Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1ADVANTAGES 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. 8. He perceives the sounds of elephants, horses, cars, cows, goats, and sheep; of noisy kettle-drums, tabours, lutes, flutes, Vallaki-lutes. g. He can hear singing, lovely and sweet, and, at the same time, is constant enough not to allow himself to be beguiled by it; he perceives the sounds of kofis of men, whatever and wherever they are speaking. 10. He, moreover, always hears the voice of gods and N4gas; he hears the tunes, sweet and affecting, of song, as well as the voices of men and women, boys and girls. 11. He hears the cries of the denizens of mountains and glens; the tender notes! of Kalavinkas, cuckoos ?, peafowls *, pheasants, and other birds. 12. He also (hears) the heart-rending cries of those who are suffering pains in the hells, and the yells uttered by the Spirits, vexed as they are by the difficulty to get food ; 13. Likewise the different cries produced by the demons and the inhabitants of the ocean. All these ? Valgusabda. ® Here we see that kalavinkas are distinguished from kokilas, cuckoos. 8 The voice of the peafowl is proverbially unharmonious, but that is no reason why the poet should have omitted this item from his enumeration; such peculiarities give a relish to this kind of spiritual poetry. Z2 340 SADDHARMA-PUNDARIKA. XVIII. sounds the preacher is able to hear from his place on earth, without being overpowered by them. 14. From where he is stationed here on the earth he also hears the different and multifarious sounds through which the inhabitants of the realm of brutes are conversing with each other. 15. He apprehends all the sounds, without any exception, whereby the numerous angels living in the Brahma-world, the Akanish‘4as and Abhasvaras1, call one another. 16. He likewise always hears the sound which the monks on earth are raising when engaged in reading, and when preaching the law to congregations, after having taken orders under the command of the Sugatas. 17. And when the Bodhisattvas here on earth have a reading together and raise their voices in the general synods, he hears them severally. 18. The Bodhisattva who preaches this Sitra shall, at one time, also hear the perfect law? that the Lord Buddha, the tamer of men’, announces to the assemblies. 19. The numerous sounds produced by all beings in the triple world, in this field, within and without, (downward) to the Avi#i and upward to the extremity of existence, are heard by him. 20. (In short), he perceives the voices of all beings, his ear being open. Being in the possession of his six senses‘, he will discern the different sources (of sound), and that while his organ of hearing is the natural one;
220. (In short), he perceives the voices of all beings, his ear being open. Being in the possession of his six senses‘, he will discern the different sources (of sound), and that while his organ of hearing is the natural one; * Two classes of angels of the Brahma-heaven. * Te. judgment. ® T.e. in his quality of Dharmarfga. * Te. not being out of his wits. XVIII. ADVANTAGES OF A RELIGIOUS PREACHER. 341 21. The divine ear is not yet operating in him; his ear continues in its natural state. Such as here told are the good qualities belonging to the wise man who shall be a keeper of this Satra. Further, Satatasamitébhiyukta, the Bodhisattva Mahdsattva who keeps, proclaims, studies, writes this DharmaparyAya becomes possessed of a perfect organ of smell with eight hundred good qualities. By means of that organ he smells the different smells that are found in the triple world, within and without, such as fetid smells, pleasant and unpleasant smells, the fragrance of diverse flowers, as the greatflowered jasmine, Arabian jasmine, Michelia Champaka, trumpet-flower ; likewise the different scents of aquatic flowers, as the blue lotus, red lotus, white esculent water-lily and white lotus. He smells the odour of fruits and blossoms of various trees bearing fruits and blossoms, such as sandal, Xanthochymus, Tabernzemontana, agallochum'. The manifold hundred-thousand mixtures of perfumes he smells and discerns, without moving from his standing-place. He smells the diverse smells of creatures, as elephants, horses, cows, goats, beasts, as well as the smell issuing from the body of various living beings in the condition of brutes. He perceives the smells exhaled by the body of women and men, of boys and girls. He smells, even from a distance, the odour of grass, bushes, herbs, trees. He perceives those smells such as they really are, and is not surprised nor stunned by them. Staying on this very earth he smells the odour of gods and the 1 There is something strange in enumerating these plants, after speaking of fruits, 342 SADDHARMA-PUNDARIKA. XVITI.
