Bibliotheca Polyglotta

Saddharmapuṇḍarīkasūtram |

(63a4)正法華經卷第一

(1c15)妙法蓮華經卷第一

(1a1)dam pa’i chos pad ma dkar po źes bya ba theg pa chen po’i mdo | ||

SADDHARMA-PUNDARÎKA
OR
THE LOTUS OF THE TRUE LAW.

(1,1)|| namaḥ sarvabuddhabodhisattvebhyaḥ | namaḥ sarvatathāgatapratyekabuddhāryaśrāvakebhyo ’tītānāgatapratyutpannebhyaś ca bodhisattvebhyaḥ ||

(5)西晋月氏國三藏竺法護譯

(16)後秦龜茲國三藏法師(17)鳩摩羅什奉　詔譯　

(1b1)rgya gar skad du | sad dharma puṇḍarIka nāma mahāyānasūtra |
bod skad du | dam pa’i chos pad ma dkar po źes bya ba theg pa chen po’i mdo |

HOMAGE TO ALL THE BUDDHAS AND BODHISATTVAS.

1: nidānaparivartaḥ |

(009_0801_a)(6)光瑞品第一

(009_0725_a)(18)序品第一

bam po (2) daṅ po || saṅs rgyas daṅ byaṅ chub sems dpa’ thams cad la phyag ’tshal lo ||

CHAPTER I
INTRODUCTORY

evaṃ mayā śrutam | ekasmin samaye bhagavān rājagṛhe viharati sma gṛdhrakūṭe parvate mahatā bhikṣusaṃghena sārdhaṃ dvādaśabhir bhikṣuśataiḥ sarvair arhadbhiḥ kṣīṇāsravair niḥkleśair vaśībhūtaiḥ suvimuktacittaiḥ suvimuktaprajñair ājāneyair mahānāgaiḥ kṛtakṛtyaiḥ kṛtakaraṇīyair apahṛtabhārair anuprāptasvakārthaiḥ parikṣīṇabhavasaṃyojanaiḥ samyagājñāsuvimuktacittaiḥ sarvacetovaśitāparamapāramitāprāptair abhijñātābhijñātair mahāśrāvakaiḥ | tadyathā - āyuṣmatā ca ājñātakauṇḍinyena, āyuṣmatā ca aśvajitā, āyuṣmatā ca bāṣpeṇa, āyuṣmatā ca mahānām nā, āyuṣmatā ca bhadrikeṇa, āyuṣmatā ca mahākāśyapena, āyuṣmatā ca urubilvakāśyapena, āyuṣmatā ca nadīkāśyapena, āyuṣmatā ca gayākāśyapena, āyuṣmatā ca śāriputreṇa, āyuṣmatā ca mahāmaudgalyāyanena, āyuṣmatā ca mahākātyāyanena, āyuṣmatā ca aniruddhena, āyuṣmatā ca revatena, āyuṣmatā ca kapphinena, āyuṣmatā ca gavāṃpatinā, āyuṣmatā ca pilindavatsena, āyuṣmatā ca bakkulena, āyuṣmatā ca mahākauṣṭhilena, āyuṣmatā ca bharadvājena, āyuṣmatā ca mahānandena, āyuṣmatā ca upanandena, āyuṣmatā ca sundaranandena, āyuṣmatā ca pūrṇamaitrāyaṇīputreṇa, āyuṣmatā ca subhūtinā āyuṣmatā ca rāhulena | ebhiś cānyaiś ca mahāśrāvakaiḥ - āyuṣmatā ca ānandena śaikṣeṇa | anyābhyāṃ ca dvābhyāṃ bhikṣusahasrābhyāṃ śaikṣāśaikṣābhyām | mahāprajāpatīpramukhaiś ca ṣaḍbhir bhikṣuṇīsahasraiḥ | yaśodharayā ca bhikṣuṇyā rāhulamātrā saparivārayā | aśītyā ca bodhisattvasahasraiḥ sārdhaṃ sarvair avaivartikair ekajātipratibaddhair yaduta anuttarāyāṃ samyaksaṃbodhau, dhāraṇīpratilabdhair mahāpratibhānapratiṣṭhitair avaivartyadharmacakrapravartakair bahubuddhaśataparyupāsitair bahubuddha śatasahasrāvaropitakuśalamūlair buddhaśatasahasrasaṃstutair maitrīparibhāvitakāyacittais tathāgatajñānāvatāraṇakuśalair mahāprajñaiḥ prajñāpāramitāgatiṃgatair bahulokadhātuśatasahasraviśrutair bahuprāṇikoṭīnayutaśatasahasrasaṃtārakaiḥ | tadyathā - mañjuśriyā ca kumārabhūtena bodhisattvena mahāsattvena, avalokiteśvareṇa ca mahāsthāmaprāptena ca sarvārthanāmnā ca nityodyuktena ca anikṣiptadhureṇa ca ratnapāṇinā ca bhaiṣajyarājena ca bhaiṣajyasamudgatena ca vyūharājena ca pradānaśūreṇa ca ratnacandreṇa ca ratnaprabheṇa (2,1) ca pūrṇacandreṇa ca mahāvikrāmiṇā ca anantavikrāmiṇā ca trailokyavikrāmiṇā ca mahāpratibhānena ca satatasamitābhiyuktena ca dharaṇīdhareṇa ca akṣayamatinā ca padmaśriyā ca nakṣatrarājena ca maitreyeṇa ca bodhisattvena mahāsattvena, siṃhena ca bodhisattvena mahāsattvena | bhadrapālapūrvaṃgamaiś ca ṣoḍaśabhiḥ satpuruṣaiḥ sārdham | tadyathā - bhadrapālena ca ratnākareṇa ca susārthavāhena ca naradattena ca guhyaguptena ca varuṇadattena ca indradattena ca uttaramatinā ca viśeṣamatinā ca vardhamānamatinā ca amoghadarśinā ca susaṃprasthitena ca suvikrāntavikrāmiṇā ca anupamamatinā ca sūryagarbheṇa ca dharaṇīṃdhareṇa ca | evaṃpramukhair aśītyā ca bodhisattvasahasraiḥ sārdham | śakreṇa ca devānām indreṇa sārdhaṃ viṃśatidevaputrasahasraparivāreṇa | tadyathā - candreṇa ca devaputreṇa sūryeṇa ca devaputreṇa samantagandhena ca devaputreṇa ratnaprabheṇa ca devaputreṇa avabhāsaprabheṇa ca devaputreṇa | evaṃpramukhair viśatyā ca devaputrasahasraiḥ | caturbhiś ca mahārājaiḥ sārdhaṃ triṃśaddevaputrasahasraparivāraiḥ | tadyathā - virūḍhakena ca mahārājena, virūpākṣeṇa ca mahārājena, dhṛtarāṣṭreṇa ca mahārājena, vaiśravaṇena ca mahārājena | īśvareṇa ca devaputreṇa ca maheśvareṇa ca devaputreṇa triṃśaddevaputrasahasraparivārābhyām | brahmaṇā ca sahāṃpatinā sārdhaṃ dvādaśabrahmakāyikadevaputrasahasraparivāreṇa | tadyathā - śikhinā ca brahmaṇā jyotiṣprabheṇa ca brahmaṇā | evaṃpramukhair dvādaśabhiś ca brahmakāyikadevaputrasahasraiḥ | aṣṭābhiś ca nāgarājaiḥ sārdhaṃ bahunāgakoṭīśatasahasraparivāraiḥ | tadyathā - nandena ca nāgarājena, upanandena ca nāgarājena, sāgareṇa ca vāsukinā ca takṣakeṇa ca manasvinā ca anavataptena ca utpalakena ca nāgarājena | caturbhiś ca kinnararājaiḥ sārdhaṃ bahukinnarakoṭīśatasahasraparivāraiḥ | tadyathā - drumeṇa ca kinnararājena, mahādharmeṇa ca kinnararājena, sudharmeṇa ca kinnararājena, dharmadhareṇa ca kinnararājena | caturbhiś ca gandharvakāyikadevaputraiḥ sārdhaṃ bahugandharvaśatasahasraparivāraiḥ | tadyathā - manojñena ca gandharveṇa manojñasvareṇa ca madhureṇa ca madhurasvareṇa ca gandharveṇa | caturbhiś cāsurendraiḥ sārdhaṃ bahvasurakoṭīśatasahasraparivāraiḥ | tadyathā - balinā ca asurendreṇa, kharaskandhena ca asurendreṇa, vemacitriṇā ca asurendreṇa, rāhuṇā ca asurendreṇa | caturbhiś ca garuḍendraiḥ sārdhaṃ bahugaruḍakoṭīśatasahasraparivāraiḥ | tadyathā - mahātejasā ca garuḍendreṇa, mahākāyena ca mahāpūrṇena ca maharddhiprāptena ca garuḍendreṇa | rājñā ca ajātaśatruṇā māgadhena vaidehīputreṇa sārdham ||

