Bibliotheca Polyglotta

(71,1)4: adhimuktiparivartaḥ |

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信解品第四

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CHAPTER IV
DISPOSITION

atha khalv āyuṣmān subhūtir āyuṣmāṃś ca mahākātyāyanaḥ āyuṣmāṃś ca mahākāśyapaḥ āyuṣmāṃś ca mahāmaudgalyāyanaḥ imam evaṃrūpamaśrutapūrvaṃ dharmaṃ śrutvā bhagavato ’ntikāt saṃmukhamāyuṣmataś ca śāriputrasya vyākaraṇaṃ śrutvā anuttarāyāṃ samyaksaṃbodhau āścaryaprāptā adbhutaprāptā audbilyaprāptā stasyāṃ velāyām utthāyāsanebhyo yena bhagavāṃs tenopasaṃkrāman | upasaṃkramya ekāṃsam uttarāsaṅgaṃ kṛtvā dakṣiṇaṃ jānuṃ pṛthivyāṃ pratiṣṭhāpya yena bhagavāṃs tenāñjaliṃ praṇamya bhagavantam abhimukhamullokayamānā avanakāyā abhinatakāyāḥ praṇatakāyāstasyāṃ velāyāṃ bhagavantam etadavocan - vayaṃ hi bhagavan jīrṇā vṛddhā mahallakā asmin bhikṣusaṃghe sthavirasaṃmatā jarājīrṇībhūtā nirvāṇaprāptāḥ sma iti bhagavan nirudyamā anuttarāyāṃ samyaksaṃbodhāvapratibalāḥ smaḥ, aprativīryārambhāḥ smaḥ | yadāpi bhagavān dharmaṃ deśayati, ciraṃ niṣaṇṇaś ca bhagavān bhavati, vayaṃ ca tasyāṃ dharmadeśanāyāṃ pratyupasthitā bhavāmaḥ, tadāpy asmākaṃ bhagavan ciraṃ niṣaṇṇānāṃ bhagavantaṃ ciraṃ paryupāsitānām aṅgapratyaṅgāni duḥkhanti, saṃdhivisaṃdhayaś ca duḥkhanti |
tato vayaṃ bhagavan bhagavato dharmaṃ deśayamānasya śūnyatānimittāpraṇihitaṃ sarvam āviṣkurmaḥ | nāsmābhir eṣu buddhadharmeṣu buddhakṣetravyūheṣu vā bodhisattvavikrīḍiteṣu vā tathāgatavikrīḍiteṣu vā spṛhotpāditā | tat kasya hetoḥ? yac cāsmād bhagavaṃs traidhātukān nirdhāvitā nirvāṇasaṃjñinaḥ, vayaṃ ca jarājīrṇāḥ | tato bhagavan asmābhir apy anye bodhisattvā avavaditā abhūvann anuttarāyāṃ samyaksaṃbodhau, anuśiṣṭāś ca | na ca bhagavaṃs tatrāsmābhir ekam api spṛhācittam utpāditam abhūt | te vayaṃ bhagavannetarhi bhagavato ’ntikācchrāvakāṇām api vyākaraṇam anuttarāyāṃ samyaksaṃbodhau bhavatīti śrutvā āścaryādbhutaprāptā mahālābhaprāptāḥ smaḥ | bhagavannadya sahasaivemamevaṃrūpamaśrutapūrvaṃ tathāgataghoṣaṃ śrutvā mahāratnapratilabdhāś ca smaḥ | bhagavan aprameyaratnapratilabdhāś ca smaḥ | bhagavan amārgitamaparyeṣṭamacintitamaprārthitaṃ cāsmābhir bhagavann idam evaṃ rūpaṃ mahāratnaṃ pratilabdham | pratibhāti no bhagavan, pratibhāti naḥ sugata | tadyathāpi nāma bhagavan kaścid eva puruṣaḥ piturantikād apakrāmet | so ’pakramya anyataraṃ janapadapradeśaṃ gacchet | sa tatra bahūni varṣāṇi vipravased viṃśatiṃ vā triṃśadvā catvāriṃśad vā pañcāśadvā | atha sa bhagavan mahān puruṣo bhavet | sa ca daridraḥ syāt | sa ca vṛttiṃ paryeṣamāṇa āhāracīvarahetordiśo vidiśaḥ prakāman anyataraṃ janapadapradeśaṃ gacchet | tasya ca sa pitā anyatamaṃ janapadaṃ prakrāntaḥ syāt | bahudhanadhānyahiraṇyakośakoṣṭhāgāraś ca bhavet | bahusuvarṇarūpyamaṇimuktāvaiḍūryaśaṅkhaśilāpravālajātarūparajatasamanvāgataś ca bhavet | bahudāsīdāsakarmakarapauruṣeyaś ca bhavet | bahuhastyaśvarathagaveḍakasamanvāgataś ca bhavet | mahāparivāraś ca bhavet | mahājanapadeṣu ca dhanikaḥ syāt | āyogaprayogakṛṣivaṇijyaprabhūtaś ca bhavet ||

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爾時慧命須菩提、摩訶迦旃延、摩訶迦葉、摩訶目犍連，從佛所聞未曾有法，世尊授舍利弗阿耨多羅三藐三菩提記，發希有心，歡喜踊躍，卽從座起，整衣服偏袒右肩，右膝著地，一心合掌，曲躬恭敬，瞻仰尊顏而白佛言：“我等居僧之首，年竝朽邁，自謂已得涅槃，無所堪任，不復進求阿耨多羅三藐三菩提。世尊往昔說法旣久，我時在座，身體疲懈，但念空、無相、無作，於菩薩法——遊戲神通、淨佛國土、成就衆生——心不喜樂。所以者何？世尊令我等出於三界，得涅槃證。又今我等年已朽邁，於佛教化菩薩阿耨多羅三藐三菩提，不生一念好樂之心。我等今於佛前，聞授聲聞阿耨多羅三藐三菩提記，心甚歡喜，得未曾有。不謂，於今，忽然得聞希有之法，深自慶幸，獲大善利，無量珍寶、不求自得。 . . . (009_0742_b)“世尊！我等今者樂說譬喩以明斯義。譬若有人，年旣幼稚，捨父逃逝，久住他國，或十、二十，至五十歲， . 年旣長大，加復窮困，馳騁四方以求衣食。漸漸遊行，遇向本國。其父先來，求子不得，中止一城。其家大富，財寶無量——金、銀、琉璃、珊瑚、虎珀、頗梨、珠等，其諸倉庫。悉皆盈溢； . 多有僮、僕、臣佐、吏民；象、馬、車乘、牛、羊無數 . ——出入息利，乃遍他國，商估賈客，亦甚衆多。

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As the venerable Subhûti, the venerable MahâKâtyâyana, the venerable Mahâ-Kâsyapa, and the venerable Mahâ- Maudgalyâyana heard this law unheard of before, and as from the mouth of the Lord they heard the future destiny of Sâriputra to superior perfect enlightenment, they were struck with wonder, amazement, and rapture. They instantly rose from their seats and went up to the place where the Lord was sitting; after throwing their cloak over one shoulder, fixing the right knee on the ground and lifting up their joined hands before the Lord, looking up to him, their bodies bent, bent down and inclined, they addressed the Lord in this strain: Lord, we are old, aged, advanced in years; honoured as seniors in this assemblage of monks. Worn out by old age we fancy that we have attained Nirvâna; we make no efforts, O Lord, for supreme perfect enlightenment; our force and exertion are inadequate to it. Though the Lord preaches the law and has long continued sitting, and though we have attended to that preaching of the law, yet, O Lord, as we have so long been sitting and so long attended the Lord's service, our greater and minor members, as well as the joints and articulations, begin to ache. Hence, O Lord, we are unable, in spite of the Lord's preaching, to realise the fact that all is vanity (or void), purposeless (or causeless, or unconditioned), and unfixed; we have conceived no longing after the Buddha-laws, the divisions of the Buddha-fields, the sports [or display of magical phenomena] of the Bodhisattvas or Tathâgatas. For by having fled out of the triple world, O Lord, we imagined having attained Nirvâna, and we are decrepit from old age. Hence, O Lord, though we have exhorted other Bodhisattvas and instructed them in supreme perfect enlightenment, we have in doing so never conceived a single thought of longing. And just now, O Lord, we are hearing from the Lord that disciples also may be predestined to supreme perfect enlightenment. We are astonished and amazed, and deem it a great gain, O Lord, that to-day, on a sudden, we have heard from the Lord a voice such as we never heard before. We have acquired a magnificent jewel. O Lord, an incomparable jewel. We had not sought, nor searched, nor expected, nor required so magnificent a jewel. It has become clear to us, O Lord; it has become clear to us, O Sugata. It is a case, O Lord, as if a certain man went away from his father and betook himself to some other place. He lives there in foreign parts for many years, twenty or thirty or forty or fifty. In course of time the one (the father) becomes a great man; the other (the son) is poor; in seeking a livelihood for the sake of food and clothing he roams in all directions and goes to some place, whereas his father removes to another country. The latter has much wealth, gold, corn, treasures, and granaries; possesses much (wrought) gold and silver, many gems, pearls, lapis lazuli, conch shells, and stones(?), corals, gold and silver; many slaves male and female, servants for menial work. and journeymen; is rich in elephants, horses, carriages, cows, and sheep. He keeps a large retinue; has his money invested in great territories, and does great things in business, money-lending, agriculture, and commerce.

