Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
17. Much more merit than by that person will be acquired by him who through unbroken tradition shall hear were it but a single stanza and joyfully receive it. The mass of merit of the former is not even so much as a small particle of the latter’s. 8. So great will be one’s merit, endless, immeasurable, owing to one’s hearing merely a single stanza, in regular tradition; how much more then if one hears from face to face! g. And if somebody exhorts were it but a single creature and says: Go, hear the law, for this Sftra is rare in many myriads of ko¢is of AZons; 10. And if the creature so exhorted should hear the Sftra even for a moment, hark what fruit is to result from that action. He shall never have a mouth disease ; From this reference to the preceding prose we must gather that these stanzas are posterior to or coeval with the prose version. . XVII. MERITORIOUSNESS OF JOYFUL ACCEPTANCE. 335 11. His tongue is never sore; his teeth shall never fall out, never be black, yellow, unequal ; his lips never become loathsome ; 12. His face is not wry, nor lean, nor long; his nose not flat; it is well-shaped, as well as his forehead, teeth, lips, and round face. 13. His aspect is ever pleasant to men; his mouth is never fetid, it constantly emits a smell sweet as the lotus. 14. If some wise man, to hear this Sitra, goes from his home to a monastery and there listen, were it but for a single moment, with a placid mind, hear what results from it. 15. His body is very fair; he drives with horsecarriages, that wise man, and is mounted on elevated carriages drawn by elephants and variegated with gems. 16. He possesses litters covered with ornaments and carried by numerous men. Such is the blessed fruit of his going to hear preaching. 17. Owing to the performance of that pious work he shall, when sitting in the assembly there, obtain seats of Indra, seats of Brahma, seats of kings}. 1 The purport of this passage seems to be that lay devotees who are regular in attending the sermon, besides receiving terrestrial blessings, will rank high as churchwardens and be entitled to conspicuous places apart in the chapel. The gist of the whole chapter, at any rate, is that it is highly meritorious to come to church. 336 SADDHARMA-PUNDARIKA. XVIII. CHAPTER XVIII. THE ADVANTAGES OF A RELIGIOUS PREACHER?.
2The gist of the whole chapter, at any rate, is that it is highly meritorious to come to church. 336 SADDHARMA-PUNDARIKA. XVIII. CHAPTER XVIII. THE ADVANTAGES OF A RELIGIOUS PREACHER?. The Lord then addressed the Bodhisattva Mahasattva Satatasamitabhiyukta (i.e. ever and constantly strenuous). Any one, young man of good family, who shall keep, read, teach, write this Dharmaparyaya or have it written, let that person be a young man of good family or a young lady ’, shall obtain eight hundred good qualities of the eye, twelve hundred of the ear, eight hundred of the nose, twelve hundred of the tongue, eight hundred of the body, twelve hundred of the mind*, By these many hundred good qualities the whole of the six organs shall be perfect, thoroughly perfect. By means of the natural, carnal eye derived from his parents being perfect, he shall see the whole triple universe, 1 Dharmabhanak4nrisams&h. The use of 4nrzsamsa, as a synonym to guza, is not limited to Buddhist writings, as we see from the inscription at Bassac in Camboja, st. 18. It is, of course, the P4li 4nisamsa, * The words ‘or a young lady’ are wanting in my MS., but Burnouf’s text had them, and from the sequel it would seem that they have to be added. It is certainly remarkable that we find mention being made of female preachers, who may be compared with the brahmavadinis of ancient times, and, further up, with the wise women of the Teutons, the Velledas and Vélvas, the Pythonissas of the Greeks, and the Valians of the Indian Archipelago. 5 We may also render, of sight, hearing, smell, taste, touch, and thought. XVIII. ADVANTAGES OF A RELIGIOUS PREACHER. 337 outwardly and inwardly, with its mountains and woody thickets, down to the great hell Avi#i and up to the extremity of existence. All that he shall see with his natural eye, as well as the creatures to be found in it, and he shall know the fruit of their works. And on that occasion the Lord uttered the following stanzas: 1. Hear from me what good qualities shall belong to him who unhesitatingly and undismayed shall preach this Satra to the congregated assembly. 2. First, then, his eye (or, organ of vision) shall possess eight hundred good qualities by which it shall be correct, clear, and untroubled. 3. With the carnal eye derived from his parents he shall see the whole world from within and without. 4. He shall see the Meru and Sumeru, all the horizon and other mountains, as well as the seas. 5. He, the hero, sees all, downward to the Avifi and upward to the extremity of existence. Such is his carnal eye. 6. But he has not yet got the divine eye, it having not yet been produced! in him; such as here described is the range of his carnal eye.
