95. This is the lofty vehicle of jewels which sundry Bodhisattvas and the disciples listening to the Sugata employ to go and sport on the terrace of enlightenment.
96. Know then, Tishya’, that there is no second
1 As the mean duration of a man’s life extends over thousands of kofs of kalpas or Mons, it is evident that the Aton here meant is in reality an extremely small particle of time, an atom. The meaning attached to it was perhaps that of asu or pr&za, a respiration. It seems to me, however, more probable that kalpa, as synonymous with rfipa, simply denotes a unit, e.g. of atoms of time.
* I.e. S4riputra, otherwise named Upatishya, i.e. secondary Tishya. The canonical etymology of the name of Upatishya is to be found in Burnouf’s Introduction, p. 48, and Schiefner’s Lebensbeschreibung, p. 255.
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vehicle in this world anywhere to be found, in whatever direction thou shalt search, apart from the device (shown) by the most high among men.
97. Ye are my children, Iam your father, who has removed you from pain, from the triple world, from fear and danger, when you had been burning for many kofis of AZons.
98. And I am teaching blessed rest (Nirvaza), in so far as, though you have not yet reached (final) rest, you are delivered from the trouble of the mundane whirl, provided you seek the vehicle of the Buddhas.
99. Any Bodhisattvas here present obey my Buddha-rules. Such is the skilfulness of the Gina that he disciplines many Bodhisattvas.
100. When the creatures in this world delight in low and contemptible pleasures, then the Chief of the world, who always speaks the truth, indicates pain as the (first) great truth.
r1o1. And to those who are ignorant and too simple-minded to discover the root of that pain I lay open the way: ‘ Awaking of full consciousness, strong desire is the origin of pain!
102. Always try, unattached’, to suppress desire. This is my third truth, that of suppression. It is an infallible means of deliverance; for by practising this method one shall become emancipated’.
103. And from what are they emancipated, Sari-
1 Samudagamad, trishna dukkhasya sambhavaks. Tam not certain of the translation of samud4gama, which recurs below in Chap. V, in the apparent sense of full knowledge, agreeing with what the dictionaries give.
9 Anisr7tah.
* Na go mAfrgam hi bh4vitva vimuktu bhoti (var. lect. bhotu). The words na do spoil metre and sense, and must be expunged.
Il. A PARABLE. 9g!
putra? They are emancipated from chimeras}. Yet they are not wholly freed; the Chief declares that they have not yet reached (final and complete) rest in this world.
104. Why is it that I do not pronounce one to be delivered before one’s having reached the highest, supreme enlightenment ? (Because) such is my will ; I am the ruler of the law’, who is born in this world to lead to beatitude.
104. Why is it that I do not pronounce one to be delivered before one’s having reached the highest, supreme enlightenment ? (Because) such is my will ; I am the ruler of the law’, who is born in this world to lead to beatitude.
105. This, Sariputra, is the closing word of my law which now at the last time I pronounce? for the weal of the world including the gods. Preach it in all quarters.
106. And if some one speaks to you these words, ‘I joyfully accept,’ and with signs of utmost reverence receives this Stra, thou mayst consider that man to be unable to slide back‘.
107. To believe in this Sdtra one must have seen former Tathagatas, paid honour to them, and heard a law similar to this.
108. To believe in my supreme word one must have seen me; thou and the assembly of monks have seen all these Bodhisattvas.
? Dharmar4ga, a well-known epithet of Yama the god of death; he is the real tamer of men, the master of gods and men, &c.
* Mama dharmamudré (properly, seal, closure of my law) ya paskak4le (var. lect. paskimi kale) maya adya (var. lect. mam Aadya) bh4shita.
* Or, to swerve from his course, his purpose.
® Properly, young children, because one must have seen former Tathagatas, i.e. lived some revolving suns before having an idea of death.
92 SADDHARMA-PUNDARIKA. Ill.
and I do not pronounce it before having penetrated to superior knowledge. Indeed, it is not within the range of the disciples, nor do the Pratyekabuddhas come to it.
110. But thou, S4riputra, hast good will, not to speak of my other disciples here. They will walk in my faith, though each cannot have his jndividual knowledge.
111. But do not speak of this matter to haughty persons, nor to conceited ones, nor to Yogins who are not self-restrained ; for the fools, always revelling in sensual pleasures, might in their blindness scorn the law manifested.
112. Now hear the dire results when one scorns my skilfulness and the Buddha-rules for ever fixed in the world; when one, with sullen brow, scorns the vehicle.
113. Hear the destiny of those who have scorned such a Satra like this, whether during my lifetime or after my Nirvaza, or who have wronged the monks.
114. After having disappeared from amongst men, they shall dwell in the lowest hell (Aviéi) during a whole kalpa, and thereafter they shall fall lower and lower, the fools, passing through repeated births for many intermediate kalpas.
116. Under such circumstances they shall grow blackish of colour, spotted, covered with sores, itchy; moreover, they shall be hairless and feeble, (all) those who have an aversion to my supreme enlightenment.
p. 93
116. Under such circumstances they shall grow blackish of colour, spotted, covered with sores, itchy; moreover, they shall be hairless and feeble, (all) those who have an aversion to my supreme enlightenment.
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117. They are ever despised amongst animals; hit by clods or weapons they yell; everywhere they are threatened with sticks, and their bodies are emaciated from hunger and thirst.
118. Sometimes they become camels or asses, carrying loads, and are beaten with whips? and sticks ; they are constantly occupied with thoughts of eating, the fools who have scorned the Buddharule. :
119. At other times they become ugly jackals, half blind and crippled?; the helpless creatures are vexed by the village boys, who throw clods and weapons at them.
120. Again shooting off from that place, those fools become animals with bodies of five hundred yoganas, whirling round, dull and lazy.
121. They have no feet, and creep on the belly’; to- be devoured by many kof/is of animals is the dreadful punishment they have to suffer for having scorned a Sftra like this.
122. And whenever they assume a human shape, they are born crippled, maimed‘, crooked, one-eyed, blind, dull, and low, they having no faith in my Satra.
1 Kasha, var. lect. sata, with a marginal correction sada (for sad4). Burnouf’s ‘cent b&tons’ is evidently based upon the reading sata.
* Kénakakundak&s ha, var. lect. valaka’, with marginal correction ka4naka®. The translation is doubtful; cf. st. 116 below. KundakalI connect with kus/=vikalikaraze and the Greek xudAds.