(72,1) athe khalu bhagavan sa daridrapuruṣa āhāracīvaraparyeṣṭihetor grāmanagaranigamajanapadarāṣṭrarājadhānīṣu paryaṭamāno ’nupūrveṇa yatrāsau puruṣo bahudhanahiraṇyasuvarṇakośakoṣṭhāgāras tasyaiva pitā vasati, tannagaram anuprāpto bhavet | atha khalu bhagavan sa daridrapuruṣasya pitā bahudhanahiraṇyakośakoṣṭhāgāras tasmin nagare vasamānastaṃ pañcāśadvarṣanaṣṭaṃ putraṃ satatasamitamanusmaret | samanusmaramāṇaś ca na kasyacidācakṣedanyatraika evātmanādhyātmaṃ saṃtapyet, evaṃ ca cintayet - ahamasmi jīrṇo vṛddho mahallakaḥ | prabhūtaṃ me hiraṇyasuvarṇadhanadhānyakośakoṣṭhāgāraṃ saṃvidyate | na ca me putraḥ kaścidasti | mā haiva mama kālakriyā bhavet | sarvam idamaparibhuktaṃ vinaśyet | sa taṃ punaḥ punaḥ putramanusmaret - aho nāmāhaṃ nirvṛtiprāpto bhaveyaṃ yadi me sa putra imaṃ dhanaskandhaṃ paribhuñjīta ||

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時貧窮子遊諸聚落，經歷國邑，遂到其父所止之城。父母念子，與子離別五十餘年，而未曾向人說如此事，但自思惟，心懷悔恨，自念老朽，多有財物，金銀珍寶，倉庫盈溢；無有子息，一旦終沒，財物散失，無所委付。是以慇懃每憶其子，復作是念：‘我若得子，委付財物，坦然快樂，無復憂慮。’

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In course of time, Lord, that poor man, in quest of food and clothing, roaming through villages, towns, boroughs, provinces, kingdoms, and royal capitals, reaches the place where his father, the owner of much wealth and gold, treasures and granaries, is residing. Now the poor man's father, Lord, the owner of much wealth and gold, treasures and granaries, who was residing in that town, had always and ever been thinking of the son he had lost fifty years ago, but he gave no utterance to his thoughts before others, and was only pining in himself and thinking: I am old, aged, advanced in years, and possess abundance of bullion, gold, money and corn, treasures and granaries, but have no son. It is to be feared lest death shall overtake me and all this perish unused. Repeatedly he was thinking of that son: O how happy should I be, were my son to enjoy this mass of wealth!

atha khalu bhagavan sa daridrapuruṣa āhāracīvaraṃ paryeṣamāṇo ’nupūrveṇa yena tasya prabhūtahiraṇyasuvarṇadhanadhānyakośakoṣṭhāgārasya samṛddhasya puruṣasya niveśanaṃ tenopasaṃkrāmet | atha khalu bhagavan sa tasya daridrapuruṣasya pitā svake niveśanadvāre mahatyā brāhmaṇakṣatriyaviṭśūdrapariṣadā parivṛtaḥ puraskṛto mahāsiṃhāsane sapādapīṭhe suvarṇarūpyapratimaṇḍite upaviṣṭo hiraṇyakoṭīśatasahasrair vyavahāraṃ kurvan vālavyajanena vījyamāno vitatavitāne pṛthivīpradeśe muktakusumābhikīrṇe ratnadāmābhipralambite mahatyaddharyā upaviṣṭaḥ syāt | adrākṣīt sa bhagavan daridrapuruṣastaṃ svakaṃ pitaraṃ svake niveśanadvāre evaṃrūpayā ṛdhyā upaviṣṭaṃ mahatā janakāyena parivṛtaṃ gṛhapatikṛtyaṃ kurvāṇam | dṛṣṭvā ca punar bhītastrastaḥ saṃvignaḥ saṃhṛṣṭaromakūpajātaḥ udvignamānasaḥ evamanuvicintayām āsa - sahasaivāyaṃ mayā rājā vā rājamātro vā āsāditaḥ | nāstyasmākamiha kiṃcit karma | gacchāmo vayaṃ yena daridravīthī, tatrāsmākamāhāracīvaramalpakṛcchreṇaiva utpatsyate | alaṃ me ciraṃ vilambitena | mā haivāhamiha vaiṣṭiko vā gṛhyeya, anyataraṃ vā doṣamanuprāpnuyām ||

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“世尊！爾時窮子傭賃展轉遇到父舍，住立門側。遙見其父。踞師子牀，寶机承足，諸婆羅門、剎利、居士皆恭敬圍繞，以眞珠瓔珞，價直千萬，莊嚴其身；吏民、僮僕、手執白拂，侍立左右。覆以寶悵，垂諸華幡，香水灑(009_0742_c)地，散衆名華，羅列寶物，出內取與，有如是等種種嚴飾，威德特尊。窮子見父有大力勢，卽懷恐怖，悔來至此。竊作是念： ‘此或是王，或是王等，非我傭力得物之處。不如往至貧里，肆力有地，衣食易得。若久住此，或見逼迫，强使我作。

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Meanwhile, Lord, the poor man in search of food and clothing was gradually approaching the house of the rich man, the owner of abundant bullion, gold, money and corn, treasures and granaries. And the father of the poor man happened to sit at the door of his house, surrounded and waited upon by a great crowd of Brâhmans, Kshatriyas, Vaisyas, and Sûdras; he was sitting on a magnificent throne with a footstool decorated with gold and silver, while dealing with hundred thousands of kotis of gold-pieces, and fanned with a chowrie, on a spot under an extended awning inlaid with pearls and flowers and adorned with hanging garlands of jewels; sitting (in short) in great pomp. The poor man, Lord, saw his own father in such pomp sitting at the door of the house, surrounded with a great crowd of people and doing a householder's business. The poor man frightened, terrified, alarmed, seized with a feeling of horripilation all over the body, and agitated in mind, reflects thus: Unexpectedly have I here fallen in with a king or grandee. People like me have nothing to do here; let me go; in the street of the poor I am likely to find food and clothing without much difficulty. Let me no longer tarry at this place, lest I be taken to do forced labour or incur some other injury.

atha khalu bhagavan sa daridrapuruṣo duḥkhaparaṃparāmanasikārabhayabhītas tvaramāṇaḥ prakrāmet palāyet, na tatra saṃtiṣṭhet | atha khalu bhagavan sa āḍhyaḥ puruṣaḥ svake niveśanadvāre siṃhāsane upaviṣṭastaṃ svakaṃ putraṃ sahadarśanenaiva pratyabhijānīyāt | dṛṣṭvā ca punas tuṣṭa udagra āttamanaskaḥ pramuditaḥ prītisaumanasyajāto bhavet, evaṃ ca cintayet - āścaryaṃ yāvad yatra hi nāma asya mahato hiraṇyasuvarṇadhanadhānyakośakoṣṭhāgārasya paribhoktā upalabdhaḥ | ahaṃ caitam eva punaḥ punaḥ samanusmarāmi | ayaṃ ca svayamevehāgataḥ | ahaṃ ca jīrṇo vṛddho mahallakaḥ ||

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’作是念已，疾走而去。 “時富長者於師子座，見子便識，心大歡喜，卽作是念： ‘我財物庫藏，今有所付。我常思念此子，無由見之，而忽自來，甚適我願。 . 我雖年朽，猶故貪惜。’

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Thereupon, Lord, the poor man quickly departs, runs off, does not tarry from fear of a series of supposed dangers. But the rich man, sitting on the throne at the door of his mansion, has recognised his son at first sight, in consequence whereof he is content, in high spirits, charmed, delighted, filled with joy and cheerfulness. He thinks: Wonderful! he who is to enjoy this plenty of bullion, gold, money and corn, treasures and granaries, has been found! He of whom I have been thinking again and again, is here now that I am old, aged, advanced in years.

