Bibliotheca Polyglotta

Saddharmapuṇḍarīkasūtram |

(63a4)正法華經卷第一

(1c15)妙法蓮華經卷第一

(1a1)dam pa’i chos pad ma dkar po źes bya ba theg pa chen po’i mdo | ||

SADDHARMA-PUNDARÎKA
OR
THE LOTUS OF THE TRUE LAW.

(1,1)|| namaḥ sarvabuddhabodhisattvebhyaḥ | namaḥ sarvatathāgatapratyekabuddhāryaśrāvakebhyo ’tītānāgatapratyutpannebhyaś ca bodhisattvebhyaḥ ||

(5)西晋月氏國三藏竺法護譯

(16)後秦龜茲國三藏法師(17)鳩摩羅什奉　詔譯　

(1b1)rgya gar skad du | sad dharma puṇḍarIka nāma mahāyānasūtra |
bod skad du | dam pa’i chos pad ma dkar po źes bya ba theg pa chen po’i mdo |

HOMAGE TO ALL THE BUDDHAS AND BODHISATTVAS.

1: nidānaparivartaḥ |

(6)光瑞品第一

(18)序品第一

bam po (2) daṅ po || saṅs rgyas daṅ byaṅ chub sems dpa’ thams cad la phyag ’tshal lo ||

CHAPTER I
INTRODUCTORY

evaṃ mayā śrutam | ekasmin samaye bhagavān rājagṛhe viharati sma gṛdhrakūṭe parvate mahatā bhikṣusaṃghena sārdhaṃ dvādaśabhir bhikṣuśataiḥ sarvair arhadbhiḥ kṣīṇāsravair niḥkleśair vaśībhūtaiḥ suvimuktacittaiḥ suvimuktaprajñair ājāneyair mahānāgaiḥ kṛtakṛtyaiḥ kṛtakaraṇīyair apahṛtabhārair anuprāptasvakārthaiḥ parikṣīṇabhavasaṃyojanaiḥ samyagājñāsuvimuktacittaiḥ sarvacetovaśitāparamapāramitāprāptair abhijñātābhijñātair mahāśrāvakaiḥ | tadyathā - āyuṣmatā ca ājñātakauṇḍinyena, āyuṣmatā ca aśvajitā, āyuṣmatā ca bāṣpeṇa, āyuṣmatā ca mahānām nā, āyuṣmatā ca bhadrikeṇa, āyuṣmatā ca mahākāśyapena, āyuṣmatā ca urubilvakāśyapena, āyuṣmatā ca nadīkāśyapena, āyuṣmatā ca gayākāśyapena, āyuṣmatā ca śāriputreṇa, āyuṣmatā ca mahāmaudgalyāyanena, āyuṣmatā ca mahākātyāyanena, āyuṣmatā ca aniruddhena, āyuṣmatā ca revatena, āyuṣmatā ca kapphinena, āyuṣmatā ca gavāṃpatinā, āyuṣmatā ca pilindavatsena, āyuṣmatā ca bakkulena, āyuṣmatā ca mahākauṣṭhilena, āyuṣmatā ca bharadvājena, āyuṣmatā ca mahānandena, āyuṣmatā ca upanandena, āyuṣmatā ca sundaranandena, āyuṣmatā ca pūrṇamaitrāyaṇīputreṇa, āyuṣmatā ca subhūtinā āyuṣmatā ca rāhulena | ebhiś cānyaiś ca mahāśrāvakaiḥ - āyuṣmatā ca ānandena śaikṣeṇa | anyābhyāṃ ca dvābhyāṃ bhikṣusahasrābhyāṃ śaikṣāśaikṣābhyām | mahāprajāpatīpramukhaiś ca ṣaḍbhir bhikṣuṇīsahasraiḥ | yaśodharayā ca bhikṣuṇyā rāhulamātrā saparivārayā | aśītyā ca bodhisattvasahasraiḥ sārdhaṃ sarvair avaivartikair ekajātipratibaddhair yaduta anuttarāyāṃ samyaksaṃbodhau, dhāraṇīpratilabdhair mahāpratibhānapratiṣṭhitair avaivartyadharmacakrapravartakair bahubuddhaśataparyupāsitair bahubuddha śatasahasrāvaropitakuśalamūlair buddhaśatasahasrasaṃstutair maitrīparibhāvitakāyacittais tathāgatajñānāvatāraṇakuśalair mahāprajñaiḥ prajñāpāramitāgatiṃgatair bahulokadhātuśatasahasraviśrutair bahuprāṇikoṭīnayutaśatasahasrasaṃtārakaiḥ | tadyathā - mañjuśriyā ca kumārabhūtena bodhisattvena mahāsattvena, avalokiteśvareṇa ca mahāsthāmaprāptena ca sarvārthanāmnā ca nityodyuktena ca anikṣiptadhureṇa ca ratnapāṇinā ca bhaiṣajyarājena ca bhaiṣajyasamudgatena ca vyūharājena ca pradānaśūreṇa ca ratnacandreṇa ca ratnaprabheṇa (2,1) ca pūrṇacandreṇa ca mahāvikrāmiṇā ca anantavikrāmiṇā ca trailokyavikrāmiṇā ca mahāpratibhānena ca satatasamitābhiyuktena ca dharaṇīdhareṇa ca akṣayamatinā ca padmaśriyā ca nakṣatrarājena ca maitreyeṇa ca bodhisattvena mahāsattvena, siṃhena ca bodhisattvena mahāsattvena | bhadrapālapūrvaṃgamaiś ca ṣoḍaśabhiḥ satpuruṣaiḥ sārdham | tadyathā - bhadrapālena ca ratnākareṇa ca susārthavāhena ca naradattena ca guhyaguptena ca varuṇadattena ca indradattena ca uttaramatinā ca viśeṣamatinā ca vardhamānamatinā ca amoghadarśinā ca susaṃprasthitena ca suvikrāntavikrāmiṇā ca anupamamatinā ca sūryagarbheṇa ca dharaṇīṃdhareṇa ca | evaṃpramukhair aśītyā ca bodhisattvasahasraiḥ sārdham | śakreṇa ca devānām indreṇa sārdhaṃ viṃśatidevaputrasahasraparivāreṇa | tadyathā - candreṇa ca devaputreṇa sūryeṇa ca devaputreṇa samantagandhena ca devaputreṇa ratnaprabheṇa ca devaputreṇa avabhāsaprabheṇa ca devaputreṇa | evaṃpramukhair viśatyā ca devaputrasahasraiḥ | caturbhiś ca mahārājaiḥ sārdhaṃ triṃśaddevaputrasahasraparivāraiḥ | tadyathā - virūḍhakena ca mahārājena, virūpākṣeṇa ca mahārājena, dhṛtarāṣṭreṇa ca mahārājena, vaiśravaṇena ca mahārājena | īśvareṇa ca devaputreṇa ca maheśvareṇa ca devaputreṇa triṃśaddevaputrasahasraparivārābhyām | brahmaṇā ca sahāṃpatinā sārdhaṃ dvādaśabrahmakāyikadevaputrasahasraparivāreṇa | tadyathā - śikhinā ca brahmaṇā jyotiṣprabheṇa ca brahmaṇā | evaṃpramukhair dvādaśabhiś ca brahmakāyikadevaputrasahasraiḥ | aṣṭābhiś ca nāgarājaiḥ sārdhaṃ bahunāgakoṭīśatasahasraparivāraiḥ | tadyathā - nandena ca nāgarājena, upanandena ca nāgarājena, sāgareṇa ca vāsukinā ca takṣakeṇa ca manasvinā ca anavataptena ca utpalakena ca nāgarājena | caturbhiś ca kinnararājaiḥ sārdhaṃ bahukinnarakoṭīśatasahasraparivāraiḥ | tadyathā - drumeṇa ca kinnararājena, mahādharmeṇa ca kinnararājena, sudharmeṇa ca kinnararājena, dharmadhareṇa ca kinnararājena | caturbhiś ca gandharvakāyikadevaputraiḥ sārdhaṃ bahugandharvaśatasahasraparivāraiḥ | tadyathā - manojñena ca gandharveṇa manojñasvareṇa ca madhureṇa ca madhurasvareṇa ca gandharveṇa | caturbhiś cāsurendraiḥ sārdhaṃ bahvasurakoṭīśatasahasraparivāraiḥ | tadyathā - balinā ca asurendreṇa, kharaskandhena ca asurendreṇa, vemacitriṇā ca asurendreṇa, rāhuṇā ca asurendreṇa | caturbhiś ca garuḍendraiḥ sārdhaṃ bahugaruḍakoṭīśatasahasraparivāraiḥ | tadyathā - mahātejasā ca garuḍendreṇa, mahākāyena ca mahāpūrṇena ca maharddhiprāptena ca garuḍendreṇa | rājñā ca ajātaśatruṇā māgadhena vaidehīputreṇa sārdham ||

(7)聞如是。一時佛4遊王舍城靈鷲山。與大比丘(8)衆倶。比丘千二百。一切無著。諸漏已盡無復(9)欲塵。已得自在逮得己利。生死已索衆結即(10)斷。一切由已獲度無極。已脱於慧心解得度。 (11)名曰賢者知本際。賢者大迦葉。上時迦葉。(12)象迦葉。江迦葉。舍利弗。大目揵連。迦旃延。(13)阿那律。劫賓。牛呞。離越。譬利斯。薄拘(14)盧。拘絺。難陀。善意。滿願子。須菩提。阿(15)難。羅云。菩薩八萬皆不退轉。堅住無上正(16)眞之道。逮總持法得大辯才。常讃歎不退(17)轉法輪。供養無數百千諸佛。於無量佛殖(18)衆徳本。諸佛世尊所見諮嗟。身常行慈入如(19)來慧。善權普至大知度無極。從無數劫多(20)所博聞。名達十方。救護無量百千衆生。遊(21)於三界猶如日明。解一切法如幻如化野馬(22)影響。悉無所有住無所住。雖見終始亦無(23)去來。既見色像本無形貌。現諸所生永無(24)起滅。導利群黎不著三處。分別空慧無想無(25)願。起三脱門至三達智。無去來今現在之(26)想。開化黎庶使了本無 (27)其名曰溥首菩薩。光世音菩薩。大勢至菩薩。(28)常精進菩薩。不置遠菩薩。寶掌菩薩。印手(29)菩薩。藥王菩薩。妙勇菩薩。寶月菩薩。月光(63b1)菩薩。月滿菩薩。大度菩薩。超無量菩薩。越(2)世菩薩。解縛菩薩。寶事菩薩。恩施菩薩。雄施(3)菩薩。水天菩薩。帝天菩薩。大導師菩薩。妙意(4)菩薩。慈氏菩薩。如是大士八萬上首。爾時天(5)帝釋與二萬天子倶。日天子與無數眷屬倶。(6)月天子以寶光明普有所炤。寶光天子光燿(7)天子倶。四大天王與萬天子倶。㷿明大梵(8)自在天子與三萬天子倶。梵忍跡天子與(9)三萬二千天子倶。飾乾大梵與無數天子，又梵名㷿光與無數大衆俱，來詣佛所，稽首畢退坐一面。有八龍王。與無央數千諸龍(12)眷屬倶。四眞陀羅王。愼法眞陀羅王。大法(13)眞陀羅王。仁和眞陀羅王。持法眞陀羅王。香(14)音神。各與營從來詣佛所。稽首畢退住一面。 (15)淨身四天子。柔軟天子。和音天子。美軟天(16)子。悦響天子。倶來詣佛所。前稽首畢退坐一(17)面。四阿須倫王。最勝阿須倫。欲錦阿須倫。燕(18)居阿須倫。吸氣阿須倫。與無央數百千阿須(19)倫人民倶。來詣佛所。前稽首畢退坐一面。 (20)四金翅鳥王。大身王。大具足王。得神足王。 (21)不可動王。倶來詣佛所。稽首畢退住一面。摩(22)竭國王阿闍世與十子并諸營從。來詣佛(23)所。稽首畢退坐一面。諸天龍神世人。莫不歸(24)命奉敬侍坐。

(19)如是我聞。一時佛住王舍城耆闍崛山中。(20)與大比丘衆萬二千人倶。皆是阿羅漢。諸漏(21)已盡。無復煩惱。逮得己利盡諸有結。心得(22)自在。其名曰阿若憍陳如。摩訶迦葉。優(23)樓頻螺迦葉。迦耶迦葉。那提迦葉。舍利(24)弗。大目揵連。摩訶迦旃延。阿㝹樓馱。劫(25)賓那。憍梵波提。離婆多。畢陵伽婆蹉。薄(26)拘羅摩訶拘絺羅。難陀。孫陀羅難陀。富(27)樓那彌多羅尼子。須菩提。阿難。羅睺羅。 (28)如是衆所知識大阿羅漢等。復有學無學(29)二千人。摩訶波闍波提比丘尼。與眷屬六(2a1)千人倶。羅睺羅母耶輸陀羅比丘尼。亦 (2)與眷屬倶。菩薩摩訶薩八萬人。皆於阿耨(3)多羅三藐三菩提不退轉。皆得陀羅尼樂(4)説辯才。轉不退轉法輪。供養無量百千諸(5)佛。於諸佛所殖衆徳本。常爲諸佛之所(6)稱歎。以慈修身善入佛慧。通達大智到於(7)彼岸。名稱普聞無量世界。能度無數百千衆(8)生。其名曰文殊師利菩薩。觀世音菩薩。(9)得大勢菩薩。常精進菩薩。不休息菩薩(10)寶掌菩薩。藥王菩薩。勇施菩薩。寶月菩(11)薩。月光菩薩。滿月菩薩。大力菩薩。無(12)量力菩薩。越三界菩薩。跋陀婆羅菩薩。(13)彌勒菩薩。寶積菩薩。導師菩薩。如是等(14)菩薩摩訶薩八萬人倶爾時，釋提桓因，與其眷屬二萬天子俱。復有名月天子、普香天子、寶光天子、四大天王，與其眷屬萬天子俱自在天子、大自在天子，與其眷屬三萬天子俱。娑婆世界主、梵天王、尸棄大梵、光明大梵等，與其眷屬萬二千天子俱。與其眷屬萬二千天子俱。有八龍王難陁龍王、跋難陁龍王、娑伽羅龍王、和脩吉龍王、德叉迦龍王、阿那婆達多龍王、摩那斯龍王、優鉢羅龍王等，各與若干百千眷屬俱。有四緊那羅王法緊那羅王、妙法緊那羅王、大法緊那羅王、持法緊那羅王，各與若干百千眷屬俱。有四乾闥婆王樂乾闥婆王、樂音乾闥婆王、美乾闥婆王、美音乾闥婆王，各與若干百千眷屬俱。有四阿修羅王婆稚阿修羅王、佉羅騫馱阿修羅王、毘摩質多羅阿修羅王、羅睺阿修羅王，各與若干百千眷屬俱。有四迦樓羅王大威德迦樓羅王、大身迦樓羅王、大滿迦樓羅王、如意迦樓羅王，各與若干百千眷屬俱。韋提希子阿闍世王，與若干百千眷屬俱。各禮佛足，退坐一面。

’di skad bdag gis thos pa dus gcig na | bcom ldan ’das rgyal po’i khab na | bya rgod kyi phuṅ po’i (3) ril bźugs te | dge sloṅ khri ñis stoṅ gi dge sloṅ gi dge ’dun chen po thams cad kyaṅ dgra bcom pa | zag pa zad pa | ñon moṅs pa med pa | dbaṅ daṅ ldan par gyur pa | sems śin (4) tu rnam par grol ba | śes rab śin tu rnam par grol ba | caṅ śes pa | glaṅ po chen po | bya ba byas pa | byed pa byas pa | khur bor ba | bdag gi don rjes su thob pa | srid par kun tu (5) sbyor ba yoṅs su zad pa | yaṅ dag pa’i śes pas sems śin tu rnam par grol ba | sems kyi dbaṅ thams cad kyi dam pa’i pha rol tu son pa | mṅon par śes pas mṅon par śes pa’i (2a1) ñan thos chen po śa stag la ’di lta ste | tshe daṅ ldan pa kun śes kauṇḍinya daṅ | tshe daṅ ldan pa rta thul daṅ | tshe daṅ ldan pa rlaṅs pa daṅ | tshe daṅ ldam pa miṅ chen daṅ | tshe daṅ ldan pa bzaṅ po daṅ | tshe daṅ ldan pa ’od sruṅ chen po daṅ | tshe daṅ (2) ldan pa ltaṅ rgyas ’od sruṅ daṅ | tshe daṅ ldan pa chu kluṅ ’od sruṅ daṅ | tshe daṅ ldan pa ga ya ’od sruṅ daṅ | tshe daṅ ldan pa śā ri’i bu daṅ | tshe daṅ ldan pa mauda gal gyi bu chen po daṅ | tshe daṅ ldan pa kāṭyā’i bu chen po daṅ | tshe daṅ ldan pa ma ’gags pa daṅ | tshe daṅ ldan pa (3) nam gru daṅ | tshe daṅ ldan pa ka pi na daṅ | tshe daṅ ldan pa pa laṅ ba dag daṅ | tshe daṅ ldan pa pi lin ṅa’i bu daṅ | tshe daṅ ldan pa bak+ku la daṅ | tshe daṅ ldan pa gsus po che daṅ | tshe daṅ ldan pa b+ha ra dwa dza daṅ | che daṅ ldan pa dga’ bo daṅ | tshe daṅ ldan pa ñe dga’ daṅ | (4) tshe daṅ ldan pa mdzes dga’ daṅ | tshe daṅ ldan pa byams ma’i bu gaṅ po daṅ | tshe daṅ ldan pa rab ’byor daṅ | tshe daṅ ldan pa sgra gcan zin daṅ | de dag daṅ ñan thos chen po gźan dag daṅ | slob pa tshe daṅ ldan pa kun dga’ bo daṅ | gźan yaṅ slob pa daṅ mi (5) slob pa’i dge sloṅ ñis stoṅ daṅ | skye dgu’i bdag mo chen mo la sogs pa dge sloṅ ma drug stoṅ daṅ | sgra gcan zin gyi ma dge sloṅ ma graṅs ’dzin ’khor daṅ bcas pa daṅ thabs cig go || byaṅ chub sems dpa’ brgyad khri thams cad kyaṅ bla na med pa yaṅ (6) dag par rdzogs pa’i byaṅ chub las phyir mi ldog pa | gzuṅs thob pa | spobs pa chen po la gnas pa | phyir mi ldog pa’i chos kyi ’khor lo skor ba | saṅs rgyas brgya stoṅ maṅ po la bsñen bkur byas pa | saṅs rgyas brgya stoṅ maṅ po la dge ba’i rtsa ba bskyed (2b1) pa| saṅs rgyas brgya stoṅ maṅ pos yaṅ dag bar bstod pa | lus daṅ dag daṅ sems byams pas yoṅs su bsgos pa | de bźin gśegs pa’i ye śes ’dzud pa la mkhas pa | śes rab chen po || śes rab kyi pha rol tu byin brtogs par khoṅ du chud pa | ’jig rten gyi (2) khams brgya stoṅ maṅ por rnam par grags pa | srog chags bye ba khrag khrig brgya stoṅ maṅ po yaṅ dag par sgrol ba śa stag la ’di lta ste | byaṅ chub sems dpa’ sems dpa’ chen po ’jam dpal gźon nur gyur pa daṅ | byaṅ chub sems dpa’ spyan ras gzigs dbaṅ phyug (3) daṅ | byaṅ chub sems dpa’ mthu chen thob daṅ | byaṅ chub sems dpa’ don thams cad ces bya ba daṅ | byaṅ chub sems dpa’ rtag tu brtson daṅ | byaṅ chub sems dpa’ brtson pa mi gtoṅ ba daṅ | byaṅ chub sems dpa’ lag na rin chen daṅ | byaṅ chub sems dpa’ (4) sman gyi rgyal po daṅ | byaṅ chub sems dpa’ sman yag dag ’phags daṅ | byaṅ chub sems dpa’ bkod pa’i rgyal po daṅ | byaṅ chub sems dpa’ rab tu sbyin dpa’ daṅ | byaṅ chub sems dpa’ rin chen zla ba daṅ | byaṅ chub sems dpa’ rin chen ’od daṅ | byaṅ chub (5) sems dpa’ zla gaṅ daṅ | byaṅ chub sems dpa’ gnon pa chen po daṅ | byaṅ chub sems dpa’ mtha’ yas gnon daṅ | byaṅ chub sems dpa’ ’jig rten gsum gnon daṅ | byaṅ chub sems dpa’ spobs pa chen po daṅ | byaṅ chub sems dpa’ rtag par rgyun tu brtson (6) daṅ | byaṅ chub sems dpa’ sa ’dzin daṅ | byaṅ chub sems dpa’ blo gros mi zad pa daṅ | byaṅ chub sems dpa’ pad ma’i dpal daṅ | byaṅ chub sems dpa’ skar ma’i rgyal po daṅ | byaṅ chub sems dpa’ byams pa daṅ | byaṅ chub sems dpa’ sems dpa’ (7) chen po seṅ ge dag daṅ yaṅ thabs cig go || bzaṅ skyoṅ la sogs pa skyes bu dam pa bcu drug la ’di lta ste | bzaṅ skyoṅ daṅ | dkon mchog ’byuṅ gnas daṅ | deṅ dpon bzaṅ po daṅ | mes byin daṅ | phug spas daṅ | chus byin daṅ | dbaṅ pos byin daṅ | bla ma’i blo (3a1) )] | gros daṅ | khyad par blo gros daṅ | ’phel ba’i blo gros daṅ | mthoṅ ba don yod daṅ | śin tu yaṅ dag źugs daṅ | rab kyi rtsal gyis rnam par gnon pa daṅ | dpe med blo gros daṅ | ñi ma’i sñiṅ po daṅ | sa ’dzin dag daṅ yaṅ thabs cig ste | de dag la sogs (2) pa byaṅ chub sems dpa’ brgyad khri dag daṅ yaṅ thabs cig go || lha rnams kyi dbaṅ po brgya byin daṅ | ’khor lha’i bu ñi khri ’di lta ste | lha’i bu zla ba daṅ | lha’i bu ñi ma daṅ | kun du dri daṅ | rin chen ’od daṅ | lha’i bu snaṅ ’od daṅ | de dag la sogs pa lha’i bu ñid khri daṅ yaṅ thabs (3) cig go || rgyal po chen po bźi daṅ | ’khor lha’i bu sum khri ’di lta ste | rgyal po chen po ’phags skyas po daṅ | rgyal po chen po mig mi bzaṅ daṅ | rgyal po chen po yul ’khor sruṅ daṅ | rgyal po chen po rnam thos kyi bu daṅ | lha’i ba dbaṅ phyug daṅ | lha’i bu dbaṅ phyug chen po daṅ | (4) ’khor lha’i bu sum khri dag daṅ yaṅ thabs cig go || mi mjed kyi bdag po tshaṅs pa daṅ | ’khor tshaṅs ris kyi lha’i bu khri ñis stoṅ ’di lta ste | tshaṅs pa gtsug phud can daṅ | tshaṅs pa skar ma’i ’od daṅ | de dag la sogs pa tshaṅs ris kyi lha’i bu khri ñis stoṅ daṅ yaṅ thabs cig go || klu’i rgyal (5) po brgyad ’di lta ste | klu’i rgyal po dga’ bo daṅ | ñe dga’ daṅ | rgya mtsho daṅ | nor rgyas kyi bu daṅ | ’jog po daṅ | gzi can daṅ | ma dros pa daṅ | klu’i rgyal po ud pa la daṅ | ’khor klu bye ba brgya stoṅ maṅ po dag daṅ yaṅ thabs cig go | mi ’am ci’i rgyal po bźi ’di lta ste | (6) mi’am ci’i rgyal po ljon pa daṅ | mi ’am ci’i rgyal po chos chen daṅ | mi ’am ci’i rgyal po chos bzaṅ daṅ | mi ’am ci’i rgyal po chos ’dzin daṅ | ’khor mi ’am ci bye ba brgya stoṅ maṅ po dag daṅ yaṅ thabs cig go || dri za’i ris kyi lha’i bu bźi ’di lta ste | dri za yid du ’oṅ ba daṅ | (7) yid ’oṅ dbyaṅs daṅ | ’jam sñan daṅ | dri za dbyaṅs sñan daṅ | ’khor dri za bye ba brgya stoṅ maṅ po dag daṅ yaṅ thabs cig go || lha ma yin gyi dbaṅ po bźi ’di lta ste | lha ma yin gyi dbaṅ po stobs can daṅ | phrag rtsub daṅ | thags bzaṅs ris daṅ | lha ma (3b1) yin gyi dbaṅ po sgra gcan daṅ | ’khor lha ma yin bye ba brgya stoṅ maṅ po dag daṅ yaṅ thabs cig go || nam mkha’ ldiṅ gi dbaṅ po bźi ’di lta ste | nam mkha’ ldiṅ gi dbaṅ po gzi brjid chen po daṅ | lus chen daṅ | rdzogs chen daṅ | nam mkha’ ldiṅ gi dbaṅ po ’phrul (2) chen thob daṅ | ’khor nam mkha’ ldiṅ bye ba brgya stoṅ maṅ po dag daṅ yaṅ thabs cig go || lus ’phags ma’i bu yul magadhā’i rgyal po ma skyes dgra daṅ yaṅ thabs cig go ||

Thus have I heard. Once upon a time the Lord was staying at Râgagriha, on the Gridhrakuta mountain, with a numerous assemblage of monks, twelve hundred monks, all of them Arhats, stainless, free from depravity, self-controlled, thoroughly emancipated in thought and knowledge, of noble breed, (like unto) great elephants, having done their task, done their duty, acquitted their charge, reached the goal; in whom the ties which bound them to existence were wholly destroyed, whose minds were thoroughly emancipated by perfect knowledge, who had reached the utmost perfection in subduing all their thoughts; who were possessed of the transcendent faculties; eminent disciples, such as the venerable Agñâta-Kaundinya, the venerable Asvagit, the venerable Vâshpa, the venerable Mahânâman, the venerable Bhadrikal, the venerable Mahâ-Kâsyapa, the venerable Kâsyapa of Uruvilvâ, the venerable Kâsyapa of Nadi, the venerable Kâsyapa of Gayâ, the venerable Sâriputra, the venerable Mahâ-Maudgalyâyana, the venerable Mahâ-Kâtyâyana, the venerable Aniruddha, the venerable Revata, the venerable Kapphina, the venerable Gavâmpati, the venerable Pilindavatsa, the venerable Vakula, the venerable Bhâradvâga, the venerable Mahâ-Kaushthila, the venerable Nanda (alias Mahânanda), the venerable Upananda, the venerable Sundara-Nanda, the venerable Pûrna Maitrâyanîputra, the venerable Subhûti, the venerable Râhula; with them yet other great disciples, as the venerable Ananda, still under training, and two thousand other monks, some of whom still under training, the others masters; with six thousand nuns having at their head Mahâpragâpatî, and the nun Yasodharâ, the mother of Râhula, along with her train; (further) with eighty thousand Bodhisattvas, all unable to slide back, endowed with the spells of supreme, perfect enlightenment, firmly standing in wisdom; who moved onward the never deviating wheel of the law; who had propitiated many hundred thousands of Buddhas; who under many hundred thousands of Buddhas had planted the roots of goodness, had been intimate with many hundred thousands of Buddhas, were in body and mind fully penetrated with the feeling of charity; able in communicating the wisdom of the Tathâgatas; very wise, having reached the perfection of wisdom; renowned in many hundred thousands of worlds; having saved many hundred thousand myriads of kotis of beings; such as the Bodhisattva Mahâsattva Mañgusrî, as prince royal; the Bodhisattvas Mahâsattvas Avalokitesvara, Mahâsthâmaprâpta, Sarvarthanâman, Nityodyukta, Anikshiptadhura, Ratnakandra, Bhaishagyarâga, Pradânasûra, Ratnakandra, Ratnaprabha, Pûrnakandra, Mahivikrâmin, Trailokavikrâmin, Anantavikrâmin, Mahâpratibhâna, Satatasamitâbhiyukta, Dharanîdhara, Akshayamati, Padmasrî, Nakshatrarâga, the Bodhisattva Mahâsattva Maitreya, the Bodhisattva Mahâsattva Simha. With them were also the sixteen virtuous men to begin with Bhadrapâla, to wit, Bhadrapâla, Ratnikara, Susârthavâha, Naradatta, Guhagupta, Varunadatta, Indradatta, Uttaramati, Viseshamati, Vardhamânamati, Amoghadarsin, Susamsthita, Suvikrântavikrâmin, Anupamamati, Sûryagarbha, and Dharanidhara; besides eighty thousand Bodhisattvas, among whom the fore-mentioned were the chiefs; further Sakra, the ruler of the celestials, with twenty thousand gods, his followers, such as the god Kandra (the Moon), the god Sûrya (the Sun), the god Samantagandha (the Wind), the god Ratnaprabha, the god Avabhâsaprabha, and others; further, the four great rulers of the cardinal points with thirty thousand gods in their train, viz. the great ruler Virûdhaka, the great ruler Virûpâksha, the great ruler Dhritarâshtra, and the great ruler Vaisravana; the god Îsvara and the god Mahesvara, each followed by thirty thousand gods; further, Brahma Sahampati and his twelve thousand followers, the Brahmakâyika gods, amongst whom Brahma Sikhin and Brahma Gyotishprabha, with the other twelve thousand Brahmakdyika gods; together with the eight Nâga kings and many hundred thousand myriads of kotis of Nagas in their train, viz. the Nâga king Nanda, the Nâga king Upananda, Sâgara, Vâsuki, Takshaka, Manasvin, Anavatapta, and Utpalaka; further, the four Kinnara kings with many hundred thousand myriads of kotis of followers, viz. the Kinnara king Druma, the Kinnara king Mahâdharma, the Kinnara king Sudharma, and the Kinnara king Dharmadhara; besides, the four divine beings (called) Gandharvakâyikas with many hundred thousand Gandharvas in their suite, viz. the Gandharva Manogña, the Gandharva Manogñasvara, the Gandharva Madhura, and the Gandharva Madhurasvara; further, the four chiefs of the demons followed by many hundred thousand myriads of kotis of demons, viz. the chief of the demons Bali, Kharaskandha, Vemakitri, and Râhu; along with the four Garuda chiefs followed by many hundred thousand myriads of kotis of Garudas, viz. the Garuda chiefs Mahâtegas, Mahâkâya, Mahâpûrna, and Mahârddhiprâpta, and with Agâtasatru, king of Magadha, the son of Vaidehi.

tena khalu punaḥ samayena bhagavāṃś catasṛbhiḥ parṣadbhiḥ parivṛtaḥ puraskṛtaḥ satkṛto gurukṛto mānitaḥ pūjito ’rcito ’pacāyito mahānirdeśaṃ nāma dharmaparyāyaṃ sūtrāntaṃ mahāvaipulyaṃ bodhisattvāvavādaṃ sarvabuddhaparigrahaṃ bhāṣitvā tasminn eva mahādharmāsane paryaṅkamābhujya anantanirdeśapratiṣṭhānaṃ nāma samādhiṃ samāpanno ’bhūdaniñjamānena kāyena sthito ’niñjaprāptena ca cittena | samanantarasamāpannasya khalu punar bhagavato māndāravamahāmāndāravāṇāṃ mañjūṣakamahāmañjūṣakāṇāṃ divyānāṃ puṣpāṇāṃ mahat puṣpavarṣam abhiprāvarṣat, bhagavantaṃ tāś ca catasraḥ parṣado ’bhyavākiran | (3,1) sarvāvac ca buddhakṣetraṃ ṣaḍvikāraṃ prakampitam abhūc calitaṃ saṃpracalitaṃ vedhitaṃ saṃpravedhitaṃ kṣubhitaṃ saṃprakṣubhitam | tena khalu punaḥ samayena tasyāṃ parṣadi bhikṣubhikṣuṇyupāsakopāsikā devanāgayakṣagandharvāsuragaruḍakinnaramahoragamanuṣyāmanuṣyāḥ saṃnipatitā abhūvan saṃniṣaṇṇāḥ, rājānaś ca maṇḍalino balacakravartinaś caturdvīpakacakravartinaś ca | te sarve saparivārā bhagavantaṃ vyavalokayanti sma āścaryaprāptā adbhutaprāptā audbilyaprāptāḥ ||

爾時世尊與四部衆眷屬圍繞而爲說經，講演菩薩方等大頌一切諸佛嚴淨之業。說斯經已，昇于自然師子之牀加趺而坐，三昧正受定意，名曰立無量頌。尋應所宜，不見身貌、不得心意，所坐立處則有瑞應天雨意華大意華柔軟音華大柔軟音華散世尊上及於大會四部之衆普佛國土六反震動。時大衆會比丘比丘尼淸信士淸信女天龍神鬼揵沓和阿須倫迦留羅眞陁羅摩休勒人與非人國王君主大力轉輪聖王各與營從咸悉一心瞻戴世尊意皆愕然怪未曾有

爾時世尊，四衆圍繞，供飬、恭敬、尊重、讚歎。爲諸菩薩說大乘經，名無量義，教菩薩法，佛所護念。佛說此經已，結加趺坐，入於無量義處三昧，身心不動。是時天雨曼陁羅華摩訶曼陁羅華曼殊沙華摩訶曼殊沙華而散佛上及諸大衆普佛世界六種震動爾時會中比丘比丘尼優婆塞優婆夷天龍夜叉乾闥婆阿修羅迦樓羅緊那羅摩睺羅伽人非人及諸小王轉輪聖王是諸大衆得未曾有歡喜合掌一心觀佛

de’i tshe na bcom ldan ’das ’khor bźi po de dag gis yoṅs su bskor ciṅ mdun gyis bltas te | (3) bsti staṅ du byas | btsun par byas | ri mor byas | mchod par byas | rjed par byas | gsol ba byas te | ṅes par bstan pa chen po źes bya ba’i chos kyi rnam graṅs mdo sde śin tu rgyas pa chen po byaṅ chub sems dpa’ rnams la gdams pa | saṅs rgyas thams cad kyis (4) yoṅs su bzuṅ ba bśad par bźed de chos kyi gdan de ñid la skyil mo kruṅ bcas nas | mtha’ yas ṅes par bstan pa’i gnas źes bya ba’i tiṅ ṅe ’dzin la sñoms par źugs te sku mi g-yo źiṅ sems mi g-yo bar gyur nas bźugs so || bcom ldan ’das sñoms par źugs (5) ma thag tu | bcom ldan ’das la lha’i me tog man dā ra daṅ | man dāra chen po daṅ | mañ+dzu śa ka chen po rnams kyi me tog gi char chen po mṅon par bab ste | bcom ldan ’das daṅ ’khor bźi pa di dag la ’thor ro || thams cad daṅ ldan pa’i saṅs rgyas kyi źiṅ yaṅ (6) rnam pa drug tu g-yos par gyur te | ’gul kun tu rab tu ’gul | ldeg kun tu rab tu ldeg | ’khrugs kun tu rab tu ’khrugs so || de’i tshe dge sloṅ daṅ | dge sloṅ ma daṅ | dge bsñen daṅ | dge bsñen ma daṅ | lha daṅ | klu daṅ | gnod sbyin daṅ | dri za daṅ | lha ma (7) yin daṅ | nam mkha’ ldiṅ daṅ | mi ’am ci daṅ | lto ’phye chen po daṅ | mi daṅ | mi ma yin pa rnams daṅ | rgyal phran daṅ | ltobs kyi ’khor los sgyur ba daṅ | gliṅ bźi’i ’khor los sgyur ba gaṅ dag ’khor der ’dus nas ’khod par gyur pa ’khor daṅ bcas pa de dag (4a1) | thams cad bcom ldan ’das la lta źiṅ ’khod de ṅo mtshar du gyur | rmad du gyur | śin tu dga’ bar gyur to ||

Now at that time it was that the Lord surrounded, attended, honoured, revered, venerated, worshipped by the four classes of hearers, after expounding the Dharmaparyâya called ‘the Great Exposition,’ a text of great development, serving to instruct Bodhisattvas and proper to all Buddhas, sat cross-legged on the seat of the law and entered upon the meditation termed ‘the station of the exposition of Infinity;’ his body was motionless and his mind had reached perfect tranquillity. And as soon as the Lord had entered upon his meditation, there fell a great rain of divine flowers, Mandâravasâ and great Mandâravas, Mañgûshakas and great Mañgûshakas, covering the Lord and the four classes of hearers, while the whole Buddha field shook in six ways: it moved, removed, trembled, trembled from one end to the other, tossed, tossed along. Then did those who were assembled and sitting together in that congregation, monks, nuns, male and female lay devotees, gods, Nagas, goblins, Gandharvas, demons, Garudas, Kinnaras, great serpents, men, and beings not human, as well as governors of a region, rulers of armies and rulers of four continents, all of them with their followers, gaze on the Lord in astonishment, in amazement, in ecstasy.

atha khalu tasyāṃ velāyāṃ bhagavato bhrūvivarāntarād ūrṇākośād ekā raśmir niścaritā | sā pūrvasyāṃ diśi aṣṭādaśabuddhakṣetrasahasrāṇi prasṛtā | tāni ca sarvāṇi buddhakṣetrāṇi tasyā raśmeḥ prabhayā suparisphuṭāni saṃdṛśyante sma yāvad avīcir mahānirayo yāvac ca bhavāgram | ye ca teṣu buddhakṣetreṣu ṣaṭsu gatiṣu sattvāḥ saṃvidyante sma, te sarve ’śeṣeṇa saṃdṛśyante sma | ye ca teṣu buddhakṣetreṣu buddhā bhagavantas tiṣṭhanti dhriyante yāpayanti ca, te ’pi sarve saṃdṛśyante sma | yaṃ ca te buddhā bhagavanto dharmaṃ deśayanti, sa ca sarvo nikhilena śrūyate sma | ye ca teṣu buddhakṣetreṣu bhikṣubhikṣuṇyupāsakopāsikā yogino yogācārāḥ prāptaphalāś cāprāptaphalāś ca, te ’pi sarve saṃdṛśyante sma | ye ca teṣu buddhakṣetreṣu bodhisattvā mahāsattvā anekavividhaśravaṇārambaṇādhimuktihetukāraṇair upāyakauśalyair bodhisattvacaryāṃ caranti, te ’pi sarve saṃdṛśyante sma | ye ca teṣu buddhakṣetreṣu buddhā bhagavantaḥ parinirvṛtāḥ, te ’pi sarve saṃdṛśyante sma | ye ca teṣu buddhakṣetreṣu parinirvṛtānāṃ buddhānāṃ bhagavatāṃ dhātustūpā ratnamayāḥ te ’pi sarve saṃdṛśyante sma ||

於時佛放面口結光明普炤東方萬八千佛土其大光明照諸佛國靡不周遍至於無擇大地獄中上徹三十三天彼此世界六趣周旋所有蒸民一切皆現其界諸佛現在所由此土衆會悉遙見之彼土睹斯亦復如是十方諸佛所說經法普遍聞焉諸比丘比丘尼清信士清信女。修行獨處者逮得徳果一切表露。又諸菩薩意寂解脫其出家者求報應行皆亦悉現諸佛世界滅度衆聖所建寶廟自然爲現

爾時佛放眉間白毫相光照東方萬八千世界靡不周遍下至阿鼻地獄上至阿迦尼咤天於此世界盡見彼土六趣衆生又見彼土現在諸佛及聞諸佛所說經法幷見彼諸比丘比丘尼優婆塞優婆夷諸修行得道者復見諸菩薩摩訶薩種種因緣種種信解種種相貌行菩薩道復見諸佛般涅槃者復見諸佛般涅槃後以佛舍利起七寶塔

de nas ṅe’i tshe bcom ldan ’das kyi smin mtshams kyi mdzod spu nas ’od zer gcig byuṅ nas | de śar phyogs su saṅs rgyas kyi źiṅ khri brgyad stoṅ du soṅ ste | (2) saṅs rgyas kyi źiṅ de dag thams cad mnar med pa’i sems can dmyal ba chen po yan chad srid pa’i rtse mo man chad ’od zer de’i ’od kyis śin tu khyab par snaṅ ṅo || saṅs rgyas kyi źiṅ de dag gi ’gro ba drug po de dag na sems can gaṅ yod pa de dag thams cad ma lus par snaṅ ṅo || saṅs (3) rgyas kyi źiṅ de dag na saṅs rgyas bcom ldan ’das gaṅ dag bźugs śiṅ ’tshog źes pa de dag thams cad kyaṅ snaṅ ṅo || saṅs rgyas bcom ldan ’das de dag cos gaṅ ’chad pa de dag thams cad kyaṅ ma lus par grag go || saṅs rgyas kyi źiṅ de dag na dge sloṅ daṅ | dge sloṅ ma daṅ | (4) dge bsñen pa | dge bsñen ma daṅ | rnal ’byor can daṅ | rnal ’byor spyod pa gaṅ dag ’bras bu thob pa daṅ | ’bras bu ma thob pa de dag thams cad kyaṅ snaṅ ṅo || dmigs pa (5) daṅ | mos pa rnam pa sna tshogs du ma’i rgyu’i thabs la mkhas pa dag gis byaṅ chub sems dpa’i spyad pa spyod pa de dag thams cad kyaṅ snaṅ ṅo || saṅs rgyas kyi źiṅ de dag na | saṅs rgyas bcom ldan ’das gaṅ dag yoṅs su mya ṅan las ’da’ ba de dag thams cad kyaṅ snaṅ ṅo || saṅs (6) rgyas kyi źiṅ de dag na | saṅs rgyas bcom ldan ’das gaṅ dag yoṅs su mya ṅan las ’das pa rnams kyi riṅ bsrel gyi mchod rten rin po che las byas pa de dag thams cad kyaṅ snaṅ ṅo ||

And at that moment there issued a ray from within the circle of hair between the eyebrows of the Lord. It extended over eighteen hundred thousand Buddha-fields in the eastern quarter, so that all those Buddha-fields appeared wholly illuminated by its radiance, down to the great hell Avîki and up to the limit of existence. And the beings in any of the six states of existence became visible, all without exception. Likewise the Lords Buddhas staying, living, and existing in those Buddha-fields became all visible, and the law preached by them could be entirely heard by all beings. And the monks, nuns, lay devotees male and female, Yogins and students of Yoga, those who had obtained the fruition (of the Paths of sanctification) and those who had not, they, too, became visible. And the Bodhisattvas Mahâsattvas in those Buddha-fields who plied the Bodhisattva-course with ability, due to their earnest belief in numerous and various lessons and the fundamental ideas, they, too, became all visible. Likewise the Lords Buddhas in those Buddha-fields who had reached final Nirvâna became visible, all of them. And the Stûpas made of jewels and containing the relics of the extinct Buddhas became all visible in those Buddha-fields.

atha khalu maitreyasya bodhisattvasya mahāsattvasyaitad abhūt - mahānimittaṃ prātihāryaṃ batedaṃ tathāgatena kṛtam | ko nv atra hetur bhaviṣyati kiṃ kāraṇaṃ yadbhagavatā idam evaṃrūpaṃ mahānimittaṃ prātihāryaṃ kṛtam? bhagavāṃś ca samādhiṃ samāpannaḥ | imāni caivaṃrūpāṇi mahāścaryādbhutācintyāni maharddhiprātihāryāṇi saṃdṛśyante sma | kiṃ nu khalv aham etam arthaṃ paripraṣṭavyaṃ paripṛccheyam? ko nv atra samarthaḥ syād etam arthaṃ visarjayitum? tasyaitad abhūt - ayaṃ mañjuśrīḥ kumārabhūtaḥ pūrvajinakṛtādhikāro ’varopitakuśalamūlo bahubuddhaparyupāsitaḥ | dṛṣṭapūrvāṇi ca anena mañjuśriyā kumārabhūtena pūrvakāṇāṃ tathāgatānām arhatāṃ samyaksaṃbuddhānām evaṃrūpāṇi nimittāni bhaviṣyanti, anubhūtapūrvāṇi ca mahādharmasāṃkathyāni | yan nv ahaṃ mañjuśriyaṃ kumārabhūtam etam arthaṃ paripṛccheyam ||

於是彌勒菩薩心自念言今者世尊如來至眞等正覺三昧正受現大感變多所降伏睹未曾有天上世間諸佛廟寺恢闊彰顯將何所興而有此瑞從昔曁今未曾見也欲問其歸孰堪發遣解斯誼乎尋改思曰今者大士溥首童眞所作已辦靡所不達供養過去無數諸佛曾當瞻覲如來至眞等正覺如此瑞應欲請問之

爾時彌勒菩薩作是念. 今者世尊現神變相以何因緣而有此瑞今佛世尊入于三昧是不可思議現希有事當以問誰誰能答者復作此念. 是文殊師利法王之子已曾親近供養過去無量諸佛必應見此希有之相我今當問

de nas byaṅ chub sems dpa’ sems dpa’ chen po byams pa ’di sñam du sems te | kye ma (7) de bźin gśegs pas ltas cho ’phrul chen po bstan pa ’di ’dir ci’i rgyur ’gyur źig go || ci’i phyir bcom ldan ’das kyis ltas cho ’phrul chen po ’di lta bu ’di bstan te | ’das kyaṅ tiṅ ṅe ’dzin de la sñoms par źugs śiṅ rdzu ’phrul gyi cho ’phrul chen po ṅo mtshar rmad (4b1) du byuṅ ba chen po bsam gyis mi khyab pa ’di lta bu ’di dag kyaṅ snaṅ bar ’gyur ba ’di’i don bdag gis su la dri ’di na don ’di’i lan ldon nus pa ni su yod sñam mo || de yaṅ ’di sñam du ’jam dpal gźon nur gyur pa ’di sṅon gyi rgyal ba rnams la lhag par bya ba byas pa | dge ba’i rtsa (2) ba bskyed pa | saṅs rgyas maṅ po la bsñen bkur byas pa ste | ’jam dpal gźon nur gyur pa ’dis sṅon chad kyaṅ sṅon gyi de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas rnams kyi ltas ’di lta bu byuṅ ba rnams mthoṅ źiṅ sṅon chad chos chen po’i (3) ’bel ba’i gtam dag kyaṅ myoṅ bas na | bdag gis ’jam dpal gźon nur gyur pa la de’i don dri’o sñam du sems so ||

Then rose in the mind of the Bodhisattva Mahâsattva Maitreya this thought: O how great a wonder does the Tathâgata display! What may be the cause, what the reason of the Lord producing so great a wonder as this? And such astonishing, prodigious, inconceivable, powerful miracles now appear, although the Lord is absorbed in meditation! Why, let me inquire about this matter; who would be able here to explain it to me? He then thought: Here is Mañgusrî, the prince royal, who has plied his office under former Ginas and planted the roots of goodness, while worshipping many Buddhas. This Mañgusrî, the prince royal, must have witnessed before such signs of the former Tathâgatas, those Arhats, those perfectly enlightened Buddhas; of yore he must have enjoyed the grand conversations on the law. Therefore will I inquire about this matter with Mañgusrî, the prince royal.

tāsāṃ catasṛṇāṃ parṣadāṃ bhikṣubhikṣuṇyupāsakopāsikānāṃ bahūnāṃ ca devanāgayakṣagandharvāsuragaruḍakinnaramahoragamanuṣyāmanuṣyāṇām imam evaṃrūpaṃ bhagavato mahānimittaṃ prātihāryāvabhāsaṃ dṛṣṭvā āścaryaprāptānām adbhutaprāptānāṃ kautūhalaprāptānām etad abhavat - kiṃ nu khalu vayam imam evaṃrūpaṃ bhagavato maharddhiprātihāryāvabhāsaṃ kṛtaṃ paripṛcchema?

時四部衆比丘比丘尼淸信士淸信女諸天龍神揵沓和阿須倫迦留羅眞陁羅摩休勒志懷猶豫得未曾有見斯大聖無極威曜神足變化各各發意欲問世尊決散疑網

爾時比丘比丘尼優婆塞優婆夷及諸天龍鬼神等咸作此念是佛光明神通之相今當問誰

dge sloṅ daṅ dge sloṅ ma daṅ | dge bsñen daṅ dge bsñen ma’i ’khor bźi po de dag daṅ | lha daṅ klu daṅ gnod sbyin daṅ | dri za daṅ lha ma yin daṅ | nam (4) mkha’ ldiṅ daṅ | mi ’am ci daṅ | lto ’phye chen po daṅ | mi daṅ mi ma yin pa maṅ po de dag kyaṅ | bcom ldan ’das kyi ltas kyi rdzu ’phrul gyi cho ’phrul chen po’i snaṅ ba ’di lta bu ’di mthoṅ nas | ṅo mtshar du gyur rmad du gyur ltad mor gyur te | ’di sñam du | bcom ldan (5) ’das kyis rdzu ’phrul gyi cho ’phrul cen po’i snaṅ ba ’di lta bu ’di bstan pa bdag cag gis su la dri sñam du sems so ||

And the four classes of the audience, monks, nuns, male and female lay devotees, numerous gods, Nâgas, goblins, Gandharvas, demons, Garudas, Kinnaras, great serpents, men, and beings not human, on seeing the magnificence of this great miracle of the Lord, were struck with astonishment, amazement and curiosity, and thought: Let us inquire why this magnificent miracle has been produced by the great power of the Lord.

atha khalu maitreyo bodhisattvo mahāsattvas tasminn eva kṣaṇalavamuhūrte tāsāṃ catasṛṇāṃ parṣadāṃ cetasaiva cetaḥparivitarkamājñāya ātmanā ca dharmasaṃśayaprāptas tasyāṃ velāyāṃ mañjuśriyaṃ (4,1) kumārabhūtam etad avocat - ko nv atra mañjuśrīrhetuḥ kaḥ pratyayo yad ayam evaṃrūpa āścaryādbhuto bhagavatā ṛddhayavabhāsaḥ kṛtaḥ, imāni cāṣṭādaśabuddhakṣetrasahasrāṇi vicitrāṇi darśanīyāni paramadarśanīyāni tathāgatapūrvaṃgamāni tathāgatapariṇāyakāni saṃdṛśyante?

慈氏大士見衆會心便問溥首曰仁者惟說今何因緣有此瑞應大聖神足放大光明照于東方萬八千土諸佛世界自然爲現所說經法皆遙聞之

爾時彌勒菩薩欲自決疑又觀四衆比丘比丘尼優婆塞優婆夷及諸天龍鬼神等衆會之心而問文殊師利言以何因緣而有此瑞神通之相放大光明照于東方萬八千土悉見彼佛國界莊嚴

de nas byaṅ chub sems dpa’ sems dpa’ chen po byams pas skad cig thaṅ cig yud tsam de ñid la ’khor bźi po rnams kyi sems kyi rnam par rtog pa (6) sems kyis śes nas ’jam dpal gźon nur gyur pa la ’di skad ces smras so || ’jam dpal bcom ldan ’das kyis ltas ṅo mtshar rmad du byuṅ ba rdzu ’phrul gyi snaṅ ba ’di lta bu ’di bstan te | saṅs rgyas kyi źiṅ khri brgyad stoṅ po ’di dag rnam par bkra ba | mchog tu bltan sdug (7) pa| de bźin gśags pa sṅon du bźud pa | de bźin gśegs pa yoṅs su ’dren par snaṅ ba ’di’i rgyu gaṅ rkyen gaṅ |

At the same moment, at that very instant, the Bodhisattva Mahâsattva Maitreya knew in his mind the thoughts arising in the minds of the four classes of hearers and he spoke to Mañgusrî, the prince royal: What, O Mañgusrî, is the cause, what is the reason of this wonderful, prodigious, miraculous shine having been produced by the Lord? Look, how these eighteen thousand Buddha-fields appear variegated, extremely beautiful, directed by Tathâgatas and superintended by Tathâgatas.

atha khalu maitreyo bodhisattvo mahāsattvo mañjuśriyaṃ kumārabhūtam ābhir gāthābhir adhyabhāṣata -

於是慈氏以頌而問溥首曰

於是彌勒菩薩欲重宣此義以偈問曰

de nas byaṅ chub sems dpa’ sems dpa’ chen po byams pas ’jam dpal gźon nur gyur pa la tshigs su bcad pa ’di dag smras so ||

Then it was that Maitreya, the Bodhisattva Mahâsattva, addressed Mañgusrî, the prince royal, in the following stanzas:

kiṃ kāraṇaṃ mañjuśirī iyaṃ hi raśmiḥ pramuktā naranāyakena |
prabhāsayantī bhramukāntarātu ūrṇāya kośādiyam ekaraśmiḥ || 1.1 ||

文殊師利今何以故導利衆庶放演光明甚大威曜出于面門神變遍照十方㸌然

文殊師利導師何故眉間白毫大光普照

’jam (5a1) | dpal ci yi phyir na ’di lta bu || mi yi mgon bos ’od zer gcig bu ’di ||
źal gyi slin mtshams kyi ni mdzod spu nas || śin tu snaṅ ba’i ’od zer rab tu btaṅ ||

1. Why, Mañgusrî, does this ray darted by the guide of men shine forth from between his brows? this single ray issuing from the circle of hair? and why this abundant rain of Mandâravas?

māndāravāṇāṃ ca mahanta varṣaṃ puṣpāṇi muñcanti surāḥ suhṛṣṭāḥ |
mañjūṣakāṃś candanacūrṇamiśrān divyān sugandhāṃś ca manoramāṃś ca || 1.2 ||

天雨衆華紛紛如降意華大意柔軟音華種種若干其色殊妙栴檀馨香悅可衆心

雨曼陁羅曼殊沙華栴檀香風悅可衆心

lha rnams dga’ bas tsan dan phye ma daṅ || lha yi spos rab yid du ’oṅ ba daṅ ||
man dā ra daṅ mañdzu (2) śa ka yi || me tog dag gi tshar chen rab tu phab ||

2. The gods, overjoyed, let drop Mañgûshakas and sandal powder, divine, fragrant, and delicious.

yehī mahī śobhatiyaṃ samantāt parṣāś ca catvāra sulabdhaharṣāḥ |
sarvaṃ ca kṣetraṃ imu saṃprakampitaṃ ṣaḍbhir vikārehi subhīṣmarūpam || 1.3 ||

嚴淨巍巍皆悉周遍今日四輩欣然踊躍於此佛土十方世界六反震動莫不傾搖

以是因緣地皆嚴淨而此世界六種震動

des nis ’di kun tu mdzes gyur ciṅ || ’khor bźi ’di dag dga’ ba rab tu thob ||
źiṅ rnams ’di dag thams cad rnam drug tu || śin tu ’jigs pa’i gzugs su kun nas g-yos ||

3. This earth is, on every side, replete with splendour, and all the four classes of the assembly are filled with delight, while the whole field shakes in six different ways, frightfully.

sā caiva raśmī purimādiśāya aṣṭādaśakṣetrasahasra pūrṇāḥ |
avabhāsayī ekakṣaṇena sarve suvarṇavarṇā iva bhonti kṣetrāḥ || 1.4 ||

于彼光明則照東方萬八千土其暉普徹諸佛境土紫磨金色煌煌灼灼㷿無不接

時四部衆咸皆歡喜身意快然得未曾有眉間光明照于東方萬八千土皆如金色

’od zer de yis śar gyi phyogs logs kyi || (3) źiṅ ni stoṅ phrag bcwa brgyad tshaṅ ba rnams ||
skad cig gcig gis thams cad rab tu snaṅ || źiṅ rnams gser gyi kha dog bźin du mdzes ||

4. And that ray in the eastern quarter illuminates the whole of eighteen thousand Buddha-fields, simultaneously, so that those fields appear as gold-coloured.

yāvān avīcī paramaṃ bhavāgraṃ kṣetreṣu yāvanti ca teṣu sattvāḥ |
ṣaṭsū gatīṣū tahi vidyamānā cyavanti ye cāpy upapadyi tatra || 1.5 ||

國邑群萌莫不蒙賴達盡上界入無擇獄衆庶受生用無明故滅沒墮落歸此諸趣

從阿鼻獄上至有頂諸世界中六道衆生

mnar med yan chad srid pa’i rtse mo’i bar || źiṅ de dag na sems can ji sñed pa ||
’gro ba drug po de na yod pa rnams || gaṅ dag der yaṅ (4) śi ’pho skye ba rnams ||

5. (The universe) as far as the (hell) Aviki (and) the extreme limit of existence, with all beings of those fields living in any of the six states of existence, those who are leaving one state to be born in another;

karmāṇi citrā vividhāni teṣāṃ gatīṣu dṛśyanti sukhā dukhā ca |
hīnā praṇītā tatha madhyamā ca iha sthito addaśi sarvam etat || 1.6 ||

斯等黎民睹見因緣若干之趣今現嚴淨賢明不肖中間品類吾於此住皆遙見之

生死所趣善惡業緣受報好醜於此悉見

de dag las kyi rnam pa sna tshogs daṅ || ’gro ba bde daṅ mi bde rnams kyaṅ snaṅ ||
’di na ’dug kyaṅ de dag thams cad mthoṅ ||

6. Their various and different actions in those states have become visible; whether they are in a happy, unhappy, low, eminent, or intermediate position, all that I see from this place.

buddhāṃś ca paśyāmi narendrasiṃhān prakāśayanto vivaranti dharmam |
(5,1) praśāsamānān bahusattvakoṭīḥ udāharanto madhurasvarāṃ giram || 1.7 ||

又睹諸佛而師子吼演說經典開闡法門

又睹諸佛聖主師子演說經典微妙第一

saṅs rgyas seṅ ge mi yi dbaṅ po rnams || chos ñid rab ston rnam par dbye ba mthoṅ ||
(5) sems can bye ba maṅ la rab ston pa || sñan pa’i sgra daṅ dbyaṅs su gsuṅ ba daṅ ||

7. I see also the Buddhas, those lions of kings, revealing and showing the essence of the law, comforting many kotis of creatures and emitting sweet-sounding voices.

gambhīranirghoṣamudāram adbhutaṃ muñcanti kṣetreṣu svakasvakeṣu |
dṛṣṭāntahetūnayutāna koṭibhiḥ prakāśayanto imu buddhadharmam || 1.8 ||

消除衆生無數之穢歌頌聖教出柔軟音其響深妙令人欣踊各各自捨境界所有講說譬喩億載報應分別敷演於此佛法

其聲淸淨出柔軟音教諸菩薩無數億萬梵音深妙令人樂聞各於世界講說正法

zab ciṅ rgya che rmad du byuṅ ba’i sgra || so so’i źiṅ rnams su yaṅ rab tu ’byin ||
dbe daṅ gtan tshigs khrag khrig bye ba yis || saṅs rgyas chos ’dir rab tu ston pa ni ||

8. They let go forth, each in his own field, a deep, sublime, wonderful voice, while proclaiming the Buddha-laws by means of myriads of kotis of illustrations and proofs.

duḥkhena saṃpīḍita ye ca sattvā jātījarākhinnamanā ajānakāḥ |
teṣāṃ prakāśenti praśāntanirvṛtiṃ duḥkhasya anto ayu bhikṣave ti || 1.9 ||

一切衆生所造苦患以無巧便治老病死猶斯等類說寂滅度比丘當知貧劇困惱衆人則處安雅快樂積累功德乃見聖尊

種種因緣以無量喩照明佛法開悟衆生若人遭苦厭老病死爲說涅槃盡諸苦際

sems can gaṅ rnams (6) sdug bsṅal gzir ba daṅ || skye daṅ rgabs yid skyo mi śes la ||
’di ni dge sloṅ sdug bsṅal tha ma źes || de la rab źi mya ṅan ’das bston ||

9. And to the ignorant creatures who are oppressed with toils and distressed in mind by birth and old age, they announce the bliss of Rest, saying: This is the end of trouble, O monks.

udārasthāmādhigatāś ca ye narāḥ puṇyair upetās tatha buddhadarśanaiḥ |
pratyekayānaṃ ca vadanti teṣāṃ saṃvarṇayanto ima dharmanetrīm || 1.10 ||

又得逮至緣一覺乘一切令入於此道業

若人有福曾供養佛志求勝法爲說緣覺

mi rnams gaṅ gis rgya che mthu thob ciṅ || saṅs rgyas mtho ’bas de bźin bsod nams ldan ||
de dag la ni chos tshul ’di (7) brjod ciṅ || raṅ rgyal theg pa yaṅ ni ston pa mdzad ||

10. And to those who are possessed of strength and vigour and who have acquired merit by virtue or earnest belief in the Buddhas, they show the vehicle of the Pratyekabuddhas, by observing this rule of the law.

ye cāpi anye sugatasya putrā anuttaraṃ jñāna gaveṣamāṇāḥ |
vividhāṃ kriyāṃ kurviṣu sarvakālaṃ teṣāṃ pi bodhāya vadanti varṇam || 1.11 ||

見佛殊異諸所經籍或有志求無上之慧一切世間見若干形斯等衆類歌詠佛德

若有佛子修種種行求無上慧爲說淨道

gźan yaṅ bde bar gśegs pa’i sras po gaṅ || bla na med pa’i ye śes tshol ba daṅ ||
bya ba sna tshogs rtag tu byed pa la || de dag la ni byaṅ chub phyir bsṅags gsuṅ ||

11. And the other sons of the Sugata who, strivinor after superior knowledge, have constantly accomplished their various tasks, them also they admonish to enlightenment.

