(190,1) evam ukte bhagavāṃs tān bodhisattvān mahāsattvānetad avocat
- ārocayāmi vaḥ kulaputrāḥ, prativedayāmi vaḥ |
yāvantaḥ kulaputrāste lokadhātavo yeṣu tena puruṣeṇa tāni paramāṇurajāṃsyupanikṣiptāni, yeṣu ca nopanikṣiptāni, sarveṣu teṣu kulaputra lokadhātukoṭīnayutaśatasahasreṣu na tāvanti paramāṇurajāṃsi saṃvidyante, yāvanti mama kalpakoṭīnayutaśatasahasrāṇy anuttarāṃ samyaksaṃbodhim abhisaṃbuddhasya |
yataḥprabhṛtyahaṃ kulaputrā asyāṃ sahāyāṃ lokadhātau sattvānāṃ dharmaṃ deśayāmi, anyeṣu ca lokadhātukoṭīnayutaśatasahasreṣu, ye ca mayā kulaputrā atrāntarā tathāgatā arhantaḥ samyaksaṃbuddhāḥ parikīrtitā dīpaṃkaratathāgataprabhṛtayaḥ, teṣāṃ ca tathāgatānām arhatāṃ samyaksaṃbuddhānāṃ parinirvāṇāni, mayaiva tāni kulaputrā upāyakauśalyadharmadeśanābhinirhāranirmitāni |
api tu khalu punaḥ kulaputrāḥ, tathāgata āgatāgatānāṃ sattvānām indriyavīryavaimātratāṃ vyavalokya tasmiṃstasminnātmano nāma vyāharati |
tasmiṃstasmiṃścātmanaḥ parinirvāṇaṃ vyāharati, tathā tathā ca sattvān paritoṣayati nānāvidhair dharmaparyāyaiḥ |
tatra kulaputrās tathāgato nānādhimuktānāṃ sattvānām alpakuśalamūlānāṃ bahūpakleśānām evaṃ vadati - daharo ’hamasmi bhikṣavo jātyābhiniṣkrāntaḥ |
acirābhisaṃbuddho ’smi bhikṣavo ’nuttarāṃ samyaksaṃbodhim |
yatkhalu punaḥ kulaputrāḥ, tathāgata evaṃ cirābhisaṃbuddha evaṃ vyāharati - acirābhisaṃbuddho ’hamasmīti, nānyatra sattvānāṃ paripācanārtham |
avatāraṇārtham ete dharmaparyāyā bhāṣitāḥ |
sarve ca te kulaputrā dharmaparyāyās tathāgatena sattvānāṃ vinayārthāya bhāṣitāḥ |
yāṃ ca kulaputrās tathāgataḥ sattvānāṃ vinayārthavācaṃ bhāṣate ātmopadarśanena vā paropadarśanena vā, ātmārambaṇena vā parārambanena vā yatkiṃcittathāgato vyāharati, sarve te dharmaparyāyāḥ satyās tathāgatena bhāṣitāḥ |
nāstyatra tathāgatasya mṛṣāvādaḥ |
tat kasya hetoḥ? dṛṣṭaṃ hi tathāgatena traidhātukaṃ yathābhūtam |
na jāyate na mriyate na cyavate nopapadyate na saṃsarati na parinirvāti, na bhūtaṃ nābhūtaṃ na santaṃ nāsantaṃ na tathā nānyathā na vitathā nāvitathā |
na tathā traidhātukaṃ tathāgatena dṛṣṭaṃ yathā bālapṛthagjanāḥ paśyanti |
pratyakṣadharmā tathāgataḥ khalv asmin sthāne ’saṃpramoṣadharmā |
tatra tathāgato yāṃ kāṃcid vācaṃ vyāharati, sarvaṃ tatsatyaṃ na mṛṣā nānyathā |
api tu khalu punaḥ sattvānāṃ nānācaritānāṃ nānābhiprāyāṇāṃ saṃjñāvikalpacaritānāṃ kuśalamūlasaṃjananārthaṃ vividhān dharmaparyāyān vividhair ārambaṇair vyāharati |
yaddhi kulaputrās tathāgatena kartavyaṃ tattathāgataḥ karoti |
tāvaccirābhisaṃbuddho ’parimitāyuṣpramāṇas tathāgataḥ sadā sthitaḥ |
aparinirvṛtas tathāgataḥ parinirvāṇamādarśayati vaineyavaśena |
na ca tāvanme kulaputrā adyāpi paurvikī bodhisattvacaryāṃ pariniṣpāditā |
āyuṣpramāṇam apy aparipūrṇam |
api tu khalu punaḥ kulaputrā adyāpi taddviguṇena me kalpakoṭīnayutaśatasahasrāṇi bhaviṣyanti āyuṣpramāṇasyāparipūrṇatvāt |
idānīṃ (191,1) khalu punar ahaṃ kulaputrā aparinirvāyamāṇa eva parinirvāṇamārocayāmi |