atha khalu bhagavan sa puruṣaḥ putratṛṣṇāsaṃpīḍitas tasmin kṣaṇalavamuhūrte javanān puruṣān saṃpreṣayet - gacchata mārṣā etaṃ puruṣaṃ śīghramānayadhvam | atha khalu bhagavaṃste puruṣāḥ rsava eva javena pradhāvitāstaṃ daridrapuruṣamadhyālambeyuḥ | atha khalu daridrapuruṣas tasyāṃ velāyāṃ bhītastrastaḥ saṃvignaḥ saṃhṛṣṭaromakūpajātaḥ udvigramānaso dāruṇamārtasvaraṃ muñcedāraved viravet | nāhaṃ yuṣmākaṃ kiṃcidaparādhyāmīti vācaṃ bhāṣeta | atha khalu te puruṣā balātkāreṇa taṃ (73,1) daridrapuruṣaṃ viravantamapyākarṣeyuḥ | atha khalu sa daridrapuruṣo bhītastrastaḥ saṃvigna udvignamānasa evaṃ ca cintayet - mā tāvad ahaṃ vadhyo daṇḍayo bhaveyam | naśyāmīti | sa mūrchito dharaṇyāṃ prapatet, visaṃjñaś ca syāt | āsanne cāsya sa pitā bhavet | sa tān puruṣānevaṃ vadet - mā bhavanta etaṃ puruṣamānayantviti | tamenaṃ śītalena vāriṇā parisiñcitvā na bhūya ālapet | tat kasya hetoḥ? jānāti sa gṛhapatistasya daridrapuruṣasya hīnādhimuktikatāmātmanaścodārasthāmatām | jānīte ca mamaiṣa putra iti ||

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卽遣傍人，急追將還。爾時使者，疾走往捉。窮子驚愕，稱怨大喚： ‘我不相犯，何爲見捉？’ 使者執之愈急，强牽將還。于時窮子，自念無罪，而被囚執，此必定死； . 轉更惶怖，悶絕躄地。父遙見之，而語使言： ‘不須此人，勿强將來。以冷水灑面，令得醒悟，莫復與語。’ 所以者何？父知其子志意下劣，自知豪貴爲子所難。審知是子，

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At the same time, moment, and instant, Lord, he despatches couriers, to whom he says: Go, sirs, and quickly fetch me that man. The fellows thereon all run forth in full speed and overtake the poor man, who, frightened, terrified, alarmed, seized with a feeling of horripilation all over his body, agitated in mind, utters a lamentable cry of distress, screams, and exclaims: I have given you no offence. But the fellows drag the poor man, however lamenting, violently with them. He, frightened, terrified, alarmed, seized with a feeling of horripilation all over his body, and agitated in mind, thinks by himself: I fear lest I shall be punished with capital punishment; I am lost. He faints away, and falls on the earth. His father dismayed and near despondency says to those fellows: Do not carry the man in that manner. With these words he sprinkles him with cold water without addressing him any further. For that householder knows the poor man's humble disposition and his own elevated position; yet he feels that the man is his son.

atha khalu bhagavan sa gṛhapatir upāyakauśalyena na kasyacid ācakṣet - mamaiṣa putra iti | atha khalu bhagavan sa gṛhapatiranyataraṃ puruṣamāmantrayet - gaccha tvaṃ bhoḥ puruṣa | enaṃ daridrapuruṣam evaṃ vadasva - gaccha tvaṃ bhoḥ puruṣa yenākāṅkṣasi | mukto ’si | evaṃ vadati sa puruṣastasmai pratiśrutya yena sa daridrapuruṣastenopasaṃkrāmet | upasaṃkramya taṃ daridrapuruṣam evaṃ vadet - gaccha tvaṃ bhoḥ puruṣa yenākāṅkṣasi | mukto ’sīti | atha khalu sa daridrapuruṣa idaṃ vacanaṃ śrutvā āścaryādbhutaprāpto bhavet | sa utthāya tasmāt pṛthivīpradeśādyena daridravīthī tenopasaṃkrāmed āhāracīvaraparyeṣṭihetoḥ | atha khalu sa gṛhapatistasya daridrapuruṣasyākarṣaṇahetorupāyakauśalyaṃ prayojayet | sa tatra dvau puruṣau prayojayet durvarṇāv alpaujaskau - gacchatāṃ bhavantau yo ’sau puruṣa ihāgato ’bhūt, taṃ yuvāṃ dviguṇayā divasamudrayā ātmavacanenaiva bharayitveha mama niveśane karma kārāpayethām | sacet sa evaṃ vadet - kiṃ karma kartavyam iti, sa yuvābhyām evaṃ vaktavyaḥ - saṃkāradhānaṃ śodhayitavyaṃ sahāvābhyām iti | atha tau puruṣau taṃ daridrapuruṣaṃ paryeṣayitvā tayā kriyayā saṃpādayetām | atha khalu tau dvau puruṣau sa ca daridrapuruṣo vetanaṃ gṛhītvā tasya mahādhanasya puruṣasyāntikāttasminneva niveśane saṃkāradhānaṃ śodhayeyuḥ | tasyaiva ca mahādhanasya puruṣasya gṛhaparisare kaṭapalikuñcikāyāṃ vāsaṃ kalpayeyuḥ | sa cāḍhyaḥ puruṣo gavākṣavātāyanena taṃ svakaṃ putraṃ paśyet saṃkāradhānaṃ śodhayamānam | dṛṣṭvā ca punar āścaryaprāpto bhavet ||

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而以方便，不語他人云是我子。 . . ‘我今放汝，隨意所趣。’ . 窮子歡喜，得未曾有，從地而起，往至貧里、以求衣食。 “爾時長者將欲誘引其(009_0743_a)子而設方便，密遣二人，形色憔悴，無威德者： ‘汝可詣彼，徐語窮子：“此有作處，倍與汝直。”窮子若許，將來使作，若言：“欲何所作？便可語之：“雇汝除糞。我等二人亦共汝作。”’ 時二使人卽求窮子，旣已得之，具陳上事。 . “爾時窮子先取其價，尋與除糞。其父見子，愍而怪之。又以他日，於窗牖中遙見子身，羸瘦憔悴，糞土塵坌，污穢不淨。

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

The householder, Lord, skillfully conceals from every one that it is his son. He calls one of his servants and says to him: Go, sirrah, and tell that poor man: Go, sirrah, whither thou likest; thou art free. The servant obeys, approaches the poor man and tells him: Go, sirrah, whither thou likest; thou art free, The poor man is astonished and amazed at hearing these words; he leaves that spot and wanders to the street of the poor in search of food and clothing. In order to attract him the householder practices an able device. He employs for it two men ill-favoured and of little splendour. Go, says he, go to the man you saw in this place; hire him in your own name for a double daily fee, and order him to do work here in my house. And if he asks: What - work shall I have to do? tell him: Help us in clearing the heap of dirt. The two fellows go and seek the poor man and engage him for such work as mentioned. . Thereupon the two fellows conjointly with the poor man clear the heap of dirt in the house for the daily pay they receive from the rich man, And that rich man beholds through a window his own son clearing the heap of dirt, at which sight he is anew struck with wonder and astonishment.

atha khalu sa gṛhapatiḥ svakānniveśanād avatīrya apanayitvā mālyābharaṇani, apanayitvā mṛdukāni vastrāṇi, caukṣāṇyudārāṇi malināni vastrāṇi prāvṛtya, dakṣiṇena pāṇinā piṭakaṃ parigṛhya pāṃsunā svagātraṃ dūṣayitvā dūrata eva saṃbhāṣamāṇo yena sa daridrapuruṣastenopasaṃkrāmet | upasaṃkramyaivaṃ vadet - vahantu bhavantaḥ piṭakāni, mā tiṣṭhata, harata pāṃsūni | anenopāyena taṃ putram ālapet saṃlapec ca | enaṃ vadet - ihaiva tvaṃ bhoḥ puruṣa karma kuruṣva | mā bhūyo ’nyatra gamiṣyasi | saviśeṣaṃ te ’haṃ vetanakaṃ dāsyāmi | yena yena ca te kārya bhavet, tadviśrabdhaṃ māṃ yāceḥ, yadi vā kuṇḍamūlyena yadi vā kuṇḍikāmūlyena yadi vā sthālikāmūlyena yadi vā kāṣṭhamūlyena yadi vā lavaṇamūlyena yadi vā bhojanena yadi vā prāvaraṇena | asti me bhoḥ puruṣa jīrṇaśāṭī | sacettayā te kāryaṃ syāt, yāceḥ, ahaṃ te ’nupradāsyāmi | yena yena te bhoḥ puruṣa kāryamevaṃrūpeṇa pariṣkāreṇa, taṃ tamevāhaṃ te sarvam anupradāsyāmi | nirvṛtastvaṃ bhoḥ puruṣa bhava | yādṛśaste pitā, tādṛśaste ’haṃ mantavyaḥ | tat kasya hetoḥ? ahaṃ (74,1) ca vṛddhaḥ, tvaṃ ca daharaḥ | mama ca tvayā bahu karma kṛtamimaṃ saṃkāradhānaṃ śodhayatā | na ca tvayā bhoḥ puruṣa atra karma kurvatā śāṭhayaṃ vā vakratā vā kauṭilyaṃ vā māno vā mrakṣo vā kṛtapūrvaḥ, karoṣi vā | sarvathā te bhoḥ puruṣa na samanupaśyāmy ekam api pāpakarma, yathaiṣāmanyeṣāṃ puruṣāṇāṃ karma kurvatāmime doṣāḥ saṃvidyante | yādṛśo me putra aurasaḥ, tādṛśas tvaṃ mama adyāgreṇa bhavasi ||