* Krodasamkrin, var. lect. samg iin, with correction °samkkin, the reading I have followed, taking samkkin to be identical with sakkin, a Prakrit form of Sanskrit sarpin.
* KundakAlangaka, for which I read “kalangaka.
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123. Nobody keeps their side!; a putrid smell is continually issuing from their mouths ; an evil spirit has entered the body of those who do not believe in this supreme enlightenment.
124. Needy, obliged to do menial labour, always in another's service, feeble, and subject to many diseases they go about in the world, unprotected.
125. The man whom they happen to serve is unwilling to give them much, and what he gives is soon lost. Such is the fruit of sinfulness.
126. Even the best-prepared medicaments, administered to them by able men, do, under those circumstances, but increase their illness, and the disease has no end.
J 127. Some commit thefts, affrays, assaults, or acts of hostility, whereas others commit robberies of goods; (all this) befalls the sinner.
128. Never does he behold the Lord of the world, the King of kings ruling the earth®, for he is doomed to live at a wrong time’, he who scorns my Buddharule.
129. Nor does that foolish person listen to the law; he is deaf and senseless; he never finds rest, because he has scorned this enlightenment.
Never does he behold the Lord of the world, the King of kings ruling the earth®, for he is doomed to live at a wrong time’, he who scorns my Buddharule.
129. Nor does that foolish person listen to the law; he is deaf and senseless; he never finds rest, because he has scorned this enlightenment.
130. During many hundred thousand myriads of kotis of ZEons equal to the sand of the Ganges he shall be dull and defective; that is the evil result from scorning this Satra.
1 Apratyanfka, var. lect. apratyanfya. The rendering is doubtful. I take it to be synonymous with apaksha; cf. note, p. 17.
? Mahi, i.e. Sansk. mahfm.
* In the darkness of hell, i.e. in common parlance, at nighttime, when nobody can behold the sun.
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131. Hell is his garden (or monastery), a place of misfortune’ his abode; he is continually living amongst asses, hogs, jackals, and dogs.
132. And when he has assumed a human shape he is to be blind, deaf, and stupid, the servant of another, and always poor.
133. Diseases, myriads of kofis of wounds on the body, scab, itch, scurf, leprosy, blotch, a foul smell are, in that condition, his covering and apparel.
134. His sight is dim to distinguish the real. His anger appears mighty in him, and his passion is most violent; he always delights in animal wombs.
135. Were I to go on, Sariputra, for a whole “Eon, enumerating the evils of him who shall scorn my Satra, I should not come to an end.
136. And since I am fully aware of it, I command thee, S4riputra, that thou shalt not expound a Sftra like this before foolish people.
137. But those who are sensible, instructed, thoughtful, clever, and learned, who strive after the highest supreme enlightenment, to them expound its real meaning.
138. Those who have seen many kofis of Buddhas, planted immeasurably many roots of goodness, and undertaken a strong vow, to them expound its real meaning.
139. Those who, full of energy and ever kindhearted, have a long time been developing the feeling of kindness, have given up body and life, in their presence thou mayst preach this Sftra.
* Ap4ya, properly ‘going away, disappearance,’ the reverse of up4ya, ‘approaching.’
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VY 140. Those who show mutual love and respect, keep no intercourse with ignorant people, and are content to live in mountain caverns, to them expqund this hallowed Satra.
141. If thou see sons of Buddha who attach themselves to virtuous friends and avoid bad friends, then reveal to them this Satra.
142. Those sons of Buddha who have not broken the moral vows, are pure like gems and jewels, and devoted to the study of the great Sdtras, before those thou mayst propound this Satra.
143. Those who are not irascible, ever sincere, full of compassion for all living beings, and respectful towards the Sugata, before those thou mayst propound this Satra.
143. Those who are not irascible, ever sincere, full of compassion for all living beings, and respectful towards the Sugata, before those thou mayst propound this Satra.
144. To one who in the congregation, without any hesitation and distraction of mind, speaks to expound the law, with many myriads of ko/is of illustrations, thou mayst manifest this Sdtra.
145. And he who, desirous of acquiring all-knowingness, respectfully lifts his joined hands to his head, or who seeks in all directions to find some
- monk of sacred eloquence ;
146. And he who keeps (in memory) the great Satras, while he never shows any liking for other books, nor even knows a single stanza from another work; to all of them thou mayst expound this sublime Satra.
147. He who seeks such an excellent Sfitra as this, and after obtaining it devoutly worships it, is like the man who wears a relic of the Tathagata he has eagerly sought for.
148. Never mind other Sdtras nor other books in which a profane philosophy is taught; such booksp. 97 are fit for the foolish; avoid them and preach this Satra,
149. During a full Eon, S4riputra, I could speak of thousands of kofis of (connected) points, (but this suffices); thou mayst reveal this Sftra to all who are striving after the highest supreme enlightenment.
[x] H
98 SADDHARMA-PUNDARIKA. Tv.
CHAPTER’ IV. DISPOSITION,
As the venerable Subhtti, the venerable Mahé- K4atyd4yana, the venerable Mah4-Ka4syapa, and the venerable Maha-Maudgaly4yana heard this law unheard of before, and as from the mouth of the Lord they heard the future destiny of Sariputra to superior perfect enlightenment, they were struck with wonder, amazement, and rapture. They instantly rose from their seats and went up to the place where the Lord was sitting; after throwing their cloak over one shoulder, fixing the right knee on the ground and lifting up their joined hands before the Lord, looking up to him, their bodies bent, bent down and inclined, they addressed the Lord in this strain:
Lord, we are old, aged, advanced in years; honoured as seniors in this assemblage of monks. Worn out by old age we fancy that we have attained Nirvaza; we make no efforts, O Lord, for supreme perfect enlightenment; our force and exertion are inadequate to it. Though the Lord preaches the law and has long continued sitting, and though we have attended to that preaching of the law, yet, O Lord, as we have so long been sitting and so long attended the Lord’s service, our greater | and minor members, as well as the joints and articulations, begin to ache. Hence, O Lord, we are unable, in spite of the Lord’s preaching, to
IV. DISPOSITION.
Hence, O Lord, we are unable, in spite of the Lord’s preaching, to
IV. DISPOSITION.
realise the fact that all is vanity (or void), purposeless (or causeless, or unconditioned), and unfixed!; we have conceived no longing after the Buddha-laws, the divisions of the Buddha-fields, the sports? of the Bodhisattvas or Tath4gatas. For by having fled out of the triple world, O Lord, we imagined having attained Nirvana, and we are decrepit from old age. Hence, O Lord, though we have exhorted other Bodhisattvas and instructed them in supreme perfect enlightenment, we have in doing so never conceived a single thought of longing. And just now, O Lord, we are hearing from the Lord that disciples also may be predestined to supreme perfect enlightenment. We are astonished and amazed, and deem it a great gain, O Lord, that to-day, on a sudden, we have heard from the Lord a voice such as we never heard before. We have acquired a magnificent jewel, O Lord, an incomparable jewel. We had not sought, nor searched, nor expected, nor required so magnificent a jewel. It has become clear to us*, O Lord; it has become clear to us, O Sugata.
