Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
128. 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 ?. 29. He perceives at once where he stands, the fragrance of scented oils, and the different odours of flowers and fruits, and thereby knows from what source the odour proceeds. 30. The discriminating man recognises by the odour the numerous sandal-trees in full blossom in the glens of the mountains, as well as all creatures dwelling there. 31. All the beings living within the compass of 1 Sthitda nishann4m sayit&m tathaiva. * Kridaratim riddhibalam ha. 344 SADDHARMA-PUNDARIKA. XVIII. the horizon or dwelling in the depth of the sea or in the bosom of the earth the discriminating man knows how to distinguish from the (peculiar) smell. 32. He discerns the gods and demons, and the daughters of demons; he discovers the sports of demons and their luxury. Such, indeed, is the power of his organ of smell. 33. By the smell he tracks the abodes of the quadrupeds in the woods, lions, tigers, elephants, snakes, buffaloes, cows, gayals. 34. He infers from the odour, whether the child that women, languid from pregnancy, bear in the womb be a boy or a girl. 35. He can discern if a woman is big with a dead child'; he discerns if she is subject to throes ?, and, further, if a woman, the pains being removed, shall be delivered of a healthy boy. 36. He guesses the various designs of men, he smells (so to say) an air of design; he finds out the odour of passionate, wicked, hypocritical, or quiet persons. 37. That Bodhisattva by the scent smells treasures hidden in the ground, money, gold, bullion, silver, chests, and metal pots +. 38. Necklaces of two sorts, gems, pearls, nice priceless jewels he knows by the scent®, as well as things priceless and brilliant in general. 39. That great man from his very place on earth 1 Apannasatva. 2 Vindmadharma. 8’ Abhiprayagandha. * It need hardly be remarked that ‘to smell’ is here used in the same sense as in the English saying ‘to smell a rat.’ 5 The word gandha also means ‘some resemblance, faint likeness, an air,’ XVIII. ADVANTAGES OF A RELIGIOUS PREACHER. 345 smells the flowers here above (in the sky) with the gods, such as Mand4ravas, Ma#g(dshakas, and those growing on the coral tree. 40. By the power of his organ of smell he, without leaving his stand on earth, perceives how and whose are the aerial cars, of lofty, low, and middling size, and other brilliant forms shooting? (through the firmament). 41. He likewise finds out the paradise, the gods (in the hall) of Sudharm4 and in the most glorious palace of Vaigayanta *, and the angels who there are diverting themselves. 42. He perceives, here on earth, an air of them; by the scent he knows the angels, and where each of them is acting, standing, listening, or walking.
242. He perceives, here on earth, an air of them; by the scent he knows the angels, and where each of them is acting, standing, listening, or walking. 43. That Bodhisattva tracks by the scent the houris who are decorated with many flowers, decked with wreaths and ornaments and in full attire; he knows wherever they are dallying or staying at the time. 44. By smell he apprehends the gods, Brahmas, and Brahmakayas moving on aerial cars aloft, upwards to the extremity of existence; he knows whether they are absorbed in meditation® or have risen from it. 1 Kavanti, Sansk. 4yavanti, altered by a later’ hand into bhavanti. * A sculptured representation of Indra’s palace of Vaigayanta and the hall Sudharmé is found on the bas-reliefs of the Stipa of Bharhut; see plate xvi in General Cunningham’s splendid work on that Stfipa. 8 The real meaning is, perhaps, to say that he knows whether those inhabitants of the empyreum are plunged in glimmer or disengaged from mist, &c. 346 SADDHARMA-PUNDARIKA. XVIII. 45. He perceives the Abhdsvara angels falling (and shooting) and appearing, even those that he never saw before. Such is the organ of smell of the Bodhisattva who keeps this Satra. 46. The Bodhisattva also recognises all monks under the rule of the Sugata, who are strenuously engaged in their walks and find their delight in their lessons and reading. 47. Intelligent as he is, he discerns those among the sons of Gina who are disciples and those who ~ used to live at the foot of trees, and he knows that the monk so and so is staying in such and such a place. 48. The Bodhisattva knows by the odour whether other Bodhisattvas are of good memory, meditative, delighting in their lessons and reading, and assiduous in preaching to congregations}. 49. In whatever point of space the Sugata, the great Seer, so benign and bounteous, reveals the law in the midst of the crowd of attending disciples, the Bodhisattva by the odour recognises him as the Lord of the universe. 50. Staying on earth, the Bodhisattva also perceives those beings who hear the law and rejoice at it, and the whole assembly of the Gina. 51. Such is the power of his organ of smell. Yet it is not the divine organ he possesses, but (the natural one) prior to the perfect, divine faculty of smell. Further, Satatasamitabhiyukta, the young man of good family or the young lady who keeps, teaches, 1 Such Bodhisattvas may be said to stand in the odour of sanctity. XVIII. ADVANTAGES OF A RELIGIOUS PREACHER. 347
