Bibliotheca Polyglotta

(21,1)2: upāyakauśalyaparivartaḥ |

善權品第二

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(009_0807_c)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。 (009_0729_c)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 (009_0808_a)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 (009_0730_a)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 (009_0808_b)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(009_0730_b)支佛，所不能及。 ’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(009_0808_c)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

(009_0730_c)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 |

(009_0809_a)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。

佛復止舍利弗：“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 (009_0809_b)悉當信樂聖尊所詔

無上兩足尊願說第一法我爲佛長子 (009_0731_a)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 ||

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(009_0809_c)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(009_0731_b)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，出現於世。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(009_0731_c)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！現在十方無量百千萬億佛土中，諸佛世尊多所饒益安樂衆生，是諸佛亦以無量無數方便，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 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(009_0810_a)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 (009_0810_b)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 (009_00732_b)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 (009_0810_c)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

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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 (009_0811_a)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 ||

.

(009_0732_c)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

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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 (009_0733_a)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 ||

.

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 (009_0733_b)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 (009_0733_c)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 ||

.

(009_0734_a)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 (009_0734_b)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 ||

.

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