Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
12 In the Yoga called buddhisattva, the reasoning faculty. The Bodhisattvas are the five Dhyani-Bodhisattvas Samantabhadra, &c., who do no more differ from the five Dhyani-Buddhas Vairokana, &c., than the balas do from the indriyas. Cf Burnouf, Introd. p. 118. 3 Anutpattikadharmaksh4ntim pratilabhya, var.lect.anutpattikim kshantim p. Anutpattika, being a Bahuvrihi, necessarily means ‘having no origin, no beginning,’ alias anadi. The eternal law is that of rise and decay, and in so far the purport of the phrase seems not materially to differ from the translation in Goldstiicker’s Dict., ‘enduring conditions which have not yet taken place.’ The word ‘acquiescence’ in my version gives but one side of the meaning, for it also denotes ‘undergoing.’ In reality the sanctimonious phrase comes to this: every thinking being suffers the eternal law, i.e. he must die. Vv. ON PLANTS. 135 blind with infatuation. Attachment, aversion, and infatuation are likened to rheum, bile, and phlegm. The sixty-two false theories also must be looked upon as such (i.e. as doshas, ‘humours and corrupted humours of the body, ‘faults and corruptions’). The four herbs are like vanity (or voidness), causelessness (or purposelessness), unfixedness, and reaching Nirvaza. Just as by using different drugs different diseases are healed, so by developing the idea of vanity (or voidness), purposelessness, unfixedness, (which are) the principles of emancipation, is ignorance suppressed ; the suppression of ignorance is succeeded by the suppression of conceptions (or fancies); and so forth, up to the suppression of the whole huge mass of evils. And thus one’s mind will dwell no more on good nor on evil. To the man who recovers his eyesight is likened the votary of the vehicle of the disciples and of Pratyekabuddhas.: He rends the ties of evil passion in the whirl of the world; freed from those ties he is released from the triple world with its six states of existence. Therefore the votary of the vehicle of the disciples may think and speak thus: There are no more laws to be penetrated; I have reached Nirvanza. Then the Tathagata preaches to him: How can he who has not penetrated all laws have reached Nirvaza? The Lord rouses him to enlightenment, and the disciple, when the consciousness of enlightenment has been awakened in him, no longer stays in the mundane whirl, but at the same time has not yet reached Nirvaza'. As he has arrived at 1 Te. he is not yet actually dead, but dead to the world; he is a Givan-mukta. 136 SADDHARMA-PUNDARIKA. v. true insight, he looks upon this triple world in every direction as void, resembling the produce of magic, similar to a dream, a mirage, an echo. He sees that all laws (and phenomena) are unborn and undestroyed, not bound and not loose, not dark and not bright. He who views the profound laws in such a light, sees, as if he were not seeing, the whole triple world full of beings of contrary and omnifarious fancies and dispositions.
2He sees that all laws (and phenomena) are unborn and undestroyed, not bound and not loose, not dark and not bright. He who views the profound laws in such a light, sees, as if he were not seeing, the whole triple world full of beings of contrary and omnifarious fancies and dispositions. And on that occasion, in order to more amply explain the same subject, the Lord uttered the following stanzas : 45. As the rays of the sun and moon descend alike .on all men, good and bad, without deficiency «(in one case) or surplus (in the other); 46. So the wisdom of the Tathagata shines like the sun and moon’, leading all beings without partiality. 47. As the potter, making clay vessels, produces from the same clay pots for sugar, milk, ghee, or water ; 48. Some for impurities, others for curdled milk, the clay used by the artificer? for the vessels being of but one sort ; 49. As a vessel is made to receive all its distinguishing qualities according to the quality of the substance laid into it®, so the TathAgatas, on account of the diversity of taste, ' Tathagatasya pragita 4a bhasad’ Adityatandravat. Bh4dsad’ stands for bh4sadi, Sansk. bh4sate. Avar. lect. has TathAgatasya pragnabha samé hy 4., i.e. ‘the lustre of the Tathagata’ s wisdom is equal (to all), like the sun and moon.’ * Bh4rgava, to which we may assign the meaning of ‘a skilful workman, artificer,’ because it is one of the synonyms of tvash/ér?. * YAdr7k prakshipyate dravyam bh4ganam tena labhyate (read, v. ON PLANTS. 137 50. Mention a diversity of vehicles, though the Buddha-vehicle be the only indisputable one. He who ignores the rotation of mundane existence, has no perception of blessed rest ; 51. But he who understands that all laws are void and without reality (and without individual character) penetrates the enlightenment of the perfectly enlightened Lords in its very essence. 52. One who occupies a middle position of wisdom? is called a Pratyekagina (i.e. Pratyekabuddha); one lacking the insight of voidness? is termed a disciple. 53. But after understanding all laws one is called a perfectly-enlightened one; such a one is assiduous in preaching the law to living beings by means of hundreds of devices. 54. It is as if some blind-born man, because he sees no sun, moon, planets, and stars, in his blind ignorance (should say): There are no visible things® at all. 55. But a great physician taking compassion on the blind man, goes to the Himélaya, where (seeking) across, up and down, 56. He fetches from the mountain four plants ; lambhyate) sarvA(n) viseshe ’pi (Prékrit for viseshan api, though the stanza bears the traces of having originally been in Sanskrit) tatha rufibhed4t Tath4gataz. Avar.lect.has kshate (one syllable wanting) instead of la(m)bhyate; what is intended is rakshate, it keeps. 1 Pragfiémadhyavyavasthanat Pratyekagina ufyate.
3Avar.lect.has kshate (one syllable wanting) instead of la(m)bhyate; what is intended is rakshate, it keeps. 1 Pragfiémadhyavyavasthanat Pratyekagina ufyate. * Iam at a loss to explain how this statement is to be reconciled with the bearings of the passage in prose before, unless we assume that the philosophers here alluded to are followers of other creeds, who believe in the existence of a soul. Their views are in opposition to those of the Buddha; yet they are to be spoken of with moderate respect, because they do not belong to the profanum vulgus. 5 Rather here, phenomena. 138 SADDHARMA-PUNDARIKA. Vv. the herb Of-all-colours-flavours-and-cases!, and others. These he intends to apply. 57. He applies them in this manner: one he gives to the blind man after chewing it, another after pounding, again another by introducing it with the point of a needle into the man’s body. 58. The man having got his eyesight, sees the sun, moon, planets, and stars, and arrives at the conclusion that it was from sheer ignorance that he spoke thus as he had formerly done. 59. In the same way do people of great ignorance, blind from their birth, move in the turmoil of the world,’ because they do not know the wheel of causes and effects, the path of toils *. 60. In the world so blinded by ignorance appears the highest of those who know all, the Tathagata, the great physician, of compassionate nature. 61. As an able teacher he shows the true law; he reveals supreme Buddha-enlightenment to him who is most advanced. 62. To those of middling wisdom the Leader preaches a middling enlightenment; again another enlightenment he recommends to him who is afraid of the mundane whirl. 63. The disciple who by his discrimination has escaped from the triple world thinks he has reached pure, blest Nirvaza’, but it is only by knowing all 1 The reading is doubtful: sarvavarnarasasth4nan nag4l labhata oshadhim, evamAdis Aatasro ’tha, &c.; var. lect. °sthandnugdm 1., &c. This may mean, fit for all colours, flavours, and cases. 2 Prati(t)yotpadasakrasya—du/khavartmanad. * In other words, he has indeed attained a qualified (sopadhisesha, Pali upadisesa or sa-up4disesha) Nirvaza, or as non- Buddhists say, givanmukti. v. ON PLANTS. 139 laws (and the universal laws) that the immortal! Nirvaza is reached. 64. In that case it is as if the great Seers, moved by compassion, said to him: Thou art mistaken ; do not be proud of thy knowledge. 65. When thou art in the interior of thy room, thou canst not perceive what is going on without, fool as thou art. 66. Thou who, when staying within, dost not perceive even now what people outside are doing or not doing, how wouldst thou be wise, fool as thou art? 67. Thou art not able to hear a sound at a distance of but five yoganas, far less at a greater distance. 68. Thou canst not discern who are malevolent or benevolent towards thee. Whence then comes that pride to thee?
