Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1PEACEFUL 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. Again, Mazgusrt, the Bodhisattva Mahdsattva who lives after the extinction of the Tathagata at the end of time when the true law is in decay, the Bodhisattva Mahdsattva who keeps this Satra is not envious, not false, not deceitful; he does not speak disparagingly of other adherents of the vehicle of Bodhisattvas, nor defame, nor humble them. He does not bring forward the shortcomings of other monks, nuns, male and female lay devotees, neither of the adherents of the vehicle of disciples nor of those of the vehicle of Pratyekabuddhas. He does not say: You young men of good family, you are far off from supreme, perfect enlightenment; you give proof of not having arrived at it; you are too fickle in your doings and not capable of acquiring true knowledge. He does not in this way bring forward the shortcomings of any adherent of the vehicle of the Bodhisattvas. Nor does he show any delight in disputes about the law, or engage in disputes about the law, and he never abandons the strength of charity towards all beings. In respect to all Tathagatas he feels as if they were his fathers, and in respect to all Bodhisattvas as if they were his masters. And as to the Bodhisattvas MahAsattvas in all directions of space, he is assiduous in paying homage to them by good will and respect. When he preaches the law, he preaches no less and no more than the law, without partial predilection for (any part of) the law, and 272 SADDHARMA-PUNDARIKA. XIII. he does not show greater favour to one than to another, even from love of the law. Such, Mazigusrt, is the third quality with which a Bodhisattva Mahdsattva is endowed who is to expound this Dharmapary4ya after the extinction of the Tathagata at the end of time when the true law is in decay; who will live at ease! and not be annoyed in the exposition of this Dharmaparydya. And in the synod? he will have allies, and he will find auditors at his sermons who will listen to this Dharmapary4ya, believe, accept, keep, read, penetrate, write it and cause it to be written, and who, after it has been written and a volume made of it, will honour, respect, esteem, and worship it. This said the Lord, and thereafter he, the Sugata, the Master, added the following : 39. The wise man, the preacher, who wishes to expound this Sftra must absolutely renounce falsehood, pride, calumny, and envy. 40. He should never speak a disparaging word of anybody; never engage in a dispute on religious belief; never say to such as are guilty of shortcomings, You will not obtain superior knowledge. 41. He is always sincere, mild, forbearing ; (as) a (true) son of Sugata he will repeatedly preach the law without any feeling of vexation.
241. He is always sincere, mild, forbearing ; (as) a (true) son of Sugata he will repeatedly preach the law without any feeling of vexation. 42. ‘The Bodhisattvas in all directions of space, who out of compassion for creatures are moving in the world, are my teachers ;’ (thus thinking) the wise man respects them as his masters. ? Sukhya[m] sparsam viharati, which answers to the Pali phrase ph4su viharati. ? Dharmasangityam. XIII. PEACEFUL LIFE. 273 43. Cherishing the memory of the Buddhas, the supreme amongst men, he will always feel towards them as if they were his fathers, and by forsaking all idea of pride he will escape hindrance. 44. The wise man who has heard this law, should be constant in observing it. If he earnestly strives after a peaceful life, ko/is of beings will surely pro- ‘tect him. Further, Mazgusrt, the Bodhisattva MahAsattva, living at the time of destruction of the true law after the extinction of the Tathagata, who is desirous of keeping this Dharmapary4ya, should live as far as possible away from laymen and friars, and lead a life of charity. He must feel affection for all beings who are striving for enlightenment and therefore make this reflection: To be sure, they are greatly perverted in mind, those beings who do not hear, nor perceive, nor understand the skilfulness and the mystery! of the Tathagata, who do not inquire for it, nor believe in it, nor even are willing to believe in it. Ofcourse, these beings do not penetrate, nor understand this Dharmaparyd4ya. Nevertheless will I, who have attained? this supreme, perfect knowledge, powerfully* bend to it the mind of every one, whatever may be the position he occupies, and bring about that he accepts, understands, and arrives at full ripeness. By possessing also this fourth quality, Maggusrt, a Bodhisattva Mahasattva, who is to expound the law after the extinction of the Tathagata, will be 1 Sandhabh&shita. * Abhisambudhya. ® Balena; inthe margin added by a later hand, r#ddhi; this is the reading followed by Burnouf, ‘par la force de mes facultés surnaturelles,’ 274 SADDHARMA-PUNDARIKA. xin. | unmolested, honoured, respected, esteemed, venerated by monks, nuns, and lay devotees, male and female, by kings, princes, ministers, king’s officers, by citizens and country people, by Brahmans and laymen; the gods of the sky will, full of faith, follow his track to hear the law, and the angels will follow his track to protect him; whether he is in a village or in a monastery, they will approach him day and night to put questions about the law, and they will be satisfied, charmed with his explanation. For this Dharmapary4ya, Mazgusrt, has been blessed by all Buddhas. With the past, future, and present Tathagata, Mazgusrt, this Dharmaparydya is for ever blessed. Precious! in all worlds, Mazgusrt, is the sound, rumour, or mentioning of this Dharmaparydya.