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卽脫瓔珞、細軟上服、嚴飾之具，更著麤弊垢膩之衣，塵土坌身，右手執持除糞之器，狀有所畏。語諸作人：‘汝等勤作，勿得懈息。’ 以方便故，得近其子。後復告言：‘咄，男子！汝常此作，勿復餘去，當加汝價，諸有所須瓫器米麪鹽醋之屬，莫自疑難，亦有老弊使人須者相給， . . . 好自安意，我如汝父，勿復憂慮。所以者何？我年老大，而汝少壯，汝常作時，無有欺怠瞋恨怨言，都不見汝有此諸惡，如餘作人。自今已後，如所生子。’

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Then the householder descends from his mansion, lays off his wreath and ornaments, parts with his soft, clean, and gorgeous attire, puts on dirty raiment, takes a basket in his right hand, smears his body with dust, and goes to his son, whom he greets from afar, and thus addresses: Please, take the baskets and without delay remove the dust. By this device he manages to speak to his son, to have a talk with him and say: Do, sirrah, remain here in my service; do not go again to another place; I will give thee extra pay, and whatever thou wantest thou mayst confidently ask me, be it the price of a pot, a smaller pot, a boiler or wood, or be it the price of salt, food, or clothing. I have got an old cloak, man; if thou shouldst want it, ask me for it, I will give it. Any utensil of such sort, when thou wantest to have it, I will give thee. Be at ease, fellow; look upon me as if I were thy father, for I am older and thou art younger, and thou hast rendered me much service by clearing this heap of dirt, and as long as thou hast been in my service thou hast never shown nor art showing wickedness, crookedness, arrogance, or hypocrisy; I have discovered in thee no vice at all of such as are commonly seen in other man-servants. From henceforward thou art to me like my own son.

atha khalu bhagavan sa gṛhapatis tasya daridrapuruṣasya putra iti nāma kuryāt | sa ca daridrapuruṣas tasya gṛhapater antike pitṛsaṃjñām utpādayet | anena bhagavan paryāyeṇa sa gṛhapatiḥ putrakāmatṛṣito viṃśativarṣāṇi taṃ putraṃ saṃkāradhānaṃ śodhāpayet | atha viṃśatervarṣāṇām atyayena sa daridrapuruṣas tasya gṛhapater niveśane viśrabdho bhaven niṣkramaṇapraveśe, tatraiva ca kaṭapalikuñcikāyāṃ vāsaṃ kalpayet ||

. . . .

卽時長者、更與作字，名之爲兒。爾時窮子雖欣此遇，猶故自謂客作賤人。由是之故，於二十年中常令除糞。過(009_0743_b)是已後，心相體信，入出無難，然其所止猶在本處。

. . . .

From that time, Lord, the householder, addresses the poor man by the name of son, and the latter feels in presence of the householder as a son to his father. In this manner, Lord, the householder affected with longing for his son employs him for the clearing of the heap of dirt during twenty years, at the end of which the poor man feels quite at ease in the mansion to go in and out, though he continues taking his abode in the hovel of straw.

atha khalu bhagavaṃs tasya gṛhapater glānyaṃ pratyupasthitaṃ bhavet | sa maraṇakālasamayaṃ ca ātmanaḥ pratyupasthitaṃ samanupaśyet | sa taṃ daridrapuruṣam evaṃ vadet - āgaccha tvaṃ bhoḥ puruṣa | idaṃ mama prabhūtaṃ hiraṇyasuvarṇadhanadhānyakośakoṣṭhāgāramasti | ahaṃ bāḍhaglānaḥ | icchāmy etaṃ yasya dātavyaṃ yataś ca grahītavyaṃ yacca nidhātavyaṃ bhavet, sarvaṃ saṃjānīyāḥ | tat kasya hetoḥ? yādṛśa eva ahamasya dravyasya svāmī, tādṛśas tvam api | mā ca me tvaṃ kiṃcidato vipraṇāśayiṣyasi ||

. . . . . . . .

“世尊，爾時長者有疾，自知將死不久。語窮子言： ‘我今多有金銀珍寶，倉庫盈溢， . 其中多少，所應取與，汝悉知之。我心如是，當體此意。所以者何？今我與汝，便爲不異，宜加用心，無令漏失。’

. . . . . . . .

After a while, Lord, the householder falls sick and feels that the time of his death is near at hand. He says to the poor man: Come hither, man, I possess abundant bullion, gold, money and corn, treasures and granaries. I am very sick, and wish to have one upon whom to bestow (my wealth); by whom it is to be received, and with whom it is to be deposited. Accept it. For in the same manner as I am the owner of it, so art thou, but thou shalt not suffer anything of it to be wasted.

atha khalu bhagavan sa daridrapuruṣo ’nena paryāyeṇa tacca tasya gṛhapateḥ prabhūtaṃ hiraṇyasuvarṇadhanadhānyakośakoṣṭhāgāraṃ saṃjānīyāt | ātmanā ca tato niḥspṛho bhavet | na ca tasmāt kiṃcit prārthayet, antaśaḥ saktuprasthamūlyamātram api | tatraiva ca kaṭapalikuñcikāyāṃ vāsaṃ kalpayet, tām eva daridracintām anuvicintayamānaḥ ||

. . . .

爾時窮子，卽受教勅，領知衆物，金銀珍寶及諸庫藏，而無悕取一飡之意。 . 然其所止故在本處，下劣之心亦未能捨。

. . . .

And so, Lord, the poor man accepts the abundant bullion, gold, money and corn, treasures and granaries of the rich man, but for himself he is quite indifferent to it, and requires nothing from it, not even so much as the price of a prastha of flour; he continues living in the same hovel of straw and considers himself as poor as before.

atha khalu bhagavan sa gṛhapatistaṃ putraṃ śaktaṃ paripālakaṃ paripakvaṃ viditvā avamarditacittamudārasaṃjñayā ca paurvikayā daridracintayā ārtīyantaṃ jehrīyamāṇaṃ jugupsamānaṃ viditvā maraṇakālasamaye pratyupasthite taṃ daridrapuruṣam ānāyya mahato jñātisaṃghasyopanāmayitvā rājño vā rājamātrasya vā purato naigamajānapadānāṃ ca saṃmukham evaṃ saṃśrāvayet - śṛṇvantu bhavantaḥ, ayaṃ mama putra auraso mayaiva janitaḥ | amukaṃ nāma nagaram | tasmād eṣa pañcāśadvarṣo naṣṭaḥ | amuko nāmaiṣa nāmnā | aham apy amuko nāma | tataścāhaṃ nagarādetam eva mārgamāṇa ihāgataḥ | eṣa mama putraḥ, ahamasya pitā | yaḥ kaścin mamopabhogo ’sti, taṃ sarvam asmai puruṣāya niryātayāmi | yacca me kiṃcidasti pratyātmakaṃ dhanam, tatsarvam eṣa eva jānāti ||

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復經少時，父知子意漸已通泰，成就大志，自鄙先心。臨欲終時，而命其子幷會親族、國王、大臣、剎利、居士，皆悉已集，卽自宣言：‘諸君當知！此是我子，我之所生。於某城中、捨吾逃走，伶俜辛苦五十餘年，其本字某。我名某甲，昔在本城懷憂推覓，忽於此閒遇會得之。此實我子，我實其父。今我所有一切財物，皆是子有，先所出內，是子所知。’

. . . . . . . . .

After a while, Lord, the householder perceives that his son is able to save, mature and mentally developed; that in the consciousness of his nobility he feels abashed, ashamed, disousted, when thinking of his former poverty. The time of his death approaching, he sends for the poor man, presents him to a gathering of his relations, and before the king or king's peer and in the presence of citizens and country-people makes the following speech: Hear, gentlemen! this is my own son, by me begotten. It is now fifty years that he disappeared from such and such a town. He is called so and so, and myself am called so and so. In searching after him I have from that town come hither. He is my son, I am his father. To him I leave all my revenues, and all my personal (or private) wealth shall he acknowledge (his own).

atha khalu bhagavan sa daridrapuruṣas tasmin samaye imam evaṃrūpaṃ ghoṣaṃ śrutvā āścaryādbhutaprāpto bhavet | evaṃ ca vicintayet - sahasaiva mayedam eva tāvad hiraṇyasuvarṇadhanadhānyakośakoṣṭhāgāraṃ pratilabdham iti ||

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“世尊！是時窮子聞父此言，卽大歡喜，得未曾有，而作是念：‘我本無心有所希求，今此寶藏自然而至。’

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The poor man, Lord, hearing this speech was astonished and amazed; he thought by himself: Unexpectedly have I obtained this bullion, gold, money and corn, treasures and granaries.