(7)聞如是。一時佛4遊王舍城靈鷲山。與大比丘(8)衆倶。比丘千二百。一切無著。諸漏已盡無復(9)欲塵。已得自在逮得己利。生死已索衆結即(10)斷。一切由已獲度無極。已脱於慧心解得度。 (11)名曰賢者知本際。賢者大迦葉。上時迦葉。(12)象迦葉。江迦葉。舍利弗。大目揵連。迦旃延。(13)阿那律。劫賓。牛呞。離越。譬利斯。薄拘(14)盧。拘絺。難陀。善意。滿願子。須菩提。阿(15)難。羅云。菩薩八萬皆不退轉。堅住無上正(16)眞之道。逮總持法得大辯才。常讃歎不退(17)轉法輪。供養無數百千諸佛。於無量佛殖(18)衆徳本。諸佛世尊所見諮嗟。身常行慈入如(19)來慧。善權普至大知度無極。從無數劫多(20)所博聞。名達十方。救護無量百千衆生。遊(21)於三界猶如日明。解一切法如幻如化野馬(22)影響。悉無所有住無所住。雖見終始亦無(23)去來。既見色像本(009_0801_b)無形貌。現諸所生永無(24)起滅。導利群黎不著三處。分別空慧無想無(25)願。起三脱門至三達智。無去來今現在之(26)想。開化黎庶使了本無 (27)其名曰溥首菩薩。光世音菩薩。大勢至菩薩。(28)常精進菩薩。不置遠菩薩。寶掌菩薩。印手(29)菩薩。藥王菩薩。妙勇菩薩。寶月菩薩。月光(63b1)菩薩。月滿菩薩。大度菩薩。超無量菩薩。越(2)世菩薩。解縛菩薩。寶事菩薩。恩施菩薩。雄施(3)菩薩。水天菩薩。帝天菩薩。大導師菩薩。妙意(4)菩薩。慈氏菩薩。如是大士八萬上首。爾時天(5)帝釋與二萬天子倶。日天子與無數眷屬倶。(6)月天子以寶光明普有所炤。寶光天子光燿(7)天子倶。四大天王與萬天子倶。㷿明大梵(8)自在天子與三萬天子倶。梵忍跡天子與(9)三萬二千天子倶。飾乾大梵與無數天子，又梵名㷿光與無數大衆俱，來詣佛所，稽首畢退坐一面。有八龍王。與無央數千諸龍(12)眷屬倶。四眞陀羅王。愼法眞陀羅王。大法(13)眞陀羅王。仁和眞陀羅王。持法眞陀羅王。香(14)音神。各(009_0801_c)與營從來詣佛所。稽首畢退住一面。 (15)淨身四天子。柔軟天子。和音天子。美軟天(16)子。悦響天子。倶來詣佛所。前稽首畢退坐一(17)面。四阿須倫王。最勝阿須倫。欲錦阿須倫。燕(18)居阿須倫。吸氣阿須倫。與無央數百千阿須(19)倫人民倶。來詣佛所。前稽首畢退坐一面。 (20)四金翅鳥王。大身王。大具足王。得神足王。 (21)不可動王。倶來詣佛所。稽首畢退住一面。摩(22)竭國王阿闍世與十子并諸營從。來詣佛(23)所。稽首畢退坐一面。諸天龍神世人。莫不歸(24)命奉敬侍坐。

(19)如是我聞。一時佛住王舍城耆闍崛山中。(20)與大比丘衆萬二千人倶。皆是阿羅漢。諸漏(21)已盡。無復煩惱。逮得己利盡諸有結。心得(22)自在。其名曰阿若憍陳如。摩訶迦葉。優(23)樓頻螺迦葉。迦耶迦葉。那提迦葉。舍利(24)弗。大目揵連。摩訶迦旃延。阿㝹樓馱。劫(25)賓那。憍梵波提。離婆多。畢陵伽婆蹉。薄(26)拘羅摩訶拘絺羅。難陀。孫陀羅難陀。富(27)樓那彌多羅尼子。須菩提。阿難。羅睺羅。 (28)如是衆所知識大阿羅漢等。復有學無學(29)二千人。摩訶波闍波提比丘尼。與眷屬六(2a1)千人倶。羅睺羅母耶輸陀羅比丘尼。亦 (2)與眷屬倶。菩薩摩訶薩八萬人。皆於阿耨(3)多羅三藐三菩提不退轉。皆得陀羅尼樂(4)説辯才。轉不退轉法輪。供養無量百千諸(5)佛。於諸佛所殖衆徳本。常爲諸佛之所(6)稱歎。以慈修身善入佛慧。通達大智到於(7)彼岸。(009_0725_b)名稱普聞無量世界。能度無數百千衆(8)生。其名曰文殊師利菩薩。觀世音菩薩。(9)得大勢菩薩。常精進菩薩。不休息菩薩(10)寶掌菩薩。藥王菩薩。勇施菩薩。寶月菩(11)薩。月光菩薩。滿月菩薩。大力菩薩。無(12)量力菩薩。越三界菩薩。跋陀婆羅菩薩。(13)彌勒菩薩。寶積菩薩。導師菩薩。如是等(14)菩薩摩訶薩八萬人倶爾時，釋提桓因，與其眷屬二萬天子俱。復有名月天子、普香天子、寶光天子、四大天王，與其眷屬萬天子俱；自在天子、大自在天子，與其眷屬三萬天子俱。娑婆世界主、梵天王、尸棄大梵、光明大梵等，與其眷屬萬二千天子俱。有八龍王 ——難陁龍王、跋難陁龍王、娑伽羅龍王、和脩吉龍王、德叉迦龍王、阿那婆達多龍王、摩那斯龍王、優鉢羅龍王等，各與若干百千眷屬俱。有四緊那羅王 ——法緊那羅王、妙法緊那羅王、大法緊那羅王、持法緊那羅王，各與若干百千眷屬俱。有四乾闥婆王 ——樂乾闥婆王、樂音乾闥婆王、美乾闥婆王、美音乾闥婆王，各與若(009_0725_c)干百千眷屬俱。有四阿修羅王 ——婆稚阿修羅王、佉羅騫馱阿修羅王、毘摩質多羅阿修羅王、羅睺阿修羅王，各與若干百千眷屬俱。有四迦樓羅王 ——大威德迦樓羅王、大身迦樓羅王、大滿迦樓羅王、如意迦樓羅王，各與若干百千眷屬俱。韋提希子阿闍世王，與若干百千眷屬俱。各禮佛足，退坐一面。