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.
12 In the Yoga called buddhisattva, the reasoning faculty. The Bodhisattvas are the five Dhyani-Bodhisattvas Samantabhadra, &c., who do no more differ from the five Dhyani-Buddhas Vairokana, &c., than the balas do from the indriyas. Cf Burnouf, Introd. p. 118. 3 Anutpattikadharmaksh4ntim pratilabhya, var.lect.anutpattikim kshantim p. Anutpattika, being a Bahuvrihi, necessarily means ‘having no origin, no beginning,’ alias anadi. The eternal law is that of rise and decay, and in so far the purport of the phrase seems not materially to differ from the translation in Goldstiicker’s Dict., ‘enduring conditions which have not yet taken place.’ The word ‘acquiescence’ in my version gives but one side of the meaning, for it also denotes ‘undergoing.’ In reality the sanctimonious phrase comes to this: every thinking being suffers the eternal law, i.e. he must die. Vv. ON PLANTS. 135 blind with infatuation. Attachment, aversion, and infatuation are likened to rheum, bile, and phlegm. The sixty-two false theories also must be looked upon as such (i.e. as doshas, ‘humours and corrupted humours of the body, ‘faults and corruptions’). The four herbs are like vanity (or voidness), causelessness (or purposelessness), unfixedness, and reaching Nirvaza. Just as by using different drugs different diseases are healed, so by developing the idea of vanity (or voidness), purposelessness, unfixedness, (which are) the principles of emancipation, is ignorance suppressed ; the suppression of ignorance is succeeded by the suppression of conceptions (or fancies); and so forth, up to the suppression of the whole huge mass of evils. And thus one’s mind will dwell no more on good nor on evil. To the man who recovers his eyesight is likened the votary of the vehicle of the disciples and of Pratyekabuddhas.: He rends the ties of evil passion in the whirl of the world; freed from those ties he is released from the triple world with its six states of existence. Therefore the votary of the vehicle of the disciples may think and speak thus: There are no more laws to be penetrated; I have reached Nirvanza. Then the Tathagata preaches to him: How can he who has not penetrated all laws have reached Nirvaza? The Lord rouses him to enlightenment, and the disciple, when the consciousness of enlightenment has been awakened in him, no longer stays in the mundane whirl, but at the same time has not yet reached Nirvaza'. As he has arrived at 1 Te. he is not yet actually dead, but dead to the world; he is a Givan-mukta. 136 SADDHARMA-PUNDARIKA. v. true insight, he looks upon this triple world in every direction as void, resembling the produce of magic, similar to a dream, a mirage, an echo. He sees that all laws (and phenomena) are unborn and undestroyed, not bound and not loose, not dark and not bright. He who views the profound laws in such a light, sees, as if he were not seeing, the whole triple world full of beings of contrary and omnifarious fancies and dispositions.
2He sees that all laws (and phenomena) are unborn and undestroyed, not bound and not loose, not dark and not bright. He who views the profound laws in such a light, sees, as if he were not seeing, the whole triple world full of beings of contrary and omnifarious fancies and dispositions. And on that occasion, in order to more amply explain the same subject, the Lord uttered the following stanzas : 45. As the rays of the sun and moon descend alike .on all men, good and bad, without deficiency «(in one case) or surplus (in the other); 46. So the wisdom of the Tathagata shines like the sun and moon’, leading all beings without partiality. 47. As the potter, making clay vessels, produces from the same clay pots for sugar, milk, ghee, or water ; 48. Some for impurities, others for curdled milk, the clay used by the artificer? for the vessels being of but one sort ; 49. As a vessel is made to receive all its distinguishing qualities according to the quality of the substance laid into it®, so the TathAgatas, on account of the diversity of taste, ' Tathagatasya pragita 4a bhasad’ Adityatandravat. Bh4dsad’ stands for bh4sadi, Sansk. bh4sate. Avar. lect. has TathAgatasya pragnabha samé hy 4., i.e. ‘the lustre of the Tathagata’ s wisdom is equal (to all), like the sun and moon.’ * Bh4rgava, to which we may assign the meaning of ‘a skilful workman, artificer,’ because it is one of the synonyms of tvash/ér?. * YAdr7k prakshipyate dravyam bh4ganam tena labhyate (read, v. ON PLANTS. 