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338
SADDHARMA-PUN
XVIII.
and upward to the extremity of existence, within and without, such as the sounds of horses', elephants, cows, peasants?, goats, cars; the sounds of weeping and wailing; of horror, of conch-trumpets, bells, tymbals; of playing and singing; of camels, of tigers 3; of women, men, boys, girls; of righteousness (piety) and unrighteousness (impiety); of pleasure and pain; of ignorant men and aryas; pleasant and unpleasant sounds; sounds of gods, Nagas, goblins, Gandharvas, demons, Garudas, Kinnaras, great serpents, men, and beings not human; of monks, disciples, Pratyekabuddhas, Bodhisattvas, and Tathagatas; as many sounds as are uttered in the triple world, within and without, all those he hears with his natural organ of hearing when perfect. Still he does not enjoy the divine ear, although he apprehends the sounds of those different creatures, understands, discerns the sounds of those different creatures, and when with his natural organ of hearing he hears the sounds of those creatures, his ear is not overpowered by any of those sounds. Such, Satatasamitâbhiyukta, is the organ of hearing that the Bodhisattva Mahâsattva * acquires; yet he does not possess the divine ear.
Burnouf's version shows a few unimportant various readings. s Ganapadasabdâh, rather strange between the others. I suppose that ganapada is corrupted from some word meaning a sheep, but I find no nearer approach to it than gâlakini, a ewe; cf. st. 8 below.
I follow Burnouf, who must have read yyâghra: my MS. ha vâdya.
• This term, as it is here used, refers, so far as I can see, to the ministers of religion, the preachers. It is, however, just possible that we have to take it in the more general and original sense of any 'rational being,' for all the advantages enumerated belong to everybody who is not blind, not deaf, &c.
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