It is a case, O Lord, as if a certain man went
1 Sfnyat&nimitta4prazihitam sarvam. The commentary on Dhammapada, ver. 92 (p. 281), gives an explanation of the Pali terms sufifiata, animitta, and appazihita. His interpretation is too artificial to be of much use. In the verse referred to we find sufifiata apparently as an adjective, but till we find such an adjective in another place, it is safer to doubt its existence altogether. Apramzihita is, to my apprehension, unfixed, not fixed beforehand, not determined providentially; it may also mean ‘unpremeditated.
3 Or, display of magical phenomena.
* Pratibh4ti no; a would-be correction has pratilabhino, which is inadmissible, because with this reading the pronoun vayam cannot be left out.
H 2
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away from his father and betook himself to some other place. He lives there in foreign parts for many years, twenty or thirty or forty or fifty. In course of time the one (the father) becomes a great man ; the other (the son) is poor; in seeking a livelihood for the sake of food and clothing he roams in all directions and goes to some place, whereas his father removes to another country. The latter has much wealth, gold, corn}, treasures, and granaries ; possesses much (wrought) gold and silver, many gems, pearls, lapis lazuli, conch shells, and stones(?), corals, gold and silver; many slaves male and female, servants for menial work and journeymen ; is rich in elephants, horses, carriages, cows, and sheep. He keeps a large retinue; has his money invested in great territories?, and does great things in business, money-lending, agriculture, and commerce.
He keeps a large retinue; has his money invested in great territories?, and does great things in business, money-lending, agriculture, and commerce.
In course of time, Lord, that poor man, in quest of food and clothing, roaming through villages, towns, boroughs, provinces, kingdoms, and royal capitals, reaches the place where his father, the owner of much wealth and gold, treasures and granaries, is residing. Now the poor man’s father, Lord, the owner of much wealth and gold, treasures and granaries, who was residing in that town, had always and ever been thinking of the son he had lost fifty years ago, but he gave no utterance to ‘his thoughts before others, and was only pining in himself and thinking: I am old, aged, advanced
1 Dhanya, wanting in some MSS. * Mahaganapadeshu dhanika&. The translation is doubtful; the words may as well mean, a creditor of people at large.
IV. DISPOSITION. IOI in years, and possess abundance of bullion, gold, money and corn, treasures and granaries, but have no son. It is to be feared lest death shall overtake me and all this perish unused. Repeatedly he was thinking of that son: O how happy should I be, were my son to enjoy this mass of wealth!
Meanwhile, Lord, the poor man in search of food and clothing was gradually approaching the house of the rich man, the owner of abundant bullion, gold, money and corn, treasures and granaries. And the father of the poor man happened to sit at the door of his house, surrounded and waited upon by a great crowd of Brahmans, Kshatriyas, Vaisyas, and S(dras; he was sitting on a magnificent throne with a footstool decorated with gold and silver, while dealing with hundred thousands of kofis of gold-pieces, and fanned with a chowrie, on a spot under an extended awning inlaid with pearls and flowers and adorned with hanging garlands of jewels ; sitting (in short) in great pomp. The poor man, Lord, saw his own father in such pomp sitting at the door of the house, surrounded with a great crowd of people and doing a householder’s business. The poor man frightened, terrified, alarmed, seized with a feeling of horripilation all over the body, and agitated in mind, reflects thus: Unexpectedly have I here fallen in with a king or grandee. People like me have nothing to do here; let me go; in the street of the poor I am likely to find food and clothing without much difficulty. Let me no longer tarry at this place, lest I be taken to do forced labour or incur some other injury.
Thereupon, Lord, the poor man quickly departs, runs off, does not tarry from fear of a series of
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Let me no longer tarry at this place, lest I be taken to do forced labour or incur some other injury.
Thereupon, Lord, the poor man quickly departs, runs off, does not tarry from fear of a series ofp. 102 supposed dangers. But the rich man, sitting on the throne at the door of his mansion, has recognised his son at first sight, in consequence whereof he is content, in high spirits, charmed, delighted, filled with joy and cheerfulness. He thinks: Wonderful! he who is to enjoy this plenty of bullion, gold, money and corn, treasures and granaries, has been found! He of whom I have been thinking again and again, is here now that I am old, aged, advanced in years.
At the same time, moment, and instant, Lord, he despatches couriers, to whom he says: Go, sirs, and quickly fetch me that man. The fellows thereon all run forth in full speed and overtake the poor man, who, frightened, terrified, alarmed, seized with a feeling of horripilation all over his body, agitated in mind, utters a lamentable cry of distress, screams, and exclaims: I have given you no offence. But the fellows drag the poor man, however lamenting, violently with them. He, frightened, terrified, alarmed, seized with a feeling of horripilation all over his body, and agitated in mind, thinks by himself: I fear lest I shall be punished with capital punishment?; I am lost. He faints away, and falls on the earth. His father dismayed and near despondency? says to those fellows: Do not carry® the
1 According to the reading vadhyddandyak, If we read vadhyo dazdya4, the rendering would be, executed or punished (fined). Cf. stanza 19 below.
® Vishannaska siddsanne &asya sa pita bhavet; var. lect. v.syad 4sannaska kasyas.p.b. Both readings are corrupt; we have to read sAd4sannaska. The final e of asanne is likely to be a remnant of the original Magadhf (not Pali) text, the e being the nom. case sing. of masculine words in a.
5’ M4 bhavanta enam (var. lect. evam) purusham 4yishur
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Both readings are corrupt; we have to read sAd4sannaska. The final e of asanne is likely to be a remnant of the original Magadhf (not Pali) text, the e being the nom. case sing. of masculine words in a.