(75,1) evam eva bhagavan vayaṃ tathāgatasya putrapratirūpakāḥ | tathāgataś ca asmākam evaṃ vadati - putrā mama yūyam iti, yathā sa gṛhapatiḥ | vayaṃ ca bhagavaṃstisṛbhir duḥkhatābhiḥ saṃpīḍitā abhūma | katamābhistisṛbhiḥ? yaduta duḥkhaduḥkhatayā saṃskāraduḥkhatayā vipariṇāmaduḥkhatayā ca | saṃsāre ca hīnādhimuktikāḥ | tato vayaṃ bhagavatā bahūn dharmān pratyavarān saṃkāradhānasadṛśān anuvicintayitāḥ | teṣu cāsma prayuktā ghaṭamānā vyāyacchamānāḥ | nirvāṇamātraṃ ca vayaṃ bhagavan divasamudrām iva paryeṣamāṇā mārgāmaḥ | tena ca vayaṃ bhagavan nirvāṇena pratilabdhena tuṣṭā bhavāmaḥ | bahu ca labdham iti manyāmahe tathāgatas yāntikāt eṣu dharmeṣv abhiyuktā ghaṭitvā vyāyamitvā | prajānāti ca tathāgato ’smākaṃ hīnādhimuktikatām, tataś ca bhagavān asmān upekṣate, na saṃbhinatti, nācaṣṭe - yo ’yaṃ tathāgatasya jñānakośaḥ, eṣa eva yuṣmākaṃ bhaviṣyatīti | bhagavāṃś cāsmākamupāyakauśalyena asmiṃs tathāgatajñānakośe dāyādān saṃsthāpayati | niḥspṛhāś ca vayaṃ bhagavan | tata evaṃ jānīma - etad evāsmākaṃ bahukaraṃ yadvayaṃ tathāgatas yāntikād divasamudrām iva nirvāṇaṃ pratilabhāmahe | te vayaṃ bhagavan bodhisattvānāṃ mahāsattvānāṃ tathāgatajñānadarśanam ārabhya udārāṃ dharmadeśanāṃ kurmaḥ | tathāgatajñānaṃ vivarāmo darśayāma upadarśayāmaḥ | vayaṃ bhagavaṃs tato niḥspṛhāḥ samānāḥ | tat kasya hetoḥ? upāyakauśalyena tathāgato ’smākamadhimuktiṃ prajānāti | tacca vayaṃ na jānīmo na budhyāmahe yadidaṃ bhagavatā etarhi kathitam - yathā vayaṃ bhagavato bhūtāḥ putrāḥ, bhagavāṃścāsmākaṃ smārayati tathāgatajñānadāyādān | tat kasya hetoḥ? yathāpi nāma vayaṃ tathāgatasya bhūtāḥ putrāḥ iti, api tu khalu punar hīnādhimuktāḥ | saced bhagavān asmākaṃ paśyedadhimuktibalam, bodhisattvaśabdaṃ bhagavān asmākamudāharet | vayaṃ punar bhagavatā dve kārye kārāpitāḥ - bodhisattvānāṃ cāgrato hīnādhimuktikā ityuktāḥ, te codārāyāṃ buddhabodhau samādāpitāḥ, asmākaṃ cedānīṃ bhagavān adhimuktibalaṃ jñātvā idam udāhṛtavān | anena vayaṃ bhagavan paryāyeṇaivaṃ vadāmaḥ - sahasaivāsmābhir niḥspṛhair ākāṅkṣitam amārgitam aparyeṣitam acintitam aprārthitaṃ sarvajñatāratnaṃ pratilabdhaṃ yathāpīdaṃ tathāgatasya putraiḥ ||

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. “世尊！大富長者則是如來，我等皆似(009_0743_c)佛子，如來常說我等爲子。世尊！我等以三苦故，於生死中受諸熱惱， . 迷惑無知，樂著小法。今日世尊令我等思惟，蠲除諸法戲論之糞，我等於中勤加精進，得至涅槃一日之價。旣得此已，心大歡喜，自以爲足，而便自謂：‘於佛法中勤精進故，所得弘多。’ 然世尊先知我等，心著弊欲，樂於小法，便見縱捨，不爲分別： ‘汝等當有如來知見寶藏之分。’ 世尊以方便力，說如來智慧。我等從佛，得涅槃一日之價，以爲大得；於此大乘，無有志求。 . 我等又因如來智慧，爲諸菩薩開示演說， . 而自於此，無有志願。所以者何，佛知我等心樂小法，以方便力，隨我等說，而我等不知眞是佛子。今我等方知世尊，於佛智慧無所悋惜。所以者何？我等昔來眞是佛子，而但樂小法，若我等有樂大之心，佛則爲我說大乘法。於此經中唯說一乘，而昔於菩薩前，毀呰聲聞樂小法者，然佛實以大乘教化。是故我等，說本無心有所悕求。今法王大寶自然而至，如佛子所應得(009_0744_a)者，皆已得之。”

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Even so, O Lord, do we represent the sons of the Tathâgata, and the Tathâgata says to us: Ye are my sons, as the householder did. We were oppressed, O Lord, with three difficulties, viz. the difficulty of pain, the difficulty of conceptions, the difficulty of transition (or evolution); and in the worldly whirl we were disposed to what is low. Then have we been prompted by the Lord to ponder on the numerous inferior laws (or conditions, things) that are similar to a heap of dirt. Once directed to them we have been practising, making efforts, and seeking for nothing but Nirvâna as our fee. We were content, O Lord, with the Nirvâna obtained, and thought to have gained much at the hands of the Tathâgata because of our having applied ourselves to these laws, practised, and made efforts. But the Lord takes no notice of us, does not mix with us, nor tell us that this treasure of the Tathâgata's knowledge shall belong to us, though the Lord skilfully appoints us as heirs to this treasure of the knowledge of the Tathâgata. And we, O Lord, are not (impatiently) longing to enjoy it, because we deem it a great gain already to receive from the Lord Nirvâna as our fee. We preach to the Bodhisattvas Mahâsattvas a sublime sermon about the knowledge of the Tathâgata; we explain, show, demonstrate the knowledge of the Tathâgata, O Lord, without longing. For the Tathâgata by his skilfulness knows our disposition, whereas we ourselves do not know, nor apprehend. It is for this very reason that the Lord just now tells us that we are to him as sons, and that he reminds us of being heirs to the Tathâgata. For the case stands thus: we are as sons to the Tathâgata, but low (or humble) of disposition; the Lord perceives the strength of our disposition and applies to us the denomination of Bodhisattvas; we are, however, charged with a double office in so far as in presence of Bodhisattvas we are called persons of low disposition and at the same time have to rouse them to Buddha- enlightenment. Knowing the strength of our disposition the Lord has thus spoken, and in this way, O Lord, do we say that we have obtained unexpectedly and without longing the jewel of omniscience, which we did not desire, nor seek, nor search after, nor expect, nor require; and that inasmuch as we are the sons of the Tathâgata.

atha khalv āyuṣmān mahākāśyapas tasyāṃ velāyām imā gāthā abhāṣat -

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爾時摩訶迦葉欲重宣此義，而說偈言：

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On that occasion the venerable Mahâ-Kâsyapa uttered the following stanzas:

āścaryabhūtāḥ sma tathādbhutāś ca audbilyaprāptāḥ sma śruṇitva ghoṣam |
sahasaiva asmābhir ayaṃ tathādya manojñaghoṣaḥ śrutu nāyakasya || 4.1 ||

.

我等今日聞佛音教歡喜踊躍得未曾有

.

1. We are stricken with wonder, amazement, and rapture at hearing a Voice; it is the lovely voice, the leader's voice, that so unexpectedly we hear to-day.

viśiṣṭaratnāna mahantarāśirmuhūrtamātreṇayamadya labdhaḥ | (76,1) na cintito nāpi kadāci prārthitastaṃ śrutva āścaryagatāḥ sma sarve || 4.2 ||

. .

佛說聲聞當得作佛無上寶聚不求自得

. .

2. In a short moment we have acquired a great heap of precious jewels such as we were not thinking of, nor requiring. All of us are astonished to hear it.

yathāpi bālaḥ puruṣo bhaveta utplāvito bālajanena santaḥ |
pituḥ sakāśātu apakrameta anyaṃ ca deśaṃ vraji so sudūram || 4.3 ||

.

譬如童子幼稚無識捨父逃逝遠到他土

.

3. It is like (the history of) a young, person who, seduced by foolish people, went away from his father and wandered to another country far distant.

pitā ca taṃ śocati tasmi kāle palāyitaṃ jñātva svakaṃ hi putram |
śocantu so digvidiśāsu añce varṣāṇi pañcāśadanūnakāni || 4.4 ||

.

周流諸國五十餘年其父憂念四方推求

.

4. The father was sorry to perceive that his son had run away and in his sorrow roamed the country in all directions during no less than fifty years.

tathā ca so putra gaveṣamāṇo anyaṃ mahantaṃ nagaraṃ hi gatvā |
niveśanaṃ māpiya tatra tiṣṭhet samarpito kāmugaṇehi pañcabhiḥ || 4.5 ||

.

求之旣疲頓止一城造立舍宅五欲自娛

.