śṛṇomi paśyāmi ca mañjughoṣa iha sthito īdṛśakāni tatra |
anyā viśeṣāṇa sahasrakoṭyaḥ pradeśamātraṃ tatu varṇayiṣye || 1.12 ||

仁者溥首彼所言說我立住此今悉見聞及餘無數諸億千衆在此遊居吾悉睹眄

文殊師利我住於此見聞若斯及千億事如是衆多今當略說

’di na ’dug bźin de na ’di ’dra daṅ || (5b1) khyad par gźan yaṅ stoṅ phrag bye ba daṅ ||
śin tu mthoṅ źiṅ thos te ’jam pa’i dbyaṅs || de dag las ni phyogs tsam smos par bya ||

12. From this place, O Mañgughosha, I see and hear such things and thousands of kotis of other particulars besides; I will only describe some of them.

paśyāmi kṣetreṣu bahūṣu cāpi ye bodhisattvā yatha gaṅgavālikāḥ |
koṭīsahasrāṇi analpakāni vividhena vīryeṇa janenti bodhim || 1.13 ||

又見佛土不可計數諸菩薩等如江河沙億百千數而不減少建志精進興發道意

我見彼土恒沙菩薩種種因緣而求佛道

bdag mthoṅ źiṅ rnams maṅ po de dag na’aṅ || byaṅ chub sems dpa’ gaṅ gā’i bye ma sñed ||
gaṅ rnams bye ba stoṅ phrag mi ñuṅ ba || brtson (2) ’grus rnam pa maṅ pos byaṅ chub skyed ||

13. 1 see in many fields Bodhisattvas by many thousands of kotis, like sands of the Ganges, who are producing enlightenment according to the different degree of their power.

dadanti dānāni tathaiva kecid dhanaṃ hiraṇyaṃ rajataṃ suvarṇam |
muktāmaṇiṃ śaṅkhaśilāpravālaṃ dāsāṃś ca dāsī rathaaśvaeḍakān || 1.14 ||

或有放捨諸所財業而行布施金銀珍寶明月眞珠車璖馬腦奴婢車乘牀臥机榻諸所珍異環珮瓔珞於是具足皆用惠賜

或有行施金銀珊瑚眞珠摩尼車璖馬腦金鋼諸珍奴婢車乘寶飾輦輿歡喜布施

la la sbyin pa sbyin pa’aṅ de bźin te || nor daṅ ’gron bu gser daṅ dṅul rnams daṅ ||
mu tig nor bu man śel gyi ru daṅ || bran pho bran mo rta daṅ śiṅ rta lug ||

14. There are some who charitably bestow wealth, gold, silver, gold money, pearls, jewels, conch shells, stones', coral, male and female slaves, horses, and sheep;

(6,1) śibikās tathā ratnavibhūṣitāś ca dadanti dānāni prahṛṣṭamānasāḥ |
pariṇāmayanto iha agrabodhau vayaṃ hi yānasya bhavema lābhinaḥ || 1.15 ||

悉以勸助上尊佛道今我等類聞斯音聲安住所歎正覺大乘遊於三界而無所猗

迴向佛道願得是乘三界第一諸佛所歎

de bźin rin chen dag gis brgyan pa’i khyogs || yoṅs su dga’ ba’i yid (3) kyis sbyin pa gtoṅ ||
bdag cag gis kyaṅ theg mchog thob śog ces || byaṅ chub mchog ’dir yoṅs su sṅo bar byed ||

15. As well as litters adorned with jewels. They are spending gifts with glad hearts, developing themselves for superior enlightenment, in the hope of gaining the vehicle.

traidhātuke śreṣṭhaviśiṣṭayānaṃ yadbuddhayānaṃ sugatehi varṇitam |
ahaṃ pi tasyo bhavi kṣipra lābhī dadanti dānāni imīdṛśāni || 1.16 ||

.

sbyin pa ’di ’dra ’di dag byin byas na || khams gsum naṅ na theg mchog khyad par can ||
saṅs rgyas theg pa bde gśegs gaṅ bsṅags pa || de ni bdag gis (4) myur du thob gyur cig ||

16. (Thus they think): ‘The best and most excellent vehicle in the whole of the threefold world is the Buddha-vehicle magnified by the Sugatas. May I, forsooth, soon gain it after my spending such gifts.'

caturhayair yuktarathāṃś ca kecit savedikān puṣpadhvajair alaṃkṛtān |
savaijayantān ratanāmayāni dadanti dānāni tathaiva kecit || 1.17 ||

其人速逮得獲斯願或以諸乘則而施與諸華伎樂欄楯莊嚴簫成鼓吹音節所娛

或有菩薩駟馬寶車欄楯華蓋軒飾布施

la la rta bźi can gyi śiṅ rta la || kha khyer bcas pa me tog rgyal mtshan brgyan ||
rin chen dag las byas pa’i ba dan can || la las de lta bu yaṅ sbyin pa byin ||

17. Some give carriages yoked with four horses and furnished with benches, flowers, banners, and flags; others give objects made of precious substances.

dadanti putrāṃś ca tathaiva putrīḥ priyāṇi māṃsāni dadanti kecit |
hastāṃś ca pādāṃś ca dadanti yācitāḥ paryeṣamāṇā imam agrabodhim || 1.18 ||

四事如應惠與奉授以此布施心不悋惜妻妾子孫所重輦輿或慮非常手足與人

復見菩薩身肉手足及妻子施求無上道

de bźin bu daṅ chuṅ ma rnams kyaṅ byin || la la phaṅs pa’i śa yaṅ sbyin par byed ||
byaṅ chub (5) dam pa ’di ni tshol ba’i phyir || lag pa daṅ ni rkaṅ pa bslaṅs na byin ||

18. Some, again, give their children and wives; others their own flesh; (or) offer, when bidden, their hands and feet, striving to gain supreme enlightenment.

śirāṃsi kecin nayanāni kecid dadanti kecit pravarātmabhāvān |
datvā ca dānāni prasannacittāḥ prārthenti jñānaṃ hi tathāgatānām || 1.19 ||

志不矜愛皆用惠施欲以慕求此尊佛道復有捨身給諸所有頭眼支體無所遺愛所以布施用成佛道志願逮獲如來聖慧

又見菩薩頭目身體欣樂施與求佛智慧

la la dag gis mgo daṅ la las mig || la la bdag gi lus mchog rab kyaṅ gtoṅ ||
daṅ ba’i sems kyis sbyin pa rnams byin nas || de bźin gśegs kyi ye śes don du gñer ||

19. Some give their heads, others their eyes, others their dear own body, and after cheerfully bestowing their gifts they aspire to the knowledge of the Tathâgatas.

paśyāmy ahaṃ mañjuśirī kahiṃcit sphītāni rājyāni vivarjayitvā |
antaḥpurān dvīpa tathaiva sarvān amātyajñātīṃś ca vihāya sarvān || 1.20 ||

溥首童眞吾瞻國王與眷屬俱而出遊立中宮后妃婇女貴人族姓娛樂俱禮佛身衆庶朋黨悉詣導師而於法王啓問經典

文殊師利我見諸王往詣佛所問無上道

’jam dpal bdag (6) gis mthoṅ pa la lan || rgyal srid skyid pa rnam par spaṅ byas te ||
btsun mo’i ’khor daṅ de bźin gliṅ kun daṅ || gñen daṅ blon po thams cad rnam spaṅs nas ||

20. Here and there, O Mañgusrî, I behold beings who have abandoned their flourishing kingdoms, harems, and continents, left all their counsellors and kinsmen,

upasaṃkramī lokavināyakeṣu pṛcchanti dharmaṃ pravaraṃ śivāya |
kāṣāyavastrāṇi ca prāvaranti keśāṃś ca śmaśrūṇy avatārayanti || 1.21 ||

則除俗服下其鬚髮而被袈裟以爲法式

便捨樂土宮殿臣妾剃除鬚髮而被法服

’jig rten rnam par ’dren gyi druṅ doṅ ste || źi ba’i phyir ni chos rab mchog ’dri źiṅ ||
dur smrig gos rnams (7) rab tu gyon byed de || skra daṅ kha spu dag kyaṅ ’dreg par byed ||

21. And betaken themselves to the guides of the world to ask for the most excellent law, for the sake of bliss; they put on reddish-yellow robes, and shave hair and beard.

kāṃścic ca paśyāmy ahu bodhisattvān bhikṣū samānāḥ pavane vasanti |
(7,1) śūnyāny araṇyāni niṣevamāṇān uddeśasvādhyāyaratāṃś ca kāṃścit || 1.22 ||

我睹若干諸菩薩衆比丘知友頓止山巖獨處閑居解暢空無或有受經而讀誦讚

或見菩薩而作比丘獨處閑靜樂誦經典

bdag mthoṅ byaṅ chub sems dpa’ la la ni || dge sloṅ gyur ciṅ nags tshal gnas pa dag ||
dgon pa stoṅ ba rnams su gnas ’cha’ źiṅ || la la luṅ nod kha ton byed la dga’ ||

22. I see also many Bodhisattvas like monks, living in the forest, and others inhabiting the empty wilderness, engaged in reciting and reading.

kāṃścic ca paśyāmy ahu bodhisattvān girikandareṣu praviśanti dhīrāḥ |
vibhāvayanto imu buddhajñānaṃ paricintayanto hy upalakṣayanti || 1.23 ||

我睹若干諸菩薩衆比丘知友頓止山巖獨處閑居解暢空無或有受經而讀誦讚吾復瞻見開士之黨英雄儔疋出入山谷

又見菩薩勇猛精進入於深山思惟佛道

bdag mthoṅ byaṅ chub sems dpa’ (6a1) la la dag || ri sul dag tu źugs pa’i brtan pa rnams ||
saṅs rgyas ye śes ’di la rnam par sgom || yoṅs su sems śiṅ ñe bar rtogs par byed ||

23. And some Bodhisattvas I see, who, full of wisdom (or constancy), betake themselves to mountain caves, where by cultivating and meditating the Buddha-knowledge they arrive at its perception.

utsṛjya kāmāṃś ca aśeṣato ’nye paribhāvitātmāna viśuddhagocarāḥ |
abhijña pañceha ca sparśayitvā vasanty araṇye sugatasya putrāḥ || 1.24 ||

專精思惟歷察衆相分別講說演諸佛乘捐棄愛欲永使無餘常自纂修悕仰正行安住諸子不離閑居則便逮得成五神通

又見離欲常處空閑深修禪定得五神通

kha cig gis ni ’dod pa ma lus spaṅs || yoṅs bsgoms bdag ñid spyod yul rnam par dag ||
mṅon (2) par śes pa lṅa yaṅ der thob nas || bde bar gśegs pa’i sras po dgon par gnas ||

24. Others who have renounced all sensual desires, by purifying their own self, have cleared their sphere and obtained the five transcendent faculties, live in the wilderness, as (true) sons of the Sugata.

pādaiḥ samaiḥ sthitviha keci dhīrāḥ kṛtāñjalī saṃmukhi nāyakānām |
abhistavantīha harṣaṃ janitvā gāthāsahasrehi jinendrarājam || 1.25 ||

高妙之士志平等句向諸導師恭敬叉手心懷踊躍歌詠佛德以數千偈歎人中王

又見菩薩安禪合掌以千萬偈讚諸法王

brtan pa la la rkaṅ gśibs der gnas te || ’dren pa’i spyan sṅar thal mo sbyar byas nas ||
dga’ ba bskyed de rgyal dbaṅ rgyal po la || tshigs su bcad pa stoṅ gis mṅon par bstod ||

25. Some are standing firm, the feet put together and the hands joined in token of respect towards the leaders, and are praising joyfully the king of the leading Ginas in thousands of stanzas.

smṛtimanta dāntāś ca viśāradāś ca sūkṣmāṃ cariṃ keci prajānamānāḥ |
pṛcchanti dharmaṃ dvipadottamānāṃ śrutvā ca te dharmadharā bhavanti || 1.26 ||

睹無所畏志踊調和曉了分別出家之業咨稟經典於兩足尊所聞頻數尋卽執翫

復見菩薩智深志固能問諸佛聞悉受持

(3) dran daṅ ldan źiṅ dul ba mi ’jigs pa || la la spyod pa phra ba śes pa dag ||
rkaṅ gñis gtso la chos kyaṅ ’dri bar byed || thos nas de dag chos rnams ’dzin par ’gyur ||

26. Some thoughtful, meek, and tranquil, who have mastered the niceties of the course of duty, question the highest of men about the law, and retain in their memory what they have learnt.

paribhāvitātmāna jinendraputrān kāṃścic ca paśyāmy ahu tatra tatra |
dharmaṃ vadanto bahuprāṇakoṭināṃ dṛṣṭāntahetūnayutair anekaiḥ || 1.27 ||

安住衆子先自修已我又遙見諸佛孫息爲無數億人民講法而現報應兆載難計

又見佛子定慧具足以無量喩爲衆講法

yoṅs bsgoms bdag ñid rgyal dbaṅ sras po rnams || la la dag gis de daṅ der mthoṅ ba ||
dpe daṅ gtan (4) tshigs khrag khrig du ma yis || srog chags bye ba mṅal chos rnams ston ||

27. And I see here and there some sons of the principal Gina who, after completely developing their own self, are preaching the law to many kotis of living beings with many myriads of illustrations and reasons.

prāmodyajātāḥ pravadanti dharmaṃ samādapento bahubodhisattvān |
nihatya māraṃ sabalaṃ savāhanaṃ parāhanantī imu dharmadundubhim || 1.28 ||

志懷欣喜自歸正法勸助開化無數菩薩降伏衆魔秉勢官屬而雷擊扣於此法鼓

欣樂說法化諸菩薩破魔兵衆而擊法鼓

mchog tu dga’ skyes chos rnams rab ston ciṅ || byaṅ chub sems dpa’ maṅ po yaṅ dag ’dzud ||
bdud rnams stobs daṅ bźon par bcas bcom ste || chos kyi rṅa ’di śin tu rduṅ bar byed ||

28. joyfully they proclaim the law, rousing many Bodhisattvas; after conquering the Evil One with his hosts and vehicles, they strike the drum of the law.

paśyāmi kāṃścit sugatasya śāsane saṃpūjitān naramaruyakṣarākṣasaiḥ |
avismayantān sugatasya putrān anunnatān śāntapraśāntacārīn || 1.29 ||

善逝典誥我又覽歷諸天人神所共宗奉

又見菩薩寂然宴嘿天龍恭敬不以爲喜

(5) la la bde bar gśegs pa’i bstan pa la || bde gśegs sras la lha mi gnod sbyin daṅ ||
srin pos mchod kyaṅ ṅo mtshar mi ’dzin ciṅ || bsñems med źi’i źiṅ rab źi spyod pa mthoṅ ||

29. 1 see some sons of the Sugata, humble, calm, and quiet in conduct, living under the command of the Sugatas, and honoured by men, gods, goblins, and Titans.

(8,1) vanaṣaṇḍa niśrāya tathānyarūpā avabhāsu kāyātu pramuñcamānāḥ |
abhyuddharanto narakeṣu sattvāṃstāṃś caiva bodhāya samādapenti || 1.30 ||

又見菩薩處林放光濟地獄苦令入佛道

phal cher nags gnas de bźin gźan dag kyaṅ || snaṅ ba’i ’od ni lus las rab gtoṅ(6) ste ||
sems can dmyal nas sems can rnams ’don ciṅ || de dag byaṅ chub la yaṅ yaṅ dag ’dzud ||

30. Others, again, who have retired to woody thickets, are saving the creatures in the hells by emitting radiance from their body, and rouse them to enlightenment.

vīrye sthitāḥ keci jinasya putrā middhaṃ jahitvā ca aśeṣato ’nye |
caṃkramyayuktāḥ pavane vasanti vīryeṇa te prasthita agrabodhim || 1.31 ||

安住諸子不以奇雅益用寂然履行定隱無所猗著猶如師子開化度衆令發道意衆生在居手執所供心懷悅豫僉然俱詣

又見佛子未嘗睡眠經行林中懃求佛道

rgyal ba’i sras po la la brtson ’grus gnas || kha cig gis kyaṅ ma lus gñid spaṅs nas ||
’chag pa byed ciṅ nags tshal gnas pa dag || de dag brtson pas byaṅ (7) chub mchog la źugs ||

31. There are some sons of the Gina who dwell in the forest, abiding in vigour, completely renouncing sloth, and actively engaged in walking; it is by energy that they are striving for supreme enlightenment.

ye cātra rakṣanti sadā viśuddhaṃ śīlaṃ akhaṇḍaṃ maṇiratnasādṛśam |
paripūrṇacārī ca bhavanti tatra śīlena te prasthita agrabodhim || 1.32 ||

又諸佛子立於精進棄捐欲塵常得自在建志經行遊諸樹閒心願勤修根求佛道而護身口常行淸淨禁戒安隱不畏生死於彼秉心具足諸行以斯禁戒寤諸不覺

又見具戒威儀無缺淨如寶珠以求佛道

la la tshul khrims ma ral sruṅ ba ni || rtag tu rnam dag nor bu rin chen bźin ||
la la spyad pa yoṅs su rdzogs par ’gyur || de dag khrims kyis byaṅ chub mchog la źugs ||

32. Others complete their course by keeping a constant purity and an unbroken morality like precious stones and jewels; by morality do these strive for supreme enlightenment.

kṣāntībalā keci jinasya putrā adhimānaprāptāna kṣamanti bhikṣuṇām |
ākrośa paribhāṣa tathaiva tarjanāṃ kṣāntyā hi te prasthita agrabodhim || 1.33 ||

最勝之子據忍辱力爲諸貢高卑下謙順輕毀罵詈若撾捶者其求佛道默然不挍

又見佛子住忍辱力增上慢人惡罵捶打皆悉能忍以求佛道

rgyal sras la la bzod pa’i stobs can te || dge sloṅ ṅa rgyal can dag (6b1) khro ba daṅ ||
de bźin gśe źiṅ sdig pa’aṅ bzod par byed || bzod pas de dag byaṅ chub mchog la źugs ||

33. Some sons of the Gina, whose strength consists in forbearance, patiently endure abuse, censure, and threats from proud monks. They try to attain enlightenment by dint of forbearance.

kāṃścic ca paśyāmyahu bodhisattvān krīḍāratiṃ sarva vivarjayitvā |
bālān sahāyān parivarjayitvā āryeṣu saṃsargaratān samāhitān || 1.34 ||

吾或復觀菩薩之衆一切棄離調戲伎樂與諸力勢親友等俱其心堅固平如虛空

又見菩薩離諸戲笑及癡眷屬親近智者

bdag mthoṅ byaṅ chub sems dpa’ la la ni || rtsed mo dga’ ba thams cad rnam spaṅs te ||
byis pa’i grogs po rnams kyaṅ yoṅs spaṅs nas || ’phags pa (2) rnams daṅ ’grogs dga’ mñam par gźag ||

34. Further, I see Bodhisattvas, who have forsaken all wanton pleasures, shun unwise companions and delight in having intercourse with genteel men (âryas);

vikṣepacittaṃ ca vivarjayantān ekāgracittān vanakandareṣu |
dhyāyanta varṣāṇa sahasrakoṭyo dhyānena te prasthita agrabodhim || 1.35 ||

蠲除諸穢憒亂之意建立一心消滅陰蓋禪思思惟億百千歲布施立意求尊佛道或自割損多所惠潤刈除貪嫉閑不懷懅

一心除亂攝念山林億千萬歲以求佛道

rnam par g-yeṅ ba’i sems ni rnam spaṅs nas || lo stoṅ bye bar nags daṅ ri sul na ||
rtse gcig sems su bsam gtan byed pa rnams || de dag bsam gtan byaṅ chub mchog la źugs ||

35. Who, with avoidance of any distraction of thoughts and with attentive mind, during thousands of kotis of years have meditated in the caves of the wilderness; these strive for enlightenment by dint of meditation.

dadanti dānāni tathaiva kecit saśiṣyasaṃgheṣu jineṣu saṃmukham |
khādyaṃ ca bhojyaṃ ca tathānnapānnaṃ gilānabhaiṣajya bahū analpakam || 1.36 ||

飮食供具所當得者及無數人諸病醫藥

或見菩薩餚膳飮食百種湯藥施佛及僧

dge ’dun slob bcas rgyal (3) ba mṅon sum du || mtha’ daṅ bca’ daṅ de bźin zas daṅ sgom ||
na ba’i sman ni mi ñuṅ maṅ po dag || kha cig de ltar sbyin pa sbyin par byed ||

36. Some, again, offer in presence of the Ginas and the assemblage of disciples gifts (consisting) in food hard and soft, meat and drink, medicaments for the sick, in plenty and abundance.

vastrāṇa koṭīśata te dadanti sahasrakoṭīśatamūlya kecit |
(9,1) anarghamūlyāṃś ca dadanti vastrān saśiṣyasaṃghāna jināna saṃmukham || 1.37 ||

又復施與衣被服飾檀已濟裸無所藏積

名衣上服價直千萬或無價衣施佛及僧

dge ’dun slob bcas rgyal ba mṅon sum du || de dag gos brgya bye ba sbyin par byed ||
la la stoṅ phrag bya ba brgya ri daṅ || rin (4) tha ṅa med pa’i gos rnams rab tu ’dul ||

37. Others offer in presence of the Ginas and the assemblage of disciples hundreds of kotis of clothes, worth thousands of kotis, and garments of priceless value.

vihāra koṭīśata kārayitvā ratnāmayāṃś co tatha candanāmayān |
prabhūtaśayyāsanamaṇḍitāṃś ca niryātayanto sugatāna saṃmukham || 1.38 ||

與營從俱面見最勝在上化立億百千供所造珍寶及栴檀香多有牀座明珠諸藏現在目前奉上安住其寶之價直億百千

千萬億種栴檀寶舍衆妙臥具施佛及僧

rin po che daṅ de bźin tsan dan gyi || gtsug lag khaṅ ni bye ba brgya byas nas ||
stan daṅ mal cha maṅ pos brgyan pa rnams || bde bar gśegs pa rnams la mṅon sum ’bul ||

38. They bestow in presence of the Sugatas hundreds of kotis of monasteries which they have caused to be built of precious substances and sandal-wood, and which are furnished with numerous lodgings (or couches).

ārāma caukṣāṃś ca manoramāṃś ca phalair upetān kusumaiś ca citraiḥ |
divāvihārārtha dadanti kecit saśrāvakāṇāṃ puruṣarṣabhāṇām || 1.39 ||

所睹園觀樹葉華實具足鮮淨悅可人意

淸淨園林華菓茂盛流泉浴池施佛及僧

kun dga’ ra ba yid ’oṅ gtsaṅ ma rnams || (5) me tog ’bras bu sna tshogs ldan pa dag ||
skyes bu khyu mchog ñan thos btsas pa la || la la ñin par źugs phyir rab tu ’bul ||

39. Some present the leaders of men and their disciples with neat and lovely gardens abounding with fruits and beautiful flowers, to serve as places of daily recreation,

dadanti dānāni mam evarūpā vividhāni citrāṇi ca harṣajātāḥ |
datvā ca bodhāya janenti vīryaṃ dānena te prasthita agrabodhim || 1.40 ||

夙夜修行兼加進獻上人正士諸聲聞等所可慧益品列如斯雜種若干歡喜濟乏深自欣慶而建道行以此所施願求尊覺

如是等施種種微妙歡喜無厭求無上道

dga’ bskyes nas sna tshogs rnam maṅ po || de lta bu yi sbyin pa sbyin par byed ||
byin nas byaṅ chub phyir yaṅ brtson ’grus bskyed || sbyin (6) pas de dag byaṅ chub mgog la źugs ||

40. When they have, with joyful feelings, made such various and splendid donations, they rouse their energy in order to obtain enlightenment; these are those who try to reach supreme enlightenment by means of charitableness.

dharmaṃ ca kecit pravadanti śāntaṃ dṛṣṭāntahetūnayutair anekaiḥ |
deśenti te prāṇasahasrakoṭināṃ jñānena te prasthita agrabodhim || 1.41 ||

或有得人寂然法誼察諸報應衆億兆載發起民庶使其悔過令捨億寶志願佛道

或有菩薩說寂滅法種種教詔無數衆生

la la źi ba’i chos kyaṅ rab ’chaṅ de || dpe daṅ gtan tshigs khrag khrig du ma yis ||
de dag srog chags bye ba stoṅ la ston || de dag ye śes byaṅ chub mchog la źugs ||

41. Others set forth the law of quietness, by many myriads of illustrations and proofs; they preach it to thousands of kotis of living beings; these are tending to supreme enlightenment by science.

nirīhakā dharma prajānamānā dvayaṃ pravṛttāḥ khagatulyasādṛśāḥ |
anopaliptāḥ sugatasya putrāḥ prajñāya te prasthita agrabodhim || 1.42 ||

曉了觀察不秘悋法滅除三事寂等如空安住之子悉無所著斯等智慧求尊佛道

或見菩薩觀諸法性無有二相猶如虛空又見佛子心無所著以此妙慧求無上道

byed pa med pa’i chos rab śes pa ni || gñis (7) med rab źugs nam mkha’ mtshuṅs ’dra ba ||
ma chags bde bar gśegs pa’i sras po rnams || de dag śes rab byaṅ chub mchog la źugs ||

42. (There are) sons of the Sugata who try to reach enlightenment by wisdom; they understand the law of indifference and avoid acting at the antinomy (of things), unattached like birds in the sky.

bhūyaś ca paśyāmyahu mañjughoṣa parinirvṛtānāṃ sugatāna śāsane |
utpanna dhīrā bahubodhisattvāḥ kurvanti satkāru jināna dhātuṣu || 1.43 ||

溥柔軟音吾復睹見諸滅度佛安住開化諸所現在大菩薩衆咸共奉敬最勝舍利

文殊師利又有菩薩佛滅度後供養舍利

bdag gis gźan yaṅ mthoṅ ba ’jam pa’i dbyaṅs || bder gśegs mya ṅan ’das pa’i bstan pa la ||
byaṅ chub (7a1) | sems dpa’ brtan pa maṅ byuṅ nas || rgyal ba’i riṅ bsrel dag la rim gro byed ||

43. Further, I see, O Mañgughosha, many Bodhisattvas who have displayed steadiness under the rule of the departed Sugatas, and now are worshipping the relics of the Ginas.

stūpāna paśyāmi sahasrakoṭyo analpakā yathariva gaṅgavālikāḥ |
yebhiḥ sadā maṇḍita kṣetrakoṭiyo ye kāritā tehi jinātmajehi || 1.44 ||

吾覲佛廟億千之數凡難限計如江河沙在于億土常見尊戴諸所化現最勝由已

又見佛子造諸塔廟無數恒沙嚴飾國界

mchod rten bye ba stoṅ phrag mi ñuṅ ba || ji ltar gaṅ gā’i kluṅ gi bye ma bźin ||
gaṅ gis byo ba’i źiṅ rnams rtag brgyan pa || rgyal sras de dag byed du ’jug pa mthoṅ ||

44. 1 see thousands of kotis of Stûpas, numerous as the sand of the Ganges, which have been raised by these sons of the Gina and now adorn kotis of grounds.

(10,1) ratnāna saptāna viśiṣṭa ucchritāḥ sahasra pañco paripūrṇa yojanā |
dve co sahasre pariṇāhavantaś chatradhvajāsteṣu sahasrakoṭayaḥ || 1.45 ||

七寶自然淸淨而現具足里數二十五萬

寶塔高妙五千由旬縱廣正等二千由旬

(2) rin chen sna bdun mchog gi rgyal mtshan gdugs || de na bye ba stoṅ rnams bsgreṅ ba ni ||
’phaṅ du dpag tshad lṅa stoṅ phyin pa ste || khor yug tu ni dpag tshad ñis stoṅ yod ||

45. Those magnificent Stûpas, made of seven precious substances, with their thousands of kotis of umbrellas and banners, measure in height no less than 5000 yoganas and 2000 in circumference.

savaijayantāḥ sada śobhamānā ghaṇṭāsamūhai raṇamāna nityam |
puṣpaiś ca gandhaiś ca tathaiva vādyaiḥ saṃpūjitā naramaruyakṣarākṣasaiḥ || 1.46 ||

諸蓋幢幡各有數千廣長周帀各二千里其蓋妙好殊異嚴淨所在衆香珍寶自然諸果芬馥伎樂和雅鬼神羅剎肅恭人尊

一一塔廟各千幢幡珠交露幔寶鈴和鳴諸天龍神人及非人香華伎樂常以供養

rnam rgyal ba dan bcas pa khor mor mdzes || dril daṅ dril bu g-yer kha rtag tu ’khrol ||
me tog dri daṅ (3) de bźin sil sñan gyis || lha mi srin po gnod sbyin rnams kyis mchod ||

46. They are always decorated with flags; a multitude of bells is constantly heard sounding; men, gods, goblins, and Titans pay their worship with flowers, perfumes, and music.

kārāpayantī sugatasya putrā jināna dhātuṣv iha pūjam īdṛśīm |
yebhir diśāyo daśa śobhitā yaḥ supuṣpitair vā yatha pārijātaiḥ || 1.47 ||

安住諸子所興感動以用供養舍利若斯今此佛廟昱鑠璨麗普布香華如晝度樹

文殊師利諸佛子等爲供舍利嚴飾塔廟國界自然殊特妙好如天樹王其華開敷

yoṅs ’dus śiṅ gi me tog rgyas pa bźin || de ltar phyogs bcu de dag mdzes byas te ||
rgyal ba’i riṅ bsrel dag la ’di ’dra ’dir || bde gśegs sras kyis mchod pa byed du btsud ||

47. Such honour do the sons of the Sugata render to the relics of the Ginas, so that all directions of space are brightened as by the celestial coral trees in full blossom.

ahaṃ cimāś co bahuprāṇakoṭya iha sthitāḥ paśyiṣu sarvam etat |
prapuṣpitaṃ lokam imaṃ sadevakaṃ jinena muktā iyam ekaraśmiḥ || 1.48 ||

於斯人衆無數億千悉遙睹見煒曄斒斕衣毛爲豎眷屬馳造欲見最勝顯發光明

佛放一光我及衆會見此國界種種殊妙

rgyal bas ’od (4) zer gcig pu ’di btaṅ bas || lhar bcas ’jig rten ’di dag rab rgyas pa ||
bdag daṅ srog chags bye ba maṅ po ’dis || ’di na ’dug bźin de dag thams cad mthoṅ ||

48. From this spot I behold all this; those numerous kotis of creatures; both this world and heaven covered with flowers, owing to the single ray shot forth by the Gina.

aho prabhāvaḥ puruṣarṣabhasya aho ’sya jñānaṃ vipulaṃ anāsravam |
yasyaikaraśmiḥ prasṛtādya loke darśeti kṣetrāṇa bahū sahasrān || 1.49 ||

人中之上演大光燿妙哉明哲離垢無漏乃能闡現如斯弘暉示諸佛土無央數千

諸佛神力智慧希有放一淨光照無量國

gaṅ gis ’od zer gcig pu deṅ btaṅ bas || źiṅ rnams stoṅ phrag maṅ por ston pa de ||
kye ma skyes (5) bu khyu mchog de yi mthu || kye ma ye śes rgya che zag med do ||

49. O how powerful is the Leader of men! how extensive and bright is his knowledge! that a single beam darted by him over the world renders visible so many thousands of fields!

āścaryaprāptāḥ sma nimitta dṛṣṭvā imam īdṛśaṃ cādbhutam aprameyam |
vadasva mañjusvara etam arthaṃ kautūhalaṃ hy apanaya buddhaputra || 1.50 ||

見此瑞應得未曾有如是疇類諸大變化唯願溥首具說斯誼吾今欽羡及諸佛子

我等見此得未曾有佛子文殊願決衆疑

rmad du byuṅ ba tshad med ’di ’dra ba’i || ltas rnams mthoṅ nas bdag cag ṅo mtshar gyur ||
’di yi don rnams ’jam dbyaṅs rab ston te || saṅs rgyas sras rnams the tshom gyur pa stsol ||

50. We are astonished at seeing this sign and this wonder, so great, so incomprehensible. Explain me the matter, O Mañgusvara! the sons of Buddha are anxious to know it.

catvārimā parṣa udagracittās tvāṃ cābhivīkṣantiha māṃ ca vīra |
janehi harṣaṃ vyapanehi kāṅkṣāṃ tvaṃ vyākarohī sugatasya putra || 1.51 ||

於四部衆心懷悅豫渴仰仁者兼見瞻察

四衆欣仰瞻仁及我世尊何故放斯光明

’khor bźi ’di dag rab tu (6) dga’ sems kyis || dpa’ bo khyod daṅ bdag la mṅon par lta ||

51. The four classes of the congregation in joyful expectation gaze on thee, O hero, and on me; gladden (their hearts); remove their doubts; grant a revelation, O son of Sugata!

kim artham eṣaḥ sugatena adya prabhāsa etādṛśako vimuktaḥ |
(11,1) aho prabhāvaḥ puruṣarṣabhasya aho ’sya jñānaṃ vipulaṃ viśuddham || 1.52 ||

今日安住何所因由奮大光明而從口出解散狐疑勸發欣躍何故佛現無極大光

佛子時答決疑令喜何所饒益演斯光明

bde bar gśegs pas de riṅ ci yi phyir || snaṅ ba ’di ’dra ’di ni rab tu btaṅ ||

52. Why is it that the Sugata has now emitted such a light? O how great is the power of the Leader of men! O how extensive and holy is his knowledge!

yasyaikaraśmī prasṛtādya loke darśeti kṣetrāṇa bahūn sahasrān |
etādṛśo artha ayaṃ bhaviṣyati yenaiṣa raśmī vipulā pramuktā || 1.53 ||

bde gśegs sras po khyod kyis luṅ ston la || dga’ ba skyed ciṅ the tshom rnam par sol ||
’di ltar ’od zer rgya cher rab btaṅ ba || (7) de dag ci ’dra’i don du ’gyur ba źig ||

53. That one ray extending from him all over the world makes visible many thousands of fields. It must be for some purpose that this great ray has been emitted.

ye agradharmā sugatena spṛṣṭās tada bodhimaṇḍe puruṣottamena |
kiṃ teha nirdekṣyati lokanātho atha vyākariṣyatyayu bodhisattvān || 1.54 ||

如斯所變當有所感安住之子願用時說大聖所成此微妙法在于道場正士敷演

佛坐道場所得妙法爲欲說此爲當授記

bde bar gśegs pa skyes bu dam pa yis || byaṅ chub sñiṅ por chos mchog gaṅ brñes pa ||
de dag ’jig rten mgon po ’dir ’chad dam || byaṅ chub sems dpa’ ’di dag luṅ ston tam ||

54. Is the Lord of men to show the primordial laws which he, the Highest of men, discovered on the terrace of enlightenment? Or is he to prophesy the Bodhisattvas their future destiny?

analpakaṃ kāraṇametta bheṣyati yaddarśitāḥ kṣetrasahasra neke |
sucitracitrā ratanopaśobhitā buddhāś ca dṛśyanti anantacakṣuṣaḥ || 1.55 ||

世雄導師所由方面願爲分別此諸菩薩欲見佛土無央數千群生倫品衆寶嚴淨諸佛自現無量明目凡新學者得無猶豫

示諸佛土衆寶嚴淨及見諸佛此非小緣

źiṅ rnams stoṅ phrag du ma gaṅ bstan pa || (7b1) sna tshogs rab tu bkra ba rin chen brgyan ||
mtha’ yas spyan can saṅs rgyas rnam sna snaṅ ba || ’di ni mi chud rgyur ’gyur gor mchag ||

55. There must be a weighty reason why so many thousands of fields have been rendered visible, variegated, splendid, and shining with gems, while Buddhas of infinite sight are appearing.

pṛccheti maitreyu jinasya putra spṛhenti te naramaruyakṣarākṣasāḥ |
catvārimā parṣa udīkṣamāṇā mañjusvaraḥ kiṃ nviha vyākariṣyati || 1.56 ||

諸最勝子普共啓問悅諸人民天神羅剎四部之衆一切戴仰今者溥首惟具分別

文殊當知四衆龍神瞻察仁者爲說何等

rgyal ba’i sras la byams par kun dris nas || lha mi gnod sbyin srin po de dag dga’ ||
’jam dbyaṅs ’dir ni ci źig luṅ ston ces || ’khor (2) rnams bźi po de dag śin tu sdod ||

56. Maitreya asks the son of Gina; men, gods, goblins, and Titans, the four classes of the congregation, are eagerly awaiting what answer Mañgusvara shall give in explanation.

atha khalu mañjuśrīḥ kumārabhūto maitreyaṃ bodhisattvaṃ mahāsattvaṃ taṃ ca sarvāvantaṃ bodhisattvagaṇam āmantrayate sma - mahādharmaśravaṇasāṃkathyam idaṃ kulaputrās tathāgatasya kartum abhiprāyaḥ, mahādharmavṛṣṭhayabhipravarṣaṇaṃ ca mahādharmadundubhisaṃpravādanaṃ ca mahādharmadhvajasamucchrayaṇaṃ ca mahādharmolkāsaṃprajvālanaṃ ca mahādharmaśaṅkhābhiprapūraṇaṃ ca mahādharmabherīparāhaṇanaṃ ca mahādharmanirdeśaṃ ca adya kulaputrās tathāgatasya kartum abhiprāyaḥ | yathā mama kulaputrāḥ pratibhāti, yathā ca mayā pūrvakāṇāṃ tathāgatānām arhatāṃ samyaksaṃbuddhānām idam evaṃrūpaṃ pūrvanimittaṃ dṛṣṭam abhūt, teṣām api pūrvakāṇāṃ tathāgatānām arhatāṃ samyaksaṃbuddhānām evaṃ raśmipramocanāvabhāso ’bhut | tenaivaṃ prajānāmi - mahādharmaśravaṇasāṃkathyaṃ tathāgataḥ kartukāmo mahādharmaśravaṇaṃ śrāvayitukāmaḥ, yathedam evaṃrūpaṃ pūrvanimittaṃ prāduṣkṛtavān | tat kasya hetoḥ? sarvalokavipratyanīyakadharmaparyāyaṃ śrāvayitukāmas tathāgato ’rhan samyaksaṃbuddhaḥ, yathedam evaṃrūpaṃ mahāprātihāryaṃ raśmipramocanāvabhāsaṃ ca pūrvanimittam upadarśayati ||

於是溥首告慈氏諸大士衆會者族姓子女吾心惟忖今者如來當敷大法演無極典散大法雨擊大法鼓吹大法蠡講無量法又自追憶乃從過去諸佛世尊見斯像瑞彼如來等所放光明亦復若茲猶斯識察知講大法諸如來至眞等正覺欲令衆生聽無極典故現斯應所以者何世尊欲令群生洗除俗穢聞服佛法現弘大變光明神化

爾時文殊師利語彌勒菩薩摩訶薩及諸大士善男子等如我惟忖今佛世尊欲說大法雨大法雨吹大法螺擊大法鼓演大法義諸善男子我於過去諸佛曾見此瑞放斯光已卽說大法是故當知今佛現光亦復如是欲令衆生咸得聞知一切世間難信之法故現斯瑞

de nas ’jam dpal gźon nur gyur pas byaṅ chub sems dpa’ sems dpa’ chen po byams pa daṅ | thams cad daṅ ldan pa’i byaṅ chub sems dpa’i tshogs de la smras pa | rigs kyi bu dag ’di ni de bźin gśegs pa chos chen po bsgrags (3) pa’i ’bel ba’i gtam mdzad par dgoṅs pa’o || rigs kyi bu dag ’di ni de bźin gśegs pas chos kyi char chen po mṅon par dbab pa daṅ | chos kyi rṅa chen po rab tu brduṅ ba daṅ || chos kyi rgyal mtshan chen po rab tu bsgreṅ ba daṅ | chos kyi sgron ma chen po rab tu ’bar bar (4) mdzad pa daṅ | chos kyi duṅ chen po rab tu ’bud pa daṅ | chos kyi rṅa bo che chen po rab tu brduṅ ba daṅ | chos bstan pa chen po mdzad par dgoṅs pa ste | rigs kyi bu dag bdag ji ltar spobs pa daṅ | ji ltar sṅon gyi de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i (5) saṅs rgyas rnams kyi sṅa ltas ’di lta bu ’di bdag gis mthoṅ ste | sṅon gyi de bźin gśegs pa de dag gis kyaṅ | ’od zer gyi snaṅ ba ’di btaṅ bas | bdag ni ’di ltar de bźin gśegs pa yaṅ chos chen po bsgrag pa’i ’phel ba’i gtam mdzad par bźed pa daṅ | (6) chos chen po bsgrags pa thos par mdzad pa bźed pas ’di lta bu’i sṅa ltas ’di mdzad pa sñam byed do || de ci’i phyir źe na | de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas ’jig rten thams cad daṅ mi ’thun pa’i chos kyi rnam graṅs bsgrag par bźed pas sṅa (7) ltas cho ’phrul chen po ’od zer rab tu btaṅ ba’i snaṅ ba ’di lta bu ’di ston to ||

Whereupon Mañgusrî, the prince royal, addressed Maitreya, the Bodhisattva Mahâsattva, and the whole assembly of Bodhisattvas (in these words): It is the intention of the Tathâgata, young men of good family, to begin a grand discourse for the teaching of the law, to pour the great rain of the law, to make resound the great drum of the law, to raise the great banner of the law, to kindle the great torch of the law, to blow the great conch trumpet of the law, and to strike the great tymbal of the law. Again, it is the intention of the Tathâgata, young men of good family, to make a grand exposition of the law this very day. Thus it appears to me, young men of good family, as I have witnessed a similar sign of the former Tathâgatas, the Arhats, the perfectly enlightened. Those former Tathâgatas, &c., they, too, emitted a lustrous ray, and I am convinced that the Tathâgata is about to deliver a grand discourse for the teaching of the law and make his grand speech on the law everywhere heard, he having shown such a foretoken. And because the Tathâgata, &c., wishes that this Dharmaparyâya meeting opposition in all the world be heard everywhere, therefore does he display so great a miracle and this fore-token consisting in the lustre occasioned by the emission of a ray.

anusmarāmy ahaṃ kulaputrā atīte ’dhvani asaṃkhyeyaiḥ kalpair asaṃkhyeyatarair vipulair aprameyair acintyair aparimitair apramāṇais tataḥpareṇa parataraṃ yadāsīt - tena kālena tena samayena candrasūryapradīpo nāma (12,1) tathāgato ’rhan samyaksaṃbuddho loka udapādi vidyācaraṇasaṃpannaḥ sugato lokavid anuttaraḥ puruṣadamyasārathiḥ śāstā devānāṃ ca manuṣyāṇāṃ ca buddho bhagavān | sa dharmaṃ deśayati sma ādau kalyāṇaṃ madhye kalyāṇaṃ paryavasāne kalyāṇam | svarthaṃ suvyañjanaṃ kevalaṃ paripūrṇaṃ pariśuddhaṃ paryavadātaṃ brahmacaryaṃ saṃprakāśayati sma | yaduta śrāvakāṇāṃ caturāryasatyasaṃprayuktaṃ pratītyasamutpādapravṛttaṃ dharmaṃ deśayati sma jātijarāvyādhimaraṇaśokaparidevaduḥkhadaurmanasyopāyāsānāṃ samatikramāya nirvāṇaparyavasānam | bodhisattvānāṃ ca mahāsattvānāṃ ca ṣaṭpāramitāpratisaṃyuktam anuttarāṃ samyaksaṃbodhim ārabhya sarvajñajñānaparyavasānaṃ dharmaṃ deśayati sma ||

又念往故無央數劫不可思議無能度量時有如來號日月燈明至眞等正覺明行成爲善逝世間解無上士道法御天人師爲佛世尊演說經典初語亦善中語亦善竟語亦善分別其誼微妙具足究竟淸淨修梵行爲聲聞乘講陳聖諦則令衆庶度生老死憂惱衆患入近無爲爲諸菩薩大士之衆顯揚部分分別六度無極無上正眞

諸善男子如過去無量無邊不可思議阿僧祇劫爾時有佛號日月燈明如來應供正遍知明行足善逝世間解無上士調御丈夫天人師佛世尊演說正法初善中善後善其義深遠其語巧妙純一無雜具足淸白梵行之相爲求聲聞者說應四諦法度生老病死究竟涅槃爲求辟支佛者說應十二因緣法爲諸菩薩說應六波羅蜜令得阿耨多羅三藐三菩提成一切種智

rigs kyi bu dag bdag gis dran pa ’das pa’i dus na bskal pa graṅs med pa’i yaṅ ches graṅs med pa yaṅs pa dpag tu med pa bsam gyis mi khyab pa dpag gis mi laṅ ba tshad med pa de’i pha rol (8a1) gyi yaṅ ches pha rol tu gyur pa de’i tshe de’i dus na | de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas rig pa daṅ źabs su ldan pa bde bar gśegs pa ’jig rten mkhyen pa skyes bu ’dul ba’i kha lo sgyur ba bla na med pa lha daṅ mi rnams (2) kyi ston pa saṅs rgyas bcom ldan ’das ñi zla sgron ma źes bya ba ’jig rten du byuṅ ste | des chos bstan pa tshaṅs par spyod pa thog mar dge ba bar du dge ba tha mar dge bdon bzaṅ po tshig ’bru bzaṅ po ma ’dris pa yoṅs su rdzogs pa yoṅs su dag pa yoṅs su byaṅ ba yaṅ dag par (3) ston te ’di lta ste | ñan thos rnams la ni skya ba daṅ rga ba daṅ | nab daṅ ’chi ba daṅ | mya ṅan daṅ smre sṅags ’don pa daṅ | sdug bsṅal ba daṅ | yid mi bde ba daṅ ’khrug pa las śin tu bzla ba’i phyir | mya ṅan las ’das pa’i mthar thug pa ’phags pa’i bden pa (4) bźi daṅ ldan pa | rten ciṅ ’brel bar ’byuṅ ba la ’jug pa’i chos ston to || byaṅ chub sems dpa’ sems dpa’ chen po rnams la ni bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub las brtsams te | pha rol tu phyin pa drug daṅ ldan pa thams cad mkhyen pa’i ye śes kyi mthar (5) thug pa’i chos ston to ||

I remember, young men of good family, that in the days of yore, many immeasurable, inconceivable, immense, infinite, countless Æons, more than countless Æons ago, nay, long and very long before, there was born a Tathâgata called Kandrasûryapradîpa, an Arhat, &c., endowed with science and conduct, a Sugata, knower of the world, an incomparable tamer of men, a teacher (and ruler) of gods and men, a Buddha and Lord. He showed the law; he revealed the duteous course which is holy at its commencement, holy in its middle, holy at the end, good in substance and form, complete and perfect, correct and pure. That is to say, to the disciples he preached the law containing the four Noble Truths, and starting from the chain of causes and effects, tending to overcome birth, decrepitude, sickness, death, sorrow, lamentation, woe, grief, despondency, and finally leading to Nirvâna; and to the Bodhisattvas he preached the law connected with the six Perfections, and terminating in the knowledge of the Omniscient, after the attainment of supreme, perfect enlightenment.

tasya khalu punaḥ kulaputrāḥ candrasūryapradīpasya tathāgatasyārhataḥ samyaksaṃbuddhasya pareṇa parataraṃ candrasūryapradīpa eva nāmnā tathāgato ’rhan samyaksaṃbuddho loka udapādi | iti hi ajita etena paraṃparodāhāreṇa candrasūryapradīpanāmakānāṃ tathāgatānām arhatāṃ samyaksaṃbuddhānām ekanāmadheyānām akekulagotrāṇāṃ yadidaṃ bharadvājasagotrāṇāṃ viṃśatitathāgatasahasrāṇy abhūvan | tatra ajita teṣāṃ viṃśatitathāgatas ahasrāṇāṃ pūrvakaṃ tathāgatam upādāya yāvat paścimakas tathāgataḥ, so ’pi candrasūryapradīpanāmadheya eva tathāgato ’bhūd arhan samyaksaṃbuddho vidyācaraṇasaṃpannaḥ sugato lokavid anuttaraḥ puruṣadamyasārathiḥ śāstā devānāṃ ca manuṣyāṇāṃ ca buddho bhagavān | so ’pi dharmaṃ deśitavān ādau kalyāṇaṃ madhye kalyāṇaṃ paryavasāne kalyāṇam | svarthaṃ suvyañjanaṃ kevalaṃ paripūrṇaṃ pariśuddhaṃ paryavadātaṃ brahmacaryaṃ saṃprakāśitavān | yaduta śrāvakāṇāṃ caturāryasatyasaṃyuktaṃ pratītyasamutpādapravṛttaṃ dharmaṃ deśitavān jātijarāvyādhimaraṇaśokaparidevaduḥkhadaurmanasyopāyāsānāṃ samatikramāya nirvāṇaparyavasānam | bodhisattvānāṃ ca mahāsattvānāṃ ca ṣaṭpāramitāpratisaṃyuktam anuttarāṃ samyaksaṃbodhim ārabhya sarvajñajñānaparyavasānaṃ dharma deśitavān ||

又族姓子其日月燈明如來滅度之後次復有佛亦號日月燈明滅度之後次復有佛亦號日月燈明滅度之後復次有佛亦號日月燈明如是等倫八十如來皆同一號日月燈明胄紹一姓若斯之比二萬如來佛語莫能勝彼二萬如來最前興者號日月燈明最後起者故復名曰日月燈明如來至眞等正覺其佛說經初語中語竟語皆善分別其誼微妙具足淨修梵行爲諸聲聞講說四諦十二因緣生老病死愁慼諸患皆令滅度究竟無爲爲諸菩薩講六度無極使逮無上正眞道至諸通慧 . . .

次復有佛亦名日月燈明次復有佛亦名日月燈明如是二萬佛皆同一字號日月燈明又同一姓姓頗羅墮彌勒當知初佛後佛皆同一字名日月燈明十號具足所可說法初中後善 . . .

rigs kyi bu dag de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas ñi zla sgron mda’i pha rol gyi yaṅ ches pha rol na | yaṅ de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas ñi zla sgron ma źes bya ba źig (6) ’jig rten du byuṅ ste ma pham pa ’di ltar sṅa rol daṅ sṅa rol brjod pa’i tshul ’dis | de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas ñi zla sgron ma źes bya bar mtshan gcig pa rigs daṅ gduṅ gcig pa śa stag ste | ’di ltar bhara dwa dza’i rigs (7) su ’thun pa de bźin gśegs pa ñi khri byuṅ ṅo || ma pham pa de la de bźin gśegs pa ñi khri po de dag thog ma’i de bźin gśegs pa nas tha ma’i de bźin gśegs pa’i bar du de dag gis chos bśad pa yaṅ | tshaṅs par spyod pa thog mar dge ba bar du dge ba tha mar (8b1) dge ba don bzaṅ po tshig ’bru bzaṅ po ma ’dres pa yoṅs su rdzogs pa yoṅs su dag pa yoṅs su byaṅ ba yaṅ dag par ston te ’di lta ste | ñan thos rnams la ni skye ba daṅ rga ba daṅ na ba daṅ ’chi ba daṅ | mya ṅan daṅ smre sṅags ’don pa daṅ sdug bsṅal ba daṅ yid mi ba de ba daṅ ’khrug pa (2) las śin tu bzla ba’i phyir | mya ṅan las ’das pa’i mthar thug pa ’phags pa’i bden pa bźi daṅ ldan pa rten ciṅ ’brel bar ’byuṅ ba la ’jug pa’i chos ston to || byaṅ chub sems dpa’ sems dpa’ chen po rnams la ni bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub (3) las brtsams te | pha rol tu phyin pa drug daṅ ldan pa rnam pa thams cad mkhyen pa’i ye śes kyi mthar thug pa’i chos ston to ||

[Now, young men of good family, long before the time of that Tathâgata Kandrasûryapradîpa, the Arhat, &c., there had appeared a Tathâgata, &c., likewise called Kandrasûryapradîpa, after whom, O Agita, there were twenty thousand Tathâgatas, &c., all of them bearing the name of Kandrasûryapradipa, of the same lineage and family name, to wit, of Bharadvâga. All those twenty thousand Tathâgatas, O Agita, from the first to the last, showed the law, revealed the course which is holy at its commencement, holy in its middle, holy at the end, &c. &c.]

tasya khalu punar ajita bhagavataś candrasūryapradīpasya tathāgatasyārhataḥ samyaksaṃbuddhasya pūrvaṃ kumārabhūtasyānabhiniṣkrāntagṛhāvāsasya aṣṭau putrā abhūvan | tadyathā - matiś ca nāma rājakumāro ’bhūt | sumatiś ca nāma rājakumāro ’bhūt | anantamatiś ca nāma, ratnamatiś ca nāma, viśeṣamatiś ca nāma, vimatisamuddhāṭī ca nāma, ghoṣamatiś ca nāma, dharmamatiś ca nāma rājakumāro ’bhūt | teṣāṃ khalu punar ajita aṣṭānāṃ rājakumārāṇāṃ tasya bhagavataś candrasūryapradīpasya tathāgatasya putrāṇāṃ vipularddhir abhūt | ekaikasya catvāro mahādvīpāḥ paribhogo ’bhūt | teṣv eva ca rājyaṃ kārayām āsuḥ | te taṃ bhagavantam abhiniṣkrāntagṛhāvāsaṃ viditvā anuttarāṃ ca samyaksaṃbodhim abhisaṃbuddhaṃ śrutvā sarvarājyaparibhogān utsṛjya taṃ bhagavantam anupravrajitāḥ | sarve ca anuttarāṃ samyaksaṃbodhim abhisaṃprasthitā dharmabhāṇakāś cābhuvan | sadā ca brahmacāriṇo bahubuddhaśatasahasrāvaropitakuśalamūlāś ca te rājakumārā abhuvan ||

其日月燈明如來未出家時有八子一名有志二曰善意三曰加勸四曰寶志五曰持意六曰除慢七曰響意八曰法意是八太子則如來子神足弘普時一一子各各典主四域天下其土豐殖治以正法無所侵抂而見世尊棄國修道逮最正覺適聞得佛尋皆離俗不顧重位詣世尊所悉爲沙門皆志無上正眞之道盡爲法師常修梵行於無央數百千諸佛殖衆德本

其最後佛未出家時有八王子一名有意二名善意三名無量意四名寶意五名增意六名除疑意七名嚮意八名法意是八王子威德自在各領四天下是諸王子聞父出家得阿耨多羅三藐三菩提悉捨王位亦隨出家發大乘意常修梵行皆爲法師已於千萬佛所殖諸善本

ma pham pa ’di ltar yaṅ bcom ldan ’das de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas ñi zla sgron ma de sṅon gźon nur gyur ciṅ (4) kha ba na bzugs pa las mṅon par ma byuṅ ba’i tshe sas brgyad yod par gyur te ’di lta ste | rgyal bu gźon nu blo gros źes bya ba daṅ | bzaṅ po’i blo gros daṅ | mtha’ yas blo gros daṅ | dkon mchog blo gros daṅ | khyad par blo gros daṅ | the tshom kun bcom daṅ | dbyaṅs kyi blo (5) gros daṅ | rgyal bu gźon nu chos kyi blo gros źes bya ba yod do || ma pham pa bcom ldan ’das ñi zla sgron ma de’i sras rgyal bu gźon nu brgyad po de dag rdzu ’phrul chen por gyur te | de dag re re yaṅ gliṅ chen po bźi la kun tu loṅs spyod par gyur ciṅ de dag na rgyal po byed do || de dag gis (6) bcom ldan ’das de khab nas mṅon par byuṅ bar śes śiṅ || bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub mṅon par rdzogs par saṅs rgyas par thos nas | rgyal po’i loṅs spyod thams cad spaṅs te | bcom ldan ’das de’i rjes su rab tu byuṅ nas thams cad kyaṅ bla (7) na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu yaṅ dag par źugs te chos smra bar gyur to || rgyal bu gźon nu de dag rtag tu tshaṅs par spyod ciṅ saṅs rgyas brgya stoṅ maṅ po la dge ba’i rtsa ba bskyed par gyur to ||

The aforesaid Lord Kandrasûryapradîpa, the Tathâgata, &c., when a young prince and not yet having left home (to embrace the ascetic life), had eight sons, viz. the young princes Sumati, Anantamati, Ratnamati, Viseshamati, Vimatisamudghâtin, Ghoshamati, and Dharmamati. These eight young princes, Agita, sons to the Lord Kandrasûryapradîpa, the Tathâgata, had an immense fortune. Each of them was in possession of four great continents, where they exercised the kingly sway. When they saw that the Lord had left his home to become an ascetic, and heard that he had attained supreme, perfect enlightenment, they forsook all of them the pleasures of royalty and followed the example of the Lord by resigning the world; all of them strove to reach superior enlightenment and became preachers of the law. While constantly leading a holy life, those young princes planted roots of goodness under many thousands of Buddhas.

tena khalu punar ajita samayena sa bhagavāṃś candrasūryapradīpas tathāgato ’rhan samyaksaṃbuddho mahānirdeśaṃ nāma dharmaparyāyaṃ sūtrāntaṃ mahāvaipulyaṃ bodhisattvāvavādaṃ sarvabuddhaparigrahaṃ bhāṣitvā (13,1) tasminn eva kṣaṇalavamuhūrte tasminn eva parṣatsaṃnipāte tasminn eva mahādharmāsane paryaṅkamābhujya anantanirdeśapratiṣṭhānaṃ nāma samādhiṃ samāpanno ’bhūdaniñjamānena kāyena sthitena aniñjamānena cittena | samanantarasamāpannasya khalu punas tasya bhagavato māndāravamahāmāndāravāṇāṃ mañjūṣakamahāmañjūṣakāṇāṃ ca divyānāṃ puṣpāṇāṃ mahatpuṣpavarṣam abhiprāvarṣat | taṃ bhagavantaṃ saparṣadam abhyavākirat, sarvāvac ca tad buddhakṣetraṃ ṣaḍvikāraṃ prakampitam abhūt calitaṃ saṃpracalitaṃ vedhitaṃ saṃpravedhitaṃ kṣubhitaṃ saṃprakṣubhitam |

又曰阿逸時日月燈明勸發菩薩護諸佛法而爲衆會講演大頌方等正經時彼世尊於座寂然以無量頌三昧正受卽不復現無身無意都不可得心無所立世尊適三昧已天雨意華大意華柔軟音華大軟音華而散佛上及於大會四部之衆應時其地六反震動國中人民各取天華復散佛上

是時日月燈明佛說大乘經名無量義教菩薩法佛所護念說是經已卽於大衆中結加趺坐入於無量義處三昧身心不動是時天雨曼陁羅華摩訶曼陁羅華曼殊沙華摩訶曼殊沙華而散佛上及諸大衆普佛世界六種震動

ma pham pa de’i tshe na yaṅ bcom ldan ’das de bźin gśegs pa (9a1) | dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas ñi zla sgron ma des | ṅes par bstan pa chen po źes bya ba’i chos kyi rnam graṅs mdo sde śin tu rgyas pa chen po byaṅ chub sems dpa’ rnams la gdams pa saṅs rgyas thams cad kyis yoṅs su bzuṅ ba bśad nas || (2) de’i tshe gaṅ cig thaṅ cig yud tsam de ñid la ’khor ’dus pa de ñid du chos kyi gdan chen bde ñid la skyil mo kruṅ bcas te | mtha’ yas ṅes par bstan pa’i gnas źes bya ba’i tiṅ ṅe ’dzin la sñoms par źugs te sku mi g-yo źiṅ sems mi g-yo bar gyur nas bźugs so || bcom (3) ldan ’das de sñoms par źugs mthag tu | bcom ldan ’das la me tog man dā rab daṅ | man dā rab chen po daṅ | mañdzu śa ka chen po daṅ | lha’i me tog dag gi char chen po mṅon par bab ste | bcom ldan ’das ’khor daṅ bcas pa la mṅon par ’thor ro || (4) thams cad daṅ ldan pa’i saṅs rgyas kyi źiṅ yaṅ rnam pa drug tu rab tu g-yos par gyur te | ’gul kun tu rab tu ’gul | ldeg kun tu rab tu ldeg | ’khrugs kun tu rab tu ’khrugs so ||

It was at that time, Agita, that the Lord Kandrasûryapradîpa, the Tathâgata, &c., after expounding the Dharmaparyâya called ‘the Great Exposition,’ a text of great extension, serving to instruct Bodhisattvas and proper to all Buddhas, at the same moment and instant, at the same gathering of the classes of hearers, sat cross-legged on the same seat of the law, and entered upon the meditation termed ‘the Station of the exposition of Infinity;’ his body was motionless, and his mind had reached perfect tranquillity. And as soon as the Lord had entered upon meditation, there fell a great rain of divine flowers, Mandâravas and great Mandâravas, Mañgûshakas and great Mañgûshakas, covering the Lord and the four classes of hearers, while the whole Buddha-field shook in six ways; it moved, removed, trembled, trembled from one end to the other, tossed, tossed along.

tena khalu punar ajita samayena tena kālena ye tasyāṃ parṣadi bhikṣubhikṣuṇyupāsakopāsikā devanāgayakṣagandharvāsuragaruḍakinnaramahoragamanuṣyāmanuṣyāḥ saṃnipatitā abhūvan saṃniṣaṇṇāḥ, rājānaś ca maṇḍalino balacakravartinaś caturdvīpakacakravartinaś ca, te sarve saparivārāstaṃ bhagavantaṃ vyavalokayanti sma āścaryaprāptā adbhutaprāptā audbilyaprāptāḥ |

四部弟子諸天世人愕然疑怪

爾時會中比丘比丘尼優婆塞優婆夷天龍夜叉乾闥婆阿修羅迦樓羅緊那羅摩睺羅伽人非人及諸小王轉輪聖王等是諸大衆得未曾有歡喜合掌一心觀佛

ma pham pa yaṅ de’i tshe ’khor der dge sloṅ daṅ | dge sloṅ ma daṅ | dge bsñen daṅ | (5) dge bsñen ma daṅ | lha daṅ | sku daṅ | gnod sbyin daṅ | dri za daṅ | lha ma yin daṅ | nam mkha’ ldiṅ daṅ | mi ’am ci daṅ | lto ’phye chen po daṅ | mi daṅ | mi ma yin pa rnams daṅ | rgyal phran daṅ | stobs kyi ’khor los sgyu rab daṅ | gliṅ bźi’i ’khor los sgyur ba (6) rnams ’dus nas ’khod par gyur pa ’khor daṅ bcas pa de dag thams cad bcom ldan ’das la lta źiṅ ṅo mtshar du gyur rmad du gyur dga’ bar gyur to ||