tat kasya hetoḥ? sattvānahaṃ kulaputrā anena paryāyeṇa paripācayāmi - mā haiva me ’ticiraṃ tiṣṭhato ’bhīkṣṇadarśanena akṛtakuśalamūlāḥ sattvāḥ puṇyavirahitā daridrabhūtāḥ kāmalolupā andhā dṛṣṭijālasaṃchannāḥ tiṣṭhati tathāgata iti viditvā kilīkṛtasaṃjñā bhaveyuḥ, na ca tathāgate durlabhasaṃjñāmutpādayeyuḥ - āsannā vayaṃ tathāgatas yeti |
vīryaṃ nārabheyustraidhātukānniḥsaraṇārtham , na ca tathāgate durlabhasaṃjñāmutpādayeyuḥ |
tataḥ kulaputrāḥ tathāgataḥ upāyakauśalyena teṣāṃ sattvānāṃ durlabhaprādurbhāvo bhikṣavas tathāgata iti vācaṃ vyāharati sma |
tat kasya hetoḥ? tathā hi teṣāṃ sattvānāṃ bahubhiḥ kalpakoṭīnayutaśatasahasrair api tathāgatadarśanaṃ bhavati vā na vā |
tataḥ khalv ahaṃ kulaputrāstadārambaṇaṃ kṛtvaivaṃ vadāmi - durlabhaprādurbhāvā hi bhikṣavas tathāgatā iti |
te bhūyasyā mātrayā durlabhaprādurbhāvāṃs tathāgatān viditvā āścaryasaṃjñāmutpādayiṣyanti, śokasaṃjñāmutpādayiṣyanti |
apaśyantaś ca tathāgatān arhataḥ samyaksaṃbuddhān tṛṣitā bhaviṣyanti tathāgatadarśanāya |
teṣāṃ tāni tathāgatārambaṇamanaskārakuśalamūlāni dīrgharātramarthāya hitāya sukhāya ca bhaviṣyanti |
etam arthaṃ viditvā tathāgato ’parinirvāyanneva parinirvāṇamārocayati sattvānāṃ vaineyavaśamupādāya |
tathāgatasyaiṣa kulaputrā dharmaparyāyo yadevaṃ vyāharati |
nāstyatra tathāgatasya mṛṣāvādaḥ ||
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爾時佛告大菩薩衆：
“諸善男子！今當分明宣語汝等。
是諸世界，若著微塵及不著者盡以爲塵，一塵一劫，我成佛已來，復過於此百千萬億那由他(009_0775_b)阿僧祇劫。
自從是來，我常在此娑婆世界說法教化，亦於餘處百千萬億那由他阿僧祇國導利衆生。“諸善男子！於是中閒，我說燃燈佛等，又復言其入於涅槃，如是皆以方便分別。
“諸善男子！若有衆生來至我所，我以佛眼，觀其信等諸根利鈍，隨所應度，處處自說，名字不同、年紀大小，
亦復現言當入涅槃，又以種種方便，說微妙法，能令衆生發歡喜心。
“諸善男子！如來見諸衆生樂於小法、德薄垢重者，爲是人說：‘我少出家，
得阿耨多羅三藐三菩提。’
然我實成佛已來久遠若斯，但以方便，教化衆生，令入佛道，作如是說。
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“諸善男子！如來所演經典，皆爲度脫衆生，或說己身、或說他身，或示己身、或示他身，或示己事、或示他事，諸所言說，
皆實不虛。
所以者何如來如實知見三界之相，
無有生死、若退若出，亦無在世及滅度者，非實非虛，非如非異，
不如三界見於三界，
如斯之事，如來明見，
無有錯謬。
以諸衆生有種種性、種種欲、種種行、種種憶(009_0775_c)想分別故，欲令生諸善根，以若干因緣、譬喩、言辭種種說法，
所作佛事，未曾蹔廢。
如是，我成佛已來，甚大久遠，壽命無量阿僧祇劫，常住不滅。
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“諸善男子！我本行菩薩道所成壽命，今猶未盡，
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復倍上數。
然今非實滅度，而便唱言：‘當取滅度。’
’如來以是方便，教化衆生。所以者何？若佛久住於世，薄德之人，不種善根，貧窮下賤，貪著五欲，入於憶想妄見網中。若見如來常在不滅，
便起憍恣而懷厭怠，不能生難遭之想、恭敬之心。
是故如來以方便說：‘比丘當知！諸佛出世，難可値遇。’
所以者何？諸薄德人，過無量百千萬億劫，或有見佛，或不見者，
以此事故，我作是言：‘諸比丘！如來難可得見。’
’斯衆生等聞如是語，必當生於難遭之想，
心懷戀慕，渴仰於佛，
便種善根。
是故如來雖不實滅，而言滅度。
“又，善男子！諸佛如來，法皆如是，爲度衆生，
皆實不虛。
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This said, the Lord spoke to those Bodhisattvas Mahâsattvas as follows:
I announce to you, young men of good family, I declare to you:
However numerous be those worlds where that man deposits those atoms of dust and where he does not, there are not, young men of good family, in all those hundred thousands of myriads of kolis of worlds so many dust atoms as there are hundred thousands of myriads of kotis of Æons since I have arrived at supreme, perfect enlightenment.
