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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1So 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 middle-sized, are Arhats (saints) stopping when they have overcome frailties, (and) the Pratyekabuddhas who, living in woody thickets?, accomplish this well-spoken law. _ 40. (But) the many Bodhisattvas who, thoughtful and wise, go their way all over the triple world, striving after supreme enlightenment, they continue increasing in growth like trees. 41. Those who, endowed with magical powers and being adepts in the four degrees of meditation, feel delight at hearing of complete voidness® and emit thousands of rays, they are called the great trees on earth. 42. So then, K4syapa, is the preaching of the law, like the water poured out by the cloud everywhere alike; by which plants and men(?) thrive, endless (and eternal) blossoms (are produced)‘. 1 The term used might be rendered by ‘gospel.’ * Pratyekabuddha vanashandafarino, &c. Burnouf must have had quite a different reading. * Or unreality, sQnyata. ‘ Yeht (the Sanskrit would require the dual) vivarddhanti 128 SADDHARMA-PUNDARIKA, Vv. 43. I reveal the law which has its cause in itself; at due time I show Buddha-enlightenment; this is my supreme skilfulness and that of all leaders of the world. 44. What I here say is true in the highest sense of the word; all my disciples attain Nirvana; by following the sublime path of enlightenment all my disciples shall become Buddhas. And further, Kasyapa, the Tathagata, in his educating! creatures, is equal (i.e. impartial) and not unequal (i.e. partial). As the light of the sun and moon, K4syapa, shines upon all the world, upon the virtuous and the wicked, upon high and low, upon the fragrant and the ill-smelling; as their beams are sent down upon everything equally, without inequality (partiality); so, too, KAsyapa, the intellectual light of the knowledge of the omniscient, the Tathagatas, the Arhats, &c., the preaching of the true law proceeds equally in respect to all beings in the five states of existence, to all who according to their particular disposition are devoted to the great vehicle, or to the vehicle of the Pratyekabuddhas, or to the vehicle of the disciples. Nor is there any deficiency or excess in the brightness of the Tathagataknowledge? up to one’s becoming fully acquainted with the law. There are not three vehicles, Kasyapa; there are but beings who act differently; therefore it is declared that there are three vehicles. When the Lord had thus spoken, the venerable (Sansk. “nte) mahoshadhfyo manushya (Sansk. manushy4h ?) pushp4zi anantak4ni. 1 And removing, * Tathdgatagfanaprabhay4&é; var. lect. Tathadgatapragnayah. V. ON PLANTS, 129
2When the Lord had thus spoken, the venerable (Sansk. “nte) mahoshadhfyo manushya (Sansk. manushy4h ?) pushp4zi anantak4ni. 1 And removing, * Tathdgatagfanaprabhay4&é; var. lect. Tathadgatapragnayah. V. ON PLANTS, 129 Mahé-Kasyapa said to him: Lord, if there are not three vehicles, for what reason then is the designation of disciples (Sravakas), Buddhas, and Bodhisattvas kept up in the present times ? On this speech the Lord answered the venerable Mah4-K4syapa as follows: It is, Kasyapa, as if a potter made different vessels out of the same clay. Some of those pots are to contain sugar, others ghee, others curds and milk; others, of inferior quality, are vessels of impurity. There is no diversity in the clay used; no, the diversity of the pots is only due to the substances which are put into each of them. In like manner, K4syapa, is there but one vehicle, viz. the Buddha-vehicle ; there is no second vehicle, no third. The Lord having thus spoken, the venerable Maha-K4syapa said: Lord, if the beings are of different disposition, will there be for those who have left the triple world one Nirvdza, or two, or three? The Lord replied: Nirvaza, K4syapa, is a consequence of understanding that all laws (things) | are equal. Hence there is but one Nirvdma, not two, not three’. Therefore, K4syapa, I will tell thee a parable, for men of good understanding will generally readily enough catch the meaning of what is taught under the shape of a parable. It is a case, KAsyapa, similar to that of a certain blind-born man, who says: There are no handsome or ugly shapes; there are no men able to see handsome or ugly shapes; there exists no sun nor moon ; there are no asterisms nor planets; there are no 1 Cf. Ecclesiastes ix. 2: ‘All things come alike to all: there is one event to the righteous, and to the wicked; to the good and to the clean, and to the unclean.’ {21} K 130 SADDHARMA-PUNDARIKA. Vv.