35. He, the hero, sees all, downward to the Avifi and upward to the extremity of existence. Such is his carnal eye. 6. But he has not yet got the divine eye, it having not yet been produced! in him; such as here described is the range of his carnal eye. Further, Satatasamitabhiyukta, the young man of good family or the young lady? who proclaims this Dharmapary4ya and preaches it to others, is possessed of the twelve hundred good qualities of the ear. The various sounds that are uttered in the triple universe, downward to the great hell Aviéi 1 No 44pi gayate. Burnouf’s translation, ‘il n’aura pas encore la science,’ points to a reading, g#ayate. * This time the word is also found in my MS. (21) z 338 SADDHARMA-PUNDARIKA. XVIII. and upward to the extremity of existence, within and without, such as the sounds of horses?, elephants, cows, peasants *, goats, cars; the sounds of weeping and wailing ; of horror, of conch-trumpets, bells, tymbals ; of playing and singing ; of camels, of tigers ?; of women, men, boys, girls ; of righteousness (piety) and unrighteousness (impiety) ; of pleasure and pain; of ignorant men and 4ryas; pleasant and unpleasant sounds ; sounds of gods, Nagas, goblins, Gandharvas, demons, Garuaas, Kinnaras, great serpents, men, and beings not human; of monks, disciples, Pratyekabuddhas, Bodhisattvas, and Tath4gatas ; as many sounds as are uttered in the triple world, within and without, all those he hears with his natural organ of hearing when perfect. Still he does not enjoy the divine ear, although he apprehends the sounds of those different creatures, understands, discerns the sounds of those different creatures, and when with his natural organ of hearing he hears the sounds of those creatures, his ear is not overpowered by any of those sounds, Such, Satatasamitabhiyukta, is the organ of hearing that the Bodhisattva Mahdsattva * acquires ; yet he does not possess the divine ear. ' Burnouf’s version shows a few unimportant various readings. * Ganapadasabda4A, rather strange between the others. I suppose that ganapada is corrupted from some word meaning a sheep, but I find no nearer approach to it than g4lakini, a ewe; cf. st. 8 below. > T follow Burnouf, who must have read vyAghra; my MS. has vadya. ‘ This term, as it is here used, refers, so far as I can see, to the ministers of religion, the preachers. It is, however, just possible that we have to take it in the more general and original sense of any ‘rational being,’ for all the advantages enumerated belong to everybody who is not blind, not deaf, &c. " XVIII. ADVANTAGES OF A RELIGIOUS PREACHER. 339 Thus spoke the Lord; thereafter he, the Sugata, the Master, added: 7. The organ of hearing of such a person becomes (or, is) cleared and perfect, though as yet it be natural; by it he perceives the various sounds, without any exception, in this world.
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.
17. Much more merit than by that person will be acquired by him who through unbroken tradition shall hear were it but a single stanza and joyfully receive it. The mass of merit of the former is not even so much as a small particle of the latter’s. 8. So great will be one’s merit, endless, immeasurable, owing to one’s hearing merely a single stanza, in regular tradition; how much more then if one hears from face to face! g. And if somebody exhorts were it but a single creature and says: Go, hear the law, for this Sftra is rare in many myriads of ko¢is of AZons; 10. And if the creature so exhorted should hear the Sftra even for a moment, hark what fruit is to result from that action. He shall never have a mouth disease ; From this reference to the preceding prose we must gather that these stanzas are posterior to or coeval with the prose version. . XVII. MERITORIOUSNESS OF JOYFUL ACCEPTANCE. 335 11. His tongue is never sore; his teeth shall never fall out, never be black, yellow, unequal ; his lips never become loathsome ; 12. His face is not wry, nor lean, nor long; his nose not flat; it is well-shaped, as well as his forehead, teeth, lips, and round face. 13. His aspect is ever pleasant to men; his mouth is never fetid, it constantly emits a smell sweet as the lotus. 14. If some wise man, to hear this Sitra, goes from his home to a monastery and there listen, were it but for a single moment, with a placid mind, hear what results from it. 15. His body is very fair; he drives with horsecarriages, that wise man, and is mounted on elevated carriages drawn by elephants and variegated with gems. 16. He possesses litters covered with ornaments and carried by numerous men. Such is the blessed fruit of his going to hear preaching. 17. Owing to the performance of that pious work he shall, when sitting in the assembly there, obtain seats of Indra, seats of Brahma, seats of kings}. 1 The purport of this passage seems to be that lay devotees who are regular in attending the sermon, besides receiving terrestrial blessings, will rank high as churchwardens and be entitled to conspicuous places apart in the chapel. The gist of the whole chapter, at any rate, is that it is highly meritorious to come to church. 336 SADDHARMA-PUNDARIKA. XVIII. CHAPTER XVIII. THE ADVANTAGES OF A RELIGIOUS PREACHER?.