5’ M4 bhavanta enam (var. lect. evam) purusham 4yishurp. 103 man in that manner. With these words he sprinkles him with cold water without addressing him any further. For that householder knows the poor man’s humble disposition! and his own elevated position; yet he feels that the man is his son. The householder, Lord, skilfully conceals from every one that it is his son. He calls one of his servants and says to him: Go, sirrah, and tell that poor man: Go, sirrah, whither thou likest; thou art free. The servant obeys, approaches the poor man and tells him: Go, sirrah, whither thou likest; thou art free. The poor man is astonished and amazed at hearing these words; he leaves that spot and wanders to the street of the poor in search of food and clothing. In order to attract him the householder practises an able device. He employs for it two men ill-favoured and of little splendour *. Go, says he, go to the man you saw in this place; hire him in your own name for a double daily fee, and order him to do work here in my house. And if he asks: What work shall I have to do? tell him: Help us in clearing the heap of dirt. The two
(var. lect. Anayeyur) iti. A would-be correction has 4nayata, at any rate a blunder, because 4nayantu would be required. The original reading may have been Anayishur, in common Sanskrit Anaishur. Quite different is the reading, atha khalu sa daridrapurusham 4nayantv iti tam enam sftalena, &c., ‘thereupon he (the rich man) ordered the poor man to be brought before him and,’ &c.
1 Here and repeatedly in the sequel the term hfinadhimuktata would much better be rendered by ‘ humble or low position.’
* Durvarnz4av alpaugaskau. The idiomatic meaning of durvarna a. is ‘having a bad complexion or colour (e.g. from ill health) and little vitality or vigour.’ The artificial or so-called etymological meaning may be, ‘ of bad caste and of little splendour or majesty ;’ see, however, below at stanza 21.
104 SADDHARMA-PUNDARIKA, Iv.
fellows go and seek the poor man and engage him for such work as mentioned. Thereupon the two fellows conjointly with the poor man clear the heap of dirt in the house for the daily pay they receive from the rich man, while they take up their abode in a hovel of straw? in the neighbourhood of the rich man’s dwelling. And that rich man beholds through a window his own son clearing the heap of dirt, at which sight he is anew struck with wonder and astonishment.
in the neighbourhood of the rich man’s dwelling. And that rich man beholds through a window his own son clearing the heap of dirt, at which sight he is anew struck with wonder and astonishment.
Then the householder descends from his mansion, lays off his wreath and ornaments, parts with his soft, clean, and gorgeous attire, puts on dirty raiment, takes a basket in his right hand, smears his body with dust, and goes to his son, whom he greets from afar, and thus addresses: Please, take the baskets and without delay remove the dust. By this device he manages to speak to his son, to have a talk with him and say: Do, sirrah, remain here in my service; do not go again to another place; I will give thee extra pay, and whatever thou wantest thou mayst confidently ask me, be it the price of a pot, a smaller pot, a boiler or wood %, or be it the
1 The MSS. vary considerably, and are moreover inconsistent in their readings of this word. One has grthaparisare ka/apalliku#Aikay4; another, g. kapa/@likusikayam (r. ka/apali® or kafopali°); a third, grzhapatisakare (mere nonsense for grthaparisare) ka/apalikufifikay4m. PalikusikA is evidently a variation of upariku/i, pali being a MAgadhf form for pari, or the Prakrit of prati or pari. The Il is clearly wrong. Ka/a may mean mat, straw, and boards.
* The rendering of this passage is doubtful. Burnouf takes the words pot (ku#da), small pot (ku#dik4), boiler (sth&lika), and kash/ka to denote measures. He may be right, though in the absence of sufficient evidence for kash/4a denoting a measure or value, I thought it safer to take the word in the usual sense.
Iv. DISPOSITION. 105 price of salt, food, or clothing. I have got an old cloak, man; if thou shouldst want it, ask me for it, I will give it. Any utensil of such sort’, when thou wantest to have it, I will give thee. Be at ease, fellow; look upon me as if I were thy father, for I am older and thou art younger, and thou hast rendered me much service by clearing this heap of dirt, and as long as thou hast been in my service thou hast never shown nor art showing wickedness, crookedness, arrogance, or hypocrisy; I have discovered in thee no vice at all of such as are commonly seen in other man-servants. From henceforward thou art to me like my own son.
From that time, Lord, the householder, addresses the poor man by the name of son, and the latter feels in presence of the householder as a son to his father. In this manner, Lord, the householder affected with longing for his son employs him for the clearing of the heap of dirt during twenty years, at the end of which the poor man feels quite at ease in the mansion to go in and out, though he continues taking his abode in the hovel of straw *.
In this manner, Lord, the householder affected with longing for his son employs him for the clearing of the heap of dirt during twenty years, at the end of which the poor man feels quite at ease in the mansion to go in and out, though he continues taking his abode in the hovel of straw *.
After a while, Lord, the householder falls sick, and feels that the time of his death is near at hand. He says to the poor man: Come hither, man, I possess abundant bullion, gold, money and corn, treasures and granaries. I am very sick, and wish to have one upon whom to bestow (my wealth); by whom it is to be received, and with whom it is to be deposited *. Accept it. For in the same manner as I am the
1 It seems to me that this refers to kunda, &c.
* Here ka/Apalikufke, var. lect. ka/akapallikufie and ka/apafikuwkikay 4am.
* MSS. yakda nidhatavyam; we have to read yatra n°,p. 106 owner of it, so art thou, but thou shalt not suffer anything of it to be wasted.
And so, Lord, the poor man accepts the abundant bullion, gold, money and corn, treasures and granaries of the rich man, but for himself he is quite indifferent to it, and requires nothing from it, not even so much as the price of a prastha of flour; he continues living in the same hovel of straw and considers himself as poor as before.
After a while, Lord, the householder perceives that his son is able to save, mature and mentally developed ; that in the consciousness of his nobility he feels abashed, ashamed, disgusted, when thinking of his former poverty. The time of his death approaching, he sends for the poor man, presents him to a gathering of his relations, and before the king or king’s peer and in the presence of citizens and country-people makes the following speech: Hear, gentlemen! this is my own son, by me begotten. It is now fifty years that he disappeared from such and such a town. He is called so and so, and myself am called so and so. In searching after him I have from that town come hither. He is my son, I am his father. To him I leave all my revenues’, and all my personal (or private) wealth shall he acknowledge (his own).
The poor man, Lord, hearing this speech was astonished and amazed; he thought by himself: Unexpectedly have I obtained this bullion, gold, money and corn, treasures and granaries.
Even so, O Lord, do we represent the sons of the
* The terms used in the text are, remarkably enough, yak kaskin mamopabhogo’sti, which seems to differ from the following yakka me kiftéid asti pratyatmakam dhanam.
