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 begot¬ ten. 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 1, 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 1 The terms used in the text are, remarkably enough, ya h kar/i’in mamopabhogo’sti, which seems to differ from the fol¬ lowing yakka me kiw/6id asti pratydtmakaw dhanaz».
IV.
DISPOSITION.
IV.
DISPOSITION.
Tathigata, 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 1 2. 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 Nirvana as our fee 3. We were content, O Lord, with the Nirvana obtained, and thought to have gained much at the hands of the TatMgata because of our having applied our¬ selves 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 Tatha- gata’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 Nirvfbza as our fee. We preach to the Bodhi- sattvas Mahisattvas a sublime sermon about the knowledge of the Tathagata; we explain, show, demonstrate the knowledge of the Tathagata, O Lord, without longing. For the Tathagata by his skilfulness knows our disposition, whereas we our¬ selves do not know, nor apprehend. It is for this very 1 Sawzskara, which also means ‘(transitory)impressions (mental and moral).’
2 Hinadhimukta.
3 Divasamudra, implying the notion of the fee being paid at the end of the day.
io8 IV.
reason that the Lord just now tells us that we are to him as sons 1, and that he reminds us of being heirs to the Tathagata. For the case stands thus: we are as sons 2 to the Tathagata, but low (or humble) of disposition 3; 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-enlighten- ment. 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 Tathigata.
On that occasion the venerable Maha-Ka-syapa uttered the following stanzas: x. We are stricken with wonder, amazement, and rapture at hearing a voice 4; 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 think¬ ing of, nor requiring. All of us are astonished to hear it.
3. It is like (the history of) a young 5 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. 2 And, the Tathagata’s real sons.
3 Rather, position. 4 Or call.
5 Bala, the word used in the text, may mean young as well as ignorant and foolish. Burnouf translates bdla^anena by ‘ par une troupe d’enfants.’
IV.
DISPOSITION.
iog 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 ko^is 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 h 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 1 2, the unwise boy, while his body is vitiated with scabs and itch.
1 Bahfihi kiryehi kTv't&dhikar&A.
2 For parasararceshu of the MSS., I read parisaraweshu, IIO IV.
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.
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 disposi¬ tion and will have no faith in my magnificence 1, 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, rraddadhati, admitting of both interpretations.
IV.
DISPOSITION.
Ill 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 fseces 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 1 2 near the mansion.
24. The rich man continually observes him through the windows (and thinks): There is my son engaged in a low occupation 3, 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 4 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 suc¬ ceeds in inspiring him with confidence.
29. At the same time he lays up in the house 1 It is with this word, krfshrcaka, that durvarwa above, p. 103, must agree.
2 Here nive-ranasyopalikun^ake, var. lect. °kuw^ike.
• Hinadhimukta; one might render it, ‘placed in a low or humble position,’ but ‘ disposition ’ would seem out of place.
4 SaOTj-leshayate.
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 dis¬ appeared 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 disposi¬ tion 1, 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.
IV.
DISPOSITION.
”3 37. And the Lord of the world enjoins us: Teach, Kasyapa, 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 l, by means of myriads of ko/is of illustrations and proofs.
39. And by hearing us the sons of Cfina 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 2, 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 3 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 4 Nirvana; 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 5 in them. When we hear this, however, we cannot believe 6.
1 Mahabala; this term is obviously intended to be synonymous with mahisattva.
s Tayin, which here I have ventured to render by ‘strenuous,’ on the strength of Pamni I, 3, 38, where we learn that tayate, like kramate, denotes making progress, going on successfully.
8 One MS. ghosha, call, instead of kosha.
* And, we cannot approve, agree.
H4 IV.
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 Nirvi/za, 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 enlighten¬ ment we revealed (the law), and whatever law we taught, we never had any predilection 1 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 2, as he is testing our disposition.
48. Able in applying devices at the right time, like that rich man (he says): ‘ Be constant in sub¬ duing 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 dis¬ plays 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- 1 Sprz'ha. One may also translate, ‘we never were partial to it.’
2 Bhutapadarthasandhi.
IV.