137 50. Mention a diversity of vehicles, though the Buddha-vehicle be the only indisputable one. He who ignores the rotation of mundane existence, has no perception of blessed rest ; 51. But he who understands that all laws are void and without reality (and without individual character) penetrates the enlightenment of the perfectly enlightened Lords in its very essence. 52. One who occupies a middle position of wisdom? is called a Pratyekagina (i.e. Pratyekabuddha); one lacking the insight of voidness? is termed a disciple. 53. But after understanding all laws one is called a perfectly-enlightened one; such a one is assiduous in preaching the law to living beings by means of hundreds of devices. 54. It is as if some blind-born man, because he sees no sun, moon, planets, and stars, in his blind ignorance (should say): There are no visible things® at all. 55. But a great physician taking compassion on the blind man, goes to the Himélaya, where (seeking) across, up and down, 56. He fetches from the mountain four plants ; lambhyate) sarvA(n) viseshe ’pi (Prékrit for viseshan api, though the stanza bears the traces of having originally been in Sanskrit) tatha rufibhed4t Tath4gataz. Avar.lect.has kshate (one syllable wanting) instead of la(m)bhyate; what is intended is rakshate, it keeps. 1 Pragfiémadhyavyavasthanat Pratyekagina ufyate.
3Avar.lect.has kshate (one syllable wanting) instead of la(m)bhyate; what is intended is rakshate, it keeps. 1 Pragfiémadhyavyavasthanat Pratyekagina ufyate. * Iam at a loss to explain how this statement is to be reconciled with the bearings of the passage in prose before, unless we assume that the philosophers here alluded to are followers of other creeds, who believe in the existence of a soul. Their views are in opposition to those of the Buddha; yet they are to be spoken of with moderate respect, because they do not belong to the profanum vulgus. 5 Rather here, phenomena. 138 SADDHARMA-PUNDARIKA. Vv. the herb Of-all-colours-flavours-and-cases!, and others. These he intends to apply. 57. He applies them in this manner: one he gives to the blind man after chewing it, another after pounding, again another by introducing it with the point of a needle into the man’s body. 58. The man having got his eyesight, sees the sun, moon, planets, and stars, and arrives at the conclusion that it was from sheer ignorance that he spoke thus as he had formerly done. 59. In the same way do people of great ignorance, blind from their birth, move in the turmoil of the world,’ because they do not know the wheel of causes and effects, the path of toils *. 60. In the world so blinded by ignorance appears the highest of those who know all, the Tathagata, the great physician, of compassionate nature. 61. As an able teacher he shows the true law; he reveals supreme Buddha-enlightenment to him who is most advanced. 62. To those of middling wisdom the Leader preaches a middling enlightenment; again another enlightenment he recommends to him who is afraid of the mundane whirl. 63. The disciple who by his discrimination has escaped from the triple world thinks he has reached pure, blest Nirvaza’, but it is only by knowing all 1 The reading is doubtful: sarvavarnarasasth4nan nag4l labhata oshadhim, evamAdis Aatasro ’tha, &c.; var. lect. °sthandnugdm 1., &c. This may mean, fit for all colours, flavours, and cases. 2 Prati(t)yotpadasakrasya—du/khavartmanad. * In other words, he has indeed attained a qualified (sopadhisesha, Pali upadisesa or sa-up4disesha) Nirvaza, or as non- Buddhists say, givanmukti. v. ON PLANTS. 139 laws (and the universal laws) that the immortal! Nirvaza is reached. 64. In that case it is as if the great Seers, moved by compassion, said to him: Thou art mistaken ; do not be proud of thy knowledge. 65. When thou art in the interior of thy room, thou canst not perceive what is going on without, fool as thou art. 66. Thou who, when staying within, dost not perceive even now what people outside are doing or not doing, how wouldst thou be wise, fool as thou art? 67. Thou art not able to hear a sound at a distance of but five yoganas, far less at a greater distance. 68. Thou canst not discern who are malevolent or benevolent towards thee. Whence then comes that pride to thee?
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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