Iv. DISPOSITION. 107
Even so, O Lord, do we represent the sons of the
* The terms used in the text are, remarkably enough, yak kaskin mamopabhogo’sti, which seems to differ from the following yakka me kiftéid asti pratyatmakam dhanam.
Iv. DISPOSITION. 107
Tathagata, and the Tathagata says to us: Ye are my sons, as the householder did. We were oppressed, O Lord, with three difficulties, viz. the difficulty of pain, the difficulty of conceptions’, the difficulty of transition (or evolution); and in the worldly whirl we were disposed to what is low’*. Then have we been prompted by the Lord to ponder on the numerous inferior laws (or conditions, things) that are similar to a heap of dirt. Once directed to them we have been practising, making efforts, and seeking for nothing but Nirvaza as our fee*. We were content, O Lord, with the Nirv4za obtained, and thought to have gained much at the hands of the Tathagata because of our having applied ourselves to these laws, practised, and made efforts. But the Lord takes no notice of us, does not mix with us, nor tell us that this treasure of the Tathagata’s knowledge shall belong to us, though the Lord skilfully appoints us as heirs to this treasure of the knowledge of the Tathagata. And we,O Lord, are not (impatiently) longing to enjoy it, because we deem it a great gain already to receive from the Lord Nirvaaa as our fee. We preach to the Bodhisattvas Mahdsattvas a sublime sermon about the knowledge of the Tathdgata; we explain, show, demonstrate the knowledge of the Tathagata, O Lord, without longing. For the Tathagata by his skilfulness knows our disposition, whereas we ourselves do not know, nor apprehend. It is for this very
* Samsk4ra, which also means ‘(transitory) impressions (mental and mora).’
® Hinadhimukta.
* Divasamudrd, implying the notion of the fee being paid at the end of the day.
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reason that the Lord just now tells us that we are to him as sons!, and that he reminds us of being heirs to the Tathagata. For the case stands thus: we are as sons’ to the Tathagata, but low (or humble) of disposition*; the Lord perceives the strength of our disposition and applies to us the denomination of Bodhisattvas; we are, however, charged with a double office in so far as in presence of Bodhisattvas we are called persons of low disposition and at the same time have to rouse them to Buddha-enlightenment. Knowing the strength of our disposition the Lord has thus spoken, and in this way, O Lord, do we say that we have obtained unexpectedly and without longing the jewel of omniscience, which we did not desire, nor seek, nor search after, nor expect, nor require; and that inasmuch as we are the sons of the Tathagata.
On that occasion the venerable Mah4-K4syapa uttered the following stanzas:
1. Weare stricken with wonder, amazement, and rapture at hearing a voice ‘; it is the lovely voice, the leader's voice, that so unexpectedly we hear to-day.
On that occasion the venerable Mah4-K4syapa uttered the following stanzas:
1. Weare stricken with wonder, amazement, and rapture at hearing a voice ‘; it is the lovely voice, the leader's voice, that so unexpectedly we hear to-day.
2. In a short moment we have acquired a great heap of precious jewels such as we were not thinking of, nor requiring. All of us are astonished to hear it.
3. It is like (the history of) a young® person who, seduced by foolish people, went away from his father and wandered to another country far distant.
1 And, the Lord’s real sons, ? And, the Tath4gata’s real sons.
§ Rather, position. * Or call.
5 Bla, the word used in the text, may mean young as well as ignorant and foolish. Burnouf translates bélaganena by ‘ par une troupe d’enfants.’
p. 109
‘ 4. The father was sorry to perceive that his son had run away and in his sorrow roamed the country in all directions during no less than fifty years.
5. In search of his son he came to some great city, where he built a house and dwelt, blessed with all that can gratify the five senses.
6. He had plenty of bullion and gold, money and corn, conch shells, stones (?), and coral; elephants, horses, and footboys ; cows, cattle, and sheep;
7. Interests, revenues, landed properties; male and female slaves and a great number of servants ; was highly honoured by thousands of kofis and a constant favourite of the king’s.
8. The citizens bow to him with joined hands, as well as the villagers in the rural districts; many merchants come to him, (and) persons charged with numerous affairs’.
9. In such way the man becomes wealthy, but he gets old, aged, advanced in years, and he passes days and nights always sorrowful in mind on account of his son.
10. ‘It is fifty years since that foolish son has run away. I have got plenty of wealth and the hour of my death draws near.’
11. Meanwhile that foolish son is wandering from village to village, poor and miserable, seeking food and clothing.
12. When begging, he at one time gets something, another time he does not. He grows lean in his travels *, the unwise boy, while his body is. vitiated with scabs and itch.
1 Bahohi karyehi kr#tadhik4ra2. * For parasarazeshu of the MSS., I read parisarazeshu,
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13. In course of time he in his rovings reaches the town where his father is living, and comes to his father’s mansion to beg for food and raiment.
14. And the wealthy, rich man happens to sit at the door on a throne under a canopy expanded in the sky and surrounded with many hundreds of living beings.
15. His trustees stand round him, some of them counting money and bullion, some writing bills, some lending money on interest.
16. The poor man, seeing the splendid mansion of the householder, thinks within himself: Where am I here? This man must be a king or a grandee.
15. His trustees stand round him, some of them counting money and bullion, some writing bills, some lending money on interest.
16. The poor man, seeing the splendid mansion of the householder, thinks within himself: Where am I here? This man must be a king or a grandee.
17. Let me not incur some injury and be caught to do forced labour. With these reflections he hurried away inquiring after the road to the street of the poor.
18. The rich man on the throne is glad to see his own son, and despatches messengers with the order to fetch that poor man.
19. The messengers immediately seize the man, but he is no sooner caught than he faints away (as he thinks): These are certainly executioners who have approached me; what do I want clothing or food ?
20. On seeing it, the rich, sagacious man (thinks): This ignorant and stupid person is of low disposition and will have no faith in my magnificence’, nor believe that I am his father.
21. Under those circumstances he orders persons a word known from classic Sanskrit and not wanting in Buddhistic Sanskrit, as appears from Lalita-vistara, p. 39.
1 Or, have no liking for my magnificence ; the term used in the text, sraddadhAti, admitting of both interpretations.
IV. DISPOSITION. III of low character, crooked, one-eyed, maimed, ill-clad, and blackish !, to go and search that man who shall do menial work.
22. ‘Enter my service and cleanse the putrid heap of dirt, replete with feeces and urine; I will give thee a double salary’ (are the words of the message).