Then did those who were assembled and sitting together at that congregation, monks, nuns, male and fe-male lay devotees, gods, Nâgas, goblins, Gandharvas, demons, Garudas, Kinnaras, great serpents, men and beings not human, as well as governors of a region, rulers of armies and rulers of four continents, all of them with their followers gaze on the Lord in astonishment, in amazcment, in ecstasy.

atha khalu tasyāṃ velāyāṃ tasya bhagavataś candrasūryapradīpasya tathāgatasya bhrūvivarāntarād ūrṇākośād ekā raśmir niścaritā | sā pūrvasyāṃ diśi aṣṭādaśabuddhakṣetrasahasrāṇi prasṛtā | tāni ca buddhakṣetrāṇi sarvāṇi tasyā raśmeḥ prabhayā suparisphuṭāni saṃdṛśyante sma, tadyathāpi nāma ajita etarhyetāni buddhakṣetrāṇi saṃdṛśyante ||

其佛三昧未久威神德本面出一光其光普照東方萬八千佛土靡不周遍諸佛國土所可造作悉自然現亦如今日諸佛土現

爾時如來放眉間白毫相光照東方萬八千佛土靡不周遍如今所見是諸佛土

de nas de’i tshe bcom ldan ’das de bźin gśegs pa ñi zla sgron ma de’i smin mtshams kyi bar gyi mdzod spya nas ’od zer (7) gcig byuṅ nas de śar phyogs su saṅs rgyas kyi źiṅ ñi khri byuṅ ste | saṅs rgyas kyi źiṅ de dag thams cad ’od zer de’i ’od kyis śin tu khyab par snaṅ bar gyur te | ma pham pa ’di lta ste dper na | de ltar saṅs rgyas kyi źiṅ ’di dag snaṅ bar gyur ba bźin no ||

And at that moment there issued a ray from within the circle of hair between the eyebrows of the Lord. It extended over eighteen hundred thousand Buddha-fields in the eastern quarter, so that all those Buddha-fields appeared wholly illuminated by its radiance, just like the Buddha-fields do now, O Agita.

tena khalu punar ajita samayena tasya bhagavato viṃśatibodhisattvakoṭyaḥ samanubaddhā abhuvan | ye tasyāṃ parṣadi dharmaśravaṇikāḥ, te āścaryaprāptā abhūvan adbhutaprāptā audbilyaprāptāḥ kautūhalasamutpannā etena mahāraśmyavabhāsenāvabhāsitaṃ lokaṃ dṛṣṭvā ||

彼時世尊與二十億諸菩薩俱於衆會中講說經法諸菩薩大士睹大光明普照世閒

彌勒當知爾時會中有二十億菩薩樂欲聽法是諸菩薩見此光明普照佛土得未曾有欲知此光所爲因緣

ma (9b1) pham pa yaṅ de’i tshe bcom ldan ’das de’i źabs ’briṅ na | byaṅ chub sems dpa’ bye ba phrag ñi śu ’khod pa daṅ | ’khor de na chos ñan pa de dag ’od zer chen po’i snaṅ ba des ’jig rten snaṅ bar byas pa mthoṅ nas ṅo mtshar du gyur rmad du gyur te ltad mo cher byuṅ ṅo ||

[At that juncture, Agita, there were twenty kotis of Bodhisattvas following the Lord. All hearers of the law in that assembly, on seeing how the world was illuminated by the lustre of that ray, felt astonishment, amazement, ecstasy, and curiosity.]

tena khalu punar ajita samayena tasya bhagavataḥ śāsane varaprabho nāma bodhisattvo ’bhūt | tasyāṣṭau śatāny antevāsinām abhūvan | sa ca bhagavāṃs tataḥ samādher vyutthāya taṃ varaprabhaṃ bodhisattvam ārabhya saddharmapuṇḍarīkaṃ nāma dharmaparyāyaṃ saṃprakāśayām āsa | yāvat paripūrṇān ṣaṣṭyantarakalpān bhāṣitavān ekāsane niṣaṇṇo ’saṃpravedhamānena kāyena aniñjamānena cittena | sā ca sarvāvatī parṣadekāsane niṣaṇṇā tān ṣaṣṭyantarakalpāṃs tasya bhagavato ’ntikāddharmaṃ śṛṇoti sma | na ca tasyāṃ parṣadi ekasattvasyāpi kāyaklamatho ’bhūt, na ca cittaklamathaḥ ||

而其佛世有菩薩名曰超光侍者十八人有一菩薩而獨勞懈名曰名聞佛三昧正受從三昧起爲超光菩薩講正法華方等之業諸菩薩行皆說佛法一處安坐具足六十劫說斯經典衆會亦然身不傾動心無因緣又彼世尊六十中劫因爲諸會說法聽者一無疲厭心不勞擾

時有菩薩名曰妙光有八百弟子是時日月燈明佛從三昧起因妙光菩薩說大乘經名妙法蓮華教菩薩法佛所護念六十小劫不起于座時會聽者亦坐一處六十小劫身心不動聽佛所說謂如食頃是時衆中無有一人若身若心而生懈惓

ma pham pa (2) de’i tshe na yaṅ bcom ldan ’das de’i bstan pa la byaṅ chub sems dpa’ sems dpa’ chen po ’od mchog ces bya ba byuṅ ste de’i slob ma brgyad brgya yod do || bcom ldan ’das de yaṅ tiṅ ṅe ’dzin de las bźeṅs nas byaṅ chub sems dpa’ ’od mchog las brtsams te | dam (3) pa’i chos pad ma dkar po’i chos kyi rnam graṅs yaṅ dag par ston te | bar gyi bskal pa drug cu tshaṅ bar gdan gcig la bźugs nas skya mi bskyod | sems mi g-yo bar bśad do || ’khor de dag thams cad kyaṅ stan gcig la ’khod de | lus mi bskyod sems mi g-yo (4) bar bar gyi bskal pa drug cur bcom ldan ’das de la chos ñan te | ’khor de na sems can ’ga’ yaṅ lus ṅal ba yaṅ med | sems slob yaṅ med do ||

Now it happened, Agita, that under the rule of the aforesaid Lord there was a Bodhisattva called Varaprabha, who had eight hundred pupils. It was to this Bodhisattva Varaprabha that the Lord, on rising from his meditation, revealed the Dharmaparyâya called ‘the Lotus of the True Law.’ He spoke during fully sixty intermediate kalpas, always sitting on the same seat, with immovable body and tranquil mind. And the whole assembly continued sitting on the same seats, listening to the preaching of the Lord for sixty intermediate kalpas, there being not a single creature in that assembly who felt fatigue of body or mind.

atha sa bhagavāṃś candrasūryapradīpas tathāgato ’rhan samyaksaṃbuddhaḥ ṣaṣṭayantarakalpānām atyayāt taṃ saddharmapuṇḍarīkaṃ dharmaparyāyaṃ sūtrāntaṃ mahāvaipulyaṃ bodhisattvāvavādaṃ sarvabuddhaparigrahaṃ nirdiśya tasminn eva kṣaṇalavamuhūrte parinirvāṇam ārocitavān sadevakasya lokasya samārakasya sabrahmakasya saśramaṇabrāhmaṇikāyāḥ prajāyāḥ sadevamānuṣāsurāyāḥ purastāt - adya bhikṣavo ’syām eva rātryāṃ madhyame yāme tathāgato ’nupadhiśeṣe nirvāṇadhātau parinirvāsyatīti ||

日月燈明六十劫中爲諸菩薩講演『法華』方等正經便自說言當般泥洹告天世人諸梵魔衆沙門梵志阿須倫鬼神諸比丘等察於其時如來夜半至無餘界當般泥洹授其菩薩首藏之決告諸比丘日月燈明六十劫中爲諸菩薩講演『法華』方等正經便自說言當般泥洹告天世人諸梵魔衆沙門梵志阿須倫鬼神諸比丘等

日月燈明佛於六十小劫說是經已卽於梵魔沙門婆羅門及天人阿修羅衆中而宣此言如來於今日中夜當入無餘涅槃

de nas bcom ldan ’das de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas ñi zla sgron mas par (5) gyi bskal pa drug cu ’das kyi bar du || dam pa’i chos pad ma dkar po’i chos kyi rnam graṅs mdo sde śin tu rgyas pa chen po byaṅ chub sems dpa’ rnams la gdams pa | saṅs rgyas thams cad kyis yoṅs su bzuṅ ba bśad nas || skad cig de ñid la mya ṅan las (6) ’da’ źes lha daṅ bcas bduṅ daṅ bcas tshaṅs pa daṅ bcas pa’i ’jig rten daṅ dge sbyoṅ daṅ bram zer bcas pa’i skye dgu’i mdun du | dge sloṅ dag do mod nam gyi guṅ thun la de bźin gśegs pa phuṅ po’i lhag ma med pa’i mya ṅan las ’da’ ba’i dbyiṅs su yoṅs su mya (7) ṅan las ’da’o źes gsuṅs so ||

As the Lord Kandrasûryapradîpa, the Tathâgata, &c., during sixty intermediate kalpas had been expounding the Dharmaparyâya called ‘the Lotus of the True Law,’ a text of great development, serving to instruct Bodhisattvas and proper to all Buddhas, he instantly announced his complete Nirvâna to the world, including the gods, Mâras and Brahmas, to all creatures, including ascetics, Brahmans, gods, men and demons, saying: To-day, O monks, this very night, in the middle watch, will the Tathâgata, by entering the element of absolute Nirvâna, become wholly extinct.

atha khalv ajita sa bhagavāṃś candrasūryapradīpas tathāgato ’rhan samyaksaṃbuddhaḥ śrīgarbhaṃ nāma bodhisattvaṃ mahāsattvam anuttarāyāṃ samyaksaṃbodhau vyākṛtya tāṃ sarvāvatīṃ parṣadam āmantrayate sma - ayaṃ bhikṣavaḥ śrīgarbho bodhisattvo mamānantaram anuttarāṃ samyaksaṃbodhim abhisaṃbhotsyate | vimalanetro nāma tathāgato ’rhan samyaksaṃbuddho bhaviṣyati ||

察於其時如來夜半至無餘界當般泥洹授其菩薩首藏之決告諸比丘吾滅度後首藏開士當逮無上正眞道成最正覺號離垢體如來至眞等正覺佛

時有菩薩名曰德藏日月燈明佛卽授其記告諸比丘是德藏菩薩次當作佛號曰淨身多陁阿伽度阿羅訶三藐三佛陁佛

ma pham pa de nas bcom ldan ’das de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas ñi zla sgron ma des | byaṅ chub sems dpa’ sems dpa’ cen po dpal gyi sñiṅ po źes bya ba bla na med pa yaṅ dag par (10a) (10a1) | rdzogs pa’i byaṅ chub tu phuṅ bstan nas ’khor de dag thams cad la bka’ stsal pa | dge sloṅ dag byaṅ chub sems dpa’ dpal gyi sñiṅ po ’di | ṅa’i ’og tu bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub mṅon par rdzogs par ’tshaṅ rgya ste | de bźin (2) gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas dri ma med pa’i spyan źes bya bar ’gyur ro źes gsuṅs so ||

Thereupon, Agita, the Lord Kandrasûryapradîpa, the Tathigata, &c., predestinated the Bodhisattva called Srîgarbha to supreme, perfect enlightenment, and then spoke thus to the whole assembly: O monks, this Bodhisattva Srîgarbha here shall immediately after me attain supreme, perfect enlightenment, and become Vimalanetra, the Tathâgata, &c.

(14,1) atha khalv ajita sa bhagavāṃś candrasūryapradīpas tathāgato ’rhan samyaksaṃbuddhas tasyām eva rātryāṃ madhyame yāme ’nupadhiśeṣe nirvāṇadhātau parinirvṛtaḥ | taṃ ca saddharmapuṇḍarīkaṃ dharmaparyāyaṃ sa varaprabho bodhisattvo mahāsattvo dhāritavān | aśītiṃ cāntarakalpāṃs tasya bhagavataḥ parinirvṛtasya śāsanaṃ sa varaprabho bodhisattvo mahāsattvo dhāritavān saṃprakāśitavān | tatra ajita ye tasya bhagavato ’ṣṭau putrā abhūvan, matipramukhāḥ, te tasyaiva varaprabhasya bodhisattvasyāntevāsino ’bhūvan | te tenaiva paripācitā abhūvann anuttarāyāṃ samyaksaṃbodhau | taiś ca tataḥ paścād bahūni buddhakoṭīnayutaśatasahasrāṇi dṛṣṭāni satkṛtāni ca | sarve ca te ’nuttarāṃ samyaksaṃbodhim abhisaṃbuddhāḥ | paścimakaś ca teṣāṃ dīpaṃkaro ’bhūt tathāgato ’rhan samyaksaṃbuddhaḥ ||

授決已尋於夜半而取滅度 . . 彼世尊子等類八人皆歸超光菩薩大士而順教勅咸志無上正眞之道見無央數億載諸佛供養奉侍悉逮正覺最後興者號曰法事

授記已便於中夜入無餘涅槃佛滅度後妙光菩薩持妙法蓮華經滿八十小劫爲人演說 . 日月燈明佛八子皆師妙光妙光教化令其堅固阿耨多羅三藐三菩提是諸王子供養無量百千萬億佛已皆成佛道其最後成佛者名曰燃燈

ma pham pa de nas bcom ldan ’das de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas ñi zla sgron ma de’i nub mo nam gyi bud (3) thun la | phuṅ po’i lhag ma med pa’i mya ṅan las ’das so || dam pa’i chos pad ma dkar po’i chos kyi rnam graṅs de yaṅ byaṅ chub sems dpa’ sems dpa’ tshen po ’od mchog des blaṅ ste bar gyi bskal pa brgyad cu’i bar du | bcom (4) ldan ’das mya ṅan las ’das pa de’i bstan pa la yaṅ dag par bstan to || ma pham pa de la bcom ldan ’das de’i sras blo gros la sogs pa brgyad po de dag byaṅ chub sems dpa’ ’od mchog de’i slob mar gyur te | des de dag bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu yoṅs su (5) smin par byas so || de dag gis de’i ’og tu saṅs rgyas bye ba khrag khrig brgya stoṅ maṅ po mthoṅ ste | bkur sti byas nas de dag thams cad kyaṅ bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub mṅon par rdzogs par saṅs rgyas te |

Thereafter, Agita, that very night, at that very watch, the Lord Kandrasûryapradîpa, the Tathalgata, &c., became extinct by entering the element of absolute Nirvâna. And the aforementioned Dharmaparyâya, termed ‘the Lotus of the True Law,’ was kept in memory by the Bodhisattva Mahâsattva Varaprabha; during eighty intermediate kalpas did the Bodhisattva Varaprabha keep and reveal the commandment of the Lord who had entered Nirvâna. Now it so happened, Agita, that the eight sons of the Lord Kandrasûryapradipa, Mati and the rest, were pupils to that very Bodhisattva Varaprabha. They were by him made ripe for supreme, perfect enlightenment, and in after times they saw and worshipped many hundred thousand myriads of kotis of Buddhas, all of whom had attained supreme, perfect enlightenment, the last of them being Dîpankara, the Tathalgata, &c.

teṣāṃ ca aṣṭānām antevāsiśatānām eko bodhisattvo ’dhimātraṃ lābhaguruko ’bhūt satkāraguruko jñātaguruko yaśaskāmaḥ | tasyoddiṣṭoddiṣṭāni padavyañjanāny antardhīyante na saṃtiṣṭhante sma | tasya yaśaskāma ity eva saṃjñābhūt | tena_ api tena kuśalamūlena bahūni buddhakoṭīnayutaśatasahasrāṇyārāgitāny abhūvan | ārāgayitvā ca satkṛtāni gurukṛtāni mānitāni pūjitāny arcitāny apacāyitāni | syāt khalu punas te ajita kāṅkṣā vā vimatirvā vicikitsā vā - anyaḥ sa tena kālena tena samayena varaprabho nāma bodhisattvo mahāsattvo ’bhūd dharmabhāṇakaḥ | na khalu punar evaṃ draṣṭavyam | tat kasya hetoḥ? ahaṃ sa tena kālena tena samayena varaprabho nāma bodhisattvo mahāsattvo ’bhūd dharmabhāṇakaḥ | yaś cāsau yaśaskāmo nāma bodhisattvo ’bhūt kausīdyaprāptaḥ, tvam eva ajita sa tena kālena tena samayena yaśaskāmo nāma bodhisattvo ’bhūt kausīdyaprāptaḥ | iti hi ajita aham anena paryāyeṇedaṃ bhagavataḥ pūrvanimittaṃ dṛṣṭvā evaṃrūpāṃ raśmimutsṛṣṭām evaṃ parimīmāṃse, yathā bhagavān api taṃ saddharmapuṇḍarīkaṃ dharmaparyāyaṃ sūtrāntaṃ mahāvaipulyaṃ bodhisattvāvavādaṃ sarvabuddhaparigrahaṃ bhāṣitukāmaḥ ||

十八人中有一菩薩於利無節慇懃求供尊己貪穢多於三病分別句誼中而忽忘便得於閑不復懅務時族姓子得名聞定以斯德本從不可計億百千佛求願得見悉奉衆聖溥首謂莫能勝欲知爾時比丘法師號超光者 . 則吾是也其名聞菩薩大士而懈怠者則莫能勝是是故當知見此世尊所見瑞應放其光明吾觀察之今日大聖當爲我等講『正法華』方等典籍

八百弟子中有一人號曰求名貪著利養雖復讀誦衆經而不通利多所忘失故號求名是人亦以種諸善根因緣故得値無量百千萬億諸佛供養恭敬尊重讚歎彌勒當知爾時妙光菩薩豈異人乎 . 我身是也求名菩薩汝身是也今見此瑞與本無異是故惟忖今日如來當說大乘經名妙法蓮華教菩薩法佛所護念

de dag gi tha ma ni de bźin gśegs pa dgra (6) bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas mar me mdzad yin no || slob ma brgyad brgya po de dag las gcig rñed pa la rab tu gdu ba bkur sti la gdu pa śes kyi khel gdu ba grags pa ’dod pas | de la bstan pa’i tshig daṅ | yi ge mi zin mi chags te de’i miṅ yaṅ grags (7) ’dod ces bya bar gyur to || des kyaṅ dge ba’i rtsa ba des saṅs rgyas bye ba khrag khrig brgya stoṅ maṅ po mñes par byas so || mñes par byas nas bsti staṅ byas | btsun par byas | ri mor byas || mchod pa daṅ | bkur ba daṅ | rim gro byas so || ma pham bde’i tshe de’i (10b1) dus na || byaṅ chub sems dpa’ ’od mchog ces bya ba chos smra bar gyur pa de | gźan źig yin pa sñam du khyod som ñi ’am yid gñis sam the tshom za bar gyur na de ltar mi blta’o || de ci’i byir źe na | de ci’i byir źe na | kho bo de’i tshe de’i dus na byaṅ chub sems dpa’ ’od mchog ces (2) bya ba chos smra bar gyur to || gaṅ yaṅ byaṅ chub sems dpa’ grags ’dod ces bya ba le lo can du gyur pa de ni | ma pham pa khyod ñid de’i tshe de’i dus na | byaṅ chub sems dpa’ grags ’dod ces bya ba le lo can du gyur pa yin no || ma pham pa de ltar kho bos rnam graṅs ’dis na bcom (3) ldan ’das kyi sṅa ltas ’di lta bu’i ’od zer btaṅ ba mthoṅ nas | bcom ldan ’das kyaṅ dam pa’i chos pad ma dkar po’i chos kyi rnam graṅs mdo sde śin tu rgyas pa chen po de bśad par bźed pa sñam byed do ||

Amongst those eight pupils there was one Bodhisattva who attached an extreme value to gain, honour and praise, and was fond of glory, but all the words and letters one taught him faded (from his memory), did not stick. So he got the appellation of Yasaskâma. He had propitiated many hundred thousand myriads of kotis of Buddhas by that root of goodness, and afterwards esteemed, honoured, respected, revered, venerated, worshipped them. Perhaps, Agita, thou feelest some doubt, perplexity or misgiving that in those days, at that time, there was another Bodhisvattva Mahâsattva Varaprabha, preacher of the law. But do not think so. Why? because it is myself who in those days, at that time, was the Bodhisattva Mahâsattva Varaprabha, preacher of the law; and that Bodhisattva named Yasaskâma, the lazy one, it is thyself, Agita, who in those days, at that time, wert the Bodhisattva named Yasaskâma, the lazy one. And so, Agita, having once seen a similar foretoken of the Lord, I infer from a similar ray being emitted just now, that the Lord is about to expound the Dharmaparyâya called ‘the Lotus of the True Law.’

atha khalu mañjuśrīḥ kumārabhūta etam evārthaṃ bhūyasyā mātrayā pradarśayamānas tasyāṃ velāyām imā gāthā abhāṣata -

於是溥首菩薩欲重現誼說此頌曰

爾時文殊師利於大衆中欲重宣此義而說偈言

de nas ’jam dpal gźon nur gyur pas don de ñid rgyas par ston ciṅ de’i (4) tshe tshigs su bcad pa ’di dag smras so ||

And on that occasion, in order to treat the subject more copiously, Mañgusrî, the prince royal, uttered the following stanzas:

atītam adhvānam anusmarāmi acintiye aparimitasmi kalpe |
yadā jino āsi prajāna uttamaś candrasya sūryasya pradīpa nāma || 1.57 ||

吾自憶念往古過去不可思議無央數劫最勝造誼智慧無上其號名曰日月燈明

我念過去世無量無數劫有佛人中尊號日月燈明

’das pa’i dus rnams rjes su dran pa ni || tshad med bsam gyis mi khyab bskal pa na ||
de tshe rgyal ba byuṅ ba skye dgu’i mchog || mtshan ni ñi zla sgron ma źes bya ba ||

57. I remember a past period, inconceivable, illimited kalpas ago, when the highest of beings, the Gina of the name of Kandrasûryapradîpa, was in existence.

saddharma deśeti prajāna nāyako vineti sattvāna anantakoṭyaḥ |
samādapetī bahubodhisattvā nacintiyān uttami buddhajñāne || 1.58 ||

彼講說法聖達無極開化衆生不可計億勸助發起無數菩薩不可思議億百千人

世尊演說法度無量衆生無數億菩薩令入佛智慧

skye dgu ’dren pa de ni chos ston te || sems can mtha’ yas bya ba rnam (5) par ’dul ||
byaṅ chub sems dpa’ bsam yas bye ba stoṅ || maṅ po de dag ye śes yaṅ dag ’dzud ||

58. He preached the true law, he, the leader of creatures; he educated an infinite number of kotis of beings, and roused inconceivably many Bodhisattvas to acquiring supreme Buddha-knowledge.

(15,1) ye cāṣṭa putrās tada tasya āsan kumārabhūtasya vināyakasya |
dṛṣṭvā ca taṃ pravrajitaṃ mahāmuniṃ jahitva kāmāṃl laghu sarvi prāvrajan || 1.59 ||

於時如來尊者諸子皆爲幼童見佛導師則從所尊悉作沙門棄捐愛欲一切所有

佛未出家時所生八王子見大聖出家亦隨修梵行

rnam par ’dren pa gźon nur gyur ba yi || de tshe de ri sras gyur brgyad po dag ||
thub chen rab tu byuṅ ba de mthoṅ nas || ’dod spaṅs thams cad myur bar rab tu byuṅ ||

59. And the eight sons born to him, the leader, when he was prince royal, no sooner saw that the great sage had embraced ascetic life, than they resigned worldly pleasures and became monks.

dharmaṃ ca so bhāṣati lokanātho anantanirdeśavaraṃ ti sūtram |
nāmeva vaipulyamidaṃ pravucyati prakāśayī prāṇisahasrakoṭinām || 1.60 ||

導利世者爲講說法所演經典名無量頌而號最上厥誼如此開化黎庶億千之數

時佛說大乘經名無量義於諸大衆中而爲廣分別

(6) ’jig rten mgon po de yi chos bśad pa || mtha’ yas ṅes par bstan pa mdo sde mchog ||
de miṅ śin tu rgyas pa’i mdo źes bya || srog chags stoṅ phrag bye bdag la ston ||

60. And the Lord of the world proclaimed the law, and revealed to thousands of kotis of living beings the Sûtra, the development, which by name is called ‘the excellent Exposition of Infinity.'

samanantaraṃ bhāṣiya so vināyakaḥ paryaṅka bandhitva kṣaṇasmi tasmin |
anantanirdeśavaraṃ samādhiṃ dharmāsanastho muniśreṣṭha dhyāyī || 1.61 ||

大聖適說斯經典已能仁至尊處於法牀加趺而坐尋有瑞應三昧正受名無量頌

佛說此經已卽於法座上加趺坐三昧名無量義處

rnam par ’dren pa de yis bśad ma thag || de tshe skad cig skyil mo kruṅ bcas nas ||
mtha’ yas (7) ṅes bstan tiṅ ’dzin dam pa la || thub mchog chog gdan bźugs nas bsam gtan mdzad ||

61. Immediately after delivering his speech, the leader crossed his legs and entered upon the meditation of ‘the excellent Exposition of the Infinite.’ There on his seat of the law the eminent seer continued absorbed in meditation.

divyaṃ ca māndāravavarṣamāsīdaghaṭṭitā dundubhayaś ca neduḥ |
devāś ca yakṣāś ca sthitāntarīkṣe kurvanti pūjāṃ dvipadottamasya || 1.62 ||

於時卽雨大意音華又現電㷿大雷音聲諸天鬼神住於虛空一心奉敬人中之尊

天雨曼陁華天鼓自然鳴諸天龍鬼神供養人中尊

lha yi ge tog ma na dā ra ba ’bab || ma brduṅs par ni rṅa yi sgra yaṅ ’byuṅ ||
lha daṅ gnod sbyin par snaṅ gnas ’khod pa || rkaṅ gñis dam pa la ni mchod pa byed ||

62. And there fell a celestial rain of Mandâravas, while the drums (of heaven) resounded without being struck; the gods and elves in the sky paid honour to the highest of men.

sarvaṃ ca kṣetraṃ pracacāla tatkṣaṇam āścaryamatyadbhutamāsi tatra |
raśmiṃ ca ekāṃ pramumoca nāyako bhruvāntarāttāmatidarśanīyām || 1.63 ||

尋則感動諸佛國土從其眉閒顯出妙㷿放斯光明無量難限不可計人怪未曾有

一切諸佛土卽時大震動佛放眉間光現諸希有事

źiṅ rnams (11a) (11a1) thams cad de ma thag tu g-yos || de na ṅo mtshar rmad du byuṅ bar gyur ||
smin mtshams nas ni śin tu mdzes pa yi || ’dren pas ’od zer gcig por ba btaṅ ba ||

63. And simultaneously all the fields (of Buddha) began trembling. A wonder it was, a great prodigy. Then the chief emitted from between his brows one extremely beautiful ray,

pūrvāṃ ca gatvā diśa sā hi raśmir aṣṭādaśakṣetrasahasra pūrṇā |
prabhāsayaṃ bhrājati sarvalokaṃ darśeti sattvāna cyutopapādam || 1.64 ||

其明遍照東方佛土周萬八千億數世界常以應時多所分別示于衆生終始根原

此光照東方萬八千佛土示一切衆生生死業報處

śar gyi phyogs su ’od zer de soṅ bas || źiṅ rnams stoṅ phrag bcwa brgyad tshaṅ ’dag ||
rab tu (2) snaṅ bas ’jig rten thams cad mdzes || sems can rnams kyi śi ’pho skye ba ston ||

64. Which moving to the eastern quarter glittered, illuminating the world all over the extent of eighteen thousand fields. It manifested the vanishing and appearing of beings.

ratnāmayā kṣetra tathātra kecid vaiḍūryanirbhāsa tathaiva kecit |
dṛśyanti citrā atidarśanīyā raśmiprabhāsena vināyakasya || 1.65 ||

或有佛土立諸寶蓋光如琉璃及若水精以導師光威神之曜現若干種瑰異雅麗

有見諸佛土以衆寶莊嚴琉璃頗梨色斯由佛光照

rnam par ’dren pa’i ’od zer de yi mthus || de ltar de na la la rin chen źiṅ ||
de bźin kha dog bai dūrya yi mdog || blta na sdug pa sna tshogs snaṅ bar gyur ||

65. Some of the fields then seemed jewelled, others showed the hue of lapis lazuli, all splendid, extremely beautiful, owing to the radiance of the ray from the leader.

devā manuṣyās tatha nāga yakṣā gandharva tatrāpsarakinnarāś ca |
(16,1) ye cābhiyuktāḥ sugatasya pūjayā dṛśyanti pūjenti ca lokadhātuṣu || 1.66 ||

諸天人民幷鬼神龍揵沓和等驚喜希有其有專精奉事安住彼諸世界皆自然現

及見諸天人龍神夜叉衆乾闥緊那羅各供養其佛

lha daṅ mi daṅ de bźin gnod (3) sbyin klu || lha yi bu mo dri za mi ’am ci ||
gaṅ rnams bde bar gśegs la mchod brtson pa || de dag ’jig rten khams na mchod byed snaṅ ||

66. Gods and men, as well as Nâgas, goblins, Gandharvas, nymphs, Kinnaras, and those occupied with serving the Sugata became visible in the spheres and paid their devotion.

buddhāś ca dṛśyanti svayaṃ svayaṃbhuvaḥ suvarṇayūpā iva darśanīyāḥ |
vaiḍūryamadhye ca suvarṇabimbaṃ parṣāya madhye pravadanti dharmam || 1.67 ||

又見諸佛各各自由端正姝妙紫磨金色如琉璃中而有衆寶在於會中爲雨法教

又見諸如來自然成佛道身色如金山端嚴甚微妙如淨琉璃中內現眞金像世尊在大衆敷演深法義

saṅs rgyas raṅ ’byuṅ de dag ñid kyaṅ snaṅ || gser gyi mchod sdoṅ lta bur blta na sdug ||
bai dūrya yi dbus na gser gzugs bźin || (4) ’khor gyi dbus na chos ni rab tu gsuṅ ||

67. The Buddhas also, those self-born beings, appeared of their own accord, resembling golden columns; like unto a golden disk (within lapis lazuli), they revealed the law in the midst of the assembly.

tahi śrāvakāṇāṃ gaṇanā na vidyate te cāpramāṇāḥ sugatasya śrāvakāḥ |
ekaikakṣetrasmi vināyakānāṃ raśmiprabhā darśayate hi sarvān || 1.68 ||

其諸聲聞不可稱計嗟歎無量安住弟子一切導師一一世界又光明曜皆悉巍巍

如淨琉璃中內現眞金像世尊在大衆敷演深法義

de na ñan thos graṅs yod ma yin te || bde gśegs ñan thos de sñed tshad med pa ||
so so’i źiṅ du rnam par ’dren pa yi || ’od zer ’od kyis de dag thams cad ston ||

68. The disciples, indeed, are not to be counted: the disciples of Sugata are numberless. Yet the lustre of the ray renders them all visible in every field.

vīryair upetāś ca akhaṇḍaśīlā acchidraśīlā maṇiratnasādṛśāḥ |
dṛśyanti putrā naranāyakānāṃ viharanti ye parvatakandareṣu || 1.69 ||

常行精進戒無所犯忍辱之力猶明月珠世尊諸子現無央數遊於閑居山林曠野一切禪定不起因緣若有加害不興瞋恨

或有諸比丘在於山林中精進持淨戒猶如護明珠

brtson ’grus ldan źiṅ tshul khrims mñams te || tshul khrims (5) skyon med nor bu rin chen ’dra ||
mi mgon sras dag ri yi sul dag na || gnas śiṅ spyod pa de dag snaṅ bar gyur ||

69. Energetic, without breach or flaw in their course, similar to gems and jewels, the sons of the leaders of men are visible in the mountain caves where tbeyare dwelling.

sarvasvadānāni parityajantaḥ kṣāntībalā dhyānaratāś ca dhīrāḥ |
bahubodhisattvā yatha gaṅgavālikāḥ sarve ’pi dṛśyanti tayā hi raśmyā || 1.70 ||

諸菩薩衆如恒沙數安住光明感動若斯

又見諸菩薩行施忍辱等其數如恒沙斯由佛光照

bdog pa thams cad ma lus yoṅs su gtoṅ || brtan pa bzod pa’i stobs can bsam gtan dga’ ||
byaṅ chub sems dpa’ gaṅ gā’i bye sñed maṅ || ’od (6) zeṅ de yis thams cad rab tu snaṅ ||

70. Numerous Bodhisattvas, like the sand of the Ganges, who are spending all their wealth in giving alms, who have the strength of patience, are devoted to contemplation and wise, become all of them visible by that ray.

aniñjamānāś ca avedhamānāḥ kṣāntau sthitā dhyānaratāḥ samāhitāḥ |
dṛśyanti putrāḥ sugatasya aurasā dhyānena te prasthita agrabodhim || 1.71 ||

心念無常不爲放逸忍辱樂禪不捨一心有安住子普悉來現自伏其志慕尊佛道

又見諸菩薩深入諸禪定身心寂不動以求無上道

bskyoṅ ba med ciṅ g-yo ba med par yaṅ || bzod nas bsam gtan dga’ źiṅ mñam par bźag ||
de dag bsam gtan byaṅ chub mchog źugs pa || bde bar gśegs pa’i thugs kyi sras rnams snaṅ ||

71. Immovable, unshaken, firm in patience, devoted to contemplation, and absorbed in meditation are seen the true sons of the Sugatas while they are striving for supreme enlightenment by dint of meditation.

bhūtaṃ padaṃ śāntamanāsravaṃ ca prajānamānāś ca prakāśayanti |
deśenti dharmaṃ bahulokadhātuṣu sugatānubhāvād iyam īdṛśī kriyā || 1.72 ||

立審諦住其心寂然各以緣便多所開化無數佛界廣說經法世尊所爲感應如此

又見諸菩薩知法寂滅相各於其國土說法求佛道

yaṅ dag źi ba zag pa (7) med pa’i gnas || śin tu śes nas yaṅ dag rab ston te ||
’jig rten khams maṅ du ni chos kyaṅ ’chad || de ’dra’i byed pa bder gśegs mthu yis byuṅ ||

72. They preach the law in many spheres, and point to the true, quiet, spotless state they know. Such is the effect produced by the power of the Sugata.

dṛṣṭvā ca tā parṣa catasra tāyinaś candrārkadīpasya imaṃ prabhāvam |
harṣasthitāḥ sarvi bhavitva tatkṣaṇamanyonya pṛcchanti kathaṃ nu etat || 1.73 ||

又睹大聖猶如舩師所出光明蔽日月暉一切衆生所立歡喜各各問言此何感變

爾時四部衆見日月燈佛現大神通力其心皆歡喜各各自相問是事何因緣

ñi ma zla ba sgron ma de yi mthus || skyoṅ ba’i ’khor bźis de dag mthoṅ nas su ||
de tshe thams cad dga’ (11b1) bar gnas gyur te || ’di ltar ci źig ces ni phan tshun ’dri ||

73. And all the four classes of hearers on seeing the power of the mighty Kandrârkadipa were filled with joy and asked one another: How is this?

(17,1) acirāc ca so naramaruyakṣapūjitaḥ samādhito vyutthita lokanāyakaḥ |
varaprabhaṃ putra tadādhyabhāṣata yo bodhisattvo vidu dharmabhāṇakaḥ || 1.74 ||

天人所奉從三昧起未久之頃導師便坐其菩薩者名曰超光而作法師佛爲解說

天人所奉尊適從三昧起讚妙光菩薩

gnod sbyin lha mis de mchod mi riṅ bar || ’jig rten ’dren ba tiṅ ṅe ’dzin las bźeṅs ||
chos smra byaṅ chub sems dpa’ gaṅ mkhas pa || ’od mchog sras la de tshe ’di skad gsuṅs ||

74. And soon afterwards, as the Leader of the world, worshipped by men, gods, and goblins, rose from his meditation, he addressed his son Varaprabha, the wise Bodhisattva and preacher of the law:

lokasya cakṣuś ca gatiś ca tvaṃ vidurvaiśvāsiko dharmadharaś ca mahyam |
tvaṃ hyatra sākṣī mama dharmakośe yathāhu bhāṣiṣyi hitāya prāṇinām || 1.75 ||

世閒之眼蠲除衆趣唯安悅我示諸種大爲我分別於斯經法吾愍衆生以是教化建立勸助諸菩薩衆聞佛教詔欣然嗟歎

汝爲世閒眼一切所歸信能奉持法藏如我所說法唯汝能證知世尊旣讚歎令妙光歡喜

mkhas pa khyod ni ’jig rten (2) mig daṅ lam || ṅa yi chos ’dzin śin tu yid brtan pas ||
ji ltar srog chags phan phyir ṅas bśad pa || ṅa yi chos mdzod ’di la khyod mṅon sum ||

75. ‘Thou art wise, the eye and refuge of the world; thou art the trustworthy keeper of my law, and canst bear witness as to the treasure of laws which I am to lay bare to the weal of living beings.'

saṃsthāpayitvā bahubodhisattvān harṣitva saṃvarṇiya saṃstavitvā |
prabhāṣate tajjina agradharmān paripūrṇa so antarakalpa ṣaṣṭim || 1.76 ||

於時世尊說大經法所演具足六十中劫於一牀上結加趺坐導師化世說殊特教

說是法華經滿六十小劫不起於此座

byaṅ chub sems dpa’ maṅ po kun bkod de || dga’ bar byas śiṅ śin tu bsṅags bstoṅ nas ||
bar gyi bskal pa drug cu (3) tshaṅ bar ni || de tshe rgyal ba de yis chos mchog bśad ||

76. Then, after rousing and stimulating, praising and lauding many Bodhisattvas, did the Gina proclaim the supreme laws during fully sixty intermediate kalpas.

yaṃ caiva so bhāṣati lokanātho ekāsanasthaḥ pravarāgradharmam |
taṃ sarvam ādhārayi so jinātmajo varaprabho yo abhu dharmabhāṇakaḥ || 1.77 ||

.

所說上妙法是妙光法師悉皆能受持

gaṅ na gcig steṅ bźugs ’jig rten mgon po des || chos mchog dam bdag ni gaṅ bśad pa ||
de dag thams cad ’od mchog rgyal ba’i sras || chos smrar gyur pa de yis śin tu bzuṅ ||

77. And whatever excellent supreme law was proclaimed by the Lord of the world while continuing sitting on the very same seat, was kept in memory by Varaprabha, the son of Gina, the preacher of the law.

so co jino bhāṣiya agradharmaṃ praharṣayitvā janatāmanekām |
tasmiṃś ca divase vadate sa nāyakaḥ purato hi lokasya sadevakasya || 1.78 ||

彼諸佛等皆已滅度其法師者超光仁人最勝所演講說經典無央數人皆悉歡喜惟願大聖分別解之在諸天上及與世閒講說經典自然之誼顯示衆庶此正法華

佛說是法華令衆歡喜已尋卽於是日告於天人衆

rgyal ba des ni chos kyi mchog (4) bśad de || skye bo du ma rab tu dga’ byas nas ||
de yi ñin par lhar bcas ’jig rten mdun || rnam par ’dren pa de ni ’di skad gsuṅ ||

78. And after the Gina and Leader had manifested the supreme law and stimulated the numerous crowd, he spoke, that day, towards the world including the gods (as follows):

prakāśitā me iya dharmanetrī ācakṣito dharmasvabhāva yādṛaśaḥ |
nirvāṇakālo mama adya bhikṣavo rātrīya yāmasmiha madhyamasmin || 1.79 ||

告諸比丘吾已時到當於夜半而取滅度

諸法實相義已爲汝等說我今於中夜當入於涅槃

ṅa yis chos kyi tshul ’di rab bstan te || chos kyi raṅ bźin ci ’dra bśad zin gyis ||
dge sloṅ do nub nam gyi guṅ thun la || ṅa ni mya ṅan (5) ’da’ ba’i dus la bab ||

79. ‘I have manifested the rule of the law; I have shown the nature of the law; now, O monks, it is the time of my Nirvâna; this very night, in the middle watch.

bhavathāpramattā adhimuktisārā abhiyujyathā mahya imasmi śāsane |
sudurlabhā bhonti jinā maharṣayaḥ kalpāna koṭīnayutāna atyayāt || 1.80 ||

修無放逸堅固其心吾已解說諸經法教大聖神通難得値遇於無央數億那術劫常當供養

汝一心精進當離於放逸諸佛甚難値億劫時一遇

ṅa yi bstan pa ’di la rab sbyor la || bag med ma yin dad pa sñiṅ por gyis ||
bskal pa bye ba khrag khrig ’das par yaṅ || rgyal ba draṅ sroṅ chen po rñed par dka’ ||

80. ‘Be zealous and strong in persuasion; apply yourselves to my lessons; (for) the Ginas, the great seers, are but rarely met with in the lapse of myriads of kotis of Æons.'

saṃtāpajātā bahubuddhaputrā duḥkhena cogreṇa samarpitābhavan |
(18,1) śrutvāna ghoṣaṃ dvipadottamasya nirvāṇaśabdaṃ atikṣipram etat || 1.81 ||

無量佛子憂惱諸患甚亦苦劇時聞世尊所現章句觀於無爲採習言教値睹人尊所見安慰會無數人不可思憶

世尊諸子等聞佛入涅槃各各懷悲惱佛滅一何速

rkaṅ gñis dam pa śin tu myur ba ru || mya ṅan las ni ’da’ ba’i sgra thos nas ||
(6) saṅs rgyas sras rnams maṅ po mya ṅan skyes || sdug bsṅal rab daṅ śin tu ldan par gyur ||

81. The many sons of Buddha were struck with grief and filled with extreme sorrow when they heard the voice of the highest of men announcing that his Nirvâna was near at hand.

āśvāsayitvā ca narendrarājā tāḥ prāṇakoṭyo bahavo acintiyāḥ |
mā bhāyathā bhikṣava nirvṛte mayi bhaviṣyatha buddha mamottareṇa || 1.82 ||

比丘莫懼吾當泥曰我去然後已不復現

聖主法之王安慰無量衆我若滅度時汝等勿憂怖

srog chag bsam yas bye maṅ de dag la || mi yi dbaṅ po rgyal pos dbugs phyuṅ ba ||
myaṅ naṅ ’das dge sloṅ ma ’jigs śig || ṅa yi ’og tu saṅs rgyas ’byuṅ ba ni ||

82. To comfort so inconceivably many kotis of living beings the king of kings said: ‘Be not afraid, O monks; after my Nirvâna there shall be another Buddha.

śrīgarbha eṣo vidu bodhisattvo gatiṃ gato jñāni anāsravasmin |
spṛśiṣyate uttamamagrabodhiṃ vimalāgranetro ti jino bhaviṣyati || 1.83 ||

第二菩薩號曰首藏無有諸漏無所不入當究竟逮尊上佛道所號名曰離垢之體

是德藏菩薩於無漏實相心已得通達其次當作佛號曰爲淨身亦度無量衆佛此夜滅度如薪盡火滅

byaṅ chub (7) sems dpa’ dpal sñiṅ mkhas pa ’di || zag med ye śes ’di ni rtogs par rig ||
ṅa yi byaṅ chub mchog rab ’thob par ’gyur te || spyan daṅ yan lag dri med rgyal bar ’oṅ ||

83. ‘The wise Bodhisattva Srîgarbha, after finishing his course in faultless knowledge, shall reach highest, supreme enlightenment, and become a Gina under the name of Vimalâgranetra.'

tām eva rātriṃ tada yāmi madhyame parinirvṛto hetukṣaye va dīpaḥ |
śarīra vaistāriku tasya cābhūt stūpāna koṭīnayutā anantakā || 1.84 ||

卽尋於此夜半之時便取滅度盡執光耀其佛舍利而廣分布卽起塔廟無量億載

分布諸舍利而起無量塔比丘比丘尼其數如恒沙

de tshe de yi nam gyi guṅ thun la || rgyu zad me daṅ ’dra bar mya ṅan ’das ||
de yi sku gduṅ śin tu rgyas (12a1)gyur te || mchod rten bye ba khrag khrig mtha’ yas so ||

84. That very night, in the middle watch, he met complete extinction, like a lamp when the cause (of its burning) is exhausted. His relics were distributed, and of his Stûpas there was an infinite number of myriads of kotis.

bhikṣuś ca tatrā tatha bhikṣuṇīyo ye prasthitā uttamamagrabodhim |
analpakāste yatha gaṅgabālikā abhiyukta tasyo sugatasya śāsane || 1.85 ||

諸比丘等及比丘尼志悉慕求上尊佛道不可稱限如江河沙常修精進尊安住教

倍復加精進以求無上道是妙光法師奉持佛法藏

de na dge sloṅ de bźin dge sloṅ ma || gaṅ rnams byaṅ chub mchog la rab źugs śiṅ ||
bde gśegs de yi bstan la mṅon brtson pa || de dag mi ñuṅ gaṅ gā’i bye ma sñed ||

85. The monks and nuns at the time being, who strove after supreme, highest enlightenment, numerous as sand of the Ganges, applied themselves to the commandment of the Sugata.

yaś cāpi bhikṣustada dharmabhāṇako varaprabho yena sa dharma dhāritaḥ |
aśīti so antarakalpa pūrṇāṃ tahi śāsane bhāṣati agradharmān || 1.86 ||

爾時比丘爲法師者超光大人執持經典一坐之頃演說尊法則具足滿八十中劫

八十小劫中廣宣法華經是諸八王子妙光所開化

de tshe chos smrar gaṅ gyur dge sloṅ (2) ni || gaṅ gis chos de bzuṅ ba ’od mchog ste ||
bar gyi bskal pa brgyad cu tshad par des || bskal bde la chos mchog rab tu ston ||

86. And the monk who then was the preacher of the law and the keeper of the law, Varaprabha, expounded for fully eighty intermediate kalpas the highest laws according to the commandment (of the Sugata).

aṣṭāśataṃ tasya abhūṣi śiṣyāḥ paripācitā ye tada tena sarve |
dṛṣṭā ca tebhir bahubuddhakoṭyaḥ satkāru teṣāṃ ca kṛto maharṣiṇām || 1.87 ||

彼時侍從有十八人教化度之皆蒙安隱此等値見無數億佛至心供養諸大聖尊

堅固無上道當見無數佛供養諸佛已隨順行大道

de yi slob mar gyur pa brgyad brgya dag || de dag thams cad yoṅs su smin par byas ||
de dag saṅs rgyas bye ba maṅ po mthoṅ || draṅ sroṅ chen (3) po de dag bkur sti byas ||

87. He had eight hundred pupils, who all of them were by him brought to full development. They saw many kotis of Buddhas, great sages, whom they worshipped.

caryāṃ caritvā tada ānulomikīṃ buddhā abhūvan bahulokadhātuṣu |
parasparaṃ te ca anantareṇa anyonya vyākarṣu tadāgrabodhaye || 1.88 ||

常尊奉教柔順之法於諸世界皆各成佛尊得自在受持無量各各授決使逮正覺

.

de tshe spyad pa rjes su ’thun spyad nas || ’jig rten maṅ po khams su saṅs rgyas gyur ||
gcig ’og gcig tu de dag rjes bźin du || byaṅ chub mchog tu gcig gis gcig luṅ bstan ||

88. By following the regular course they became Buddhas in several spheres, and as they followed one another in immediate succession they successively foretold each other's future destiny to Buddhaship.

(19,1) teṣāṃ ca buddhāna paraṃpareṇa dīpaṃkaraḥ paścimako abhūṣi |
devātidevo ṛṣisaṃghapūjito vinītavān prāṇisahasrakoṭyaḥ || 1.89 ||

於時諸佛皆悉究竟定光世尊最後得佛大仙日月開化聖衆導師所化巨億百千安住所興諸大威化法師超光則吾身是

相繼得成佛轉次而授記最後天中天號曰燃燈佛諸仙之導師度脫無量衆

saṅs rgyas de dag rim gyis byuṅ ba yi || tha mar gyur pa (4) mar me mdzad pa ste ||
lha yi lha mchog draṅ sroṅ maṅ po’i mchog || grog chags bye ba stoṅ yaṅ rnam par btul ||

89. The last of these Buddhas following one another was Dîpankara. He, the supreme god of gods, honoured by crowds of sages, educated thousands of kotis of living beings.

yaś cāsi tasyo sugatātmajasya varaprabhasyo tada dharma bhāṣataḥ |
śiṣyaḥ kusīdaś ca sa lolupātmā lābhaṃ ca jñānaṃ ca gaveṣamāṇaḥ || 1.90 ||

爾時侍從志懈怠者求索利養親屬交友

是妙光法師時有一弟子心常懷懈怠貪著於名利

gaṅ sṅon bde bar gśegs pa de yi sras || de yi tshe na ’od mchog chos smra ba’i ||
slob ma sred daṅ ldan źiṅ le lo can || śes kyi khe daṅ rñed pa tshol ba daṅ ||

90. Among the pupils of Varaprabha, the son of Gina, at the time of his teaching the law, was one slothful, covetous, greedy of gain and cleverness.

yaśorthikaś cāpy atimātra āsīt kulākulaṃ ca pratipannam āsīt |
uddeśa svādhyāyu tathāsya sarvo na tiṣṭhate bhāṣitu tasmi kāle || 1.91 ||

志所願求但慕名聞周旋行來詣諸族姓捨置所學不諷誦讀彼時不肯分別而說

求名利無厭多遊族姓家棄捨所習誦廢忘不通利

śin tu (5) grags pa ’dod pa’i śas che źiṅ || groṅ nas groṅ du rgyu bar gyur pa ste ||
de yi kha ton luṅ nos de bźin kun || de yi chon bśad pa rnams mi zin ||

91. He was also excessively desirous of glory, but very fickle, so that the lessons dictated to him and his own reading faded from his memory as soon as learnt.

nāmaṃ ca tasyo imam evam āsīd yaśakāmanāmnā diśatāsu viśrutaḥ |
sa cāpi tenākuśalena karmaṇā kalmāṣabhūtenabhisaṃskṛtena || 1.92 ||

以故其人唐載此名於佛法教欲使稱譽其人由此所造德本在住世尊而有瑕疵

以是因緣故號之爲求名亦行衆善業得見無數佛

de yi miṅ yaṅ ’di źes bya bar gyur || grags pa ’dod ces phyogs su rnam par grags ||
de yaṅ dge ba rnams kyi las de (6) dag || ’dren mar gyur pa mṅon par ’dus byas pas ||

92. His name was Yasaskâma, by which he was known everywhere. By the accumulated merit of that good action, spotted as it was,

ārāgayī buddhasahasrakoṭyaḥ pūjāṃ ca teṣāṃ vipulām akārṣīt |
cīrṇā ca caryā vara ānulomikī dṛṣṭaś ca buddho ayu śākyasiṃhaḥ || 1.93 ||

値見諸佛億千之數積累功德廣普大聖專修正行得最順忍又睹世尊於斯能行

供養於諸佛隨順行大道具六波羅蜜今見釋師子

saṅs rgyas stoṅ phrag bye ba mñes byas te || de dag mchod pa rgya cher byas par gyur ||
rjes su ’thun pa’i spyod pa rab spyad nas || saṅs rgyas śākya seṅ ge ’di yaṅ mthoṅ ||

93. He propitiated thousands of kotis of Buddhas, whom he rendered ample honour. He went through the regular course of duties and saw the present Buddha Sâkyasimha.

ayaṃ ca so paścimako bhaviṣyati anuttarāṃ lapsyati cāgrabodhim |
maitreyagotro bhagavān bhaviṣyati vineṣyati prāṇasahasrakoṭyaḥ || 1.94 ||

然於將來最後世時當得無上尊佛正道成至世尊號曰慈氏教化衆生無數億千逮得勇猛所在自由安住滅度仁順其教

其後當作佛號名曰彌勒廣度諸衆生其數無有量

de ni ’dir yaṅ tha mar byuṅ ba ste || rjes bźin (7) byaṅ chub mchog kyaṅ ’thob ’gyur ba ||
byams pa’i rigs su bcom ldan ’das su ’gyur || srog chags stoṅ phrag bye ba rnam par ’dul ||

94. He shall be the last to reach superior enlightenment and become a Lord known by the family name of Maitreya, who shall educate thousands of kotis of creatures.

kausīdyaprāptastada yo babhūva parinirvṛtasya sugatasya śāsane |
tvam eva so tādṛśako babhūva ahaṃ ca āsīttada dharmabhāṇakaḥ || 1.95 ||

於彼世時比像如是我身爾時則爲法師

彼佛滅度後懈怠者汝是妙光法師者今則我身是

bder gśegs mya ṅan ’das pa’i bstan pa la || de tshe le lo can du gaṅ gyur pa ||
de na de ’drar gyur pa khyod ñid do || de tshe chos (12b1) smrar gyur pa kho bo ste ||

95. He who then, under the rule of the extinct Sugata, was so slothful, was thyself, and it was I who then was the preacher of the law.

imena haṃ kāraṇahetunādya dṛṣṭvā nimittaṃ idam evarūpam |
jñānasya tasya prathitaṃ nimittaṃ prathamaṃ mayā tatra vadāmi dṛṣṭam || 1.96 ||

.

kho bos de daṅ de yi rgyu daṅ bźis || ye śes grags pa de yi ltas byuṅ ba ||
sṅon tshe de na kho bos mthoṅ gyur pa || de ’dra’i lhas ’di deṅ yaṅ mthoṅ bas na ||

96. As on seeing a foretoken of this kind I recognise a sign such as I have seen manifested of yore, therefore and on that account I know,

(20,1) dhruvaṃ jinendro ’pi samantacakṣuḥ śākyādhirājaḥ paramārthadarśī |
tam eva yaṃ icchati bhāṣaṇāya paryāyamagraṃ tadadyo mayā śrutaḥ || 1.97 ||

是以之故行哀如此過世睹見如是之類安住之仁變動若茲本第一察如斯瑞應彼時世尊無量明目諸釋中王現第一誼今者欲說正法華典吾過世時所聞道業

我見燈明佛本光瑞如此以是知今佛欲說法華經

ṅes par rgyal ba’i dbaṅ po kun tu spyan || śākya’i rgyal chen don dam gzigs pas kyaṅ ||
(2) de tshe kho bos rnam graṅs mchog thos gaṅ || de dag ñid ni ’dis kyaṅ bśad par dgoṅs ||

97. That decidedly the chief of Ginas, the supreme king of the Sâkyas, the All-seeing, who knows the highest truth, is about to pronounce the excellent Sutra which I have heard before.

tad eva paripūrṇa nimittamadya upāyakauśalya vināyakānām |
saṃsthāpanaṃ kurvati śākyasiṃho bhāṣiṣyate dharmasvabhāvamudrām || 1.98 ||

今日變化而得具足諸導師尊行㩲方便大釋師子建立興發講說經法自然之教

今相如本瑞是諸佛方便今佛放光明助發實相義

de yi ltas ñid de riṅ yoṅs rdzogs kyis || rnam par ’dren pa rnams kyi thabs mkhas pa ||
śākya seṅ ge yaṅ dag ’jog mdzad de || chos kyi dṅos ñid phyag rgya ston par ’gyur ||

98. That very sign displayed at present is a proof of the skilfulness of the leaders; the Lion of the Sâkyas is to make an exhortation, to declare the fixed nature of the law.

prayatā sucittā bhavathā kṛtāñjalī bhāṣiṣyate lokahitānukampī |
varṣiṣyate dharmamanantavarṣaṃ tarpiṣyate ye sthita bodhihetoḥ || 1.99 ||

諸懷道意悉叉手歸導利世者今者分別當雨法雨柔軟法教普潤飽滿履道意者

諸人今當知合掌一心待佛當雨法雨充足求道者

(3) thal mo sbyar te sems bzaṅ brtson par gyis || ’jig rten phan źiṅ thugs brtse ston gyur te ||
mtha’ yas pa yi chos kyi char pa ’bab || gaṅ dag byaṅ chub phyir źugs ṅoms par mdzad ||

99. Be well prepared and well minded; join your hands: he who is affectionate and merciful to the world is going to speak, is going to pour the endless rain of the law and refresh those that are waiting for enlightenment.

yeṣāṃ ca saṃdehagatīha kācid ye saṃśayā yā vicikitsa kācit |
vyapaneṣyate tā vidurātmajānāṃ ye bodhisattvā iha bodhiprasthitāḥ || 1.100 ||

其有諸天入於無爲志懷狐疑而有猶豫若有菩薩求斯道意今當蠲除吾我之想

諸求三乘人若有疑悔者佛當爲除斷令盡無有餘

byaṅ chub sems dpa’ byaṅ chub phyir źugs pa || gaṅ dag mkhas pa ñid las skyes (4) gyur pa ||
de dag rnams kyi som ñi gaṅ yin daṅ || yid gñis the tshom gaṅ yin de sel gyur ||

100. And if some should feel doubt, uncertainty, or misgiving in any respect, then the Wise One shall remove it for his children, the Bodhisattvas here striving after enlightenment.

ity āryasaddharmapuṇḍarīke dhamaparyāye nidānaparivarto nāma prathamaḥ ||1||

.

dam pa’i chos pad ma dkar po’i chos kyi rnam graṅs las || gleṅ gźi’i le’u źes bya ste daṅ po’o ||

(21,1)2: upāyakauśalyaparivartaḥ |

正法華經善權品第二

妙法蓮華經方便品第二

CHAPTER II
SKILFULNESS

atha khalu bhagavān smṛtimān saṃprajānaṃs tataḥ samādher vyutthitaḥ | vyutthāya āyuṣmantaṃ śāriputram āmantrayate sma - gambhīraṃ śāriputra durdṛśaṃ duranubodhaṃ buddhajñānaṃ tathāgatair arhadbhiḥ samyaksaṃbuddhaiḥ pratibuddham, durvijñeyaṃ sarvaśrāvakapratyekabuddhaiḥ | tat kasya hetoḥ? bahubuddhakoṭīnayutaśatasahasraparyupāsitāvino hi śāriputra tathāgatā arhantaḥ samyaksaṃbuddhā bahubuddhakoṭīnayutaśatasahasracīrṇacaritāvino ’nuttarāyāṃ samyaksaṃbodhau dūrānugatāḥ kṛtavīryā āścaryādbhutadharmasamanvāgatā durvijñeyadharmasamanvāgatā durvijñeyadharmānujñātāvinaḥ ||

於是世尊從三昧覺告賢者舍利弗佛道甚深如來至眞等正覺所入之慧難曉難了不可及知雖聲聞緣覺從本億載所事歸命無央數劫造立德本奉遵佛法慇懃勞苦精進修行尚不能了道品之化又舍利弗如來觀察人所緣起善㩲方便隨誼順導猗靡現慧各爲分別而散法誼用度群生以大智慧力無所畏一心脫門三昧正受不可限量

爾時世尊從三昧安詳而起告舍利弗諸佛智慧甚深無量其智慧門難解難入一切聲聞辟支佛所不能知所以者何佛曾親近百千萬億無數諸佛盡行諸佛無量道法勇猛精進名稱普聞成就甚深未曾有法隨宜所說意趣難解

|| bam po gñis pa ||
de (5) nas bcom ldan ’das dran pa daṅ ldan źiṅ mkhyen bźin du tiṅ ṅe ’dzin de las bźeṅs so || bźeṅs nas tshe daṅ ldan pa śā ri dva ta’i bu la bka’ stsal pa | śā ri’i bu de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas rnams kyis thugs su chud pa || (6) saṅs rgyas kyi ye śes ni zab pa mthoṅ bar dka’ ba rtogs par dka’ ba ste || ñan thos daṅ raṅ saṅs rgyas thams cad kyis śes par dka’o || de ci’i phyir źe na | śā ri’i bu de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas rnams ni || saṅs (7) rgyas bye ba khrag khrig brgya stoṅ maṅ po la bsñen bkur mdzad mdzad pa | saṅs rgyas bye ba khrag khrig brgya stoṅ maṅ po la bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu spyod pa spyad spyad pa | yun riṅ po nas rjes su źugs pa | brtson ’grus mdzad mdzad pa ste | ṅo mtshar (13a) (13a1) | daṅ rmad du byuṅ ba’i chos daṅ ldan źiṅ źes par dka’ ba’i chos rnams mkhyen pa’i phyir ro ||

The Lord then rose with recollection and consciousness from his meditation, and forthwith addressed the venerable Sâriputra: The Buddha knowledge, Sâriputra, is profound, difficult to understand, difficult to comprehend. It is difficult for all disciples and Pratyekabuddhas to fathom the knowledge arrived at by the Tathâgatas, &c., and that, Sâriputra, because the Tathâgatas have worshipped many hundred thousand myriads of kotis of Buddhas; because they have fulfilled their course for supreme, complete enlightenment, during many hundred thousand myriads of kotis of Æons; because they have wandered far, displaying energy and possessed of wonderful and marvellous properties; possessed of properties difficult to understand; because they have found out things difficult to understand.