DISPOSITION.
”5 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, hal¬ lowed 1, 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 formid¬ able disciples 2.
54. Now have we become Arhats 3, O Lord; and deserving of the worship of the world, including the gods, Miras and Brahmas, in short, of all beings 4.
55. Who is there, even were he to exert himself during ko?is of /Eons, able to thwart thee, who accomplishes in this world of mortals such difficult things as those, and others even more difficult 3?
1.Santa, also, tranquil, ever free from disturbance.
2.SrSvaka bhtshmakalpa. This may be rendered ‘disciples like Bhishma.’ Now it is well known from the Mahabharata 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 bhishma occurs as an epithet of.Siva.
8 We may translate it by ‘ saints,’ but properly arhat means any worthy, a master, an honoured personage, in short, Guru. On comparing the Greek cipxav, apx«r 8 ai, 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 promi¬ nent part played by the Arhats is, in my opinion, a remnant of primeval Pitrz'-worship, the chiefest of the ancestors being Dhar- maniga, Yama.
4 It is difficult not to perceive the true meaning of such passages.
3 This passage is still more explicit, if possible, than the former.
IV.
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 1 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.Eons as there are grains of sand in the Ganges—even then one will not be able to offer resistance 2.
59. Of sublime nature, unequalled power, miracu¬ lous might, firm in the strength of patience is the Buddha; a great ruler is the < 7 ina, free from imper¬ fections. The ignorant cannot bear (or understand) such things as these 3.
60. Always returning, he preaches the law to those whose course (of life) is conditioned 4, 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 Dharmar%a, Yama, the chief of Arhats, or Manes, the personification of death, 1 Dfishyayugehi.
2 Even virtuous actions cannot avert death, the tamer of men, the master of gods and men.
s Sahanti bdlfi na im’idrfrfini.
4 NimittaMri»a. The corresponding Sanskrit form would be nimitta/tariraam. I am not sure of the meaning of this term. Burnouf has 1 ceux qui portent des signes favorables,’ which points to a reading nimittadhfiri«a.
6 Irvaru sarvaloke, Mahervaro; he, the Dharmard^a, Yama, &c., is also the same with Irvara and Mahervara, well-known epi¬ thets of Alva, the destroyer, time, death.
IV.
DISPOSITION.
61. Fully aware of the circumstances (or places) of (all) beings he indicates their duties, so multi¬ farious, and considering the variety of their dispo¬ sitions he inculcates the law with thousands of arguments.
62. He, the Tathagata, who is fully aware of the course of all beings and individuals, preaches a multifarious law, while pointing to this superior enlightenment.
y.
CHAPTER V.
ON PLANTS.
Thereupon the Lord addressed the venerable Mahi-Kasyapa 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, Kasyapa, but he has many more, innu¬ merable, incalculable, the end of which it would be difficult to reach, even were one to continue enume¬ rating them for immeasurable.Eons. The Tatha¬ gata, 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, Klsyapa, have been aptly instituted by the Tathagata. In his Tatha- gata-wisdom he has instituted them in such a manner that all those laws finally lead to the stage of those who know all 1. The Tathagata also dis¬ tinctly knows the meaning of all laws. The Tathd- gata, the Arhat, &c. is possessed of the faculty of penetrating all laws, possessed of the highest per¬ fection of knowledge, so that he is able to decide all laws, able to display the knowledge of the all¬ knowing, impart the knowledge of the all-knowing, 1 ‘ All-knowing ’ is one of the most frequent euphemistic phrases to denote the state of the dead. Hence all-knowing (sarvagfta) and knowing nothing (agw.a) virtually come to the same, and the commentator on Bhagavata-Pura«a X, 78, 6 could therefore aptly identify agna and sarvagwa.
V.
ON PLANTS.
and lay down (the rules of) the knowledge of the all-knowing.
It is a case, KcLyapa, 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, KcLfyapa, 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 Tatha- gata, the Arhat, &c. appear in the world. Like unto a great cloud coming up, the Tathagata ap¬ pears and sends forth his call to the whole world, including gods, men, and demons \ And even as a 1 Par.n-anya or Indra, Jupiter pluvius, is at the same time the thunderer, Jupiter tonans.
