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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Hence 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.
2appear 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
3ON PLANTS. 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.
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.
1Hence 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.
2appear 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
3ON PLANTS. 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.
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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