durvijñeyaṃ śāriputra saṃdhābhāṣyaṃ tathāgatānām arhatāṃ samyaksaṃbuddhānām | tat kasya hetoḥ? svapratyayān dharmān prakāśayanti vividhopāyakauśalyajñānadarśanahetukāraṇanirdeśanārambaṇaniruktiprajñaptibhis tair upāyakauśalyais tasmiṃs tasmiṃl lagnān sattvān pramocayitum | mahopāyakauśalyajñānadarśanaparamapāramitāprāptāḥ śāriputra tathāgatā arhantaḥ samyaksaṃbuddhāḥ | asaṅgāpratihatajñānadarśanabalavaiśāradyāveṇikendriyabalabodhyaṅgadhyānavimokṣasamādhisamāpattyadbhutadharmasamanvāgatā vividhadharmasaṃprakāśakāḥ | mahāścaryādbhutaprāptāḥ śāriputra tathāgatā arhantaḥ samyaksaṃbuddhāḥ | alaṃ śāriputra etāvad eva bhāṣituṃ bhavatu - paramāścaryaprāptāḥ śāriputra tathāgatā arhantaḥ samyaksaṃbuddhāḥ | tathāgata eva śāriputra tathāgatasya dharmān deśayet, yān dharmāṃs tathāgato jānāti | sarvadharmān api śāriputra tathāgata eva deśayati | sarvadharmān api tathāgata eva jānāti, ye ca te dharmāḥ, yathā ca te dharmāḥ, yādṛśāś ca te dharmāḥ, yallakṣaṇāś ca te dharmāḥ, yatsvabhāvāś ca te dharmāḥ, ye ca yathā ca yādṛśāś ca yallakṣaṇāś ca yatsvabhāvāś ca te dharmā iti | teṣu dharmeṣu tathāgata eva pratyakṣo ’parokṣaḥ ||

所說經典不可及逮而如來尊較略說耳大聖所說得未曾有巍巍難量如來皆了諸法所由從何所來諸法自然分別法貌衆相根本知法自然

舍利弗吾從成佛已來種種因緣種種譬喩廣演言教無數方便引導衆生令離諸著所以者何如來方便知見波羅蜜皆已具足舍利弗如來知見廣大深遠無量無礙力無所畏禪定解脫三昧深入無際成就一切未曾有法舍利弗如來能種種分別巧說諸法言辭柔軟悅可衆心舍利弗取要言之無量無邊未曾有法佛悉成就止舍利弗不須復說所以者何佛所成就第一希有難解之法唯佛與佛乃能究盡諸法實相所謂諸法如是相如是性如是體如是力如是作如是因如是緣如是果如是報如是本末究竟等

śā ri’i bu de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas rnams kyi ldem por dgoṅs te bśad pa ni śes par dka’o || de ci’i phyir źe na | raṅ (2) gis rig pa’i chos rnams thabs mkhas pa daṅ | ye śes mthoṅ ba daṅ | rgyu daṅ | gźi daṅ | dmigs pa daṅ | ṅes pa’i tshig daṅ | rnam par rig byed sna tshogs rnams kyis yaṅ dag par ston te | thabs mkhas pa de daṅ de dag gis sems can de daṅ de la chags pa rnams rab (3) tu ’grel pa’i phyir ro || śā ri’i bu de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas rnams ni thabs mkhas pa chen po daṅ | ye śes mthoṅ ba dam pa’i pha rol tu byon pa’o || śā ri’i bu de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i (4) saṅs rgyas rnams ni | chags pa med ciṅ thogs pa med pa’i ye śes mthoṅ ba daṅ | stobs daṅ mi ’jigs pa daṅ ma ’dres pa daṅ dbaṅ po daṅ stobs daṅ byaṅ chub kyi yan lag daṅ bsam gtan daṅ | rnam par thar pa daṅ tiṅ ṅe ’dzin daṅ sñoms par ’jug pa daṅ | rmad (5) du byuṅ ba’i chos daṅ ldan te | chos rnam pa sna tshogs yaṅ dag par ston pa’o || śā ri’i bu de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas rnams ni ṅo mtshar chen po brñes pa’o || śā ri’i bu de tsam gyis bśad pa chog par gyis śig | śā ri’i bu de (6) bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas rnams ni ṅo mtshar mchog brñes pa ste | śā ri’i bu de bźin gśegs pas chos gaṅ mkhyen pa’i chos de yaṅ de bźin gśegs pas de bźin gśegs pa ñid la ’chad do || śā ri’i bu chos thams cad kyaṅ (7) de bźin gśegs pa ñid ston to || chos thams cad kyaṅ de bźin gśegs pa ñid kyis mkhyen te chos de dag gaṅ yin pa daṅ | chos de dag ji lta bu yin pa daṅ | chos de dag ci ’dra ba daṅ | chos de dag gi mtshan ñid gaṅ yin pa daṅ | chos de dag gi ṅo bo ñid ci yin pa daṅ | (13b1) chos de dag gaṅ yin pa daṅ | ji lta bu yin pa daṅ ci ’dra ba daṅ | mtshan ñid gaṅ yin pa daṅ ṅo bo ñid ci yin pa yaṅ mkhyen to ||

The mystery of the Tathâgatas, &c., is difficult to understand, Sâriputra, because when they explain the laws (or phenomena, things) that have their causes in themselves they do so by means of skilfulness, by the display of knowledge, by arguments, reasons, fundamental ideas, interpretations, and suggestions. By a variety of skilfulness they are able to release creatures that are attached to one point or another. The Tathâgatas, &c., Sâriputra, have acquired the highest perfection in skilfulness and the display of knowledge; they are endowed with wonderful properties, such as the display of free and unchecked knowledge; the powers; the absence of hesitation; the independent conditions; the strength of the organs; the constituents of Bodhi; the contemplations; emancipations; meditations; the degrees of concentration of mind. The Tathâgatas, &c., Sâriputra, are able to expound various things and have something wonderful and marvellous. Enough, Sâriputra, let it suffice to say, that the Tathâgatas, &c., have something extremely wonderful, Sâriputra. None but a Tathâgatha, Sâriputra, can impart to a Tathâgata those laws which the Tathâgata knows. And all laws, Sâriputra, are taught by the Tathâgata, and by him alone; no one but he knows all laws, what they are, how they are, like what they are, of what characteristics and of what nature they are.

atha khalu bhagavān etam evārthaṃ bhūyasyā mātrayā saṃdarśayamānas tasyāṃ velāyām imā gāthā abhāṣata -

於時世尊欲重解誼更說頌曰

爾時世尊欲重宣此義而說偈言

de nas bcom ldan ’das kyis don de ñid rgyas par ston ciṅ de’i tshe tshigs su bcad pa ’di dag bka’ stsal to ||

And on that occasion, to set forth the same subject more copiously, the Lord uttered the following stanzas:

aprameyā mahāvīrā loke samarumānuṣe |
na śakyaṃ sarvaśo jñātuṃ sarvasattvair vināyakāḥ || 2.1 ||

世雄不可量諸天世間人一切衆生類焉能知導師離垢解脫門寂然無所畏如諸佛法貌莫有逮及者

世雄不可量諸天及世人一切衆生類無能知佛者

lha mir bcas pa’i ’jig rten na || (2) dpa’ bo chen po dpag med pa ||
rnam ’dren sems can thams cad kyis || rnam pa kun tu śes mi nus ||

1. Innumerable are the great heroes in the world that embraces gods and men; the totality of creatures is unable to completely know the leaders.

balā vimokṣā ye teṣāṃ vaiśāradyāś ca yādṛśāḥ |
yādṛśā buddhadharmāś ca na śakyaṃ jñātu kenacit || 2.2 ||

本從億諸佛依因而造行入於深妙誼所現不可及於無央數劫而學佛道業果應至道場猶如行慈慜

佛力無所畏解脫諸三昧及佛諸餘法無能測量者

de dag stobs daṅ rnam thar daṅ || ’jigs med gaṅ dag ci ’dra daṅ ||
saṅs rgyas chos rnams ci ’dra ba || sus kyaṅ śes par mi nus so ||

2. None can know their powers and states of emancipation, their absence of hesitation and Buddha properties, such as they are.

pūrve niṣevitā caryā buddhakoṭīna antike |
gambhīrā caiva sūkṣmā ca durvijñeyā sudurdṛśā || 2.3 ||

使我獲斯慧如十方諸佛諸相普具足衆好亦如是其身不可見亦無有言說察諸群黎類世間無與等

本從無數佛具足行諸道甚深微妙法難見難可了

saṅs rgyas bye ba’i gan (3) dag na || zab ciṅ śin tu phra ba daṅ ||
rig dka’ mthoṅ bar dka’ ba yi || spyod pa dag ni sṅon chad bsñen ||

3. Of yore have I followed in presence of kotis of Buddhas the good course which is profound, subtle, difficult to understand, and most difficult to find.

tasyāṃ cīrṇāya caryāyāṃ kalpakoṭyo acintiyā |
phalaṃ me bodhimaṇḍasmin dṛṣṭaṃ yādṛśakaṃ hi tat || 2.4 ||

若說經法時有能分別解其惟有菩薩常履懷信樂假使諸佛弟子之衆所作已辦如安住教

於無量億劫行此諸道已道場得成果我已悉知見

bskal pa bye ba bsam yas su || spyod pa de dag spyad pa yi ||
’bras bu de ni ci ’dra ba || byaṅ chub sñiṅ por ṅas mthoṅ ṅo ||

4. After pursuing that career during an inconceivable number of kotis of Æons, I have on the terrace of enlightenment discovered the fruit thereof.

ahaṃ ca tat prajānāmi ye cānye lokanāyakāḥ |
yathā yad yādṛśaṃ cāpi lakṣaṇaṃ cāsya yādṛśam || 2.5 ||

盡除疾病執御其心不能達彼若干種慧設令於斯佛之境界皆以七寶充滿其中

如是大果報種種性相義我及十方佛乃能知是事

de ni ’jig rten rnam ’dren pa || gźan dag daṅ (4) ni ṅas kyaṅ de ||
ci lta yin daṅ ci ’dra daṅ || de yi mtshan ñid ci ’dra śes ||

5. And therefore I recognise, like the other chiefs of the world, how it is, like what it is, and what are its characteristics.

(22,1) na tad darśayituṃ śakyaṃ vyāhāro ’sya na vidyate |
nāpy asau tādṛśaḥ kaścit sattvo lokasmi vidyate || 2.6 ||

以獻安住神明至尊欲解此慧終無能了正使十方諸佛剎土諸明哲者悉滿其中

是法不可示言辭相寂滅諸餘衆生類無有能得解

de ni bstan du mi nus te || de ni brjod du yod med do ||
mos pa la ni gaṅ gnas pa || byaṅ chub sems dpa’ ma gtogs par ||¹

1. For alignment see also the next record.

6. It is impossible to explain it; it is unutterable; nor is there such a being in the world.

yasya taṃ deśayed dharma deśitaṃ cāpi jāniyāt |
anyatra bodhisattvebhyo adhimuktīya ye sthitāḥ || 2.7 ||

及吾現在諸聲聞衆一切具足亦復如是一時普會共思惟之計安住慧無能及知

除諸菩薩衆信力堅固者諸佛弟子衆曾供養諸佛

gaṅ la chos de bstan pa daṅ || bstan pa dag kyaṅ śes pa yi ||
de (5) ’dra’i sems can su yaṅ ni || ’jig rten dag na yod ma yin ||²

2. The cd pādas of this verse belongs to the previous verse, and the cd of the previous belongs here.

7. To whom this law could be explained or who would be able to understand it when explained, with the exception of the Bodhisattvas, those who are firm in resolve.

ye cāpi te lokavidusya śrāvakāḥ kṛtādhikārāḥ sugatānuvarṇitāḥ |
kṣīṇāsravā antimadehadhāriṇo na teṣa viṣayo ’sti jināna jñāne || 2.8 ||

佛之智慧無量若斯欲知其限莫能逮者諸緣一覺無有衆漏諸根通達摠攝其心

一切漏已盡住是最後身如是諸人等其力所不堪

gaṅ dag ’jig rten mkhyen pa’i ñan thos pa || lhag par byas pa bde bar gśegs pas bsṅags ||
zag zad tha ma’i lus ’dzin de dag gi || yul ni rgyal ba’i ye śes ’di la med ||

8. As to the disciples of the Knower of the world, those who have done their duty and received praise from the Sugatas, who are freed from faults and have arrived at the last stage of bodily existence, the Gina-knowledge lies beyond their sphere.

sa caiva sarvā iya lokadhātu pūrṇā bhavec chārisutopamānām |
ekībhavitvāna vicintayeyuḥ sugatasya jñānaṃ na hi śakya jānitum || 2.9 ||

假使十方悉滿中人譬如甘蔗若竹蘆葦悉俱合會而共思惟欲察知佛所說解法於億那術劫載計念未曾能知及法利誼

假使滿世閒皆如舍利弗盡思共度量不能測佛智

gal te ’jig rten de (6) dag thams cad du || śā ri’i bu daṅ ’dra bas gaṅ gyur te ||
gcig tu ’dus par gyur nas rnam bsams kyaṅ || de dag bder gśegs ye śes śes mi nus ||

9. If this whole sphere were full of beings like Sâriputra, and if they were to investigate with combined efforts, they would be unable to comprehend the knowledge of the Sugata.

saceha tvaṃ sādṛśakehi paṇḍitaiḥ pūrṇā bhaveyur daśā pi ddiśāyo |
ye cāpi mahyaṃ imi śrāvakānye teṣāṃ pi pūrṇā bhavi evam eva || 2.10 ||

新學發意諸菩薩等假使供養無數億佛講說經法分別其誼復令是等周滿十方其數譬如稻麻叢林在諸世界滋茂不損

正使滿十方皆如舍利弗及餘諸弟子亦滿十方剎盡思共度量亦復不能知

gal te khyod daṅ ’dra ba’i mkhas rnams kyis || phyogs rnams bcu car gaṅ bar gyur pa daṅ ||
gaṅ yaṅ (7) ṅa yi ñan thos ’di gźan rnams || de dag gis kyaṅ de bźin gaṅ gyur te ||

10. Even if the ten points of space were full of sages like thee, ay, if they were full of such as the rest of my disciples,

ekībhavitvāna ca te ’dya sarve vicintayeyuḥ sugatasya jñānam |
na śakta sarve sahitā pi jñātuṃ yathāprameyaṃ mama buddhajñānam || 2.11 ||

悉俱合會而共思惟世尊所明睹諸法本不可思議無數億劫如江河沙不可限量心無變異超越智慧欲得知者非其境界

辟支佛利智無漏最後身亦滿十方界其數如竹林斯等共一心於億無量劫欲思佛實智莫能知少分

de dag thams cad gcig tu deṅ ’dus nas || bde bar gśegs pa’i ye śes rnam bsams kyaṅ ||
ji tsam tshad med ye śes ṅas śes pa || thams cad ’dus pas śes par mi nus so ||

11. And if those beings combined were to investigate the knowledge of the Sugata, they would, all together, not be able to comprehend the Buddha-knowledge in its whole immensity.

pratyekabuddhāna anāsravāṇāṃ tīkṣṇendriyāṇāntimadehadhāriṇām |
diśo daśaḥ sarva bhaveyuḥ pūrṇā yathā naḍānāṃ vanaveṇunāṃ vā || 2.12 ||

無數菩薩皆不退轉無崖底劫如恒邊沙一心專精悉共思惟此之等類亦不堪任

新發意菩薩供養無數佛了達諸義趣又能善說法如稻麻竹葦充滿十方剎一心以妙智於恒河沙劫咸皆共思量不能知佛智

(14a1) zag pa med par gyur pa’i raṅ saṅs rgyas || dbaṅ po rno ba tha ma’i lus ’dzin pas ||
ji ltar smyig daṅ ’dam bu’i tshal bźin du || phyogs bcu thams cad gaṅ bar gyur pa dag ||

12. If the ten points of space were filled with Pratyekabuddhas, free from faults, gifted with acute faculties, and standing in the last stage of their existence, as numerous as reeds and bamboos in Ganges, with undivided attention and subtle wit, even then that (knowledge) would be beyond their ken.

eko bhavitvāna vicintayeyur mamāgradharmāṇa pradeśamātram |
kalpāna koṭīnayutān anantān na tasya bhūtaṃ parijāni artham || 2.13 ||

gcig tu ’dus nas rnam par bsams byas kyaṅ || ṅa yi chos kyi mchog gi (2) phyogs tsam yaṅ ||
bskal pa bye ba khrag khrig mtha’ yas su || de yi yaṅ dag don ni yoṅ mi śes ||

13. And if combined for an endless number of myriads of kotis of Æons, they were to investigate a part only of my superior laws, they would never find out its real meaning.

navayānasaṃprasthita bodhisattvāḥ kṛtādhikārā bahubuddhakoṭiṣu |
(23,1) suviniścitārthā bahudharmabhāṇakās teṣāṃ pi pūrṇā daśimā diśo bhavet || 2.14 ||

諸佛聖明不可及逮一切漏盡非心所念獨佛世尊能解了知分別十方諸佛世界

不退諸菩薩其數如恒沙一心共思求亦復不能知

byaṅ chub sems dpa’ theg par gsar źugs pa || saṅs rgyas bye ba maṅ la bya ba byas ||
śin tu ṅes don chos smra maṅ po rnams || de dag gis kyaṅ phyogs bcu gaṅ (3) gyur te ||

14. If the ten points of space were full of Bodhisattvas who, after having don their duty under many kotis of Buddhas, investigated all things and preached many sermons, after entering a new vehicle [or rather a new career];

naḍāna veṇūna va nityakālam acchidrapūrṇo bhavi sarvalokaḥ |
ekībhavitvāna vicintayeyur yo dharma sākṣāt sugatena dṛṣṭaḥ || 2.15 ||

smyig daṅ ’dam bu bźin du ’jig rten kun || bar mtshams med par rtag tu gaṅ gyur la ||
gcig tu ’dus nas rnam par sems byed ciṅ || śes rab phra bas gźan du mi sems par ||

15. If the whole world were full of them, as of dense reeds and bamboos, without any interstices, and if all combined wre to investiage the law which the Sugata has realised;

anucintayitvā bahukalpakoṭyo gaṅgā yathā vālika aprameyāḥ |
ananyacittāḥ sukhumāya prajñayā teṣāṃ pi cāsmin viṣayo na vidyate || 2.16 ||

bskal pa bye ba maṅ po dpag med pa || gaṅ gā’i bye ma sñed du bsam byas (4) kyaṅ ||
chos gaṅ bde bar gśegs pas mṅon gzigs pa || ’di la de dag rnams kyi yul med do ||

16. If they were going on investigating for many kotis of Æons, as incalculable as the sand of the Ganges, with undivided attention and subtle wit, even then that knowledge would be beyond their understanding.

avivartikā ye bhavi bodhisattvā analpakā yathariva gaṅgavālikāḥ |
ananyacittāś ca vicintayeyusteṣāṃ pi cāsmin viṣayo na vidyate || 2.17 ||

phyir mi ldog pa’i byaṅ chub sems dpa’ gaṅ || mi ñuṅ gaṅ gā’i bye ma sñed rnams kyis ||
gźan du mi sems rnam par bsams byas kyaṅ || ’di la de dag gi yaṅ yul (5) med do ||

17. If such Bodhisattvas as are unable to fall back, numerous as the sand of the Ganges, were to investigate it with undivided attention, it would prove to lie beyond their ken.

gambhīra dharmā sukhumā pi buddhā atarkikāḥ sarvi anāsravāś ca |
ahaṃ ca jānām iha yādṛśā hi te te vā jinā loki daśaddiśāsu || 2.18 ||

.

zab ciṅ śin tu phra ba’i chos rtogs śiṅ || rtog pa med la thams cad zag med pa ||
phyogs bcu’i ’jig rten rgyal ba de dag daṅ || ṅas ni ’din de dag ci ’dra śes ||

18. Profound are the laws of the Buddhas, and subtle; all inscrutable and faultless. I myself know them as well as the Ginas do in the ten directions of the world.

yaṃ śāriputro sugataḥ prabhāṣate adhimuktisaṃpanna bhavāhi tatra |
ananyathāvādi jino maharṣī cireṇa pī bhāṣati uttamārtham || 2.19 ||

告舍利弗安住所說唯佛具足解達知彼最勝導利悉暢了識說無上誼以來久遠

又告舍利弗無漏不思議甚深微妙法我今已具得唯我知是相十方佛亦然舍利弗當知諸佛語無異

gźan min gsuṅ ba rgyal ba draṅ sroṅ che || yun riṅ dus na mchog gi don ’chad kyis ||
bde (6) bar gśegs pas gaṅ bstan de la ni || mos pa phun sum tshogs byos śā ri’i bu ||

19. Thou, Sâriputra, be full of trust in what the Sugata declares. The Gina speaks no falsehood, the great Seer who has so long preached the highest truth.

āmantrayāmī imi sarvaśrāvakān pratyekabodhāya ca ye ’bhiprasthitāḥ |
saṃsthāpitā ye maya nirvṛtīya saṃmokṣitā duḥkhaparaṃparātaḥ || 2.20 ||

佛今日告諸聲聞衆緣覺之乘如所立處捨置已逝入泥曰者所可開化各各得度

於佛所說法當生大信力世尊法久後要當說眞實告諸聲聞衆及求緣覺乘我令脫苦縛逮得涅槃者

ñan thos pa ni ’di dag thams cad daṅ || raṅ saṅs rgyas su mi gaṅ źugs pa daṅ ||
mya ṅan ’das laṅs ni gaṅ bkod ciṅ || sdug bsṅal rgyud las yaṅ dag dkrol la bsgo ||

20. I address all disciples here, those who have set out to reach the enlightenment of Pratyekabuddhas, those who are roused to activity at my Nirvâna, and those who have been released from the series of evils.

upāyakauśalya mametadagraṃ bhāṣāmi dharmaṃ bahu yena loke |
tahiṃ tahiṃ lagna pramocayāmi trīṇī ca yānānyupadarśayāmi || 2.21 ||

佛有尊法善㩲方便猶以講說法化世間常如獨步多所度脫以斯示現眞諦經法

佛以方便力示以三乘教衆生處處著引之令得出

gaṅ (7) phyir ’jig rten du ni chos maṅ bśad || de daṅ de la chags pa rab ṅa grol źiṅ ||
theg pa gsum dag ñe bar bstan pa ni || de dag ṅa yi thabs mkhas mchog yin no ||

21. It is by my superior skilfulness that I explain the law at great length to the world at large. I deliver whosoever are attached to one point or another, and show the three vehicles.

(24,1) atha khalu ye tatra parṣatsaṃnipāte mahāśrāvakā ājñātakauṇḍinyapramukhā arhantaḥ kṣīṇāsravā dvādaśa vaśībhūtaśatāni ye cānye śrāvakayānikā bhikṣubhikṣuṇyupāsakopāsikā ye ca pratyekabuddhayānasaṃprasthitāḥ, teṣāṃ sarveṣām etad abhavat - ko nu hetuḥ kiṃ kāraṇaṃ yad bhagavān adhimātram upāyakauśalyaṃ tathāgatānāṃ saṃvarṇayati? gambhīraś cāyaṃ mayā dharmo ’bhisaṃbuddha iti saṃvarṇayati? durvijñeyaś ca sarvaśrāvakapratyekabuddhair iti saṃvarṇayati? yathā tāvad bhagavatā ekaiva vimuktir ākhyātā, vayam api buddhadharmāṇāṃ lābhino nirvāṇaprāptāḥ | asya ca vayaṃ bhagavato bhāṣitasyārtha na jānīmaḥ ||

爾時大衆會中一切聲聞阿羅漢等諸漏已盡知本際黨千二百衆及弟子學比丘比丘尼淸信士淸信女諸聲聞乘各各興心念世尊何故慇懃咨嗟善㩲方便 . 宣暢如來深妙經業致最正覺慧不可及聲聞緣覺莫能知者如今世尊乃演斯教於是佛法無逮泥洹雖說此經吾等不解誼之所趣

爾時大衆中有諸聲聞漏盡阿羅漢阿若憍陳如等千二百人及發聲聞辟支佛心比丘比丘尼優婆塞優婆夷各作是念今者世尊何故慇懃稱歎方便而作是言佛所得法甚深難解有所言說意趣難知一切聲聞辟支佛所不能佛說一解脫義我等亦得此法到於涅槃而今不知是義所趣

de nas ’khor de na kun śes kauṇḍi nya la sogs pa ñan thos chan po gaṅ dag dgra bcom pa zag pa zad pa (14b1) dbaṅ daṅ ldan par gyur pa stoṅ ñis brgya daṅ | gźan yaṅ gaṅ dag ñan thos kyi theg pa la źugs pa’i dge sloṅ daṅ | dge sloṅ ma daṅ | dge bsñen daṅ dge bsñen ma dag daṅ | gaṅ yaṅ raṅ saṅs rgyas kyi theg pa la źugs pa de dag thams cad ’di sñam du sems te | (2) bcom ldan ’das kyis de bźin gśegs pa rnams kyi thabs mkhas pa cher bsṅags pa daṅ | chos zab mo de yaṅ mṅon par rdzogs par saṅs rgyas so źes gsuṅ źiṅ ñan thos daṅ | raṅ saṅs rgyas thams cad kyis ses par dka’o źes gsuṅs pa’i rgyu ni gaṅ | (3) gźi ni ci źig |³ ’di ltar bcom ldan ’das kyis rnam par grol ba gcig go || źes bka’ stsal to || bdag cag rnams kyaṅ saṅs rgyas kyi chos rnams rñed par ’gyur źiṅ mya ṅan las ’das pa thob pa yin mod kyi | bcom ldan ’das kyis gsugs pa de’i don bdag cag (4) gis ma rig go sñam mo ||

3. See three records above.

The eminent disciples in the assembly headed by Âgñâta-Kaundinya, the twelve hundred Arhats faultess and self-controlled, the other monks, nuns, male and femal lay devotees using the vehicle of disciples, and those who had entered the vehicle of Pratyeka-buddhas, all of them made this reflection: What may be the cause, what the reason of the Lord so extremely extolling the skilfulness of the Tathâgatas? of his extolling it by saying, ‘Profound is the law by me discovered;’ of his extolling it by saying, ‘It is difficult for all disciples and Pratyekabuddhas to understand it.’ But as yet the Lord has declared no more than one kind of emancipation, and therefore we also should acquire the Buddha-laws on reaching Nirvâna. We do not catch the meaning of this utterance of the Lord.

atha khalv āyuṣmān śāriputrastāsāṃ catasṛṇāṃ parṣadāṃ vicikitsākathaṃkathāṃ viditvā cetasaiva cetaḥparivitarkamājñāya ātmanā ca dharmasaṃśayaprāptas tasyāṃ velāyāṃ bhagavantam etad avocat - ko bhagavan hetuḥ, kaḥ pratyayo yad bhagavān adhimātraṃ punaḥ punas tathāgatānām upāyakauśalyajñānadarśanadharmadeśanāṃ saṃvarṇayati - gambhīraś ca me dharmo ’bhisaṃbuddha iti | durvijñeyaṃ ca saṃghābhāṣyam iti punaḥ punaḥ saṃvarṇayati | na ca me bhagavato ’ntikād evaṃrūpo dharmaparyāyaḥ śrutapūrvaḥ | imāś ca bhagavaṃś catasraḥ parṣado vicikitsākathaṃkathāprāptāḥ | tat sādhu bhagavān nirdiśatu yat saṃghāya tathāgato gambhīrasya tathāgatadharmasya punaḥ punaḥ saṃvarṇanāṃ karoti ||

賢者舍利弗見四部衆心懷猶豫欲爲發問決其疑網冀幷被蒙前白佛言唯然世尊今日如來何故獨宣善㩲方便 . . . . 以深妙法逮最正覺道德巍巍不可稱限

爾時舍利弗知四衆心疑自亦未了而白佛言世尊何因何緣慇懃稱歎諸佛第一方便甚深微妙難解之法 . 我自昔來未曾從佛聞如是說今者四衆咸皆有疑唯願世尊敷演斯事世尊何故慇懃稱歎甚深微妙難解之法

de nas tshe daṅ ldan pa śā ri’i bus ’khor bźi po de da gsom ñi daṅ the tshom za bar rig ste sems kyi rnam par rtogs pa sems kyis śes nas | bdag ñid kyaṅ chos la the tshom za bar gyur te de’i tshe bcom ldan ’das la ’di skad ces gsol to || bcom (5) ldan ’das ’di ltar bcom ldan ’das kyis de bźin gśegs pa rnams kyi thabs mkhas pa mkhyen pa’i chos bstan pa yaṅ daṅ yaṅ bsṅags pa mdzad pa daṅ | chos zab moṅs mṅon par rdzogs par saṅs rgyas so źes bgyi ba daṅ | ldem por dgoṅs te bśad pa (6) yaṅ śes par dka’o źes yaṅ daṅ yaṅ gsuṅs pa’i rgyu gaṅ lags rkyen gaṅ lags || bdag gis bcom ldan ’das las chos kye rnam graṅs ’di lta bu sṅon chad mthos te | bcom ldan ’das ’khor bźi po ’di dag kyaṅ the tshom daṅ som ñi ’tshal na || de bźin (7) gśegs pas ci la dgoṅs te de bźin gśegs ba’i chos zab mo yaṅ daṅ yaṅ gsuṅ ba mdzad pa de bcom ldan ’das kyis legs par bśad du gsol ||

And the venerable Sâriputra, who apprehended the doubt and uncertainty of the four classes of the audience and guessed their thoughts from what was passing in his own mind, himself being in doubt about the law, then said to the Lord: What, O Lord, is the cause, what the reason of the Lord so repeatedly and extremely extolling the skilfulness, knowledge, and preaching of the Tathâgata? Why does he repeatedly extol it by saying, ‘Profound is the law by me discovered; it is difficult to understand the mystery of the Tathâgatas.’ Never before have I heard from the Lord such a discourse on the law. Those four classes of the audience, O Lord, are overcome with doubt and perplexity. Therefore may the Lord be pleased to explain what the Tathâgata is alluding to, when repeatedly extolling the profound law of the Tathâgatas.

atha khalv āyuṣmān śāriputras tasyāṃ velāyām imā gāthā abhāṣata -

時舍利弗以偈頌曰

爾時舍利弗欲重宣此義而說偈言

de nas cho daṅ ldan pa śā ri’i bus de’i tshe tshigs su bcad pa ’di dag gsol to ||

On that occasion the venerable Sâriputra uttered the following stanzas:

cirasyādya narāditya īdṛśīṃ kurute kathām |
balā vimokṣā dhyānāś ca aprameyā mi sparśitāḥ || 2.22 ||

樂慧聖大尊久宣如是教力脫門禪定所奉無央數

慧日大聖尊久乃說是法自說得如是力無畏三昧禪定解脫等

stobs daṅ rnam thar bsam (15a1) gtan dag || dpag tu med pa ṅas thob ces ||
riṅ nas mi yi ñi ma yis || deṅ gdoṅ bka’ mchid ’di ’dra mdzad ||

22. Now first does the Sun of men utter such a speech: ‘I have acquired the powers, emancipations, and numberless meditations.'

bodhimaṇḍaṃ ca kīrtesi pṛcchakaste na vidyate |
saṃdhābhāṣyaṃ ca kīrtesi na ca tvāṃ kaści pṛcchati || 2.23 ||

讚揚佛道場無敢發問者獨咨嗟眞法無能啓微妙

不可思議法道場所得法無能發問者我意難可測亦無能問者

khyod la źu bam mchis par || byaṅ chub sñiṅ po’aṅ brjod pa mdzad ||
khyod la su yaṅ mi źu par || sdem por dgoṅs te bśad pa brjod ||

23. And thou mentionest the terrace of enlightenment without any one asking thee: thou mentionest the mystery, although no one asks thee.

apṛcchito vyāharasi caryāṃ varṇesi cātmanaḥ |
jñānādhigama kīrtesi gambhīraṃ ca prabhāṣase || 2.24 ||

.

(2) ma źus par ni gsuṅs mdzad de || ñid kyi spyod pa bsṅags pa mdzad ||
ye śes brñes pa brjod mdzad ciṅ || zab mo dag kyaṅ rab bśad pas ||

24. Thou speakest unasked and laudest thine own course; thou mentionest thy having obtained knowledge and pronouncest profound words.

adyeme saṃśayaprāptā vaśībhūtā anāsravāḥ |
nirvāṇaṃ prasthitā ye ca kimetad bhāṣate jinaḥ || 2.25 ||

顯現大聖法自歎譽其行智慧不可限欲分別深法今鄙等懷疑說道諸漏盡其求無爲者皆聞佛所讚

dbar ldan gyur ciṅ zag med pa || mya ṅan ’das par gaṅ bźugs rnams ||
rgyal ba00źig gsuṅ sñam ste || de riṅ ’di dag (3) the tshom ’gyur ||

25. To-day a question rises in my mind and of these self-controlled, faultless beings striving after Nirvâna: Why does the Gina speak in this manner?

pratyekabodhiṃ prārthentā bhikṣuṇyo bhikṣavas tathā |
devā nāgāś ca yakṣāś ca gandharvāś ca mahoragāḥ || 2.26 ||

其求緣覺者比丘比丘尼諸天龍鬼神揵沓摩休勒及餘諸等類心各懷猶豫請問兩足尊大德願解說

其求緣覺者比丘比丘尼諸天龍鬼神及乾闥婆等相視懷猶豫瞻仰兩足尊

raṅ rgyal byaṅ chub gaṅ ’tshal ba || dge sloṅ de bźin dge sloṅ ma ||
lha daṅ klu daṅ gnod sbyin daṅ || lto ’phye che daṅ dri za dag ||

26. Those who aspire to the enlightenment of Pratyekabuddhas, the nuns and monks, gods, Nâgas, goblins, Gandharvas, and great serpents, are talking together,

samālapanto anyonyaṃ prekṣante dvipadottamam |
kathaṃkathī vicintentā vyākuruṣva mahāmune || 2.27 ||

一切諸聲聞安住所教化大聖見歎譽我獨度無極鄙意在沈吟不能自決了究竟至泥洹今復聞此說

是事爲云何願佛爲解說於諸聲聞衆佛說我第一

the tsom ’tshal źiṅ rnam sems te || de dag phan tshun gtam mchi źiṅ ||
rkaṅ gñis mchog la rab bstan || thub pa chen po (4) luṅ bstan gsol ||

while looking up to the highest of men,
27. And ponder in perplexity. Give an elucidation, great Sage,

yāvantaḥ śrāvakāḥ santi sugatasyeha sarvaśaḥ |
aham atra pāramīprāpto nirdiṣṭaḥ paramarṣiṇā || 2.28 ||

唯願演分別雷震音現說如今所發教猶若師子吼

我今自於智疑惑不能了爲是究竟法爲是所行道

bde bar gśegs pa’i ñan thos rnams || ’di na ji sñed mchis pa kun ||
de yi naṅ na bdag mjog ces || draṅ sroṅ mchog gis bstan lags na ||

to all the disciples of Sugata here assembled.
28. Myself have reached the perfection (of virtue), have been taught by the supreme Sage;

mamāpi saṃśayo hy atra svake sthāne narottama |
kiṃ niṣṭhā mama nirvāṇe atha caryā mi darśitā || 2.29 ||

.

mi yi gtso bo ñid kyi gnas || ’di la bdag kyaṅ the tshom ’tshal ||
mya ṅan ’das mthar bdag byin (5) tam || ’on te bdag la spyod bstan tam ||

still, O highest of men! even in my position I feel some doubt whether the course (of duty) shown to me shall receive its final sanction by Nirvâna.

(25,1) pramuñca ghoṣaṃ varadundubhisvarā udāharasvā yatha eṣa dharmaḥ |
ime sthitā putra jinasya aurasā vyavalokayantaś ca kṛtāñjalī jinam || 2.30 ||

最勝諸子等歸命皆叉手欲聞正是時願爲分別說

佛口所生子合掌瞻仰待願出微妙音時爲如實說

rdza mchog dbyaṅs kyis rab tu gsuṅ phyuṅ ste || chos ’di ji lta lags pa bśad du gsol ||
rgyal sras thugs sras mchis pa ’di dag rnams || thal mo sbyar bar bgyis nas rgyal la sta ||

29. Let thy voice be heard, O thou whose voice resounds like an egregious kettle-drum! proclaim thy law such as it is. The legitimate sons of Gina here standing and gazing at the Gina, with joined hands;

devāś ca nāgāś ca sayakṣarākṣasāḥ koṭīsahasrā yatha gaṅgavālikāḥ |
ye cāpi prārthenti samagrabodhiṃ sahasraśītiḥ paripūrṇa ye sthitāḥ || 2.31 ||

諸天龍衆鬼神眞陁無數百千如江河沙而悉僉曰供養世尊咸欲發問於尊佛道

諸天龍神等其數如恒沙求佛諸菩薩大數有八萬

lha daṅ klu daṅ gnod sbyin srin por (6) bcas || bye ba stoṅ phrag gaṅ gā’i bye ma sñed ||
byaṅ chub mchog ’di ’tshal ba gaṅ lags pa || brgyad khri tshad bar gaṅ mchis de dag daṅ ||

30. As well as the gods, Nâgas, goblins, Titans, numbering thousands of kotis, like sand of the of the Ganges; and those that aspire to superior enlightenment, here standing, fully eighty thousand in number;

rājāna ye mahipati cakravartino ye āgatāḥ kṣetrasahasrakoṭibhiḥ |
kṛtāñjalī sarvi sagauravāḥ sthitāḥ kathaṃ nu caryāṃ paripūrayema || 2.32 ||

國主帝王轉輪聖王悉共同心億百千姟一切恭敬叉手而立德何因盛衆行具足

又諸萬億國轉輪聖王至合掌以敬心欲聞具足道

sa bdag ’khor los sgyur ba’i rgyal po gaṅ || bye ba stoṅ gi źiṅ nas lhags pa daṅ ||
spyod pa ji ltar yoṅs su rdzogs bgyi (7) źes || thams cad thal ma mo sbyar te gus par mchis ||

31. Further, the kings, rulers of provinces and paramount monarchs, who have flocked thither from thousands of kotis of countries, are now standing with joined hands, and respectful, thinking: How are we to fulfil the course of duty?

evam ukte bhagavān āyuṣmantaṃ śāriputram etad avocat - alaṃ śāriputra | kim anenārthena bhāṣitena? tat kasya hetoḥ? utrasiṣyati śāriputra ayaṃ sadevako loko ’sminnarthe vyākriyamāṇe |

爾時世尊告舍利弗且止且止用問此誼所以者何諸天世人聞斯說者悉當恐怖

爾時佛告舍利弗止止不須復說若說是事一切世間諸天及人皆當驚疑

de skad ces gsol ba daṅ | bcom ldan ’das kyis tshe daṅ ldan pa śā ra’i bu la ’di skad ces bka’ stsal to || śā ri’i bu don ’di bśad pas ci źig bya | de ci’i phyir źe na | śā ri’i bu don ’di bśad na lta daṅ (15b1) bcas pa’i ’jig rten ’di dṅaṅs par ’gyur ro ||

The venerable Sâriputra having spoken, the Lord said to him: Enough, Sâriputra; it is of no use explaining this matter. Why? Because, Sâriputra, the world, including the gods, would be frightened if this matter were expounded.

dvaitīyakam apy āyuṣmān śāriputro bhagavantam adhyeṣate sma - bhāṣatāṃ bhagavān , bhāṣatāṃ sugata etam evārtham | tat kasya hetoḥ? santi bhagavaṃs tasyāṃ parṣadi bahūni prāṇiśatāni bahūni prāṇisahasrāṇi bahūni prāṇiśatasahasrāṇi bahūni prāṇikoṭīnayutaśatasahasrāṇi pūrvabuddhadarśāvīni prajñāvanti, yāni bhagavato bhāṣitaṃ śraddhāsyanti pratīyiṣyanti udgrahīṣyanti ||

時舍利弗復重啓曰唯願大聖如是誼者加哀說之所以者何於此衆會有無央數億百千載蚑行喘息蜎蜚蠕動群生之類曾見過佛知殖衆德聞佛所說悉當信樂受持奉行

舍利弗重白佛言世尊唯願說之唯願說之所以者何是會無數百千萬億阿僧祇衆生曾見諸佛諸根猛利智慧明了聞佛所說則能敬信

yaṅ tshe daṅ ldan pa śā ri’i bus bcom ldan ’das la lan gñis su gsol ba btab pa | don ’di ñid bcom ldan ’das bśad du gsol || bde bar gśegs pa bśad du gsol | de ci’i slad du źe na | bcom ldan (2) ’das ’khor ’di na srog chags brgya phrag maṅ po | srog chags stoṅ phrag maṅ po | srog chags brgya stoṅ phrag maṅ po | srog chags bye ba khrag khrig brgya stoṅ phrag maṅ po sṅon gyi saṅs rgyas mthoṅ ba śes rab daṅ ldan pa gaṅ daṅ || bcom ldan ’das kyis bśad pa la daṅ (3) pa daṅ yid ches pa daṅ ’dzin par ’gyur ba mchis so ||

But the venerable Sâriputra entreated the Lord a second time, saying: Let the Lord expound, let the Sugata expound this matter, for in this assembly, O Lord, there are many hundreds, many thousands, many hundred thousands, many hundred thousand myriads of kotis of living beings who have seen former Buddhas, who are intelligent, and will believe, value, and accept the words of the Lord.

atha khalv āyuṣmān śāriputro bhagavantam anayā gāthayādhyabhāṣata -

時舍利弗以偈頌曰

爾時舍利弗欲重宣此義而說偈言

de nas de’i tshe tshe daṅ ldan pa śā ri’i bus tshigs su bcad pa ’di gsol to ||

The venerable Sâriputra addressed the Lord with this stanza:

vispaṣṭu bhāṣasva jināna uttamā santīha parṣāya sahasra prāṇinām |
śrāddhāḥ prasannāḥ sugate sagauravā jñāsyanti ye dharmamudāhṛtaṃ te || 2.33 ||

願人中王哀恣意說此出家者衆庶億千恭肅安住欽信慧誼斯之等類必皆欣樂

法王無上尊唯說願勿慮是會無量衆有能敬信者

srog chags stoṅ rnams ’khor na mchis pa dag || daṅ dga’ bde bar gśegs la gus pa ste ||
khyod kyis chos bstan de dag ’tshal bar (4) ’gyur || mi dbaṅ rgyal po gsal bar bśad du gsol ||

32. Speak clearly, O most eminent of Ginas! in this assembly there are thousands of living beings trustful, affectionate, and respectful towards the Sugata; they will understand the law by there expounded.

atha khalu bhagavān dvaitīyakam apy āyuṣmantaṃ śāriputram etad avocat - alaṃ śāriputra anenārthena prakāśitena | utrasiṣyati śāriputra ayaṃ sadevako loko ’sminn arthe vyākriyamāṇe | abhimānaprāptāś ca bhikṣavo mahāprapātaṃ prapatiṣyanti ||

於時世尊歎舍利弗如是至三告曰勿重諸天世人悉懷慢恣比丘比丘尼墜大艱難

若說是事一切世間天人阿修羅皆當驚疑增上慢比丘將墜於大坑

de nas bcom ldan ’das kyis tshe daṅ ldan pa śā ri’i bu la lan gñis su yaṅ ’di skad ces bka’ stsal to || śā ri’i bu don ’di bśad pas ci źig bya | śā ri’i bu don ’di bśad na lha daṅ bcas pa’i ’jig rten (5) ’di dṅaṅs par ’gyur te || dge sloṅ lhag pa’i ṅa rgyal can du gyur pa rnams g-yaṅs chen por lhuṅ bar ’gyur ro ||

And the Lord said a second time to the venerable Sâriputra; Enough, Sâriputra; it is of no use explaining this matter for the the world, including the gods, would be frightened if this matter were expounded, and some monks might be proud and come to a heavy fall.

atha khalu bhagavāṃs tasyāṃ velāyām imāṃ gāthām abhāṣata -

世尊以偈告舍利弗

爾時世尊重說偈言

de nas bcom ldan ’das kyis de’i tshe tshigs su bcad pa ’di dag bka’ stsal to ||

And on theat occasion uttered the Lord the following stanza:

alaṃ hi dharmeṇiha bhāṣitena sūkṣmaṃ idaṃ jñānamatarkikaṃ ca |
abhimānaprāptā bahu santi bālā nirdiṣṭadharmasmi kṣipe ajānakāḥ || 2.34 ||

且止且止用此爲問斯慧微妙衆所不了假使吾說易得之誼愚癡闇塞至懷慢恣

止止不須說我法妙難思諸增上慢者聞必不敬信

ṅa yi chos ’di bśad pas chog || ye śes ’di phra brtag mi nus ||
(6) byis pa maṅ ’khod ṅa rgyal can || ṅa yis chos bśad mi śes spoṅ ||

33. Speak no more of it that I should declare this law! This knowledge is too subtle, inscrutable, and there are too many unwise men who in their conceit and foolishness would scoff at the law revealed.

(26,1) traitīyakam apy āyuṣmān śāriputro bhagavantam adhyeṣate sma - bhāṣatāṃ bhagavān , bhāṣatāṃ sugata etam evārtham | mādṛśānāṃ bhagavann iha parṣadi bahūni prāṇiśatāni saṃvidyante, anyāni ca bhagavan bahūni prāṇiśatāni bahūni prāṇisahasrāṇi bahūni prāṇiśatasahasrāṇi bahūni prāṇikoṭīnayutaśatasahasrāṇi, yāni bhagavatā pūrvabhaveṣu paripācitāni, tāni bhagavato bhāṣitaṃ śraddhāsyanti pratīyiṣyanti udgahīṣyanti | teṣāṃ tadbhabhaviṣyati dīrgharātramarthāya hitāya sukhāyeti ||

賢者舍利弗復白佛言唯願大聖以時哀說無央數衆昔過世時受佛教以故今者思聞聖音聞者則信多所安隱冀不疑慢

爾時舍利弗重白佛言世尊唯願說之唯願說之今此會中如我等比百千萬億世世已曾從佛受化如此人等必能敬信長夜安隱多所饒益

de nas tshe daṅ ldan pa śā ri’i bus bcom ldan ’das la lan gsum du yaṅ gsol ba btab pa don ’di ñid | bcom ldan ’das bśad du gsol | bde bar gśegs pa bśad du gsol || bcom (7) ldan ’das ’khor ’di na bdag daṅ ’dra ba brgya phrag maṅ du mchis so || bcom ldan ’das srog chags brgya phrag maṅ po srog chags stoṅ phrag maṅ po srog chags brgya stoṅ phrag maṅ po srog chags bye ba khrag khrig brgya stoṅ phrag maṅ po dag bcom ldan ’das sṅon gyi srid pa (16a) (16a1) | dag na yoṅs su smin par mdzad pa gźan dag kyaṅ mchis te | bcom ldan ’das kyis bśad pa la dad par ’gyur yid ches par ’gyur ’dzin par ’gyur ro || de yaṅ de dag gi yun riṅ po’i don daṅ sman pa daṅ bde bar ’gyur ro ||

A third time the venerable Sâriputra entreated the Lord, saying, Let the Lord expound, let the Sugata expound this matter. In this assembly, O Lord, there are many hundreds of living beings my equals, and many hundreds, many thousands, many hundred thousands, many hundred thousand myriads of kotis of other living beings more, who in former births have been brought by the Lord to full ripeness. They will believe, value, and accept what the Lord declares, which shall tend to their advantage, weal, and happiness in length of time.

atha khalv āyuṣmān śāriputras tasyāṃ velāyām imā gāthā abhāṣata -

時舍利弗以偈頌曰

爾時舍利弗欲重宣此義而說偈言

de nas tshe daṅ ldan pa śā ri’i bus (2) de’i tshe tshigs su bcad pa ’di dag gsol to ||

On that occasion the venerable Sâriputra uttered the following stanzas:

bhāṣasva dharmaṃ dvipadānam uttamā ahaṃ tvām adhyeṣami jyeṣṭhaputraḥ |
santīha prāṇīna sahasrakoṭayo ye śraddadhāsyanti te dharma bhāṣitam || 2.35 ||

我佛長子今故啓勸願兩足尊哀爲解說今有衆生無數億千悉當信樂聖尊所詔

無上兩足尊願說第一法我爲佛長子唯垂分別說是會無量衆能敬信此法佛已曾世世教化如是等

rkaṅ gñis rnams kyi mchog gis chos bśad gsol || khyod la sras kyi thu bo bdag gsol pa ||
’di na srog chags bye ba stoṅ mchis pa || de dag khyod kyis chos bśad ’di daṅ ’gyur ||

34. Explain the law, O thou most high of men! I, thine eldest son, beseech thee. Here are thousands of kotis of beings who are to believe in the law by thee revealed.

ye ca tvayā pūrvabhaveṣu nityaṃ paripācitāḥ sattva sudīrgharātram |
kṛtāñjalī te pi sthitātra sarve ye śraddadhāsyanti tavaita dharmam || 2.36 ||

會致本德決諸疑網往古長夜曾被訓誨是等叉手恭肅側立必當欽樂於斯法誼

皆一心合掌欲聽受佛語我等千二百及餘求佛者

sṅon gyi srid pa rnams su khyod kyis (3) gaṅ || yun riṅ rtag tu sems can smin mdzad pa ||
de kun thal mo sbyar te ’di na mchis || de dag chos ’di la ni daṅ par ’gyur ||

35. And those beings that in former births so long and constantly have by thee been brought to full maturity and now are all standing here with joined hands, they, too, are to believe in this law.

asmādṛśā dvādaśime śatāś ca ye cāpi te prasthita agrabodhaye |
tān paśyamānaḥ sugataḥ prabhāṣatāṃ teṣāṃ ca harṣaṃ paramaṃ janetu || 2.37 ||

我之等類千二百人及餘衆黨求尊佛道假令見聞安住言教尋當歡喜興發大意

願爲此衆故唯垂分別說是等聞此法則生大歡喜

bdag ’dra brgya phrag bcu gñis ’di dag daṅ || gaṅ dag byaṅ chub mchog tu źugs pa dag ||
de la gzigs nas bde gśegs rab bśad de || (4) de dag dga’ ba mchog kyaṅ bskyed du gsol ||

36. Let the Sugata, seeing the twelve hundred, my equals, and those who are striving after superior enlightenment, speak to them and produce in them an extreme joy.

atha khalu bhagavāṃs traitīyakam apy āyuṣmataḥ śāriputrasyādhyeṣaṇāṃ viditvā āyuṣmantaṃ śāriputram etad avocat - yad idānīṃ tvaṃ śāriputra yāvat traitīyakam api tathāgatam adhyeṣase | evam adhyeṣamāṇaṃ tvāṃ śāriputra kiṃ vakṣyāmi? tena hi śāriputra śṛṇu, sādhu ca suṣṭhu ca manasi kuru | bhāṣiṣye ’haṃ te ||

于時世尊見舍利弗三反勸助而告之曰爾今慇懃所啓至三安得不說諦聽諦聽善思念之吾當解說

爾時世尊告舍利弗汝已慇懃三請豈得不說汝今諦聽善思念之吾當爲汝分別解說

de nas bcom ldan ’das kyis tshe daṅ ldan pa śā ri’i bus lan gsum gsol ba btab pa mkhyen nas | tshe daṅ ldan pa śā ri’i bu la ’di skad ces bka’ stsal to || śā ri’i bu ’di ltar de bźin gśegs pa la lan gsum gyi bar (5) du gsol ba ’debs na | śā ri’i bu de ltar gsol ba ’debs pa la khyod la ji skad byas | śā ri’i bu de’i phyir legs par rab tu ñon la yid la zuṅ śig daṅ ṅas khyod la bśad do ||

When the Lord for the third time heard the entreaty of the venerable Sâriputra, he spoke to him as follows: Now that thou entreatest the Tathâgata a third time, Sâriputra, I will answer thee. Listen then, Sâriputra, take well and duly to heart what I am saying; I am going to speak.

samanantarabhāṣitā ceyaṃ bhagavatā vāk, atha khalu tataḥ parṣada ābhimānikānāṃ bhikṣūṇāṃ bhikṣuṇīnām upāsakānām upāsikānāṃ pañcamātrāṇi sahasrāṇy utthāya āsanebhyo bhagavataḥ pādau śirasābhivanditvā tataḥ parṣado ’pakrāmanti sma, yathāpīdam abhimānākuśalamūlena aprāpte prāptasaṃjñino ’nadhigate ’dhigatasaṃjñinaḥ | te ātmānaṃ savraṇaṃ jñātvā tataḥ parṣado ’pakrāntāḥ | bhagavāṃś ca tūṣṇīṃbhāvenādhivāsayati sma ||

世尊適發此言比丘比丘尼淸信士淸信女五千人等至懷甚慢卽從坐起稽首佛足捨衆而退所以者何慢無巧便未得想得未成謂成收屛蓋藏衣服臥具摩何而去世尊默然亦不制止

說此語時會中有比丘比丘尼優婆塞優婆夷五千人等卽從座起禮佛而退所以者何此輩罪根深重及增上慢未得謂得未證謂證有如此失是以不住世尊默然而不制止

bcom ldan ’das kyis de skad ces bka’ stsal ma thag tu | ’khor de nas dge sloṅ daṅ (6) dge sloṅ ma daṅ dge bsñen daṅ dge bsñen ma lhag pa’i ṅa rgyal can lṅa stoṅ stan las laṅs te | bcom ldan ’das kyi źabs la mgo bos phyag ’tshal nas ’khor de nas doṅ ṅo || ’di ltar lhag pa’i ṅa rgyal gyis dge ba’i rtsa ba ma thob par ni thob par ’du śes || khoṅ du ma (7) ma chud par ni khoṅ du chud par ’du śes pa de dag raṅ gi skyon śes te | ’khor de nas doṅ ba la bcom ldan ’das kyis cad mi gsuṅ bar gyur pas gnaṅ ṅo ||

Now it happened that the five thousand proud monks, nuns and lay devotees of both sexes in the congregatino rose from their seats and, after saluting with their heads the Lord's feet, went to leave the assembly. Owing to the principle of good which there is in pride they imagined having attained what they had not, and having understood what they had not. Therefore, thinking themselves aggrieved, they went to leave the assembly, to which the Lord by his silence showed assent.

atha khalu bhagavān āyuṣmantaṃ śāriputram āmantrayate sma - nippalāvā me śāriputra parṣat apagataphalguḥ śraddhāsāre pratiṣṭhitā | sādhu śāriputra eteṣām ābhimānikānām ato ’pakramaṇam | tena hi śāriputra bhāṣiṣye etam artham | sādhu bhagavann ity āyuṣmān śāriputro bhagavataḥ pratyaśrauṣīt ||

又舍利弗衆會辟易有竊去者離廣大誼聲味所拘又舍利弗斯甚慢者退亦佳矣 .

爾時佛告舍利弗我今此衆無復枝葉純有貞實舍利弗如是增上慢人退亦佳矣汝今善聽當爲汝說舍利弗言唯然世尊願樂欲聞

. . . .

Thereupon the Lord addressed the venerable Sâriputra: My congregation, Sâriputra, has been cleared from the chaff, freed from the trash; it is firmly established in the strength of faith. It is good, Sâriputra, that those proud ones are gone away. Now I am going to expound the matter, Sâriputra. 'Very well, Lord,’ replied the venerable Sâriputra.

(27,1) bhagavān etad avocat - kadācit karhicic chāriputra tathāgata evaṃrūpāṃ dharmadeśanāṃ kathayati | tadyathāpi nāma śāriputra udumbarapuṣpaṃ kadācit karhicit saṃdṛśyate, evam eva śāriputra tathāgato ’pi kadācit karhicit evaṃrūpāṃ dharmadeśanāṃ kathayati | śraddadhata me śāriputra, bhūtavādy aham asmi, tathāvādy aham asmi, ananyathāvādy aham asmi | durbodhyaṃ śāriputra tathāgatasya saṃdhābhāṣyam | tat kasya hetoḥ? nānāniruktinirdeśābhilāpanirdeśanair mayā śāriputra vividhair upāyakauśalyaśatasahasrair dharmaḥ saṃprakāśitaḥ | atarko ’tarkāvacaras tathāgatavijñeyaḥ śāriputra saddharmaḥ | tat kasya hetoḥ? ekakṛtyena śāriputra ekakaraṇīyena tathāgato ’rhan samyaksaṃbuddho loka utpadyate mahākṛtyena mahākaraṇīyena | katamaṃ ca śāriputra tathāgatasya ekakṛtyam ekakaraṇīyaṃ mahākṛtyaṃ mahākaraṇīyaṃ yena kṛtyena tathāgato ’rhan samyaksaṃbuddho loka utpadyate? yadidaṃ tathāgatajñānadarśanasamādāpanahetunimittaṃ sattvānāṃ tathāgato ’rhan samyaksaṃbuddho loka utpadyate | tathāgatajñānadarśanasaṃdarśanahetunimittaṃ sattvānāṃ tathāgato ’rhan samyaksaṃbuddho loka utpadyate | tathāgatajñānadarśanāvatāraṇahetunimittaṃ sattvānāṃ tathāgato ’rhan samyaksaṃbuddho loka utpadyate | tathāgatajñānapratibodhanahetunimittaṃ sattvānāṃ tathāgato ’rhan samyaksaṃbuddho loka utpadyate | tathāgatajñānadarśanamārgāvatāraṇahetunimittaṃ sattvānāṃ tathāgato ’rhan samyaksaṃbuddho loka utpadyate | idaṃ tac chāriputra tathāgatasya ekakṛtyam ekakaraṇīyaṃ mahākṛtyaṃ mahākaraṇīyam ekaprayojanaṃ loke prādurbhāvāya | iti hi śāriputra yattathāgatasya ekakṛtyam ekakaraṇīyaṃ mahākṛtyaṃ mahākaraṇīyam, tat tathāgataḥ karoti | tat kasya hetoḥ? tathāgatajñānadarśanasamādāpaka evāhaṃ śāriputra, tathāgatajñānadarśanasaṃdarśaka evāhaṃ śāriputra, tathāgatajñānadarśanāvatāraka evāhaṃ śāriputra, tathāgatajñānadarśanapratibodhaka evāhaṃ śāriputra, tathāgatajñānadarśanamārgāvatāraka evāhaṃ śāriputra | ekam evāhaṃ śāriputra yānam ārabhya sattvānāṃ dharma deśayāmi yadidaṃ buddhayānam | na kiṃcic chāriputra dvitīyaṃ vā tṛtīyaṃ vā yānaṃ saṃvidyate | sarvatraiṣā śāriputra dharmatā daśadigloke | tat kasya hetoḥ? ye ’pi tu śāriputra atīta ’dhvanyabhūvan daśasu dikṣvaprameyeṣv asaṃkhyeyeṣu lokadhātuṣu tathāgatā arhantaḥ samyaksaṃbuddhā bahujanahitāya bahujanasukhāya lokānukampāyai mahato janakāyasyārthāya hitāya sukhāya devānāṃ ca manuṣyāṇāṃ ca | ye nānābhinirhāranirdeśavividhahetukāraṇanidarśanārambaṇaniruktyupāyakauśalyair nānādhimuktānāṃ sattvānāṃ nānādhātvāśayānām āśayaṃ viditvā dharmaṃ deśitavantaḥ | te ’pi sarve śāriputra buddhā bhagavanta ekam eva yānam ārabhya sattvānāṃ dharmaṃ deśitavantaḥ, yadidaṃ buddhayānaṃ sarvajñatāparyavasānam, yadidaṃ tathāgatajñānadarśanasamādāpanam eva sattvānāṃ tathāgatajñānadarśanasaṃdarśanam eva tathāgatajñānadarśanāvatāraṇam eva tathāgatajñānadarśanapratibodhanam eva tathāgatajñānadarśanamārgāvatāraṇam eva sattvānāṃ dharmaṃ deśitavantaḥ | yair api śāriputra sattvais teṣām atītānāṃ tathāgatānām arhatāṃ samyaksaṃbuddhānām antikāt saddharmaḥ śrutaḥ, te ’pi sarve ’nuttarāyāḥ samyaksaṃbodher lābhino ’bhūvan ||

又舍利弗斯甚慢者退亦佳矣如來云何說此法乎譬靈瑞華時時可見佛歎斯法久久希有 . 爾等當信如來誠諦所說深經誼甚微妙言輒無虛若干音聲現諸章句各各殊別人所不念本所未思如來悉知 . 所以者何正覺所興世嗟歎一事爲大示現皆出一原 . 以用衆生望想果應勸助此類出現于世黎元望想希求佛慧出現于世蒸庶望想如來寶決出現于世以如來慧覺群生想出現于世示寤民庶八正由路使除望想出現于世以故當知正覺所興悉爲一誼以無極慧而造大業猶一空慧以無蓋哀興出于世 . . 如佛所行所化利誼亦復如是而爲說法教諸菩薩現眞諦慧以佛聖明而分別之轉使增進唯大覺乘無有二乘況三乘乎十方世界諸佛世尊去來現在亦復如是以㩲方便若干種教各各異音開化一切而爲說法皆興大乘佛正覺乘諸通慧乘又舍利弗斯衆生等悉更供養諸過去佛亦曾聞法隨其本行獲示現誼吾見群生本行不同佛觀其心所樂若干善㩲方便造立報應而講法誼皆爲平等正覺大乘至諸通慧道德一定無有二也十方世界等無差特安得三乘 . . . .

佛告舍利弗如是妙法諸佛如來時乃說之如優曇鉢華時一現耳舍利弗汝等當信佛之所說言不虛妄舍利弗諸佛隨宜說法意趣難解所以者何我以無數方便種種因緣譬喩言辭演說諸法是法非思量分別之所能解唯有諸佛乃能知之所以者何諸佛世尊唯以一大事因緣故出現於世舍利弗云何名諸佛世尊唯以一大事因緣故出現於世諸佛世尊欲令衆生開佛知見使得淸淨故出現於世欲示衆生佛之知見故出現於世 . 欲令衆生悟佛知見故出現於欲令衆生入佛知見道故出現於世舍利弗是爲諸佛以一大事因緣故出現於世佛告舍利弗 . . 諸佛如來但教化菩薩諸有所作常爲一事唯以佛之知見示悟衆生舍利弗如來但以一佛乘故爲衆生說法無有餘乘若二若三舍利弗一切十方諸佛法亦如是舍利弗過去諸佛以無量無數方便種種因緣譬喩言辭而爲衆生演說諸法是法皆爲一佛乘故是諸衆生從諸佛聞法究竟皆得一切種智 . . . .