3For this Dharmapary4ya, Mazgusrt, has been blessed by all Buddhas. With the past, future, and present Tathagata, Mazgusrt, this Dharmaparydya is for ever blessed. Precious! in all worlds, Mazgusrt, is the sound, rumour, or mentioning of this Dharmaparydya. It is a case, Maagusrt, similar to that of a king, a ruler of armies, who by force has conquered his own kingdom, whereupon other kings, his adversaries, wage war against him. That ruler of armies has soldiers of various description to fight with various enemies. As the king sees those soldiers fighting, he is delighted with their gallantry, enraptured, and in his delight and rapture he makes to his soldiers several donations, such as villages and village grounds, towns and grounds of a town; garments and head-gear; hand-ornaments, necklaces, gold threads, earrings, strings of pearls, bullion, gold, gems, pearls, lapis lazuli, conch-shells, stones (?), corals; he, moreover, gives elephants, horses, cars, foot soldiers, male and female slaves, vehicles, and litters. But to none he makes a present 1 Durlabha, also meaning rare, difficult to be got. UNTME RS LLY XIII. PEACEFUL LIFE. 3 275. NE of his crown jewel, because that jewel only fits on the head of a king. Were the king to give away that crown jewel, then that whole royal army, consisting of four divisions, would be astonished and amazed, In the same manner, Maggusrt, the Tathégata, the Arhat, &c., exercises the reign of righteousness (and of the law) in the triple world which he has conquered by the power of his arm and the power of his virtue. His triple world is assailed by Mara, the Evil One. Then the Aryas, the soldiers of the ) Tathagata, fight with Mara. Then, Maggusrt, the | king of the law, the lord of the law, expounds to \ the Aryas, his soldiers, whom he sees fighting, hundred thousands of Sfitras in order to encourage the four classes. He gives them the city of Nirvaza, the great city of the law; he allures them with that city of Nirv4za, but he does not preach to them such a Dharmapary4ya as this. Just as in that case, Mazgusrt, that king, ruler of armies, astonished at the great valour of his soldiers in battle gives them all his property, at last even his crown jewel, and just as that crown jewel has been kept by the king on his head to the last, so, Mazgusrt, the Tathagata, the Arhat, &c., who as the great king of the law in the triple world exercises his sway with justice, when he sees disciples and Bodhisattvas fighting against the M4ra of fancies or the Mara of sinful inclinations, and when he sees that by fighting they have destroyed affection, hatred, and infatuation, v overcome the triple world and conquered all Maras, is satisfied, and in his satisfaction he expounds to those noble (Arya) soldiers this Dharmapary4ya which meets opposition in all the world, the unbelief of all the world, a Dharmapary4ya never before preached, T 2 276 SADDHARMA-PUNDARIKA. XIII.
