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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1dharmaw dejayati, he teaches the law, 91, n. 2. dharmaparyaya, loi, n. 2. nayuta, i with 22 zeros, 91, n. i. naraka, hell, 97 note, niyuta, a hundred ayutas, 91, n. i. niraya, hell, 97 note. nirvetbana, loi, n. 2. purobhaktena, before the morning meal, 95, n. i ; loi, n. 2. prati, pratiyatha, loi, n. 2. pretaloka, realm of the departed, 97 note. bala, five powei-s, 96 note, bodhyanga, seven steps leading towards the highest knowledge, 96 note. mahajravaka, great disciple, 90, n. 3. yamaloka, realm of Yama, 97 note, yapayati, 'he supports himself,' 91, n. 2 ; loi, n. 2. vai^urya, lapis lazuli, or cat's eye, 92 seq., n. 3. sankhya, iti sankhyaw ga^^/^anti, they are called, 98, n. i; lot, n. 2. sambahula = bahula, loi, n. 2. stha, see tishf/&ati. THE vagra^^/zedikA
2THE VA G R A KKH E D I K A OR DIAMOND-CUTTER. Adoration to the blessed Arya-pra^;1a-piramitd (perfection of wisdom). I. Thus it was heard by me : At one time Bhagavat (the blessed Buddha) dwelt in ^'ravasti, in the grove of Ceta \ in the garden of Anathapi;/</ada ^, together with a large company of Bhikshus (mendicants), viz. with 1 250 Bhikshus ^ with many noble-minded Bodhisattvas *. ^ (?eta, son of king Prasena^it, to whom the park belonged before it was sold to Anathapiwfl'ada. ^ Another name of Sudatta, meaning, literally, he who gives food to the poor. ' The number of 1250 is explained by a Chinese priest Luh-hih, in his commentary on the Amilayur-dhyana-siitra. According to the Dharmagupta-vinaya, which he quotes, the number consisted of 500 disciples of Uruvilva-kaj-yapa, 300 of Gaya-kajyapa, 200 of Nadi-kajyapa, 150 of 6ariputra, and 100 of Maudgalyayana. The Chinese translators often mistook the Sanskrit expression ' halfthirteen hundred,' i.e. 1250. See Bunyiu Nanjio, Catalogue of Tripi/aka, p. 6. * Higher beings on the road to Bodhi or perfect knowledge. They are destined hereafter to become Buddhas themselves. 112 THE VAGRAKKflEDlKA
3Then Bhagavat having in the forenoon put on his undergarment ', and having taken his bowl and cloak, entered the great city of 6'ravastt to collect alms. Then Bhagavat, after he had gone to the great city of 6'ravasti to collect alms, performed the act of eating", and having returned from his round in the afternoon ^ he put away his bowl and cloak, washed his feet, and sat down on the seat intended * for him, crossing his legs °, holding his body upright, and turning his reflection upon himself. Then many Bhikshus approached to where Bhagavat was, saluted his feet with their heads, turned three times round him to the right, and sat down on one side, (i) II. At that time again the venerable Subhuti came to that assembly and sat down. Then rising from his seat and putting his robe over one shoulder, kneeling on the earth with his right knee, he stretched out his folded hands towards Bhagavat and said to him : ' It is wonderful, O Bhagavat, it is exceedingly wonderful, O Sugata, how much the noble-minded Bodhisattvas have been favoured with the highest favour by the Tathagata, the holy and ' In Pali pubbawhasamayawi nivasetva, the technical expression for putting on the robes early in the morning ; see Chiklers, s. V. nivaseti. ' In Pali katabhattaki/f^o, see Childcrs, s.v. " In Pali paX'/'/iabhatlaw pi^/r/apatapa/ikkanta, see Chiklers, s. V. j)i;;</ap fit a. Vi^g'. observes that paXX7/abhatta/« pi«</apatapa/ikkanto is a vartpov irp6Ttpov, as it means, having returned from his rounds, and then made his meal on the food obtained on his rounds. * Pali pa;7/?ata. '-' lUirnouf, Lotus, p. 334.