’di skad bdag gis thos pa dus gcig na | bcom ldan ’das rgyal po’i khab na | bya rgod kyi phuṅ po’i (3) ril bźugs te | dge sloṅ khri ñis stoṅ gi dge sloṅ gi dge ’dun chen po thams cad kyaṅ dgra bcom pa | zag pa zad pa | ñon moṅs pa med pa | dbaṅ daṅ ldan par gyur pa | sems śin (4) tu rnam par grol ba | śes rab śin tu rnam par grol ba | caṅ śes pa | glaṅ po chen po | bya ba byas pa | byed pa byas pa | khur bor ba | bdag gi don rjes su thob pa | srid par kun tu (5) sbyor ba yoṅs su zad pa | yaṅ dag pa’i śes pas sems śin tu rnam par grol ba | sems kyi dbaṅ thams cad kyi dam pa’i pha rol tu son pa | mṅon par śes pas mṅon par śes pa’i (2a1) ñan thos chen po śa stag la ’di lta ste | tshe daṅ ldan pa kun śes kauṇḍinya daṅ | tshe daṅ ldan pa rta thul daṅ | tshe daṅ ldan pa rlaṅs pa daṅ | tshe daṅ ldam pa miṅ chen daṅ | tshe daṅ ldan pa bzaṅ po daṅ | tshe daṅ ldan pa ’od sruṅ chen po daṅ | tshe daṅ (2) ldan pa ltaṅ rgyas ’od sruṅ daṅ | tshe daṅ ldan pa chu kluṅ ’od sruṅ daṅ | tshe daṅ ldan pa ga ya ’od sruṅ daṅ | tshe daṅ ldan pa śā ri’i bu daṅ | tshe daṅ ldan pa mauda gal gyi bu chen po daṅ | tshe daṅ ldan pa kāṭyā’i bu chen po daṅ | tshe daṅ ldan pa ma ’gags pa daṅ | tshe daṅ ldan pa (3) nam gru daṅ | tshe daṅ ldan pa ka pi na daṅ | tshe daṅ ldan pa pa laṅ ba dag daṅ | tshe daṅ ldan pa pi lin ṅa’i bu daṅ | tshe daṅ ldan pa bak+ku la daṅ | tshe daṅ ldan pa gsus po che daṅ | tshe daṅ ldan pa b+ha ra dwa dza daṅ | che daṅ ldan pa dga’ bo daṅ | tshe daṅ ldan pa ñe dga’ daṅ | (4) tshe daṅ ldan pa mdzes dga’ daṅ | tshe daṅ ldan pa byams ma’i bu gaṅ po daṅ | tshe daṅ ldan pa rab ’byor daṅ | tshe daṅ ldan pa sgra gcan zin daṅ | de dag daṅ ñan thos chen po gźan dag daṅ | slob pa tshe daṅ ldan pa kun dga’ bo daṅ | gźan yaṅ slob pa daṅ mi (5) slob pa’i dge sloṅ ñis stoṅ daṅ | skye dgu’i bdag mo chen mo la sogs pa dge sloṅ ma drug stoṅ daṅ | sgra gcan zin gyi ma dge sloṅ ma graṅs ’dzin ’khor daṅ bcas pa daṅ thabs cig go || byaṅ chub sems dpa’ brgyad khri thams cad kyaṅ bla na med pa yaṅ (6) dag par rdzogs pa’i byaṅ chub las phyir mi ldog pa | gzuṅs thob pa | spobs pa chen po la gnas pa | phyir mi ldog pa’i chos kyi ’khor lo skor ba | saṅs rgyas brgya stoṅ maṅ po la bsñen bkur byas pa | saṅs rgyas brgya stoṅ maṅ po la dge ba’i rtsa ba bskyed (2b1) pa| saṅs rgyas brgya stoṅ maṅ pos yaṅ dag bar bstod pa | lus daṅ dag daṅ sems byams pas yoṅs su bsgos pa | de bźin gśegs pa’i ye śes ’dzud pa la mkhas pa | śes rab chen po || śes rab kyi pha rol tu byin brtogs par khoṅ du chud pa | ’jig rten gyi (2) khams brgya stoṅ maṅ por rnam par grags pa | srog chags bye ba khrag khrig brgya stoṅ maṅ po yaṅ dag par sgrol ba śa stag la ’di lta ste | byaṅ chub sems dpa’ sems dpa’ chen po ’jam dpal gźon nur gyur pa daṅ | byaṅ chub sems dpa’ spyan ras gzigs dbaṅ phyug (3) daṅ | byaṅ chub sems dpa’ mthu chen thob daṅ | byaṅ chub sems dpa’ don thams cad ces bya ba daṅ | byaṅ chub sems dpa’ rtag tu brtson daṅ | byaṅ chub sems dpa’ brtson pa mi gtoṅ ba daṅ | byaṅ chub sems dpa’ lag na rin chen daṅ | byaṅ chub sems dpa’ (4) sman gyi rgyal po daṅ | byaṅ chub sems dpa’ sman yag dag ’phags daṅ | byaṅ chub sems dpa’ bkod pa’i rgyal po daṅ | byaṅ chub sems dpa’ rab tu sbyin dpa’ daṅ | byaṅ chub sems dpa’ rin chen zla ba daṅ | byaṅ chub sems dpa’ rin chen ’od daṅ | byaṅ chub (5) sems dpa’ zla gaṅ daṅ | byaṅ chub sems dpa’ gnon pa chen po daṅ | byaṅ chub sems dpa’ mtha’ yas gnon daṅ | byaṅ chub sems dpa’ ’jig rten gsum gnon daṅ | byaṅ chub sems dpa’ spobs pa chen po daṅ | byaṅ chub sems dpa’ rtag par rgyun tu brtson (6) daṅ | byaṅ chub sems dpa’ sa ’dzin daṅ | byaṅ chub sems dpa’ blo gros mi zad pa daṅ | byaṅ chub sems dpa’ pad ma’i dpal daṅ | byaṅ chub sems dpa’ skar ma’i rgyal po daṅ | byaṅ chub sems dpa’ byams pa daṅ | byaṅ chub sems dpa’ sems dpa’ (7) chen po seṅ ge dag daṅ yaṅ thabs cig go || bzaṅ skyoṅ la sogs pa skyes bu dam pa bcu drug la ’di lta ste | bzaṅ skyoṅ daṅ | dkon mchog ’byuṅ gnas daṅ | deṅ dpon bzaṅ po daṅ | mes byin daṅ | phug spas daṅ | chus byin daṅ | dbaṅ pos byin daṅ | bla ma’i blo (3a1) )] | gros daṅ | khyad par blo gros daṅ | ’phel ba’i blo gros daṅ | mthoṅ ba don yod daṅ | śin tu yaṅ dag źugs daṅ | rab kyi rtsal gyis rnam par gnon pa daṅ | dpe med blo gros daṅ | ñi ma’i sñiṅ po daṅ | sa ’dzin dag daṅ yaṅ thabs cig ste | de dag la sogs (2) pa byaṅ chub sems dpa’ brgyad khri dag daṅ yaṅ thabs cig go || lha rnams kyi dbaṅ po brgya byin daṅ | ’khor lha’i bu ñi khri ’di lta ste | lha’i bu zla ba daṅ | lha’i bu ñi ma daṅ | kun du dri daṅ | rin chen ’od daṅ | lha’i bu snaṅ ’od daṅ | de dag la sogs pa lha’i bu ñid khri daṅ yaṅ thabs (3) cig go || rgyal po chen po bźi daṅ | ’khor lha’i bu sum khri ’di lta ste | rgyal po chen po ’phags skyas po daṅ | rgyal po chen po mig mi bzaṅ daṅ | rgyal po chen po yul ’khor sruṅ daṅ | rgyal po chen po rnam thos kyi bu daṅ | lha’i ba dbaṅ phyug daṅ | lha’i bu dbaṅ phyug chen po daṅ | (4) ’khor lha’i bu sum khri dag daṅ yaṅ thabs cig go || mi mjed kyi bdag po tshaṅs pa daṅ | ’khor tshaṅs ris kyi lha’i bu khri ñis stoṅ ’di lta ste | tshaṅs pa gtsug phud can daṅ | tshaṅs pa skar ma’i ’od daṅ | de dag la sogs pa tshaṅs ris kyi lha’i bu khri ñis stoṅ daṅ yaṅ thabs cig go || klu’i rgyal (5) po brgyad ’di lta ste | klu’i rgyal po dga’ bo daṅ | ñe dga’ daṅ | rgya mtsho daṅ | nor rgyas kyi bu daṅ | ’jog po daṅ | gzi can daṅ | ma dros pa daṅ | klu’i rgyal po ud pa la daṅ | ’khor klu bye ba brgya stoṅ maṅ po dag daṅ yaṅ thabs cig go | mi ’am ci’i rgyal po bźi ’di lta ste | (6) mi’am ci’i rgyal po ljon pa daṅ | mi ’am ci’i rgyal po chos chen daṅ | mi ’am ci’i rgyal po chos bzaṅ daṅ | mi ’am ci’i rgyal po chos ’dzin daṅ | ’khor mi ’am ci bye ba brgya stoṅ maṅ po dag daṅ yaṅ thabs cig go || dri za’i ris kyi lha’i bu bźi ’di lta ste | dri za yid du ’oṅ ba daṅ | (7) yid ’oṅ dbyaṅs daṅ | ’jam sñan daṅ | dri za dbyaṅs sñan daṅ | ’khor dri za bye ba brgya stoṅ maṅ po dag daṅ yaṅ thabs cig go || lha ma yin gyi dbaṅ po bźi ’di lta ste | lha ma yin gyi dbaṅ po stobs can daṅ | phrag rtsub daṅ | thags bzaṅs ris daṅ | lha ma (3b1) yin gyi dbaṅ po sgra gcan daṅ | ’khor lha ma yin bye ba brgya stoṅ maṅ po dag daṅ yaṅ thabs cig go || nam mkha’ ldiṅ gi dbaṅ po bźi ’di lta ste | nam mkha’ ldiṅ gi dbaṅ po gzi brjid chen po daṅ | lus chen daṅ | rdzogs chen daṅ | nam mkha’ ldiṅ gi dbaṅ po ’phrul (2) chen thob daṅ | ’khor nam mkha’ ldiṅ bye ba brgya stoṅ maṅ po dag daṅ yaṅ thabs cig go || lus ’phags ma’i bu yul magadhā’i rgyal po ma skyes dgra daṅ yaṅ thabs cig go ||

