CHAPTER V.
ON PLANTS.
Thereupon the Lord addressed the venerable Mahâ-Kâsyapa and the other
senior great disciples, and said: Very well, very well, Kâsyapa; you
have done very well to proclaim the real qualities of the Tathâgata.
They are the real qualities of the Tathâgata, Kâsyapa, but he has many
more, innumerable, incalculable, the end of which it would be difficult
to reach, even were one to continue enumerating them for immeasurable
Æons. The Tathâgata, Kâsyapa, 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 Tathâgata, remains unchanged. All laws, Kâsyapa, have
been aptly instituted by the Tathâgata. In his Tathâgata-wisdom he has
instituted them in such a manner that all those laws finally lead to the
stage of those who know all. The Tathâgata also distinctly knows the
meaning of all laws. The Tathâgata, the Arhat, &c. is possessed of
the faculty of penetrating all laws, possessed of the highest perfection
of knowledge, so that he is able to decide all laws, able to display
the knowledge of the allknowing, impart the knowledge of the
all-knowing, and lay down (the rules of) the knowledge of the
all-knowing.
It is a case, Kâsyapa, 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, Kâsyapa, 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, Kâsyapa, does the Tathâgata, the Arhat, &c.
appear in the world. Like unto a great cloud coming up, the Tathâgata
appears and sends forth his call to the whole world, including gods,
men, and demons'. And even as a great cloud, Kâsyapa, extending over the
whole universe, in like manner, Kâsyapa, the Tathâgata, the Arhat,
&c., before the face of the world, including gods, men, and demons,
lifts his voice and utters these words: I am the Tathâgata, 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, Kâsyapa, many
hundred thousand myriads of kotis of beings come to hear the law of the
Tathâgata; and the Tathâgata, who knows the difference as to the
faculties and the energy of those beings, produces various
Dharmaparyâyas, 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, Kâsyapa, 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 assigned to their kind; in
like manner, Kâsyapa, is the law preached by the Tathâgata, 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, Kâsyapa, (it must be
understood) that the beings who hear the law when it is preached by the
Tathâgata, who keep it in their memory and apply themselves to it, do
not know, nor perceive, nor understand their own self. For, Kâsyapa, the
Tathâgata 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 Tathâgata, Kâsyapa, 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, Kâsyapa, who, knowing the law which is of but one essence, viz.
the essence of deliverance, (the law) ever peaceful, ending in Nirvâna,
(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, Kâsyapa, that you cannot fathom the mystery
expounded by the Tathâgata. It is, Kâsyapa, because the mystery
expounded by the Tathâgatas, 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 Dharmarâga, 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, Kâsyapa, as if a cloud rising above the 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, Kâsyapa, the Buddha 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 Tathâgata, 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 Tathâgata, the Lord, who has no superior, who appears in this
world to save.
20. To thousands of kotis 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.
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 Nirvâna, who possess
the six transcendent faculties and the triple science.
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 kolis 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
Tathâgata, 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 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 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, Kâsyapa, 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).
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 Nirvâna; by following the sublime path of enlightenment
all my disciples shall become Buddhas.
And further, Kâsyapa, the Tathâgata, in his educating creatures, is
equal (i.e. impartial) and not unequal (i. e. partial). As the light of
the sun and moon, Kâsyapa, 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, Kâsyapa, the intellectual
light of the knowledge of the omniscient, the Tathâgatas, 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
Tathâgataknowledge up to one's becoming fully acquainted with the law.
There are not three vehicles, Kâsyapa; there are but beings who act
differently; therefore it is declared that there are three vehicles.
When the Lord had thus spoken, the venerable Mahâ-Kâsyapa said to
him: Lord, if there are not three vehicles, for what reason then is the
designation of disciples (Srâvakas), Buddhas, and Bodhisattvas kept up
in the present times?
On this speech the Lord answered the venerable Mahâ-Kâsyapa as
follows: It is, Kâsyapa, 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, Kâsyapa, is there but one vehicle, viz. the
Buddha-vehicle; there is no second vehicle, no third.
The Lord having thus spoken, the venerable Mahâ-Kâsyapa said: Lord,
if the beings are of different disposition, will there be for those who
have left the triple world one Nirvâna, or two, or three? The Lord
replied: Nirvâna, Kâsyapa, is a consequence of understanding that all
laws (things) are equal. Hence there is but one Nirvâna, not two, not
three. Therefore, Kâsyapa, 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, Kâsyapa, 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 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-sorts-of-colours-and-flavours; second,
Delivering-from-all-diseases; third, Delivering-from-all-poisons;
fourth, Procuring-happiness-to-those-standing-in-the-right-place. As the
physician feels compassion for the blind-born man he contrives some
device to get to the Himalaya, 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; another
after combining it with various other substances so as to enter in a
compound potion, food, &c. Owing to these means being applied the
blindborn recovers his eyesight, and in consequence of that recovery he
sees outwardly and inwardly, far and near, the shine of sun and moon,
the asterisms, planets, and all phenomena. Then he says: O how foolish
was I that I did not believe what they told me, nor accepted what they
affirmed. Now I see all; I am delivered from my blindness and have
recovered my eyesight; there is none in the world who could surpass me.