. . . . . . . . . . . . . . . . . . . . . . .

The Lord then began and said: It is but now and then, Sâriputra, that the Tathâgata preaches such a discourse on the law as this. Just as but now and then is seen the blossom of the glomerous fig-tree, Sâriputra, so does the Tathâgata but now and then preach such a discourse on the law. Believe me, Sâriputra; I speak what is real, I speak what is truthful, I speak what is right. It is difficult to understand the exposition of the mystery of the Tathâgata, Sâriputra; for in elucidating the law, Sâriputra, I use hundred thousands of various skilful means, such as different interpretations, indications, explanations, illustrations. It is not by reasoning, Sâriputra, that the law is to be found: it is beyond the pale of reasoning, and must be learnt from the Tathâgata. For, Sâriputra, it is for a sole object, a sole aim, verily a lofty object, a lofty aim that the Buddha, the Tathâgata, &c., appears in the world. And what is that sole object, that sole aim, that lofty object, that lofty aim of the Buddha, the Tathâgata, &c., appearing in the world? To show all creatures the sight of Tathâgata-knowledge does the Buddha, the Tathâgata, &c., appear in the world; to open the eyes of creatures for the sight of Tathâgata-knowledge does the Buddha, the Tathâgata, &c., appear in the world. This, O Sâriputra, is the sole object, the sole aim, the sole purpose of his appearance in the world. Such then, Sâriputra, is the sole object, the sole aim, the lofty object, the lofty aim of the Tathâgata. And it is achieved by the Tathâgata. For, Sâriputra, I do show all creatures the sight of Tathâgata-knowledge; I do open the eyes of creatures for the sight of Tathâgata-knowledge, Sâriputra; I do firmly establish the teaching of Tathâgata-knowledge, Sâriputra; I do lead the teaching of Tathâgata-knowledge on the right path, Sâriputra. By means of one sole vehicle, to wit, the Buddha-vehicle, Sâriputra, do I teach creatures the law; there is no second vehicle, nor a third. This is the nature of the law, Sâriputra, universally in the world, in all directions. For,Sariputra, all the Tathâgatas, &c., who in times past existed in countless, innumerable spheres in all directions for the weal of many, the happiness of many, out of pity to the world, for the benefit, weal, and happiness of the great body of creatures, and who preached the law to gods and men with able means, such as several directions and indications, various arguments, reasons, illustrations, fundamental ideas, interpretations, paying regard to the dispositions of creatures whose inclinations and temperaments are so manifold, all those Buddhas and Lords, Sâriputra, have preached the law to creatures by means of only one vehicle, the Buddhavehicle, which finally leads to omniscience; it is identical with showing all creatures the sight of Tathâgata-knowledge; with opening the eyes of creatures for the sight of Tathâgata-knowledge; with the awakening (or admonishing) by the display (or sight) of Tathâgata-knowledge; with leading the teaching of Tathâgata-knowledge on the right path. Such is the law they have preached to creatures. And those creatures, Sâriputra, who have heard the law from the past Tathâgatas, &c., have all of them reached supreme, perfect enlightenment.

(28,1) ye ’pi te śāriputra anāgate ’dhvani bhaviṣyanti daśasu dikṣv aprameyeṣv asaṃkhyeyeṣu lokadhātuṣu tathāgatā arhantaḥ samyaksaṃbuddhā bahujanahitāya bahujanasukhāya lokānukampāyai mahato janakāyasyārthāya hitāya sukhāya devānāṃ ca manuṣyāṇāṃ ca, ye ca nānābhir nihāranirdeśavividhahetukāraṇanidarśanārambaṇaniruktyupāyakauśalyair nānādhimuktānāṃ sattvānāṃ nānādhātvāśayānām āśayaṃ viditvā dharmaṃ deśayiṣyanti, te ’pi sarve śāriputra buddhā bhagavanta ekam eva yānam ārabhya sattvānāṃ dharmaṃ deśayiṣyanti yadidaṃ buddhayānaṃ sarvajñatāparyavasānam, yadidaṃ tathāgatajñānadarśanasamādāpanam eva sattvānāṃ tathāgatajñānadarśanasaṃdarśanam eva tathāgatajñānadarśanāvatāraṇam eva tathāgatajñānadarśanapratibodhanam eva tathāgatajñānadarśanamārgāvatāraṇam eva sattvānāṃ dharmaṃ deśayiṣyanti | ye ’pi te śāriputra sattvās teṣām anāgatānāṃ tathāgatānām arhatāṃ samyaksaṃbuddhānām antikāt taṃ dharmaṃ śroṣyanti, te ’pi sarve ’nuttarāyāḥ samyaksaṃbodher lābhino bhaviṣyanti ||

. . .

舍利弗未來諸佛當出於世亦以無量無數方便種種因緣譬喩言辭而爲衆生演說諸法是法皆爲一佛乘故是諸衆生從佛聞法究竟皆得一切種智 . .

. . .

And the Tathâgatas, &c., who shall exist in future, Sariputra, in countless, innumerable spheres in all directions for the weal of many, the happiness of many, out of pity to the world, for the benefit, weal, and happiness of the great body of creatures, and who shall preach the law to gods and men (&c., as above till) the right path. Such is the law they shall preach to creatures. And those creatures, Sâriputra, who shall hear the law from the future Tathâgatas, &c., shall all of them reach supreme, perfect enlightenment.

ye ’pi te śāriputra etarhi pratyutpanne ’dhvani daśasu dikṣvaprameyeṣv asaṃkhyeyeṣu lokadhātuṣu tathāgatā arhantaḥ samyaksaṃbuddhās tiṣṭhanti ghriyante yāpayanti, dharmaṃ ca deśayanti bahujanahitāya bahujanahitāya lokānukampāyai mahato janakāyasyārthāya hitāya sukhāya devānāṃ ca manuṣyāṇāṃ ca, ye nānābhinirhāranirdeśavividhahetukāraṇanidarśanārambaṇaniruktyupāyakauśalyair nānādhimuktānāṃ sattvānāṃ nānādhātvāśayānām āśayaṃ viditvā dharmaṃ deśayanti, te ’pi sarve śāriputra buddhā bhagavanta ekam eva yānam ārabhya sattvānāṃ dharmaṃ deśayanti yadidaṃ buddhayānaṃ sarvajñatāparyavasānam, yadidaṃ tathāgatajñānadarśanasamādāpanam eva sattvānāṃ tathāgatajñānadarśanasaṃdarśanam eva tathāgatajñānadarśanāvatāraṇam eva tathāgatajñānadarśanapratibodhanam eva tathāgatajñānadarśanamārgāvatāraṇam eva sattvānāṃ dharmaṃ deśayanti | ye ’pi te śāriputra sattvās teṣāṃ pratyutpannānāṃ tathāgatānām arhatāṃ samyaksaṃbuddhānām antikāt taṃ dharmaṃ śṛṇvanti, te ’pi sarve ’nuttarāyāḥ samyaksaṃbodher lābhino bhaviṣyanti ||

. . .

舍利弗是諸佛但教化菩薩欲以佛之知見示衆生故欲以佛之知見悟衆生故欲令衆生入佛之知見故 . .

. . .

And the Tathâgatas, &c., who now at present are staying, living, existing, Sâriputra, in countless, innumerable spheres in all directions, &c., and who are preaching the law to gods and men (&c., as above till) the right path. Such is the law they are preaching to creatures. And those creatures, Sâriputra, who are hearing the law from the present Tathâgatas, &c., shall all of them reach supreme, perfect enlightenment.

aham api śāriputra etarhi tathāgato ’rhan samyaksaṃbuddho bahujanahitāya bahujanasukhāya lokānukampāyai mahato janakāyasyārthāya hitāya sukhāya devānāṃ ca manuṣyāṇāṃ ca nānābhinirhāranirdeśavividhahetukāraṇanidarśanārambaṇaniruktyupāyakauśalyair nānādhimuktānāṃ sattvānāṃ nānādhātvāśayānām āśayaṃ viditvā dharmaṃ deśayāmi | aham api śāriputra ekam eva yānam ārabhya sattvānāṃ dharmaṃ deśayāmi yadidaṃ buddhayānaṃ sarvajñatāparyavasānam, yadidaṃ tathāgatajñānadarśanasamādāpanam eva sattvānāṃ tathāgatajñānadarśanasaṃdarśanam eva tathāgatajñānadarśanāvatāraṇam eva tathāgatajñānadarśanapratibodhanam eva tathāgatajñānadarśanamārgāvatāraṇam eva sattvānāṃ dharmaṃ deśayāmi | ye ’pi te śāriputra sattvā etarhi mamemaṃ dharmaṃ śṛṇvanti, te ’pi sarve ’nuttarāyāḥ samyaksaṃbodher lābhino bhaviṣyanti | tadanenāpi śāriputra paryāyeṇa evaṃ veditavyaṃ yathā nāsti dvitīyasya yānasya kvacid daśasu dikṣu loke prajñaptiḥ, kutaḥ punas tṛtīyasya ||

. . . .

. . . 舍利弗是諸佛但教化菩薩欲以佛之知見示衆生故欲以佛之知見悟衆生故欲令衆生入佛之知見故舍利弗我今亦復如是知諸衆生有種種欲深心所著隨其本性以種種因緣譬喩言辭方便力而爲說法舍利弗如此皆爲得一佛乘一切種智故舍利弗十方世界中尚無二乘何況有三

. . . .

I myself also, Sâriputra, am at the present period a Tathâgata, &c., for the weal of many (&c., till) manifold; I myself also, Sâriputra, am preaching the law to creatures (&c., till) the right path. Such is the law I preach to creatures. And those creatures, Sâriputra, who now are hearing the law from me, shall all of them reach supreme, perfect enlightenment. In this sense, Sâriputra, it must be understood that nowhere in the world a second vehicle is taught, far less a third.

api tu khalu punaḥ śāriputra yadā tathāgatā arhantaḥ samyaksaṃbuddhā kalpakaṣāye (29,1) votpadyante sattvakaṣāye vā kleśakaṣāye vā dṛṣṭikaṣāye vā āyuṣkaṣāye votpadyante | evaṃrūpeṣu śāriputra kalpasaṃkṣobhakaṣāyeṣu bahusattveṣu lubdheṣv alpakuśalamūleṣu tadā śāriputra tathāgatā arhantaḥ samyaksaṃbuddhā upāyakauśalyena tadevaikaṃ buddhayānaṃ triyānanirdeśena nirdiśanti | tatra śāriputra ye śrāvakā arhantaḥ pratyekabuddhā vā imāṃ kriyāṃ tathāgatasya buddhayānasamādapanāṃ na śṛṇvanti nāvataranti nāvabudhyanti, na te śāriputra tathāgatasya śrāvakā veditavyāḥ, nāpy arhanto nāpi pratyekabuddhā veditavyāḥ | api tu khalu punaḥ śāriputra yaḥ kaścid bhikṣurvā bhikṣuṇī vā arhattvaṃ pratijānīyāt, anuttarāyāṃ samyaksaṃbodhau praṇidhānamaparigṛhya ucchinno ’smi buddhayānāditi vadet, etāvanme samucchrayasya paścimakaṃ parinirvāṇaṃ vadet, ābhimānikaṃ taṃ śāriputra prajānīyāḥ | tat kasya hetoḥ? asthānam etac chāriputra anavakāśo yadbhikṣur arhan kṣīṇāsravaḥ saṃmukhībhūte tathāgate imaṃḥ dharmaṃ śrutvā na śraddadhyāt sthāpayitvā parinirvṛtasya tathāgatasya | tat kasya hetoḥ? na hi śāriputra śrāvakās tasmin kāle tasmin samaye parinirvṛte tathāgate eteṣām evaṃrūpāṇāṃ sūtrāntānāṃ dhārakā vā deśakā vā bhaviṣyanti | anyeṣu punaḥ śāriputra tathāgateṣv arhatsu samyaksaṃbuddheṣu niḥsaṃśayā bhaviṣyanti | imeṣu buddhadharmeṣu śraddadhādhvaṃ me śāriputra pattīyata avakalpayata | na hi śāriputra tathāgatānāṃ mṛṣāvādaḥ saṃvidyate | ekam evedaṃ śāriputra yānaṃ yadidaṃ buddhayānam ||

又舍利弗設如來說衆生瑕穢一劫不竟今吾興出於五濁世一曰塵勞二曰凶暴三曰邪見四曰壽命短五曰劫穢濁爲此之黨本德淺薄慳貪多垢故以善㩲現三乘教勸化聲聞及緣覺者若說佛乘終不聽受不入不解無謂如來法有聲聞及緣覺道深遠諸難若比丘比丘尼已得羅漢自已達足而不肯受無上正眞道教定爲誹謗於佛乘矣雖有是意佛平等訓然後至于般泥洹時諸甚慢者乃知之耳所以者何又諸比丘爲羅漢者無所志求諸漏已盡聞斯經典而不信樂若滅度時如來面現諸聲聞前大聖滅度不以斯行 . 令受持說方等頌經尋於異佛至眞等正覺決其狐疑然後於彼乃當篤信 . 如來言誠正有一乘無有二也

舍利弗諸佛出於五濁惡世所謂劫濁煩惱濁衆生濁見濁命濁如是舍利弗劫濁亂時衆生垢重慳貪嫉妒成就諸不善根故諸佛以方便力於一佛乘分別說三舍利弗若我弟子自謂阿羅漢辟支佛者不聞不知諸佛如來但教化菩薩事此非佛弟子非阿羅漢非辟支佛又舍利弗是諸比丘比丘尼自謂已得阿羅漢是最後身究竟涅槃便不復志求阿耨多羅三藐三菩提當知此輩皆是增上慢人所以者何若有比丘實得阿羅漢若不信此法無有是處除佛滅度後現前無佛所以者何佛滅度後如是等經受持讀誦解義者是人難得若遇餘佛於此法中便得決了舍利弗汝等當一心信解受持佛語諸佛如來言無虛妄無有餘乘唯一佛乘

. . . . . . . . .

Yet, Sâriputra, when the Tathâgatas, &c., happen to appear at the decay of the epoch, the decay of creatures, the decay of besetting sins, the decay of views, or the decay of lifetime; when they appear amid such signs of decay at the disturbance of the epoch; when creatures are much tainted, full of greed and poor in roots of goodness; then, Sâriputra, the Tathâgatas, &c., use, skilfully, to designate that one and sole Buddha-vehicle by the appellation of the threefold vehicle. Now, Sâriputra, such disciples, Arhats, or Pratyekabuddhaswho do not hear their actually being called to the Buddha-vehicle by the Tathâgata, who do not perceive, nor heed it, those, Sâriputra, should not be acknowledged as disciples of the Tathâgata, nor as Arhats, nor as Pratyekabuddhas. Again, Sâriputra, if there be some monk or nun pretending to Arhatship without an earnest vow to reach supreme, perfect enlightenment and saying, ‘I am standing too high for the Buddha-vehicle, I am in my last appearance in the body before complete Nirvâna,’ then, Sâriputra, consider such a one to be conceited. For, Sâriputra, it is unfit, it is improper that a monk, a faultless Arhat, should not believe in the law which he hears from the Tathâgata in his presence. I leave out of question when the Tathâgata shall have reached complete Nirvâna; for at that period, that time, Sâriputra, when the Tathâgata shall be wholly extinct, there shall be none who either knows by heart or preaches such Sûtras as this. It will be under other Tathâgatas, &c., that they are to be freed from doubts. In respect to these things believe my words, Sâriputra, value them, take them to heart; for there is no falsehood in the Tathâgatas, Sâriputra. There is but one vehicle, Sâriputra, and that the Buddha-vehicle.

atha khalu bhagavān etam evārthaṃ bhūyasyā mātrayā saṃdarśayamānas tasyāṃ velāyām imā gāthā abhāṣata -

世尊頌曰

爾時世尊欲重宣此義而說偈言

.

And on that occasion to set forth this matter more copiously the Lord uttered the following stanzas:

athābhimānaprāptā ye bhikṣubhikṣuṇyupāsakāḥ |
upāsikāś ca aśrāddhāḥ sahasrāḥ pañcanūnakāḥ || 2.38 ||

比丘比丘尼心懷甚慢恣諸淸信士女五千人不信

比丘比丘尼有懷增上慢優婆塞我慢優婆夷不信

.

37. No less than five thousand monks, nuns, and lay devotees of both sexes, full of unbelief and conceit,

apaśyanta imaṃ doṣaṃ chidraśikṣāsamanvitāḥ |
vraṇāṃś ca parirakṣantaḥ prakrāntā bālabuddhayaḥ || 2.39 ||

不自見瑕穢奉誡有缺漏多獲傾危事而起愚騃意

如是四衆等其數有五千不自見其過於戒有缺漏

.

38. Remarking this slight, went, defective in training and foolish as they were, away in order to beware of damage.

parṣatkaṣāyatāṃ jñātvā lokanātho ’dhivāsayi |
tat teṣāṃ kuśalaṃ nāsti śṛṇuyur dharma ye imam || 2.40 ||

反行求雜糅悉無巧方便諸佛最勝禪緣此得聞法

護惜其瑕疵是小智已出衆中之糟糠佛威德故去

.

39. The Lord, who knew them to be the dregs of the congregation, exclaimed: They have no sufficient merit to hear this law.

śuddhā ca niṣpalāvā ca susthitā pariṣanmama |
phalguvyapagatā sarvā sārā ceyaṃ pratiṣṭhitā || 2.41 ||

供養淸淨慧衆會儼然住一切受恩教逮志立見要

斯人尟福德不堪受是法此衆無枝葉唯有諸貞實

.

40. My congregation is now pure, freed from chaff; the trash is removed and the pith only remains.

śṛṇohi me śārisutā yathaiṣa saṃbuddha dharmaḥ puruṣottamehi |
yathā ca buddhāḥ kathayanti nāyakā upāyakauśalyaśatair anekaiḥ || 2.42 ||

舍利弗聽此佛爲人中上諦覺了諸法爲說若干教

舍利弗善聽諸佛所得法無量方便力而爲衆生說

.

41. Hear from me, Sâriputra, how this law has been discovered by the highest man, and how the mighty Buddhas are preaching it with many hundred proofs of skilfulness.

yathāśayaṃ jāniya te cariṃ ca nānādhimuktāniha prāṇakoṭinām |
(30,1) citrāṇi karmāṇi viditva teṣāṃ purākṛtaṃ yatkuśalaṃ ca tehi || 2.43 ||

善㩲方便億百千姟隨人心行而爲說法

衆生心所念種種所行道若干諸欲性先世善惡業

.

42. I know the disposition and conduct, the various inclinations of kotis of living beings in this world; I know their various actions and the good they have done before.

nānāniruktīhi ca kāraṇehi saṃprāpayāmī ima teṣa prāṇinām |
hetūhi dṛṣṭāntaśatehi cāhaṃ tathā tathā toṣayi sarvasattvān || 2.44 ||

罪福之事若干不同從其宿世各得報應此諸衆生心各各異所造衆多纏緜結縛因緣諸見億百千姟一切品類瑕穢如是

佛悉知是已以諸緣譬喩言辭方便力令一切歡喜

.

43. Those living beings I initiate in this (law) by the aid of manifold interpretations and reasons; and by hundreds of arguments and illustrations have I, in one way or another, gladdened all creatures.

sūtrāṇi bhāṣāmi tathaiva gāthā itivṛttakaṃ jātakam adbhutaṃ ca |
nidāna aupamyaśataiś ca citrair geyaṃ ca bhāṣāmi tathopadeśān || 2.45 ||

如來大聖說此經典所言至誠終無虛欺從始引喩若干無數如有所說尋爲分別其有不樂正覺明者於無數佛不造立行

或說修多羅伽陁及本事本生未曾有亦說於因緣

.

44. I utter both Sûtras and stanzas; legends, Gâtakas, and prodigies, besides hundreds of introductions and curious parables.

ye bhonti hīnābhir atā avidvasū acīrṇacaryā bahubuddhakoṭiṣu |
saṃsāralagnāś ca suduḥkhitāś ca nirvāṇa teṣām upadarśayāmi || 2.46 ||

愚癡生死甚多苦患故爲斯等現說泥洹

譬喩幷祇夜優波提舍經鈍根樂小法貪著於生死於諸無量佛不行深妙道衆苦所惱亂爲是說涅槃

.

45. I show Nirvâna to the ignorant with low dispositions, who have followed no course of duty under many kotis of Buddhas, are bound to continued existence and wretched.

upāyam etaṃ kurute svayaṃbhūr bauddhasya jñānasya prabodhanārtham |
na cāpi teṣāṃ pravade kadācid yuṣme ’pi buddhā iha loki bheṣyatha || 2.47 ||

大聖所興行㩲方便因勸化之使入佛慧如佛道教興顯于世吾始未曾爲若等現何故愚冥睹於導師見自患厭乃爲分別

我設是方便令得入佛慧未曾說汝等當得成佛道

.

46. The self-born one uses such means to manifest Buddha-knowledge, but he shall never say to them, Ye also are to become Buddhas.

kiṃ kāraṇaṃ kālamavekṣya tāyī kṣaṇaṃ ca dṛṣṭvā tatu paś ca bhāṣate |
so ’yaṃ kṣaṇo adya kathaṃci labdho vadāmi yeneha ca bhūtaniścayam || 2.48 ||

今乃得聞演于平等以故得說佛所決了

所以未曾說說時未至故今正是其時決定說大乘

.

47. Why should not the mighty one, after having waited for the right time, speak, now that he perceives the right moment is come? This is the fit opportunity, met somehow, of commencing the exposition of what really is.

navāṅgam etan mama śāsanaṃ ca prakāśitaṃ sattvabalābalena |
upāya eṣo varadasya jñāne praveśanārthāya nidarśito me || 2.49 ||

於我法教諸新學者佛以聖慧行㩲方便所可分別爲衆生故欲開化之故示此誼

我此九部法隨順衆生說入大乘爲本以故說是經

.

48. Now the word of my commandment, as contained in nine divisions, has been published according to the varying degree of strength of creatures. Such is the device I have shown in order to introduce (creatures) to the knowledge of the giver of boons.

bhavanti ye ceha sadā viśuddhā vyaktā śucī sūrata buddhaputrāḥ |
kṛtādhikārā bahubuddhakoṭiṣu vaipulyasūtrāṇi vadāmi teṣām || 2.50 ||

欲知佛道常調淸淨仁樂聖典實爲要妙在諸佛所所作已辦故爲斯類說方等經

有佛子心淨柔軟亦利根無量諸佛所而行深妙道

.

49. And to those in the world who have always been pure, wise, good-minded, compassionate sons of Buddha and done their duty under many kotis of Buddhas will I make known amplified Sûtras.

(31,1) tathā hi te āśayasaṃpadāya viśuddharūpāya samanvitābhūn |
vadāmi tān buddha bhaviṣyatheti anāgate ’dhvāni hitānukampakāḥ || 2.51 ||

志性和順行能具足是等勇猛親近聖教則爲彼說德最弘衍於當來世慈愍哀傷一切聞之欣然咨嗟我等成佛亦當如是

爲此諸佛子說是大乘經我記如是人來世成佛道

.

50. For they are endowed with such gifts of mental disposition and such advantages of a blameless outward form that I can announce to them: in future ye shall become Buddhas benevolent and compassionate.

śrutvā ca prītisphuṭa bhonti sarve buddhā bhaviṣyāma jagatpradhānāḥ |
punaś ca haṃ jāniya teṣa caryāṃ vaipulyasūtrāṇi prakāśayāmi || 2.52 ||

緣是行故世世端正而當翫習是方等經其有逮聞無極聖教斯等乃爲佛之弟子

以深心念佛修持淨戒故此等聞得佛大喜充遍身

.

51. Hearing which, all of them will be pervaded with delight (at the thought): We shall become Buddhas pre-eminent in the world. And I, perceiving their conduct, will again reveal amplified Sûtras.

ime ca te śrāvaka nāyakasya yehi śrutaṃ śāsanametamagryam |
ekāpi gāthā śruta dhāritā vā sarveṣa bodhāya na saṃśayo ’sti || 2.53 ||

假使得聽佛一偈者皆成正覺終無有疑

佛知彼心行故爲說大乘聲聞若菩薩聞我所說法乃至於一偈皆成佛無疑十方佛土中唯有一乘法

.

52. And those are the disciples of the Leader, who have listened to my word of command. One sinale stanza learnt or kept in memory suffices, no doubt of it, to lead all of them to enlightenment.

ekaṃ hi yānaṃ dvitiyaṃ na vidyate tṛtiyaṃ hi naivāsti kadāci loke |
anyatrupāyā puruṣottamānāṃ yadyānanānātvupadarśayanti || 2.54 ||

佛道有一未曾有二何況一世而當有三

無二亦無三除佛方便說但以假名字引導於衆生

.

53. There is, indeed, but one vehicle; there is no second, nor a third anywhere in the world, apart from the case of the Purushottamas using an expedient to show that there is a diversity of vehicles.

bauddhasya jñānasya prakāśanārthaṃ loke samutpadyati lokanāthaḥ |
ekaṃ hi kāryaṃ dvitiyaṃ na vidyate na hīnayānena nayanti buddhāḥ || 2.55 ||

除人中上行㩲方便以用乘故開化說法欲得講說佛之深慧善㩲方便導師光明唯有一乘豈寧有二下劣乘者當求殊特

說佛智慧故諸佛出於世唯此一事實餘二則非眞

.

54. The Chief of the world appears in the world to reveal the Buddha-knowledge. He has but one aim, indeed, no second; the Buddhas do not bring over (creatures) by an inferior vehicle.

pratiṣṭhito yatra svayaṃ svayaṃbhūryaccaiva buddhaṃ yatha yādṛśaṃ ca |
balāś ca ye dhyānavimokṣa-indriyāstatraiva sattvā pi pratiṣṭhapeti || 2.56 ||

.

55. There where the self-born one has established himself, and where the object of knowledge is, of whatever form or kind; (where) the powers, the stages of meditation, the emancipations, the perfected faculties (are); there the beings also shall be established.

mātsaryadoṣo hi bhaveta mahyaṃ spṛśitva bodhiṃ virajāṃ viśiṣṭām |
yadi hīnayānasmi pratiṣṭhapeyamekaṃ pi sattvaṃ na mamate sādhu || 2.57 ||

諸佛所覺常皆如應至尊所在莫敢能當其力一心若順脫門皆立衆生於此道教諸佛最勝無有瑕疵尊無等倫現平等覺如是示以衆生善法世尊因而勸立是乘所在安和誘進稽首諸境界名於此當行斷除一切諸兇暴法是故號佛則大勇猛

終不以小乘濟度於衆生佛自住大乘如其所得法定慧力莊嚴以此度衆生自證無上道大乘平等法若以小乘化乃至於一人我則墮慳貪此事爲不可

.

56. I should be guilty of envy, should I, after reaching the spotless eminent state of enlightenment, establish any one in the inferior vehicle. That would not beseem me.

mātsarya mahyaṃ na kahiṃci vidyate īrṣyā na me nāpi ca chandarāgaḥ |
(32,1) ucchinna pāpā mama sarvadharmāstenāsmi buddho jagato ’nubodhāt || 2.58 ||

.

若人信歸佛如來不欺誑亦無貪嫉意斷諸法中惡

.

57. There is no envy whatever in me; no jealousy, no desire, nor passion.n Therefore I am the Buddha, because the world follows my teaching'.

yathā hyahaṃ citritu lakṣaṇehi prabhāsayanto imu sarvalokam |
puraskṛtaḥ prāṇiśatair anekair deśemimāṃ dharmasvabhāvamudrām || 2.59 ||

今已造立若干種相眷屬圍繞演出法光無數衆生億百千姟爲講說法自然之印

故佛於十方而獨無所畏我以相嚴身光明照世閒

.

58. When, splendidly marked with (the thirty-two) characteristics, I am illuminating this whole world, and, worshipped by many hundreds of beings, I show the (unmistakable) stamp of the nature of the law;

evaṃ ca cintemy ahu śāriputra kathaṃ nu evaṃ bhavi sarvasattvāḥ |
dvātriṃśatīlakṣaṇarūpadhāriṇaḥ svayaṃprabhā lokavid ū svayaṃbhūḥ || 2.60 ||

告舍利弗我見如是今當奈此群生類何三十二相顏容殊妙猶得自在無所拘㝵
Discontinue here due to serious discrepancy between Dharmarakṣa’s and the Sanskrit original.

無量衆所尊爲說實相印舍利弗當知我本立誓願

.

59. Then, Sâriputra, I think thus: How will all beings by the thirty-two characteristics mark the self-born Seer, who of his own accord sheds his lustre all over the world?

yathā ca paśyāmi yathā ca cintaye yathā ca saṃkalpa mamāsi pūrvam |
paripūrṇametat praṇidhānu mahyaṃ buddhā ca bodhiṃ ca prakāśayāmi || 2.61 ||

.

欲令一切衆如我等無異如我昔所願今者已滿足

.

60 And while I am thinking and pondering, when my wish has been fulfilled and my vow accomplished I no more reveal Buddha-knowledge

sacedahaṃ śārisutā vadeyaṃ sattvāna bodhāya janetha chandam |
ajānakāḥ sarva bhrameyuratra na jātu gṛhṇīyu subhāṣitaṃ me || 2.62 ||

.

化一切衆生皆令入佛道若我遇衆生盡教以佛道無智者錯亂迷惑不受教我知此衆生未曾修善本

.

61. If, O son of Sâri, I spoke to the creatures, ‘Vivify in your minds the wish for enlightenment,’ they would in their ignorance all go astray and never catch the meaning of my good words.

tāṃś caiva haṃ jāniya evarūpān na cīrṇacaryāḥ purimāsu jātiṣu |
adhyoṣitāḥ kāmaguṇeṣu saktāstṛṣṇāya saṃmūrchita mohacittāḥ || 2.63 ||

.

堅著於五欲癡愛故生惱以諸欲因緣墜墮三惡道

.

62. And considering them to be such, and that they have not accomplished their course of duty in previous existences, (I see how) they are attached and devoted to sensual pleasures, infatuated by desire and blind with delusion.

te kāmahetoḥ prapatanti durgatiṃ ṣaṭsū gatīṣū parikhidyamānāḥ |
kaṭasī ca vardhenti punaḥ punas te duḥkhena saṃpīḍita alpapuṇyāḥ || 2.64 ||

.

輪迴六趣中備受諸苦毒受胎之微形世世常增長

.

63. From lust they run into distress; they are tormented in the six states of existence and people the cemetery again and again; they are overwhelmed with misfortune, as they possess little virtue.

vilagna dṛṣṭīgahaneṣu nityamastīti nāstīti tathāsti nāsti |
dvāṣaṣṭi dṛṣṭīkṛta niśrayitvā asanta bhāvaṃ parigṛhya te sthitāḥ || 2.65 ||

.

簿德少福人衆苦所逼迫入邪見稠林若有若無等依止此諸見具足六十二深著虛妄法堅受不可捨

.

64. They are continually entangled in the thickets of (sectarian) theories, such as, ‘It is and it is not; it is thus and it is not thus.’ In trying to get a decided opinion on what is found in the sixty-two (heretical) theories they come to embrace falsehood and continue in it.

(33,1) duḥśodhakā mānina dambhinaś ca vaṅkāḥ śaṭhā alpaśrutāś ca bālāḥ |
te naiva śṛṇvanti subuddhaghoṣaṃ kadāci pi jātisahasrakoṭiṣu || 2.66 ||

.

我慢自矜高諂曲心不實於千萬億劫不聞佛名字

.

65. They are hard to correct, proud, hypocritical, crooked, malignant, ignorant, dull; hence they do not hear the good Buddha-call, not once in kotis of births.

teṣām ahaṃ śārisutā upāyaṃ vadāmi duḥkhasya karotha antam |
duḥkhena saṃpīḍita dṛṣṭva sattvān nirvāṇa tatrāpyupadarśayāmi || 2.67 ||

.

亦不聞正法如是人難度是故舍利弗我爲設方便說諸盡苦道示之以涅槃我雖說涅槃是亦非眞滅

.

66. To those, son of Sari, I show a device and say: Put an end to your trouble. When I perceive creatures vexed with mishap I make them see Nirvâna.

evaṃ ca bhāṣāmyahu nityanirvṛtā ādipraśāntā imi sarvadharmāḥ |
caryāṃ ca so pūriya buddhaputro anāgate ’dhvāni jino bhaviṣyati || 2.68 ||

.

諸法從本來常自寂滅相佛子行道已來世得作佛

.

67. And so do I reveal all those laws that are ever holy and correct from the very first. And the son of -Buddha who has completed his course shall once be a Gina.

upāyakauśalya mamaivarūpaṃ yat trīṇi yānānyupadarśayāmi |
ekaṃ tu yānaṃ hi nayaś ca eka ekā ciyaṃ deśana nāyakānām || 2.69 ||

.

我有方便力開示三乘法一切諸世尊皆說一乘道

.

68. It is but my skilfulness which prompts me to manifest three vehicles; for there is but one vehicle and one track; there is also but one instruction by the leaders.

vyapanehi kāṅkṣāṃ tatha saṃśayaṃ ca yeṣāṃ ca keṣāṃ ciha kāṅkṣa vidyate |
ananyathāvādina lokanāyakā ekaṃ idaṃ yānu dvitīyu nāsti || 2.70 ||

.

今此諸大衆皆應除疑惑諸佛語無異唯一無二乘

.

69. Remove all doubt and uncertainty; and should there be any who feel doubts, (let them know that) the Lords of the world speak the truth; this is the only vehicle, a second there is not.

ye cāpyabhūvan purimās tathāgatāḥ parinirvṛtā buddhasahasra neke |
atītam adhvānam asaṃkhyakalpe teṣāṃ pramāṇaṃ na kadāci vidyate || 2.71 ||

.

過去無數劫無量滅度佛百千萬億種其數不可量

.

70. The former Tathâgatas also, living in the past for innumerable Æons, the many thousands of Buddhas who are gone to final rest, whose number can never be counted,

sarvehi tehi puruṣottamehi prakāśitā dharma bahū viśuddhāḥ |
dṛṣṭāntakaiḥ kāraṇahetubhiś ca upāyakauśalyaśatair anekaiḥ || 2.72 ||

.

如是諸世尊種種緣譬喩無數方便力演說諸法相

.

71. Those highest of men have all of them revealed most holy laws by means of illustrations, reasons, and arguments, with many hundred proofs of skilfulness.

sarve ca te darśayi ekayānamekaṃ ca yānaṃ avatārayanti |
(34,1) ekasmi yāne paripācayanti acintiyā prāṇisahasrakoṭyaḥ || 2.73 ||

.

是諸世尊等皆說一乘法化無量衆生令入於佛道

.

72. And all of them have manifested but one vehicle and introduced but one on earth; by one vehicle have they led to full ripeness inconceivably many thousands of kotis of beings.

anye upāyā vividhā jinānāṃ yehī prakāśentimamagradharmam |
jñātvādhimuktiṃ tatha āśayaṃ ca tathāgatā loki sadevakasmin || 2.74 ||

.

又諸大聖主知一切世閒天人群生類深心之所欲更以異方便助顯第一義若有衆生類値諸過去佛

.

73. Yet the Ginas possess various and manifold means through which the Tathâgata reveals to the world, including the gods, superior enlightenment, in consideration of the inclinations and dispositions (of the different beings).

ye cāpi sattvās tahi teṣa saṃmukhaṃ śṛṇvanti dharmaṃ atha vā śrutāvinaḥ |
dānaṃ ca dattaṃ caritaṃ ca śīlaṃ kṣāntyā ca saṃpādita sarvacaryāḥ || 2.75 ||

.

若聞法布施或持戒忍辱精進禪智等種種修福慧

.

74. And all in the world who are hearing or have heard the law from the mouth of the Tathâgatas, given alms, followed the moral precepts, and patiently accomplished the whole of their religious duties;

vīryeṇa dhyānena kṛtādhikārāḥ prajñāya vā cintita eti dharmāḥ |
vividhāni puṇyāni kṛtāni yehi te sarvi bodhāya abhūṣi lābhinaḥ || 2.76 ||

.

如是諸人等皆已成佛道諸佛滅度已若人善軟心如是諸衆生皆已成佛道

.

75. Who have acquitted themselves in point of zeal and meditation, with wisdom reflected on those laws, and performed several meritorious actions, have all of them reached enlightenment.

parinirvṛtānāṃ ca jināna teṣāṃ ye śāsane kecidabhūṣi sattvāḥ |
kṣāntā ca dāntā ca vinīta tatra te sarvi bodhāya abhūṣi lābhinaḥ || 2.77 ||

.

76. And such beings as were living patient, subdued, and disciplined, under the rule of the Ginas of those times, have all of them reached enlightenment.

ye cāpi dhātūna karonti pūjāṃ jināna teṣāṃ parinirvṛtānām |
ratnāmayān stūpasahasra nekān suvarṇarūpyasya ca sphāṭikasya || 2.78 ||

.

諸佛滅度已供養舍利者起萬億種塔金銀及頗梨車璖與馬腦玫瑰琉璃珠

.

77. Others also, who paid worship to the relics of the departed Ginas, erected many thousands of Stûpas made of gems, gold, silver, or crystal,

ye cāśmagarbhasya karonti stūpān karketanāmuktamayāṃś ca kecit |
vaiḍūryaśreṣṭhasya tathendranīlān te sarvi bodhāya abhūṣi lābhinaḥ || 2.79 ||

.

淸淨廣嚴飾莊挍於諸塔或有起石廟栴檀及沈水

.

78.Or built Stûpas of emerald, cat's eye, pearls, egregious lapis lazuli, or sapphire; they have all of them reached enlightenment.

ye cāpi śaileṣu karonti stūpān ye candanānām agurusya kecit |
ye devadārūsya karonti stūpān ye dārusaṃghātamayāṃś ca kecit || 2.80 ||

.

79. And those who erected Stûpas from marble, sandal-wood, or eagle-wood; constructed Stûpas from Deodar or a combination of different sorts of timber;

(35,1) iṣṭāmayān mṛttikasaṃcitān vā prītāś ca kurvanti jināna stūpān |
uddiśya ye pāṃsukarāśayo ’pi aṭavīṣu durgeṣu ca kārayanti || 2.81 ||

.

木櫁幷餘材塼瓦泥土等若於曠野中積土成佛廟

.

80. And who in gladness of heart built for the Ginas Stûpas of bricks or clay; or caused mounds of earth to be raised in forests and wildernesses in dedication to the Ginas;

sikatāmayān vā puna kūṭa kṛtvā ye keciduddiśya jināna stūpān |
kumārakāḥ krīḍiṣu tatra tatra te sarvi bodhāya abhūṣi lābhinaḥ || 2.82 ||

.

乃至童子戲聚沙爲佛塔如是諸人等皆已成佛道

.

81. The little boys even, who in playing erected here and there heaps of sand with the intention of dedicating them as Stûpas to the Ginas, they have all of them reached enlightenment.

ratnāmayā bimba tathaiva kecid dvātriṃśatīlakṣaṇarūpadhāriṇaḥ |
uddiśya kārāpita yehi cāpi te sarvi bodhāya abhūṣi lābhinaḥ || 2.83 ||

.

若人爲佛故建立諸形像刻雕成衆相皆已成佛道

.

82. Likewise have all who caused jewel images to be made and dedicated, adorned with the thirty-two characteristic signs, reached enlightenment.

ye saptaratnāmaya tatra kecid ye tāmrikā vā tatha kāṃsikā vā |
kārāpayīṣu sugatāna bimbā te sarvi bodhāya abhūṣi lābhinaḥ || 2.84 ||

.

或以七寶成鍮石赤白銅白鑞及鈆錫鐵木及與泥

.

83. Others who had images of Sugatas made of the seven precious substances, of copper or brass, have all of them reached enlightenment.

sīsasya lohasya ca mṛttikāya vā kārāpayīṣu sugatāna vigrahān |
ye pustakarmāmaya darśanīyāṃste sarvi bodhāya abhūṣi lābhinaḥ || 2.85 ||

.

或以膠漆布嚴飾作佛像如是諸人等皆已成佛道

.

84. Those who ordered beautiful statues of Sugatas to be made of lead, iron, clay, or plaster have &c.

ye citrabhittīṣu karonti vigrahān paripūrṇagātrān śatapuṇyalakṣaṇān |
likhetsvayaṃ cāpi likhāpayedvā te sarvi bodhāya abhūṣi lābhinaḥ || 2.86 ||

.

彩畫作佛像百福莊嚴相自作若使人皆已成佛道

.

85. Those who made images (of the Sugatas) on painted walls, with complete limbs and the hundred holy signs, whether they drew them themselves or had them drawn by others, have &c.

ye cāpi kecittahi śikṣamāṇāḥ krīḍāratiṃ cāpi vinodayantaḥ |
nakhena kāṣṭhena kṛtāsi vigrahān bhittīṣu puruṣā ca kumārakā vā || 2.87 ||

.

乃至童子戲若草木及筆或以指爪甲而畫作佛像

.

86. Those even, whether men or boys, who during the lesson or in play, by way of amusement, made upon the walls (such) images with the nail or a piece of wood,

sarve ca te kārūṇikā abhūvan sarve ’pi te tārayi prāṇikoṭyaḥ |
(36,1) samādapentā bahubodhisatvāṃste sarvi bodhāya abhūṣi lābhinaḥ || 2.88 ||

.

如是諸人等漸漸積功德具足大悲心皆已成佛道但化諸菩薩度脫無量衆

.

87. Have all of them reached enlightenment; they have become compassionate, and, by rousing many Bodhisattvas, have saved kotis of creatures.

dhātūṣu yaiś cāpi tathāgatānāṃ stūpeṣu vā mṛttikavigraheṣu vā |
ālekhyabhittīṣv api pāṃsustūpe puṣpā ca gandhā ca pradatta āsīt || 2.89 ||

.

若人於塔廟寶像及畫像以華香幡蓋敬心而供養

.

88. Those who offered flowers and perfumes to the relics of the Tathâgatas, to Stûpas, a mound of earth, images of clay or drawn on a wall;

vādyā ca vādāpita yehi tatra bheryo ’tha śaṅkhāḥ paṭahāḥ sughoṣakāḥ |
nirnāditā dundubhayaś ca yehi pūjāvidhānāya varāgrabodhinām || 2.90 ||

.

若使人作樂擊鼓吹角貝

.

89. Who caused musical instruments, drums, conch trumpets, and noisy great drums to be played, and raised the rattle of tymbals at such places in order to celebrate the highest enlightenment;

vīṇāś ca tālā paṇavāś ca yehi mṛdaṅga vaṃśā tuṇavā manojñāḥ |
ekotsavā vā sukumārakā vā te sarvi bodhāya abhūṣi lābhinaḥ || 2.91 ||

.

簫笛琴箜篌琵琶鐃銅鈸如是衆妙音盡持以供養或以歡喜心歌唄頌佛德乃至一小音皆已成佛道

.

90. Who caused sweet lutes, cymbals, tabors, small drums, reed-pipes, flutes of ekonnada or sugar-cane to be made, have all of them reached enlightenment.

vādāpitā jhallariyo ’pi yehi jalamaṇḍakā carpaṭamaṇḍakā vā |
sugatāna uddiśyatha pūjanārthaṃ gītaṃ sugītaṃ madhuraṃ manojñam || 2.92 ||

.

若人散亂心乃至以一華供養於畫像漸見無數佛

.

91. Those who to celebrate the Sugatas made thoughts, one shall in course of time see kotis of Buddhas.

sarve ca te buddha abhūṣi loke kṛtvāna tāṃ bahuvidhadhātupūjām |
kimalpakaṃ pi sugatāna dhātuṣu ekaṃ pi vādāpiya vādyabhāṇḍam || 2.93 ||

.

92. They have all of them reached enlightenment. By paying various kinds of worship to the relics of the Sugatas, by doing but a little for the relics, by making resound were it but a single musical instrument;

puṣpeṇa caikena pi pūjayitvā ālekhyabhittau sugatāna bimbān |
vikṣiptacittā pi ca pūjayitvā anupūrva drakṣyanti ca buddhakoṭyaḥ || 2.94 ||

.

若人散亂心乃至以一華供養於畫像漸見無數佛

.

93. Or by worshipping were it but with a single flower, by drawing on a wall the images of the Sugatas, by doing worship were it even with distracted thoughts, one shall in course of time see kotis of Buddhas.

(37,1) yaiś cāñjalistatra kṛto ’pi stūpe paripūrṇa ekā talasaktikā vā |
unnāmitaṃ śīrṣamabhūnmuhūrtamavanāmitaḥ kāyu tathaikavāram || 2.95 ||

.

或有人禮拜或復但合掌乃至擧一手或復小低頭以此供養像漸見無量佛

.

94. Those who, when in presence of a Stûpa, have offered their reverential salutation, be it in a complete form or by merely joining the hands; who, were it but for a single moment, bent their head or body;

namo ’stu buddhāya kṛtaikavāraṃ yehī tadā dhātudhareṣu teṣu |
vikṣiptacittair api ekavāraṃ te sarvi prāptā imam agrabodhim || 2.96 ||

.

自成無上道廣度無數衆入無餘涅槃如薪盡火滅若人散亂心入於塔廟中一稱南無佛皆已成佛道

.

95. And who at Stûpas containing relics have one single time said: Homage be to Buddha! albeit they did it with distracted thoughts, all have attained superior enlightenment.

sugatāna teṣāṃ tada tasmi kāle parinirvṛtānām atha tiṣṭhatāṃ vā |
ye dharmanāmāpi śruṇiṃsu sattvās te sarvi bodhāya abhūṣi lābhinaḥ || 2.97 ||

.

於諸過去佛在世或滅度若有聞是法皆已成佛道

.

96. The creatures who in the days of those Sugatas, whether already extinct or still in existence, have heard no more than the name of the law, have all of them reached enlightenment.

anāgatā pī bahubuddhakoṭyo acintiyā yeṣu pramāṇu nāsti |
te pī jinā uttamalokanāthāḥ prakāśayiṣyanti upāyametam || 2.98 ||

.

未來諸世尊其數無有量是諸如來等亦方便說法

.

97. Many kotis of future Buddhas beyond imagination and measure shall likewise reveal this device as Ginas and supreme Lords.

upāyakauśalyamanantu teṣāṃ bhaviṣyati lokavināyakānām |
yenā vineṣyantiha prāṇakoṭyo bauddhasmi jñānasmi anāsravasmin || 2.99 ||

.

一切諸如來以無量方便度脫諸衆生入佛無漏智若有聞法者無一不成佛

.

98. Endless shall be the skilfulness of these leaders of the world, by which they shall educate kotis of beings to that Buddha-knowledge which is free from imperfection.

eko ’pi sattvo na kadāci teṣāṃ śrutvāna dharmaṃ na bhaveta buddhaḥ |
praṇidhānametaddhi tathāgatānāṃ caritva bodhāya carāpayeyam || 2.100 ||

.

諸佛本誓願我所行佛道普欲令衆生亦同得此道

.

99. Never has there been any being who, after hearing the law of those (leaders), shall not become Buddha; for this is the fixed vow of the Tathâgatas: Let me, by accomplishing my course of duty, lead others to enlightenment.

dharmāmukhā koṭisahasra neke prakāśayiṣyanti anāgate ’dhve |
upadarśayanto imam ekayānaṃ vakṣyanti dharmaṃ hi tathāgatatve || 2.101 ||

.

未來世諸佛雖說百千億無數諸法門其實爲一乘

.

100. They are to expound in future days many thousand kotis of heads of the law; in their Tathâgataship they shall teach the law by showing the sole vehicle before-mentioned.

sthitikā hi eṣā sada dharmanetrī prakṛtiś ca dharmāṇa sadā prabhā[sate] |
(38,1) viditva buddhā dvipadānam uttamā prakāśayiṣyanti mam ekayānam || 2.102 ||

.

諸佛兩足尊知法常無性佛種從緣起

.

101. The line of the law forms an unbroken continuity and the nature of its properties is always manifest. Knowing this, the Buddhas, the highest of men, shall reveal this single vehicle.

dharmasthitiṃ dharmaniyāmatāṃ ca nityasthitāṃ loki imāmakampyām |
buddhāś ca bodhiṃ pṛthivīya maṇḍe prakāśayiṣyanti upāyakauśalam || 2.103 ||

.

是故說一乘是法住法位世間相常住於道場知已導師方便說

.

102. They shall reveal the stability of the law, its being subjected to fixed rules, its unshakeable perpetuity in the world, the awaking of the Buddhas on the elevated terrace of the earth, their skilfulness.

daśasū diśāsū naradevapūjitās tiṣṭhanti buddhā yatha gaṅgavālikāḥ |
sukhāpanārthaṃ iha sarvaprāṇināṃ te cāpi bhāṣantimamagrabodhim || 2.104 ||

.

天人所供養現在十方佛其數如恒沙出現於世閒

.

103. In all directions of space are standing Buddhas, like sand of the Ganges, honoured by gods and men; these also do, for the weal of all beings in the world, expound superior enlightenment.

upāyakauśalya prakāśayanti vividhāni yānānyupadarśayanti |
ekaṃ ca yānaṃ paridīpayanti buddhā imāmuttamaśāntabhūmim || 2.105 ||

.

安隱衆生故亦說如是法知第一寂滅以方便力故雖示種種道其實爲佛乘

.

104. Those Buddhas while manifesting skilfulness display various vehicles though, at the same time, indicating the one single vehicle: the supreme place of blessed rest.

caritaṃ ca te jāniya sarvadehināṃ yathāśayaṃ yacca purā niṣevitam |
vīryaṃ ca sthāmaṃ ca viditva teṣāṃ jñātvādhimuktiṃ ca prakāśayanti || 2.106 ||

.

知衆生諸行深心之所念過去所習業欲性精進力

.

105. Acquainted as they are with the conduct of all mortals, with their peculiar dispositions and previous actions; with due regard to their strenuousness and vigour, as well as their inclination, the Buddhas impart their lights to them.

dṛṣṭāntahetūn bahu darśayanti bahukāraṇān jñānabalena nāyakāḥ |
nānādhimuktāṃś ca viditva sattvān nānābhinirhārupadarśayanti || 2.107 ||

.

及諸根利鈍以種種因緣譬喩亦言辭隨應方便說

.

106. By dint of knowledge the leaders produce many illustrations, arguments, and reasons; and considering how the creatures have various inclinations they impart various directions.

ahaṃ pi caitarhi jinendranāyako utpanna sattvāna sukhāpanārtham |
saṃdarśayāmī ima buddhabodhiṃ nānābhinirhārasahasrakoṭibhiḥ || 2.108 ||

.

今我亦如是安隱衆生故以種種法門宣示於佛道

.

107. And myself also, the leader of the chief Ginas, am now manifesting, for the weal of creatures now living, this Buddha enlightenment by thousands of kotis of various directions.

deśemi dharmaṃ ca bahuprakāraṃ adhimuktimadhyāśaya jñātva prāṇinām |
saṃharṣayāmī vividhair upāyaiḥ pratyātmikaṃ jñānabalaṃ mamaitat || 2.109 ||

.

我以智慧力知衆生性欲方便說諸法皆令得歡喜

.

108. I reveal the law in its multifariousness with regard to the inclinations and dispositions of creatures. I use different means to rouse each according to his own character. Such is the might of my knowledge.

ahaṃ pi paśyāmi daridrasattvān prajñāya puṇyehi ca viprahīṇān |
(39,1) praskanna saṃsāri niruddha durge magnāḥ punar duḥkhaparaṃparāsu || 2.110 ||

.

舍利弗當知我以佛眼觀見六道衆生貧窮無福慧

.

109. I likewise see the poor wretches, deficient in wisdom and conduct, lapsed into the mundane whirl retained in dismal places, plunged in affliction incessantly renewed.

tṛṣṇāvilagnāṃś camarīva bāle kāmair ihāndhīkṛta sarvakālam |
na buddhameṣanti mahānubhāvaṃ na dharma mārganti dukhāntagāminam || 2.111 ||

.

入生死嶮道相續苦不斷深著於五欲如犛牛愛尾

.

110. Fettered as they are by desire like the yak by its tail, continually blinded by sensual pleasure, they do not seek the Buddha, the mighty one; they do not seek the law that leads to the end of pain.

gatīṣu ṣaṭsu pariruddhacittāḥ kudṛṣṭidṛṣṭīṣu sthitā akampyāḥ |
duḥkhātu duḥkhānupradhāvamānāḥ kāruṇya mahyaṃ balavantu teṣu || 2.112 ||

.

以貪愛自蔽盲瞑無所見不求大勢佛及與斷苦法深入諸邪見以苦欲捨苦爲是衆生故而起大悲心

.

111. Staying in the six states of existence, they are benumbed in their senses, stick unmoved to the low views, and suffer pain on pain. For those I feel a great compassion.

so ’haṃ viditvā tahi bodhimaṇḍe saptāha trīṇi paripūrṇa saṃsthitaḥ |
arthaṃ vicintemimamevarūpaṃ ullokayan pādapam eva tatra || 2.113 ||

.

我始坐道場觀樹亦經行於三七日中思惟如是事

.

112. On the terrace of enlightenment I have remained three weeks in full, searching and pondering on such a matter, steadily looking up to the tree there (standing).

prekṣāmi taṃ cānimiṣaṃ drumendraṃ tasyaiva heṣṭhe anucaṃkramāmi |
āścaryajñānaṃ ca idaṃ viśiṣṭaṃ sattvāś ca mohāndha avidvasū ime || 2.114 ||

.

我所得智慧微妙最第一衆生諸根鈍著樂癡所盲如斯之等類云何而可度

.

113. Keeping in view that king of trees with an unwavering gaze I walked round at its foot (thinking): This law is wonderful and lofty, whereas creatures are blind with dulness and ignorance.

brahmā ca māṃ yācati tasmi kāle śakraś ca catvāri ca lokapālāḥ |
maheśvaro īśvara eva cāpi marudgaṇānāṃ ca sahasrakoṭayaḥ || 2.115 ||

.

爾時諸梵王及諸天帝釋護世四天王及大自在天幷餘諸天衆眷屬百千萬

.

114. Then it was that Brahma entreated me, and so did Indra, the four rulers of the cardinal points, Mahesvara, Îsvara, and the hosts of Maruts by thousands of kotis.

kṛtāñjalī sarvi sthitāḥ sagauravā arthaṃ ca cintemi kathaṃ karomi |
ahaṃ ca bodhīya vadāmi varṇān ime ca duḥkhair abhibhūta sattvāḥ || 2.116 ||

.

恭敬合掌禮請我轉法輪我卽自思惟若但讚佛乘

.

115. All stood with joined hands and respectful, while myself was revolving the matter in my mind (and thought): What shall I do? At the very time that I am uttering syllables, beings are oppressed with evils.

te mahya dharmaṃ kṣipi bālabhāṣitaṃ kṣipitva gaccheyurapāyabhūmim |
śreyo mamā naiva kadāci bhāṣituṃ adyaiva me nirvṛtirastu śāntā || 2.117 ||

.

衆生沒在苦不能信是法破法不信故墜於三惡道

.

116. In their ignorance they will not heed the law I announce, and in consequence of it they will ncur some penalty. It would be better were I never to speak. May my quiet extinction take place this very day!

(40,1) purimāṃś ca buddhān samanusmaranto upāyakauśalyu yathā ca teṣām |
yaṃ nūna haṃ pi ima buddhabodhiṃ tridhā vibhajyeha prakāśayeyam || 2.118 ||

.

我寧不說法疾入於涅槃尋念過去佛所行方便力我今所得道亦應說三乘

.

117. But on remembering the former Buddhas and their skilfulness, (I thought): Nay, I also will manifest this tripartite Buddha-enlightenment.

evaṃ ca me cintitu eṣa dharmo ye cānye buddhā daśasu ddiśāsu |
darśiṃsu te mahya tadātmabhāvaṃ sādhuṃ ti ghoṣaṃ samudīrayanti || 2.119 ||

.

作是思惟時十方佛皆現梵音慰喩我善哉釋迦文

.

118. When I was thus meditating on the law, the other Buddhas in all the directions of space appeared to me in their own body and raised their voice, crying ‘Amen.

sādhū mune lokavināyakāgra anuttaraṃ jñānamihādhigamya |
upāyakauśalyu vicintayanto anuśikṣase lokavināyakānām || 2.120 ||

.

第一之導師得是無上法隨諸一切佛而用方便力

.

119. ‘Amen, Solitary, first Leader of the world! now that thou hast come to unsurpassed knowledge, and art meditating on the skilfulness of the leaders of the world, thou repeatest their teaching.

vayaṃ pi buddhāya paraṃ tadā padaṃ tṛdhā ca kṛtvāna prakāśayāmaḥ |
hīnādhimuktā hi avidvasū narā bhaviṣyathā buddha na śraddadheyuḥ || 2.121 ||

.

我等亦皆得最妙第一法爲諸衆生類分別說三乘少智樂小法不自信作佛是故以方便分別說諸果

.

120. ‘We also, being Buddhas, will make clear the highest word, divided into three parts; for men (occasionally) have low inclinations, and might perchance from ignorance not believe (us, when we say), Ye shall become Buddhas.

tato vayaṃ kāraṇasaṃgraheṇa upāyakauśalya niṣevamāṇāḥ |
phalābhilāṣaṃ parikīrtayantaḥ samādapemo bahubodhisattvān || 2.122 ||

.

雖復說三乘但爲教菩薩舍利弗當知我聞聖師子

.

121. ‘Hence we will rouse many Bodhisattvas by the display of skilfulness and the encouraging of the wish of obtaining fruits.'

ahaṃ cudagrastada āsi śrutvā ghoṣaṃ manojñaṃ puruṣarṣabhāṇām |
udagracitto bhaṇi teṣa tāyināṃ na mohavādī pravarā maharṣī || 2.123 ||

.

深淨微妙音喜稱南無佛復作如是念我出濁惡世如諸佛所說我亦隨順行

.

122. And I was delighted to hear the sweet voice of the leaders of men; in the exultation of my heart I said to the blessed saints, ‘The words of the eminent sages are not spoken in vain.

ahaṃ pi evaṃ samudācariṣye yathā vadantī vidu lokanāyakāḥ |
ahaṃ pi saṃkṣobhi imasmi dāruṇe utpanna sattvāna kaṣāyamadhye || 2.124 ||

.

123. ‘I, too, will act according to the indications of the wise leaders of the world; having myself been born in the midst of the degradation of creatures, I have known agitation in this dreadful world.'

tato hyahaṃ śārisutā viditvā vārāṇasīṃ prasthitu tasmi kāle |
(41,1) tahi pañcakānāṃ pravadāmi bhikṣuṇāṃ dharmaṃ upāyena praśāntabhūmim || 2.125 ||

.

思惟是事已卽趣波羅奈諸法寂滅相不可以言宣

.

124. When I had come to that conviction, O son of Sâri, I instantly went to Benares, where I skilfully preached the law to the five Solitaries, that law which is the base of final beatitude.

tataḥ pravṛttaṃ mama dharmacakraṃ nirvāṇaśabdaś ca abhūṣi loke |
arhantaśabdastatha dharmaśabdaḥ saṃghasya śabdaś ca abhūṣi tatra || 2.126 ||

.

以方便力故爲五比丘說是名轉法輪便有涅槃音及以阿羅漢法僧差別名

.

125. From that moment the wheel of my law has been moving, and the name of Nirvâna made its appearance in the world, as well as the name of Arhat, of Dharma, and Sangha.

bhāṣāmi varṣāṇi analpakāni nirvāṇabhūmiṃ cupadarśayāmi |
saṃsāraduḥkhasya ca eṣa anto evaṃ vadāmī ahu nityakālam || 2.127 ||

.

從久遠劫來讚示涅槃法生死苦永盡我常如是說

.

126. Many years have I preached and pointed to the stage of Nirvâna, the end of wretchedness and mundane existence. Thus I used to speak at all times.

yasmiṃś ca kāle ahu śāriputra paśyāmi putrān dvipadottamānām |
ye prasthitā uttamamagrabodhiṃ koṭīsahasrāṇi analpakāni || 2.128 ||

.

舍利弗當知我見佛子等志求佛道者無量千萬億

.

127. And when I saw, Sâriputra, the children of the highest of men by many thousands of kotis, numberless, striving after the supreme, the highest enlightenment;

upasaṃkramitvā ca mamaiva antike kṛtāñjalīḥ sarvi sthitāḥ sagauravāḥ |
yehī śruto dharma jināna āsīt upāyakauśalyu bahuprakāram || 2.129 ||

.

咸以恭敬心皆來至佛所曾從諸佛聞方便所說法

.

128. And when such as had heard the law of the Ginas, owing to the many-sidedness of (their) skilfulness, had approached me and stood before my face, all of them with joined hands, and respectful;

tato mamā etadabhūṣi tatkṣaṇaṃ samayo mamā bhāṣitum agradharmam |
yasyāhamarthaṃ iha loki jātaḥ prakāśayāmī tamihāgrabodhim || 2.130 ||

.

我卽作是念如來所以出爲說佛慧故今正是其時

.

129. Then I conceived the idea that the time had come for me to announce the excellent law and to reveal supreme enlightenment, for which task I had been born in the world.

duḥśraddadhaṃ etu bhaviṣyate ’dya nimittasaṃjñāniha bālabuddhinām |
adhimānaprāptāna avidvasūnāṃ ime tu śroṣyanti hi bodhisattvāḥ || 2.131 ||

.

舍利弗當知鈍根小智人著相憍慢者不能信是法今我喜無畏於諸菩薩中正直捨方便但說無上道

.