5. In search of his son he came to some great city, where he built a house and dwelt, blessed with all that can gratify the five senses.

bahuṃ hiraṇyaṃ ca suvarṇarūpyaṃ dhānyaṃ dhanaṃ śaṅkhaśilāpravālam |
hastī ca aśvāś ca padātayaś ca gāvaḥ paśūścaiva tathaiḍakāś ca || 4.6 ||

.

其家巨富多諸金銀車璖馬腦眞珠琉璃

.

6. He had plenty of bullion and gold, money and corn, conch shells, stones (?), and coral; elephants, horses, and footboys; cows, cattle, and sheep;

prayoga āyoga tathaiva kṣetrā dāsī ca dāsā bahu preṣyavargaḥ |
susatkṛtaḥ prāṇisahasrakoṭibhī rājñaś ca so vallabhu nityakālam || 4.7 ||

.

象馬牛羊輦輿車乘田業僮僕人民衆多出入息利乃遍他國商估賈人無處不有

.

7. Interests, revenues, landed properties; male and female slaves and a great number of servants; was highly honoured by thousands of kolis and a constant favourite of the king's.

kṛtāñjalī tasya bhavanti nāgarā grāmeṣu ye cāpi vasanti grāmiṇaḥ |
bahuvāṇijāstasya vrajanti antike bahūhi kāryehi kṛtādhikārāḥ || 4.8 ||

.

千萬億衆圍繞恭敬常爲王者之所愛念群臣豪族皆共宗重以諸緣故往來者衆

.

8. The citizens bow to him with joined hands, as well as the villagers in the rural districts; many merchants come to him, (and) persons charged with numerous affairs.

etādṛśo ṛddhimato naraḥ syājjīrṇaś ca vṛddhaś ca mahallakaś ca |
sa putraśokaṃ anucintayantaḥ kṣapeya rātriṃdiva nityakālam || 4.9 ||

.

豪富如是有大力勢而年朽邁益憂念子

.

9. In such way the man becomes wealthy, but he gets old, aged, advanced in years, and he passes days and nights always sorrowful in mind on account of his son.

(77,1) sa tādṛśo durmati mahya putraḥ pañcāśa varṣāṇi tadā palānakaḥ |
ayaṃ ca kośo vipulo mamāsti kālakriyā co mama pratyupasthitā || 4.10 ||

.

夙夜惟念死時將至癡子捨我五十餘年庫藏諸物當如之何

.

10. 'It is fifty years since that foolish son has run away. I have got plenty of wealth and the hour of my death draws near.'

so cāpi bālo tada tasya putro daridrakaḥ kṛpaṇaku nityakālam |
grāmeṇa grāmaṃ anucaṃkramantaḥ paryeṣate bhakta athāpi colam || 4.11 ||

.

爾時窮子求索衣食從邑至邑從國至國

.

11. Meanwhile that foolish son is wandering from village to villave, poor and miserable, seeking food and clothing.

paryeṣamāṇo ’pi kadāci kiṃcillabheta kiṃcit puna naiva kiṃcit |
sa śuṣyate paraśaraṇeṣu bālo dadrūya kaṇḍūya ca digdhagātraḥ || 4.12 ||

.

或有所得或無所得飢餓羸瘦體生瘡癬

.

12. When begging, he at one time gets something, another time he does not. He grows lean in his travels, the unwise boy, while his body is vitiated with scabs and itch.

so ca vrajettaṃ nagaraṃ yahiṃ pitā anupūrvaśo tatra gato bhaveta |
bhaktaṃ ca colaṃ ca gaveṣamāṇo niveśanaṃ yatra pituḥ svakasya || 4.13 ||

.

漸次經歷到父住城傭賃展轉遂至父舍

.

13. In course of time he in his rovings reaches the town where his father is living, and comes to his father's mansion to beg for food and raiment.

so cāpi āḍhyaḥ puruṣo mahādhano dvārasmi siṃhāsani saṃniṣaṇṇaḥ |
parivāritaḥ prāṇiśatair anekair vitāna tasyā vitato ’ntarīkṣe || 4.14 ||

.

爾時長者 (009_0744_b)於其門內施大寶帳處師子座

.

14. And the wealthy, rich man happens to sit at the door on a throne under a canopy expanded in the sky and surrounded with many hundreds of living beings.

āpto janaścāsya samantataḥ sthito dhanaṃ hiraṇyaṃ ca gaṇenti kecit |
kecittu lekhān api lekhayanti kecit prayogaṃ ca prayojayanti || 4.15 ||

.

眷屬圍遶諸人侍衛或有計筭金銀寶物

.

15. His trustees stand round him, some of them counting money and bullion, some writing bills, some lending money on interest.

so cā daridro tahi etu dṛṣṭvā vibhūṣitaṃ gṛhapatino niveśanam |
kahiṃ nu adya ahamatra āgato rājā ayaṃ bheṣyati rājamātraḥ || 4.16 ||

.

出內財產注記劵疏窮子見父豪貴尊嚴謂是國王若是王等驚怖自怪何故至此

.

16. The poor man, seeing the splendid mansion of the householder, thinks within himself: Where am I here? This man must be a king or a grandee.

mā dāni doṣaṃ pi labheyamatra gṛhṇitva veṣṭiṃ pi ca kārayeyam | (78,1) anucintayantaḥ sa palāyate naro daridravīthīṃ paripṛcchamānaḥ || 4.17 ||

. .

覆自念言我若久住或見逼迫强驅使作思惟是已馳走而去借問貧里欲往傭作

. .

17. Let me not incur some injury and be caught to do forced labour. With these reflections he hurried away inquiring after the road to the street of the poor.

so cā dhanī taṃ svaku putra dṛṣṭvā siṃhāsanasthaś ca bhavet prahṛṣṭaḥ |
sa dūtakān preṣayi tasya antike ānetha etaṃ puruṣaṃ daridram || 4.18 ||

.

長者是時在師子座遙見其子默而識之

.

18. The rich man on the throne is glad to see his own son, and despatches messengers with the order to fetch that poor man.

samanantaraṃ tehi gṛhītu so naro gṛhītamātro ’tha ca mūrccha gacchet |
dhrūvaṃ khu mahyaṃ vadhakā upasthitāḥ kiṃ mahya colenatha bhojanena vā || 4.19 ||

.

卽勅使者追捉將來窮子驚喚迷悶躄地是人執我必當見殺何用衣食使我至此

.

19. The messengers immediately seize the man, but he is no sooner caught than he faints away (as he thinks): These are certainly executioners who have approached me; what do I want clothing or food?

dṛṣṭvā ca so paṇḍitu taṃ mahādhanī hīnādhimukto ayu bāla durmatiḥ |
na śraddadhī mahyamimāṃ vibhūṣitāṃ pitā mamāyaṃ ti na cāpi śraddadhīt || 4.20 ||

.

長者知子愚癡狹劣不信我言不信是父

.

20. On seeing it, the rich, sagacious man (thinks): This ignorant and stupid person is of low disposition and will have no faith in my magnificence', nor believe that I am his father.

puruṣāṃś ca so tatra prayojayeta vaṅkāś ca ye kāṇaka kuṇṭhakāś ca |
kucelakāḥ kṛṣṇaka hīnasattvāḥ paryeṣathā taṃ naru karmakārakam || 4.21 ||

.

卽以方便更遣餘人眇目矬陋無威德者

.

21. Under those circumstances he orders persons of low character, crooked, one-eyed, maimed, ill-clad, and blackish, to go and search that man who shall do menial work.

saṃkāradhānaṃ imu mahya pūtikamuccāraprasrāvavināśitaṃ ca |
taṃ śodhanārthāya karohi karma dviguṇaṃ ca te vetanakaṃ pradāsye || 4.22 ||

.

汝可語之云當相雇除諸糞穢倍與汝價

.

22. 'Enter my service and cleanse the putrid heap of dirt, replete with faeces and urine; I will give thee a double salary' (are the words of the message).

etādṛśaṃ ghoṣa śruṇitva so naro āgatya saṃśodhayi taṃ pradeśam |
tatraiva so āvasathaṃ ca kuryānniveśanasyopalikuñcike ’smin || 4.23 ||

.

窮子聞之歡喜隨來爲除糞穢淨諸房舍

.

23. On hearing this call the poor man comes and cleanses the said spot; be takes up his abode there in a hovel near the mansion.

so cā dhanī taṃ puruṣaṃ nirīkṣed gavākṣaolokanake ’pi nityam |
hīnādhimukto ayu mahya putraḥ saṃkāradhānaṃ śucikaṃ karoti || 4.24 ||

.

長者於牗常見其子念子愚劣樂爲鄙事

.

24. The rich man continually observes him through the windows (and thinks): There is my son engaged in a low occupation, cleansing the heap of dirt.

(79,1) sa otaritvā piṭakaṃ gṛhītvā malināni vastrāṇi ca prāvaritvā |
upasaṃkramettasya narasya antike avabhartsayanto na karotha karma || 4.25 ||

.

於是長者著弊垢衣執除糞器往到子所

.