3He perceives those smells such as they really are, and is not surprised nor stunned by them. Staying on this very earth he smells the odour of gods and the 1 There is something strange in enumerating these plants, after speaking of fruits, 342 SADDHARMA-PUNDARIKA. XVITI. fragrance of celestial flowers, such as Erythrina, Bauhinia, Mandarava and great Mandarava, Mafgtsha and great Mazgtsha. He smells the perfume of the divine powders of sandal and agallochum, as well as that of the hundred-thousands of mixtures of different divine flowers. He smells the odour exhaled by the body of the gods, such as Indra, the chief of the gods, and thereby knows whether (the god) is sporting, playing, and enjoying himself in his palace Vaigayanta or is speaking the law to the gods of paradise in the assembly-hall of the gods, Sudharm4, or is resorting to the pleasure-park for sport’. He smells the odour proceeding from the body of the sundry other gods, as well as that proceeding from the girls and wives of the gods, from the youths and maidens amongst the gods, without being surprised or stunned by those smells. He likewise smells the odour exhaled by thé bodies of all Devanikayas, Brahmak4yikas, and Mahabrahmas?. In the same manner he perceives the smells coming from disciples, Pratyekabuddhas, Bodhisattvas, and Tath4gatas. He smells the odour arising from the seats of the Tathagatas and so discovers where those Tathagatas, Arhats, &c. abide. And by none of all those different smells is his organ of smell hindered, impaired, or vexed; and, if required, he may give an account of those smells to others without his memory being impaired by it. And on that occasion the Lord uttered the following stanzas : 22. His organ of smell is quite correct, and he ' The parallel passage in the poetical version, st. 41, is much less confused, and for that reason probably more original. * Three classes of aerial beings, archangels. XVIII. ADVANTAGES OF A RELIGIOUS PREACHER. 343 perceives the manifold and various smells, good or bad, which exist in this world; 23. The fragrance of the great-flowered jasmine, Arabian jasmine, Xanthochymus, sandal, agallochum, of several blossoms and fruits. 24. He likewise perceives the smells exhaled by men, women, boys, and girls, at a considerable distance, and by the smell he knows where they are. 25. He recognises emperors, rulers of armies, governors of provinces, as well as royal princes and ministers, and all the ladies of the harem by their (peculiar) scent. 26. It is by the odour that the Bodhisattva discovers sundry jewels of things, such as are found on the earth and such as serve as jewels for women. 27. That Bodhisattva likewise knows by the odour the various kinds of ornament that women use for their body, robes, wreaths, and ointments. 28. The wise man who keeps this exalted Sftra recognises, by the power of a good-smelling organ, a woman? standing, sitting, or lying; he discovers wanton sport and magic power ?.
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.
1ADVANTAGES 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. 8. He perceives the sounds of elephants, horses, cars, cows, goats, and sheep; of noisy kettle-drums, tabours, lutes, flutes, Vallaki-lutes. g. He can hear singing, lovely and sweet, and, at the same time, is constant enough not to allow himself to be beguiled by it; he perceives the sounds of kofis of men, whatever and wherever they are speaking. 10. He, moreover, always hears the voice of gods and N4gas; he hears the tunes, sweet and affecting, of song, as well as the voices of men and women, boys and girls. 11. He hears the cries of the denizens of mountains and glens; the tender notes! of Kalavinkas, cuckoos ?, peafowls *, pheasants, and other birds. 12. He also (hears) the heart-rending cries of those who are suffering pains in the hells, and the yells uttered by the Spirits, vexed as they are by the difficulty to get food ; 13. Likewise the different cries produced by the demons and the inhabitants of the ocean. All these ? Valgusabda. ® Here we see that kalavinkas are distinguished from kokilas, cuckoos. 8 The voice of the peafowl is proverbially unharmonious, but that is no reason why the poet should have omitted this item from his enumeration; such peculiarities give a relish to this kind of spiritual poetry. Z2 340 SADDHARMA-PUNDARIKA. XVIII. sounds the preacher is able to hear from his place on earth, without being overpowered by them. 14. From where he is stationed here on the earth he also hears the different and multifarious sounds through which the inhabitants of the realm of brutes are conversing with each other. 15. He apprehends all the sounds, without any exception, whereby the numerous angels living in the Brahma-world, the Akanish‘4as and Abhasvaras1, call one another. 16. He likewise always hears the sound which the monks on earth are raising when engaged in reading, and when preaching the law to congregations, after having taken orders under the command of the Sugatas. 17. And when the Bodhisattvas here on earth have a reading together and raise their voices in the general synods, he hears them severally. 18. The Bodhisattva who preaches this Sitra shall, at one time, also hear the perfect law? that the Lord Buddha, the tamer of men’, announces to the assemblies. 19. The numerous sounds produced by all beings in the triple world, in this field, within and without, (downward) to the Avi#i and upward to the extremity of existence, are heard by him. 20. (In short), he perceives the voices of all beings, his ear being open. Being in the possession of his six senses‘, he will discern the different sources (of sound), and that while his organ of hearing is the natural one;
