Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Sandhivisandhi, I am not sure of the real purport of these terms; Burnouf renders ‘ concordances et combinaisons.’ * Sarveshu dharmeshu vilakshaw4ni; the rendering is uncertain ; Burnouf has, ‘ne voit entre toutes les lois aucune différence.’ XVIII. ADVANTAGES OF A RELIGIOUS PREACHER. 353 expounded by the ancient Masters of the world is the law which he, never flinching, is always preaching in the assembly. 75. Such is the mental organ of him who keeps or reads this Sitra; he has not yet the knowledge of emancipation, but one that precedes it. 76. He who keeps this Satra of the Sugata stands on the stage of a master; he may preach to all creatures and is skilful in ko¢is of interpretations. (21] Aa 354 SADDHARMA-PUNDARIKA. XIX. CHAPTER XIX. SADAPARIBHOTA. The Lord then addressed the Bodhisattva Mahasattva Mahasthémaprapta. Ina similar way, Mahasthamaprapta, one may infer from what has been said that he who rejects such a Dharmaparydya as this, who abuses monks, nuns, lay devotees male or female, keeping this Sdtra, insults them, treats them with false and harsh words, shall experience dire results, to such an extent as is impossible to express in words. But those that keep, read, comprehend, teach, amply expound it to others, shall experience happy results, such as I have already mentioned : they shall attain such a perfection of the eye, ear, nose, tongue, body, and mind as just described. In the days of yore, Mahdsth4mapr4pta, at a past period, before incalculable AZons, nay, more than incalculable, immense, inconceivable, and even long before, there appeared in the world a Tathagata, &c., named Bhishmagargitasvarardga, endowed with science and conduct, a Sugata, &c. &c., in the AZon Vinirbhoga, in the world Mahdsambhava. Now, Mahasthamapr4pta, that Lord Bhishmagargitasvararaga, the Tathazata, &c., in that world Vinirbhoga, showed the law in the presence of the world, including gods, men, and demons; the law containing the four noble truths and starting from the chain of causes and effects, tending to overcome birth, decrepitude, sickness, death, sorrow, lamentation, XIX. SADAPARIBHOTA.
2SADAPARIBHOTA. woe, grief, despondency, and finally leading to Nirvana, he showed to the disciples; the law connected with the six Perfections of virtue and terminating in the knowledge of the Omniscient, after the attainment of supreme, perfect enlightenment, he showed to the Bodhisattvas. The lifetime of that Lord Bhishmagargitasvararaga, the Tathagata, &c., lasted forty hundred thousand myriads of kofis of A£ons equal to the sands of the river Ganges’. After his complete extinction his true law remained hundred thousands of myriads of kofis of AZons equal to the atoms (contained) in Gambudvipa, and the counterfeit of the true law continued hundred thousands of myriads of ko¢is of AZons equal to the dust-atoms in the four continents. When the counterfeit of the true law of the Lord Bhishmagargitasvarardga, the Tathagata, &c., after his complete extinction, had disappeared in the world Mahasambhava, Mahdsthamaprapta, another Tathagata Bhishmagargitasvararaga, Arhat, &c., appeared, endowed with science and conduct. So in succession, Mahasthamapr4pta, there arose in that world Mahasambhava twenty hundred thousand myriads of kotis of Tathagatas, &c., called Bhitshmagargitasvararaga. At the time, Mahdsthamapr4pta, after the complete extinction of the first Tathagata amongst all those of the name of Bhishmagargitasvararaga, Tathagata, &c., endowed with science and conduct, &c. &c., when his true law had disappeared and the counterfeit of the true law was 1 According to Burnouf: ‘autant de centaines de mille de myriades de ko/is de Kalpas qu’il y a de grains de sable dans quarante Ganges.’ Aa2 356 SADDHARMA-PUNDARIKA. XIX.
3&c., when his true law had disappeared and the counterfeit of the true law was 1 According to Burnouf: ‘autant de centaines de mille de myriades de ko/is de Kalpas qu’il y a de grains de sable dans quarante Ganges.’ Aa2 356 SADDHARMA-PUNDARIKA. XIX. fading; when the reign (of the law) was being oppressed by proud monks, there was a monk, a Bodhisattva Mahasattva, called Sadaparibhata. For what reason, Mahdsth4maprapta, was that Bodhisattva Mahdsattva called Sad4paribhdta? It was, Mahdsthamapr4pta, because that Bodhisattva Mahasattva was in the habit of exclaiming to every monk or nun, male or female lay devotee, while approaching them: I do not contemn you, worthies. You deserve no contempt, for you all observe the course of duty of Bodhisattvas and are to become Tathagatas, &c. In this way, Mahdsthdmaprdpta, that Bodhisattva Mahdsattva, when a monk, did not teach nor study; the only thing he did was, whenever he descried from afar a monk or nun, a male or female lay devotee, to approach them and exclaim: I do not contemn you, sisters'. You deserve no contempt, for you all observe the course of duty of Bodhisattvas and are to become Tathdgatas, &c. So, MahasthamaprApta, the Bodhisattva Mahdsattva at that time used to address every monk or nun, male or female devotee. But all were extremely irritated and angry at it, showed him their displeasure, abused and insulted him: Why does he, unasked, declare that he feels no contempt for us ? Just by so doing he shows a contempt for us. He renders himself contemptible? by predicting our future destiny to supreme, perfect enlightenment; we do not care for what is not true. Many years, Mahdasth4maprépta, went on during which that 1 It may seem strange that we find no other word than this, but the reading of the text cannot be challenged. * Paribhfitam 4tmanam karoti, yad, &c. Burnouf must have followed a different reading. XIX. SADAPARIBHOTA. 357
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.