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.
1PEACEFUL 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. Again, Mazgusrt, the Bodhisattva Mahdsattva who lives after the extinction of the Tathagata at the end of time when the true law is in decay, the Bodhisattva Mahdsattva who keeps this Satra is not envious, not false, not deceitful; he does not speak disparagingly of other adherents of the vehicle of Bodhisattvas, nor defame, nor humble them. He does not bring forward the shortcomings of other monks, nuns, male and female lay devotees, neither of the adherents of the vehicle of disciples nor of those of the vehicle of Pratyekabuddhas. He does not say: You young men of good family, you are far off from supreme, perfect enlightenment; you give proof of not having arrived at it; you are too fickle in your doings and not capable of acquiring true knowledge. He does not in this way bring forward the shortcomings of any adherent of the vehicle of the Bodhisattvas. Nor does he show any delight in disputes about the law, or engage in disputes about the law, and he never abandons the strength of charity towards all beings. In respect to all Tathagatas he feels as if they were his fathers, and in respect to all Bodhisattvas as if they were his masters. And as to the Bodhisattvas MahAsattvas in all directions of space, he is assiduous in paying homage to them by good will and respect. When he preaches the law, he preaches no less and no more than the law, without partial predilection for (any part of) the law, and 272 SADDHARMA-PUNDARIKA. XIII. he does not show greater favour to one than to another, even from love of the law. Such, Mazigusrt, is the third quality with which a Bodhisattva Mahdsattva is endowed who is to expound this Dharmapary4ya after the extinction of the Tathagata at the end of time when the true law is in decay; who will live at ease! and not be annoyed in the exposition of this Dharmaparydya. And in the synod? he will have allies, and he will find auditors at his sermons who will listen to this Dharmapary4ya, believe, accept, keep, read, penetrate, write it and cause it to be written, and who, after it has been written and a volume made of it, will honour, respect, esteem, and worship it. This said the Lord, and thereafter he, the Sugata, the Master, added the following : 39. The wise man, the preacher, who wishes to expound this Sftra must absolutely renounce falsehood, pride, calumny, and envy. 40. He should never speak a disparaging word of anybody; never engage in a dispute on religious belief; never say to such as are guilty of shortcomings, You will not obtain superior knowledge. 41. He is always sincere, mild, forbearing ; (as) a (true) son of Sugata he will repeatedly preach the law without any feeling of vexation.
241. He is always sincere, mild, forbearing ; (as) a (true) son of Sugata he will repeatedly preach the law without any feeling of vexation. 42. ‘The Bodhisattvas in all directions of space, who out of compassion for creatures are moving in the world, are my teachers ;’ (thus thinking) the wise man respects them as his masters. ? Sukhya[m] sparsam viharati, which answers to the Pali phrase ph4su viharati. ? Dharmasangityam. XIII. PEACEFUL LIFE. 273 43. Cherishing the memory of the Buddhas, the supreme amongst men, he will always feel towards them as if they were his fathers, and by forsaking all idea of pride he will escape hindrance. 44. The wise man who has heard this law, should be constant in observing it. If he earnestly strives after a peaceful life, ko/is of beings will surely pro- ‘tect him. Further, Mazgusrt, the Bodhisattva MahAsattva, living at the time of destruction of the true law after the extinction of the Tathagata, who is desirous of keeping this Dharmapary4ya, should live as far as possible away from laymen and friars, and lead a life of charity. He must feel affection for all beings who are striving for enlightenment and therefore make this reflection: To be sure, they are greatly perverted in mind, those beings who do not hear, nor perceive, nor understand the skilfulness and the mystery! of the Tathagata, who do not inquire for it, nor believe in it, nor even are willing to believe in it. Ofcourse, these beings do not penetrate, nor understand this Dharmaparyd4ya. Nevertheless will I, who have attained? this supreme, perfect knowledge, powerfully* bend to it the mind of every one, whatever may be the position he occupies, and bring about that he accepts, understands, and arrives at full ripeness. By possessing also this fourth quality, Maggusrt, a Bodhisattva Mahasattva, who is to expound the law after the extinction of the Tathagata, will be 1 Sandhabh&shita. * Abhisambudhya. ® Balena; inthe margin added by a later hand, r#ddhi; this is the reading followed by Burnouf, ‘par la force de mes facultés surnaturelles,’ 274 SADDHARMA-PUNDARIKA. xin. | unmolested, honoured, respected, esteemed, venerated by monks, nuns, and lay devotees, male and female, by kings, princes, ministers, king’s officers, by citizens and country people, by Brahmans and laymen; the gods of the sky will, full of faith, follow his track to hear the law, and the angels will follow his track to protect him; whether he is in a village or in a monastery, they will approach him day and night to put questions about the law, and they will be satisfied, charmed with his explanation. For this Dharmapary4ya, Mazgusrt, has been blessed by all Buddhas. With the past, future, and present Tathagata, Mazgusrt, this Dharmaparydya is for ever blessed. Precious! in all worlds, Mazgusrt, is the sound, rumour, or mentioning of this Dharmaparydya.