23. On hearing this call the poor man comes and cleanses the said spot; he takes up his abode there in a hovel? near the mansion.
24. The rich man continually observes him through the windows (and thinks): There is my son engaged in a low occupation®, cleansing the heap of dirt.
25. Then he descends, takes a basket, puts on dirty garments, and goes near the man. He chides him, saying: Thou dost not perform thy work.
26. I will give thee double salary and twice more ointment for the feet ; I will give thee food with salt, potherbs, and, besides, a cloak.
27. So he chides him at the time, but afterwards he wisely conciliates* him (by saying): Thou dost thy work very well, indeed; thou art my son, surely; there is no doubt of it.
28. Little by little he makes the man enter the house, and employs him in his service for fully twenty years, in the course of which time he succeeds in inspiring him with confidence.
29. At the same time he lays up in the house
1 It is with this word, kr#shnaka, that durvarna above, p. 103, must agree.
* Here nivesanasyopaliku#fake, var. lect. “ku#hike.
* Hinadhimukta; one might render it, ‘placed in a low or humble position,’ but ‘ disposition’ would seem out of place.
* Samsleshayate.
I I 2 SADDHARMA-PUNDARIKA. IV.
gold, pearls, and crystal, draws up the sum total, and is always occupied in his mind with all that property.
lect. “ku#hike.
* Hinadhimukta; one might render it, ‘placed in a low or humble position,’ but ‘ disposition’ would seem out of place.
* Samsleshayate.
I I 2 SADDHARMA-PUNDARIKA. IV.
gold, pearls, and crystal, draws up the sum total, and is always occupied in his mind with all that property.
30. The ignorant man, who is living outside the mansion, alone in a hovel, cherishes no other ideas but of poverty, and thinks to himself: Mine are no such possessions!
31. The rich man perceiving this of him (thinks): My son has arrived at the consciousness of being noble. He calls together a gathering of his friends and relatives (and says): I will give all my property to this man.
32. In the midst of the assembly where the king, burghers, citizens, and many merchantmen were present, he speaks thus: This is my son whom I lost a long time ago.
33. It is now fully fifty years—and twenty years more during which I have seen him—that he disappeared from such and such a place and that in his search I came to this place.
34. He is owner of all my property; to him I leave it all and entirely; let him do with it what he wants; I give him my whole family property.
35. And the (poor) man is struck with surprise ; remembering his former poverty, his low disposition!, and as he receives those good things of his father’s and the family property, he thinks: Now am I a happy man.
36. In like manner has the leader, who knows our low disposition (or position), not declared to us: ‘Ye shall become Buddhas,’ but, ‘Ye are, certainly, my disciples and sons.’
1 Rather, position.
p. 113
37. And the Lord of the world enjoins us: Teach, K4syapa, the superior path to those that strive to attain the highest summit of enlightenment, the path by following which they are to become Buddhas.
38. Being thus ordered by the Sugata, we show the path to many Bodhisattvas of great might', by means of myriads of kofis of illustrations and proofs.
39. And by hearing us the sons of Gina realise that eminent path to attain enlightenment, and in that case receive the prediction that they are to become Buddhas in this world.
40. Such is the work we are doing strenuously ?, preserving this law-treasure and revealing it to the sons of Gina, in the manner of that man who had deserved the confidence of that (other man).
41. Yet, though we diffuse the Buddha-treasure® we feel ourselves to be poor ; we do not require the knowledge of the Gina, and yet, at the same time, we reveal it.
42. We fancy an individual * Nirvaza; so far, no further does our knowledge reach; nor do we ever rejoice at hearing of the divisions of Buddha-fields.
43. All these laws are faultless, unshaken, exempt from destruction and commencement; but there is no law® in them. When we hear this, however, we cannot believe °.
* Mah4bala; this term is obviously intended to be synonymous with mah4sattva.
43. All these laws are faultless, unshaken, exempt from destruction and commencement; but there is no law® in them. When we hear this, however, we cannot believe °.
* Mah4bala; this term is obviously intended to be synonymous with mah4sattva.
3 Tayin, which here I have ventured to render by ‘strenuous,’ on the strength of Pazini I, 3, 38, where we learn that tayate, like kramate, denotes making progress, going on successfully.
3 One MS. ghosha, call, instead of kosha.
* T.e. separate. 5 T.e. moral law.
* And, we cannot approve, agree.
{a1] , I
p. 114
44. We have put aside all aspiration to superior Buddha-knowledge a long time ago; never have we devoted ourselves to it. This is the last and decisive word spoken by the Gina.
45. In this bodily existence, closing with Nirvaza, we have continually accustomed our thoughts to the void; we have been released from the evils of the triple world we were suffering from, and have accomplished the command of the Gina.
46. To whom(soever) among the sons of Gina who in this world are on the road to superior enlightenment we revealed (the law), and whatever law we taught, we never had any predilection? for it.
47. And the Master of the world, the Self-born one, takes no notice of us, waiting his time; he does not explain the real connection of the things *, as he is testing our disposition.
48. Able in applying devices at the right time, like that rich man (he says): ‘Be constant in subduing your low disposition,’ and to those who are subdued he gives his wealth.
49. It is a very difficult task which the Lord of the world is performing, (a task) in which he displays his skilfulness, when he tames his sons of low disposition and thereupon imparts to them his knowledge.
50. On a sudden have we to-day been seized with surprise, just as the poor man who acquired riches ; now for the first time have we obtained the fruit under the rule of Buddha, (a fruit) as excellent as faultless.
51. As we have always observed the moral pre-
’ Sprzhé. One may also translate, ‘we never were partial to it.’ * Bhatapadarthasandhi.
Tv. DISPOSITION. 115
cepts under the rule of the Knower of the world, we now receive the fruit of that morality which we have formerly practised.
52. Now have we obtained the egregious, hallowed', exalted, and perfect fruit of our having observed an excellent and pure spiritual life under the rule of the Leader.
53. Now, O Lord, are we disciples, and we shall proclaim supreme enlightenment everywhere, reveal the word of enlightenment, by which we are formidable disciples*.
54. Now have we become Arhats?, O Lord; and deserving of the worship of the world, including the gods, Maras and Brahmas, in short, of all beings‘.
55. Who is there, even were he to exert himself during kofis of AZons, able to thwart thee, who accomplishes in this world of mortals such difficult things as those, and others even more difficult 5?
55. Who is there, even were he to exert himself during kofis of AZons, able to thwart thee, who accomplishes in this world of mortals such difficult things as those, and others even more difficult 5?
