evam ukte bhagavān śakraṃ devānām indram etad avocat - evam etat kauśika, evam etat |
yeṣāṃ kauśika tathāgato ’parityaktaḥ, dharmo ’parityaktaḥ, saṃgho ’parityaktaḥ, taiḥ kulaputraiḥ kuladuhitṛbhiś ceme cittotpādā anumoditavyāḥ |
yaiḥ kauśika kulaputraiḥ kuladuhitṛbhiś ceme cittopādā anumoditā bodhisattvayānikair vā pratyekabuddhayānikair vā śrāvakayānikair vā, te kṣipraṃ tathāgatān arhataḥ samyaksaṃbuddhān ārāgayiṣyanti, na virāgayiṣyanti |
evam ukte śakro devānām indro bhagavantam etad avocat - evam etad bhagavan, evam etat sugata |
yaiḥ kulaputraiḥ kuladuhitṛbhiś ceme cittotpādā anumoditā bodhisattvayānikair vā pratyekabuddhayānikair vā śrāvakayānikair vā, te kṣipraṃ tathāgatānarhataḥ samyaksaṃbuddhān ārāgayiṣyanti, na virāgayiṣyanti |
evaṃ tair anumodanāsahagataiś cittotpādakuśalamūlair yatra yatropapatsyante, tatra tatra satkṛtāś ca bhaviṣyanti, gurukṛtāś ca bhaviṣyanti, mānitāś ca bhaviṣyanti, pūjitāś ca bhaviṣyanti, arcitāś ca bhaviṣyanti, apacāyitāś ca bhaviṣyanti |
na ca te amanaāpāni rūpāṇi drakṣyanti |
na ca te amanaāpān gandhān ghrāsyanti |
na ca te amanaāpān rasān paribhokṣyante |
na ca te amanaāpāni spraṣṭavyāni sprakṣyanti |
na ca teṣām apāyeṣūpapattiḥ pratikāṅkṣitavyā |
svargopapattis teṣāṃ pratikāṅkṣitavyā |
tat kasya hetoḥ? tathā hi taiḥ kulaputraiḥ kuladuhitṛbhir vā sarvasattvasukhāvahāny aprameyāṇām asaṃkhyeyānāṃ sattvānāṃ kuśalamūlāny anumoditāni yair api bhagavaṃś chandam utpādya bodhaye bodhisattvayānikānāṃ pudgalānāṃ te cittotpādā anumoditāḥ, teṣāṃ te cittotpādā (217) vivardhamānā anuttarāyāḥ samyaksaṃbodher āhārakā bhaviṣyanti |
te ’py anuttarāṃ samyaksaṃbodhim abhisaṃbudhyāprameyān asaṃkhyeyān sattvān parinirvāpayiṣyanti |
bhagavān āha - evam etat kauśikaḥ, evam etat , yathā tvayā vāg bhāṣitā tathāgatasyaivānubhāvena |
yena kauśika kulaputreṇa vā kuladuhitrā vā bodhisattvayānikānāṃ pudgalānāṃ te cittotpādā anumoditāḥ, anena kauśika paryāyeṇa tena kulaputreṇa vā kuladuhitrā vā bodhisattvayānikānāṃ pudgalānāṃ tāṃś cittotpādān anumodyāprameyāṇāṃ sattvānām asaṃkhyeyānāṃ sattvānāṃ kuśalamūlāny anumoditāni bhavanti, avaropitāni abhinirhṛtāni ca bhavanti ||
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The Lord: So it is, Kausika.
And those sons or daughters of good family who have rejoiced in the stages of the thought of enlightenment, they shall – whether they belong to the vehicle of the Bodhisattvas, or that of the Pratyekabuddhas, or that of the Disciples – soon please the Tathagatas, and not displease them.
Sakra: So it is, O Lord.
Therefore, wherever they may be reborn as a result of the wholesome roots [they have planted] when their hearts were filled with jubilation, there they shall be treated with respect, revered, worshipped and adored.
They shall never see any unpleasant sights, nor hear any unpleasant sounds,[(cm :: Schlosser: The reference to sounds is missing in Vaidya’s and Wogihara’s edition.)]
nor smell any unpleasant smells,
nor taste any unpleasant tastes,
(438) nor come into contact with anything unpleasant to the touch.
One must expect them to be reborn in the heavens, and not in the places of woe.
For they have rejoiced in the wholesome roots of countless beings, roots which bring happiness to all beings. The thoughts of jubilation of those who, after they have produced an urge towards enlightenment, have rejoiced over the successive stages of the thought of enlightenment in persons who belong to the vehicle of the Bodhisattvas, shall, as they grow, become the nourishers of full enlightenment.
After they have won full enlightenment, they also shall lead countless beings to Nirvana.
The Lord: So it is, Kausika, as you have said it, through the Tathagata’s might.
The wholesome roots of countless beings are rejoiced over, planted and consummated as a consequence of the action of a son or daughter of good family who has rejoiced over the successive stages of the thought of enlightenment in those persons who belong to the vehicle of the Bodhisattvas.