25. Then he descends, takes a basket, puts on dirty garments, and goes near the man. He chides him, saying: Thou dost not perform thy work.

dviguṇaṃ ca te vetanakaṃ dadāmi dviguṇāṃ ca bhūyastatha pādamrakṣaṇam |
saloṇabhaktaṃ ca dadāmi tubhya śākaṃ ca śāṭiṃ ca punar dadāmi || 4.26 ||

.

方便附近語令勤作旣益汝價幷塗足油

.

26. I will give thee double salary and twice more ointment for the feet; I will give thee food with salt, potherbs, and, besides, a cloak.

evaṃ ca taṃ bhartsiya tasmi kāle saṃśleṣayettaṃ punar eva paṇḍitaḥ |
suṣṭhuṃ khalū karma karoṣi atra putro ’si vyaktaṃ mama nātra saṃśayaḥ || 4.27 ||

.

飮食充足薦席厚煖如是苦言汝當勤作 (009_0744_c)又以軟語若如我子

.

27. So he chides him at the time, but afterwards he wisely conciliates him (by saying): Thou dost thy work very well, indeed; thou art my son, surely; there is no doubt of it.

sa stokastokaṃ ca gṛhaṃ praveśayet karmaṃ ca kārāpayi taṃ manuṣyam |
viṃśacca varṣāṇi supūritāni krameṇa viśrambhayi taṃ naraṃ saḥ || 4.28 ||

.

長者有智漸令入出經二十年執作家事

.

28. Little by little he makes the man enter the house, and employs him in his service for fully twenty years, in the course of which time he succeeds in inspiring him with confidence.

hiraṇyu so mauktiku sphāṭikaṃ ca pratisāmayettatra niveśanasmin |
sarvaṃ ca so saṃgaṇanāṃ karoti arthaṃ ca sarvaṃ anucintayeta || 4.29 ||

.

示其金銀眞珠頗梨諸物出入皆使令知

.

29. At the same time he lays up in the house gold, pearls, and crystal, draws up the sum total, and is always occupied in his mind with all that property.

bahirdhā so tasya niveśanasya kuṭikāya eko vasamānu bālaḥ |
daridracintāmanucintayeta na me ’sti etādṛśa bhoga kecit || 4.30 ||

.

猶處門外止宿草庵自念貧事我無此物

.

30. The ignorant man, who is living outside the mansion, alone in a hovel, cherishes no other ideas but of poverty, and thinks to himself: Mine are no such possessions!

jñātvā ca so tasya imevarūpamudārasaṃjñābhigato mi putraḥ |
sa ānayitvā suhṛjñātisaṃghaṃ niryātayiṣyāmyahu sarvam artham || 4.31 ||

.

父知子心漸已廣大欲與財物卽聚親族國王大臣剎利居士

.

31. The rich man perceiving this of him (thinks): My son has arrived at the consciousness of being noble. He calls together a gathering of his friends and relatives (and says): I will give all my property to this man.

rājāna so naigamanāgarāṃś ca samānayitvā bahuvāṇijāṃś ca | (80,1) uvāca evaṃ pariṣāya madhye putro mamāyaṃ cira vipranaṣṭakaḥ || 4.32 ||

. .

於此大衆說是我子捨我他行經五十歲

. .

32. In the midst of the assembly where the king, burghers, citizens, and many merchantmen were present, he speaks thus: This is my son whom I lost a long time ago.

pañcāśa varṣāṇi supūrṇakāni anye ca ’to viṃśatiye mi dṛṣṭaḥ |
amukātu nagarātu mamaiṣa naṣṭo ahaṃ ca mārganta ihaivamāgataḥ || 4.33 ||

.

自見子來已二十年昔於某城而失是子周行求索遂來至此

.

33. It is now fully fifty years-and twenty years more during which I have seen him-that he disappeared from such and such a place and that in his search I came to this place.

sarvasya dravyasya ayaṃ prabhurme etasya niryātayi sarvaśeṣataḥ |
karotu kāryaṃ ca piturdhanena sarvaṃ kuṭumbaṃ ca dadāmi etat || 4.34 ||

.

凡我所有舍宅人民悉以付之恣其所用

.

34. He is owner of all my property; to him I leave it all and entirely; let him do with it what he wants; I give him my whole family property.

āścaryaprāptaś ca bhavennaro ’sau daridrabhāvaṃ purimaṃ smaritvā |
hīnādhimuktiṃ ca pituś ca tān guṇāṃllabdhvā kuṭumbaṃ sukhito ’smi adya || 4.35 ||

.

子念昔貧志意下劣今於父所大獲珍寶幷及舍宅一切財物甚大歡喜得未曾有

.

35. And the (poor) man is struck with surprise; remembering his former poverty, his low disposition 1, and as he receives those good things of his father's and the family property, he thinks: Now am I a happy man.

tathaiva cāsmāka vināyakena hīnādhimuktitva vijāniyāna |
na śrāvitaṃ buddha bhaviṣyatheti yūyaṃ kila śrāvaka mahya putrāḥ || 4.36 ||

.

佛亦如是知我樂小未曾說言汝等作佛而說我等得諸無漏成就小乘聲聞弟子

.

36. In like manner has the leader, who knows our low disposition (or position), not declared to us: 'Ye shall become Buddhas,' but, 'Ye are, certainly, my disciples and sons.'

asmāṃś ca adhyeṣati lokanātho ye prasthitā uttamamagrabodhim |
teṣāṃ vade kāśyapa mārga nuttaraṃ yaṃ mārga bhāvitva bhaveyu buddhāḥ || 4.37 ||

.

佛勅我等說最上道修習此者當得成佛

.

37. And the Lord of the world enjoins us: Teach, Kâsyapa, the superior path to those that strive to attain the highest summit of enlightenment, the path by following which they are to become Buddhas.

vayaṃ ca teṣāṃ sugatena preṣitā bahubodhisattvāna mahābalānām |
anuttaraṃ mārga pradarśayāma dṛṣṭāntahetūnayutāna koṭibhiḥ || 4.38 ||

.

我承佛教爲大菩薩以諸因緣種種譬喩若干言辭說無上道

.

38. Being thus ordered by the Sugata, we show the path to many Bodhisattvas of great might, by means of myriads of kolis of illustrations and proofs.

śrutvā ca asmāku jinasya putrā bodhāya bhāventi sumārgamagryam |
te vyākriyante ca kṣaṇasmi tasmin bhaviṣyathā buddha imasmi loke || 4.39 ||

.

諸佛子等從我聞法日夜思惟精勤修習是時諸佛卽授其記汝於來世當得作佛

.

39. And by hearing us the sons of Gina realise that eminent path to attain enlightenment, and in that case receive the prediction that they are to become Buddhas in this world.

(81,1) etādṛśaṃ karma karoma tāyinaḥ saṃrakṣamāṇā ima dharmakośam |
prakāśayantaś ca jinātmajānāṃ vaiśvāsikas tasya yathā naraḥ saḥ || 4.40 ||

.

一切諸佛 (009_0745_a)秘藏之法但爲菩薩演其實事而不爲我說斯眞要如彼窮子得近其父

.

40. Such is the work we are doing strenuously, preserving this law-treasure and revealing it to the sons of Gina, in the manner of that man who had deserved the confidence of that (other man).

daridracintāś ca vicintayāma viśrāṇayanto imu buddhakośam |
na caiva prārthema jinasya jñānaṃ jinasya jñānaṃ ca prakāśayāmaḥ || 4.41 ||

.

雖知諸物心不希取我等雖說佛法寶藏自無志願亦復如是

.

41. Yet, though we diffuse the Buddha-treasure we feel ourselves to be poor; we do not require the knowledge of the Gina, and yet, at the same time, we reveal it.

pratyātmikīṃ nirvṛti kalpayāma etāvatā jñānamidaṃ na bhūyaḥ |
nāsmāka harṣo ’pi kadācia bhoti kṣetreṣu buddhāna śruṇitva vyūhān || 4.42 ||

.

我等內滅自謂爲足唯了此事更無餘事我等若聞淨佛國土教化衆生都無欣樂

.

42. We fancy an individual [i.e. separate] Nirvâna; so far, no further does our knowledge reach; nor do we ever rejoice at hearing of the divisions of Buddha-fields.

śāntāḥ kilā sarvimi dharmanāsravā nirodhautpādavivarjitāś ca |
na cātra kaścidbhavatīha dharmo evaṃ tu cintetva na bhoti śraddhā || 4.43 ||

.

所以者何一切諸法皆悉空寂無生無滅無大無小無漏無爲如是思惟不生喜樂

.

43. All these laws are faultless, unshaken, exempt from destruction and commencement; but there is no law-' in them. When we hear this, however, we cannot believe.

suniḥspṛhā smā vaya dīrgharātraṃ bauddhasya jñānasya anuttarasya |
praṇidhānamasmāka na jātu tatra iyaṃ parā niṣṭha jinena uktā || 4.44 ||

.

我等長夜於佛智慧無貪無著無復志願而自於法謂是究竟我等長夜修習空法

.