V.
great cloud, Kasyapa, extending over the whole uni¬ verse, in like manner, Kasyapa, 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 Tathagata, 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. I am he who indicates the path; who shows the path, as knowing the path, being acquainted with the path. Then, Kasyapa, many hundred thousand myriads of ko/is of beings come to hear the law of the Tatha¬ gata; and the Tathagata, who knows the difference as to the faculties and the energy of those beings, produces various Dharmaparyayas, 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 hin¬ drances 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, KcUyapa, 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 V.
ON PLANTS.
X 2 I assigned to their kind; in like manner, Klfyapa, is the law preached by the Tathagata, 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 1. As to that, Klsyapa, (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, Klryapa, the Tathagata only really knows who, how, and of what kind those beings are; what 2, how, and whereby they are meditating; what, how, and whereby they are contemplating; what, why, and whereby they are attaining. No one but the Tatha¬ gata, KfLsyapa, 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, Kdyyapa, who, knowing the law which is of but one essence, viz. the essence of deliverance, (the law) ever peaceful, ending in Nirvd#a, (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 disposi¬ tions of all beings.
You are astonished, Kd^yapa, that you cannot fathom the mystery 3 expounded by the Tathdgata. It is, Kcfsyapa, 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 yaii^a instead ofya^a, a trace of the original Prakrit text.
3 Sandhabh&shita.
V.
the Tathigatas, 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 Dharmard^ia, born in the world as the destroyer of existence b I declare the law to all beings after discriminating their dispositions.
2. Superior men of wise understanding 2 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 per¬ plexed; 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 3 I accommodate my view (or the theory).
5. It is, Kasyapa 4, as if a cloud rising above the 1 It is known from the Kaiha. Upanishad that the Dharmara^a, Death, knows all about death and the next world, and is questioned about it by Na&ketas.
2 Dhirabuddhi.
3 Or, permutable meanings, anyamanyehi arthehi.
* The translation is uncertain, because the MSS. most distinctly read KfUyapo, which may be a clerical error for Karyapa, a common form of the vocative in Prakrit. As, however, Kajyapo is a personification of gloom, the gray of twilight, the construction of kfUyapo megha h, as a gloomy or dark or gray cloud, is perfectly intelligible. As to K if yap a in the vocative, this also may be explained, because he is near the setting sun, the Dharmario-a delivering his speech on immortality at the third juncture. There he, Maha- Kajyapa (wrongly written Kiryapa), immediately succeeds the Buddha after the Nirvfha 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.
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; xi. All those grasses, shrubs, and trees are vivi¬ fied 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, K&syapa, the Buddha Y.
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 Tatha- gata, 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 Tathagata, the Lord, who has no superior, who appears in this world to save 1 2.
20. To thousands of ko/is 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 3, bear no love nor hatred towards any one, and proclaim the law to all crea¬ tures 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, Mahi-M&ya (identical with Prakrrii, 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.
2 Like Apollo <r<or fip.
3 Anuniyata mahya na ka/£id asti. I suppose that anuniya answers to Sanskrit anuneya.
V.
ON PLANTS.
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 shed¬ ding 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 under¬ standing 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 1, 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 Nirvana, who possess the six transcendent faculties and the triple science.
1 Manor ameshu, 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 Vidyi- dharas.
V.
30. Mean plants are called the men who, dwelling in mountain caverns, covet the state of a Pra- tyekabuddha, 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 prac¬ tise 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 ko/is of beings, those are called great trees h 34. Yet it is one and the same law which is preached by the £fina, 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 1 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 BrahmaHrins, the mean ones the Vana- prasthas 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.
V.
ON PLANTS.
by which this whole world is refreshed; and each according to his faculty takes to heart this well- spoken law 1 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 middle-sized, are Arhats (saints) stopping when they have overcome frailties, (and) the Pratyeka- buddhas who, living in woody thickets 2, accomplish this well-spoken law.