Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
15. 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 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. v. ON PLANTS. 123 horizon shrouds all space (in darkness) and covers the earth. . 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.
2comes 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. 18. I shall refresh all beings whose bodies are withered, who are clogged to the triple world. I shall bring to felicity those that are pining away with toils, give them pleasures and (final) rest. 19. Hearken to me, ye hosts of gods and men; approach to. behold me: I am the Tath4gata, the Lord, who has no superior, who appears in this world to save *% 20. To thousands of kofis of living beings I preach a pure and most bright law that has but one scope, to wit, deliverance and rest. 21. I preach with ever the same voice, constantly taking enlightenment as my text. For this is equal for all; no partiality is in it, neither hatred nor affection. 22. I am inexorable’, bear no love nor hatred towards any one, and proclaim the law to all creatures without distinction, to the one as well as the other. 1 In the legend, it is well known, he enters the womb of the Great Mother, Mah&-Mayé (identical with Prakriti, Aditi, both Nature and Earth), as an elephant. The discrepancy between the two legends is more apparent than real, for in Indian poetry the clouds are called elephants. * Like Apollo cwrnp. 5 Anuniyaté mahya na k4fid asti. I suppose that anunfya answers to Sanskrit anuneya. v. ON PLANTS. 125 23. Whether walking, standing, or sitting, I am exclusively occupied with this task of proclaiming the law. I never get tired of sitting on the chair I have ascended. 24. I recreate the whole world like a cloud shedding its water without distinction; I have the same feelings for respectable people as for the low; for moral persons as for the immoral ; 25. For the depraved as for those who observe the rules of good conduct; for those who hold sectarian views and unsound tenets as for those whose views are sound and correct. 26. I preach the law to the inferior (in mental culture) as well as to persons of superior understanding and extraordinary faculties ; inaccessible to weariness, I spread in season the rain of the law. 27. After hearing me, each according to his faculty, the several beings find their determined place in various situations, amongst gods, men, beautiful beings?, amongst Indras, Brahmas, or the monarchs, rulers of the universe. 28. Hear, now, I am going to explain what is meant by those plants of different size, some of them being low in the world, others middle-sized and great. 29. Small plants are called the men who walk in the knowledge of the law, which is free from evil after the attaining of Nirvaza, who possess the six transcendent faculties and the triple science.
329. Small plants are called the men who walk in the knowledge of the law, which is free from evil after the attaining of Nirvaza, who possess the six transcendent faculties and the triple science. ? Manorameshu, perhaps women are meant. A var. lect. has manoratheshu, i.e. amongst fancies, fanciful beings, chimeras, This reading would rather lead us to see in those beautiful or charming beings some kind of geniuses, cherubim, alias Vidy4dharas. 126 SADDHARMA-PUNDARIKA. Vv. 30. Mean plants are called the men who, dwelling in mountain caverns, covet the state of a Pratyekabuddha, and whose intelligence is moderately purified. 31. Those who aspire to become leading men (thinking), I will become a Buddha, a chief of gods and men, and who practise exertion and meditation, are called the highest plants. 32. But the sons of Sugata, who sedulously practise- benevolence and a peaceful conduct, who have arrived at certainty about their being leading men, these are called trees. 33. Those who move forward the wheel that never rolls back, and with manly strength stand firm in the exercise of miraculous power, releasing many kofis of beings, those are called great trees?. 34. Yet it is one and the same law which is preached by the Gina, like the water emitted by the cloud is one and the same; different only are the faculties as described, just as the plants on the face of the earth. 35. By this parable thou mayst understand the skilfulness of the Tathagata, how he preaches one law, the various developments whereof may be likened to drops of rain. 36. I also pour out rain: the rain of the law It is not easy to make out what kind of terrestrial beings are severally alluded to in stanzas 29-33. I first thought that the small plants were simply the Brahmafrins, the mean ones the V4naprasthas or hermits, and the highest plants the Yatis; but it seems more reasonable to suppose that real sons of Buddha are meant ; cf. the stanzas 39-41. The Buddhists alluded to in stanza 32 are simple monks, whereas those of the following stanza are preachers, able exponents of the law, and clever propagandists of the Bauddha religion. Vv. ON PLANTS. 127 by which this whole world is refreshed; and each according to his faculty takes to heart this wellspoken law’ that is one in its essence. 37. Even as all grasses and shrubs, as well as plants of middle size, trees and great trees at the time of rain look bright in all quarters ; 38. So it is the very nature of the law to promote the everlasting weal of the world; by the law the whole world is recreated, and as the plants (when refreshed) expand their blossoms, the world does the same when refreshed. 39. The plants that in their growth remain
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.