130. This (event) to-day will be hard to be understood by the ignorant who imagine they see here a sign, as they are proud and dull. But the Bodhisattvas, they will listen to me.

viśāradaś cāhu tadā prahṛṣṭaḥ saṃlīyanāṃ sarva vivarjayitvā |
bhāṣāmi madhye sugatātmajānāṃ tāṃś caiva bodhāya samādapemi || 2.132 ||

.

131. And I felt free from hesitation and highly cheered; putting aside all timidity, I began speaking in the assembly of the sons of Sugata, and roused them to enlightenment.

(42,1) saṃdṛśya caitādṛśabuddhaputrāṃstavāpi kāṅkṣā vyapanīta bheṣyati |
ye cā śatā dvādaśime anāsravā buddhā bhaviṣyantimi loki sarve || 2.133 ||

.

菩薩聞是法疑網皆已除千二百羅漢悉亦當作佛

.

132. On beholding such worthy sons of Buddha (I said): Thy doubts also will be removed, and these twelve hundred (disciples) of mine, free from imperfections, will all of them become Buddhas.

yathaiva teṣāṃ purimāṇa tāyināṃ anāgatānāṃ ca jināna dharmatā |
mamāpi eṣaiva vikalpavarjitā tathaiva haṃ deśayi adya tubhyam || 2.134 ||

.

如三世諸佛說法之儀式我今亦如是說無分別法

.

133. Even as the nature of the law of the former mighty saints and the future Ginas is, so is my law free from any doubtfulness, and it is such as I to-day preach it to thee.

kadāci kahiṃci kathaṃci loke utpādu bhoti puruṣarṣabhāṇām |
utpadya cā loki anantacakṣuṣaḥ kadācidetādṛśu dharma deśayuḥ || 2.135 ||

.

134. At certain times, at certain places, somehow do the leaders appear in the world, and after their appearance will they, whose view is boundless, at one time or another preach a similar law.

sudurlabho īdṛśu agradharmaḥ kalpāna koṭīnayutair api syāt |
sudurlabhā īdṛśakāś ca sattvāḥ śratvāna ye śraddadhi agradharmam || 2.136 ||

.

諸佛興出世懸遠値遇難正使出于世說是法復難無量無數劫聞是法亦難能聽是法者斯人亦復難

.

135. It is most difficult to meet with this superior law, even in myriads of kotis of Æons; very rare are the beings who will adhere to the superior law which they have heard from me.

audumbaraṃ puṣpa yathaiva durlabhaṃ kadāci kahiṃci kathaṃci dṛśyate |
manojñarūpaṃ ca janasya tadbhavedāś caryu lokasya sadevakasya || 2.137 ||

.

譬如優曇花一切皆愛樂天人所希有時時乃一出

.

136. Just as the blossom of the glomerous fig-tree is rare, albeit sometimes, at some places, and somehow it is met with, as something pleasant to see for everybody, as a wonder to the world including the gods;

ataś ca āścaryataraṃ vadāmi śrutvāna yo dharmamimaṃ subhāṣitam |
anumodi ekaṃ pi bhaṇeya vācaṃ kṛta sarvabuddhāna bhaveya pūjā || 2.138 ||

.

聞法歡喜讚乃至發一言則爲已供養一切三世佛

.

137. (So wonderful) and far more wonderful is the law I proclaim. Any one who, on hearing a good exposition of it, shall cheerfully accept it and recite but one word of it, will have done honour to all Buddhas.

vyapanehi kāṅkṣāmiha saṃśayaṃ ca ārocayāmi ahu dharmarājā |
samādapemi ahamagrabodhau na śrāvakāḥ kecidihāsti mahyam || 2.139 ||

.

是人甚希有過於優曇花汝等勿有疑我爲諸法王

.

138. Give up all doubt and uncertainty in this respect; I declare that I am the king of the law (Dharmarâga); I am urging others to enlightenment, but I am here without disciples.

tava śāriputraitu rahasyu bhotu ye cāpi me śrāvaka mahya sarve |
(43,1) ye bodhisattvāś ca ime pradhānā rahasyametanmama dhārayantu || 2.140 ||

.

普告諸大衆但以一乘道教化諸菩薩無聲聞弟子以五濁惡世但樂著諸欲如是等衆生終不求佛道

.

139. Let this mystery be for thee, Sâriputra, for all disciples of mine, and for the eminent Bodhisattvas, who are to keep this mystery.

kiṃ kāraṇaṃ pañcakaṣāyakāle kṣudrāś ca duṣṭāś ca bhavanti sattvāḥ |
kāmair ihāndhīkṛta bālabuddhayo na teṣa bodhāya kadāci cittam || 2.141 ||

.

當來世惡人聞佛說一乘迷惑不信受破法墮惡道

.

140. For the creatures, when at the period of the five depravities, are vile and bad; they are blinded by sensual desires, the fools, and never turn their minds to enlightenment.

śrutvā ca yānaṃ mama etad ekaṃ prakāśitaṃ tena jinena āsīt |
anāgate ’dhvāni bhrameyu sattvāḥ sūtraṃ kṣipitvā narakaṃ vrajeyuḥ || 2.142 ||

.

141. (Some) beings, having heard this one and sole vehicle manifested by the Gina, will in days to come swerve from it, reject the Sûtra, and go down to hell.

lajjī śucī ye ca bhaveyu sattvāḥ saṃprasthitā uttamamagrabodhim |
viśārado bhūtva vademi teṣām ekasya yānasya anantavarṇān || 2.143 ||

.

有慚愧淸淨志求佛道者當爲如是等廣讚一乘道

.

142. But those beings who shall be modest and pure, striving after the supreme and the highest enlightenment, to them shall I unhesitatingly set forth the endless forms of this one and sole vehicle.

etādṛśī deśana nāyakānām upāyakauśalyamidaṃ variṣṭham |
bahūhi saṃdhāvacanehi coktaṃ durbodhyametaṃ hi aśikṣitehi || 2.144 ||

.

舍利弗當知諸佛法如是以萬億方便隨宜而說法其不習學者不能曉了此汝等旣已知諸佛世之師

.

143. Such is the mastership of the leaders; that is, their skilfulness. They have spoken in many mysteries; hence it is difficult to understand (them).

tasmād dhi saṃdhāvacanaṃ vijāniyā buddhāna lokācariyāṇa tāyinām |
jahitva kāṅkṣāṃ vijahitva saṃśayaṃ bhaviṣyathā buddha janetha harṣam || 2.145 ||

.

隨宜方便事無復諸疑惑心生大歡喜自知當作佛

.

144. Therefore try to understand the mystery of the Buddhas, the holy masters of the world; forsake all doubt and uncertainty: you shall become Buddhas; rejoice!

ity āryasaddharmapuṇḍarīke dharmaparyāye upāyakauśalyaparivarto nāma dvitīyaḥ ||

.

(44,1)3: aupamyaparivartaḥ |

.

譬喩品第三

.

CHAPTER III
A PARABLE

atha khalv āyuṣmān śāriputras tasyāṃ velāyāṃ tuṣṭa udagra āttamanāḥ pramuditaḥ prītisaumanasyajāto yena bhagavāṃs tenāñjaliṃ praṇamya bhagavato ’bhimukho bhagavantam eva vyavalokayamāno bhagavantam etad avocat - āścaryādbhutaprāpto ’smi bhagavan audbilyaprāptaḥ idam evaṃrūpaṃ bhagavato ’ntikād ghoṣaṃ śrutvā | tat kasya hetoḥ? aśrutvaiva tāvad ahaṃ bhagavan idam evaṃrūpaṃ bhagavato ’ntikād dharmaṃ tadanyān bodhisattvān dṛṣṭvā bodhisattvānāṃ ca anāgate ’dhvani buddhanāma śrutvā atīva śocāmi atīva saṃtapye, bhraṣṭo ’smy evaṃrūpāt tathāgatajñānagocarād jñānadarśanāt | yadā cāhaṃ bhagavan abhīkṣṇaṃ gacchāmi parvatagirikandarāṇi vanaṣaṇḍānyārāmanadīvṛkṣamūlānyekāntāni divāvihārāya, tadāpy ahaṃ bhagavan yadbhūyastvena anenaiva vihāreṇa viharāmi | tulye nāma dharmadhātupraveśe vayaṃ bhagavatā hīnena yānena niryātitāḥ | evaṃ ca me bhagavaṃs tasmin samaye bhavati - asmākam evaiṣo ’parādhaḥ, naiva bhagavato ’parādhaḥ | tat kasya hetoḥ? saced bhagavān asmābhiḥ pratīkṣitaḥ syāt sāmutkarṣikīṃ dharmadeśanāṃ kathayamānaḥ, yadidam anuttarāṃ samyaksaṃbodhim ārabhya, teṣv eva vayaṃ bhagavan dharmeṣu niryātāḥ syāma | yatpunar bhagavan asmābhir anupasthiteṣu bodhisattveṣu saṃdhābhāṣyaṃ bhagavato ’jānamānais tvaramāṇaiḥ prathamabhāṣitaiva tathāgatasya dharmadeśanā śrutvodgṛhītā dhāritā bhāvitā cintitā manasikṛtā | so ’haṃ bhagavan ātmaparibhāṣaṇayaiva bhūyiṣṭhena rātriṃdivāny atināmayāmi | adyāsmi bhagavan nirvāṇaprāptaḥ | adyāsmi bhagavan parinirvṛtaḥ | adya me bhagavan arhattvaṃ prāptam | adyāhaṃ bhagavan bhagavataḥ putro jyeṣṭha auraso mukhato jāto dharmajo dharmanirmito dharmadāyādo dharmanirvṛttaḥ | apagataparidāho ’smyadya bhagavan imam evaṃrūpam adbhutadharmamaśrutapūrvaṃ bhagavato ’ntikād ghoṣaṃ śrutvā ||

. . . . . . . . . . . . . .

爾時舍利弗踊躍歡喜卽起合掌瞻仰尊顏而白佛言今從世尊聞此法音心懷勇躍得未曾有所以者何我昔從佛聞如是法見諸菩薩授記作佛而我等不豫斯事甚自感傷失於如來無量知見世尊我常獨處山林樹下若坐若行每作是念我等同入法性云何如來以小乘法而見濟度是我等咎非世尊也所以者何若我等待說所因成就阿耨多羅三藐三菩提者必以大乘而得度脫然我等不解方便隨宜所說初聞佛法遇便信受思惟取證世尊我從昔來終日竟夜每自剋責而今從佛聞所未聞未曾有法斷諸疑悔身意泰然快得安隱 . . 今日乃知眞是佛子從佛口生從法化生得佛法分 .

. . . . . . . . . . . . . .

Then the venerable Sâriputra, pleased, glad, charmed, cheerful, thrilling with delight and joy, stretched his joined hands towards the Lord, and, looking up to the Lord with a steady gaze, addressed him in this strain: I am astonished, amazed, O Lord! I am in ecstasy to hear such a call from the Lord. For when, before I had heard of this law from the Lord, I saw other Bodhisattvas, and heard that the Bodhisattvas would in future get the name of Buddhas, I felt extremely sorry, extremely vexed to be deprived from so grand a sight as the Tathâgata-knowledge. And whenever, O Lord, for my daily recreation I was visiting the caves of rocks or mountains, wood thickets, lovely gardens, rivers, and roots of trees, I always was occupied with the same and ever-recurring thought: ‘Whereas the entrance into the fixed points [Or, elements] of the law is nominally equal, we have been dismissed by the Lord with the inferior vehicle.’ Instantly, however, O Lord, I felt that it was our own fault, not the Lord's. For had we regarded the Lord at the time of his giving the allsurpassing demonstration of the law, that is, the exposition of supreme, perfect enlightenment, then, O Lord, we should have become adepts in those laws. But because, without understanding the mystery of the Lord, we, at the moment of the Bodhisattvas not being assembled, heard only in a hurry, caught, meditated, minded, took to heart the first lessons pronounced ori the law, therefore, O Lord, I used to pass day and night in self-reproach. (But) to-day, O Lord, I have reached complete extinction; to-day, O Lord, I have become calm; to-day, O Lord, I am wholly come to rest; to-day, O Lord, I have reached Arhatship; to-day, O Lord, I am the Lord's eldest son, born from his law, sprung into existence by the law, made by the law, inheriting from the law, accomplished by the law. My burning has left me, O Lord, now that I have heard this wonderful law, which I had not leant before, announced by the voice from the mouth of the Lord.

atha khalv āyuṣmān śāriputras tasyāṃ velāyāṃ bhagavantam ābhir gāthābhir adhyabhāṣata -

.

爾時舍利弗欲重宣此義而說偈言

.

And on that occasion the venerable Sâriputra addressed the Lord in the following stanzas:

āścaryaprāpto ’smi mahāvināyaka audbilyajāto imu ghoṣa śrutvā |
kathaṃkathā mahya na bhūya kācit paripācito ’haṃ iha agrayāne || 3.1 ||

.

我聞是法音得所未曾有心懷大歡喜疑網皆已除

.

1. I am astonished, great Leader, I am charmed to hear this voice; I feel no doubt any more; now am I fully ripe for the superior vehicle.

āścaryabhūtaḥ sugatāna ghoṣaḥ kāṅkṣāṃ ca śokaṃ ca jahāti prāṇinām |
kṣīṇāsravasyo mama yaś ca śoko vigato ’sti sarvaṃ śruṇiyāna ghoṣam || 3.2 ||

.

昔來蒙佛教不失於大乘佛音甚希有能除衆生惱

.

2. Wonderful is the voice [Rather, call] of the Sugatas; it dispels the doubt and pain of living beings; my pain also is all gone now that I, freed from imperfections, have heard that voice (or, call).

divāvihāramanucaṃkramanto vanaṣaṇḍa ārāmatha vṛkṣamūlam |
(45,1) girikandarāṃś cāupyupasevamāno anucintayāmī imam eva cintām || 3.3 ||

.

我已得漏盡聞亦除憂惱我處於山谷或在林樹下

.

3. When I was taking my daily recreation or was walking in woody thickets, when betaking myself to the roots of trees or to mountain caves, I indulged in no other thought but this:

aho ’smi parivañcitu pāpacittaistulyeṣu dharmeṣu anāsraveṣu |
yannāma traidhātuki agradharmaṃ na deśayiṣyāmi anāgate ’dhve || 3.4 ||

.

常思惟是事嗚呼深自責云何而自欺我等亦佛子同入無漏法不能於未來演說無上道

.

4. ‘O how am I deluded by vain thoughts! whereas the faultless laws are, nominally, equal, shall I in future not preach the superior law in the world?

dvātriṃśatī lakṣaṇa mahya bhraṣṭā suvarṇavarṇacchavitā ca bhraṣṭā |
balā vimokṣāś cimi sarvi riñcitā tulyeṣu dharmeṣu aho ’smi mūḍhaḥ || 3.5 ||

.

金色三十二十力諸解脫同共一法中而不得此事

.

5. ‘The thirty-two characteristic signs have failed me, and the gold colour of the skin has vanished; all the (ten) powers and emancipations have likewise been lost. O how have I gone astray at the equal laws!

anuvyañjanā ye ca mahāmunīnāmaśīti pūrṇāḥ pravarā viśiṣṭāḥ |
aṣṭādaśāveṇika ye ca dharmāste cāpi bhraṣṭā ahu vañcito ’smi || 3.6 ||

.

八十種妙好十八不共法如是等功德而我皆已失

.

6. ‘The secondary signs also of the great Seers, the eighty excellent specific signs, and the eighteen uncommon properties have failed me. O how am I deluded!'

dṛṣṭvā ca tvāṃ lokahitānukampī divāvihāraṃ parigamya caikaḥ |
hā vañcito ’smīti vicintayāmi asaṅgajñānātu acintiyātaḥ || 3.7 ||

.

我獨經行時見佛在大衆名聞滿十方廣饒益衆生

.

7. And when I had perceived thee, so benigh and merciful to the world, and was lonely walking to take my daily recreation, I thought: ‘I am excluded from that inconceivable, unbounded knowledge!'

rātriṃdivāni kṣapayāmi nātha bhūyiṣṭha so eva vicintayantaḥ |
pṛcchāmi tāvad bhagavantam eva bhraṣṭo ’hamasmītyatha vā na veti || 3.8 ||

.

自惟失此利我爲自欺誑我常於日夜每思惟是事

.

8. Days and nights, O Lord, I passed always thinking of the same subject; I would ask the Lord whether I had lost my rank or not.

evaṃ ca me cintayato jinendra gacchanti rātriṃdiva nityakālam |
dṛṣṭvā ca anyān bahubodhisattvān saṃvarṇitāṃllokavināyakena || 3.9 ||

.

欲以問世尊爲失爲不失我常見世尊稱讚諸菩薩

.

9. In such reflections, O Chief of Ginas, I constantly passed my days and nights; and on seeing many other Bodhisattvas praised by the Leader of the world,

śrutvā ca so ’haṃ imu buddhadharmaṃ saṃghāya etatkila bhāṣitaṃ ti |
atarkikaṃ sūkṣmamanāsravaṃ ca jñānaṃ praṇetī jina bodhimaṇḍe || 3.10 ||

.

以是於日夜籌量如此事今聞佛音聲隨宜而說法無漏難思議令衆至道場我本著邪見爲諸梵志師

.

10. And on hearing this Buddha-law, I thought: ‘To be sure, this is expounded mysteriously'; it is an inscrutable, subtle, and faultless science, which is announced by the Ginas on the terrace of enlightenment.'

(46,1) dṛṣṭīvilagno hyahamāsi pūrvaṃ parivrājakastīrthikasaṃmataś ca |
tato mamā āśayu jñātva nātho dṛṣṭīvimokṣāya bravīti nirvṛtim || 3.11 ||

.

世尊知我心拔邪說涅槃我悉除邪見於空法得證

.

11. Formerly I was attached to (heretical) theories, being a wandering monk and in high honour (or, of the same opinions) with the heretics; afterwards has the Lord, regarding my disposition, taught me Nirvâna, to detach me from perverted views.

vimucya tā dṛṣṭikṛtāni sarvaśaḥ śūnyāṃś ca dharmānahu sparśayitvā |
tato vijānām yahu nirvṛto ’smi na cāpi nirvāṇamidaṃ pravucyati || 3.12 ||

.

爾時心自謂得至於滅度而今乃自覺非是實滅度

.

12. After having completely freed myself from all (heretical) views and reached the laws of void, (I conceive) that I have become extinct; yet this is not deemed to be extinction.

yadā tu buddho bhavate ’grasattvaḥ puraskṛto naramaruyakṣarākṣasaiḥ |
dvātriṃśatīlakṣaṇarūpadhārī aśeṣato nirvṛtu bhoti tatra || 3.13 ||

.

若得作佛時具三十二相天人夜叉衆龍神等恭敬是時乃可謂永盡滅無餘

.

13. But when one becomes Buddha, a superior being, honoured by men, gods, goblins, Titans, and adorned with the thirty-two characteristic signs, then one will be completely extinct.

vyapanīta sarvāṇi mi manyitāni śrutvā ca ghoṣaṃ ahamadya nirvṛtaḥ |
yadāpi vyākurvasi agrabodhau purato hi lokasya sadevakasya || 3.14 ||

.

佛於大衆中說我當作佛聞如是法音疑悔悉已除

.

14. All those (former) cares have now been dispelled, since I have heard the voice. Now am I extinct, as thou announcest my destination (to Nirvâna) before the world including the gods.

balavac ca āsīn mama chambhitatvaṃ prathamaṃ giraṃ śrutva vināyakasya |
mā haiva māro sa bhaved viheṭhako abhinirmiṇitvā bhuvi buddhaveṣam || 3.15 ||

.

初聞佛所說心中大驚疑將非魔作佛惱亂我心耶

.

15. When I first heard the voice of the Lord, I had a great terror lest it might be Mâra, the evil one, who on this occasion had adopted the disguise of Buddha.

yadā tu hetūhi ca kāraṇaiś ca dṛṣṭāntakoṭīnayutaiś ca darśitā |
suparisthitā sā varabuddhabodhistato ’smi niṣkāṅkṣu śruṇitva dharmam || 3.16 ||

.

佛以種種緣譬喩巧言說其心安如海我聞疑網斷

.

16. But when the unsurpassed Buddha-wisdom had been displayed in and established with arguments, reasons, and illustrations, by myriads of kotis, then I lost all doubt about the law I heard.

yadā ca me buddhasahasrakoṭyaḥ kīrteṣyatī tān parinirvṛtān jinān |
yathā ca tair deśitu eṣa dharma upāyakauśalya pratiṣṭhihitvā || 3.17 ||

.

佛說過去世無量滅度佛安住方便中亦皆說是法

.

17. And when thou hadst mentioned to me the thousands of kotis of Buddhas, the past Ginas who have come to final rest, and how they preached this law by firmly establishing it through skilfulness;

anāgatāś co bahu buddha loke tiṣṭhanti ye co paramārthadarśinaḥ |
(47,1) upāyakauśalyaśataiś ca dharmaṃ nidarśayiṣyantyatha deśayanti ca || 3.18 ||

.

現在未來佛其數無有量亦以諸方便演說如是法

.

18. How the many future Buddhas and those who are now existing, as knowers of the real truth, shall expound or are expounding this law by hundreds of able devices;

tathā ca te ātmana yādṛśī carī abhiniṣkramitvā prabhṛtīya saṃstutā |
buddhaṃ ca te yādṛśu dharmacakraṃ tathā ca te ’vasthita dharmadeśanā || 3.19 ||

.

如今者世尊從生及出家得道轉法輪亦以方便說

.

19. And when thou wert mentioning thine own course after leaving home, how the idea of the wheel of the law presented itself to thy mind and how thou decidedst upon preaching the law;

tataś ca jānām i na eṣa māro bhūtāṃ cariṃ darśayi lokanāthaḥ |
na hyatra mārāṇa gatī hi vidyate mamaiva cittaṃ vicikitsaprāptam || 3.20 ||

.

世尊說實道波旬無此事以是我定知非是魔作佛

.

20. Then I was convinced: This is not Mâra; it is the Lord of the world, who has shown the true course; no Mâras can here abide. So then my mind (for a moment) was overcome with perplexity;

yadā tu madhureṇa gabhīravalgunā saṃharṣito buddhasvareṇa cāham |
tadā mi vidhvaṃsita sarvasaṃśayā vicikitsa naṣṭā ca sthito ’smi jñāne || 3.21 ||

.

我墮疑網故謂是魔所爲聞佛柔軟音深遠甚微妙演暢淸淨法我心大歡喜疑悔永已盡安住實智中

.

21. But when the sweet, deep, and lovely voice of Buddha gladdened me, all doubts were scattered, my perplexity vanished, and I stood firm in knowledge.

niḥsaṃśayaṃ bheṣyi tathāgato ’haṃ puraskṛto loki sadevake ’smin |
saṃghāya vakṣye imu buddhabodhiṃ samādapento bahubodhisattvān || 3.22 ||

.

我定當作佛爲天人所敬轉無上法輪教化諸菩薩

.

22. I shall become a Tathâgata, undoubtedly, worshipped in the world including the gods; I shall manifest Buddha-wisdom, mysteriously rousing many Bodhisattvas.

evam ukte bhagavān āyuṣmantaṃ śāriputram etad avocat - ārocayāmi te śāriputra, prativedayāmi te asya sadevakasya lokasya purataḥ samārakasya sabrahmakasya saśramaṇabrāhmaṇikāyāḥ prajāyāḥ purataḥ | mayā tvaṃ śāriputra viṃśatīnāṃ buddhakoṭīnayutaśatasahasrāṇām antike paripācito ’nuttarāyāṃ samyaksaṃbodhau | mama ca tvaṃ śāriputra dīrgharātramanuśikṣito ’bhūt | sa tvaṃ śāriputra bodhisattvasaṃmantritena bodhisattvarahasyena iha mama pravacane upapannaḥ | sa tvaṃ śāriputra bodhisattvādhiṣṭhānena tatpaurvakaṃ caryāpraṇidhānaṃ bodhisattvasaṃmantritaṃ bodhisattvarahasyaṃ na samanusmarasi | nirvṛto ’smīti manyase | so ’haṃ tvāṃ śāriputra pūrvacaryāpraṇidhānajñānānubodhamanusmārayitukāma imaṃ saddharmapuṇḍarīkaṃ dharmaparyāyaṃ sūtrāntaṃ mahāvaipulyaṃ bodhisattvāvavādaṃ sarvabuddhaparigrahaṃ śrāvakāṇāṃ saṃprakāśayāmi ||

. . . . . . .

爾時佛告舍利弗吾今於天人沙門婆羅門等大衆中說我昔曾於二萬億佛所爲無上道故常教化汝汝亦長夜隨我受學我以方便引導汝故生我法中舍利弗我昔教汝志願佛道汝今悉忘而便自謂已得滅度我今還欲令汝憶念本願所行道故爲諸聲聞說是大乘經名妙法蓮華教菩薩法佛所護念

. . . . . . .

After this speech of the venerable Sâriputra, the Lord said to him: I declare to thee, Sâriputra, I announce to thee, in presence of this world including the gods, Mâras, and Brahmas, in presence of this people, including ascetics and Brahmans, that thou, Sâriputra, hast been by me made ripe for supreme, perfect enlightenment, in presence of twenty hundred thousand myriads of kotis of Buddhas, and that thou, Sâriputra, hast for a long time followed my commandments. Thou, Sâriputra, art, by the counsel of the Bodhisattva, by the decree of the Bodhisattva, reborn here under my rule. Owing to the mighty will of the Bodhisattva thou, Sâriputra, hast no recollection of thy former vow to observe the (religious) course; of the counsel of the Bodhisattva, the decree of the Bodhisattva. Thou thinkest that thou hast reached final rest. I, wishing to revive and renew in thee the knowledge of thy former vow to observe the (religious) course, will reveal to the disciples the Dharmaparyaya called 'the Lotus of the True Law,' this Sûrânta, &c.

api khalu punaḥ śāriputra, bhaviṣyasi tvamanāgate ’dhvani aprameyaiḥ kalpair acintyair apramāṇair bahūnāṃ tathāgatakoṭīnayutaśatasahasrāṇāṃ saddharmaṃ dhārayitvā vividhāṃ ca pūjāṃ kṛtvā imāmeva bodhisattvacaryāṃ paripūrya padmaprabho nāma tathāgato ’rhan samyaksaṃbuddho loke bhaviṣyasi (48,1) vidyācaraṇasaṃpannaḥ sugato lokavid anuttaraḥ puruṣadamyasārathiḥ śāstā devānāṃ ca manuṣyāṇāṃ ca buddho bhagavān ||

.

舍利弗汝於未來世過無量無邊不可思議劫供養若干千萬億佛奉持正法具足菩薩所行之道當得作佛號曰華光如來應供正遍知明行足善逝世閒解無上士調御丈夫天人師佛世尊

.

Again, Sâriputra, at a future period, after innumerable, inconceivable, immeasurable Æons, when thou shalt have learnt the true law of hundred thousand myriads of kotis of Tathâgatas, showed devotion in various ways, and achieved the present Bodhisattva-course, thou shalt become in the world a Tathâgata, &c., named Padmaprabha, endowed with science and conduct, a Sugata, a knower of the world, an unsurpassed tamer of men, a master of gods and men, a Lord Buddha.

tena khalu punaḥ śāriputra samayena tasya bhagavataḥ padmaprabhasya tathāgatasya virajaṃ nāma buddhakṣetraṃ bhaviṣyati samaṃ ramaṇīyaṃ prāsādikaṃ paramasudarśanīyaṃ pariśuddhaṃ ca sphītaṃ ca ṛddhaṃ ca kṣemaṃ ca subhikṣaṃ ca bahujananārīgaṇākīrṇaṃ ca maruprakīrṇaṃ ca vaiḍūryamayaṃ suvarṇasūtrāṣṭāpadanibaddham | teṣu ca aṣṭāpadeṣu ratnavṛkṣā bhaviṣyanti saptānāṃ ratnānāṃ puṣpaphalaiḥ satatasamitaṃ samarpitāḥ ||

. .

國名離垢其土平正淸淨嚴飾安隱豐樂天人熾盛琉璃爲地有八交道黃金爲繩以界其側其傍各有七寶行樹常有華菓

. .

At that time then, Sâriputra, the Buddha-field of that Lord, the Tathâgata Padmaprabha, to be called Viraga, will be level, pleasant, delightful, extremely beautiful to see, pure, prosperous, rich, quiet, abounding with food, replete with many races of men; it will consist of lapis lazuli, and contain a checker-board of eight compartments distinguished by gold threads, each compartment having its jewel tree always and perpetually filled with blossoms and fruits of seven precious substances.

so ’pi śāriputra padmaprabhas tathāgato ’rhan samyaksaṃbuddhastrīṇyeva yānāny ārabhya dharmaṃ deśayiṣyati | kiṃcāpi śāriputra sa tathāgato na kalpakaṣāya utpatsyate, api tu praṇidhānavaśena dharmaṃ deśayiṣyati | mahāratnapratimaṇḍitaś ca nāma śāriputra sa kalpo bhaviṣyati | tatkiṃ manyase śāriputra kena kāraṇena sa kalpo mahāratnapratimaṇḍita ityucyate? ratnāni śāriputra buddhakṣetre bodhisattvā ucyante | te tasmin kāle tasyāṃ virajāyāṃ lokadhātau bahavo bodhisattvā bhaviṣyantyaprameyā asaṃkhyeyā acintyā atulyā amāpyā gaṇanāṃ samatikrāntā anyatra tathāgatagaṇanayā | tena kāraṇena sa kalpo mahāratnapratimaṇḍita ityucyate ||

. . . . . . .

華光如來亦以三乘教化衆生舍利弗彼佛出時雖非惡世以本願故說三乘法其劫名大寶莊嚴何故名曰大寶莊嚴其國中以菩薩爲大寶故彼諸菩薩無量無邊不可思議筭數譬喩所不能及非佛智力無能知者 .

. . . . . . .

Now that Tathâgata Padmaprabha, &c., Sâriputra, will preach the law by the instrumentality of three vehicles. Further, Sâriputra, that Tathâgata will not appear at the decay of the Æon, but preach the law by virtue of a vow. That Æon, Sâriputra, will be named Mahâratnapratimandita (i. e. ornamented with magnificent jewels). Knowest thou, Sâriputra, why that Æon is named Mahâratnapratimandita? The Bodhisattvas of a Buddha-field, Sâriputra, are called ratnas (jewels), and at that time there will be many Bodhisattvas in that sphere (called) Viraga; innumerable, incalculable, beyond computation, abstraction made from their being computed by the Tathâgatas. On that account is that Æon called Maharatnapratimandita.

tena khalu punaḥ śāriputra samayena bodhisattvās tasmin buddhakṣetre yadbhūyasā ratnapadmavikrāmiṇo bhaviṣyanti | anādikarmikāś ca te bodhisattvā bhaviṣyanti | ciracaritakuśalamūlā bahubuddhaśatasahasracīrṇabrahmacaryāḥ, tathāgataparisaṃstutā buddhajñānābhiyuktā mahābhijñāparikarmanirjātāḥ sarvadharmanayakuśalā mārdavāḥ smṛtimantaḥ | bhūyiṣṭhena śāriputra evaṃrūpāṇāṃ bodhisattvānāṃ paripūrṇaṃ tadbuddhakṣetraṃ bhaviṣyati ||

. . . .

若欲行時寶華承足此諸菩薩非初發意皆久殖德本於無量百千萬億佛所淨修梵行恒爲諸佛之所稱歎常修佛慧具大神通善知一切諸法之門質直無僞志念堅固如是菩薩充滿其國

. . . .

Now, to proceed, Sâriputra, at that period the Bodhisattvas of that field will in walking step on jewel lotuses. And these Bodhisattvas will not be plying their work for the first time, they having accumulated roots of goodness and observed the course of duty under many hundred thousand Buddhas; they are praised by the Tathâgatas for their zealous application to Buddha- knowledge; are perfectioned in the rites preparatory to transcendent knowledge; accomplished in the direction of all true laws; mild, thoughtful. Generally, Sâriputra, will that Buddha-region teem with such Bodhisattvas.

tasya khalu punaḥ śāriputra padmaprabhasya tathāgatasya dvādaśāntarakalpā āyuṣpramāṇaṃ bhaviṣyati sthāpayitvā kumārabhūtatvam | teṣāṃ ca sattvānām aṣṭāntarakalpā āyuṣpramāṇaṃ bhaviṣyati | sa ca śāriputra padmaprabhas tathāgato dvādaśānām antarakalpānām atyayena dhṛtiparipūrṇaṃ nāma bodhisattvaṃ mahāsattvaṃ vyākṛtya anuttarāyāṃ samyaksaṃbodhau parinirvāsyati | ayaṃ bhikṣavo dhṛtiparipūrṇo bodhisattvo mahāsattvo mamānantaram anuttarāṃ samyaksaṃbodhim abhisaṃbhotsyate | padmavṛṣabhavikrāmī nāma tathāgato ’rhan samyaksaṃbuddho loke bhaviṣyati vidyācaraṇasaṃpannaḥ sugato lokavid anuttaraḥ puruṣadamyasārathiḥ śāstā devānāṃ ca manuṣyāṇāṃ ca buddho bhagavān | tasyāpi śāriputra padmavṛṣabhavikrāmiṇas tathāgatasya evaṃrūpam eva buddhakṣetraṃ bhaviṣyati ||

. . . . . .

舍利弗華光佛壽十二小劫除爲王子未作佛時其國人民壽八小劫華光如來過十二小劫授堅滿菩薩阿耨多羅三藐三菩提記告諸比丘是堅滿菩薩次當作佛號曰華足安行多陁阿伽度阿羅訶三藐三佛陁其佛國土亦復如是

. . . . . .

As to the lifetime, Sâriputra, of that Tathâgata Padmaprabha, it will last twelve intermediate kalpas, if we leave out of account the time of his being a young prince. And the lifetime of the creatures then living will measure eight intermediate kalpas. At the expiration of twelve intermediate kalpas, Sâriputra, the Tathâgata Padmaprabha, after announcing the future destiny of the Bodhisattva called Dhritiparipûrnan [Dhriti, perserverence, endurance. Dhritiparipûrna is, full of perserverance or endurance] to superior perfect enlightenment, is to enter complete Nirvâna. 'This Bodhisattva Mahâsattva Dhritiparipûrna, O monks, shall immediately after me come to supreme, perfect enlightenment. He shall become in the world a Tathâgata named Padmavrishabhavikrâmin, an Arhat, &c., endowed with science and conduct, &c. &c.' Now the Tathâgata Padmavrishabhavikrâmin, Sâriputra, will have a Buddha-field of quite the same description.

tasya khalu punaḥ śāriputra padmaprabhasya tathāgatasya parinirvṛtasya dvātriṃśadantarakalpān saddharmaḥ sthāsyati | tatas tasya tasmin saddharme kṣīṇe dvātriṃśadantarakalpān saddharmapratirūpakaḥ sthāsyati ||

. .

舍利弗是華光佛滅度之後正法住世三十二小劫像法住世亦三十二小劫

. .

The true law, Sâriputra, of that Tathâgata Padmavrishabhavikrâmin will, after his extinction, last thirty-two intermediate kalpas, and the counterfeit of his true law will last as many intermediate kalpas.

atha khalu bhagavāṃs tasyāṃ velāyām imā gāthā abhāṣata -

.

爾時世尊欲重宣此義而說偈言

.

And on that occasion the Lord uttered the following stanzas:

bhaviṣyase śārisutā tuhaṃ pi anāgate ’dhvāni jinas tathāgataḥ | (49,1) padmaprabho nāma samantacakṣurvineṣyase prāṇisahasrakoṭyaḥ || 3.23 ||

. .

23. Thou also, son of Sari, shalt in future be a Gina, a Tathâgata named Padmaprabha, of illimited sight; thou shalt educate thousands of kotis of living beings.

bahubuddhakoṭīṣu karitva satkriyāṃ caryābalaṃ tatra upārjayitvā |
utpādayitvā ca daśo balāni spṛśiṣyase uttamamagrabodhim || 3.24 ||

.

24. After paying honour to many kotis of Buddhas, making strenuous efforts in the course of duty, and after having produced in thyself the ten powers, thou shalt reach supreme, perfect enlightenment.

acintiye aparimitasmi kalpe prabhūtaratnastada kalpu bheṣyati |
virajā ca nāmnā tada lokadhātuḥ kṣetraṃ viśuddhaṃ dvipadottamasya || 3.25 ||

.

25. Within a period inconceivable and immense there shall be an Æon rich in jewels (or, the Æon jewel-rich), and a sphere named Viraga, the pure field of the highest of men;

vaidūryasaṃstīrṇa tathaiva bhūmiḥ suvarṇasūtrapratimaṇḍitā ca |
ratnāmayair vṛkṣaśatair upetā sudarśanīyaiḥ phalapuṣpamaṇḍitaiḥ || 3.26 ||

.

26. And its ground will consist of lapis lazuli, and be set off with gold threads; it will have hundreds of jewel trees, very beautiful, and covered with blossoms and fruits.

smṛtimanta tasmin bahubodhisattvāḥ caryābhinirhārasukovidāś ca |
ye śikṣitā buddhaśateṣu caryāṃ te tatra kṣetre upapadya santi || 3.27 ||

.

27. Bodhisattvas of good memory, able in showing the course of duty which they have been taught under hundreds of Buddhas, will come to be born in that field.

so cejjinaḥ paścimake samucchraye kumārabhūmīmatināmayitvā |
jahitva kāmānabhiniṣkamitvā spṛśiṣyate uttamamagrabodhim || 3.28 ||

.

28. And the afore-mentioned Gina, then in his last bodily existence, shall, after passing the state of prince royal, renounce sensual pleasures, leave home (to become a wandering ascetic), and thereafter reach the supreme and the highest enlightenment.

sama dvādaśā antarakalpa tasya bhaviṣyate āyu tadā jinasya |
manujānapī antarakalpa aṣṭa āyuṣpramāṇaṃ tahi teṣa bheṣyati || 3.29 ||

.

29. The lifetime of that Gina will be precisely twelve intermediate kalpas, and the life of men will then last eight intermediate kalpas.

parinirvṛtasyāpi jinasya tasya dvātriṃśatiṃ antarakalpa pūrṇām |
saddharma saṃsthāsyati tasmi kāle hitāya lokasya sadevakasya || 3.30 ||

.

30. After the extinction of the Tathigata the true law will continue thirty-two Æons in full, for the benefit of the world, including the gods.

(50,1) saddharmi kṣīṇe pratirūpako ’sya dvātriṃśatī antarakalpa sthāsyati |
śarīravaistārika tasya tāyinaḥ susatkṛto naramarutaiś ca nityam || 3.31 ||

.

31. When the true law shall have come to an end, its counterfeit will stand for thirty-two intermediate kalpas. The dispersed relics of the holy one will always be honoured by men and gods.

etādṛśaḥ so bhagavān bhaviṣyati prahṛṣṭa tvaṃ śārisutā bhavasva |
tvam eva so tādṛśako bhaviṣyasi anābhibhūto dvipadānamuttamaḥ || 3.32 ||

.

32. Such will be the fate of that Lord. Rejoice, O son of Sâri, for it is thou who shalt be that most excellent of men, so unsurpassed.

atha khalu tāś catasraḥ parṣado bhikṣubhikṣuṇyupāsakopāsikā devanāgayakṣagandharvāsuragaruḍakinnaramahoragamanuṣyāmanuṣyā āyuṣmataḥ śāriputrasyedaṃ vyākaraṇam anuttarāyāṃ samyaksaṃbodhau bhagavato ’ntikāt saṃmukhaṃ śrutvā tuṣṭā udagrā āttamanasaḥ pramuditāḥ prītisaumanasyajātāḥ svakasvakaiś cīvarair bhagavantam abhicchādayām āsuḥ | śakraś ca devānām indro brahmā ca sahāṃpatiranyāś ca devaputraśatasahasrakoṭyo bhagavantaṃ divyair vastrair abhicchādayām āsuḥ | divyaiś ca māndāravair mahāmāndaravaiś ca puṣpair abhyavakiranti sma | divyāni ca vastrāṇyuparyantarīkṣe bhrāmayanti sma | divyāni ca tūryaśatasahasrāṇi dundubhayaś coparyantarīkṣe parāhananti sma | mahāntaṃ ca puṣpavarṣam abhipravarṣayitvā evaṃ ca vācaṃ bhāṣante sma - pūrvaṃ bhagavatā vārāṇasyāmṛṣipatane mṛgadāve dharmacakraṃ pravartitam | idaṃ punar bhagavatā adya anuttaraṃ dvitīyaṃ dharmacakraṃ pravartitam | te ca devaputrāstasyāṃ velāyām imā gāthā abhāṣanta -

. . . . . . . . .

The four classes of the audience, monks, nuns, lay devotees male and female, gods, Nagas, goblins, Gandharvas, demons, Garudas, Kinnaras, great serpents, men and beings not human, on hearing the announcement of the venerable Sâriputra's destiny to supreme, perfect enlightenment, were so pleased, glad, charmed, thrilling with delight and joy, that they covered the Lord severally with their own robes, while Indra the chief of gods, Brahma Sahâmpati, besides hundred thousands of kotis of other divine beings, covered him with heavenly garments and bestrewed him with flowers of heaven, Mandâravas and great Mandâravas. High aloft they whirled celestial clothes and struck hundred thousands of celestial musical instruments and cymbals, high in the sky; and after pouring a great rain of flowers they uttered these words: The wheel of the law has been put in motion by the Lord, the first time at Benares at Rishipatana in the Deer-park; to-day has the Lord again put in motion the supreme wheel of the law. And on that occasion those divine beings uttered the following stanzas:

dharmacakraṃ pravartesi loke apratipudgala |
vārāṇasyāṃ mahāvīra skandhānām udayaṃ vyayam || 3.33 ||

.

33. The wheel of the law was put in motion by thee, O thou that art unrivalled in the world, at Benares, O great hero! (that wheel which is the rotation of) the rise and decay of all aggregates.

prathamaṃ pravartitaṃ tatra dvitīyamiha nāyaka |
duḥśraddadheya yasteṣāṃ deśito ’dya vināyaka || 3.34 ||

.

34. There it was put in motion for the first time; now, a second time, is it turned here, O Lord. Today, O Master, thou hast preached this law, which is hard to be received with faith.

bahu dharmaḥ śruto ’smābhiarlokanāthasya saṃmukham |
na cāyamīdṛśo dharmaḥ śrutapūrvaḥ kadācana || 3.35 ||

.

35. Many laws have we heard near the Lord of the world, but never before did we hear a law like this.

anumodāma mahāvīra saṃdhābhāṣyaṃ maharṣiṇaḥ |
yathārtho vyākṛto hyeṣa śāriputro viśāradaḥ || 3.36 ||

.

36. We receive with gratitude, O great hero, the mysterious speech of the great Sages, such as this prediction regarding the self-possessed Arya Sâriputra.

vayamapyedṛśāḥ syāmo buddhā loke anuttarāḥ |
saṃdhābhāṣyeṇa deśento buddhabodhim anuttarām || 3.37 ||

.

37. May we also become such incomparable Buddhas in the world, who by mysterious speech announce supreme Buddha-enlightenment.

yacchrutaṃ kṛtamasmābhir asmiṃlloke paratra vā |
ārāgitaś ca yadbuddhaḥ prārthanā bhotu bodhaye || 3.38 ||

.

38. May we also, by the good we have done in this world and in the next, and by our having propitiated the Buddha, be allowed to make a vow for Buddhaship.

(51,1) atha khalv āyuṣmān śāriputro bhagavantam etad avocat - niṣkāṅkṣo ’smi bhagavan vigatakathaṃkatho bhagavato ’ntikāt saṃmukham idam ātmano vyākaraṇaṃ śrutvā anuttarāyāṃ samyaksaṃbodhau | yāni ca imāni bhagavan dvādaśa vaśībhūtaśatāni bhagavatā pūrvaṃ śaikṣabhūmau sthāpitāni evamavavaditāni evamanuśiṣṭānyabhūvan etatparyavasāno me bhikṣavo dharmavinayo yadidaṃ jātijarāvyādhimaraṇaśokasamatikramo nirvāṇasamavasaraṇaḥ | ime ca bhagavan dve bhikṣusahasre śaikṣāśaikṣāṇāṃ bhagavataḥ śrāvakāṇāṃ sarveṣām ātmadṛṣṭibhavadṛṣṭivibhavadṛṣṭisarvadṛṣṭivivarjitānāṃ nirvāṇabhūmisthitāḥ smaḥ ityātmanaḥ saṃjānatām, te bhagavato ’ntikādimam evaṃrūpamaśrutapūrvaṃ dharma śrutvā kathaṃkathāmāpannāḥ | tatsādhu bhagavān bhāṣatām eṣāṃ bhikṣūṇāṃ kaukṛtyavinodanārtha yathā bhagavannetāś catasraḥ parṣado niṣkāṅkṣā nirvicikitsā bhaveyuḥ ||

. . . . .

Thereupon the venerable Sâriputra thus spoke to the Lord: My doubt is gone, O Lord, my uncertainty is at an end on hearing from the mouth of the Lord my destiny to supreme enlightenment. But these twelve hundred self-controlled (disciples), O Lord, who have been placed by thee on the stage of Saikshas, have been thus admonished and instructed: 'My preaching of the law, O monks, comes to this, that deliverance from birth, decrepitude, disease, and death is inseparably connected with Nirvâna;’ and these two thousand monks, O Lord, thy disciples, both those who are still under training and adepts, who all of them are free from false views about the soul, false views about existence, false views about cessation of existence, free, in short, from all false views, who are fancying themselves to have reached the stage of Nirvâna, these have fallen into uncertainty by hearing from the mouth of the Lord this law which they had not heard before. Therefore, O Lord, please speak to these monks, to dispel their uneasiness, so that the four classes of the audience, O Lord, may be relieved from their doubt and perplexity.

evam ukte bhagavān āyuṣmantaṃ śāriputram etad avocat - nanu te mayā śāriputra pūrvam evākhyātaṃ yathā nānābhinirhāranirdeśavividhahetukāraṇanidarśanārambaṇaniruktyupāyakauśalyair nānādhimuktānāṃ sattvānāṃ nānādhātvāśayānām āśayaṃ viditvā tathāgato ’rhan samyaksaṃbuddho dharmaṃ deśayati | imāmevānuttarāṃ samyaksaṃbodhim ārabhya sarvadharmadeśanābhir bodhisattvayānam eva samādāpayati | api tu khalu punaḥ śāriputra aupamyaṃ te kariṣyāmi asyaivārthasya bhūyasyā mātrayā saṃdarśanārtham | tat kasya hetoḥ? upamayā iha ekatyā vijñapuruṣā bhāṣitasyārtham ājānanti ||

. . . . .

On this speech of the venerable Sâriputra the Lord said to him the following: Have I not told thee before, Sâriputra, that the Tathâgata, &c., preaches the law by able devices, varying directions and indications, fundamental ideas, interpretations, with due regard to the different dispositions and inclinations of creatures whose temperaments are so various? All his preachings of the law have no other end but supreme and perfect enlightenment, for which he is rousing beings to the Bodhisattva-course. But, Sâriputra, to elucidate this matter more at large, 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.

tadyathāpi nāma śāriputra iha syāt kasmiṃścid eva grāme vā nagare vā nigame vā janapade vā janapadapradeśe vā rāṣṭre vā rājadhānyāṃ vā gṛhapatirjīrṇo vṛddho mahallako ’bhyatītavayo ’nuprāpta āḍhyo mahādhano mahābhogaḥ | mahaccāsya niveśanaṃ bhaved ucchritaṃ ca vistīrṇaṃ ca cirakṛtaṃ ca jīrṇaṃ ca dvayorvā trayāṇāṃ vā caturṇāṃ vā pañcānāṃ vā prāṇiśatānām āvāsaḥ | ekadvāraṃ ca tanniveśanaṃ bhavet | tṛṇasaṃchannaṃ ca bhavet | vigalitaprāsādaṃ ca bhavet | pūtistambhamūlaṃ ca bhavet | saṃśīrṇakuḍyakaṭalepanaṃ ca bhavet | tacca sahasaiva mahātāgniskandhena sarvapārśveṣu sarvāvantaṃ niveśanaṃ pradīptaṃ bhavet | tasya ca puruṣasya bahavaḥ kumārakāḥ syuḥ pañca vā daśa vā viṃśatirvā | sa ca puruṣas tasmān niveśanād bahirnirgataḥ syāt ||

. . . . . . . . . .

Let us suppose the following case, Sâriputra. In a certain village, town, borough, province, kingdom, or capital, there was a certain housekeeper, old, aged, decrepit, very advanced in years, rich, wealthy, opulent; he had a great house, high, spacious, built a long time ago and old, inhabited by some two, three, four, or five hundred living beings. The house had but one door, nd a thatch; its terraces were tottering, the bases of its pillars rotten, the coverings and plaster of the walls loose. On a sudden the whole house was from every side put in conflagration by a mass of fire. Let us suppose that the man had many little boys, say five, or ten, or even twenty, and that he himself had come out of the house.

atha khalu śāriputra sa puruṣastaṃ svakaṃ niveśanaṃ mahātāgniskandhena samantāt saṃprajvalitaṃ dṛṣṭvā bhītastrasta udvignacitto bhavet, evaṃ cānuvicintayet - pratibalo ’hamanena mahatāgniskandhenāsaṃspṛṣṭo ’paridagdhaḥ kṣipram eva svastinā asmād gṛhādādīptād dvāreṇa nirgantuṃ nirdhāvitum | api tu ya ime mamaiva putrā bālakāḥ kumārakā asminneva niveśane ādīpte tais taiḥ krīḍanakaiḥ krīḍanti ramanti paricārayanti, imaṃ cāgāramādīptaṃ na jānanti na budhyante na vidanti na cetayanti nodvegamāpadyante, saṃt apy amānā apy anena mahatāgniskandhena mahatā ca duḥkhaskandhena spṛṣṭāḥ samānā na duḥkhaṃ manasi kurvanti, nāpi nirgamanamanasikāramutpādayanti ||

. . .

Now, Sâriputra, that man, on seeing the house from every side wrapt in a blaze by a great mass of fire, got afraid, frightened, anxious in his mind, and made the following reflection: I myself am able to come out from the burning house through the door, quickly and safely, without being touched or scorched by that great mass of fire; but my children, those young boys, are staying in the burning house, playing, amusing, and diverting themselves with all sorts of sports. They do not perceive, nor know, nor understand, nor mind that the house is on fire, and do not get afraid. Though scorched by that great mass of fire, and affected with such a mass of pain, they do not mind the pain, nor do they conceive the idea of escaping.

(52,1) sa ca śāriputra puruṣo balavān bhaved bāhubalikaḥ | sa evam anuvicintayet - aham asmi balavān bāhubalikaś ca | yan nv ahaṃ sarvān imān kumārakān ekapiṇḍayitvā utsaṅgenādāya asmād gṛhān nirgamayeyam | sa punar evam anuvicintayet - idaṃ khalu niveśanam ekapraveśaṃ saṃvṛtadvāram eva | kumārakāś capalāś cañcalā bālajātīyāś ca | mā haiva paribhrameyuḥ | te ’nena mahatāgniskandhenānayavyasanamāpadyeran | yannūnamahametān saṃcodayayam | iti pratisaṃkhyāya tān kumārakānām antrayate sma - āgacchata bhavantaḥ kumārakāḥ, nirgacchata | ādīptamidaṃ gṛhaṃ mahatā agniskandhena | mā haivātraiva sarve ’nena mahatāgniskandhena dhakṣyatha, anayavyasanamāpatsyatha | atha khalu te kumārakā evaṃ tasya hitakāmasya puruṣasya tadbhāṣitaṃ nāvabudhyante nodvijanti notrasanti na saṃtrasanti na saṃtrāsamāpadyante, na vicintayanti na nirdhāvanti, nāpi jānanti na vijānanti kimetadādīptaṃ nāmeti | anyatra tena tenaiva dhāvanti vidhāvanti, punaḥ punaś ca taṃ pitaram avalokayanti | tat kasya hetoḥ? yathāpīdaṃ bālabhāvatvāt ||

. . . . . . . . . . . . . . .

The man, Sâriputra, is strong, has powerful arms, and (so) he makes this reflection: I am strong, and have powerful arms; why, let me gather all my little boys and take them to my breast to effect their escape from the house. A second reflection then presented itself to his mind: This house has but one opening; the door is shut; and those boys, fickle, unsteady, and childlike as they are, will, it is to be feared, run hither and thither, and come to grief and disaster in this mass of fire. Therefore I will warn them. So resolved, he calls to the boys: Come, my children; the house is burning with a mass of fire; come, lest ye be burnt in that mass of fire, and come to grief and disaster. But the ignorant boys do not heed the words of him who is their well-wisher; they are not afraid, not alarmed, and feel no misgiving; they do not care, nor fly, nor even know nor understand the purport of the word 'burning;' on the contrary, they run hither and thither, walk about, and repeatedly look at their father; all, because they are so ignorant.

atha khalu sa puruṣa evamanuvicintayet - ādīptamidaṃ niveśanaṃ mahatāgniskandhena saṃpradīptam | mā haivāhaṃ ceme ca kumārakā ihaivānena mahātāgniskandhena anayavyasanamāpatsyāmahe | yan nv ahamupāyakauśalyenemān kumārakān asmād gṛhāt niṣkrāmayeyam | sa ca puruṣasteṣāṃ kumārakāṇām āśayajño bhavet, adhimuktiṃ ca vijānīyāt | teṣāṃ ca kumārakāṇām anekavidhānyanekāni krīḍanakāni bhaveyur vividhāni ca ramaṇīyakānīṣṭāni kāntāni priyāṇi manaāpāni, tāni ca durlabhāni bhaveyuḥ ||

. . . . .

Then the man is going to reflect thus: The house is burning, is blazing by a mass of fire. It is to be feared that myself as well as my children will come to grief and disaster. Let me therefore by some skilful means get the boys out of the house. The man knows the disposition of the boys, and has a clear perception of their inclinations. Now these boys happen to have many and manifold toys to play with, pretty, nice, pleasant, dear, amusing, and precious.

atha khalu sa puruṣasteṣāṃ kumārakāṇām āśayaṃ jānaṃstān kumārakānetad avocat - yāni tāni kumārakā yuṣmākaṃ krīḍanakāni ramaṇīyakānyāścaryādbhutāni, yeṣām alābhāt saṃt apy atha, nānāvarṇāni bahuprakārāṇi | tadyathā gorathakānyajarathakāni mṛgarathakāni | yāni bhavatāmiṣṭāni kāntāni priyāṇi manaāpāni | tāni ca mayā sarvāṇi bahinirveśanadvāre sthāpitāni yuṣmākaṃ krīḍanahetoḥ | āgacchantu bhavanto nirdhāvantvasmānniveśanāt | ahaṃ vo yasya yasya yenārtho yena prayojanaṃ bhaviṣyati, tasmai tasmai tatpradāsyāmi | āgacchata śīghraṃ teṣāṃ kāraṇam, nirdhāvata | atha khalu te kumārakās teṣāṃ krīḍanakānāṃ ramaṇīyakānām arthāya yathepsitānāṃ yathāsaṃkalpitānām iṣṭānāṃ kāntānāṃ priyāṇāṃ manaāpānāṃ nāmadheyāni śrutvā tasmād ādīptādagārāt kṣipramevārabdhavīryā balavatā javena anyonyamapratīkṣamāṇāḥ kaḥ prathamaṃ kaḥ prathamataramityanyonyaṃ saṃghaṭṭitakāyāstasmādādīptādagārāt kṣipram eva nirdhāvitāḥ ||

. . . . . . . . .

The man, knowing the disposition of the boys, says to them: My children, your toys, which are so pretty, precious, and admirable, which you are so loth to miss, which are so various and multifarious, (such as) bullock-carts, goat-carts, deer-carts, which are so pretty, nice, dear, and precious to you, have all been put by me outside the house-door for you to play with. Come, run out, leave the house; to each of you I shall give what he wants. Come soon; come out for the sake of these toys. And the boys, on hearing the names mentioned of such playthings as they like and desire, so agreeable to their taste, so pretty, dear, and delightful, quickly rush out from the burning house, with eager effort and great alacrity, one having no time to wait for the other, and pushing each other on with the cry of 'Who shall arrive first, the very first?'

atha sa puruṣaḥ kṣemasvastinā tān kumārakān nirgatān dṛṣṭvā abhayaprāptāniti viditvā ākāśe grāmacatvare upaviṣṭaḥ prītiprāmodyajāto nirupādāno vigatanīvaraṇo ’bhayaprāpto bhavet | atha khalu te kumārakā yena sa pitā tenopasaṃkrāman, upasaṃkramyaivaṃ vadeyuḥ - dehi nastāta tāni vividhāni krīḍanakāni ramaṇīyāni | tadyathā - gorathakānyajarathakāni mṛgarathakāni | atha khalu śāriputra sa puruṣasteṣāṃ svakānāṃ putrāṇāṃ vātajavasaṃpannān (53,1) gorathakānevānuprayacchet saptaratnamayān savedikān sakiṅkiṇījālābhipralambitānuccān pragṛhītānāścaryādbhutaratnālaṃkṛtān ratnadāmakṛtaśobhān puṣpamālyālaṃkṛtāṃstūlikāgoṇikāstaraṇān dūṣyapaṭapratyāstīrṇānubhayato lohitopadhānān śvetaiḥ prapāṇḍaraiḥ śīghrajavair goṇair yojitān bahupuruṣaparigṛhītān | savaijayantān gorathakāneva vātabalajavasaṃpannānekavarṇānekavidhānekaikasya dārakasya dadyāt | tat kasya hetoḥ? tathā hi śāriputra sa puruṣa āḍhyaś ca bhavenmahādhanaś ca prabhūtakoṣṭhāgāraś ca | sa evaṃ manyeta - alaṃ ma eṣāṃ kumārakāṇām anyair yānair dattair iti | tat kasya hetoḥ? sarva evaite kumārakā mamaiva putrāḥ, sarve ca me priyā manaāpāḥ | saṃvidyante ca me imānyevaṃrūpāṇi mahāyānāni | samaṃ ca mayaite kumārakāḥ sarve cintayitavyā na viṣamam | aham api bahukoṣakoṣṭhāgāraḥ | sarvasattvānām apy ahamimānyevaṃrūpāṇi mahāyānāni dadyām, kimaṅga punaḥ svakānāṃ putrāṇām | te ca dārakās tasmin samaye teṣu mahāyāneṣv abhir uhya āścaryādbhutaprāptā bhaveyuḥ | tatkiṃ manyase śāriputra mā haiva tasya puruṣasya mṛṣāvādaḥ syāt, yena teṣāṃ dārakāṇāṃ pūrvaṃ trīṇi yānānyupadarśayitvā paścāt sarveṣāṃ mahāyānānyeva dattāni, udārayānānyeva dattāni?

. . . . . . . . . . . . . .

The man, seeing that his children have safely and happily escaped, and knowing that they are free from danger, goes and sits down in the open air on the square of the village, his heart filled with joy and delight, released from trouble and hindrance, quite at ease. The boys go up to the place where their father is sitting, and say: 'Father, give us those toys to play with, those bullock-carts, goat-carts, and deer-carts.' Then, Sâriputra, the man gives to his sons, who run swift as the wind, bullock-carts only, made of seven precious substances, provided with benches, hung with a multitude of small bells, lofty, adorned with rare and wonderful jewels, embellished with jewel wreaths, decorated with garlands of flowers, carpeted with cotton mattresses and woollen coverlets, covered with white cloth and silk, having on both sides rosy cushions, yoked with white, very fair and fleet bullocks, led by a multitude of men. To each of his children he gives several bullockcarts of one appearance and one kind, provided with flags, and swift as the wind. That man does so, Sâriputra, because being rich, wealthy, and in possession of many treasures and granaries, he rightly thinks: Why should I give these boys inferior carts, all these boys being my own children, dear and precious? I have got such great vehicles, and ought to treat all the boys equally and without partiality. As I own many treasures and granaries, I could give such great vehicles to all beings, how much more then to my own children. Meanwhile the boys are mounting the vehicles with feelings of astonishment and wonder. Now, Sâriputra, what is thy opinion? Has that man made himself guilty of a falsehood by first holding out to his children the prospect of three vehicles and afterwards giving to each of them the greatest vehicles only, the most magnificent vehicles?

śāriputra āha - na hyetad bhagavan, na hyetat sugata | anenaiva tāvad bhagavan kāraṇena sa puruṣo na mṛṣāvādī bhaved yattena puruṣeṇopāyakauśalyena te dārakāstasmādādīptād gṛhānniṣkāsitāḥ, jīvitena ca abhicchāditāḥ | tat kasya hetoḥ? ātmabhāvapratilambhenaiva bhagavan sarvakrīḍanakāni labdhāni bhavanti | yady api tāvad bhagavan sa puruṣasteṣāṃ kumārakāṇām ekaratham api na dadyāt, tathāpi tāvad bhagavan sa puruṣo na mṛṣāvādī bhavet | tat kasya hetoḥ? tathā hi bhagavaṃstena puruṣeṇa pūrvam eva evamanuvicintitam - upāyakauśalyena ahamimān kumārakāṃstasmānmahato duḥkhaskandhāt parimocayiṣyāmīti | anenāpi bhagavan paryāyeṇa tasya puruṣasya na mṛṣāvādo bhavet | kaḥ punar vādo yattena puruṣeṇa prabhūtakośakoṣṭhāgāramastīti kṛtvā putrapriyatām eva manyamānena ślāghamānenaikavarṇānyekayānāni dattāni, yaduta mahāyānāni | nāsti bhagavaṃs tasya puruṣasya mṛṣāvādaḥ ||

. . . . . . . .

