tadyathāpi nāma mañjuśrī rājā bhavati balacakravartī, balena taṃ svakaṃ rājyaṃ nirjināti |
tato ’sya pratyarthikāḥ pratyamitrāḥ pratirājānastena sārdhaṃ vigrahamāpannā bhavanti |
atha tasya rājño balacakravartino vividhā yodhā bhavanti |
te taiḥ śatrubhiḥ sārdhaṃ yudhyante |
atha sa rājā tān yodhān yudhyamānān dṛṣṭvā teṣāṃ yodhānāṃ prīto bhavatyāttamanaskaḥ |
sa prīta āttamanāḥ samānasteṣāṃ yodhānāṃ vividhāni dānāni dadāti |
tadyathā grāmaṃ vā grāmakṣetrāṇi (174,1) vā dadāti, nagaraṃ nagarakṣetrāṇi vā dadāti, vastrāṇi dadāti, veṣṭanāni hastābharaṇāni pādābharaṇāni kaṇṭhābharaṇāni karṇābharaṇāni sauvarṇasūtrāṇi hārārdhahārāṇi hiraṇyasuvarṇamaṇimuktāvaiḍūryaśaṅkhaśilāpravālāny api dadāti, hastyaśvarathapattidāsīdāsān api dadāti, yānāni śibikāś ca dadāti |
na punaḥ kasyaciccūḍāmaṇiṃ dadāti |
tat kasya hetoḥ? eka eva hi sa cūḍāmaṇī rājño mūrdhasthāyī |
yadā punar mañjuśrī rājā tam api cūḍāmaṇiṃ dadāti, tadā sa sarvo rājñaścaturaṅgabalakāya āścaryaprāpto bhavatyadbhutaprāptaḥ |
evam eva mañjuśrīs tathāgato ’pyarhan samyaksaṃbuddho dharmasvāmī dharmarājā svena bāhubalanirjitena puṇyabalanirjitena traidhātuke dharmeṇa dharmarājyaṃ kārayati |
tasya māraḥ pāpīyāṃstraidhātukamākrāmati |
atha khalu tathāgatas yāpi āryā yodhā māreṇa sārdhaṃ yudhyante |
atha khalu mañjuśrīs tathāgato ’pyarhan samyaksaṃbuddho dharmasvāmī dharmarājā teṣām āryāṇāṃ yodhānāṃ yudhyatāṃ dṛṣṭvā vividhāni sūtraśatasahasrāṇi bhāṣate sma catasṛṇāṃ parṣadāṃ saṃharṣaṇārtham |
nirvāṇanagaraṃ caiṣāṃ mahādharmanagaraṃ dadāti |
nirvṛtyā cainān pralobhayati sma |
na punar imam evaṃrūpaṃ dharmaparyāyaṃ bhāṣate sma |
tatra mañjuśrīryathā sa rājā balacakravartī teṣāṃ yodhānāṃ yudhyatāṃ mahatā puruṣakāreṇa vismāpitaḥ samānaḥ paścāt taṃ sarvasvabhūtaṃ paścimaṃ cūḍāmaṇiṃ dadāti sarvalokāśraddheyaṃ vismayabhūtam |
yathā mañjuśrīstasya rājñaḥ sa cūḍāmaṇiścirarakṣito mūrdhasthāyī, evam eva mañjuśrīs tathāgato ’rhan samyaksaṃbuddhastraidhātuke dharmarājo dharmeṇa rājyaṃ kārayamāṇo yasmin samaye paśyati śrāvakāṃś ca bodhisattvāṃś ca skandhamāreṇa vā kleśamāreṇa vā sārdhaṃ yudhyamānān, taiś ca sārdhaṃ yudhyamānair yadā rāgadveṣamohakṣayaḥ sarvatraidhātukānniḥsaraṇaṃ sarvam āranirghātanaṃ mahāpuruṣakāraḥ kṛto bhavati, tadā tathāgato ’rhan samyaksaṃbuddho ’py ārāgitaḥ samānasteṣām āryāṇāṃ yodhānām imam evaṃrūpaṃ sarvalokavipratyanīkaṃ sarvalokāśraddheyam abhāṣitapūrvam anirdiṣṭapūrvaṃ dharmaparyāyaṃ bhāṣate sma |
sarveṣāṃ sarvajñatāhārakaṃ mahācūḍāmaṇiprakhyaṃ tathāgataḥ śrāvakebhyo ’nuprayacchati sma |
eṣā hi mañjuśrīs tathāgatānāṃ paramā dharmadeśanā, ayaṃ paścimas tathāgatānāṃ dharmaparyāyaḥ |
sarveṣāṃ dharmaparyāyāṇām ayaṃ dharmaparyāyaḥ sarvagambhīraḥ sarvalokavipratyanīkaḥ, yo ’yaṃ mañjuśrīs tathāgatena adya tenaiva rājñā balacakravartinā ciraparirakṣitaś cūḍāmaṇiravam ucya yodhebhyo dattaḥ |
evam eva mañjuśrīs tathāgato ’pīmaṃ dharmaguhyaṃ cirānurakṣitaṃ sarvadharmaparyāyāṇāṃ mūrdhasthāyi tathāgatavijñeyam |
tad idaṃ tathāgatenādya saṃprakāśitam iti ||
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文殊師利！譬如强力轉輪聖王，欲以威勢降伏諸國，
而諸小王不順其命，
時轉輪王起種種兵而往討罰。
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王見兵衆戰有功者，卽大歡喜，
隨功賞賜，
或與田宅、聚落、城邑；或與衣服、嚴身之具；或與種種珍寶：金、銀、琉璃、車璖、馬腦、珊瑚、虎珀、象馬、車乘、奴婢人民。
唯髻中明珠，不以與之。
所以者何？獨王頂上有此一珠，
若以與之，王諸眷屬必大驚怪。
“文殊師利！如來亦復如是，以禪定智慧力得法國土，王於三界，
而諸魔王不肯順伏。
如來賢聖諸將與之共戰，
其有功者，心亦歡喜，於四衆中爲說諸經，令其心悅，
賜以禪定、解脫、無漏根力、
諸法之財，又復賜(009_0771_a)與涅槃之城，言得滅度，引導其心，令皆歡喜，
而不爲說是法華經。
“文殊師利！如轉輪王，見諸兵衆有大功者，心甚歡喜，以此難信之珠，久在髻中不妄與人，
而今與之。如來亦復如是，於三界中爲大法王，以法教化一切衆生。見賢聖軍，與五陰魔、煩惱魔、死魔共戰，有大功勳，滅三毒，出三界，破魔網，爾時如來亦大歡喜。此法華經，能令衆生至一切智，一切世間多怨難信，先所未說而今說之。