Thus have I heard. Once upon a time the Lord was staying at Râgagriha, on the Gridhrakuta mountain, with a numerous assemblage of monks, twelve hundred monks, all of them Arhats, stainless, free from depravity, self-controlled, thoroughly emancipated in thought and knowledge, of noble breed, (like unto) great elephants, having done their task, done their duty, acquitted their charge, reached the goal; in whom the ties which bound them to existence were wholly destroyed, whose minds were thoroughly emancipated by perfect knowledge, who had reached the utmost perfection in subduing all their thoughts; who were possessed of the transcendent faculties; eminent disciples, such as the venerable Agñâta-Kaundinya, the venerable Asvagit, the venerable Vâshpa, the venerable Mahânâman, the venerable Bhadrikal, the venerable Mahâ-Kâsyapa, the venerable Kâsyapa of Uruvilvâ, the venerable Kâsyapa of Nadi, the venerable Kâsyapa of Gayâ, the venerable Sâriputra, the venerable Mahâ-Maudgalyâyana, the venerable Mahâ-Kâtyâyana, the venerable Aniruddha, the venerable Revata, the venerable Kapphina, the venerable Gavâmpati, the venerable Pilindavatsa, the venerable Vakula, the venerable Bhâradvâga, the venerable Mahâ-Kaushthila, the venerable Nanda (alias Mahânanda), the venerable Upananda, the venerable Sundara-Nanda, the venerable Pûrna Maitrâyanîputra, the venerable Subhûti, the venerable Râhula; with them yet other great disciples, as the venerable Ananda, still under training, and two thousand other monks, some of whom still under training, the others masters; with six thousand nuns having at their head Mahâpragâpatî, and the nun Yasodharâ, the mother of Râhula, along with her train; (further) with eighty thousand Bodhisattvas, all unable to slide back, endowed with the spells of supreme, perfect enlightenment, firmly standing in wisdom; who moved onward the never deviating wheel of the law; who had propitiated many hundred thousands of Buddhas; who under many hundred thousands of Buddhas had planted the roots of goodness, had been intimate with many hundred thousands of Buddhas, were in body and mind fully penetrated with the feeling of charity; able in communicating the wisdom of the Tathâgatas; very wise, having reached the perfection of wisdom; renowned in many hundred thousands of worlds; having saved many hundred thousand myriads of kotis of beings; such as the Bodhisattva Mahâsattva Mañgusrî, as prince royal; the Bodhisattvas Mahâsattvas Avalokitesvara, Mahâsthâmaprâpta, Sarvarthanâman, Nityodyukta, Anikshiptadhura, Ratnakandra, Bhaishagyarâga, Pradânasûra, Ratnakandra, Ratnaprabha, Pûrnakandra, Mahivikrâmin, Trailokavikrâmin, Anantavikrâmin, Mahâpratibhâna, Satatasamitâbhiyukta, Dharanîdhara, Akshayamati, Padmasrî, Nakshatrarâga, the Bodhisattva Mahâsattva Maitreya, the Bodhisattva Mahâsattva Simha. With them were also the sixteen virtuous men to begin with Bhadrapâla, to wit, Bhadrapâla, Ratnikara, Susârthavâha, Naradatta, Guhagupta, Varunadatta, Indradatta, Uttaramati, Viseshamati, Vardhamânamati, Amoghadarsin, Susamsthita, Suvikrântavikrâmin, Anupamamati, Sûryagarbha, and Dharanidhara; besides eighty thousand Bodhisattvas, among whom the fore-mentioned were the chiefs; further Sakra, the ruler of the celestials, with twenty thousand gods, his followers, such as the god Kandra (the Moon), the god Sûrya (the Sun), the god Samantagandha (the Wind), the god Ratnaprabha, the god Avabhâsaprabha, and others; further, the four great rulers of the cardinal points with thirty thousand gods in their train, viz. the great ruler Virûdhaka, the great ruler Virûpâksha, the great ruler Dhritarâshtra, and the great ruler Vaisravana; the god Îsvara and the god Mahesvara, each followed by thirty thousand gods; further, Brahma Sahampati and his twelve thousand followers, the Brahmakâyika gods, amongst whom Brahma Sikhin and Brahma Gyotishprabha, with the other twelve thousand Brahmakdyika gods; together with the eight Nâga kings and many hundred thousand myriads of kotis of Nagas in their train, viz. the Nâga king Nanda, the Nâga king Upananda, Sâgara, Vâsuki, Takshaka, Manasvin, Anavatapta, and Utpalaka; further, the four Kinnara kings with many hundred thousand myriads of kotis of followers, viz. the Kinnara king Druma, the Kinnara king Mahâdharma, the Kinnara king Sudharma, and the Kinnara king Dharmadhara; besides, the four divine beings (called) Gandharvakâyikas with many hundred thousand Gandharvas in their suite, viz. the Gandharva Manogña, the Gandharva Manogñasvara, the Gandharva Madhura, and the Gandharva Madhurasvara; further, the four chiefs of the demons followed by many hundred thousand myriads of kotis of demons, viz. the chief of the demons Bali, Kharaskandha, Vemakitri, and Râhu; along with the four Garuda chiefs followed by many hundred thousand myriads of kotis of Garudas, viz. the Garuda chiefs Mahâtegas, Mahâkâya, Mahâpûrna, and Mahârddhiprâpta, and with Agâtasatru, king of Magadha, the son of Vaidehi.

tena khalu punaḥ samayena bhagavāṃś catasṛbhiḥ parṣadbhiḥ parivṛtaḥ puraskṛtaḥ satkṛto gurukṛto mānitaḥ pūjito ’rcito ’pacāyito mahānirdeśaṃ nāma dharmaparyāyaṃ sūtrāntaṃ mahāvaipulyaṃ bodhisattvāvavādaṃ sarvabuddhaparigrahaṃ bhāṣitvā tasminn eva mahādharmāsane paryaṅkamābhujya anantanirdeśapratiṣṭhānaṃ nāma samādhiṃ samāpanno ’bhūdaniñjamānena kāyena sthito ’niñjaprāptena ca cittena | samanantarasamāpannasya khalu punar bhagavato māndāravamahāmāndāravāṇāṃ mañjūṣakamahāmañjūṣakāṇāṃ divyānāṃ puṣpāṇāṃ mahat puṣpavarṣam abhiprāvarṣat, bhagavantaṃ tāś ca catasraḥ parṣado ’bhyavākiran | (3,1) sarvāvac ca buddhakṣetraṃ ṣaḍvikāraṃ prakampitam abhūc calitaṃ saṃpracalitaṃ vedhitaṃ saṃpravedhitaṃ kṣubhitaṃ saṃprakṣubhitam | tena khalu punaḥ samayena tasyāṃ parṣadi bhikṣubhikṣuṇyupāsakopāsikā devanāgayakṣagandharvāsuragaruḍakinnaramahoragamanuṣyāmanuṣyāḥ saṃnipatitā abhūvan saṃniṣaṇṇāḥ, rājānaś ca maṇḍalino balacakravartinaś caturdvīpakacakravartinaś ca | te sarve saparivārā bhagavantaṃ vyavalokayanti sma āścaryaprāptā adbhutaprāptā audbilyaprāptāḥ ||