3Further, Satatasamitabhiyukta, the young man of good family or the young lady who keeps, teaches, 1 Such Bodhisattvas may be said to stand in the odour of sanctity. XVIII. ADVANTAGES OF A RELIGIOUS PREACHER. 347 proclaims, writes this DharmaparyAya shall have an organ of taste possessed of twelve hundred good faculties of the tongue. All flavours he takes on his tongue will yield a divine, exquisite relish. And he tastes in such a way that he is not to relish anything unpleasant; and even the unpleasant flavours that are taken on his tongue will yield? a divine relish. And whatever he shall preach in the assembly, the creatures will be satisfied by it; they will be content, thoroughly content, filled with delight. A sweet, tender, agreeable, deep voice goes out from him, an amiable voice which goes to the heart, at which those creatures will be ravished and charmed; and those to whom he preaches, after having heard his sweet voice, so tender and melodious, will, even (if they are) gods, be of opinion that they ought to go and see, venerate, and serve him?. And the angels and houris will be of opinion, &c. The Indras, Brahmas, and Brahmakayikas will be of opinion, &c. The Nagas and Naga girls will be of opinion, &c. The demons and their girls will be of opinion, &c. The Garudas and their girls will be of opinion, &c. The Kinnaras and their girls, the great serpents and their girls, the goblins and their girls, the imps and their girls will be of opinion that they ought to go and see, venerate, serve him, and hear his sermon, and all will show him honour, respect, esteem, worship, reverence, and veneration. Monks and nuns, male and female lay devotees will likewise be desirous of seeing him. Kings, royal princes, and grandees (or ministers) will also be 1 Mokshyante, properly, ‘ will emit.’ 2 In the margin added sravan4ya, ‘to hear.’ 348 SADDHARMA-PUNDARIKA. XVIII. desirous of seeing him. Kings ruling armies and emperors possessed of the seven treasures’, along with the princes royal, ministers, ladies of the harem, and their retinue will be desirous of seeing him and paying him their homage. So sweet will be the speech delivered by that preacher, so truthful and according to the teaching of the Tathagata will be his words. Others also, Brahmans and laymen, citizens and peasants, will always and ever follow that preacher till the end of life. Even the disciples of the Tathagata will be desirous of seeing him ; ‘ likewise the Pratyekabuddhas and the Lords Buddhas. And wherever that young man of good family or young lady shall stay, there he (or she) will preach, the face turned to the Tath4gata, and he (or she) will be a worthy vessel of the Buddha-qualities. Such, so pleasant, so deep will be the voice of the law going out from him. And on that occasion the Lord uttered the following stanzas :
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.
128. 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 ?. 29. He perceives at once where he stands, the fragrance of scented oils, and the different odours of flowers and fruits, and thereby knows from what source the odour proceeds. 30. The discriminating man recognises by the odour the numerous sandal-trees in full blossom in the glens of the mountains, as well as all creatures dwelling there. 31. All the beings living within the compass of 1 Sthitda nishann4m sayit&m tathaiva. * Kridaratim riddhibalam ha. 344 SADDHARMA-PUNDARIKA. XVIII. the horizon or dwelling in the depth of the sea or in the bosom of the earth the discriminating man knows how to distinguish from the (peculiar) smell. 32. He discerns the gods and demons, and the daughters of demons; he discovers the sports of demons and their luxury. Such, indeed, is the power of his organ of smell. 33. By the smell he tracks the abodes of the quadrupeds in the woods, lions, tigers, elephants, snakes, buffaloes, cows, gayals. 34. He infers from the odour, whether the child that women, languid from pregnancy, bear in the womb be a boy or a girl. 35. He can discern if a woman is big with a dead child'; he discerns if she is subject to throes ?, and, further, if a woman, the pains being removed, shall be delivered of a healthy boy. 36. He guesses the various designs of men, he smells (so to say) an air of design; he finds out the odour of passionate, wicked, hypocritical, or quiet persons. 37. That Bodhisattva by the scent smells treasures hidden in the ground, money, gold, bullion, silver, chests, and metal pots +. 38. Necklaces of two sorts, gems, pearls, nice priceless jewels he knows by the scent®, as well as things priceless and brilliant in general. 39. That great man from his very place on earth 1 Apannasatva. 2 Vindmadharma. 8’ Abhiprayagandha. * It need hardly be remarked that ‘to smell’ is here used in the same sense as in the English saying ‘to smell a rat.’ 5 The word gandha also means ‘some resemblance, faint likeness, an air,’ XVIII. ADVANTAGES OF A RELIGIOUS PREACHER. 345 smells the flowers here above (in the sky) with the gods, such as Mand4ravas, Ma#g(dshakas, and those growing on the coral tree. 40. By the power of his organ of smell he, without leaving his stand on earth, perceives how and whose are the aerial cars, of lofty, low, and middling size, and other brilliant forms shooting? (through the firmament). 41. He likewise finds out the paradise, the gods (in the hall) of Sudharm4 and in the most glorious palace of Vaigayanta *, and the angels who there are diverting themselves. 42. He perceives, here on earth, an air of them; by the scent he knows the angels, and where each of them is acting, standing, listening, or walking.