2The gist of the whole chapter, at any rate, is that it is highly meritorious to come to church. 336 SADDHARMA-PUNDARIKA. XVIII. CHAPTER XVIII. THE ADVANTAGES OF A RELIGIOUS PREACHER?. The Lord then addressed the Bodhisattva Mahasattva Satatasamitabhiyukta (i.e. ever and constantly strenuous). Any one, young man of good family, who shall keep, read, teach, write this Dharmaparyaya or have it written, let that person be a young man of good family or a young lady ’, shall obtain eight hundred good qualities of the eye, twelve hundred of the ear, eight hundred of the nose, twelve hundred of the tongue, eight hundred of the body, twelve hundred of the mind*, By these many hundred good qualities the whole of the six organs shall be perfect, thoroughly perfect. By means of the natural, carnal eye derived from his parents being perfect, he shall see the whole triple universe, 1 Dharmabhanak4nrisams&h. The use of 4nrzsamsa, as a synonym to guza, is not limited to Buddhist writings, as we see from the inscription at Bassac in Camboja, st. 18. It is, of course, the P4li 4nisamsa, * The words ‘or a young lady’ are wanting in my MS., but Burnouf’s text had them, and from the sequel it would seem that they have to be added. It is certainly remarkable that we find mention being made of female preachers, who may be compared with the brahmavadinis of ancient times, and, further up, with the wise women of the Teutons, the Velledas and Vélvas, the Pythonissas of the Greeks, and the Valians of the Indian Archipelago. 5 We may also render, of sight, hearing, smell, taste, touch, and thought. XVIII. ADVANTAGES OF A RELIGIOUS PREACHER. 337 outwardly and inwardly, with its mountains and woody thickets, down to the great hell Avi#i and up to the extremity of existence. All that he shall see with his natural eye, as well as the creatures to be found in it, and he shall know the fruit of their works. And on that occasion the Lord uttered the following stanzas: 1. Hear from me what good qualities shall belong to him who unhesitatingly and undismayed shall preach this Satra to the congregated assembly. 2. First, then, his eye (or, organ of vision) shall possess eight hundred good qualities by which it shall be correct, clear, and untroubled. 3. With the carnal eye derived from his parents he shall see the whole world from within and without. 4. He shall see the Meru and Sumeru, all the horizon and other mountains, as well as the seas. 5. He, the hero, sees all, downward to the Avifi and upward to the extremity of existence. Such is his carnal eye. 6. But he has not yet got the divine eye, it having not yet been produced! in him; such as here described is the range of his carnal eye.
35. He, the hero, sees all, downward to the Avifi and upward to the extremity of existence. Such is his carnal eye. 6. But he has not yet got the divine eye, it having not yet been produced! in him; such as here described is the range of his carnal eye. Further, Satatasamitabhiyukta, the young man of good family or the young lady? who proclaims this Dharmapary4ya and preaches it to others, is possessed of the twelve hundred good qualities of the ear. The various sounds that are uttered in the triple universe, downward to the great hell Aviéi 1 No 44pi gayate. Burnouf’s translation, ‘il n’aura pas encore la science,’ points to a reading, g#ayate. * This time the word is also found in my MS. (21) z 338 SADDHARMA-PUNDARIKA. XVIII. and upward to the extremity of existence, within and without, such as the sounds of horses?, elephants, cows, peasants *, goats, cars; the sounds of weeping and wailing ; of horror, of conch-trumpets, bells, tymbals ; of playing and singing ; of camels, of tigers ?; of women, men, boys, girls ; of righteousness (piety) and unrighteousness (impiety) ; of pleasure and pain; of ignorant men and 4ryas; pleasant and unpleasant sounds ; sounds of gods, Nagas, goblins, Gandharvas, demons, Garuaas, Kinnaras, great serpents, men, and beings not human; of monks, disciples, Pratyekabuddhas, Bodhisattvas, and Tath4gatas ; as many sounds as are uttered in the triple world, within and without, all those he hears with his natural organ of hearing when perfect. Still he does not enjoy the divine ear, although he apprehends the sounds of those different creatures, understands, discerns the sounds of those different creatures, and when with his natural organ of hearing he hears the sounds of those creatures, his ear is not overpowered by any of those sounds, Such, Satatasamitabhiyukta, is the organ of hearing that the Bodhisattva Mahdsattva * acquires ; yet he does not possess the divine ear. ' Burnouf’s version shows a few unimportant various readings. * Ganapadasabda4A, rather strange between the others. I suppose that ganapada is corrupted from some word meaning a sheep, but I find no nearer approach to it than g4lakini, a ewe; cf. st. 8 below. > T follow Burnouf, who must have read vyAghra; my MS. has vadya. ‘ This term, as it is here used, refers, so far as I can see, to the ministers of religion, the preachers. It is, however, just possible that we have to take it in the more general and original sense of any ‘rational being,’ for all the advantages enumerated belong to everybody who is not blind, not deaf, &c. " XVIII. ADVANTAGES OF A RELIGIOUS PREACHER. 339 Thus spoke the Lord; thereafter he, the Sugata, the Master, added: 7. The organ of hearing of such a person becomes (or, is) cleared and perfect, though as yet it be natural; by it he perceives the various sounds, without any exception, in this world.
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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