Sâriputra answered: By no means, Lord; by no means, Sugata. That is not sufficient, O Lord, to qualify the man as a speaker of falsehood, since it only was a skilful device to persuade his children to go out of the burning house and save their lives. Nay, besides recovering their very body, O Lord, they have received all those toys. If that man, O Lord, had given no single cart, even then he would not have been a speaker of falsehood, for he had previously been meditating on saving the little boys from a great mass of pain by some able device. Even in this case, O Lord, the man would not have been guilty of falsehood, and far less now that he, considering his having plenty of treasures and prompted by no other motive but the love of his children, gives to all, to coax them, vehicles of one kind, and those the greatest vehicles. That man, Lord, is not guilty of falsehood.

evam ukte bhagavān āyuṣmantaṃ śāriputram etad avocat - sādhu sādhu śāriputra | evametacchāriputra, evametad yathā vadasi | evam eva śāriputra tathāgato ’rhan samyaksaṃbuddhaḥ sarvabhayavinivṛttaḥ sarvopadravopāyāsopasargaduḥkhadaurmanasyāvidyāndhakāratamastimirapaṭalaparyavanāhebhyaḥ sarveṇa sarvaṃ sarvathā vipramuktaḥ | tathāgato jñānabalavaiśāradyāveṇikabuddhadharmasamanvāgataḥ ṛddhibalenātibalavāṃllokapitāḥ, mahopāyakauśalyajñānaparamapāramitāprāpto mahākāruṇiko ’parikhinnamānaso hitaiṣī anukampakaḥ | sa traidhātuke mahatā duḥkhadaurmanasyaskandhena ādīptajīrṇapaṭalaśaraṇaniveśanasadṛśa utpadyate sattvānāṃ jātijarāvyādhimaraṇaśokaparidevaduḥkhadaurmanasyopāyāsāvidyāndhakāratamastimirapaṭalaparyavanāhapratiṣṭhānāṃ rāgadveṣamohaparimocanahetor anuttarāyāṃ (54,1) samyaksaṃbodhau samādāpanahetoḥ | sa utpannaḥ samānaḥ paśyati sattvān dahyataḥ pacyamānāṃst apy amānān parit apy amānān jātijarāvyādhimaraṇaśokaparidevaduḥkhadaurmanasyopāyāsaiḥ, paribhoganimittaṃ ca kāmahetunidānaṃ ca anekāvidhāni duḥkhāni pratyanubhavanti | dṛṣṭadhārmikaṃ ca paryeṣṭinidānaṃ parigrahanidānaṃ sāṃparāyikaṃ narakatiryagyoniyamalokeṣv anekavidhāni duḥkhāni pratyanubhaviṣyanti | devamanuṣyadāridryamaniṣṭasaṃyogamiṣṭavinābhāvikāni ca duḥkhāni pratyanubhavanti | tatraiva ca duḥkhaskandhe parivartamānāḥ krīḍanti ramante paricārayanti notrasanti na saṃtrasanti na saṃtrāsamāpadyante na budhyante na cetayanti nodvijanti na niḥsaraṇaṃ paryeṣante | tatraiva ca ādīptāgārasadṛśe traidhātuke ’bhir amanti, tena tenaiva vidhāvanti | tena ca mahatā duḥkhaskandhena abhyāhatā na duḥkhamanasikārasaṃjñāmutpādayanti ||

. . . . . . . . . . . .

The venerable Sâriputra having thus spoken, the Lord said to him: Very well, very well, Sâriputra, quite so; it is even as thou sayest. So, too, Sâriputra, the Tathâgata, &c., is free from all dangers, wholly exempt from all misfortune, despondency, calamity, pain, grief, the thick enveloping dark mists of ignorance. He, the Tathâgata, endowed with Buddha-knowledge, forces, absence of hesitation, uncommon properties, and mighty by magical power, is the father of the world, who has reached the highest perfection in the knowledge of skilful means, who is most merciful, long-suffering, benevolent, compassionate. He appears in this triple world, which is like a house the roof and shelter whereof are decayed, (a house) burning by a mass of misery, in order to deliver from affection, hatred, and delusion the beings subject to birth, old age, disease, death, grief, wailing, pain, melancholy, despondency, the dark enveloping mists of ignorance, in order to rouse them to supreme and perfect enlightenment. Once born, he sees how the creatures are burnt, tormented, vexed, distressed by birth, old age, disease, death, grief, wailing, pain, melancholy, despondency; how for the sake of enjoyments, and prompted by sensual desires, they severally suffer various pains. In consequence both of what in this world they are seeking and what they have acquired, they will in a future state suffer various pains, in hell, in the brute creation, in the realm of Yama; suffer such pains as poverty in the world of gods or men, union with hateful persons or things, and separation from the beloved ones. And whilst incessantly whirling in that mass of evils they are sporting, playing, diverting themselves; they do not fear, nor dread, nor are they seized with terror; they do not know, nor mind; they are not startled, do not try to escape, but are enjoying themselves in that triple world which is like unto a burning house, and run hither and thither. Though overwhelmed by that mass of evil, they do not conceive the idea that they must beware of it.

tatra śāriputra tathāgata evaṃ paśyati - ahaṃ khalv eṣāṃ sattvānāṃ pitā | mayā hyete sattvā asmādevaṃrūpānmahato duḥkhaskandhāt parimocayitavyāḥ, mayā caiṣāṃ sattvānām aprameyamacintyaṃ buddhajñānasukhaṃ dātavyam, yenaite sattvāḥ krīḍiṣyanti ramiṣyanti paricārayiṣyanti, vikrīḍitāni ca kariṣyanti ||

. .

Under such circumstances, Sâriputra, the Tathâgata reflects thus: Verily, I am the father of these beings; I must save them from this mass of evil, and bestow on them the immense, inconceivable bliss of Buddha-knowledge, wherewith they shall sport, play, and divert themselves, wherein they shall find their rest.

tatra śāriputra tathāgata evaṃ paśyati - sacedahaṃ jñānabalo ’smīti kṛtvā ṛddhibalo ’smīti kṛtvā anupāyenaiṣāṃ sattvānāṃ tathāgatajñānabalavaiśāradyāni saṃśrāvayeyam, naite sattvā ebhir dharbhair niryāyeyuḥ | tat kasya hetoḥ? adhyavasitā hyamī sattvāḥ pañcasu kāmaguṇeṣu traidhātukaratyām | aparimuktā jātijarāvyādhimaraṇaśokaparidevaduḥkhadaurmanasyopāyāsebhyaḥ | dahyante pacyante tapyante paritapyante | anirdhāvitāstraidhātukādādīptajīrṇapaṭalaśaraṇaniveśanasadṛśāt katham ete buddhajñānaṃ paribhotsyante?

. . . . .

Then, Sâriputra, the Tathâgata reflects thus: If, in the conviction of my possessing the power of knowledge and magical faculties, I manifest to these beings the knowledue, forces, and absence of hesitation of the Tathâgata, without availing myself of some device, these beings will not escape. For they are attached to the pleasures of the five senses, to worldly pleasures; they will not be freed from birth, old age, disease, death, grief, wailing, pain, melancholy, despondency, by which they are burnt, tormented, vexed, distressed. Unless they are forced to leave the triple world which is like a house the shelter and roof whereof is in a blaze, how are they to get acquainted with Buddha-knowledge?

tatra śāriputra tathāgato yadyathāpi nāma sa puruṣo bāhubalikaḥ sthāpayitvā bāhubalam, upāyakauśalyena tān kumārakāṃstasmādādīptādagārānniṣkāsayet, niṣkāsayitvā sa teṣāṃ paścād udārāṇi mahāyānāni dadyāt, evam eva śāriputra tathāgato ’pyarhan samyaksaṃbuddhas tathāgatajñānabalavaiśāradyasamanvāgataḥ sthāpayitvā tathāgatajñānabalavaiśāradyam, upāyakauśalyajñānenādīptajīrṇapaṭalaśaraṇaniveśanasadṛśāt traidhātukāt sattvānāṃ niṣkāsanahetostrīṇi yānānyupadarśayati yadut śrāvakayānaṃ pratyekabuddhayānaṃ bodhisattvayānam iti | tribhiś ca yānaiḥ sattvāṃllobhayati, evaṃ caiṣāṃ vadati - mā bhavanto ’sminn ādīptāgārasadṛśe traidhātuke ’bhir amadhvaṃ hīneṣu rūpaśabdagandharasasparśeṣu | atra hi yūyaṃ traidhātuke ’bhir atāḥ pañcakāmaguṇasahagatayā tṛṣṇayā dahyatha tapyatha paritapyatha | nirdhāvadhvamasmāt traidhātukāt | trīṇi yānānyanuprāpsyatha yadidaṃ śrāvakayānaṃ pratyekabuddhayānaṃ bodhisattvayānam iti | ahaṃ vo ’tra sthāne pratibhūḥ | ahaṃ vo dāsyāmyetāni trīṇi yānāni | abhiyujyadhve traidhātukānni ’saraṇahetoḥ | evaṃ caitāṃllobhayāmi - etāni bhoḥ sattvā yāni āryāṇi ca āryapraśastāni ca mahāramaṇīyakasamanvāgatāni ca | akṛpaṇametair bhavantaḥ krīḍiṣyatha ramiṣyatha paricārayiṣyatha | indriyabalabodhyaṅgadhyānavimokṣasamādhisamāpattibhiś ca mahatīṃ ratiṃ pratyanubhaviṣyatha | mahatā ca sukhasaumanasyena samanvāgatā bhaviṣyatha ||

. . . . . . . . . . . .

Now, Sâriputra, even as that man with powerful arms, without using the strength of his arms, attracts his children out of the burning house by an able device, and afterwards gives them magnificent, great carts, so, Sâriputra, the Tathâgata, the Arhat, &c., possessed of knowledge and freedom from all hesitation, without using them, in order to attract the creatures out of the triple world which is like a burning house with decayed roof and shelter, shows, by his knowledge of able devices, three vehicles, viz. the vehicle of the disciples, the vehicle of the Pratyekabuddhas, and the vehicle of the Bodhisattvas. By means of these three vehicles he attracts the creatures and speaks to them thus: Do not delight in this triple world, which is like a burning house, in these miserable forms, sounds, odours, flavours, and contacts. For in delighting in this triple world ye are burnt, heated, inflamed with the thirst inseparable from the pleasures of the five senses. Fly from this triple world; betake yourselves to the three vehicles: the vehicle of the disciples, the vehicle of the Pratyekabuddhas, the vehicle of the Bodhisattvas. I give you my pledge for it, that I shall give you these three vehicles; make an effort to run out of this triple world. And to attract them I say: These vehicles are grand, praised by the Aryas, and provided with most pleasant things; with such you are to sport, play, and divert yourselves in a noble manner. Ye will feel the great delight of the faculties, powers, constituents of Bodhi, meditations, the (eight) degrees of emancipation, self-concentration, and the results of self-concentration, and ye will become greatly happy and cheerful.

(55,1) tatra śāriputra ye sattvāḥ paṇḍitajātīyā bhavanti, te tathāgatasya lokapiturabhiśraddadhanti | abhiśraddadhitvā ca tathāgataśāsane ’bhiyujyante udyogam āpadyante | tatra kecit sattvā paraghoṣaśravānugamanam ākāṅkṣamāṇā ātmaparinirvāṇahetoścaturāryasatyānubodhāya tathāgataśāsane ’bhiyujyante | te ucyante śrāvakayānam ākāṅkṣamāṇāḥ traidhātukān nirdhāvanti | tadyathāpi nāma tasmād ādīptādagārādanyatare dārakā mṛgaratham ākāṅkṣamāṇā nirdhāvitāḥ | anye sattvā anācāryakaṃ jñānaṃ damaśamathamākāṅkṣamāṇā ātmaparinirvāṇahetorhetupratyayānubodhāya tathāgataśāsane ’bhiyujyante, te ucyante pratyekabuddhayānamākāṅkṣamāṇāstraidhātukānnirdhāvanti | tadyathāpi nāma tasmād ādīptādagārādanyatare dārakā ajarathamāṅkṣamāṇā nirdhāvitāḥ | apare punaḥ sattvāḥ sarvajñajñānaṃ buddhajñānaṃ svayaṃbhūjñānamanācāryakaṃ jñānamākāṅkṣamāṇā bahujanahitāya bahujanasukhāya lokānukampāyai mahato janakāyasyārthāya hitāya sukhāya devānāṃ ca manuṣyāṇāṃ ca sarvasattvaparinirvāṇahetos tathāgatajñānabalavaiśāradyānubodhāya tathāgataśāsane ’bhiyujyante | te ucyante mahāyānam ākāṅkṣamāṇās traidhātukān nirdhāvanti | tena kāraṇenocyante bodhisattvā mahāsattvā iti | tadyathāpi nāma tasmād ādīptādagārādanyatare dārakā gorathamākāṅkṣamāṇānirdhāvitāḥ | tadyathāpi nāma śāriputra sa puruṣastān kumārakāṃs tasmād ādīptādagārān nirdhāvitān dṛṣṭvā kṣemasv astibhyāṃ parimuktānabhayaprāptān iti viditvā ātmānaṃ ca mahādhanaṃ viditvā teṣāṃ dārakāṇām ekam eva yānamudāramanuprayacchet, evam eva śāriputra tathāgato ’pyarhan samyaksaṃbuddho yadā paśyati - anekāḥ sattvakoṭīstraidhātukāt parimuktā duḥkhabhayabhairavopadravaparimuktās tathāgataśāsanadvāreṇa nirdhāvitāḥ parimuktāḥ sarvabhayopadravakāntārebhyaḥ | nirvṛtisukhaprāptāḥ nirvṛtisukhāprāptāḥ | tānetān śāriputra tasmin samaye tathāgato ’rhan samyaksaṃbuddhaḥ prabhūto mahājñānabalavaiśāradyakośa iti viditvā sarve caite mamaiva putrā iti jñātvā buddhayānenaiva tān sattvān parinirvāpayati | na ca kasyacit sattvasya pratyātmikaṃ parinirvāṇaṃ vadati | sarvāṃś ca tān sattvāṃs tathāgataparinirvāṇena mahāparinirvāṇena parinirvāpayati | ye cāpi te śāriputra sattvās traidhātukāt parimuktā bhavanti, teṣāṃ tathāgato dhyānavimokṣasamādhisamāpattīrāryāṇi paramasukhāni krīḍanakāni ramaṇīyakāni dadāti, sarvāṇyetānyekavarṇāni | tadyathāpi nāma śāriputra tasya puruṣasya na mṛṣāvādo bhavet, yena trīṇi yānāny upadarśayitvā teṣāṃ kumārakāṇām ekam eva mahāyānaṃ sarveṣāṃ dattaṃ saptaratnamayaṃ sarvālaṃkāravibhūṣitam ekavarṇam eva udārayānam eva sarveṣām agrayānam eva dattaṃ bhavet | evam eva śāriputra tathāgato ’pyarhan samyaksaṃbuddho na mṛṣāvādī bhavati, yena pūrvamupāyakauśalyena trīṇi yānānyupadarśayitvā paścānmahāyānenaiva sattvān parinirvāpayati | tat kasya hetoḥ? tathāgato hi śāriputra prabhūtajñānabalavaiśāradyakośakoṣṭhāgārasamanvāgataḥ pratibalaḥ sarvasattvānāṃ sarvajñajñānasahagataṃ (56,1) dharmamupadarśayitum | anenāpi śāriputra paryāyeṇaivaṃ veditavyam, yathā upāyakauśalyajñānābhinirhārais tathāgata ekam eva mahāyānaṃ deśayati ||

. . . . . . . . . . . . . . . . . . . . .

Now, Sâriputra, the beings who have become wise have faith in the Tathâgata, the father of the world, and consequently apply themselves to his commandments. Amongst them there are some who, wishing to follow the dictate of an authoritative voice, apply themselves to the commandment of the Tathâgata to acquire the knowledge of the four great truths, for the sake of their own complete Nirvâna. These one may say to be those who, coveting the vehicle of the disciples, fly from the triple world, just as some of the boys will fly from that burning house, prompted by a desire of getting a cart yoked with deer. Other beings desirous of the science without a master, of self-restraint and tranquillity, apply themselves to the commandment of the Tatha'gata to learn to understand causes and effects, for the sake of their own complete Nirvâna. These one may say to be those who, coveting the vehicle of the Pratyekabuddhas, fly from the triple world, just as some of the boys fly from the burning house, prompted by the desire of getting a cart yoked with goats. Others again desirous of the knowledge of the all-knowing, the knowledge of Buddha, the knowledge of the self-born one, the science without a master, apply themselves to the commandment of the Tathâgata to learn to understand the knowledge, powers, and freedom from hesitation of the Tathâgata, for the sake of the common weal and happiness, out of compassion to the world, for the benefit, weal, and happiness of the world at large, both gods and men, for the sake of the complete Nirvâna of all beings. These one may say to be those who, coveting the great vehicle, fly from the triple world. Therefore they are called Bodhisattvas Mahâsattvas. They may be likened to those among the boys who have fled from the burning house prompted by the desire of getting a cart yoked with bullocks. In the same manner, Sâriputra, as that man, on seeing his children escaped from the burning house and knowing them safely and happily rescued and out of danger, in the consciousness of his great wealth, gives the boys one single grand cart; so, too, Sâriputra, the Tathigata, the Arhat, &c., on seeing many kotis of beings recovered from the triple world, released from sorrow, fear, terror, and calamity, having escaped owing to the command of the Tathâgata, delivered from all fears, calamities, and difficulties, and having reached the bliss of Nirvâna, so, too, Sâriputra, the Tathâgata, the Arhat, &c., considering that he possesses great wealth of knowledge, power, and absence of hesitation, and that all beings are his children, leads them by no other vehicle but the Buddha-vehicle to full development. But he does not teach a particular Nirvâna for each being; he causes all beings to reach complete Nirvâna by means of the complete Nirvâna of the Tathāgata. And those beings, Sâriputra, who are delivered from the triple world, to them the Tathâgata gives as toys to amuse themselves with the lofty pleasures of the Aryas, the pleasures of meditation, emancipation, self-concentration, and its results; (toys) all of the same kind. Even as that man, Sâriputra, cannot be said to have told a falsehood for having held out to those boys the prospect of three vehicles and given to all of them but one great vehicle, a magnificent vehicle made of seven precious substances, decorated with all sorts of ornaments, a vehicle of one kind, the most egregious of all, so, too, Sâriputra, the Tathâgata, the Arhat, &c., tells no falsehood when by an able device he first holds forth three vehicles and afterwards leads all to complete Nirvâna by the one great vehicle. For the Tathâgata, Sâriputra, who is rich in treasures and storehouses of abundant knowledge, powers, and absence of hesitation, is able to teach all beings the law which is connected with the knowledge of the all-knowing. In this way, Sâriputra, one has to understand how the Tatha'gata by an able device and direction shows but one vehicle, the great vehicle.

atha khalu bhagavāṃs tasyāṃ velāyām imā gāthā abhāṣata -

.

And on that occasion the Lord uttered the following stanzas:

yathā hi puruṣasya bhaved agāraṃ jīrṇaṃ mahantaṃ ca sudurbalaṃ ca |
viśīrṇa prāsādu tathā bhaveta stambhāś ca mūleṣu bhaveyu pūtikāḥ || 3.39 ||

.

39. A man has an old house, large, but very infirm; its terraces are decaying and the columns rotten at their bases.

gavākṣaharmyā galitaikadeśā viśīrṇa kuḍayaṃ kaṭalepanaṃ ca |
jīrṇu pravṛddhoddhṛtavedikaṃ ca tṛṇacchadaṃ sarvata opatantam || 3.40 ||

.

40. The windows and balconies are partly ruined, the wall as well as its coverings and plaster decaying; the coping shows rents from age; the thatch is everywhere pierced with holes.

śatāna pañcāna anūnakānāṃ āvāsu so tatra bhaveta prāṇinām |
bahūni cā niṣkuṭasaṃkaṭāni uccārapūrṇāni jugupsitāni || 3.41 ||

.

41. It is inhabited by no less than five hundred beings; containing many cells and closets filled with excrements and disgusting.

gopānasī vigalita tatra sarvā kuḍayāś ca bhittīś ca tathaiva srastāḥ |
gṛdhrāṇa koṭyo nivasanti tatra pārāvatolūka tathānyapakṣiṇaḥ || 3.42 ||

.

42. Its roof-rafters are wholly ruined; the walls and partitions crumbling away; kotis of vultures nestle in it, as well as doves, owls, and other birds.

āśīviṣā dāruṇa tatra santi deśapradeśeṣu mahāviṣogrāḥ |
vicitrikā vṛścikamūṣikāś ca etāna āvāsu suduṣṭaprāṇinām || 3.43 ||

.

43. There are in every corner dreadful snakes, most venomous and horrible; scorpions and mice of all sorts; it is the abode of very wicked creatures of every description.

deśe ca deśe amanuṣya bhūyo uccāraprasrāvavināśitaṃ ca |
kṛmikīṭakhadyotakapūritaṃ ca śvabhiḥ śṛgālaiś ca nināditaṃ ca || 3.44 ||

.

44. Further, one may meet in it here and there beings not belonging to the human race. It is defiled with excrement and urine, and teeming with worms, insects, and fire-flies; it resounds from the howling of dogs and jackals.

bheruṇḍakā dāruṇā tatra santi manuṣyakuṇapāni ca bhakṣayantaḥ |
teṣāṃ ca niryāṇu pratīkṣamāṇāḥ śvānāḥ śṛgālāś ca vasantyaneke || 3.45 ||

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45. In it are horrible hyenas that are wont to devour human carcasses; many dogs and jackals greedily seeking the matter of corpses.

(57,1) te durbalā nitya kṣudhābhibhūtā deśeṣu deśeṣu vikhādamānāḥ |
kalahaṃ karontāś ca ninādayanti subhair avaṃ tadgṛhamevarūpam || 3.46 ||

.

46. Those animals weak from perpetual hunger go about in several places to feed upon their prey, and quarrelling fill the spot with their cries. Such is that most horrible house.

suraudracittā pi vasanti yakṣā manuṣyakuṇapāni vikaḍḍhamānāḥ |
deśeṣu deśeṣu vasanti tatra śatāpadī gonasakāś ca vyālāḥ || 3.47 ||

.

47. There are also very malign goblins, who violate human corpses; in several spots there are centipedes, huge snakes, and vipers.

deśeṣu deśeṣu ca nikṣipanti te potakānyālayanāni kṛtvā |
nyastāni nyastāni ca tāni teṣāṃ te yakṣa bhūyo paribhakṣayanti || 3.48 ||

.

48. Those animals creep into all corners, where they make nests to deposit their brood, which is often devoured by the goblins.

yadā ca te yakṣa bhavanti tṛptāḥ parasattva khāditva suraudracittāḥ |
parasattvamāṃsaiḥ paritṛptagātrāḥ kalahaṃ tadā tatra karonti tīvram || 3.49 ||

.

49. And when those cruel-minded goblins are satiated with feeding upon the flesh of other creatures, so that their bodies are big, then they commence sharply fighting on the spot.

vidhvastaleneṣu vasanti tatra kumbhāṇḍakā dārūṇaraudracittāḥ |
vitastimātrās tatha hastamātrā dvihastamātrāścanucaṃkramanti || 3.50 ||

.

50. In the wasted retreats are dreadful, malign urchins, some of them measuring one span, others one cubit or two cubits, all nimble in their movements.

te cāpi śvānān parigṛhya pādair uttānakān kṛtva tathaiva bhūmau |
grīvāsu cotpīḍya vibhartsayanto vyābādhayantaś ca ramanti tatra || 3.51 ||

.

51. They are in the habit of seizing dogs by the feet, throwing them upside down upon the floor, pinching their necks and using them ill.

nānāś ca kṛṣṇāś ca tathaiva durbalā uccā mahantāś ca vasanti pretāḥ |
jighatsitā bhojana mārgamāṇā ārtasvaraṃ krandiṣu tatra tatra || 3.52 ||

.

52. There also live yelling ghosts naked, black, wan, tall, and high, who, hungry and in quest of food, are here and there emitting cries of distress.

sūcīmukhā goṇamukhāś ca kecit manuṣyamātrās tatha śvānamātrāḥ | (58,1) prakīrṇakeśāś ca karonti śabdamāhāratṛṣṇāparidahyamānāḥ || 3.53 ||

. .

53. Some have a mouth like a needle, others have a face like a cow's; .

caturdiśaṃ cātra vilokayanti gavākṣa-ullokanakehi nityam |
te yakṣa pretāś ca piśācakāś ca gṛdhrāś ca āhāra gaveṣamāṇāḥ || 3.54 ||

.

54. Those goblins, ghosts, imps, like vultures, are always looking out through the windows and loopholes, in all directions in search of food.

etādṛśaṃ bhair avu tad gṛhaṃ bhavet mahantamuccaṃ ca sudurbalaṃ ca |
vijarjaraṃ durbalamitvaraṃ ca puruṣasya ekasya parigrahaṃ bhavet || 3.55 ||

.

55. Such is that dreadful house, spacious and high, but very infirm, full of holes, frail and dreary. (Let us suppose that) it is the property of a certain man,

sa ca bāhyataḥ syātpuruṣo gṛhasya niveśanaṃ tacca bhavetpradīptam |
sahasā samantena caturdiśaṃ ca jvālāsahasraiḥ paridīpyamānam || 3.56 ||

.

56. And that while he is out of doors the house is reached by a conflagration, so that on a sudden it is wrapt in a blazing mass of fire on every side.

vaṃśāś ca dārūṇi ca agnitāpitāḥ karonti śabdaṃ gurukaṃ subhair avam |
pradīpta stambhāś ca tathaiva bhittayo yakṣāś ca pretāś ca mucanti nādam || 3.57 ||

.

57. The beams and rafters consumed by the fire, the columns and partitions in flame are crackling most dreadfully, whilst goblins and ghosts are yelling.

jvālūṣitā gṛdhraśatāś ca bhūyaḥ kumbhāṇḍakāḥ ploṣṭamukhā bhramanti |
samantato vyālaśatāś ca tatra nadanti krośanti ca dahyamānāḥ || 3.58 ||

.

58. Vultures are driven out by hundreds; urchins withdraw with parched faces; hundreds of mischievous beasts of prey I run, scorched, on every side, crying and shouting.

piśācakās tatra bahū bhramanti saṃtāpitā agnina mandapuṇyāḥ |
dantehi pāṭitva ti anyamanyaṃ rudhireṇa siñcanti ca dahyamānāḥ || 3.59 ||

.

59. Many poor devils move about, burnt by the fire; while burning they tear one another with the teeth, and bespatter each other with their blood.

bherūṇḍakāḥ kālagatāś ca tatra khādanti sattvāś ca ti anyamanyam |
uccāra dahyatyamanojñagandhaḥ pravāyate loki caturdiśāsu || 3.60 ||

.

60. Hyenas also perish there, in the act of eating one another. The excrements burn, and a loathsome stench spreads in all directions.

(59,1) śatāpadīyo prapalāyamānāḥ kumbhāṇḍakās tāḥ paribhakṣayanti |
pradīptakeśāś ca bhramanti pretāḥ kṣudhāya dāhena ca dahyamānāḥ || 3.61 ||

.

61. The centipedes, trying to fly, are devoured by the urchins. The ghosts, with burning hair, hover about, equally vexed with hunger and heat.

etādṛśaṃ bhair ava tanniveśanaṃ jvālāsahasrair hi viniścaradbhiḥ |
puruṣaś ca so tasya gṛhasya svāmī dvārasmi asthāsi vipaśyamānaḥ || 3.62 ||

.

62. In such a state is that awful house, where thousands of flames are breaking out on every side. But the man who is the master of the house looks on from without.

śṛṇoti cāsau svake atra putrān krīḍāpanaiḥ krīḍanasaktabuddhīn |
ramanti te krīḍanakapramattā yathāpi bālā avijānamānāḥ || 3.63 ||

.

63. And he hears his own children, whose minds are engaged in playing with their toys, in their fondness of which they amuse themselves, as fools do in their ignorance.

śrutvā ca so tatra praviṣṭu kṣipraṃ pramocanārthāya tadātmajānām |
mā mahya bālā imi sarva dārakā dahyeyu naśyeyu ca kṣipram eva || 3.64 ||

.

64. And as he hears them he quickly steps in to save his children, lest his ignorant children might perish in the flames.

sa bhāṣate teṣamagāradoṣān duḥkhaṃ idaṃ bhoḥ kulaputra dāruṇam |
vividhāś ca sattveha ayaṃ ca agni mahantikā duḥkhaparaṃparā tu || 3.65 ||

.

65. He tells them the defect of the house, and says: This, young man of good family, is a miserable house, a dreadful one; the various creatures in it, and this fire to boot, form a series of evils.

āśīviṣā yakṣa suraudracittāḥ kumbhāṇḍa pretā bahavo vasanti |
bheruṇḍakāḥ śvānaśṛgālasaṃghā gṛdhrāś ca āhāra gaveṣamāṇāḥ || 3.66 ||

.

66. In it are snakes, mischievous goblins, urchins, and ghosts in great number; hyenas, troops of dogs and jackals, as well as vultures, seeking their prey.

etādṛśāsmin bahavo vasanti vināpi cāgneḥ paramaṃ subhair avam |
duḥkhaṃ idaṃ kevalamevarūpaṃ samantataścāgnirayaṃ pradīptaḥ || 3.67 ||

.

67. Such beings live in this house, which, apart from the fire, is extremely dreadful, and miserable enough; and now comes to it this fire blazing on all sides.

te codyamānās tatha bālabuddhayaḥ kumārakāḥ krīḍanake pramattāḥ | (60,1) na cintayante pitaraṃ bhaṇantaṃ na cāpi teṣāṃ manasīkaronti || 3.68 ||

. .

68. The foolish boys, however, though admonished, do not mind their father's words, deluded as they are by their toys; they do not even understand him.

puruṣaś ca so tatra tadā vicintayet suduḥkhito ’smī iha putracintayā |
kiṃ mahya putrehi aputrakasya mā nāma dahyeyurihāgninā ime || 3.69 ||

.

69. Then the man thinks: I am now in anxiety on account of my children. What is the use of my having sons if I lose them? No, they shall not perish by this fire.

upāyu so cintayi tasmi kāle lubdhā ime krīḍanakeṣu bālāḥ |
na cātra krīḍā ca ratī ca kācid bālāna ho yādṛśu mūḍhabhāvaḥ || 3.70 ||

.

70. Instantly a device occurred to his mind: These young (and ignorant) children are fond of toys, and have none just now to play with. Oh, they are so foolish!

sa tānavocachṛṇuthā kumārakā nānāvidhā yānaka yā mamāsti |
mṛgair ajair goṇavaraiś ca yuktā uccā mahantā samalaṃkṛtā ca || 3.71 ||

.

71. He then says to them: Listen, my sons, I have carts of different sorts, yoked with deer, goats, and excellent bullocks, lofty, great, and completely furnished.

tā bāhyato asya niveśanasya nirdhāvathā tehi karotha kāryam |
yuṣmākamarthe maya kāritāni niryātha taistuṣṭamanāḥ sametya || 3.72 ||

.

72. They are outside the house; run out, do with them what you like; for your sake have I caused them to be made. Run out all together, and rejoice to have them.

te yāna etādṛśakā niśāmya ārabdhavīryāstvaritā hi bhūtvā |
nirdhāvitāstatkṣaṇam eva sarve ākāśi tiṣṭhanti dukhena muktāḥ || 3.73 ||

.

73. All the boys, on hearing of such carts, exert themselves, immediately rush out hastily, and reach, free from harm, the open air.

puruṣaś ca so nirgata dṛṣṭva dārakān grāmasya madhye sthitu catvarasmin |
upaviśya siṃhāsani tānuvāca aho ahaṃ nirvṛtu adya mārṣāḥ || 3.74 ||

.

74. On seeing that the children have come out, the man betakes himself to the square in the centre of the village, and there from the throne he is sitting on he says: Good people, now I feel at ease.

ye duḥkhalabdhā mama te tapasvinaḥ putrā priyā orasa viṃśa bālāḥ |
te dārūṇe durgagṛhe abhūvan bahūjantūpūrṇe ca subhair ave ca || 3.75 ||

.

75. These poor sons of mine, whom I have recovered with difficulty, my own dear twenty young children, were in a dreadful, wretched, horrible house, full of many animals.

(61,1) ādīptake jvālasahasrapūrṇe ratā ca te krīḍaratīṣu āsan |
mayā ca te mocita adya sarve yenāhu nirvāṇu samāgato ’dya || 3.76 ||

.

76. As it was burning and wrapt in thousands of flames, they were amusing themselves in it with playing, but now I have rescued them all. Therefore I now feel most happy.

sukhasthitaṃ taṃ pitaraṃ viditvā upagamya te dāraka evamāhuḥ |
dadāhi nastāta yathābhibhāṣitaṃ trividhāni yānāni manoramāṇi || 3.77 ||

.

77. The children, seeing their father happy, approached him, and said: Dear father, give us, as you have promised', those nice vehicles of three kinds;

sacettava satyaka tāta sarvaṃ yadbhāṣitaṃ tatra niveśane te |
trividhāni yānāni ha saṃpradāsye dadasva kālo ’yamihādya teṣām || 3.78 ||

.

78. And make true all that you promised us in the house when saying, 'I will give you three sorts of vehicles.' Do give them; it is now the right time.

puruṣaś ca so kośabalī bhaveta suvarṇarūpyāmaṇimuktakasya |
hiraṇya dāsāś ca analpakāḥ syurupasthape ekavidhā sa yānā || 3.79 ||

.

79. Now the man (as we have supposed) had a mighty treasure of gold, silver, precious stones, and pearls; he possessed bullion, numerous slaves, domestics, and vehicles of various kinds;

ratnāmayā goṇarathā viśiṣṭā savedikāḥ kiṅkiṇijālanaddhāḥ |
chatradhvajebhiḥ samalaṃkṛtāś ca muktāmaṇījālikachāditāś ca || 3.80 ||

.

80. Carts made of precious substances, yoked with bullocks, most excellent, with benches and a row of tinkling bells, decorated with umbrellas and flags, and adorned with a network of gems and pearls.

suvarṇapuṣpāṇa kṛtaiś ca dāmair deśeṣu deśeṣu pralambamānaiḥ |
bastrair udāraiḥ parisaṃvṛtāś ca pratyāstṛtā dūṣyavaraiś ca śuklaiḥ || 3.81 ||

.

81. They are embellished with gold, and artificial wreaths hanging down here and there; covered all around with excellent cloth and fine white muslin.

mṛdukān paṭṭāna tathaiva tatra varatūlikāsaṃstṛta ye ’pi te rathāḥ |
pratyāstṛtāḥ koṭisahasramūlyair varaiś ca kockair bakahaṃsalakṣaṇaiḥ || 3.82 ||

.

82. Those carts are moreover furnished with choice mattresses of fine silk, serving for cushions, and covered with choice carpets showing the images of cranes and swans, and worth thousands of kotis.

(62,1) śvetāḥ supuṣṭā balavanta goṇā mahāpramāṇā abhidarśanīyāḥ |
ye yojitā ratnaratheṣu teṣu parigṛhītāḥ puruṣair anekaiḥ || 3.83 ||

.

83. The carts are yoked with white bullocks, well fed, strong, of great size, very fine, who are tended by numerous persons.

etādṛśān so puruṣo dadāti putrāṇa sarvāṇa varān viśiṣṭān |
te cāpi tuṣṭāttamanāś ca tehi diśāś ca vidiśāś ca vrajanti krīḍakāḥ || 3.84 ||

.

84. Such excellent carts that man gives to all his sons, who, overjoyed and charmed, go and play with them in all directions.

emeva haṃ śārisutā maharṣī sattvāna trāṇaṃ ca pitā ca bhomi |
putrāś ca te prāṇina sarvi mahyaṃ traidhātuke kāmavilagna bālāḥ || 3.85 ||

.

85. In the same manner, Sâriputra, I, the great Seer, am the protector and father of all beings, and all creatures who, childlike, are captivated by the pleasures of the triple world, are my sons.

traidhātukaṃ co yatha tanniveśanaṃ subhair avaṃ duḥkhaśatābhikīrṇam |
aśeṣataḥ prajvalitaṃ samantājjātījarāvyādhiśatair anekaiḥ || 3.86 ||

.

86. This triple world is as dreadful as that house, overwhelmed with a number of evils, entirely inflamed on every side by a hundred different sorts of birth, old age, and disease.

ahaṃ ca traidhātukamukta śānto ekāntasthāyī pavane vasāmi |
traidhātukaṃ co mamidaṃ parigraho ye hyatra dahyanti mamaiti putrāḥ || 3.87 ||

.

87. But I, who am detached from the triple world and serene, am living in absolute retirement in a wood. This triple world is my domain, and those who in it are suffering from burning heat are my sons.

ahaṃ ca ādīnava tatra darśayī viditva trāṇaṃ aham eva caiṣām |
na caiva me te śruṇi sarvi bālā yathāpi kāmeṣu vilagnabuddhayaḥ || 3.88 ||

.

88. And I told its evils because I had resolved upon saving them, but they would not listen to me, because all of them were ignorant and their hearts attached to the pleasures of sense.

upāyakauśalyamahaṃ prayojayī yānāni trīṇi pravadāmi caiṣām |
jñātvā ca traidhātuki nekadoṣān nirdhāvanārthāya vadāmyupāyam || 3.89 ||

.

89. Then I employ an able device, and tell them of the three vehicles, so showing them the means of evading the numerous evils of the triple world which are known to me.

māṃ caiva ye niśrita bhonti putrāḥ ṣaḍabhijña traividya mahānubhāvāḥ | (63,1) pratyekabuddhāś ca bhavanti ye ’tra avivartikā ye ciha bodhisattvāḥ || 3.90 ||

. .

90. And those of my sons who adhere to me, who are mighty in the six transcendent faculties (Abhigñas) and the triple science, the Pratyekabuddhas, as well as the Bodhisattvas unable to slide back;

samāna putrāṇa hu teṣa tatkṣaṇamimena dṛṣṭāntavareṇa paṇḍita |
vadāmi ekaṃ imu buddhayānaṃ parigṛhṇathā sarvi jinā bhaviṣyatha || 3.91 ||

.

91. And those (others) who equally are my sons, to them I just now am showing, by means of this excellent allegory, the single Buddha-vehicle. Receive it; ye shall all become Ginas.

taccā variṣṭhaṃ sumanoramaṃ ca viśiṣṭarūpaṃ ciha sarvaloke |
buddhāna jñānaṃ dvipadottamānām udārarūpaṃ tatha vandanīyam || 3.92 ||

.

92. It is most excellent and sweet, the most exalted in the world, that knowledge of the Buddhas, the most high among men; it is something sublime and adorable.

balāni dhyānāni tathā vimokṣāḥ samādhināṃ koṭiśatā ca nekā |
ayaṃ ratho īdṛśako variṣṭho ramanti yeno sada buddhaputrāḥ || 3.93 ||

.

93. The powers, meditations, degrees of emancipation and self-concentration by many hundreds of kotis, that is the exalted vehicle in which the sons of Buddha take a never-ending delight.

krīḍanta etena kṣapenti rātrayo divasāṃś ca pakṣānṛtavo ’tha māsān |
saṃvatsarānantarakalpam eva ca kṣapenti kalpāna sahasrakoṭyaḥ || 3.94 ||

.

94. In playing with it they pass days and nights, fortnights, months, seasons, years, intermediate kalpas, nay, thousands of kotis of kalpas.

ratnāmayaṃ yānamidaṃ variṣṭhaṃ gacchanti yeno iha bodhimaṇḍe |
vikrīḍamānā bahubodhisattvā ye co śṛṇonti sugatasya śrāvakāḥ || 3.95 ||

.

95. This is the lofty vehicle of jewels which sundry Bodhisattvas and the disciples listening to the Sugata employ to go and sport on the terrace of enlightenment.

evaṃ prajānāhi tvamadya tiṣya nāstīha yānaṃ dvitiyaṃ kahiṃcit |
diśo daśā sarva gaveṣayitvā sthāpetvupāyaṃ puruṣottamānām || 3.96 ||

.

96. Know then, Tishya, that there is no second vehicle in this world anywhere to be found, in whatever direction thou shalt search, apart from the device (shown) by the most high among men.

putrā mamā yūyamahaṃ pitā vo mayā ca niṣkāsita yūya duḥkhāt |
paridahyamānā bahukalpakoṭayastraidhātukāto bhayabhair avātaḥ || 3.97 ||

.

97. Ye are my children, I am your father, who has removed you from pain, from the triple world, from fear and danger, when you had been burning for many kotis of Æons.

(64,1) evaṃ ca haṃ tatra vadāmi nirvṛtimanirvṛtā yūya tathaiva cādya |
saṃsāraduḥkhādiha yūya muktā bauddhaṃ tu yānaṃ va gaveṣitavyam || 3.98 ||

.

98. And I am teaching blessed rest (Nirvâna), in. so far as, though you have not yet reached (final) rest, you are delivered from the trouble of the mundane whirl, provided you seek the vehicle of the Buddhas.

ye bodhisattvāś ca ihāsti kecicchṛṇvanti sarve mama buddhanetrīm |
upāyakauśalyamidaṃ jinasya yeno vinetī bahubodhisattvān || 3.99 ||

.

99. Any Bodhisattvas here present obey my Buddha-rules. Such is the skilfulness of the Gina that he disciplines many Bodhisattvas.

hīneṣu kāmeṣu jugupsiteṣu ratā yadā bhontimi atra sattvāḥ |
duḥkhaṃ tadā bhāṣati lokanāyako ananyathāvādirihāryasatyam || 3.100 ||

.

100. When the creatures in this world delight in low and contemptible pleasures, then the Chief of the world, who always speaks the truth, indicates pain as the (first) great truth.

ye cāpi duḥkhasya ajānamānā mūlaṃ na paśyantiha bālabuddhayaḥ |
mārgaṃ hi teṣām anudarśayāmi samudāgamastṛṣṇa dukhasya saṃbhavaḥ || 3.101 ||

.

101. And to those who are ignorant and too simple-minded to discover the root of that pain I lay open the way: 'Awaking of full consciousness, strong desire is the origin of pain.'

tṛṣṇānirodho ’tha sadā aniśritā nirodhasatyaṃ tṛtiyaṃ idaṃ me |
ananyathā yena ca mucyate naro mārgaṃ hi bhāvitva vimukta bhoti || 3.102 ||

.

102. Always try, unattached, to suppress desire. This is my third truth, that of suppression. It is an infallible means of deliverance; for by practising this method one shall become emancipated.

kutaś ca te śārisutā vimuktā asantagrāhātu vimukta bhonti |
na ca tāva te sarvata mukta bhonti anirvṛtāṃstān vadatīha nāyakaḥ || 3.103 ||

.

103. And from what are they emancipated, Sâriputra? They are emancipated from chimeras. Yet they are not wholly freed; the Chief declares that they have not yet reached (final and complete) rest in this world.

kikāraṇaṃ nāsya vadāmi mokṣamaprāpyimāmuttamamagrabodhim |
mamaiṣa chando ahu dharmarājā sukhāpanārthāyiha loki jātaḥ || 3.104 ||

.

104. Why is it that I do not pronounce one to be delivered before one's having reached the highest, supreme enlightenment? (Because) such is mywill; I am the ruler of the law, who is born in this world to lead to beatitude.

iya śāriputrā mama dharmamudrā yā paścime kāli mayādya bhāṣitā | (65,1) hitāya lokasya sadevakasya diśāsu vidiśāsu ca deśayasva || 3.105 ||

. .

105. This, Sâriputra, is the closing word of my law which now at the last time I pronounce for the weal of the world including the gods. Preach it in all quarters.

yaś cāpi te bhāṣati kaści sattvo anumodayāmīti vadeta vācam |
mūrdhnena cedaṃ pratigṛhya sūtraṃ avivartikaṃ taṃ naru dhārayestvam || 3.106 ||

.

106. And if some one speaks to you these words, 'I joyfully accept,' and with signs of utmost reverence receives this Sûtra, thou mayst consider that man to be unable to slide back.

dṛṣṭāś ca teno purimās tathāgatāḥ satkāru teṣāṃ ca kṛto abhūṣi |
śrutaś ca dharmo ayamevarūpo ya eta sūtraṃ abhiśraddadheta || 3.107 ||

.

107. To believe in this Sûtra one must have seen former Tathâgatas, paid honour to them, and heard a law similar to this.

ahaṃ ca tvaṃ caiva bhaveta dṛṣṭo ayaṃ ca sarvo mama bhikṣusaṃghaḥ |
dṛṣṭāś ca sarve imi bodhisattvā ye śraddadhe bhāṣitameta mahyam || 3.108 ||

.

108. To believe in my supreme word one must have seen me; thou and the assembly of monks have seen all these Bodhisattvas.

sūtraṃ imaṃ bālajanapramohanam abhijñajñānāna mi etu bhāṣitam |
viṣayo hi naivāstiha śrāvakāṇāṃ pratyekabuddhāna gatirna cātra || 3.109 ||

.

109. This Sûtra is apt to puzzle the ignorant, and I do not pronounce it before having penetrated to superior knowledge. Indeed, it is not within the range of the disciples, nor do the Pratyekabuddhas come to it.

adhimuktisārastuva śāriputra kiṃ vā punar mahya ime ’nyaśrāvakāḥ |
ete ’pi śraddhāya mamaiva yānti pratyātmikaṃ jñānu na caiva vidyate || 3.110 ||

.

110. But thou, Siriputra, hast good will, not to speak of my other disciples here. They will walk in my faith, though each cannot have his individual knowledge.

mā caiva tvaṃ stambhiṣu mā ca māniṣu māyuktayogīna vadesi etat |
bālā hi kāmeṣu sadā pramattā ajānakā dharmu kṣipeyu bhāṣitam || 3.111 ||

.

111. But do not speak of this matter to haughty persons, nor to conceited ones, nor to Yogins who are not self-restrained; for the fools, always revelling in sensual pleasures, might in their blindness scorn the law manifested.

upāyakauśalya kṣipitva mahyaṃ yā buddhanetrī sada loki saṃsthitā |
bhṛkuṭiṃ karitvāna kṣipitva yānaṃ vipāku tasyeha śṛṇohi tīvram || 3.112 ||

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112. Now hear the dire results when one scorns my skilfulness and the Buddha-rules for ever fixed in the world; when one, with sullen brow, scorns the vehicle.

(66,1) kṣipitva sūtraṃ idam evarūpaṃ mayi tiṣṭhamāne parinirvṛte vā |
bhikṣūṣu vā teṣu khilāni kṛtvā teṣāṃ vipākaṃ mamihaṃ śṛṇohi || 3.113 ||

.

113. Hear the destiny of those who have scorned such a Sûtra like this, whether during my lifetime or after my Nirvâna, or who have wronged the monks.

cyutvā manuṣyeṣu avīci teṣāṃ pratiṣṭha bhotī paripūrṇakalpāt |
tataś ca bhūyo ’ntarakalpa nekāṃścyutāścyutāstatra patanti bālāḥ || 3.114 ||

.

114. After having disappeared from amongst men, they shall dwell in the lowest hell (Avîki) during a whole kalpa, and thereafter they shall fall lower and lower, the fools, passing through repeated births for many intermediate kalpas.

yadā ca narakeṣu cyutā bhavanti tataś ca tiryakṣu vrajanti bhūyaḥ |
sudurbalāḥ śvānaśṛgālabhūtāḥ pareṣa krīḍāpanakā bhavanti || 3.115 ||

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115. And when they have vanished from amongst the inhabitants of hell, they shall further descend to the condition of brutes, be even as dogs and jackals, and become a sport to others.

varṇena te kālaka tatra bhonti kalmāṣakā vrāṇika kaṇḍulāś ca |
nirlomakā durbala bhonti bhūyo vidveṣamāṇā mama agrabodhim || 3.116 ||

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116. Under such circumstances they shall grow blackish of colour, spotted, covered with sores, itchy; moreover, they shall be hairless and feeble, (all) those who have an aversion to my supreme enlightenment.

jugupsitā prāṇiṣu nitya bhonti loṣṭaprahārābhihatā rudantaḥ |
daṇḍena saṃtrāsita tatra tatra kṣudhāpipāsāhata śuṣkagātrāḥ || 3.117 ||

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117. They are ever despised amongst animals; hit by clods or weapons they yell; everywhere they are threatened with sticks, and their bodies are emaciated from hunger and thirst.

uṣṭrātha vā gardabha bhonti bhūyo bhāraṃ vahantaḥ kaśadaṇḍatāḍitāḥ |
āhāracintāmanucintayanto ye buddhanetrī kṣipi bālabuddhayaḥ || 3.118 ||

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118. Sometimes they become camels or asses, carrying loads, and are beaten with whips and sticks; they are constantly occupied with thoughts of eating, the fools who have scorned the Buddharule.

punaś ca te kroṣṭuka bhonti tatra bībhatsakāḥ kāṇaka kuṇṭhakāś ca |
utpīḍitā grāmakumārakehi loṣṭaprahārābhihatāś ca bālāḥ || 3.119 ||

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119. At other times they become ugly jackals, half blind and crippled; the helpless creatures are vexed by the village boys, who throw clods and weapons at them.

tataścyavitvāna ca bhūyu bālāḥ pañcāśatīnāṃ sama yojanānām | (67,1) dīrghātmabhāvā hi bhavanti prāṇino jaḍāś ca mūḍhāḥ parivartamānāḥ || 3.120 ||

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120. Again shooting off from that place, those fools become animals with bodies of five hundred yoganas, whirling round, dull and lazy.

apādakā bhonti ca kroḍasakkino vikhādyamānā bahuprāṇikoṭibhiḥ |
sudāruṇāṃ te anubhonti vedanāṃ kṣipitva sūtraṃ idam evarūpam || 3.121 ||

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121. They have no feet, and creep on the belly; to be devoured by many kotis of animals is the dreadful punishment they have to suffer for having scorned a Sûtra like this.

puruṣātmabhāvaṃ ca yada labhante te kuṇṭhakā laṅgaka bhonti tatra |
kubjātha kāṇā ca jaḍā jaghanyā aśraddadhantā ima sūtra mahyam || 3.122 ||

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122. And whenever they assume a human shape, they are born crippled, maimed, crooked, one-eyed, blind, dull, and low, they having no faith in my Sûtra.

apratyanīyāś ca bhavanti loke pūtī mukhātteṣa pravāti gandhaḥ |
yakṣagraho ukrami teṣa kāye aśraddadhantānima buddhabodhim || 3.123 ||

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123. Nobody keeps their side; a putrid smell is continually issuing from their mouths; an evil spirit has entered the body of those who do not believe in this supreme enlightenment.

daridrakā peṣaṇakārakāś ca upasthāyakā nitya parasya durbalāḥ |
ābādha teṣāṃ bahukāś ca bhonti anāthabhūtā viharanti loke || 3.124 ||

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124. Needy, obliged to do menial labour, always in another's service, feeble, and subject to many diseases they go about in the world, unprotected.

yasyaiva te tatra karonti sevanāmadātukāmo bhavatī sa teṣām |
dattaṃ pi co naśyati kṣipram eva phalaṃ hi pāpasya imevarūpam || 3.125 ||

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125. The man whom they happen to serve is unwilling to give them much, and what he gives is soon lost. Such is the fruit of sinfulness.

yaccāpi te tatra labhanti auṣadhaṃ suyuktarūpaṃ kuśalehi dattam |
tena_ api teṣāṃ ruja bhūyu vardhate so vyādhirantaṃ na kadāci gacchati || 3.126 ||

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126. Even the best-prepared medicaments, administered to them by able men, do, under those circumstances, but increase their illness, and the disease has no end.

anyehi cauryāṇi kṛtāni bhonti ḍamarātha ḍimbāstatha vigrahāś ca |
dravyāpahārāś ca kṛtāstathānyair nipatanti tasyopari pāpakarmaṇaḥ || 3.127 ||

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127. Some commit thefts, affrays, assaults, or acts of hostility, whereas others commit robberies of goods; (all this) befalls the sinner.

na jātu so paśyati lokanāthaṃ narendrarājaṃ mahi śāsamānam | (68,1) tasyākṣaṇeṣveva hi vāsu bhoti imāṃ kṣipitvā mama buddhanetrīm || 3.128 ||

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128. Never does he behold the Lord of the world, the King of kings ruling the earth, for he is doomed to live at a wrong time, he who scorns my Buddha-rule.

na cāpi so dharma śṛṇoti bālo badhiraś ca so bhoti acetanaś ca |
kṣipitva bodhīmimamevarūpāmupaśānti tasyo na kadāci bhoti || 3.129 ||

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129. Nor does that foolish person listen to the law; he is deaf and senseless; he never finds rest, because he has scorned this enlightenment.

sahasra nekā nayutāṃś ca bhūyaḥ kalpāna koṭyo yatha gaṅgavālikāḥ |
jaḍātmabhāvo vikalaś ca bhoti kṣipitva sūtraṃ imu pāpakaṃ phalam || 3.130 ||

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130. During many hundred thousand myriads of kotis of Æons equal to the sand of the Ganges he shall be dull and defective; that is the evil result from scorning this Sûtra.

udyānabhūmī narako ’sya bhoti niveśanaṃ tasya apāyabhūmiḥ |
kharasūkarā kroṣṭuka bhūmisūcakāḥ pratiṣṭhitasyeha bhavanti nityam || 3.131 ||

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131. Hell is his garden (or monastery), a place of misfortune his abode; he is continually living amongst asses, hogs, jackals, and dogs.

manuṣyabhāvatvamupetya cāpi andhatva badhiratva jaḍatvameti |
parapreṣya so bhoti daridra nityaṃ tatkāli tasyābharaṇānimāni || 3.132 ||

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132. And when he has assumed a human shape he is to be blind, deaf, and stupid, the servant of another, and always poor.

vastrāṇi co vyādhayu bhonti tasya vraṇāna koṭīnayutāś ca kāye |
vicarcikā kaṇḍu tathaiva pāmā kuṣṭhaṃ kilāsaṃ tatha āmagandhaḥ || 3.133 ||

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133. Diseases, myriads of kotis of wounds on the body, scab, itch, scurf, leprosy, blotch, a foul smell are, in that condition, his covering and apparel.

satkāyadṛṣṭiś ca ghanāsya bhoti udīryate krodhabalaṃ ca tasya |
saṃrāgu tasyātibhṛśaṃ ca bhoti tiryāṇa yonīṣu ca so sadā ramī || 3.134 ||

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134. His sight is dim to distinguish the real. His anger appears mighty in him, and his passion is most violent; he always delights in animal wombs.

sacedahaṃ śārisutādya tasya paripūrṇakalpaṃ pravadeya doṣān |
yo hī mamā etu kṣipeta sūtraṃ paryantu doṣāṇa na śakya gantum || 3.135 ||

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135. Were I to go on, Sâriputra, for a whole Æon, enumerating the evils of him who shall scorn my Sûtra, I should not come to an end.

(69,1) saṃpaśyamāno idam eva cārthaṃ tvāṃ saṃdiśāmī ahu śāriputra |
mā haiva tvaṃ bālajanasya agrato bhāṣiṣyase sūtramimevarūpam || 3.136 ||

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136. And since I am fully aware of it, I command thee, Sâriputra, that thou shalt not expound a Sûtra like this before foolish people.

ye tū iha vyakta bahuśrutāś ca smṛtimanta ye paṇḍita jñānavantaḥ |
ye prasthitā uttamamagrabodhiṃ tān śrāvayestvaṃ paramārtham etat || 3.137 ||

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137. But those who are sensible, instructed, thoughtful, clever, and learned, who strive after the highest supreme enlightenment, to them expound its real meaning.

dṛṣṭāś ca yehī bahubuddhakoṭyaḥ kuśalaṃ ca yai ropitamaprameyam |
adhyāśayāścā dṛḍha yeṣa co syāttān śrāvayestvaṃ paramārtham etat || 3.138 ||

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138. Those who have seen many kotis of Buddhas, planted immeasurably many roots of goodness, and undertaken a strong vow, to them expound its real meaning.

ye vīryavantaḥ sada maitracittā bhāventi maitrīmiha dīrgharātram |
utsṛṣṭakāyā tatha jīvite ca teṣām idaṃ sūtra bhaṇeḥ samakṣam || 3.139 ||

.

139. Those who, full of energy and ever kindhearted, have a long time been developing the feeling of kindness, have given up body and life, in their presence thou mayst preach this Sûtra.

anyonyasaṃkalpa sagauravāś ca teṣāṃ ca bālehi na saṃstavo ’sti |
ye cāpi tuṣṭā girikandareṣu tān śrāvayestvaṃ ida sūtra bhadrakam || 3.140 ||

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140. Those who show mutual love and respect, keep no intercourse with ignorant people, and are content to live in mountain caverns, to them expound this hallowed Sûtra.

kalyāṇamitrāṃś ca niṣevamāṇāḥ pāpāṃś ca mitrān parivarjayantaḥ |
yānīdṛśān paśyasi buddhaputrāṃsteṣām idaṃ sūtra prakāśayesi || 3.141 ||

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141. If thou see sons of Buddha who attach themselves to virtuous friends and avoid bad friends, then reveal to them this Sûtra.

acchidraśīlā maṇiratnasādṛśā vaipulyasūtrāṇa parigrahe sthitāḥ |
paśyesi yānīdṛśa buddhaputrāṃsteṣāgrataḥ sūtramidaṃ vadesi || 3.142 ||

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142. Those sons of Buddha who have not broken the moral vows, are pure like gems and jewels, and devoted to the study of the great Sûtras, before those thou mayst propound this Sûtra.

akrodhanā ye sada ārjavāś ca kṛpāsamanvāgata sarvaprāṇiṣu | (70,1) sagauravā ye sugatasya antike teṣāgrataḥ sūtramidaṃ vadesi || 3.143 ||

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143. Those who are not irascible, ever sincere, full of compassion for all living beings, and respectful towards the Sugata, before those thou mayst propound this Sûtra.

yo dharmu bhāṣe pariṣāya madhye asaṅgaprāpto vadi yuktamānasaḥ |
dṛṣṭāntakoṭīnayutair anekais tasyeda sūtraṃ upadarśayesi || 3.144 ||

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144. To one who in the congregation, without any hesitation and distraction of mind, speaks to expound the law, with many myriads of kotis of illustrations, thou mayst manifest this Sûtra.

mūrdhnāñjaliṃ yaś ca karoti baddhvā sarvajñabhāvaṃ parimārgamāṇaḥ |
daśo diśo yo ’pi ca caṃkrameta subhāṣitaṃ bhikṣu gaveṣamāṇaḥ || 3.145 ||

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145. And he who, desirous of acquiring all-knowingness, respectfully lifts his joined hands to his head, or who seeks in all directions to find some monk of sacred eloquence;

vaipulyasūtrāṇi ca dhārayeta na cāsya rucyanti kadācidanye |
ekāṃ pi gāthāṃ na ca dhāraye ’nyatastaṃ śrāvayestvaṃ varasūtrametat || 3.146 ||

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146. And he who keeps (in memory) the great Ritras, while he never shows any liking for other books, nor even knows a single stanza from another work; to all of them thou mayst expound this sublime Sûtra.

tathāgatas yo yatha dhātu dhārayettathaiva yo mārgati koci taṃ naraḥ |
emeva yo mārgati sūtramīdṛśaṃ labhitva yo mūrdhani dhārayeta || 3.147 ||

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147. He who seeks such an excellent Sûtra as this, and after obtaining it devoutly worships it, is like the man who wears a relic of the Tathâgata he has eagerly sought for.

anyeṣu sūtreṣu na kāci cintā lokāyatair anyataraiś ca śāstraiḥ |
bālāna etādṛśa bhonti gocarāstāṃstvaṃ vivarjitva prakāśayeridam || 3.148 ||

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148. Never mind other Satras nor other books in which a profane philosophy is taught; such books are fit for the foolish; avoid them and preach this Sûtra.

pūrṇaṃ pi kalpaṃ ahu śāriputra vadeyamākāra sahasrakoṭyaḥ |
ye prasthitā uttamamagrabodhiṃ teṣāgrataḥ sūtramidaṃ vadesi || 3.149 ||

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149. During a full Æon, Sâriputra, I could speak of thousands of kotis of (connected) points, (but this suffices); thou mayst reveal this Sûtra to all who are striving after the highest supreme enlightenment.

ity āryasaddharmapuṇḍarīke dharmaparyāye aupamyaparivarto nāma tṛtīyaḥ ||

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(71,1)4: adhimuktiparivartaḥ |

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妙法蓮華經信解品第四

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CHAPTER IV
DISPOSITION

atha khalv āyuṣmān subhūtir āyuṣmāṃś ca mahākātyāyanaḥ āyuṣmāṃś ca mahākāśyapaḥ āyuṣmāṃś ca mahāmaudgalyāyanaḥ imam evaṃrūpamaśrutapūrvaṃ dharmaṃ śrutvā bhagavato ’ntikāt saṃmukhamāyuṣmataś ca śāriputrasya vyākaraṇaṃ śrutvā anuttarāyāṃ samyaksaṃbodhau āścaryaprāptā adbhutaprāptā audbilyaprāptā stasyāṃ velāyām utthāyāsanebhyo yena bhagavāṃs tenopasaṃkrāman | upasaṃkramya ekāṃsam uttarāsaṅgaṃ kṛtvā dakṣiṇaṃ jānuṃ pṛthivyāṃ pratiṣṭhāpya yena bhagavāṃs tenāñjaliṃ praṇamya bhagavantam abhimukhamullokayamānā avanakāyā abhinatakāyāḥ praṇatakāyāstasyāṃ velāyāṃ bhagavantam etadavocan - vayaṃ hi bhagavan jīrṇā vṛddhā mahallakā asmin bhikṣusaṃghe sthavirasaṃmatā jarājīrṇībhūtā nirvāṇaprāptāḥ sma iti bhagavan nirudyamā anuttarāyāṃ samyaksaṃbodhāvapratibalāḥ smaḥ, aprativīryārambhāḥ smaḥ | yadāpi bhagavān dharmaṃ deśayati, ciraṃ niṣaṇṇaś ca bhagavān bhavati, vayaṃ ca tasyāṃ dharmadeśanāyāṃ pratyupasthitā bhavāmaḥ, tadāpy asmākaṃ bhagavan ciraṃ niṣaṇṇānāṃ bhagavantaṃ ciraṃ paryupāsitānām aṅgapratyaṅgāni duḥkhanti, saṃdhivisaṃdhayaś ca duḥkhanti |
tato vayaṃ bhagavan bhagavato dharmaṃ deśayamānasya śūnyatānimittāpraṇihitaṃ sarvam āviṣkurmaḥ | nāsmābhir eṣu buddhadharmeṣu buddhakṣetravyūheṣu vā bodhisattvavikrīḍiteṣu vā tathāgatavikrīḍiteṣu vā spṛhotpāditā | tat kasya hetoḥ? yac cāsmād bhagavaṃs traidhātukān nirdhāvitā nirvāṇasaṃjñinaḥ, vayaṃ ca jarājīrṇāḥ | tato bhagavan asmābhir apy anye bodhisattvā avavaditā abhūvann anuttarāyāṃ samyaksaṃbodhau, anuśiṣṭāś ca | na ca bhagavaṃs tatrāsmābhir ekam api spṛhācittam utpāditam abhūt | te vayaṃ bhagavannetarhi bhagavato ’ntikācchrāvakāṇām api vyākaraṇam anuttarāyāṃ samyaksaṃbodhau bhavatīti śrutvā āścaryādbhutaprāptā mahālābhaprāptāḥ smaḥ | bhagavannadya sahasaivemamevaṃrūpamaśrutapūrvaṃ tathāgataghoṣaṃ śrutvā mahāratnapratilabdhāś ca smaḥ | bhagavan aprameyaratnapratilabdhāś ca smaḥ | bhagavan amārgitamaparyeṣṭamacintitamaprārthitaṃ cāsmābhir bhagavann idam evaṃ rūpaṃ mahāratnaṃ pratilabdham | pratibhāti no bhagavan, pratibhāti naḥ sugata | tadyathāpi nāma bhagavan kaścid eva puruṣaḥ piturantikād apakrāmet | so ’pakramya anyataraṃ janapadapradeśaṃ gacchet | sa tatra bahūni varṣāṇi vipravased viṃśatiṃ vā triṃśadvā catvāriṃśad vā pañcāśadvā | atha sa bhagavan mahān puruṣo bhavet | sa ca daridraḥ syāt | sa ca vṛttiṃ paryeṣamāṇa āhāracīvarahetordiśo vidiśaḥ prakāman anyataraṃ janapadapradeśaṃ gacchet | tasya ca sa pitā anyatamaṃ janapadaṃ prakrāntaḥ syāt | bahudhanadhānyahiraṇyakośakoṣṭhāgāraś ca bhavet | bahusuvarṇarūpyamaṇimuktāvaiḍūryaśaṅkhaśilāpravālajātarūparajatasamanvāgataś ca bhavet | bahudāsīdāsakarmakarapauruṣeyaś ca bhavet | bahuhastyaśvarathagaveḍakasamanvāgataś ca bhavet | mahāparivāraś ca bhavet | mahājanapadeṣu ca dhanikaḥ syāt | āyogaprayogakṛṣivaṇijyaprabhūtaś ca bhavet ||

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爾時慧命須菩提摩訶迦旃延摩訶迦葉摩訶目犍連從佛所聞未曾有法世尊授舍利弗阿耨多羅三藐三菩提記發希有心歡喜踊躍卽從座起整衣服偏袒右肩右膝著地一心合掌曲躬恭敬瞻仰尊顏而白佛言我等居僧之首年竝朽邁自謂已得涅槃無所堪任不復進求阿耨多羅三藐三菩提世尊往昔說法旣久我時在座身體疲懈但念空無相 . . . . . . . . . . . . . . . . . . . . . . .

