bhūtapūrvaṃ mahāsthāmaprāpta atīte ’dhvanyasaṃkhyeyaiḥ kalpair asaṃkhyeyatarair vipulair aprameyair acintyaistebhyaḥ pareṇa paratareṇa yadāsīt - tena kālena samayena bhīṣmagarjitasvararājo nāma tathāgato ’rhan samyaksaṃbuddho loka udapādi vidyācaraṇasaṃpannaḥ sugato lokavid anuttaraḥ puruṣadamyasārathiḥ śāstā devānāṃ ca manuṣyāṇāṃ ca buddho bhagavān vinirbhoge kalpe mahāsaṃbhavāyāṃ lokadhātau |
sa khalu punar mahāsthāmaprāpta bhagavān bhīṣmagarjitasvararājas tathāgato ’rhan samyaksaṃbuddhas tasyāṃ mahāsaṃbhavāyāṃ lokadhātau sadevamānuṣāsurasya lokasya purato dharmaṃ deśayati sma |
yadidaṃ śrāvakāṇāṃ caturāryasatyasaṃprayuktaṃ dharmaṃ deśayati sma jātijarāvyādhimaraṇaśokaparidevaduḥkhadaurmanasyopāyāsasamatikramāya nirvāṇaparyavasānaṃ pratītyasamutpādapravṛttim |
bodhisattvānāṃ mahāsattvānāṃ ṣaṭpāramitāpratisaṃyuktānām anuttarāṃ samyaksaṃbodhim ārabhya tathāgatajñānadarśanaparyavasānaṃ dharmaṃ deśayati sma |
tasya khalu punar mahāsthāmaprāpta bhagavato bhīṣmagarjitasvararājasya tathāgatasyārhataḥ samyaksaṃbuddhasya catvāriṃśadgaṅgānadīvālikāsamāni kalpakoṭīnayutaśatasahasrāṇyāyuṣpramāṇamabhūt |
parinirvṛtasya jambudvīpaparamāṇurajaḥsamāni kalpakoṭīnayutaśatasahasrāṇi saddharmaḥ sthito ’bhūt |
caturdvīpaparamāṇurajaḥsamāni kalpakoṭīnayutasahasrāṇi saddharmapratirūpakaḥ sthito ’bhūt |
tasyāṃ khalu punar mahāsthāmaprāpta mahāsaṃbhavāyāṃ lokadhātau bhagavato bhīṣmagarjitasvararājasya tathāgatasyārhataḥ samyaksaṃbuddhasya parinirvṛtasya saddharmapratirūpake ca antarhite aparo ’pi bhīṣmagarjitasvararāja eva tathāgato ’rhan samyaksaṃbuddho loka udapādi vidyācaraṇasaṃpannaḥ sugato lokavid anuttaraḥ puruṣadamyasārathiḥ śāstā devānāṃ ca manuṣyāṇāṃ ca buddho bhagavān |
anayā mahāsthāmaprāpta paraṃparayā tasyāṃ mahāsaṃbhavāyāṃ lokadhātau bhīṣmagarjitasvararājanāmnāṃ tathāgatānām arhatāṃ samyaksaṃbuddhānāṃ viṃśatikoṭīnayutaśatasahasrāṇyabhūvan |
tatra mahāsthāmaprāpta yo ’sau tathāgataḥ sarvapūrvako ’bhūd bhīṣmagarjitasvararājo nāma tathāgato ’rhan samyaksaṃbuddho vidyācaraṇasaṃpannaḥ sugato lokavid anuttaraḥ puruṣadamyasārathiḥ śāstā devānāṃ ca manuṣyāṇāṃ ca buddho bhagavān , tasya bhagavataḥ parinirvṛtasya saddharme ’ntarhite saddharmapratirūpake ca antardhīyamāne tasmin śāsane ’dhimānikabhikṣvadhyākrānte (225,1) sadāparibhūto nāma bodhisattvo bhikṣurabhūt |
kena kāraṇena mahāsthāmaprāpta sa bodhisattvo mahāsattvaḥ sadāparibhūta ityucyate?
