burghers) and Brahmans, will be found together in his congregation. Further, Mazgusrt, the Bodhisattva Mahasattva who, after the complete extinction of the Tathagata at the end of time, the last period, the last five hundred years’, when the true law is in a state of decay, is going to propound this Dharmaparydya, must be in a peaceful state (of mind) and then preach the law, whether he knows it by heart or has it in a book. In his sermon he will not be too prone to carping at others, not blame other preaching friars, not speak scandal nor propagate scandal. He does not mention by name other monks, adherents of the vehicle of disciples, to propagate scandal. He cherishes even no hostile feelings against them, because he is in a peaceful state. All who come, one after the other, to hear the sermon he receives with benevolence, and preaches the law to them without invidiousness*. He refrains from entering upon a 1 K4lena fo Aittayamatu (Sansk. °yamat) panditak pravilayanam tatha gha/fayitva, vipasyidharmam imu sarva yoniso utthaya, &c. I take gha/f/ayitv4 in the sense of gha/ayitva=yuktv4. 4 Ie. u the latter part of the millennium. According to the declaration of the Buddha in Xullavagga X, 1, 6, the true law (Saddhamma) is to stand a millennium, though at the same time, owing to the institution of female monks, the number of 1000 years should be reduced to half. * Anupérigrahikay4, ananyusf#anay4 dharmam desayati; °siéanay4 is certainly wrong; cf. stanza 30 below. ‘ XII. PEACEFUL LIFE. 269 dispute; but if he is asked a question, he does not answer in the way of (those who follow) the vehicle of disciples; on the contrary, he answers as if he had attained Buddha-knowledge. And on that occasion the Lord uttered the following stanzas: 26. The wise man? is always at ease’, and in that state he preaches the law, seated on an elevated pulpit which has been prepared for him on a clean and pretty spot. 27. He puts ona clean, nice, red robe, dyed with good colours‘, and a black woollen garment and a long undergarment ; 28. Having duly washed his feet and rubbed his head and face with smooth ointments®, he ascends the pulpit, which is provided with a footbank and covered with pieces of fine cloth of various sorts, and sits down. 29. When he is thus seated on the preacher's pulpit and all who have gathered round him are 1 SrAvakay4nena. It is instructive to see that the Buddha here espouses the party of the great vehicle.
329. When he is thus seated on the preacher's pulpit and all who have gathered round him are 1 SrAvakay4nena. It is instructive to see that the Buddha here espouses the party of the great vehicle. 3 Te. preacher, minister of religion. The word used, pazdita, has passed into the languages of the Indian Archipelago in the sense of a minister of religion. ® Sukhasthita, which in the preceding passage I have rendered by ‘being in a peaceful state,’ because there the mental state is more prominent. ‘ Kauksham ka so Aivara prAvaritva suraktarangam suprasastarangaih. 5 According to the ten commandments (Dasastla) the use of ointments is forbidden to the monks, but the preacher need not be a monastic man. In Nepal it is the Vagra-Akarya who devotes himself to the active ministry of religion; see Hodgson’s Essays, Pp. 52. 270 SADDHARMA-PUNDARIKA. XIII. attentive, he proceeds to deliver many discourses, pleasing by variety, before monks and nuns, 30. Before male and female lay devotees, kings and princes. The wise man always (takes care to) deliver a sermon diversified in its contents and sweet, free from invidiousness}. 31. If occasionally he is asked some question, even after he has commenced, he will explain the matter anew in regular order, and he will explain it in such away that his hearers gain enlightenment. 32. The wise man is indefatigable; not even the thought of fatigue will rise in him; he knows no listlessness, and so displays to the assembly the strength of charity. 33. Day and night the wise man preaches this sublime law with myriads of kofis of illustrations ; he edifies and satisfies his audience without ever requiring anything. 34. Solid food, soft food, nourishment and drink, cloth, couches, robes, medicaments for the sick, all this does not occupy his thoughts, nor does he want anything from the congregation. 35. On the contrary, the wise man is always thinking: How can I and these beings become Buddhas? I will preach this true law, upon which the happiness of all beings depends’, for the benefit of the world. 36. The monk who, after my extinction, shall preach in this way, without envy, shall not meet with trouble, impediment, grief or despondency. 37. Nobody shall frighten him, beat or blame * Ananyasfiyantu; perhaps we must read anabhyasfiyantu. * Etat samasatvasukhopadhanam saddharmam srAvemi hitaya loke. XIII. PEACEFUL LIFE. 271 him; never shall he be driven away, because he is firm in the strength of forbearance. 38. The wise man who is peaceful, so disposed as I have just said, possesses hundreds of ko/¢is of advantages, so many that one would not be able to enumerate them in hundreds of AZons.
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.