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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1And while paying worship, he educated countless hundred thousands of myriads of kof¢is of disciples from that assembly, in consequence whereof all those Bodhisattvas acquired the Samadhi termed Sarvar(pasandarsana, Then, Nakshatraragasankusumit4bhigéa, the entire assembly of Bodhisattvas and all great disciples, seeing the Bodhisattva Mah4sattva Sarvasattvapriyadarsana deprived of a limb, said, with tears in their eyes, weeping, crying, lamenting: The Bodhisattva Mahdsattva Sarvasattvapriyadarsana, our master and instructor, is now deprived of a limb, deprived of one arm. But the Bodhisattva Mahésattva Sarvasattvapriyadarsana addressed those Bodhisattvas, great disciples, and angels in the following terms: Do not, young men of good family, weep, cry, lament at the sight of my being deprived of one arm. All the Lords Buddhas who be, exist, live in the endless, limitless worlds in every direction of space, have I taken to witness. Before their face have I pronounced a vow of truth, and by that truth, by that word of truth shall I, after the sacrifice of my own arm in honour of the Tathagata, have a body of gold colour. By this truth, by this word of truth let this arm of mine become such as it was before, and let the great earth shake in six XXII. ANCIENT DEVOTION OF BHAISHAGYARAGA, 385 different ways, and let the angels in the sky pour down a rain of flowers. No sooner, Nakshatraragasankusumitébhigaa, had the Bodhisattva Mahasattva Sarvasattvapriyadarsana made that vow of truth, than the whole triple macrocosm was shaken in six different ways, and from the sky aloft fell a great rain of flowers. The arm of the Bodhisattva Mahdsattva Sarvasattvapriyadarsana became again as it was before, and that by the power of knowledge and by the power of pious merit belonging to that Bodhisattva Mahdsattva. Perhaps, Nakshatraragasankusumitabhig#a, thou wilt have some doubt, uncertainty or misgiving, (and think) that the Bodhisattva Mahdsattva Sarvasattvapriyadarsana at that time, and that epoch, was another. But do not think so; for the Bodhisattva Mah4sattva Bhaishagyar4ga here was at that time, and that epoch, the Bodhisattva Mahdsattva Sarvasattvapriyadarsana. So many hundred thousand myriads of kofis of difficult things, Nakshatraraégasankusumitabhig#a, and sacrifices! of his body does this Bodhisattva Mah4sattva Sarvasattvapriyadarsana accomplish. Now, Nakshatraragasankusumitabhig#a, the young man or young lady of good family striving in the Bodhisattva vehicle towards the goal and longing for supreme, perfect enlightenment, who at the Tathagata-shrines shall burn a great toe, a finger, a toe, or a whole limb, such a young man or young lady of good family, I assure thee, shall produce far more * pious merit, far more than results from giving up a king- 1 Atmabhfvaparityag4ms ka. The Phoenix in the poem, verse 364 seq., repeatedly, every thousand years, dies in the flames to arise anew from his ashes, and to be reborn. * Bahutaram khalv api. (21] cc
2The Phoenix in the poem, verse 364 seq., repeatedly, every thousand years, dies in the flames to arise anew from his ashes, and to be reborn. * Bahutaram khalv api. (21] cc 386 SADDHARMA-PUNDARIKA. XxIl. dom, sons, daughters, and wives, the whole triple world with its woods, oceans, mountains, springs, streams, tanks, wells, and gardens. And, Nakshatraragasankusumitabhig#a, the young man or young lady of good family, striving in the Bodhisattvavehicle for the goal, who after filling with the seven precious substances this whole triple world should give it in alms to all Buddhas, Bodhisattvas, disciples, Pratyekabuddhas, that young man or young lady of good family, Nakshatraragasankusumitébhig#a, does not produce so much pious merit as a young man or young lady of good family who shall keep, were it but a single verse from this Dharmapary4ya of the Lotus of the True Law. 1 positively declare that the accumulation of merit of the latter is greater than if a person, after filling the whole triple world with the seven precious substances, bestows it in alms on all Buddhas, Bodhisattvas, disciples, or Pratyekabuddhas. Just as the great ocean, Nakshatraragasankusumitabhigzia, surpasses all springs, streams, and tanks, so, Nakshatraragasankusumitabhigza, this Dharmaparydya of the Lotus of the True Law surpasses all Sitras spoken by the Tath4gata'. Just as the Sumeru, the king of mountains, Nakshatraragasankusumitabhig#a, all elevations at the cardinal points’, horizon circles and great horizons’, so, » Or, the Tathagatas. The same alternative in the sequel. All Sfitras in the world have their source in the Tath4gata, of course: ; just as all Vedas, Itih4sas, &c. are the breathing out, the uttering of the sentient principle, the 4tman ; Satapatha-Brahmana XIV, 5, 4,19. ? K4laparvata, literally, ‘time mountain,’ because the points of rising and setting are called parvata, giri, &c., mountain in Sanskrit. * The whole horizon is also an apparent elevation and ther:fore likewise called parvata, &c. XXII. ANCIENT DEVOTION OF BHAISHAGYARAGA. 387