爾時世尊與四部衆眷屬圍繞而爲說經，講演菩薩方等大頌一切諸佛嚴淨之業。說斯經已，昇于自然師子之牀加趺而坐，三昧正受定意，名曰立無量頌。尋應所宜，不見身貌、不得心意，所坐立處則有瑞應，天雨、意華、大意華、柔軟音華、大柔軟音華，散世尊上及於大會四部之衆，普佛國土六反震動。時大衆會比丘、比丘尼、淸信士、淸信女，天、龍、神鬼、揵沓和、阿須倫、迦留羅、眞陁羅、摩休勒、人與非人、國(009_0802_a)王君主大力轉輪聖王，各與營從，咸悉一心瞻戴世尊，意皆愕然怪未曾有。

爾時世尊，四衆圍繞，供飬、恭敬、尊重、讚歎。爲諸菩薩說大乘經，名無量義，教菩薩法，佛所護念。佛說此經已，結加趺坐，入於無量義處三昧，身心不動。是時天雨曼陁羅華、摩訶曼陁羅華、曼殊沙華、摩訶曼殊沙華，而散佛上、及諸大衆。普佛世界，六種震動。爾時會中，比丘、比丘尼、優婆塞、優婆夷、天龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，人非人、及諸小王、轉輪聖王，是諸大衆，得未曾有，歡喜合掌，一心觀佛。

de’i tshe na bcom ldan ’das ’khor bźi po de dag gis yoṅs su bskor ciṅ mdun gyis bltas te | (3) bsti staṅ du byas | btsun par byas | ri mor byas | mchod par byas | rjed par byas | gsol ba byas te | ṅes par bstan pa chen po źes bya ba’i chos kyi rnam graṅs mdo sde śin tu rgyas pa chen po byaṅ chub sems dpa’ rnams la gdams pa | saṅs rgyas thams cad kyis (4) yoṅs su bzuṅ ba bśad par bźed de chos kyi gdan de ñid la skyil mo kruṅ bcas nas | mtha’ yas ṅes par bstan pa’i gnas źes bya ba’i tiṅ ṅe ’dzin la sñoms par źugs te sku mi g-yo źiṅ sems mi g-yo bar gyur nas bźugs so || bcom ldan ’das sñoms par źugs (5) ma thag tu | bcom ldan ’das la lha’i me tog man dā ra daṅ | man dāra chen po daṅ | mañ+dzu śa ka chen po rnams kyi me tog gi char chen po mṅon par bab ste | bcom ldan ’das daṅ ’khor bźi pa di dag la ’thor ro || thams cad daṅ ldan pa’i saṅs rgyas kyi źiṅ yaṅ (6) rnam pa drug tu g-yos par gyur te | ’gul kun tu rab tu ’gul | ldeg kun tu rab tu ldeg | ’khrugs kun tu rab tu ’khrugs so || de’i tshe dge sloṅ daṅ | dge sloṅ ma daṅ | dge bsñen daṅ | dge bsñen ma daṅ | lha daṅ | klu daṅ | gnod sbyin daṅ | dri za daṅ | lha ma (7) yin daṅ | nam mkha’ ldiṅ daṅ | mi ’am ci daṅ | lto ’phye chen po daṅ | mi daṅ | mi ma yin pa rnams daṅ | rgyal phran daṅ | ltobs kyi ’khor los sgyur ba daṅ | gliṅ bźi’i ’khor los sgyur ba gaṅ dag ’khor der ’dus nas ’khod par gyur pa ’khor daṅ bcas pa de dag (4a1) | thams cad bcom ldan ’das la lta źiṅ ’khod de ṅo mtshar du gyur | rmad du gyur | śin tu dga’ bar gyur to ||

Now at that time it was that the Lord surrounded, attended, honoured, revered, venerated, worshipped by the four classes of hearers, after expounding the Dharmaparyâya called ‘the Great Exposition,’ a text of great development, serving to instruct Bodhisattvas and proper to all Buddhas, sat cross-legged on the seat of the law and entered upon the meditation termed ‘the station of the exposition of Infinity;’ his body was motionless and his mind had reached perfect tranquillity. And as soon as the Lord had entered upon his meditation, there fell a great rain of divine flowers, Mandâravasâ and great Mandâravas, Mañgûshakas and great Mañgûshakas, covering the Lord and the four classes of hearers, while the whole Buddha field shook in six ways: it moved, removed, trembled, trembled from one end to the other, tossed, tossed along. Then did those who were assembled and sitting together in that congregation, monks, nuns, male and female lay devotees, gods, Nagas, goblins, Gandharvas, demons, Garudas, Kinnaras, great serpents, men, and beings not human, as well as governors of a region, rulers of armies and rulers of four continents, all of them with their followers, gaze on the Lord in astonishment, in amazement, in ecstasy.

atha khalu tasyāṃ velāyāṃ bhagavato bhrūvivarāntarād ūrṇākośād ekā raśmir niścaritā | sā pūrvasyāṃ diśi aṣṭādaśabuddhakṣetrasahasrāṇi prasṛtā | tāni ca sarvāṇi buddhakṣetrāṇi tasyā raśmeḥ prabhayā suparisphuṭāni saṃdṛśyante sma yāvad avīcir mahānirayo yāvac ca bhavāgram | ye ca teṣu buddhakṣetreṣu ṣaṭsu gatiṣu sattvāḥ saṃvidyante sma, te sarve ’śeṣeṇa saṃdṛśyante sma | ye ca teṣu buddhakṣetreṣu buddhā bhagavantas tiṣṭhanti dhriyante yāpayanti ca, te ’pi sarve saṃdṛśyante sma | yaṃ ca te buddhā bhagavanto dharmaṃ deśayanti, sa ca sarvo nikhilena śrūyate sma | ye ca teṣu buddhakṣetreṣu bhikṣubhikṣuṇyupāsakopāsikā yogino yogācārāḥ prāptaphalāś cāprāptaphalāś ca, te ’pi sarve saṃdṛśyante sma | ye ca teṣu buddhakṣetreṣu bodhisattvā mahāsattvā anekavividhaśravaṇārambaṇādhimuktihetukāraṇair upāyakauśalyair bodhisattvacaryāṃ caranti, te ’pi sarve saṃdṛśyante sma | ye ca teṣu buddhakṣetreṣu buddhā bhagavantaḥ parinirvṛtāḥ, te ’pi sarve saṃdṛśyante sma | ye ca teṣu buddhakṣetreṣu parinirvṛtānāṃ buddhānāṃ bhagavatāṃ dhātustūpā ratnamayāḥ te ’pi sarve saṃdṛśyante sma ||

於時佛放面口結光明，普炤東方萬八千佛土，其大光明照諸佛國，靡不周遍，至於無擇大地獄中，上徹三十三天，彼此世界六趣周旋，所有蒸民一切皆現，其界諸佛現在所由，此土衆會悉遙見之；彼土睹斯亦復如是，十方諸佛所說經法，普遍聞焉。諸比丘、比丘尼、淸信士、淸信女，修行獨處者逮得德果一切表露，又諸菩薩意寂解脫，其出家者求報應行，皆亦悉現；諸佛世界滅度衆聖，所建寶廟自然爲現。