3For this Dharmapary4ya, Mazgusrt, has been blessed by all Buddhas. With the past, future, and present Tathagata, Mazgusrt, this Dharmaparydya is for ever blessed. Precious! in all worlds, Mazgusrt, is the sound, rumour, or mentioning of this Dharmaparydya. It is a case, Maagusrt, similar to that of a king, a ruler of armies, who by force has conquered his own kingdom, whereupon other kings, his adversaries, wage war against him. That ruler of armies has soldiers of various description to fight with various enemies. As the king sees those soldiers fighting, he is delighted with their gallantry, enraptured, and in his delight and rapture he makes to his soldiers several donations, such as villages and village grounds, towns and grounds of a town; garments and head-gear; hand-ornaments, necklaces, gold threads, earrings, strings of pearls, bullion, gold, gems, pearls, lapis lazuli, conch-shells, stones (?), corals; he, moreover, gives elephants, horses, cars, foot soldiers, male and female slaves, vehicles, and litters. But to none he makes a present 1 Durlabha, also meaning rare, difficult to be got. UNTME RS LLY XIII. PEACEFUL LIFE. 3 275. NE of his crown jewel, because that jewel only fits on the head of a king. Were the king to give away that crown jewel, then that whole royal army, consisting of four divisions, would be astonished and amazed, In the same manner, Maggusrt, the Tathégata, the Arhat, &c., exercises the reign of righteousness (and of the law) in the triple world which he has conquered by the power of his arm and the power of his virtue. His triple world is assailed by Mara, the Evil One. Then the Aryas, the soldiers of the ) Tathagata, fight with Mara. Then, Maggusrt, the | king of the law, the lord of the law, expounds to \ the Aryas, his soldiers, whom he sees fighting, hundred thousands of Sfitras in order to encourage the four classes. He gives them the city of Nirvaza, the great city of the law; he allures them with that city of Nirv4za, but he does not preach to them such a Dharmapary4ya as this. Just as in that case, Mazgusrt, that king, ruler of armies, astonished at the great valour of his soldiers in battle gives them all his property, at last even his crown jewel, and just as that crown jewel has been kept by the king on his head to the last, so, Mazgusrt, the Tathagata, the Arhat, &c., who as the great king of the law in the triple world exercises his sway with justice, when he sees disciples and Bodhisattvas fighting against the M4ra of fancies or the Mara of sinful inclinations, and when he sees that by fighting they have destroyed affection, hatred, and infatuation, v overcome the triple world and conquered all Maras, is satisfied, and in his satisfaction he expounds to those noble (Arya) soldiers this Dharmapary4ya which meets opposition in all the world, the unbelief of all the world, a Dharmapary4ya never before preached, T 2 276 SADDHARMA-PUNDARIKA. XIII.
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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