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As the venerable Subhûti, the venerable MahâKâtyâyana, the venerable Mahâ-Kâsyapa, and the venerable Mahâ- Maudgalyâyana heard this law unheard of before, and as from the mouth of the Lord they heard the future destiny of Sâriputra to superior perfect enlightenment, they were struck with wonder, amazement, and rapture. They instantly rose from their seats and went up to the place where the Lord was sitting; after throwing their cloak over one shoulder, fixing the right knee on the ground and lifting up their joined hands before the Lord, looking up to him, their bodies bent, bent down and inclined, they addressed the Lord in this strain: Lord, we are old, aged, advanced in years; honoured as seniors in this assemblage of monks. Worn out by old age we fancy that we have attained Nirvâna; we make no efforts, O Lord, for supreme perfect enlightenment; our force and exertion are inadequate to it. Though the Lord preaches the law and has long continued sitting, and though we have attended to that preaching of the law, yet, O Lord, as we have so long been sitting and so long attended the Lord's service, our greater and minor members, as well as the joints and articulations, begin to ache. Hence, O Lord, we are unable, in spite of the Lord's preaching, to realise the fact that all is vanity (or void), purposeless (or causeless, or unconditioned), and unfixed; we have conceived no longing after the Buddha-laws, the divisions of the Buddha-fields, the sports [or display of magical phenomena] of the Bodhisattvas or Tathâgatas. For by having fled out of the triple world, O Lord, we imagined having attained Nirvâna, and we are decrepit from old age. Hence, O Lord, though we have exhorted other Bodhisattvas and instructed them in supreme perfect enlightenment, we have in doing so never conceived a single thought of longing. And just now, O Lord, we are hearing from the Lord that disciples also may be predestined to supreme perfect enlightenment. We are astonished and amazed, and deem it a great gain, O Lord, that to-day, on a sudden, we have heard from the Lord a voice such as we never heard before. We have acquired a magnificent jewel. O Lord, an incomparable jewel. We had not sought, nor searched, nor expected, nor required so magnificent a jewel. It has become clear to us, O Lord; it has become clear to us, O Sugata. It is a case, O Lord, as if a certain man went away from his father and betook himself to some other place. He lives there in foreign parts for many years, twenty or thirty or forty or fifty. In course of time the one (the father) becomes a great man; the other (the son) is poor; in seeking a livelihood for the sake of food and clothing he roams in all directions and goes to some place, whereas his father removes to another country. The latter has much wealth, gold, corn, treasures, and granaries; possesses much (wrought) gold and silver, many gems, pearls, lapis lazuli, conch shells, and stones(?), corals, gold and silver; many slaves male and female, servants for menial work. and journeymen; is rich in elephants, horses, carriages, cows, and sheep. He keeps a large retinue; has his money invested in great territories, and does great things in business, money-lending, agriculture, and commerce.

(72,1) athe khalu bhagavan sa daridrapuruṣa āhāracīvaraparyeṣṭihetor grāmanagaranigamajanapadarāṣṭrarājadhānīṣu paryaṭamāno ’nupūrveṇa yatrāsau puruṣo bahudhanahiraṇyasuvarṇakośakoṣṭhāgāras tasyaiva pitā vasati, tannagaram anuprāpto bhavet | atha khalu bhagavan sa daridrapuruṣasya pitā bahudhanahiraṇyakośakoṣṭhāgāras tasmin nagare vasamānastaṃ pañcāśadvarṣanaṣṭaṃ putraṃ satatasamitamanusmaret | samanusmaramāṇaś ca na kasyacidācakṣedanyatraika evātmanādhyātmaṃ saṃtapyet, evaṃ ca cintayet - ahamasmi jīrṇo vṛddho mahallakaḥ | prabhūtaṃ me hiraṇyasuvarṇadhanadhānyakośakoṣṭhāgāraṃ saṃvidyate | na ca me putraḥ kaścidasti | mā haiva mama kālakriyā bhavet | sarvam idamaparibhuktaṃ vinaśyet | sa taṃ punaḥ punaḥ putramanusmaret - aho nāmāhaṃ nirvṛtiprāpto bhaveyaṃ yadi me sa putra imaṃ dhanaskandhaṃ paribhuñjīta ||

. . . . . . . .

In course of time, Lord, that poor man, in quest of food and clothing, roaming through villages, towns, boroughs, provinces, kingdoms, and royal capitals, reaches the place where his father, the owner of much wealth and gold, treasures and granaries, is residing. Now the poor man's father, Lord, the owner of much wealth and gold, treasures and granaries, who was residing in that town, had always and ever been thinking of the son he had lost fifty years ago, but he gave no utterance to his thoughts before others, and was only pining in himself and thinking: I am old, aged, advanced in years, and possess abundance of bullion, gold, money and corn, treasures and granaries, but have no son. It is to be feared lest death shall overtake me and all this perish unused. Repeatedly he was thinking of that son: O how happy should I be, were my son to enjoy this mass of wealth!

atha khalu bhagavan sa daridrapuruṣa āhāracīvaraṃ paryeṣamāṇo ’nupūrveṇa yena tasya prabhūtahiraṇyasuvarṇadhanadhānyakośakoṣṭhāgārasya samṛddhasya puruṣasya niveśanaṃ tenopasaṃkrāmet | atha khalu bhagavan sa tasya daridrapuruṣasya pitā svake niveśanadvāre mahatyā brāhmaṇakṣatriyaviṭśūdrapariṣadā parivṛtaḥ puraskṛto mahāsiṃhāsane sapādapīṭhe suvarṇarūpyapratimaṇḍite upaviṣṭo hiraṇyakoṭīśatasahasrair vyavahāraṃ kurvan vālavyajanena vījyamāno vitatavitāne pṛthivīpradeśe muktakusumābhikīrṇe ratnadāmābhipralambite mahatyaddharyā upaviṣṭaḥ syāt | adrākṣīt sa bhagavan daridrapuruṣastaṃ svakaṃ pitaraṃ svake niveśanadvāre evaṃrūpayā ṛdhyā upaviṣṭaṃ mahatā janakāyena parivṛtaṃ gṛhapatikṛtyaṃ kurvāṇam | dṛṣṭvā ca punar bhītastrastaḥ saṃvignaḥ saṃhṛṣṭaromakūpajātaḥ udvignamānasaḥ evamanuvicintayām āsa - sahasaivāyaṃ mayā rājā vā rājamātro vā āsāditaḥ | nāstyasmākamiha kiṃcit karma | gacchāmo vayaṃ yena daridravīthī, tatrāsmākamāhāracīvaramalpakṛcchreṇaiva utpatsyate | alaṃ me ciraṃ vilambitena | mā haivāhamiha vaiṣṭiko vā gṛhyeya, anyataraṃ vā doṣamanuprāpnuyām ||

. . . . . . . .

Meanwhile, Lord, the poor man in search of food and clothing was gradually approaching the house of the rich man, the owner of abundant bullion, gold, money and corn, treasures and granaries. And the father of the poor man happened to sit at the door of his house, surrounded and waited upon by a great crowd of Brâhmans, Kshatriyas, Vaisyas, and Sûdras; he was sitting on a magnificent throne with a footstool decorated with gold and silver, while dealing with hundred thousands of kotis of gold-pieces, and fanned with a chowrie, on a spot under an extended awning inlaid with pearls and flowers and adorned with hanging garlands of jewels; sitting (in short) in great pomp. The poor man, Lord, saw his own father in such pomp sitting at the door of the house, surrounded with a great crowd of people and doing a householder's business. The poor man frightened, terrified, alarmed, seized with a feeling of horripilation all over the body, and agitated in mind, reflects thus: Unexpectedly have I here fallen in with a king or grandee. People like me have nothing to do here; let me go; in the street of the poor I am likely to find food and clothing without much difficulty. Let me no longer tarry at this place, lest I be taken to do forced labour or incur some other injury.

atha khalu bhagavan sa daridrapuruṣo duḥkhaparaṃparāmanasikārabhayabhītas tvaramāṇaḥ prakrāmet palāyet, na tatra saṃtiṣṭhet | atha khalu bhagavan sa āḍhyaḥ puruṣaḥ svake niveśanadvāre siṃhāsane upaviṣṭastaṃ svakaṃ putraṃ sahadarśanenaiva pratyabhijānīyāt | dṛṣṭvā ca punas tuṣṭa udagra āttamanaskaḥ pramuditaḥ prītisaumanasyajāto bhavet, evaṃ ca cintayet - āścaryaṃ yāvad yatra hi nāma asya mahato hiraṇyasuvarṇadhanadhānyakośakoṣṭhāgārasya paribhoktā upalabdhaḥ | ahaṃ caitam eva punaḥ punaḥ samanusmarāmi | ayaṃ ca svayamevehāgataḥ | ahaṃ ca jīrṇo vṛddho mahallakaḥ ||

. . . . . .

Thereupon, Lord, the poor man quickly departs, runs off, does not tarry from fear of a series of supposed dangers. But the rich man, sitting on the throne at the door of his mansion, has recognised his son at first sight, in consequence whereof he is content, in high spirits, charmed, delighted, filled with joy and cheerfulness. He thinks: Wonderful! he who is to enjoy this plenty of bullion, gold, money and corn, treasures and granaries, has been found! He of whom I have been thinking again and again, is here now that I am old, aged, advanced in years.

atha khalu bhagavan sa puruṣaḥ putratṛṣṇāsaṃpīḍitas tasmin kṣaṇalavamuhūrte javanān puruṣān saṃpreṣayet - gacchata mārṣā etaṃ puruṣaṃ śīghramānayadhvam | atha khalu bhagavaṃste puruṣāḥ rsava eva javena pradhāvitāstaṃ daridrapuruṣamadhyālambeyuḥ | atha khalu daridrapuruṣas tasyāṃ velāyāṃ bhītastrastaḥ saṃvignaḥ saṃhṛṣṭaromakūpajātaḥ udvigramānaso dāruṇamārtasvaraṃ muñcedāraved viravet | nāhaṃ yuṣmākaṃ kiṃcidaparādhyāmīti vācaṃ bhāṣeta | atha khalu te puruṣā balātkāreṇa taṃ (73,1) daridrapuruṣaṃ viravantamapyākarṣeyuḥ | atha khalu sa daridrapuruṣo bhītastrastaḥ saṃvigna udvignamānasa evaṃ ca cintayet - mā tāvad ahaṃ vadhyo daṇḍayo bhaveyam | naśyāmīti | sa mūrchito dharaṇyāṃ prapatet, visaṃjñaś ca syāt | āsanne cāsya sa pitā bhavet | sa tān puruṣānevaṃ vadet - mā bhavanta etaṃ puruṣamānayantviti | tamenaṃ śītalena vāriṇā parisiñcitvā na bhūya ālapet | tat kasya hetoḥ? jānāti sa gṛhapatistasya daridrapuruṣasya hīnādhimuktikatāmātmanaścodārasthāmatām | jānīte ca mamaiṣa putra iti ||

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At the same time, moment, and instant, Lord, he despatches couriers, to whom he says: Go, sirs, and quickly fetch me that man. The fellows thereon all run forth in full speed and overtake the poor man, who, frightened, terrified, alarmed, seized with a feeling of horripilation all over his body, agitated in mind, utters a lamentable cry of distress, screams, and exclaims: I have given you no offence. But the fellows drag the poor man, however lamenting, violently with them. He, frightened, terrified, alarmed, seized with a feeling of horripilation all over his body, and agitated in mind, thinks by himself: I fear lest I shall be punished with capital punishment; I am lost. He faints away, and falls on the earth. His father dismayed and near despondency says to those fellows: Do not carry the man in that manner. With these words he sprinkles him with cold water without addressing him any further. For that householder knows the poor man's humble disposition and his own elevated position; yet he feels that the man is his son.

atha khalu bhagavan sa gṛhapatir upāyakauśalyena na kasyacid ācakṣet - mamaiṣa putra iti | atha khalu bhagavan sa gṛhapatiranyataraṃ puruṣamāmantrayet - gaccha tvaṃ bhoḥ puruṣa | enaṃ daridrapuruṣam evaṃ vadasva - gaccha tvaṃ bhoḥ puruṣa yenākāṅkṣasi | mukto ’si | evaṃ vadati sa puruṣastasmai pratiśrutya yena sa daridrapuruṣastenopasaṃkrāmet | upasaṃkramya taṃ daridrapuruṣam evaṃ vadet - gaccha tvaṃ bhoḥ puruṣa yenākāṅkṣasi | mukto ’sīti | atha khalu sa daridrapuruṣa idaṃ vacanaṃ śrutvā āścaryādbhutaprāpto bhavet | sa utthāya tasmāt pṛthivīpradeśādyena daridravīthī tenopasaṃkrāmed āhāracīvaraparyeṣṭihetoḥ | atha khalu sa gṛhapatistasya daridrapuruṣasyākarṣaṇahetorupāyakauśalyaṃ prayojayet | sa tatra dvau puruṣau prayojayet durvarṇāv alpaujaskau - gacchatāṃ bhavantau yo ’sau puruṣa ihāgato ’bhūt, taṃ yuvāṃ dviguṇayā divasamudrayā ātmavacanenaiva bharayitveha mama niveśane karma kārāpayethām | sacet sa evaṃ vadet - kiṃ karma kartavyam iti, sa yuvābhyām evaṃ vaktavyaḥ - saṃkāradhānaṃ śodhayitavyaṃ sahāvābhyām iti | atha tau puruṣau taṃ daridrapuruṣaṃ paryeṣayitvā tayā kriyayā saṃpādayetām | atha khalu tau dvau puruṣau sa ca daridrapuruṣo vetanaṃ gṛhītvā tasya mahādhanasya puruṣasyāntikāttasminneva niveśane saṃkāradhānaṃ śodhayeyuḥ | tasyaiva ca mahādhanasya puruṣasya gṛhaparisare kaṭapalikuñcikāyāṃ vāsaṃ kalpayeyuḥ | sa cāḍhyaḥ puruṣo gavākṣavātāyanena taṃ svakaṃ putraṃ paśyet saṃkāradhānaṃ śodhayamānam | dṛṣṭvā ca punar āścaryaprāpto bhavet ||

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The householder, Lord, skillfully conceals from every one that it is his son. He calls one of his servants and says to him: Go, sirrah, and tell that poor man: Go, sirrah, whither thou likest; thou art free. The servant obeys, approaches the poor man and tells him: Go, sirrah, whither thou likest; thou art free, The poor man is astonished and amazed at hearing these words; he leaves that spot and wanders to the street of the poor in search of food and clothing. In order to attract him the householder practices an able device. He employs for it two men ill-favoured and of little splendour. Go, says he, go to the man you saw in this place; hire him in your own name for a double daily fee, and order him to do work here in my house. And if he asks: What - work shall I have to do? tell him: Help us in clearing the heap of dirt. The two fellows go and seek the poor man and engage him for such work as mentioned. . Thereupon the two fellows conjointly with the poor man clear the heap of dirt in the house for the daily pay they receive from the rich man, And that rich man beholds through a window his own son clearing the heap of dirt, at which sight he is anew struck with wonder and astonishment.

atha khalu sa gṛhapatiḥ svakānniveśanād avatīrya apanayitvā mālyābharaṇani, apanayitvā mṛdukāni vastrāṇi, caukṣāṇyudārāṇi malināni vastrāṇi prāvṛtya, dakṣiṇena pāṇinā piṭakaṃ parigṛhya pāṃsunā svagātraṃ dūṣayitvā dūrata eva saṃbhāṣamāṇo yena sa daridrapuruṣastenopasaṃkrāmet | upasaṃkramyaivaṃ vadet - vahantu bhavantaḥ piṭakāni, mā tiṣṭhata, harata pāṃsūni | anenopāyena taṃ putram ālapet saṃlapec ca | enaṃ vadet - ihaiva tvaṃ bhoḥ puruṣa karma kuruṣva | mā bhūyo ’nyatra gamiṣyasi | saviśeṣaṃ te ’haṃ vetanakaṃ dāsyāmi | yena yena ca te kārya bhavet, tadviśrabdhaṃ māṃ yāceḥ, yadi vā kuṇḍamūlyena yadi vā kuṇḍikāmūlyena yadi vā sthālikāmūlyena yadi vā kāṣṭhamūlyena yadi vā lavaṇamūlyena yadi vā bhojanena yadi vā prāvaraṇena | asti me bhoḥ puruṣa jīrṇaśāṭī | sacettayā te kāryaṃ syāt, yāceḥ, ahaṃ te ’nupradāsyāmi | yena yena te bhoḥ puruṣa kāryamevaṃrūpeṇa pariṣkāreṇa, taṃ tamevāhaṃ te sarvam anupradāsyāmi | nirvṛtastvaṃ bhoḥ puruṣa bhava | yādṛśaste pitā, tādṛśaste ’haṃ mantavyaḥ | tat kasya hetoḥ? ahaṃ (74,1) ca vṛddhaḥ, tvaṃ ca daharaḥ | mama ca tvayā bahu karma kṛtamimaṃ saṃkāradhānaṃ śodhayatā | na ca tvayā bhoḥ puruṣa atra karma kurvatā śāṭhayaṃ vā vakratā vā kauṭilyaṃ vā māno vā mrakṣo vā kṛtapūrvaḥ, karoṣi vā | sarvathā te bhoḥ puruṣa na samanupaśyāmy ekam api pāpakarma, yathaiṣāmanyeṣāṃ puruṣāṇāṃ karma kurvatāmime doṣāḥ saṃvidyante | yādṛśo me putra aurasaḥ, tādṛśas tvaṃ mama adyāgreṇa bhavasi ||

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Then the householder descends from his mansion, lays off his wreath and ornaments, parts with his soft, clean, and gorgeous attire, puts on dirty raiment, takes a basket in his right hand, smears his body with dust, and goes to his son, whom he greets from afar, and thus addresses: Please, take the baskets and without delay remove the dust. By this device he manages to speak to his son, to have a talk with him and say: Do, sirrah, remain here in my service; do not go again to another place; I will give thee extra pay, and whatever thou wantest thou mayst confidently ask me, be it the price of a pot, a smaller pot, a boiler or wood, or be it the price of salt, food, or clothing. I have got an old cloak, man; if thou shouldst want it, ask me for it, I will give it. Any utensil of such sort, when thou wantest to have it, I will give thee. Be at ease, fellow; look upon me as if I were thy father, for I am older and thou art younger, and thou hast rendered me much service by clearing this heap of dirt, and as long as thou hast been in my service thou hast never shown nor art showing wickedness, crookedness, arrogance, or hypocrisy; I have discovered in thee no vice at all of such as are commonly seen in other man-servants. From henceforward thou art to me like my own son.

atha khalu bhagavan sa gṛhapatis tasya daridrapuruṣasya putra iti nāma kuryāt | sa ca daridrapuruṣas tasya gṛhapater antike pitṛsaṃjñām utpādayet | anena bhagavan paryāyeṇa sa gṛhapatiḥ putrakāmatṛṣito viṃśativarṣāṇi taṃ putraṃ saṃkāradhānaṃ śodhāpayet | atha viṃśatervarṣāṇām atyayena sa daridrapuruṣas tasya gṛhapater niveśane viśrabdho bhaven niṣkramaṇapraveśe, tatraiva ca kaṭapalikuñcikāyāṃ vāsaṃ kalpayet ||

. . . .

From that time, Lord, the householder, addresses the poor man by the name of son, and the latter feels in presence of the householder as a son to his father. In this manner, Lord, the householder affected with longing for his son employs him for the clearing of the heap of dirt during twenty years, at the end of which the poor man feels quite at ease in the mansion to go in and out, though he continues taking his abode in the hovel of straw.

atha khalu bhagavaṃs tasya gṛhapater glānyaṃ pratyupasthitaṃ bhavet | sa maraṇakālasamayaṃ ca ātmanaḥ pratyupasthitaṃ samanupaśyet | sa taṃ daridrapuruṣam evaṃ vadet - āgaccha tvaṃ bhoḥ puruṣa | idaṃ mama prabhūtaṃ hiraṇyasuvarṇadhanadhānyakośakoṣṭhāgāramasti | ahaṃ bāḍhaglānaḥ | icchāmy etaṃ yasya dātavyaṃ yataś ca grahītavyaṃ yacca nidhātavyaṃ bhavet, sarvaṃ saṃjānīyāḥ | tat kasya hetoḥ? yādṛśa eva ahamasya dravyasya svāmī, tādṛśas tvam api | mā ca me tvaṃ kiṃcidato vipraṇāśayiṣyasi ||

. . . . . . . .

After a while, Lord, the householder falls sick and feels that the time of his death is near at hand. He says to the poor man: Come hither, man, I possess abundant bullion, gold, money and corn, treasures and granaries. I am very sick, and wish to have one upon whom to bestow (my wealth); by whom it is to be received, and with whom it is to be deposited. Accept it. For in the same manner as I am the owner of it, so art thou, but thou shalt not suffer anything of it to be wasted.

atha khalu bhagavan sa daridrapuruṣo ’nena paryāyeṇa tacca tasya gṛhapateḥ prabhūtaṃ hiraṇyasuvarṇadhanadhānyakośakoṣṭhāgāraṃ saṃjānīyāt | ātmanā ca tato niḥspṛho bhavet | na ca tasmāt kiṃcit prārthayet, antaśaḥ saktuprasthamūlyamātram api | tatraiva ca kaṭapalikuñcikāyāṃ vāsaṃ kalpayet, tām eva daridracintām anuvicintayamānaḥ ||

. . . .

And so, Lord, the poor man accepts the abundant bullion, gold, money and corn, treasures and granaries of the rich man, but for himself he is quite indifferent to it, and requires nothing from it, not even so much as the price of a prastha of flour; he continues living in the same hovel of straw and considers himself as poor as before.

atha khalu bhagavan sa gṛhapatistaṃ putraṃ śaktaṃ paripālakaṃ paripakvaṃ viditvā avamarditacittamudārasaṃjñayā ca paurvikayā daridracintayā ārtīyantaṃ jehrīyamāṇaṃ jugupsamānaṃ viditvā maraṇakālasamaye pratyupasthite taṃ daridrapuruṣam ānāyya mahato jñātisaṃghasyopanāmayitvā rājño vā rājamātrasya vā purato naigamajānapadānāṃ ca saṃmukham evaṃ saṃśrāvayet - śṛṇvantu bhavantaḥ, ayaṃ mama putra auraso mayaiva janitaḥ | amukaṃ nāma nagaram | tasmād eṣa pañcāśadvarṣo naṣṭaḥ | amuko nāmaiṣa nāmnā | aham apy amuko nāma | tataścāhaṃ nagarādetam eva mārgamāṇa ihāgataḥ | eṣa mama putraḥ, ahamasya pitā | yaḥ kaścin mamopabhogo ’sti, taṃ sarvam asmai puruṣāya niryātayāmi | yacca me kiṃcidasti pratyātmakaṃ dhanam, tatsarvam eṣa eva jānāti ||

. . . . . . . . .

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, disousted, 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 begotten. such and such a town. It is now fifty years that he disappeared from 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, and all my personal (or private) wealth shall he acknowledge (his own).

atha khalu bhagavan sa daridrapuruṣas tasmin samaye imam evaṃrūpaṃ ghoṣaṃ śrutvā āścaryādbhutaprāpto bhavet | evaṃ ca vicintayet - sahasaiva mayedam eva tāvad hiraṇyasuvarṇadhanadhānyakośakoṣṭhāgāraṃ pratilabdham iti ||

. .

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.

(75,1) evam eva bhagavan vayaṃ tathāgatasya putrapratirūpakāḥ | tathāgataś ca asmākam evaṃ vadati - putrā mama yūyam iti, yathā sa gṛhapatiḥ | vayaṃ ca bhagavaṃstisṛbhir duḥkhatābhiḥ saṃpīḍitā abhūma | katamābhistisṛbhiḥ? yaduta duḥkhaduḥkhatayā saṃskāraduḥkhatayā vipariṇāmaduḥkhatayā ca | saṃsāre ca hīnādhimuktikāḥ | tato vayaṃ bhagavatā bahūn dharmān pratyavarān saṃkāradhānasadṛśān anuvicintayitāḥ | teṣu cāsma prayuktā ghaṭamānā vyāyacchamānāḥ | nirvāṇamātraṃ ca vayaṃ bhagavan divasamudrām iva paryeṣamāṇā mārgāmaḥ | tena ca vayaṃ bhagavan nirvāṇena pratilabdhena tuṣṭā bhavāmaḥ | bahu ca labdham iti manyāmahe tathāgatas yāntikāt eṣu dharmeṣv abhiyuktā ghaṭitvā vyāyamitvā | prajānāti ca tathāgato ’smākaṃ hīnādhimuktikatām, tataś ca bhagavān asmān upekṣate, na saṃbhinatti, nācaṣṭe - yo ’yaṃ tathāgatasya jñānakośaḥ, eṣa eva yuṣmākaṃ bhaviṣyatīti | bhagavāṃś cāsmākamupāyakauśalyena asmiṃs tathāgatajñānakośe dāyādān saṃsthāpayati | niḥspṛhāś ca vayaṃ bhagavan | tata evaṃ jānīma - etad evāsmākaṃ bahukaraṃ yadvayaṃ tathāgatas yāntikād divasamudrām iva nirvāṇaṃ pratilabhāmahe | te vayaṃ bhagavan bodhisattvānāṃ mahāsattvānāṃ tathāgatajñānadarśanam ārabhya udārāṃ dharmadeśanāṃ kurmaḥ | tathāgatajñānaṃ vivarāmo darśayāma upadarśayāmaḥ | vayaṃ bhagavaṃs tato niḥspṛhāḥ samānāḥ | tat kasya hetoḥ? upāyakauśalyena tathāgato ’smākamadhimuktiṃ prajānāti | tacca vayaṃ na jānīmo na budhyāmahe yadidaṃ bhagavatā etarhi kathitam - yathā vayaṃ bhagavato bhūtāḥ putrāḥ, bhagavāṃścāsmākaṃ smārayati tathāgatajñānadāyādān | tat kasya hetoḥ? yathāpi nāma vayaṃ tathāgatasya bhūtāḥ putrāḥ iti, api tu khalu punar hīnādhimuktāḥ | saced bhagavān asmākaṃ paśyedadhimuktibalam, bodhisattvaśabdaṃ bhagavān asmākamudāharet | vayaṃ punar bhagavatā dve kārye kārāpitāḥ - bodhisattvānāṃ cāgrato hīnādhimuktikā ityuktāḥ, te codārāyāṃ buddhabodhau samādāpitāḥ, asmākaṃ cedānīṃ bhagavān adhimuktibalaṃ jñātvā idam udāhṛtavān | anena vayaṃ bhagavan paryāyeṇaivaṃ vadāmaḥ - sahasaivāsmābhir niḥspṛhair ākāṅkṣitam amārgitam aparyeṣitam acintitam aprārthitaṃ sarvajñatāratnaṃ pratilabdhaṃ yathāpīdaṃ tathāgatasya putraiḥ ||

. . . . . . . . . . . . . . . . . . . . . . . .

Even so, O Lord, do we represent the sons of the Tathâgata, and the Tathâgata 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. 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 Nirvâna as our fee. We were content, O Lord, with the Nirvâna obtained, and thought to have gained much at the hands of the Tathâgata because of our having applied ourselves 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 Tathâgata's knowledge shall belong to us, though the Lord skilfully appoints us as heirs to this treasure of the knowledge of the Tathâgata. And we, O Lord, are not (impatiently) longing to enjoy it, because we deem it a great gain already to receive from the Lord Nirvâna as our fee. We preach to the Bodhisattvas Mahâsattvas a sublime sermon about the knowledge of the Tathâgata; we explain, show, demonstrate the knowledge of the Tathâgata, O Lord, without longing. For the Tathâgata by his skilfulness knows our disposition, whereas we ourselves do not know, nor apprehend. It is for this very reason that the Lord just now tells us that we are to him as sons, and that he reminds us of being heirs to the Tathâgata. For the case stands thus: we are as sons to the Tathâgata, but low (or humble) of disposition; 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- enlightenment. 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 Tathâgata.

atha khalv āyuṣmān mahākāśyapas tasyāṃ velāyām imā gāthā abhāṣat -

.

On that occasion the venerable Mahâ-Kâsyapa uttered the following stanzas:

āścaryabhūtāḥ sma tathādbhutāś ca audbilyaprāptāḥ sma śruṇitva ghoṣam |
sahasaiva asmābhir ayaṃ tathādya manojñaghoṣaḥ śrutu nāyakasya || 4.1 ||

.

1. We are stricken with wonder, amazement, and rapture at hearing a Voice; it is the lovely voice, the leader's voice, that so unexpectedly we hear to-day.

viśiṣṭaratnāna mahantarāśirmuhūrtamātreṇayamadya labdhaḥ | (76,1) na cintito nāpi kadāci prārthitastaṃ śrutva āścaryagatāḥ sma sarve || 4.2 ||

. .

2. In a short moment we have acquired a great heap of precious jewels such as we were not thinking of, nor requiring. All of us are astonished to hear it.

yathāpi bālaḥ puruṣo bhaveta utplāvito bālajanena santaḥ |
pituḥ sakāśātu apakrameta anyaṃ ca deśaṃ vraji so sudūram || 4.3 ||

.

3. It is like (the history of) a young, person who, seduced by foolish people, went away from his father and wandered to another country far distant.

pitā ca taṃ śocati tasmi kāle palāyitaṃ jñātva svakaṃ hi putram |
śocantu so digvidiśāsu añce varṣāṇi pañcāśadanūnakāni || 4.4 ||

.

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.

tathā ca so putra gaveṣamāṇo anyaṃ mahantaṃ nagaraṃ hi gatvā |
niveśanaṃ māpiya tatra tiṣṭhet samarpito kāmugaṇehi pañcabhiḥ || 4.5 ||

.

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.

bahuṃ hiraṇyaṃ ca suvarṇarūpyaṃ dhānyaṃ dhanaṃ śaṅkhaśilāpravālam |
hastī ca aśvāś ca padātayaś ca gāvaḥ paśūścaiva tathaiḍakāś ca || 4.6 ||

.

6. He had plenty of bullion and gold, money and corn, conch shells, stones (?), and coral; elephants, horses, and footboys; cows, cattle, and sheep;

prayoga āyoga tathaiva kṣetrā dāsī ca dāsā bahu preṣyavargaḥ |
susatkṛtaḥ prāṇisahasrakoṭibhī rājñaś ca so vallabhu nityakālam || 4.7 ||

.

7. Interests, revenues, landed properties; male and female slaves and a great number of servants; was highly honoured by thousands of kolis and a constant favourite of the king's.

kṛtāñjalī tasya bhavanti nāgarā grāmeṣu ye cāpi vasanti grāmiṇaḥ |
bahuvāṇijāstasya vrajanti antike bahūhi kāryehi kṛtādhikārāḥ || 4.8 ||

.

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.

etādṛśo ṛddhimato naraḥ syājjīrṇaś ca vṛddhaś ca mahallakaś ca |
sa putraśokaṃ anucintayantaḥ kṣapeya rātriṃdiva nityakālam || 4.9 ||

.

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.

(77,1) sa tādṛśo durmati mahya putraḥ pañcāśa varṣāṇi tadā palānakaḥ |
ayaṃ ca kośo vipulo mamāsti kālakriyā co mama pratyupasthitā || 4.10 ||

.

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.'

so cāpi bālo tada tasya putro daridrakaḥ kṛpaṇaku nityakālam |
grāmeṇa grāmaṃ anucaṃkramantaḥ paryeṣate bhakta athāpi colam || 4.11 ||

.

11. Meanwhile that foolish son is wandering from village to villave, poor and miserable, seeking food and clothing.

paryeṣamāṇo ’pi kadāci kiṃcillabheta kiṃcit puna naiva kiṃcit |
sa śuṣyate paraśaraṇeṣu bālo dadrūya kaṇḍūya ca digdhagātraḥ || 4.12 ||

.

12. When begging, he at one time gets something, another time he does not. He grows lean in his travels, the unwise boy, while his body is vitiated with scabs and itch.

so ca vrajettaṃ nagaraṃ yahiṃ pitā anupūrvaśo tatra gato bhaveta |
bhaktaṃ ca colaṃ ca gaveṣamāṇo niveśanaṃ yatra pituḥ svakasya || 4.13 ||

.

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.

so cāpi āḍhyaḥ puruṣo mahādhano dvārasmi siṃhāsani saṃniṣaṇṇaḥ |
parivāritaḥ prāṇiśatair anekair vitāna tasyā vitato ’ntarīkṣe || 4.14 ||

.

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.

āpto janaścāsya samantataḥ sthito dhanaṃ hiraṇyaṃ ca gaṇenti kecit |
kecittu lekhān api lekhayanti kecit prayogaṃ ca prayojayanti || 4.15 ||

.

15. His trustees stand round him, some of them counting money and bullion, some writing bills, some lending money on interest.

so cā daridro tahi etu dṛṣṭvā vibhūṣitaṃ gṛhapatino niveśanam |
kahiṃ nu adya ahamatra āgato rājā ayaṃ bheṣyati rājamātraḥ || 4.16 ||

.

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.

mā dāni doṣaṃ pi labheyamatra gṛhṇitva veṣṭiṃ pi ca kārayeyam | (78,1) anucintayantaḥ sa palāyate naro daridravīthīṃ paripṛcchamānaḥ || 4.17 ||

. .

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.

so cā dhanī taṃ svaku putra dṛṣṭvā siṃhāsanasthaś ca bhavet prahṛṣṭaḥ |
sa dūtakān preṣayi tasya antike ānetha etaṃ puruṣaṃ daridram || 4.18 ||

.

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.

samanantaraṃ tehi gṛhītu so naro gṛhītamātro ’tha ca mūrccha gacchet |
dhrūvaṃ khu mahyaṃ vadhakā upasthitāḥ kiṃ mahya colenatha bhojanena vā || 4.19 ||

.

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?

dṛṣṭvā ca so paṇḍitu taṃ mahādhanī hīnādhimukto ayu bāla durmatiḥ |
na śraddadhī mahyamimāṃ vibhūṣitāṃ pitā mamāyaṃ ti na cāpi śraddadhīt || 4.20 ||

.

20. On seeing it, the rich, sagacious man (thinks): This ignorant and stupid person is of low disposition and will have no faith in my magnificence', nor believe that I am his father.

puruṣāṃś ca so tatra prayojayeta vaṅkāś ca ye kāṇaka kuṇṭhakāś ca |
kucelakāḥ kṛṣṇaka hīnasattvāḥ paryeṣathā taṃ naru karmakārakam || 4.21 ||

.

21. Under those circumstances he orders persons of low character, crooked, one-eyed, maimed, ill-clad, and blackish 1, to go and search that man who shall do menial work.

saṃkāradhānaṃ imu mahya pūtikamuccāraprasrāvavināśitaṃ ca |
taṃ śodhanārthāya karohi karma dviguṇaṃ ca te vetanakaṃ pradāsye || 4.22 ||

.

22. 'Enter my service and cleanse the putrid heap of dirt, replete with faeces and urine; I will give thee a double salary' (are the words of the message).

etādṛśaṃ ghoṣa śruṇitva so naro āgatya saṃśodhayi taṃ pradeśam |
tatraiva so āvasathaṃ ca kuryānniveśanasyopalikuñcike ’smin || 4.23 ||

.

23. On hearing this call the poor man comes and cleanses the said spot; be takes up his abode there in a hovel near the mansion.

so cā dhanī taṃ puruṣaṃ nirīkṣed gavākṣaolokanake ’pi nityam |
hīnādhimukto ayu mahya putraḥ saṃkāradhānaṃ śucikaṃ karoti || 4.24 ||

.

24. The rich man continually observes him through the windows (and thinks): There is my son engaged in a low occupation, cleansing the heap of dirt.

(79,1) sa otaritvā piṭakaṃ gṛhītvā malināni vastrāṇi ca prāvaritvā |
upasaṃkramettasya narasya antike avabhartsayanto na karotha karma || 4.25 ||

.

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.

dviguṇaṃ ca te vetanakaṃ dadāmi dviguṇāṃ ca bhūyastatha pādamrakṣaṇam |
saloṇabhaktaṃ ca dadāmi tubhya śākaṃ ca śāṭiṃ ca punar dadāmi || 4.26 ||

.

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.

evaṃ ca taṃ bhartsiya tasmi kāle saṃśleṣayettaṃ punar eva paṇḍitaḥ |
suṣṭhuṃ khalū karma karoṣi atra putro ’si vyaktaṃ mama nātra saṃśayaḥ || 4.27 ||

.

27. So he chides him at the time, but afterwards he wisely conciliates him (by saying): Thou dost thy work very well, indeed; thou art my son, surely; there is no doubt of it.

sa stokastokaṃ ca gṛhaṃ praveśayet karmaṃ ca kārāpayi taṃ manuṣyam |
viṃśacca varṣāṇi supūritāni krameṇa viśrambhayi taṃ naraṃ saḥ || 4.28 ||

.

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 succeeds in inspiring him with confidence.

hiraṇyu so mauktiku sphāṭikaṃ ca pratisāmayettatra niveśanasmin |
sarvaṃ ca so saṃgaṇanāṃ karoti arthaṃ ca sarvaṃ anucintayeta || 4.29 ||

.

29. At the same time he lays up in the house gold, pearls, and crystal, draws up the sum total, and is always occupied in his mind with all that property.

bahirdhā so tasya niveśanasya kuṭikāya eko vasamānu bālaḥ |
daridracintāmanucintayeta na me ’sti etādṛśa bhoga kecit || 4.30 ||

.

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!

jñātvā ca so tasya imevarūpamudārasaṃjñābhigato mi putraḥ |
sa ānayitvā suhṛjñātisaṃghaṃ niryātayiṣyāmyahu sarvam artham || 4.31 ||

.

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.

rājāna so naigamanāgarāṃś ca samānayitvā bahuvāṇijāṃś ca | (80,1) uvāca evaṃ pariṣāya madhye putro mamāyaṃ cira vipranaṣṭakaḥ || 4.32 ||

. .

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.

pañcāśa varṣāṇi supūrṇakāni anye ca ’to viṃśatiye mi dṛṣṭaḥ |
amukātu nagarātu mamaiṣa naṣṭo ahaṃ ca mārganta ihaivamāgataḥ || 4.33 ||

.

33. It is now fully fifty years-and twenty years more during which I have seen him-that he disappeared from such and such a place and that in his search I came to this place.

sarvasya dravyasya ayaṃ prabhurme etasya niryātayi sarvaśeṣataḥ |
karotu kāryaṃ ca piturdhanena sarvaṃ kuṭumbaṃ ca dadāmi etat || 4.34 ||

.

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.

āścaryaprāptaś ca bhavennaro ’sau daridrabhāvaṃ purimaṃ smaritvā |
hīnādhimuktiṃ ca pituś ca tān guṇāṃllabdhvā kuṭumbaṃ sukhito ’smi adya || 4.35 ||

.

35. And the (poor) man is struck with surprise; remembering his former poverty, his low disposition 1, and as he receives those good things of his father's and the family property, he thinks: Now am I a happy man.

tathaiva cāsmāka vināyakena hīnādhimuktitva vijāniyāna |
na śrāvitaṃ buddha bhaviṣyatheti yūyaṃ kila śrāvaka mahya putrāḥ || 4.36 ||

.

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.'

asmāṃś ca adhyeṣati lokanātho ye prasthitā uttamamagrabodhim |
teṣāṃ vade kāśyapa mārga nuttaraṃ yaṃ mārga bhāvitva bhaveyu buddhāḥ || 4.37 ||

.

37. And the Lord of the world enjoins us: Teach, Kâsyapa, the superior path to those that strive to attain the highest summit of enlightenment, the path by following which they are to become Buddhas.

vayaṃ ca teṣāṃ sugatena preṣitā bahubodhisattvāna mahābalānām |
anuttaraṃ mārga pradarśayāma dṛṣṭāntahetūnayutāna koṭibhiḥ || 4.38 ||

.

38. Being thus ordered by the Sugata, we show the path to many Bodhisattvas of great might, by means of myriads of kolis of illustrations and proofs.

śrutvā ca asmāku jinasya putrā bodhāya bhāventi sumārgamagryam |
te vyākriyante ca kṣaṇasmi tasmin bhaviṣyathā buddha imasmi loke || 4.39 ||

.

39. And by hearing us the sons of Gina realise that eminent path to attain enlightenment, and in that case receive the prediction that they are to become Buddhas in this world.

(81,1) etādṛśaṃ karma karoma tāyinaḥ saṃrakṣamāṇā ima dharmakośam |
prakāśayantaś ca jinātmajānāṃ vaiśvāsikas tasya yathā naraḥ saḥ || 4.40 ||

.

40. Such is the work we are doing strenuously, 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).

daridracintāś ca vicintayāma viśrāṇayanto imu buddhakośam |
na caiva prārthema jinasya jñānaṃ jinasya jñānaṃ ca prakāśayāmaḥ || 4.41 ||

.

41. Yet, though we diffuse the Buddha-treasure we feel ourselves to be poor; we do not require the knowledge of the Gina, and yet, at the same time, we reveal it.

pratyātmikīṃ nirvṛti kalpayāma etāvatā jñānamidaṃ na bhūyaḥ |
nāsmāka harṣo ’pi kadācia bhoti kṣetreṣu buddhāna śruṇitva vyūhān || 4.42 ||

.

42. We fancy an individual [i.e. separate] Nirvâna; so far, no further does our knowledge reach; nor do we ever rejoice at hearing of the divisions of Buddha-fields.

śāntāḥ kilā sarvimi dharmanāsravā nirodhautpādavivarjitāś ca |
na cātra kaścidbhavatīha dharmo evaṃ tu cintetva na bhoti śraddhā || 4.43 ||

.

43. All these laws are faultless, unshaken, exempt from destruction and commencement; but there is no law-' in them. When we hear this, however, we cannot believe.

suniḥspṛhā smā vaya dīrgharātraṃ bauddhasya jñānasya anuttarasya |
praṇidhānamasmāka na jātu tatra iyaṃ parā niṣṭha jinena uktā || 4.44 ||

.

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.

nirvāṇaparyanti samucchraye ’smin paribhāvitā śūnyata dīrgharātram |
parimukta traidhātukaduḥkhapīḍitāḥ kṛtaṃ ca asmābhi jinasya śāsanam || 4.45 ||

.

45. In this bodily existence, closing with Nirvâna, 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.

yaṃ hi prakāśema jinātmajānāṃ ye prasthitā bhonti ihāgrabodhau |
teṣāṃ ca yatkiṃci vadāma dharmaṃ spṛha tatra asmāka na jātu bhoti || 4.46 ||

.

46. To whom(soever) among the sons of Gina who in this world are on the road to superior enlightenment we revealed (the law), and whatever law we taught, we never had any predilection for it.

taṃ cāsma lokācariyaḥ svayaṃbhūrupekṣate kālamavekṣamāṇaḥ |
na bhāṣate bhūtapadārthasaṃdhiṃ adhimuktimasmāku gaveṣamāṇaḥ || 4.47 ||

.

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, as he is testing our disposition.

(82,1) upāyakauśalya yathaiva tasya mahādhanasya puruṣasya kāle |
hīnādhimuktaṃ satataṃ dameti damiyāna cāsmai pradadāti vittam || 4.48 ||

.

48. Able in applying devices at the right time, like that rich man (he says): 'Be constant in subduing your low disposition,' and to those who are subdued he gives his wealth.

suduṣkaraṃ kurvati lokanātho upāyakauśalya prakāśayantaḥ |
hīnādhimuktān damayantu putrān dametva ca jñānamidaṃ dadāti || 4.49 ||

.

49. It is a very difficult task which the Lord of the world is performing, (a task) in which he displays his skilfulness, when he tames his sons of low disposition and thereupon imparts to them his knowledge.

āścaryaprāptāḥ sahasā sma adya yathā daridro labhiyāna vittam |
phalaṃ ca prāptaṃ iha buddhāśāsane prathamaṃ viśiṣṭaṃ ca anāsravaṃ ca || 4.50 ||

.

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.

yacchīlamasmābhi ca dīrgharātraṃ saṃrakṣitaṃ lokavid usya śāsane |
asmābhi labdhaṃ phalamadya tasya śīlasya pūrvaṃ caritasya nātha || 4.51 ||

.

51. As we have always observed the moral precepts under the rule of the Knower of the world, we now receive the fruit of that morality which we have formerly practised.

yad brahmacaryaṃ paramaṃ viśuddhaṃ niṣevitaṃ śāsani nāyakasya |
tasyo viśiṣṭaṃ phalamadya labdhaṃ śāntaṃ udāraṃ ca anāsravaṃ ca || 4.52 ||

.

52. Now have we obtained the egregious, hallowed, exalted, and perfect fruit of our having observed an excellent and pure spiritual life under the rule of the Leader.

adyo vayaṃ śrāvakabhūta nātha saṃśrāvayiṣyāmatha cāgrabodhim |
bodhīya śabdaṃ ca prakāśayāmasteno vayaṃ śrāvaka bhīṣmakalpāḥ || 4.53 ||

.

53. Now, O Lord, are we disciples, and we shall proclaim supreme enlightenment everywhere, reveal the word of enlightenment, by which we are formidable disciples.

arhantabhūtā vayamadya nātha arhāmahe pūja sadevakātaḥ |
lokātsamārātu sabrahmakātaḥ sarveṣa sattvāna ca antikātaḥ || 4.54 ||

.

54. Now have we become Arhats, O Lord; and deserving of the worship of the world, including the gods, Mâras and Brahmas, in short, of all beings.

ko nāma śaktaḥ pratikartu tubhyamudyuktarūpo bahukalpakoṭyaḥ |
suduṣkarāṇīdṛśakā karoṣi suduṣkarān yāniha martyaloke || 4.55 ||

.

55. Who is there, even were he to exert himself during kotis of Æons, able to thwart thee, who accomplishes in this world of mortals such difficult things as those, and others even more difficult?

(83,1) hastehi pādehi śireṇa cāpi pratipriyaṃ duṣkarakaṃ hi kartum |
śireṇa aṃsena ca yo dhareta paripūrṇakalpān yatha gaṅgavālikāḥ || 4.56 ||

.

56. It would be difficult to offer resistance with hands, feet, head, shoulder, or breast, (even were one to try) during as many complete Æons as there are grains of sand in the Ganges.

khādyaṃ dadedbhojanavastrapānaṃ śayanāsanaṃ co vimalottaracchadam |
vihāra kārāpayi candanāmayān saṃstīrya co dūṣyayugehi dadyāt || 4.57 ||

.

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, present them;

gilānabhaiṣajya bahuprakāraṃ pūjārtha dadyāt sugatasya nityam |
dadeya kalpān yatha gaṅgavālikā naivaṃ kadācit pratikartu śakyam || 4.58 ||

.

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 Æons as there are grains of sand in the Ganges-even then one will not be able to offer resistance.

mahātmadharmā atulānubhāvā maharddhikāḥ kṣāntibale pratiṣṭhitāḥ |
buddhā mahārāja anāsravā jinā sahanti bālāna imīdṛśāni || 4.59 ||

.

59. Of sublime nature, unequalled power, miraculous might, firm in the strength of patience is the Buddha; a great ruler is the Gina, free from imperfections. The ignorant cannot bear (or understand) such things as these.

anuvartamānastatha nityakālaṃ nimittacārīṇa bravīti dharmam |
dharmeśvaro īśvaru sarvaloke maheśvaro lokavināyakendraḥ || 4.60 ||

.

60. Always returning, he preaches the law to those whose course (of life) is conditioned, he, the Lord of the law, the Lord of all the world, the great Lord, the Chief among the leaders of the world.

pratipatti darśeti bahuprakāraṃ sattvāna sthānāni prajānamānaḥ |
nānādhimuktiṃ ca viditva teṣāṃ hetūsahasrehi bravīti dharmam || 4.61 ||

.

61. Fully aware of the circumstances (or places) of (all) beings he indicates their duties, so multifarious, and considering the variety of their dispositions he inculcates the law with thousands of arguments.

tathāgataścarya prajānamānaḥ sarveṣa sattvānatha pudgalānām |
bahuprakāraṃ hi bravīti dharmaṃ nidarśayanto imam agrabodhim || 4.62 ||

.

62. He, the Tathâgata, who is fully aware of the course of all beings and individuals, preaches a multifarious law, while pointing to this superior enlightenment.

ity āryasaddharmapuṇḍarīke dharmaparyāye adhimuktiparivarto nāma caturthaḥ ||

.

(84,1)5: oṣadhīparivartaḥ |

.

CHAPTER V
ON PLANTS

atha khalu bhagavān āyuṣmantaṃ mahākāśyapaṃ tāṃścānyān sthavirān mahāśrāvakānām antrayām āsa - sādhu sādhu mahākāśyapa | sādhu khalu punar yuṣmākaṃ kāśyapa yadyūyaṃ tathāgatasya bhūtān guṇavarṇān bhāṣadhve | ete ca kāśyapa tathāgatasya bhūtā guṇāḥ | ataścānye ’prameyā asaṃkhyeyāḥ, yeṣāṃ na sukaraḥ paryanto ’dhigantumaparimitān api kalpān bhāṣamāṇaiḥ | dharmasvāmī kāśyapa tathāgataḥ, sarvadharmāṇāṃ rājā prabhurvaśī | yaṃ ca kāśyapa tathāgato dharmaṃ yatropanikṣipati, sa tathaiva bhavati | sarvadharmāś ca kāśyapa tathāgato yuktyopanikṣipati | tathāgatajñānenopanikṣipati | yathā te dharmāḥ sarvajñabhūmimeva gacchanti | sarvadharmārthagatiṃ ca tathāgato vyavalokayati | sarvadharmārthavaśitāprāptaḥ sarvadharmādhyāśayaprāptaḥ sarvadharmaviniścayakauśalyajñānaparamapāramitāprāptaḥ sarvajñajñānasaṃdarśakaḥ sarvajñajñānāvatārakaḥ sarvajñajñānopanikṣepakaḥ kāśyapa tathāgato ’rhan samyaksaṃbuddhaḥ ||

. . . . . . . . . . .

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.

tadyathāpi nāma kāśyapa asyāṃ trisāhasramahāsāhasrāyāṃ lokadhātau yāvantas tṛṇagulmauṣadhivanaspatayo nānāvarṇā nānāprakārā oṣadhigrāmā nānānām adheyāḥ pṛthivyāṃ jātāḥ parvatagirikandareṣu vā | meghaś ca mahāvāriparipūrṇa unnamet, unnamitvā sarvāvatīṃ trisāhasramahāsāhasrāṃ lokadhātuṃ saṃchādayet | saṃchādya ca sarvatra samakālaṃ vāri pramuñcet | tatra kāśyapa ye tṛṇagulmauṣadhivanaspatayo ’syāṃ trisāhasramahāsāhasralokadhātau, tatra ye taruṇāḥ komalanālaśākhāpatrapalāśāstṛṇagulmauṣadhivanaspatayo drumā mahādrumāḥ, sarve te tato mahāmeghapramuktādvāriṇo yathābalaṃ yathāviṣayamabdhātuṃ pratyāpibanti | te caikarasena vāriṇā prabhūtena meghapramuktena yathābījamanvayaṃ vivṛddhiṃ virūḍhiṃ vipulatāmāpadyante, tathā ca puṣpaphalāni prasavanti | te ca pṛthak pṛthagū nānānām adheyāni pratilabhante | ekadharaṇīpratiṣṭhitāś ca te sarve oṣadhigrāmā bījagrāmā ekarasatoyābhiṣyanditāḥ | evam eva kāśyapa tathāgato ’rhan samyaksaṃbuddho loka utpadyate | yathā mahāmeghaḥ unnamate, tathā tathāgato ’pyutpadya sarvāvantaṃ sadevamānuṣāsuraṃ lokaṃ svareṇābhivijñāpayati | tadyathāpi nāma kāśyapa mahāmeghaḥ sarvāvatīṃ trisāhasramahāsāhasrāṃ lokadhātumavacchādayati, evam eva kāśyapa tathāgato ’rhan samyaksaṃbuddhaḥ sadevamānuṣāsurasya lokasya purata evaṃ śabdamudīrayati, ghoṣamanuśrāvayati - tathāgato ’smi bhavanto devamanuṣyāḥ arhan samyaksaṃbuddhaḥ, tīrṇastārayāmi, mukto mocayāmi, āśvasta āśvāsayāmi, parinirvṛtaḥ parinirvāpayāmi | ahamimaṃ ca lokaṃ paraṃ ca lokaṃ samyak prajñayā yathābhūtaṃ prajānām i sarvajñaḥ sarvadarśī | upasaṃkrāmantu māṃ bhavanto devamanuṣyā dharmaśravaṇāya | ahaṃ mārgasyākhyātā mārgadeśiko mārgavit mārgakovidaḥ | tatra kāśyapa bahūni prāṇikoṭīnayutaśatasahasrāṇi tathāgatasya dharmaśravaṇāyopasaṃkrāmanti | atha tathāgato ’pi teṣāṃ sattvānām indriyavīryaparāparavaimātratāṃ (85,1) jñātvā tāṃstān dharmaparyāyānupasaṃharati, tāṃ tāṃ dharmakathāṃ kathayati bahvīṃ vicitrāṃ harṣaṇīyāṃ paritoṣaṇīyāṃ prāmodyakaraṇīyāṃ hitasukhasaṃvartanakaraṇīyām | yayā kathaya te sattvāḥ dṛṣṭa eva dharme sukhitā bhavanti, kālaṃ ca kṛtvā sugatīṣūpapadyante, yatra prabhūtāṃś ca kāmān paribhuñjante, dharmaṃ ca śṛṇvanti | śrutvā ca taṃ dharmaṃ vigatanīvaraṇā bhavanti | anupūrveṇa ca sarvajñadharmeṣv abhiyujyante yathābalaṃ yathāviṣayaṃ yathāsthānam ||

. . . . . . . . . . . . . . . . . .

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.

tadyathāpi nāma kāśyapa mahāmeghaḥ sarvāvatīṃ trisāhasramahāsāhasrāṃ lokadhātuṃ saṃchādya samaṃ vāri pramuñcati, sarvāṃś ca tṛṇagulmauṣadhivanaspatīn vāriṇā saṃtarpayati | yathābalaṃ yathāviṣayaṃ yathāsthāmaṃ ca te tṛṇagulmauṣadhivanaspatayo vāry āpibanti, svakasvakāṃ ca jātipramāṇatāṃ gacchanti | evam eva kāśyapa tathāgato ’rhan samyaksaṃbuddho yaṃ dharmaṃ bhāṣate, sarvaḥ sa dharma ekaraso yaduta vimuktiraso virāgaraso nirodharasaḥ sarvajñajñānaparyavasānaḥ | tatra kāśyapa ye te sattvās tathāgatasya dharmaṃ bhāṣamāṇasya śṛṇvanti dhārayanti abhisaṃyujyante, na te ātmanātmānaṃ jānanti vā vedayanti vā budhyanti vā | tat kasya hetoḥ? tathāgata eva kāśyapa tān sattvāṃstathā jānāti, ye ca te, yathā ca te, yādṛśāś ca te | yaṃ ca te cintayanti, yathā ca te cintayanti, yena ca te cintayanti | yaṃ ca te bhāvayanti, yathā ca te bhāvayanti, yena ca te bhāvayanti | yaṃ ca te prāpnuvanti, yathā ca te prāpnuvanti, yena ca te prāpnuvanti | tathāgata eva kāśyapa tatra pratyakṣaḥ pratyakṣadarśī yathā ca darśī teṣāṃ sattvānāṃ tāsu tāsu bhūmiṣu sthitānāṃ tṛṇagulmauṣadhivanaspatīnāṃ hīnotkṛṣṭamadhyamānām | so ’haṃ kāśyapa ekarasadharma viditvā yaduta vimuktirasaṃ nirvṛtirasaṃ nirvāṇaparyavasānaṃ nityaparinirvṛtamekabhūmikamākāśagatikamadhimuktiṃ sattvānām anurakṣamāṇo na sahasaiva sarvajñajñānaṃ saṃprakāśayāmi | āścaryaprāptā adbhutaprāptā yūyaṃ kāśyapa yad yūyaṃ saṃdhābhāṣitaṃ tathāgatasya na śaknutha avataritum | tat kasya hetoḥ? durvijñeyaṃ kāśyapa tathāgatānām arhatāṃ samyaksaṃbuddhānāṃ saṃdhābhāṣitam iti ||

. . . . . . . . . . . .

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.

atha khalu bhagavāṃs tasyāṃ velāyām imam evārthaṃ bhūyasyā mātrayā saṃdarśayamāna imā gāthā abhāṣata -

.

And on that occasion, the more fully to explain the same subject, the Lord uttered the following stanzas:

dharmarājā ahaṃ loke utpanno bhavamardanaḥ |
dharmaṃ bhāṣāmi sattvānām adhimuktiṃ vijāniya || 5.1 ||

.

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.

dhīrabuddhī mahāvīrā ciraṃ rakṣanti bhāṣitam |
rahasyaṃ cāpi dhārenti na ca bhāṣanti prāṇinām || 5.2 ||

.

2. Superior men of wise understanding guard the word, guard the mystery, and do not reveal it to living beings.

durbodhyaṃ cāpi tajjñānaṃ sahasā śrutva bāliśāḥ |
kāṅkṣāṃ kuryuḥ sudurmedhāstato bhraṣṭā bhrameyu te || 5.3 ||

.

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.

(86,1) yathāviṣayu bhāṣāmi yasya yādṛśakaṃ balam |
anyamanyehi arthehi dṛṣṭiṃ kurvāmi ujjukām || 5.4 ||

.

4. I speak according to their reach and faculty; by means of various meanings I accommodate my view (or the theory).

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