爾時佛放眉間白毫相光，照東方萬八千世界，靡不周遍，下至阿鼻地獄，上至阿迦尼咤天。於此世界，盡見彼土六趣衆生，又見彼土(009_0726a)現在諸佛，及聞諸佛所說經法。幷見彼諸比丘、比丘尼、優婆塞、優婆夷，諸修行得道者。復見諸菩薩摩訶薩，種種因緣、種種信解、種種相貌，行菩薩道。復見諸佛般涅槃者。復見諸佛般涅槃後，以佛舍利，起七寶塔。

de nas ṅe’i tshe bcom ldan ’das kyi smin mtshams kyi mdzod spu nas ’od zer gcig byuṅ nas | de śar phyogs su saṅs rgyas kyi źiṅ khri brgyad stoṅ du soṅ ste | (2) saṅs rgyas kyi źiṅ de dag thams cad mnar med pa’i sems can dmyal ba chen po yan chad srid pa’i rtse mo man chad ’od zer de’i ’od kyis śin tu khyab par snaṅ ṅo || saṅs rgyas kyi źiṅ de dag gi ’gro ba drug po de dag na sems can gaṅ yod pa de dag thams cad ma lus par snaṅ ṅo || saṅs (3) rgyas kyi źiṅ de dag na saṅs rgyas bcom ldan ’das gaṅ dag bźugs śiṅ ’tshog źes pa de dag thams cad kyaṅ snaṅ ṅo || saṅs rgyas bcom ldan ’das de dag cos gaṅ ’chad pa de dag thams cad kyaṅ ma lus par grag go || saṅs rgyas kyi źiṅ de dag na dge sloṅ daṅ | dge sloṅ ma daṅ | (4) dge bsñen pa | dge bsñen ma daṅ | rnal ’byor can daṅ | rnal ’byor spyod pa gaṅ dag ’bras bu thob pa daṅ | ’bras bu ma thob pa de dag thams cad kyaṅ snaṅ ṅo || dmigs pa (5) daṅ | mos pa rnam pa sna tshogs du ma’i rgyu’i thabs la mkhas pa dag gis byaṅ chub sems dpa’i spyad pa spyod pa de dag thams cad kyaṅ snaṅ ṅo || saṅs rgyas kyi źiṅ de dag na | saṅs rgyas bcom ldan ’das gaṅ dag yoṅs su mya ṅan las ’da’ ba de dag thams cad kyaṅ snaṅ ṅo || saṅs (6) rgyas kyi źiṅ de dag na | saṅs rgyas bcom ldan ’das gaṅ dag yoṅs su mya ṅan las ’das pa rnams kyi riṅ bsrel gyi mchod rten rin po che las byas pa de dag thams cad kyaṅ snaṅ ṅo ||

And at that moment there issued a ray from within the circle of hair between the eyebrows of the Lord. It extended over eighteen hundred thousand Buddha-fields in the eastern quarter, so that all those Buddha-fields appeared wholly illuminated by its radiance, down to the great hell Avîki and up to the limit of existence. And the beings in any of the six states of existence became visible, all without exception. Likewise the Lords Buddhas staying, living, and existing in those Buddha-fields became all visible, and the law preached by them could be entirely heard by all beings. And the monks, nuns, lay devotees male and female, Yogins and students of Yoga, those who had obtained the fruition (of the Paths of sanctification) and those who had not, they, too, became visible. And the Bodhisattvas Mahâsattvas in those Buddha-fields who plied the Bodhisattva-course with ability, due to their earnest belief in numerous and various lessons and the fundamental ideas, they, too, became all visible. Likewise the Lords Buddhas in those Buddha-fields who had reached final Nirvâna became visible, all of them. And the Stûpas made of jewels and containing the relics of the extinct Buddhas became all visible in those Buddha-fields.

atha khalu maitreyasya bodhisattvasya mahāsattvasyaitad abhūt - mahānimittaṃ prātihāryaṃ batedaṃ tathāgatena kṛtam | ko nv atra hetur bhaviṣyati kiṃ kāraṇaṃ yadbhagavatā idam evaṃrūpaṃ mahānimittaṃ prātihāryaṃ kṛtam? bhagavāṃś ca samādhiṃ samāpannaḥ | imāni caivaṃrūpāṇi mahāścaryādbhutācintyāni maharddhiprātihāryāṇi saṃdṛśyante sma | kiṃ nu khalv aham etam arthaṃ paripraṣṭavyaṃ paripṛccheyam? ko nv atra samarthaḥ syād etam arthaṃ visarjayitum? tasyaitad abhūt - ayaṃ mañjuśrīḥ kumārabhūtaḥ pūrvajinakṛtādhikāro ’varopitakuśalamūlo bahubuddhaparyupāsitaḥ | dṛṣṭapūrvāṇi ca anena mañjuśriyā kumārabhūtena pūrvakāṇāṃ tathāgatānām arhatāṃ samyaksaṃbuddhānām evaṃrūpāṇi nimittāni bhaviṣyanti, anubhūtapūrvāṇi ca mahādharmasāṃkathyāni | yan nv ahaṃ mañjuśriyaṃ kumārabhūtam etam arthaṃ paripṛccheyam ||

於是彌勒菩薩心自念言：‘今者世尊，如來、至眞、等正覺，三昧正受，現大感變，多所降伏，睹未曾有，天上世間諸佛廟寺，恢闊彰顯，將何所興而有此瑞？從昔曁今未曾見也。欲問其歸，孰堪發遣解斯誼乎？ ’尋改思曰：‘今者大士溥首童眞，所作已辦靡所不達，供養過去無數諸佛，曾當瞻覲如來、至眞、等正覺，如此瑞應，欲請問之。’

爾時彌勒菩薩作是念. 今者世尊現神變相以何因緣而有此瑞？今佛世尊入于三昧，是不可思議、現希有事。當以問誰？誰能答者？” 復作此念：“是文殊師利，法王之子，已曾親近供養過去無量諸佛，必應見此希有之相，我今當問。”

de nas byaṅ chub sems dpa’ sems dpa’ chen po byams pa ’di sñam du sems te | kye ma (7) de bźin gśegs pas ltas cho ’phrul chen po bstan pa ’di ’dir ci’i rgyur ’gyur źig go || ci’i phyir bcom ldan ’das kyis ltas cho ’phrul chen po ’di lta bu ’di bstan te | ’das kyaṅ tiṅ ṅe ’dzin de la sñoms par źugs śiṅ rdzu ’phrul gyi cho ’phrul chen po ṅo mtshar rmad (4b1) du byuṅ ba chen po bsam gyis mi khyab pa ’di lta bu ’di dag kyaṅ snaṅ bar ’gyur ba ’di’i don bdag gis su la dri ’di na don ’di’i lan ldon nus pa ni su yod sñam mo || de yaṅ ’di sñam du ’jam dpal gźon nur gyur pa ’di sṅon gyi rgyal ba rnams la lhag par bya ba byas pa | dge ba’i rtsa (2) ba bskyed pa | saṅs rgyas maṅ po la bsñen bkur byas pa ste | ’jam dpal gźon nur gyur pa ’dis sṅon chad kyaṅ sṅon gyi de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas rnams kyi ltas ’di lta bu byuṅ ba rnams mthoṅ źiṅ sṅon chad chos chen po’i (3) ’bel ba’i gtam dag kyaṅ myoṅ bas na | bdag gis ’jam dpal gźon nur gyur pa la de’i don dri’o sñam du sems so ||

Then rose in the mind of the Bodhisattva Mahâsattva Maitreya this thought: O how great a wonder does the Tathâgata display! What may be the cause, what the reason of the Lord producing so great a wonder as this? And such astonishing, prodigious, inconceivable, powerful miracles now appear, although the Lord is absorbed in meditation! Why, let me inquire about this matter; who would be able here to explain it to me? He then thought: Here is Mañgusrî, the prince royal, who has plied his office under former Ginas and planted the roots of goodness, while worshipping many Buddhas. This Mañgusrî, the prince royal, must have witnessed before such signs of the former Tathâgatas, those Arhats, those perfectly enlightened Buddhas; of yore he must have enjoyed the grand conversations on the law. Therefore will I inquire about this matter with Mañgusrî, the prince royal.

tāsāṃ catasṛṇāṃ parṣadāṃ bhikṣubhikṣuṇyupāsakopāsikānāṃ bahūnāṃ ca devanāgayakṣagandharvāsuragaruḍakinnaramahoragamanuṣyāmanuṣyāṇām imam evaṃrūpaṃ bhagavato mahānimittaṃ prātihāryāvabhāsaṃ dṛṣṭvā āścaryaprāptānām adbhutaprāptānāṃ kautūhalaprāptānām etad abhavat - kiṃ nu khalu vayam imam evaṃrūpaṃ bhagavato maharddhiprātihāryāvabhāsaṃ kṛtaṃ paripṛcchema?