15. 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 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. v. ON PLANTS. 123 horizon shrouds all space (in darkness) and covers the earth. . 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.
2comes 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. 18. I shall refresh all beings whose bodies are withered, who are clogged to the triple world. I shall bring to felicity those that are pining away with toils, give them pleasures and (final) rest. 19. Hearken to me, ye hosts of gods and men; approach to. behold me: I am the Tath4gata, the Lord, who has no superior, who appears in this world to save *% 20. To thousands of kofis of living beings I preach a pure and most bright law that has but one scope, to wit, deliverance and rest. 21. I preach with ever the same voice, constantly taking enlightenment as my text. For this is equal for all; no partiality is in it, neither hatred nor affection. 22. I am inexorable’, bear no love nor hatred towards any one, and proclaim the law to all creatures without distinction, to the one as well as the other. 1 In the legend, it is well known, he enters the womb of the Great Mother, Mah&-Mayé (identical with Prakriti, Aditi, both Nature and Earth), as an elephant. The discrepancy between the two legends is more apparent than real, for in Indian poetry the clouds are called elephants. * Like Apollo cwrnp. 5 Anuniyaté mahya na k4fid asti. I suppose that anunfya answers to Sanskrit anuneya. v. ON PLANTS. 125 23. Whether walking, standing, or sitting, I am exclusively occupied with this task of proclaiming the law. I never get tired of sitting on the chair I have ascended. 24. I recreate the whole world like a cloud shedding its water without distinction; I have the same feelings for respectable people as for the low; for moral persons as for the immoral ; 25. For the depraved as for those who observe the rules of good conduct; for those who hold sectarian views and unsound tenets as for those whose views are sound and correct. 26. I preach the law to the inferior (in mental culture) as well as to persons of superior understanding and extraordinary faculties ; inaccessible to weariness, I spread in season the rain of the law. 27. After hearing me, each according to his faculty, the several beings find their determined place in various situations, amongst gods, men, beautiful beings?, amongst Indras, Brahmas, or the monarchs, rulers of the universe. 28. Hear, now, I am going to explain what is meant by those plants of different size, some of them being low in the world, others middle-sized and great. 29. Small plants are called the men who walk in the knowledge of the law, which is free from evil after the attaining of Nirvaza, who possess the six transcendent faculties and the triple science.
329. Small plants are called the men who walk in the knowledge of the law, which is free from evil after the attaining of Nirvaza, who possess the six transcendent faculties and the triple science. ? Manorameshu, perhaps women are meant. A var. lect. has manoratheshu, i.e. amongst fancies, fanciful beings, chimeras, This reading would rather lead us to see in those beautiful or charming beings some kind of geniuses, cherubim, alias Vidy4dharas. 126 SADDHARMA-PUNDARIKA. Vv. 30. Mean plants are called the men who, dwelling in mountain caverns, covet the state of a Pratyekabuddha, and whose intelligence is moderately purified. 31. Those who aspire to become leading men (thinking), I will become a Buddha, a chief of gods and men, and who practise exertion and meditation, are called the highest plants. 32. But the sons of Sugata, who sedulously practise- benevolence and a peaceful conduct, who have arrived at certainty about their being leading men, these are called trees. 33. Those who move forward the wheel that never rolls back, and with manly strength stand firm in the exercise of miraculous power, releasing many kofis of beings, those are called great trees?. 34. Yet it is one and the same law which is preached by the Gina, like the water emitted by the cloud is one and the same; different only are the faculties as described, just as the plants on the face of the earth. 35. By this parable thou mayst understand the skilfulness of the Tathagata, how he preaches one law, the various developments whereof may be likened to drops of rain. 36. I also pour out rain: the rain of the law It is not easy to make out what kind of terrestrial beings are severally alluded to in stanzas 29-33. I first thought that the small plants were simply the Brahmafrins, the mean ones the V4naprasthas or hermits, and the highest plants the Yatis; but it seems more reasonable to suppose that real sons of Buddha are meant ; cf. the stanzas 39-41. The Buddhists alluded to in stanza 32 are simple monks, whereas those of the following stanza are preachers, able exponents of the law, and clever propagandists of the Bauddha religion. Vv. ON PLANTS. 127 by which this whole world is refreshed; and each according to his faculty takes to heart this wellspoken law’ that is one in its essence. 37. Even as all grasses and shrubs, as well as plants of middle size, trees and great trees at the time of rain look bright in all quarters ; 38. So it is the very nature of the law to promote the everlasting weal of the world; by the law the whole world is recreated, and as the plants (when refreshed) expand their blossoms, the world does the same when refreshed. 39. The plants that in their growth remain
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.
No commentary for this page.