1 S4Anta, also, tranquil, ever free from disturbance.
2 Sravaka bhishmakalpa. This may be rendered ‘disciples like Bhishma.’ Now it is well known from the Mahabh4rata that Bhishma, the son of Santanu, was a great hero and sage, and it is by no means impossible that the word used in the text contains an allusion to that celebrated person. According to the dictionaries bhfshma occurs as an epithet of Siva.
* We may translate it by ‘ saints, but properly arhat means any worthy, a master, an honoured personage, in short, Guru. On comparing the Greek dpyew, dpyerOat, we may infer that one of the oldest meanings of the word was ‘a foregoer,’ and in a restricted sense, a forefather, a departed one, an ancestor, so that the becoming an Arhat, an ancestor, and dying comes to be the same. The prominent part played by the Arhats is, in my opinion, a remnant of primeval Pitr?-worship, the chiefest of the ancestors being Dharmaraga, Yama.
* It is difficult not to perceive the true meaning of such passages.
® This passage is still more explicit, if possible, than the former.
I 2
p. 116
56. It would be difficult to offer resistance with hands, feet, head, shoulder, or breast, (even were one to try) during as many complete ‘Eons as there are grains of sand in the Ganges.
57. One may charitably give food, soft and solid, clothing, drink, a place for sleeping and sitting, with clean coverlets; one may build monasteries of sandal-wood, and after furnishing them with double pieces of fine white muslin! present them ;
58. One may be assiduous in giving medicines of various kinds to the sick, in honour of the Sugata; one may spend alms during as many A£ons as there are grains of sand in the Ganges—even then one will not be able to offer resistance *
59. Of sublime nature, unequalled power, miraculous might, firm.in the strength of patience is the Buddha ; a great ruler is the Gina, free from imperfections. The ignorant cannot bear (or understand) such things as these %,
60. Always returning, he preaches the law to those whose course (of life) is conditioned‘, he, the Lord of the law, the Lord of all the world, the great Lord 5, the Chief among the leaders of the world.
The Buddha is here clearly Dharmar4ga, Yama, the chief of Arhats, or Manes, the personification of death.
1 Dishyayugehi.
2 Even virtuous actions cannot avert death, the tamer of men, the master of gods and men.
* Sahanti bala na im’ fdrzsani.
‘ Nimittadariza. The corresponding Sanskrit form would be nimitta&#ariz4m. Iam not sure of the meaning of this term. Burnouf has ‘ ceux qui portent des signes favorables,’ which points to a reading nimittadh4riza.
* Sahanti bala na im’ fdrzsani.
‘ Nimittadariza. The corresponding Sanskrit form would be nimitta&#ariz4m. Iam not sure of the meaning of this term. Burnouf has ‘ ceux qui portent des signes favorables,’ which points to a reading nimittadh4riza.
6 Tsvaru sarvaloke, Mahesvaro; he, the Dharmar4ga, Yama, &c., is also the same with fsvara and Mahesvara, well-known epithets of Siva, the destroyer, time, death.
p. 117
61. Fully aware of the circumstances (or places) of (all) beings he indicates their duties, so multifarious, and considering the variety of their dispositions he inculcates the law with thousands of arguments.
62. He, the Tath4gata, who is fully aware of the course of all beings and individuals, preaches a multifarious law, while pointing to this superior enlightenment.
118 SADDHARMA-PUNDARIKA. Vv.
CHAPTER V. ON PLANTS.
Thereupon the Lord addressed the venerable Mah4-K4syapa and the other senior great disciples, and said: Very well, very well, Kasyapa; you have done very well to proclaim the real qualities of the Tathagata. They are the real qualities of the Tathagata, K4syapa, but he has many more, innumerable, incalculable, the end of which it would be difficult to reach, even were one to continue enumerating them for immeasurable AZons. The Tathagata, Kasyapa, is the master of the law, the king, lord, and master of all laws. And whatever law for any case has been instituted by the Tathagata, remains unchanged. All laws, Kasyapa, have been aptly instituted by the Tathagata. In his Tathagata-wisdom he has instituted them in such a manner that all those laws finally lead to the stage of those who know all’. The Tathagata also distinctly knows the meaning of all laws. The Tathagata, the Arhat, &c. is possessed of the faculty of penetrating all laws, possessed of the highest perfection of knowledge, so that he is able to decide all laws, able to display the knowledge of the allknowing, impart the knowledge of the all-knowing,
Vv. ON PLANTS. 119 and lay down (the rules of) the knowledge of the all-knowing.
Hence all-knowing (sarvagfia) and knowing nothing (ag‘a) virtually come to the same, and the commentator on Bhagavata-Purdza X, 78, 6 could therefore aptly identify ag#a and sarvagita.
Vv. ON PLANTS. 119 and lay down (the rules of) the knowledge of the all-knowing.
It is a case, K4syapa, similar to that of a great cloud big with rain, coming up in this wide universe over all grasses, shrubs, herbs, trees of various species and kind, families of plants of different names growing on earth, on hills, or in mountain caves, a cloud covering the wide universe to pour down its rain everywhere and at the same time. Then, K4syapa, the grasses, shrubs, herbs, and wild trees in this universe, such as have young and tender stalks, twigs, leaves, and foliage, and such as have middle-sized stalks, twigs, leaves, and foliage, and such as have the same fully developed, all those grasses, shrubs, herbs, and wild trees, smaller and greater (other) trees will each, according to its faculty and power, suck the humid element from the water emitted by that great cloud, and by that water which, all of one essence, has been abundantly poured down by the cloud, they will each, according to its germ, acquire a regular development, growth, shooting up, and bigness; and so they will produce blossoms and fruits, and will receive, each severally, their names. Rooted in one and the same soil, all those families of plants and germs are drenched and vivified by water of one essence throughout.