時四部衆比丘、比丘尼、淸信士、(009_0802_b)淸信女，諸天、龍、神、揵沓和、阿須倫、迦留羅、眞陁羅、摩休勒，志懷猶豫得未曾有，見斯大聖無極威曜神足變化，各各發意，欲問世尊決散疑網。

爾時比丘、比丘尼、優婆塞、優婆夷，及諸天、龍、鬼神等，咸作此念： “是佛光明神通之相，今當問誰？”

dge sloṅ daṅ dge sloṅ ma daṅ | dge bsñen daṅ dge bsñen ma’i ’khor bźi po de dag daṅ | lha daṅ klu daṅ gnod sbyin daṅ | dri za daṅ lha ma yin daṅ | nam (4) mkha’ ldiṅ daṅ | mi ’am ci daṅ | lto ’phye chen po daṅ | mi daṅ mi ma yin pa maṅ po de dag kyaṅ | bcom ldan ’das kyi ltas kyi rdzu ’phrul gyi cho ’phrul chen po’i snaṅ ba ’di lta bu ’di mthoṅ nas | ṅo mtshar du gyur rmad du gyur ltad mor gyur te | ’di sñam du | bcom ldan (5) ’das kyis rdzu ’phrul gyi cho ’phrul cen po’i snaṅ ba ’di lta bu ’di bstan pa bdag cag gis su la dri sñam du sems so ||

And the four classes of the audience, monks, nuns, male and female lay devotees, numerous gods, Nâgas, goblins, Gandharvas, demons, Garudas, Kinnaras, great serpents, men, and beings not human, on seeing the magnificence of this great miracle of the Lord, were struck with astonishment, amazement and curiosity, and thought: Let us inquire why this magnificent miracle has been produced by the great power of the Lord.

atha khalu maitreyo bodhisattvo mahāsattvas tasminn eva kṣaṇalavamuhūrte tāsāṃ catasṛṇāṃ parṣadāṃ cetasaiva cetaḥparivitarkamājñāya ātmanā ca dharmasaṃśayaprāptas tasyāṃ velāyāṃ mañjuśriyaṃ (4,1) kumārabhūtam etad avocat - ko nv atra mañjuśrīrhetuḥ kaḥ pratyayo yad ayam evaṃrūpa āścaryādbhuto bhagavatā ṛddhayavabhāsaḥ kṛtaḥ, imāni cāṣṭādaśabuddhakṣetrasahasrāṇi vicitrāṇi darśanīyāni paramadarśanīyāni tathāgatapūrvaṃgamāni tathāgatapariṇāyakāni saṃdṛśyante?

慈氏大士見衆會心，便問溥首曰： “仁者惟說，今何因緣有此瑞應，大聖神足放大光明，照于東方萬八千土，諸佛世界自然爲現，所說經法皆遙聞之？”

爾時彌勒菩薩，欲自決疑，又觀四衆比丘、比丘尼、優婆塞、優婆夷，及諸天、龍、鬼神等，衆會之心，而問文殊師利言： “以何因緣而有此瑞神通之相，放大光明，照于東方萬八千土，悉見彼佛國界莊嚴？”

de nas byaṅ chub sems dpa’ sems dpa’ chen po byams pas skad cig thaṅ cig yud tsam de ñid la ’khor bźi po rnams kyi sems kyi rnam par rtog pa (6) sems kyis śes nas ’jam dpal gźon nur gyur pa la ’di skad ces smras so || ’jam dpal bcom ldan ’das kyis ltas ṅo mtshar rmad du byuṅ ba rdzu ’phrul gyi snaṅ ba ’di lta bu ’di bstan te | saṅs rgyas kyi źiṅ khri brgyad stoṅ po ’di dag rnam par bkra ba | mchog tu bltan sdug (7) pa| de bźin gśags pa sṅon du bźud pa | de bźin gśegs pa yoṅs su ’dren par snaṅ ba ’di’i rgyu gaṅ rkyen gaṅ |

At the same moment, at that very instant, the Bodhisattva Mahâsattva Maitreya knew in his mind the thoughts arising in the minds of the four classes of hearers and he spoke to Mañgusrî, the prince royal: What, O Mañgusrî, is the cause, what is the reason of this wonderful, prodigious, miraculous shine having been produced by the Lord? Look, how these eighteen thousand Buddha-fields appear variegated, extremely beautiful, directed by Tathâgatas and superintended by Tathâgatas.

atha khalu maitreyo bodhisattvo mahāsattvo mañjuśriyaṃ kumārabhūtam ābhir gāthābhir adhyabhāṣata -

於是慈氏以頌而問溥首曰：

於是彌勒菩薩欲重宣此義，以偈問曰：

de nas byaṅ chub sems dpa’ sems dpa’ chen po byams pas ’jam dpal gźon nur gyur pa la tshigs su bcad pa ’di dag smras so ||

Then it was that Maitreya, the Bodhisattva Mahâsattva, addressed Mañgusrî, the prince royal, in the following stanzas:

kiṃ kāraṇaṃ mañjuśirī iyaṃ hi raśmiḥ pramuktā naranāyakena |
prabhāsayantī bhramukāntarātu ūrṇāya kośādiyam ekaraśmiḥ || 1.1 ||

文殊師利今何以故導利衆庶放演光明甚大威曜出于面門神變遍照十方㸌然

文殊師利導師何故眉間白毫大光普照

’jam (5a1) | dpal ci yi phyir na ’di lta bu || mi yi mgon bos ’od zer gcig bu ’di ||
źal gyi slin mtshams kyi ni mdzod spu nas || śin tu snaṅ ba’i ’od zer rab tu btaṅ ||

1. Why, Mañgusrî, does this ray darted by the guide of men shine forth from between his brows? this single ray issuing from the circle of hair? and why this abundant rain of Mandâravas?

māndāravāṇāṃ ca mahanta varṣaṃ puṣpāṇi muñcanti surāḥ suhṛṣṭāḥ |
mañjūṣakāṃś candanacūrṇamiśrān divyān sugandhāṃś ca manoramāṃś ca || 1.2 ||

天雨衆華紛紛如降意華大意柔軟音華種種若干其色殊妙栴檀馨香悅可衆心

雨曼陁羅曼殊沙華 (009_0726b)栴檀香風悅可衆心

lha rnams dga’ bas tsan dan phye ma daṅ || lha yi spos rab yid du ’oṅ ba daṅ ||
man dā ra daṅ mañdzu (2) śa ka yi || me tog dag gi tshar chen rab tu phab ||

2. The gods, overjoyed, let drop Mañgûshakas and sandal powder, divine, fragrant, and delicious.

yehī mahī śobhatiyaṃ samantāt parṣāś ca catvāra sulabdhaharṣāḥ |
sarvaṃ ca kṣetraṃ imu saṃprakampitaṃ ṣaḍbhir vikārehi subhīṣmarūpam || 1.3 ||

嚴淨巍巍皆悉周遍今日四輩欣然踊躍於此佛土十方世界六反震動莫不傾搖

以是因緣地皆嚴淨而此世界六種震動

des nis ’di kun tu mdzes gyur ciṅ || ’khor bźi ’di dag dga’ ba rab tu thob ||
źiṅ rnams ’di dag thams cad rnam drug tu || śin tu ’jigs pa’i gzugs su kun nas g-yos ||

3. This earth is, on every side, replete with splendour, and all the four classes of the assembly are filled with delight, while the whole field shakes in six different ways, frightfully.

sā caiva raśmī purimādiśāya aṣṭādaśakṣetrasahasra pūrṇāḥ |
avabhāsayī ekakṣaṇena sarve suvarṇavarṇā iva bhonti kṣetrāḥ || 1.4 ||