3? K4laparvata, literally, ‘time mountain,’ because the points of rising and setting are called parvata, giri, &c., mountain in Sanskrit. * The whole horizon is also an apparent elevation and ther:fore likewise called parvata, &c. XXII. ANCIENT DEVOTION OF BHAISHAGYARAGA. 387 Nakshatraragasankusumitabhig#a, this Dharmaparyaya of the Lotus of the True Law surpasses as a king all the Sdtrantas spoken by the Tathagata. As the moon, Nakshatraragasankusumitabhig#a, as a luminary, takes the first rank amongst the whole of the asterisms, so, Nakshatraragasankusumitabhig#a, this Dharmaparydya of the Lotus of the True Law ranks first amongst all Sitrantas spoken by the Tath4gata, though it surpasses hundred thousands of myriads of ko¢is of moons. As the orb of the sun, Nakshatraragasankusumitdbhigia, dispels gloomy darkness, so, Nakshatraragasankusumitabhig#a, this Dharmapay4ya of the Lotus of the True Law dispels all the gloomy darkness of unholy works. As Indra, Nakshatraragasankusumit4bhigia, is the chief of the gods of paradise, so, NakshatraragasankusumitAbhig#a, this Dharmapary4ya of the Lotus of the True Law is the chief of Sfitr4ntas spoken by the Tathagata. As Brahma Sahdmpati, Nakshatraragasankusumitabhig%a, is the king of all Brahmakayika gods and exercises the function of a father in the Brahma world, so, Nakshatraragasankusumitabhig#a, this Dharmaparyd4ya of the Lotus of the True Law exercises the function of a father to all beings, whether under training or past it, to all disciples, Pratyekabuddhas, and those who in the Bodhisattva-vehicle are striving for the goal. As the Srotad4panna, Nakshatraragasankusumitabhigéa, as well as the Sakvzd4g4min, Andg4min, Arhat’, and Pratyekabuddha, excels the ignorant people and the profanum vulgus, so, Nakshatraragasankusumita- 1 Terms denoting the four degrees of sanctification, answering to the Prathamakalpika, Madhubhimika, Pragfiégyotis, and Atikrantabh4vantya in the Yoga system ; Yogas4stra III, 50, commentary. Ccc2 388 SADDHARMA-PUNDARIKA. XXII.
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.
1And while paying worship, he educated countless hundred thousands of myriads of kof¢is of disciples from that assembly, in consequence whereof all those Bodhisattvas acquired the Samadhi termed Sarvar(pasandarsana, Then, Nakshatraragasankusumit4bhigéa, the entire assembly of Bodhisattvas and all great disciples, seeing the Bodhisattva Mah4sattva Sarvasattvapriyadarsana deprived of a limb, said, with tears in their eyes, weeping, crying, lamenting: The Bodhisattva Mahdsattva Sarvasattvapriyadarsana, our master and instructor, is now deprived of a limb, deprived of one arm. But the Bodhisattva Mahésattva Sarvasattvapriyadarsana addressed those Bodhisattvas, great disciples, and angels in the following terms: Do not, young men of good family, weep, cry, lament at the sight of my being deprived of one arm. All the Lords Buddhas who be, exist, live in the endless, limitless worlds in every direction of space, have I taken to witness. Before their face have I pronounced a vow of truth, and by that truth, by that word of truth shall I, after the sacrifice of my own arm in honour of the Tathagata, have a body of gold colour. By this truth, by this word of truth let this arm of mine become such as it was before, and let the great earth shake in six XXII. ANCIENT DEVOTION OF BHAISHAGYARAGA, 385 different ways, and let the angels in the sky pour down a rain of flowers. No sooner, Nakshatraragasankusumitébhigaa, had the Bodhisattva Mahasattva Sarvasattvapriyadarsana made that vow of truth, than the whole triple macrocosm was shaken in six different ways, and from the sky aloft fell a great rain of flowers. The arm of the Bodhisattva Mahdsattva Sarvasattvapriyadarsana became again as it was before, and that by the power of knowledge and by the power of pious merit belonging to that Bodhisattva Mahdsattva. Perhaps, Nakshatraragasankusumitabhig#a, thou wilt have some doubt, uncertainty or misgiving, (and think) that the Bodhisattva Mahdsattva Sarvasattvapriyadarsana at that time, and that epoch, was another. But do not think so; for the Bodhisattva Mah4sattva Bhaishagyar4ga here was at that time, and that epoch, the Bodhisattva Mahdsattva Sarvasattvapriyadarsana. So many hundred thousand myriads of kofis of difficult things, Nakshatraraégasankusumitabhig#a, and sacrifices! of his body does this Bodhisattva Mah4sattva Sarvasattvapriyadarsana accomplish. Now, Nakshatraragasankusumitabhig#a, the young man or young lady of good family striving in the Bodhisattva vehicle towards the goal and longing for supreme, perfect enlightenment, who at the Tathagata-shrines shall burn a great toe, a finger, a toe, or a whole limb, such a young man or young lady of good family, I assure thee, shall produce far more * pious merit, far more than results from giving up a king- 1 Atmabhfvaparityag4ms ka. The Phoenix in the poem, verse 364 seq., repeatedly, every thousand years, dies in the flames to arise anew from his ashes, and to be reborn. * Bahutaram khalv api. (21] cc