In the same manner, Kasyapa, does the Tath4gata, the Arhat, &c. appear in the world. Like unto a great cloud coming up, the Tathagata appears and sends forth his call to the whole world, including gods, men, and demons'. And even asa
1 Parganya or Indra, Jupiter pluvius, is at the same time the thunderer, Jupiter tonans.
120 SADDHARMA-PUNDARIKA. Vv.
appear in the world. Like unto a great cloud coming up, the Tathagata appears and sends forth his call to the whole world, including gods, men, and demons'. And even asa
1 Parganya or Indra, Jupiter pluvius, is at the same time the thunderer, Jupiter tonans.
120 SADDHARMA-PUNDARIKA. Vv.
great cloud, Kasyapa, extending over the whole universe, in like manner, K4syapa, the Tathagata, the Arhat, &c., before the face of the world, including gods, men, and demons, lifts his voice and utters these words: I am the Tath4gata, O ye gods and men! the Arhat, the perfectly enlightened one; having reached the shore myself, I carry others to the shore; being free, I make free; being comforted, I comfort; being perfectly at rest, I lead others to rest. By my perfect wisdom I know both this world and the next, such as they really are. I am all-knowing, all-seeing. Come to me, ye gods and men! hear the law. Iam he who indicates the path; who shows the path, as knowing the path, being acquainted with the path. Then, K4syapa, many hundred thousand myriads of ko¢is of beings come to hear the law of the Tathagata; and the Tathagata, who knows the difference as to the faculties and the energy of those beings, produces various Dharmapary4yas, tells many tales, amusing, agreeable, both instructive and pleasant, tales by means of which all beings not only become pleased with the law in this present life, but also after death will reach happy states, where they are to enjoy many pleasures and hear the law. By listening to the law they will be freed from hindrances and in due course apply themselves to the law of the all-knowing, according to their faculty, power, and strength.
Even as the great cloud, K4syapa, after expanding over the whole universe, pours out the same water and recreates by it all grasses, shrubs, herbs, and trees ; even as all these grasses, shrubs, herbs, and trees, according to their faculty, power, and strength, suck in the water and thereby attain the full development
Vv. ON PLANTS. 121
p. 121
assigned to their kind; in like manner, K4syapa, is the law preached by the Tath4gata, the Arhat, &c., of one and the same essence, that is to say, the essence of it is deliverance, the final aim being absence of passion, annihilation, knowledge of the all-knowing’. As to that, K4syapa, (it must be understood) that the beings who hear the law when it is preached by the Tathagata, who keep it in their memory and apply themselves to it, do not know, nor perceive, nor understand their own self. For, K4syapa, the Tath4gata only really knows who, how, and of what kind those beings are; what’, how, and whereby they are meditating; what, how, and whereby they are contemplating; what, why, and whereby they are attaining. No one but the Tathagata, K4syapa, is there present, seeing all intuitively, and seeing the state of those beings in different stages, as of the lowest, highest, and mean grasses, shrubs, herbs, and trees. I am he, K4syapa, who, knowing the law which is of but one essence, viz. the essence of deliverance, (the law) ever peaceful, ending in Nirvama, (the law) of eternal rest, having but one stage and placed in voidness, (who knowing this) do not on a sudden reveal to all the knowledge of the all-knowing, since I pay regard to the dispositions of all beings.
You are astonished, K4syapa, that you cannot fathom the mystery® expounded by the Tathagata. It is, Kasyapa, because the mystery expounded by
1 The dead man knows all, i.e. has experienced all he was to experience in his span of life.
2 The MSS. here and in the sequel have yawtéa instead of yakka, a trace of the original Prakrit text.
> Sandh4bhAshita.
122 SADDHARMA-PUNDARIKA. Vv.
the Tath4gatas, the Arhats, &c. is difficult to be understood.
And on that occasion, the more fully to explain the same subject, the Lord uttered the following stanzas :
1. I am the Dharmaraga, born in the world as the destroyer of existence’, I declare the law to all beings after discriminating their dispositions.
2. Superior men of wise understanding*® guard the word, guard the mystery, and do not reveal it to living beings.
3. That science is difficult to be understood; the simple, if hearing it on a sudden, would be perplexed; they would in their ignorance fall out of the way and go astray.
4. I speak according to their reach and faculty ; by means of various meanings * I accommodate my view (or the theory).
5. It is, Kasyapa‘*, as if a cloud rising above the
* It is known from the Ka¢ka Upanishad that the Dharmaraga, Death, knows all about death and the next world, and is questioned about it by Natiketas.
* Dhfrabuddhi.
5 Or, permutable meanings, anyamanyehi arthehi.
5. It is, Kasyapa‘*, as if a cloud rising above the v. ON PLANTS. 123 horizon shrouds all space (in darkness) and covers the earth. .
* It is known from the Ka¢ka Upanishad that the Dharmaraga, Death, knows all about death and the next world, and is questioned about it by Natiketas.
* Dhfrabuddhi.
5 Or, permutable meanings, anyamanyehi arthehi.
* The translation is uncertain, because the MSS. most distinctly read K4syapo, which may be a clerical error for Kasyap4, a common form of the vocative in Prakrit. As, however, Kasyapo is a personification of gloom, the gray of twilight, the construction of kasyapo meghad&, asa gloomy or dark or gray cloud, is perfectly intelligible. As to Kasyapa in the vocative, this also may be explained, because he is near the setting sun, the Dharmardga delivering his speech on immortality at the third juncture. There he, Maha- Kasyapa (wrongly written K4syapa), immediately succeeds the Buddha after the Nirvaza as the president of the first council of monks. I need not add that the prevailing opinion amongst scholars is different; they see real history in the tradition about the first council.
6. That great rain-cloud, big with water, is wreathed with flashes of lightning and rouses with its thundering call all creatures.
7. By warding off the sunbeams, it cools the region; and gradually lowering so as to come in reach of hands, it begins pouring down its water all around.
8. And so, flashing on every side, it pours out an abundant mass of water equally, and refreshes this earth.
9. And all herbs which have sprung up on the face of the earth, all grasses, shrubs, forest trees, other trees small and great;
10. The various field fruits and whatever is green; all plants on hills, in caves and thickets ;
11. All those grasses, shrubs, and trees are vivified by the cloud that both refreshes the thirsty earth and waters the herbs.
12. Grasses and shrubs absorb the water of one essence which issues from.the cloud according to their faculty and reach.
13. And all trees, great, small, and mean, drink that water according to their growth and faculty, and grow lustily.
14. The great plants whose trunk, stalk, bark, twigs, pith, and leaves are moistened by the water from the cloud develop their blossoms and fruits.
15. They yield their products, each according to its own faculty, reach, and the particular nature of the germ; still the water emitted (from the cloud) is of but one essence.
16. In the same way, K4syapa, the Buddha
124 SADDHARMA-PUNDARIKA. Vv.
comes into the world like a rain-cloud!, and, once born, he, the world’s Lord, speaks and shows the real course of life.
17. And the great Seer, honoured in the world, including the gods, speaks thus: I am the Tathagata, the highest of men, the Gina; I have appeared in this world like a cloud.