From the moment, young men of good family, when I began preaching the law to creatures in this Saha-world and in hundred thousands of myriads of kotis of other worlds, and (when) the other Tathâgatas, Arhats, &c., such as the Tathâgata Dîpankara and the rest whom I have mentioned in the lapse of time (preached), (from that moment) have I, young men of good family, for the complete Nirvâna of those Tathâgatas, &c., created all that with the express view to skilfully preach the law.
Again, young men of good family, the Tathâgata, considering the different degrees of faculty and strength of succeeding generations, reveals at each (generation) his own name,
reveals a state in which Nirvâna has not yet been reached, and in different ways he satisfies the wants of (different) creatures through various Dharmaparyâyas.
This being the case, young men of good family, the Tathâgata declares to the creatures, whose dispositions are so various and who possess so few roots of goodness, so many evil propensities: I am young of age, monks; having left my father's home, monks,
I have lately arrived at supreme, perfect enlightenment.
When, however, the Tathâgata, who so long ago arrived at perfect enlightenment, declares himself to have but lately arrived at perfect enlightenment, he does so in order to lead creatures to full ripeness and make them go in.
Therefore have these Dharmaparyâyas been revealed;
and it is for the education of creatures, young men of good family, that the Tathâgata has revealed all Dharmaparyâyas. And, young men of good family, the word that the Tathâgata delivers on behalf of the education of creatures, either under his own appearance or under another's, either on his own authority or under the mask of another, all that the Tathâgata declares, all those Dharmaparyâyas spoken by the Tathâgata are true.
There can be no question of untruth from the part of the Tathâgata in this respect.
For the Tathâgata sees the triple world as it really is:
it is not born, it dies not; it is not conceived, it springs not into existence; it moves not in a whirl, it becomes not extinct; it is not real, nor unreal; it is not existing, nor non-existing; it is not such, nor otherwise, nor false.
The Tathâgata sees the triple world, not as the ignorant, common people,
he seeing things always present to him;
indeed, to the Tathâgata, in his position, no laws are concealed. In that respect any word that the Tathâgata speaks is true, not false.
But in order to produce the roots of goodness in the creatures, who follow different pursuits and behave according to different notions, he reveals various Dharmaparyâyas with various fundamental principles.
The Tathâgata then, young men of good family, does what he has to do.
The Tathâgata who so long ago was perfectly enlightened is unlimited in the duration of his life, he is everlasting.
Without being extinct, the Tathâgata makes a show of extinction, on behalf of those who have to be educated.
And even now, young gentlemen of good family, I have not accomplished my ancient Bodhisattvacourse,
and the measure of my lifetime is not full.
Nay, young men of good family, I shall yet have twice as many hundred thousand myriads of kotis of Æons before the measure of my lifetime be full.
I announce final extinction, young men of good family, though myself I do not become finally extinct.
For in this way, young men of good family, I bring (all) creatures to maturity, lest creatures in whom goodness is not firmly rooted, who are unholy, miserable, eager of sensual pleasures, blind and obscured by the film of wrong views, should, by too often seeing me, take to thinking: 'The Tathâgata is staying' and fancy that all is a child's play; (lest they) by thinking 'we are near that Tathâgata'
should fail to exert themselves in order to escape the triple world and not conceive how precious the Tathâgata is.
Hence, young men of good family, the Tathdgata skilfully utters. these words: The apparition of the Tathâgatas, monks, is precious (and rare).
For in the course of many hundred thousand myriads of kotis of Æons creatures may happen to see a Tathâgata or not to see him.
Therefore and upon that ground, young men of good family, I say: The apparition of the Tathâgatas, monks, is precious (and rare).
By being more and more convinced of the apparition of the Tathâgatas being precious (or rare) they will feel surprised and sorry,
and whilst not seeing the Tathâgata they will get a longing to see him.
The good roots developing from their earnest thought relating to the Tathâgata will lastingly tend to their weal, benefit, and happiness;
in consideration of which the Tathâgata announces final extinction, though he himself does not become finally extinct, on behalf of the creatures who have to be educated.
Such, young men of good family, is the Tathâgata's manner of teaching;
there is from his part no falsehood.
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