sa khalu punar mahāsthāmaprāpta bodhisattvo mahāsattvo yaṃ yam eva paśyati bhikṣuṃ vā bhikṣūṇīṃ vā upāsakaṃ vā upāsikāṃ vā, taṃ tamupasaṃkramya eva vadati - nāhamāyuṣmanto yuṣmākaṃ paribhavāmi |
aparibhūtā yūyam |
tat kasya hetoḥ? sarve hi bhavanto bodhisattvacaryāṃ carantu |
bhaviṣyatha yūyaṃ tathāgatā arhantaḥ samyaksaṃbuddhā iti |
anena mahāsthāmaprāpta paryāyeṇa sa bodhisattvo mahāsattvo bhikṣubhūto noddeśaṃ karoti, na svādhyāya karoti, anyatra yaṃ yam eva paśyati dūragatamapi, sarvaṃ tamupaṃsakramya evaṃ saṃśrāvayati bhikṣuṃ vā bhikṣuṇīṃ vā upāsakaṃ vā upāsikāṃ vā, taṃ tamupasaṃkramyaivaṃ vadati - nāhaṃ bhaginyo yuṣmākaṃ paribhavāmi |
aparibhūtā yūyam |
tat kasya hetoḥ? sarvā yūyaṃ bodhisattvacaryāṃ caradhvam |
bhaviṣyatha yūyaṃ tathāgatā arhantaḥ samyaksaṃbuddhāḥ |
yaṃ yam eva mahāsthāmaprāpta sa bodhisattvo mahāsattvas tasmin samaye bhikṣuṃ vā bhikṣuṇīṃ vā upāsakaṃ vā upāsikāṃ vā evaṃ saṃśrāvayati, sarve ’sya yadbhūyastvena krudhyanti, vyāpādanti aprasādamutpādayanti ākrośanti paribhāṣante - kuto ’yamapṛṣṭo bhikṣuraparibhavacittamityasmākamupadarśayati?
paribhūtamātmānaṃ karoti yadasmākaṃ vyākaroty anuttarāyāṃ samyaksaṃbodhau asantamanākāṅkṣitaṃ ca |
atha khalu mahāsthāmaprāpta tasya bodhisattvasya mahāsattvasya bahūni varṣāṇi tathā ākruśyataḥ paribhāṣyamāṇasya gacchanti |
na ca kasyacit krudhyati, na vyāpādacittam utpādayati |
ye cāsya evaṃ saṃśrāvayato loṣṭaṃ vā daṇḍaṃ vā kṣipanti, sa teṣāṃ dūrata eva uccaiḥsvaraṃ kṛtvā saṃśrāvayati sma
- nāhaṃ yuṣmākaṃ paribhavāmīti |
tasya tābhir abhimānikabhikṣubhikṣuṇyupāsakopāsikābhiḥ satatasamitaṃ saṃśrāvyamāṇābhiḥ sadāparibhūta iti nāma kṛtamabhūt ||
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“得大勢！乃往古昔，過無量無邊不可思議阿僧祇劫，有佛名威音王如來、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。劫名離衰，國名(009_0784_c)大成。
其威音王佛，於彼世中，爲天、人、阿修羅說法，
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，因阿耨多羅三藐三菩提，說應六波羅蜜法，究竟佛慧。
“得大勢！是威音王佛，壽四十萬億那由他恒河沙劫；
正法住世劫數，如一閻浮提微塵；
像法住世劫數，如四天下微塵。
其佛饒益衆生已，然後滅度。正法、像法滅盡之後，於此國土復有佛出，亦號威音王如來、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。
如是次第有二萬億佛，皆同一號。
“最初威音王如來旣已滅度，正法滅後，於像法中，增上慢比丘有大勢力。爾時，有一菩薩比丘名常不輕。
得大勢！以何因緣名常不輕？
是比丘，凡有所見——若比丘、比丘尼、優婆塞、優婆夷——皆悉禮拜讚歎而作是言：
‘我深敬汝等，不敢輕慢。
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所以者何？汝等皆行菩薩道，
當得作佛。’
而是比丘，不專讀誦經典，但行禮拜，乃至遠見四衆，亦復故往(009_0785_a)禮拜讚歎而作是言：
‘我不敢輕於汝等，
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汝等皆當作佛。’
四衆之中，有生瞋恚、心不淨者，惡口罵詈言：‘是無智比丘從何所來？自言：“我不輕汝。”
而與我等授記，當得作佛。我等不用如是虛妄授記。’
如此經歷多年，常被罵詈，
不生瞋恚，
常作是言：‘汝當作佛。’
說是語時，衆人或以杖木瓦石而打擲之，避走遠住，猶高聲唱言：
‘我不敢輕於汝等，汝等皆當作佛。’
以其常作是語故，增上慢比丘、比丘尼、優婆塞、優婆夷，號之爲常不輕。
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In the days of yore, Mahâsthâmaprâpta, at a past period, before incalculable Æons, nay, more than incalculable, immense, inconceivable, and even long before, there appeared in the world a Tathâgata, &c., named Bhîshmagargitasvararâga, endowed with science and conduct, a Sugata, &c. &c., in the Æon Vinirbhoga, in the world Mahâsambhava.