3Ecclesiastes ix. 2: ‘All things come alike to all: there is one event to the righteous, and to the wicked; to the good and to the clean, and to the unclean.’ {21} K 130 SADDHARMA-PUNDARIKA. Vv. men able to see planets. But other persons say to the blind-born: There are handsome and ugly shapes; there are men able to see handsome and ugly shapes; there is a sun and moon; there are asterisms and planets; there are men able to see planets. But the blind-born does not believe them, nor accept what they say. Now there is a physician who knows all diseases. He sees that blind-born man and makes to himself this reflection: The disease of this man originates in his sinful actions in former times. All diseases possible to arise are fourfold: rheumatical, cholerical, phlegmatical, and caused by a complication of the (corrupted) humours. The physician, after thinking again and again on a means to cure the disease, makes to himself this reflection: Surely, with the drugs in common use it is impossible to cure this disease, but there are in the Himalaya, the king of mountains, four herbs, to wit: first, one called Possessed-of-all-sortsof-colours-and-flavours ; second, Delivering-from-alldiseases; third, Delivering-from-all-poisons ; fourth, Procuring-happiness-to-those-standing-in-the-rightplace. As the physician feels compassion for the blind-born man he contrives some device to get to the Him4laya, the king of mountains. There he goes up and down and across to search. In doing so he finds the four herbs. One he gives after chewing it with the teeth; another after pounding ; another after having it mixed with another drug and boiled; another after having it mixed with a raw drug; another after piercing with a lancet somewhere a vein’; another after singeing it in fire; 1 Sarirasthanam viddhvé, var. lect. sarasth4nam v., witha marginal correction sarirasthanam v. I consider the original reading to have been sirdsthanam. v. ON PLANTS. 131
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.
1So 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 middle-sized, are Arhats (saints) stopping when they have overcome frailties, (and) the Pratyekabuddhas who, living in woody thickets?, accomplish this well-spoken law. _ 40. (But) the many Bodhisattvas who, thoughtful and wise, go their way all over the triple world, striving after supreme enlightenment, they continue increasing in growth like trees. 41. Those who, endowed with magical powers and being adepts in the four degrees of meditation, feel delight at hearing of complete voidness® and emit thousands of rays, they are called the great trees on earth. 42. So then, K4syapa, is the preaching of the law, like the water poured out by the cloud everywhere alike; by which plants and men(?) thrive, endless (and eternal) blossoms (are produced)‘. 1 The term used might be rendered by ‘gospel.’ * Pratyekabuddha vanashandafarino, &c. Burnouf must have had quite a different reading. * Or unreality, sQnyata. ‘ Yeht (the Sanskrit would require the dual) vivarddhanti 128 SADDHARMA-PUNDARIKA, Vv. 43. I reveal the law which has its cause in itself; at due time I show Buddha-enlightenment; this is my supreme skilfulness and that of all leaders of the world. 44. What I here say is true in the highest sense of the word; all my disciples attain Nirvana; by following the sublime path of enlightenment all my disciples shall become Buddhas. And further, Kasyapa, the Tathagata, in his educating! creatures, is equal (i.e. impartial) and not unequal (i.e. partial). As the light of the sun and moon, K4syapa, shines upon all the world, upon the virtuous and the wicked, upon high and low, upon the fragrant and the ill-smelling; as their beams are sent down upon everything equally, without inequality (partiality); so, too, KAsyapa, the intellectual light of the knowledge of the omniscient, the Tathagatas, the Arhats, &c., the preaching of the true law proceeds equally in respect to all beings in the five states of existence, to all who according to their particular disposition are devoted to the great vehicle, or to the vehicle of the Pratyekabuddhas, or to the vehicle of the disciples. Nor is there any deficiency or excess in the brightness of the Tathagataknowledge? up to one’s becoming fully acquainted with the law. There are not three vehicles, Kasyapa; there are but beings who act differently; therefore it is declared that there are three vehicles. When the Lord had thus spoken, the venerable (Sansk. “nte) mahoshadhfyo manushya (Sansk. manushy4h ?) pushp4zi anantak4ni. 1 And removing, * Tathdgatagfanaprabhay4&é; var. lect. Tathadgatapragnayah. V. ON PLANTS, 129