And at the same moment Seers of the five transcendent faculties [the
five senses], strong in the divine sight and hearing, in the knowledge
of others' minds, in the memory of former abodes, in magical science and
intuition, speak to the man thus: Good man, thou hast just recovered
thine eyesight, nothing more, and dost not know yet anything. Whence
comes this conceitedness to thee? Thou hast no wisdom, nor art thou a
clever man. Further they say to him: Good man, when sitting in the
interior of thy room, thou canst not see nor distinguish forms outside,
nor discern which beings are animated with kind feelings and which with
hostile feelings; thou canst not distinguish nor hear at the distance of
five yoganas the voice of a man or the sound of a drum, conch trumpet,
and the like; thou canst not even walk as far as a kos without lifting
up thy feet; thou hast been produced and developed in thy mother's womb
without remembering the fact; how then wouldst thou be clever, and how
canst thou say: I see all? Good man, thou takest darkness for light, and
takest light for darkness.
Whereupon the Seers are asked by the man: By what means and by what
good work shall I acquire such wisdom and with your favour acquire those
good qualities (or virtues)? And the Seers say to that man: If that be
thy wish, go and live in the wilderness or take thine abode in mountain
caves, to meditate on the law and cast off evil passions. So shalt thou
become endowed with the virtues of an ascetic and acquire the
transcendent faculties. The man catches their meaning and becomes an
ascetic. Living in the wilderness, the mind intent upon one sole object,
he shakes off worldly desires, and acquires the five transcendent
faculties. After that acquisition he reflects thus: Formerly I did not
do the right thing; hence no good accrued to me. Now, however, I can go
whither my mind prompts me; formerly I was ignorant, of little
understanding, in fact, a blind man.
Such, Kâsyapa, is the parable I have invented to make thee understand
my meaning. The moral to be drawn from it is as follows. The word
'blindborn,' Kâsyapa, is a designation for the creatures staying in the
whirl of the world with its six states; the creatures who do not know
the true law and are heaping up the thick darkness of evil passions.
Those are blind from ignorance, and in consequence of it they build up
conceptions; in consequence of the latter name-and-form, and so forth,
up to the genesis of this whole huge mass of evils.
So the creatures blind from ignorance remain in the whirl of life,
but the Tathâgata, who is out of the triple world, feels compassion,
prompted by which, like a father for his dear and only son, he appears
in the triple world and sees with his eye of wisdom that the creatures
are revolving in the circle of the mundane whirl, and are toiling
without finding the right means to escape from the rotation. And on
seeing this he comes to the conclusion: Yon beings, according to the
good works they have done in former states, have feeble aversions and
strong attachments; (or) feeble attachments and strong aversions; some
have little wisdom, others are clever; some have soundly developed
views, others have unsound views. To all of them the Tathâgata skilfully
shows three vehicles.
The Seers in the parable, those possessing the five transcendent
faculties and clear-sight, are the Bodhisattvas who produce enlightened
thought, and by the acquirement of acquiescence in the eternal law awake
us to supreme, perfect enlightenment.
The great physician in the parable is the Tathâgata. To the
blind-born may be likened the creatures 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 Nirvâna.
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 Nirvâna.
Then the Tathâgata preaches to him: How can he who has not penetrated
all laws have reached Nirvâna? 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 Nirvâna. As he has arrived at 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.
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 Tathâgata 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
Tathâgatas, on account of the diversity of taste,
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 Himalaya, where (seeking) across, up and down,
56. He fetches from the mountain four plants; 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 Tathâgata, 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 Nirvâna, but it is only
by knowing all laws (and the universal laws) that the immortal Nirvâna
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?
69. If thou hast to walk so far as a kos, thou canst not go without a
beaten track; and what happened to thee when in thy mother's womb thou
hast immediately forgotten.
70. In this world he is called all-knowing who possesses the five
transcendent faculties, but when thou who knowest nothing pretendest to
be allknowing, it is an effect of infatuation.
71. If thou art desirous of omniscience, direct thy attention to
transcendent wisdom; then betake thy self to the wilderness and meditate
on the pure law; by it thou shalt acquire the transcendent faculties.
72. The man catches the meaning, goes to the wilderness, meditates
with the greatest attention, and, as he is endowed with good qualities,
ere long acquires the five transcendent faculties.
73. Similarly all disciples fancy having reached Nirvâna, but the
Gina instructs them (by saying): This is a (temporary) repose, no final
rest.
74. It is an artifice of the Buddhas to enunciate this dogma. There
is no (real) Nirvâna without all-knowingness; try to reach this.
75. The boundless knowledge of the three paths (of time), the six
utmost perfections (Pâramitas), voidness, the absence of purpose (or
object), the absence of finiteness;
76. The idea of enlightenment and the other laws leading to Nirvâna,
both such as are mixed with imperfection and such as are exempt from it,
such as are tranquil and comparable to ethereal space;
77. The four Brahmavihâras and the four Sangrahas, as well as the
laws sanctioned by eminent sages for the education of creatures;
78. (He who knows these things) and that all phenomena have the
nature of illusion and dreams, that they are pithless as the stem of the
plantain, and similar to an echo;
79. And who knows that the triple world throughout is of that nature, not fast and not looge, he knows rest.
80. He who considers all laws to be alike, void, devoid of
particularity and individuality, not derived from an intelligent cause;
nay, who discerns that nothingness is law;
81. Such a one has great wisdom and sees the whole of the law
entirely. There are no three vehicles by any means; there is but one
vehicle in this world.
82. All laws (or the laws of all) are alike, equal, for all, and ever
alike. Knowing this, one understands immortal blest Nirvâna.
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