220. (In short), he perceives the voices of all beings, his ear being open. Being in the possession of his six senses‘, he will discern the different sources (of sound), and that while his organ of hearing is the natural one; * Two classes of angels of the Brahma-heaven. * Te. judgment. ® T.e. in his quality of Dharmarfga. * Te. not being out of his wits. XVIII. ADVANTAGES OF A RELIGIOUS PREACHER. 341 21. The divine ear is not yet operating in him; his ear continues in its natural state. Such as here told are the good qualities belonging to the wise man who shall be a keeper of this Satra. Further, Satatasamitébhiyukta, the Bodhisattva Mahdsattva who keeps, proclaims, studies, writes this DharmaparyAya becomes possessed of a perfect organ of smell with eight hundred good qualities. By means of that organ he smells the different smells that are found in the triple world, within and without, such as fetid smells, pleasant and unpleasant smells, the fragrance of diverse flowers, as the greatflowered jasmine, Arabian jasmine, Michelia Champaka, trumpet-flower ; likewise the different scents of aquatic flowers, as the blue lotus, red lotus, white esculent water-lily and white lotus. He smells the odour of fruits and blossoms of various trees bearing fruits and blossoms, such as sandal, Xanthochymus, Tabernzemontana, agallochum'. The manifold hundred-thousand mixtures of perfumes he smells and discerns, without moving from his standing-place. He smells the diverse smells of creatures, as elephants, horses, cows, goats, beasts, as well as the smell issuing from the body of various living beings in the condition of brutes. He perceives the smells exhaled by the body of women and men, of boys and girls. He smells, even from a distance, the odour of grass, bushes, herbs, trees. He perceives those smells such as they really are, and is not surprised nor stunned by them. Staying on this very earth he smells the odour of gods and the 1 There is something strange in enumerating these plants, after speaking of fruits, 342 SADDHARMA-PUNDARIKA. XVITI.
3He perceives those smells such as they really are, and is not surprised nor stunned by them. Staying on this very earth he smells the odour of gods and the 1 There is something strange in enumerating these plants, after speaking of fruits, 342 SADDHARMA-PUNDARIKA. XVITI. fragrance of celestial flowers, such as Erythrina, Bauhinia, Mandarava and great Mandarava, Mafgtsha and great Mazgtsha. He smells the perfume of the divine powders of sandal and agallochum, as well as that of the hundred-thousands of mixtures of different divine flowers. He smells the odour exhaled by the body of the gods, such as Indra, the chief of the gods, and thereby knows whether (the god) is sporting, playing, and enjoying himself in his palace Vaigayanta or is speaking the law to the gods of paradise in the assembly-hall of the gods, Sudharm4, or is resorting to the pleasure-park for sport’. He smells the odour proceeding from the body of the sundry other gods, as well as that proceeding from the girls and wives of the gods, from the youths and maidens amongst the gods, without being surprised or stunned by those smells. He likewise smells the odour exhaled by thé bodies of all Devanikayas, Brahmak4yikas, and Mahabrahmas?. In the same manner he perceives the smells coming from disciples, Pratyekabuddhas, Bodhisattvas, and Tath4gatas. He smells the odour arising from the seats of the Tathagatas and so discovers where those Tathagatas, Arhats, &c. abide. And by none of all those different smells is his organ of smell hindered, impaired, or vexed; and, if required, he may give an account of those smells to others without his memory being impaired by it. And on that occasion the Lord uttered the following stanzas : 22. His organ of smell is quite correct, and he ' The parallel passage in the poetical version, st. 41, is much less confused, and for that reason probably more original. * Three classes of aerial beings, archangels. XVIII. ADVANTAGES OF A RELIGIOUS PREACHER. 343 perceives the manifold and various smells, good or bad, which exist in this world; 23. The fragrance of the great-flowered jasmine, Arabian jasmine, Xanthochymus, sandal, agallochum, of several blossoms and fruits. 24. He likewise perceives the smells exhaled by men, women, boys, and girls, at a considerable distance, and by the smell he knows where they are. 25. He recognises emperors, rulers of armies, governors of provinces, as well as royal princes and ministers, and all the ladies of the harem by their (peculiar) scent. 26. It is by the odour that the Bodhisattva discovers sundry jewels of things, such as are found on the earth and such as serve as jewels for women. 27. That Bodhisattva likewise knows by the odour the various kinds of ornament that women use for their body, robes, wreaths, and ointments. 28. The wise man who keeps this exalted Sftra recognises, by the power of a good-smelling organ, a woman? standing, sitting, or lying; he discovers wanton sport and magic power ?.
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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