文殊師利！此法華經是諸如來第一之說，於諸說中最爲甚深，末後賜與，如彼强力之王久護明珠，今乃與之。
文殊師利！此法華經，諸佛如來秘密之藏，於諸經中最在其上，
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長夜守護不妄宣說，始於今日乃與汝等，而敷演之。”
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It is a case, Mañgusrî, similar to that of a king, a ruler of armies, who by force has conquered his own kingdom,
whereupon other kings, his adversaries, wage war against him.
That ruler of armies has soldiers of various description to fight with various enemies.
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As the king sees those soldiers fighting, he is delighted with their gallantry, enraptured,
and in his delight and rapture he makes to his soldiers several donations,
such as villages and village grounds, towns and grounds of a town; garments and head-gear; hand-ornaments, necklaces, gold threads, earrings, strings of pearls, bullion, gold, gems, pearls, lapis lazuli, conch-shells, stones (?), corals; he, moreover, gives elephants, horses, cars, foot soldiers, male and female slaves, vehicles, and litters.
But to none he makes a present of his crown jewel,
because that jewel only fits on the head of a king.
Were the king to give away that crown jewel, then that whole royal army, consisting of four divisions, would be astonished and amazed.
In the same manner, Mañgusrî, the Tathâgata, the Arhat, &c., exercises the reign of righteousness (and of the law) in the triple world which he has conquered by the power of his arm and the power of his virtue.
His triple world is assailed by Mâra, the Evil One.
Then the Âryas, the soldiers of the Tathâgata, fight with Mâra.
Then, Mañgusrî, the king of the law, the lord of the law, expounds to the Aryas, his soldiers, whom he sees fighting, hundred thousands of Sûtras in order to encourage the four classes.
He gives them the city of Nirvâna, the great city of the law;
he allures them with that city of Nirvâna,
but he does not preach to them such a Dharmaparyâya as this.
just as in that case, Mañgusrî, that king, ruler of armies, astonished at the great valour of his soldiers in battle gives them all his property, at last even his crown jewel,
and just as that crown jewel has been kept by the king on his head to the last, so, Mañgusrî, the Tathâgata, the Arhat, &c., who as the great king of the law in the triple world exercises his sway with justice, when he sees disciples and Bodhisattvas fighting against the Mâra of fancies or the Mâra of sinful inclinations, and when he sees that by fighting they have destroyed affection, hatred, and infatuation, overcome the triple world and conquered all Mâras, is satisfied, and in his satisfaction he expounds to those noble (ârya) soldiers this Dharmaparyâya which meets opposition in all the world, the unbelief of all the world, a Dharmaparyâya never before preached, never before explained.
And the Tathâgata bestows on all disciples the noble crown jewel, that most exalted crown jewel which brings omniscience to all.
For this, Mañgusrî, is the supreme preaching of the Tathâgatas; this is the last Dharmaparyâya of the Tathâgatas;
this is the most profound discourse on the law, a Dharmaparyâya meeting opposition in all the world. In the same manner, Mañgusrî, as that king of righteousness and ruler of armies took off the crown jewel which he had kept so long a time and gave it (at last) to the soldiers,
so, Mañgusrî, the Tathâgata now reveals this long-kept mystery of the law exceeding all others, (the mystery) which must be known by the Tathâgatas.
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