Now, Mahâsthâmaprâpta, that Lord Bhîshmagargitasvararâga, the Tathâgata, &c., in that world Vinirbhoga, showed the law in the presence of the world, including gods, men, and demons;
the law containing the four noble truths and starting from the chain of causes and efferts, tending to overcome birth, decrepitude, sickness, death, sorrow, lamentation, woe, grief, despondency, and finally leading to Nirvâna, he showed to the disciples;
the law connected with the six Perfections of virtue and terminating in the knowledge of the Omniscient, after the attainment of supreme, perfect enlightenment, he showed to the Bodhisattvas.
The lifetime of that Lord Bhîshmagargitasvararâga, the Tathâgata, &c., lasted forty hundred thousand myriads of kotis of Æons equal to the sands of the river Ganges.
After his complete extinction his true law remained hundred thousands of myriads of kotis of Æons equal to the atoms (contained) in Gambudvîpa,
and the counterfeit of the true law continued hundred thousands of myriads of kotis of Æons equal to the dust-atoms in the four continents.
When the counterfeit of the true law of the Lord Bhîshmagargitasvararâga, the Tathâgata, &c., after his complete extinction, had disappeared in the world Mahâsambhava, Mahâsthâmaprâpta, another Tathâgata Bhîshmagargitasvararâga, Arhat, &c., appeared, endowed with science and conduct.
So in succession, Mahâsthâmaprâpta, there arose in that world Mahâsambhava twenty hundred thousand myriads of kotis of Tathâgatas, &c., called Bhîshmagargitasvararâga.
At the time, Mahâsthâmaprâpta, after the complete extinction of the first Tathâgata amongst all those of the name of Bhîshmagargitasvararâga, Tathâgata, &c., endowed with science and conduct, &c. &c., when his true law had disappeared and the counterfeit of the true law was fading; when the reign (of the law) was being oppressed by proud monks, there was a monk, a Bodhisattva Mahâsattva, called Sadâparibhûta.
For what reason, Mahâsthâmaprâpta, was that Bodhisattva Mahâsattva called Sadâparibhûta?
It was, Mahâsthâmaprâpta, because that Bodhisattva Mahâsattva was in the habit of exclaiming to every monk or nun, male or female lay devotee, while approaching them: I do not contemn you, worthies.
You deserve no contempt,
for you all observe the course of duty of Bodhisattvas
and are to become Tath.âgatas, &c.
In this way, Mahâsthâmaprâpta, that Bodhisattva Mahâsattva, when a monk, did not teach nor study; the only thing he did was, whenever he descried from afar a monk or nun, a male or female lay devotee, to approach them and exclaim: I do not contemn you, sisters.
You deserve no contempt,
for you all observe the course of duty of Bodhisattvas
and are to become Tathâgatas, &c.
So, Mahâsthâmaprâpta, the Bodhisattva Mahâsattva at that time used to address every monk or nun, male or female devotee. But all were extremely irritated and angry at it, showed him their displeasure, abused and insulted him: Why does he, unasked, declare that he feels no contempt for us?
just by so doing he shows a contempt for us. He renders himself contemptible by predicting our future destiny to supreme, perfect enlightenment; we do not care for what is not true.
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but he was not angry at anybody, nor felt malignity,
and to those who, when he addressed them in the said manner, cast a clod or stick at him, he loudly exclaimed from afar:
I do not contemn you.
Those monks and nuns, male and female lay devotees, being always and ever addressed by him in that phrase gave him the (nick)name of Sadâparibhûta.
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