1Sandhivisandhi, I am not sure of the real purport of these terms; Burnouf renders ‘ concordances et combinaisons.’ * Sarveshu dharmeshu vilakshaw4ni; the rendering is uncertain ; Burnouf has, ‘ne voit entre toutes les lois aucune différence.’ XVIII. ADVANTAGES OF A RELIGIOUS PREACHER. 353 expounded by the ancient Masters of the world is the law which he, never flinching, is always preaching in the assembly. 75. Such is the mental organ of him who keeps or reads this Sitra; he has not yet the knowledge of emancipation, but one that precedes it. 76. He who keeps this Satra of the Sugata stands on the stage of a master; he may preach to all creatures and is skilful in ko¢is of interpretations. (21] Aa 354 SADDHARMA-PUNDARIKA. XIX. CHAPTER XIX. SADAPARIBHOTA. The Lord then addressed the Bodhisattva Mahasattva Mahasthémaprapta. Ina similar way, Mahasthamaprapta, one may infer from what has been said that he who rejects such a Dharmaparydya as this, who abuses monks, nuns, lay devotees male or female, keeping this Sdtra, insults them, treats them with false and harsh words, shall experience dire results, to such an extent as is impossible to express in words. But those that keep, read, comprehend, teach, amply expound it to others, shall experience happy results, such as I have already mentioned : they shall attain such a perfection of the eye, ear, nose, tongue, body, and mind as just described. In the days of yore, Mahdsth4mapr4pta, at a past period, before incalculable AZons, nay, more than incalculable, immense, inconceivable, and even long before, there appeared in the world a Tathagata, &c., named Bhishmagargitasvarardga, endowed with science and conduct, a Sugata, &c. &c., in the AZon Vinirbhoga, in the world Mahdsambhava. Now, Mahasthamapr4pta, that Lord Bhishmagargitasvararaga, the Tathazata, &c., in that world Vinirbhoga, showed the law in the presence of the world, including gods, men, and demons; the law containing the four noble truths and starting from the chain of causes and effects, tending to overcome birth, decrepitude, sickness, death, sorrow, lamentation, XIX. SADAPARIBHOTA.
2SADAPARIBHOTA. woe, grief, despondency, and finally leading to Nirvana, he showed to the disciples; the law connected with the six Perfections of virtue and terminating in the knowledge of the Omniscient, after the attainment of supreme, perfect enlightenment, he showed to the Bodhisattvas. The lifetime of that Lord Bhishmagargitasvararaga, the Tathagata, &c., lasted forty hundred thousand myriads of kofis of A£ons equal to the sands of the river Ganges’. After his complete extinction his true law remained hundred thousands of myriads of kofis of AZons equal to the atoms (contained) in Gambudvipa, and the counterfeit of the true law continued hundred thousands of myriads of ko¢is of AZons equal to the dust-atoms in the four continents. When the counterfeit of the true law of the Lord Bhishmagargitasvarardga, the Tathagata, &c., after his complete extinction, had disappeared in the world Mahasambhava, Mahdsthamaprapta, another Tathagata Bhishmagargitasvararaga, Arhat, &c., appeared, endowed with science and conduct. So in succession, Mahasthamapr4pta, there arose in that world Mahasambhava twenty hundred thousand myriads of kotis of Tathagatas, &c., called Bhitshmagargitasvararaga. At the time, Mahdsthamapr4pta, after the complete extinction of the first Tathagata amongst all those of the name of Bhishmagargitasvararaga, Tathagata, &c., endowed with science and conduct, &c. &c., when his true law had disappeared and the counterfeit of the true law was 1 According to Burnouf: ‘autant de centaines de mille de myriades de ko/is de Kalpas qu’il y a de grains de sable dans quarante Ganges.’ Aa2 356 SADDHARMA-PUNDARIKA. XIX.
3&c., when his true law had disappeared and the counterfeit of the true law was 1 According to Burnouf: ‘autant de centaines de mille de myriades de ko/is de Kalpas qu’il y a de grains de sable dans quarante Ganges.’ Aa2 356 SADDHARMA-PUNDARIKA. XIX. fading; when the reign (of the law) was being oppressed by proud monks, there was a monk, a Bodhisattva Mahasattva, called Sadaparibhata. For what reason, Mahdsth4maprapta, was that Bodhisattva Mahdsattva called Sad4paribhdta? It was, Mahdsthamapr4pta, because that Bodhisattva Mahasattva was in the habit of exclaiming to every monk or nun, male or female lay devotee, while approaching them: I do not contemn you, worthies. You deserve no contempt, for you all observe the course of duty of Bodhisattvas and are to become Tathagatas, &c. In this way, Mahdsthdmaprdpta, that Bodhisattva Mahdsattva, when a monk, did not teach nor study; the only thing he did was, whenever he descried from afar a monk or nun, a male or female lay devotee, to approach them and exclaim: I do not contemn you, sisters'. You deserve no contempt, for you all observe the course of duty of Bodhisattvas and are to become Tathdgatas, &c. So, MahasthamaprApta, the Bodhisattva Mahdsattva at that time used to address every monk or nun, male or female devotee. But all were extremely irritated and angry at it, showed him their displeasure, abused and insulted him: Why does he, unasked, declare that he feels no contempt for us ? Just by so doing he shows a contempt for us. He renders himself contemptible? by predicting our future destiny to supreme, perfect enlightenment; we do not care for what is not true. Many years, Mahdasth4maprépta, went on during which that 1 It may seem strange that we find no other word than this, but the reading of the text cannot be challenged. * Paribhfitam 4tmanam karoti, yad, &c. Burnouf must have followed a different reading. XIX. SADAPARIBHOTA. 357
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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