2When the Lord had thus spoken, the venerable (Sansk. “nte) mahoshadhfyo manushya (Sansk. manushy4h ?) pushp4zi anantak4ni. 1 And removing, * Tathdgatagfanaprabhay4&é; var. lect. Tathadgatapragnayah. V. ON PLANTS, 129 Mahé-Kasyapa said to him: Lord, if there are not three vehicles, for what reason then is the designation of disciples (Sravakas), Buddhas, and Bodhisattvas kept up in the present times ? On this speech the Lord answered the venerable Mah4-K4syapa as follows: It is, Kasyapa, as if a potter made different vessels out of the same clay. Some of those pots are to contain sugar, others ghee, others curds and milk; others, of inferior quality, are vessels of impurity. There is no diversity in the clay used; no, the diversity of the pots is only due to the substances which are put into each of them. In like manner, K4syapa, is there but one vehicle, viz. the Buddha-vehicle ; there is no second vehicle, no third. The Lord having thus spoken, the venerable Maha-K4syapa said: Lord, if the beings are of different disposition, will there be for those who have left the triple world one Nirvdza, or two, or three? The Lord replied: Nirvaza, K4syapa, is a consequence of understanding that all laws (things) | are equal. Hence there is but one Nirvdma, not two, not three’. Therefore, K4syapa, I will tell thee a parable, for men of good understanding will generally readily enough catch the meaning of what is taught under the shape of a parable. It is a case, KAsyapa, similar to that of a certain blind-born man, who says: There are no handsome or ugly shapes; there are no men able to see handsome or ugly shapes; there exists no sun nor moon ; there are no asterisms nor planets; there are no 1 Cf. Ecclesiastes ix. 2: ‘All things come alike to all: there is one event to the righteous, and to the wicked; to the good and to the clean, and to the unclean.’ {21} K 130 SADDHARMA-PUNDARIKA. Vv.
3Ecclesiastes ix. 2: ‘All things come alike to all: there is one event to the righteous, and to the wicked; to the good and to the clean, and to the unclean.’ {21} K 130 SADDHARMA-PUNDARIKA. Vv. men able to see planets. But other persons say to the blind-born: There are handsome and ugly shapes; there are men able to see handsome and ugly shapes; there is a sun and moon; there are asterisms and planets; there are men able to see planets. But the blind-born does not believe them, nor accept what they say. Now there is a physician who knows all diseases. He sees that blind-born man and makes to himself this reflection: The disease of this man originates in his sinful actions in former times. All diseases possible to arise are fourfold: rheumatical, cholerical, phlegmatical, and caused by a complication of the (corrupted) humours. The physician, after thinking again and again on a means to cure the disease, makes to himself this reflection: Surely, with the drugs in common use it is impossible to cure this disease, but there are in the Himalaya, the king of mountains, four herbs, to wit: first, one called Possessed-of-all-sortsof-colours-and-flavours ; second, Delivering-from-alldiseases; third, Delivering-from-all-poisons ; fourth, Procuring-happiness-to-those-standing-in-the-rightplace. As the physician feels compassion for the blind-born man he contrives some device to get to the Him4laya, the king of mountains. There he goes up and down and across to search. In doing so he finds the four herbs. One he gives after chewing it with the teeth; another after pounding ; another after having it mixed with another drug and boiled; another after having it mixed with a raw drug; another after piercing with a lancet somewhere a vein’; another after singeing it in fire; 1 Sarirasthanam viddhvé, var. lect. sarasth4nam v., witha marginal correction sarirasthanam v. I consider the original reading to have been sirdsthanam. v. ON PLANTS. 131
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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