242. He perceives, here on earth, an air of them; by the scent he knows the angels, and where each of them is acting, standing, listening, or walking. 43. That Bodhisattva tracks by the scent the houris who are decorated with many flowers, decked with wreaths and ornaments and in full attire; he knows wherever they are dallying or staying at the time. 44. By smell he apprehends the gods, Brahmas, and Brahmakayas moving on aerial cars aloft, upwards to the extremity of existence; he knows whether they are absorbed in meditation® or have risen from it. 1 Kavanti, Sansk. 4yavanti, altered by a later’ hand into bhavanti. * A sculptured representation of Indra’s palace of Vaigayanta and the hall Sudharmé is found on the bas-reliefs of the Stipa of Bharhut; see plate xvi in General Cunningham’s splendid work on that Stfipa. 8 The real meaning is, perhaps, to say that he knows whether those inhabitants of the empyreum are plunged in glimmer or disengaged from mist, &c. 346 SADDHARMA-PUNDARIKA. XVIII. 45. He perceives the Abhdsvara angels falling (and shooting) and appearing, even those that he never saw before. Such is the organ of smell of the Bodhisattva who keeps this Satra. 46. The Bodhisattva also recognises all monks under the rule of the Sugata, who are strenuously engaged in their walks and find their delight in their lessons and reading. 47. Intelligent as he is, he discerns those among the sons of Gina who are disciples and those who ~ used to live at the foot of trees, and he knows that the monk so and so is staying in such and such a place. 48. The Bodhisattva knows by the odour whether other Bodhisattvas are of good memory, meditative, delighting in their lessons and reading, and assiduous in preaching to congregations}. 49. In whatever point of space the Sugata, the great Seer, so benign and bounteous, reveals the law in the midst of the crowd of attending disciples, the Bodhisattva by the odour recognises him as the Lord of the universe. 50. Staying on earth, the Bodhisattva also perceives those beings who hear the law and rejoice at it, and the whole assembly of the Gina. 51. Such is the power of his organ of smell. Yet it is not the divine organ he possesses, but (the natural one) prior to the perfect, divine faculty of smell. Further, Satatasamitabhiyukta, the young man of good family or the young lady who keeps, teaches, 1 Such Bodhisattvas may be said to stand in the odour of sanctity. XVIII. ADVANTAGES OF A RELIGIOUS PREACHER. 347
3Further, Satatasamitabhiyukta, the young man of good family or the young lady who keeps, teaches, 1 Such Bodhisattvas may be said to stand in the odour of sanctity. XVIII. ADVANTAGES OF A RELIGIOUS PREACHER. 347 proclaims, writes this DharmaparyAya shall have an organ of taste possessed of twelve hundred good faculties of the tongue. All flavours he takes on his tongue will yield a divine, exquisite relish. And he tastes in such a way that he is not to relish anything unpleasant; and even the unpleasant flavours that are taken on his tongue will yield? a divine relish. And whatever he shall preach in the assembly, the creatures will be satisfied by it; they will be content, thoroughly content, filled with delight. A sweet, tender, agreeable, deep voice goes out from him, an amiable voice which goes to the heart, at which those creatures will be ravished and charmed; and those to whom he preaches, after having heard his sweet voice, so tender and melodious, will, even (if they are) gods, be of opinion that they ought to go and see, venerate, and serve him?. And the angels and houris will be of opinion, &c. The Indras, Brahmas, and Brahmakayikas will be of opinion, &c. The Nagas and Naga girls will be of opinion, &c. The demons and their girls will be of opinion, &c. The Garudas and their girls will be of opinion, &c. The Kinnaras and their girls, the great serpents and their girls, the goblins and their girls, the imps and their girls will be of opinion that they ought to go and see, venerate, serve him, and hear his sermon, and all will show him honour, respect, esteem, worship, reverence, and veneration. Monks and nuns, male and female lay devotees will likewise be desirous of seeing him. Kings, royal princes, and grandees (or ministers) will also be 1 Mokshyante, properly, ‘ will emit.’ 2 In the margin added sravan4ya, ‘to hear.’ 348 SADDHARMA-PUNDARIKA. XVIII. desirous of seeing him. Kings ruling armies and emperors possessed of the seven treasures’, along with the princes royal, ministers, ladies of the harem, and their retinue will be desirous of seeing him and paying him their homage. So sweet will be the speech delivered by that preacher, so truthful and according to the teaching of the Tathagata will be his words. Others also, Brahmans and laymen, citizens and peasants, will always and ever follow that preacher till the end of life. Even the disciples of the Tathagata will be desirous of seeing him ; ‘ likewise the Pratyekabuddhas and the Lords Buddhas. And wherever that young man of good family or young lady shall stay, there he (or she) will preach, the face turned to the Tath4gata, and he (or she) will be a worthy vessel of the Buddha-qualities. Such, so pleasant, so deep will be the voice of the law going out from him. And on that occasion the Lord uttered the following stanzas :
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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