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.
1dharmaw dejayati, he teaches the law, 91, n. 2. dharmaparyaya, loi, n. 2. nayuta, i with 22 zeros, 91, n. i. naraka, hell, 97 note, niyuta, a hundred ayutas, 91, n. i. niraya, hell, 97 note. nirvetbana, loi, n. 2. purobhaktena, before the morning meal, 95, n. i ; loi, n. 2. prati, pratiyatha, loi, n. 2. pretaloka, realm of the departed, 97 note. bala, five powei-s, 96 note, bodhyanga, seven steps leading towards the highest knowledge, 96 note. mahajravaka, great disciple, 90, n. 3. yamaloka, realm of Yama, 97 note, yapayati, 'he supports himself,' 91, n. 2 ; loi, n. 2. vai^urya, lapis lazuli, or cat's eye, 92 seq., n. 3. sankhya, iti sankhyaw ga^^/^anti, they are called, 98, n. i; lot, n. 2. sambahula = bahula, loi, n. 2. stha, see tishf/&ati. THE vagra^^/zedikA
2THE VA G R A KKH E D I K A OR DIAMOND-CUTTER. Adoration to the blessed Arya-pra^;1a-piramitd (perfection of wisdom). I. Thus it was heard by me : At one time Bhagavat (the blessed Buddha) dwelt in ^'ravasti, in the grove of Ceta \ in the garden of Anathapi;/</ada ^, together with a large company of Bhikshus (mendicants), viz. with 1 250 Bhikshus ^ with many noble-minded Bodhisattvas *. ^ (?eta, son of king Prasena^it, to whom the park belonged before it was sold to Anathapiwfl'ada. ^ Another name of Sudatta, meaning, literally, he who gives food to the poor. ' The number of 1250 is explained by a Chinese priest Luh-hih, in his commentary on the Amilayur-dhyana-siitra. According to the Dharmagupta-vinaya, which he quotes, the number consisted of 500 disciples of Uruvilva-kaj-yapa, 300 of Gaya-kajyapa, 200 of Nadi-kajyapa, 150 of 6ariputra, and 100 of Maudgalyayana. The Chinese translators often mistook the Sanskrit expression ' halfthirteen hundred,' i.e. 1250. See Bunyiu Nanjio, Catalogue of Tripi/aka, p. 6. * Higher beings on the road to Bodhi or perfect knowledge. They are destined hereafter to become Buddhas themselves. 112 THE VAGRAKKflEDlKA
3Then Bhagavat having in the forenoon put on his undergarment ', and having taken his bowl and cloak, entered the great city of 6'ravastt to collect alms. Then Bhagavat, after he had gone to the great city of 6'ravasti to collect alms, performed the act of eating", and having returned from his round in the afternoon ^ he put away his bowl and cloak, washed his feet, and sat down on the seat intended * for him, crossing his legs °, holding his body upright, and turning his reflection upon himself. Then many Bhikshus approached to where Bhagavat was, saluted his feet with their heads, turned three times round him to the right, and sat down on one side, (i) II. At that time again the venerable Subhuti came to that assembly and sat down. Then rising from his seat and putting his robe over one shoulder, kneeling on the earth with his right knee, he stretched out his folded hands towards Bhagavat and said to him : ' It is wonderful, O Bhagavat, it is exceedingly wonderful, O Sugata, how much the noble-minded Bodhisattvas have been favoured with the highest favour by the Tathagata, the holy and ' In Pali pubbawhasamayawi nivasetva, the technical expression for putting on the robes early in the morning ; see Chiklers, s. V. nivaseti. ' In Pali katabhattaki/f^o, see Childcrs, s.v. " In Pali paX'/'/iabhatlaw pi^/r/apatapa/ikkanta, see Chiklers, s. V. j)i;;</ap fit a. Vi^g'. observes that paXX7/abhatta/« pi«</apatapa/ikkanto is a vartpov irp6Ttpov, as it means, having returned from his rounds, and then made his meal on the food obtained on his rounds. * Pali pa;7/?ata. '-' lUirnouf, Lotus, p. 334.
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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