2The Phoenix in the poem, verse 364 seq., repeatedly, every thousand years, dies in the flames to arise anew from his ashes, and to be reborn. * Bahutaram khalv api. (21] cc 386 SADDHARMA-PUNDARIKA. XxIl. dom, sons, daughters, and wives, the whole triple world with its woods, oceans, mountains, springs, streams, tanks, wells, and gardens. And, Nakshatraragasankusumitabhig#a, the young man or young lady of good family, striving in the Bodhisattvavehicle for the goal, who after filling with the seven precious substances this whole triple world should give it in alms to all Buddhas, Bodhisattvas, disciples, Pratyekabuddhas, that young man or young lady of good family, Nakshatraragasankusumitébhig#a, does not produce so much pious merit as a young man or young lady of good family who shall keep, were it but a single verse from this Dharmapary4ya of the Lotus of the True Law. 1 positively declare that the accumulation of merit of the latter is greater than if a person, after filling the whole triple world with the seven precious substances, bestows it in alms on all Buddhas, Bodhisattvas, disciples, or Pratyekabuddhas. Just as the great ocean, Nakshatraragasankusumitabhigzia, surpasses all springs, streams, and tanks, so, Nakshatraragasankusumitabhigza, this Dharmaparydya of the Lotus of the True Law surpasses all Sitras spoken by the Tath4gata'. Just as the Sumeru, the king of mountains, Nakshatraragasankusumitabhig#a, all elevations at the cardinal points’, horizon circles and great horizons’, so, » Or, the Tathagatas. The same alternative in the sequel. All Sfitras in the world have their source in the Tath4gata, of course: ; just as all Vedas, Itih4sas, &c. are the breathing out, the uttering of the sentient principle, the 4tman ; Satapatha-Brahmana XIV, 5, 4,19. ? K4laparvata, literally, ‘time mountain,’ because the points of rising and setting are called parvata, giri, &c., mountain in Sanskrit. * The whole horizon is also an apparent elevation and ther:fore likewise called parvata, &c. XXII. ANCIENT DEVOTION OF BHAISHAGYARAGA. 387
3? K4laparvata, literally, ‘time mountain,’ because the points of rising and setting are called parvata, giri, &c., mountain in Sanskrit. * The whole horizon is also an apparent elevation and ther:fore likewise called parvata, &c. XXII. ANCIENT DEVOTION OF BHAISHAGYARAGA. 387 Nakshatraragasankusumitabhig#a, this Dharmaparyaya of the Lotus of the True Law surpasses as a king all the Sdtrantas spoken by the Tathagata. As the moon, Nakshatraragasankusumitabhig#a, as a luminary, takes the first rank amongst the whole of the asterisms, so, Nakshatraragasankusumitabhig#a, this Dharmaparydya of the Lotus of the True Law ranks first amongst all Sitrantas spoken by the Tath4gata, though it surpasses hundred thousands of myriads of ko¢is of moons. As the orb of the sun, Nakshatraragasankusumitdbhigia, dispels gloomy darkness, so, Nakshatraragasankusumitabhig#a, this Dharmapay4ya of the Lotus of the True Law dispels all the gloomy darkness of unholy works. As Indra, Nakshatraragasankusumit4bhigia, is the chief of the gods of paradise, so, NakshatraragasankusumitAbhig#a, this Dharmapary4ya of the Lotus of the True Law is the chief of Sfitr4ntas spoken by the Tathagata. As Brahma Sahdmpati, Nakshatraragasankusumitabhig%a, is the king of all Brahmakayika gods and exercises the function of a father in the Brahma world, so, Nakshatraragasankusumitabhig#a, this Dharmaparyd4ya of the Lotus of the True Law exercises the function of a father to all beings, whether under training or past it, to all disciples, Pratyekabuddhas, and those who in the Bodhisattva-vehicle are striving for the goal. As the Srotad4panna, Nakshatraragasankusumitabhigéa, as well as the Sakvzd4g4min, Andg4min, Arhat’, and Pratyekabuddha, excels the ignorant people and the profanum vulgus, so, Nakshatraragasankusumita- 1 Terms denoting the four degrees of sanctification, answering to the Prathamakalpika, Madhubhimika, Pragfiégyotis, and Atikrantabh4vantya in the Yoga system ; Yogas4stra III, 50, commentary. Ccc2 388 SADDHARMA-PUNDARIKA. XXII.
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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