44. We have put aside all aspiration to superior Buddha-knowledge a long time ago; never have we devoted ourselves to it. This is the last and decisive word spoken by the Gina.

nirvāṇaparyanti samucchraye ’smin paribhāvitā śūnyata dīrgharātram |
parimukta traidhātukaduḥkhapīḍitāḥ kṛtaṃ ca asmābhi jinasya śāsanam || 4.45 ||

.

得脫三界苦惱之患住最後身有餘涅槃佛所教化得道不虛則爲已得報佛之恩

.

45. In this bodily existence, closing with Nirvâna, we have continually accustomed our thoughts to the void; we have been released from the evils of the triple world we were suffering from, and have accomplished the command of the Gina.

yaṃ hi prakāśema jinātmajānāṃ ye prasthitā bhonti ihāgrabodhau |
teṣāṃ ca yatkiṃci vadāma dharmaṃ spṛha tatra asmāka na jātu bhoti || 4.46 ||

.

我等雖爲諸佛子等說菩薩法以求佛道而於是法永無願樂

.

46. To whom(soever) among the sons of Gina who in this world are on the road to superior enlightenment we revealed (the law), and whatever law we taught, we never had any predilection for it.

taṃ cāsma lokācariyaḥ svayaṃbhūrupekṣate kālamavekṣamāṇaḥ |
na bhāṣate bhūtapadārthasaṃdhiṃ adhimuktimasmāku gaveṣamāṇaḥ || 4.47 ||

.

導師見捨觀我心故初不勸進說有實利

.

47. And the Master of the world, the Self-born one, takes no notice of us, waiting his time; he does not explain the real connection of the things, as he is testing our disposition.

(82,1) upāyakauśalya yathaiva tasya mahādhanasya puruṣasya kāle |
hīnādhimuktaṃ satataṃ dameti damiyāna cāsmai pradadāti vittam || 4.48 ||

.

如富長者知子志劣以方便力柔伏其心

.

48. Able in applying devices at the right time, like that rich man (he says): 'Be constant in subduing your low disposition,' and to those who are subdued he gives his wealth.

suduṣkaraṃ kurvati lokanātho upāyakauśalya prakāśayantaḥ |
hīnādhimuktān damayantu putrān dametva ca jñānamidaṃ dadāti || 4.49 ||

.

然後乃付一切財物佛亦如是現希有事知樂小者以方便力

.

49. It is a very difficult task which the Lord of the world is performing, (a task) in which he displays his skilfulness, when he tames his sons of low disposition and thereupon imparts to them his knowledge.

āścaryaprāptāḥ sahasā sma adya yathā daridro labhiyāna vittam |
phalaṃ ca prāptaṃ iha buddhāśāsane prathamaṃ viśiṣṭaṃ ca anāsravaṃ ca || 4.50 ||

.

調伏其心乃教大智 (009_0745_b)我等今日得未曾有非先所望而今自得如彼窮子得無量寶

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50. On a sudden have we to-day been seized with surprise, just as the poor man who acquired riches; now for the first time have we obtained the fruit under the rule of Buddha, (a fruit) as excellent as faultless.

yacchīlamasmābhi ca dīrgharātraṃ saṃrakṣitaṃ lokavid usya śāsane |
asmābhi labdhaṃ phalamadya tasya śīlasya pūrvaṃ caritasya nātha || 4.51 ||

.

51. As we have always observed the moral precepts under the rule of the Knower of the world, we now receive the fruit of that morality which we have formerly practised.

yad brahmacaryaṃ paramaṃ viśuddhaṃ niṣevitaṃ śāsani nāyakasya |
tasyo viśiṣṭaṃ phalamadya labdhaṃ śāntaṃ udāraṃ ca anāsravaṃ ca || 4.52 ||

.

世尊我今得道得果於無漏法得淸淨眼我等長夜持佛淨戒始於今日得其果報法王法中久修梵行今得無漏無上大果

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52. Now have we obtained the egregious, hallowed, exalted, and perfect fruit of our having observed an excellent and pure spiritual life under the rule of the Leader.

adyo vayaṃ śrāvakabhūta nātha saṃśrāvayiṣyāmatha cāgrabodhim |
bodhīya śabdaṃ ca prakāśayāmasteno vayaṃ śrāvaka bhīṣmakalpāḥ || 4.53 ||

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我等今者眞是聲聞以佛道聲令一切聞

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53. Now, O Lord, are we disciples, and we shall proclaim supreme enlightenment everywhere, reveal the word of enlightenment, by which we are formidable disciples.

arhantabhūtā vayamadya nātha arhāmahe pūja sadevakātaḥ |
lokātsamārātu sabrahmakātaḥ sarveṣa sattvāna ca antikātaḥ || 4.54 ||

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我等今者眞阿羅漢於諸世閒天人魔梵

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54. Now have we become Arhats, O Lord; and deserving of the worship of the world, including the gods, Mâras and Brahmas, in short, of all beings.

ko nāma śaktaḥ pratikartu tubhyamudyuktarūpo bahukalpakoṭyaḥ |
suduṣkarāṇīdṛśakā karoṣi suduṣkarān yāniha martyaloke || 4.55 ||

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普於其中應受供飬世尊大恩以希有事憐愍教化利益我等無量億劫誰能報者

.

55. Who is there, even were he to exert himself during kotis of Æons, able to thwart thee, who accomplishes in this world of mortals such difficult things as those, and others even more difficult?

(83,1) hastehi pādehi śireṇa cāpi pratipriyaṃ duṣkarakaṃ hi kartum |
śireṇa aṃsena ca yo dhareta paripūrṇakalpān yatha gaṅgavālikāḥ || 4.56 ||

.

手足供給頭頂禮敬一切供養皆不能報若以頂戴兩肩荷負於恒沙劫盡心恭敬

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56. It would be difficult to offer resistance with hands, feet, head, shoulder, or breast, (even were one to try) during as many complete Æons as there are grains of sand in the Ganges.

khādyaṃ dadedbhojanavastrapānaṃ śayanāsanaṃ co vimalottaracchadam |
vihāra kārāpayi candanāmayān saṃstīrya co dūṣyayugehi dadyāt || 4.57 ||

.

又以美膳無量寶衣及諸臥具種種湯藥牛頭栴檀及諸珍寶以起塔廟寶衣布地

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57. One may charitably give food, soft and solid, clothing, drink, a place for sleeping and sitting, with clean coverlets; one may build monasteries of sandal-wood, and after furnishing them with double pieces of fine white muslin, present them;

gilānabhaiṣajya bahuprakāraṃ pūjārtha dadyāt sugatasya nityam |
dadeya kalpān yatha gaṅgavālikā naivaṃ kadācit pratikartu śakyam || 4.58 ||

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58. One may be assiduous in giving medicines of various kinds to the sick, in honour of the Sugata; one may spend alms during as many Æons as there are grains of sand in the Ganges-even then one will not be able to offer resistance.

mahātmadharmā atulānubhāvā maharddhikāḥ kṣāntibale pratiṣṭhitāḥ |
buddhā mahārāja anāsravā jinā sahanti bālāna imīdṛśāni || 4.59 ||

.

如斯等事以用供養於恒沙劫亦不能報諸佛希有無量無邊不可思議大神通力無漏無爲諸法之王能爲下劣忍于斯事取相凡夫隨宜爲說

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59. Of sublime nature, unequalled power, miraculous might, firm in the strength of patience is the Buddha; a great ruler is the Gina, free from imperfections. The ignorant cannot bear (or understand) such things as these.

anuvartamānastatha nityakālaṃ nimittacārīṇa bravīti dharmam |
dharmeśvaro īśvaru sarvaloke maheśvaro lokavināyakendraḥ || 4.60 ||

.

60. Always returning, he preaches the law to those whose course (of life) is conditioned, he, the Lord of the law, the Lord of all the world, the great Lord, the Chief among the leaders of the world.

pratipatti darśeti bahuprakāraṃ sattvāna sthānāni prajānamānaḥ |
nānādhimuktiṃ ca viditva teṣāṃ hetūsahasrehi bravīti dharmam || 4.61 ||

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諸佛於法得最自在知諸衆生種種欲樂及其志力 (009_0745_c)隨所堪任以無量喩而爲說法

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61. Fully aware of the circumstances (or places) of (all) beings he indicates their duties, so multifarious, and considering the variety of their dispositions he inculcates the law with thousands of arguments.

tathāgataścarya prajānamānaḥ sarveṣa sattvānatha pudgalānām |
bahuprakāraṃ hi bravīti dharmaṃ nidarśayanto imam agrabodhim || 4.62 ||

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隨諸衆生宿世善根又知成熟未成熟者種種籌量分別知已於一乘道隨宜說三

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62. He, the Tathâgata, who is fully aware of the course of all beings and individuals, preaches a multifarious law, while pointing to this superior enlightenment.

ity āryasaddharmapuṇḍarīke dharmaparyāye adhimuktiparivarto nāma caturthaḥ ||

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