于彼光明則照東方萬八千土其暉普徹諸佛境土紫磨金色煌煌灼灼㷿無不接

時四部衆咸皆歡喜身意快然得未曾有眉間光明照于東方萬八千土皆如金色

’od zer de yis śar gyi phyogs logs kyi || (3) źiṅ ni stoṅ phrag bcwa brgyad tshaṅ ba rnams ||
skad cig gcig gis thams cad rab tu snaṅ || źiṅ rnams gser gyi kha dog bźin du mdzes ||

4. And that ray in the eastern quarter illuminates the whole of eighteen thousand Buddha-fields, simultaneously, so that those fields appear as gold-coloured.

yāvān avīcī paramaṃ bhavāgraṃ kṣetreṣu yāvanti ca teṣu sattvāḥ |
ṣaṭsū gatīṣū tahi vidyamānā cyavanti ye cāpy upapadyi tatra || 1.5 ||

國邑群萌莫不蒙賴達盡上界入無擇獄衆庶受生用無明故滅沒墮落歸此諸趣

從阿鼻獄上至有頂諸世界中六道衆生

mnar med yan chad srid pa’i rtse mo’i bar || źiṅ de dag na sems can ji sñed pa ||
’gro ba drug po de na yod pa rnams || gaṅ dag der yaṅ (4) śi ’pho skye ba rnams ||

5. (The universe) as far as the (hell) Aviki (and) the extreme limit of existence, with all beings of those fields living in any of the six states of existence, those who are leaving one state to be born in another;

karmāṇi citrā vividhāni teṣāṃ gatīṣu dṛśyanti sukhā dukhā ca |
hīnā praṇītā tatha madhyamā ca iha sthito addaśi sarvam etat || 1.6 ||

斯等黎民睹見因緣 (009_0802_c)若干之趣今現嚴淨賢明不肖中間品類吾於此住皆遙見之

生死所趣善惡業緣受報好醜於此悉見

de dag las kyi rnam pa sna tshogs daṅ || ’gro ba bde daṅ mi bde rnams kyaṅ snaṅ ||
’di na ’dug kyaṅ de dag thams cad mthoṅ ||

6. Their various and different actions in those states have become visible; whether they are in a happy, unhappy, low, eminent, or intermediate position, all that I see from this place.

buddhāṃś ca paśyāmi narendrasiṃhān prakāśayanto vivaranti dharmam |
(5,1) praśāsamānān bahusattvakoṭīḥ udāharanto madhurasvarāṃ giram || 1.7 ||

又睹諸佛而師子吼演說經典開闡法門

又睹諸佛聖主師子演說經典微妙第一

saṅs rgyas seṅ ge mi yi dbaṅ po rnams || chos ñid rab ston rnam par dbye ba mthoṅ ||
(5) sems can bye ba maṅ la rab ston pa || sñan pa’i sgra daṅ dbyaṅs su gsuṅ ba daṅ ||

7. I see also the Buddhas, those lions of kings, revealing and showing the essence of the law, comforting many kotis of creatures and emitting sweet-sounding voices.

gambhīranirghoṣamudāram adbhutaṃ muñcanti kṣetreṣu svakasvakeṣu |
dṛṣṭāntahetūnayutāna koṭibhiḥ prakāśayanto imu buddhadharmam || 1.8 ||

消除衆生無數之穢歌頌聖教出柔軟音其響深妙令人欣踊各各自捨境界所有講說譬喩億載報應分別敷演於此佛法

其聲淸淨出柔軟音教諸菩薩無數億萬梵音深妙令人樂聞各於世界講說正法

zab ciṅ rgya che rmad du byuṅ ba’i sgra || so so’i źiṅ rnams su yaṅ rab tu ’byin ||
dbe daṅ gtan tshigs khrag khrig bye ba yis || saṅs rgyas chos ’dir rab tu ston pa ni ||

8. They let go forth, each in his own field, a deep, sublime, wonderful voice, while proclaiming the Buddha-laws by means of myriads of kotis of illustrations and proofs.

duḥkhena saṃpīḍita ye ca sattvā jātījarākhinnamanā ajānakāḥ |
teṣāṃ prakāśenti praśāntanirvṛtiṃ duḥkhasya anto ayu bhikṣave ti || 1.9 ||

一切衆生所造苦患以無巧便治老病死猶斯等類說寂滅度比丘當知貧劇困惱衆人則處安雅快樂積累功德乃見聖尊

種種因緣以無量喩照明佛法開悟衆生若人遭苦厭老病死爲說涅槃盡諸苦際

sems can gaṅ rnams (6) sdug bsṅal gzir ba daṅ || skye daṅ rgabs yid skyo mi śes la ||
’di ni dge sloṅ sdug bsṅal tha ma źes || de la rab źi mya ṅan ’das bston ||

9. And to the ignorant creatures who are oppressed with toils and distressed in mind by birth and old age, they announce the bliss of Rest, saying: This is the end of trouble, O monks.

udārasthāmādhigatāś ca ye narāḥ puṇyair upetās tatha buddhadarśanaiḥ |
pratyekayānaṃ ca vadanti teṣāṃ saṃvarṇayanto ima dharmanetrīm || 1.10 ||

又得逮至緣一覺乘一切令入於此道業

若人有福曾供養佛志求勝法爲說緣覺

mi rnams gaṅ gis rgya che mthu thob ciṅ || saṅs rgyas mtho ’bas de bźin bsod nams ldan ||
de dag la ni chos tshul ’di (7) brjod ciṅ || raṅ rgyal theg pa yaṅ ni ston pa mdzad ||

10. And to those who are possessed of strength and vigour and who have acquired merit by virtue or earnest belief in the Buddhas, they show the vehicle of the Pratyekabuddhas, by observing this rule of the law.

ye cāpi anye sugatasya putrā anuttaraṃ jñāna gaveṣamāṇāḥ |
vividhāṃ kriyāṃ kurviṣu sarvakālaṃ teṣāṃ pi bodhāya vadanti varṇam || 1.11 ||

見佛殊異諸所經籍或有志求無上之慧一切世間見若干形斯等衆類歌詠佛德

若有佛子修種種行求無上慧爲說淨道

gźan yaṅ bde bar gśegs pa’i sras po gaṅ || bla na med pa’i ye śes tshol ba daṅ ||
bya ba sna tshogs rtag tu byed pa la || de dag la ni byaṅ chub phyir bsṅags gsuṅ ||

11. And the other sons of the Sugata who, strivinor after superior knowledge, have constantly accomplished their various tasks, them also they admonish to enlightenment.

śṛṇomi paśyāmi ca mañjughoṣa iha sthito īdṛśakāni tatra |
anyā viśeṣāṇa sahasrakoṭyaḥ pradeśamātraṃ tatu varṇayiṣye || 1.12 ||

仁者溥首彼所言說我立住此今悉見聞及餘無數諸億千衆在此遊居吾悉睹眄

文殊師利我住於此見聞若斯及千億事如是衆多今當略說

’di na ’dug bźin de na ’di ’dra daṅ || (5b1) khyad par gźan yaṅ stoṅ phrag bye ba daṅ ||
śin tu mthoṅ źiṅ thos te ’jam pa’i dbyaṅs || de dag las ni phyogs tsam smos par bya ||

12. From this place, O Mañgughosha, I see and hear such things and thousands of kotis of other particulars besides; I will only describe some of them.

paśyāmi kṣetreṣu bahūṣu cāpi ye bodhisattvā yatha gaṅgavālikāḥ |
koṭīsahasrāṇi analpakāni vividhena vīryeṇa janenti bodhim || 1.13 ||

又見佛土不可計數諸菩薩等如江河沙億百千數而不減少建志精進興發道意

我見彼土恒沙菩薩種種因緣而求佛道

bdag mthoṅ źiṅ rnams maṅ po de dag na’aṅ || byaṅ chub sems dpa’ gaṅ gā’i bye ma sñed ||
gaṅ rnams bye ba stoṅ phrag mi ñuṅ ba || brtson (2) ’grus rnam pa maṅ pos byaṅ chub skyed ||

13. 1 see in many fields Bodhisattvas by many thousands of kotis, like sands of the Ganges, who are producing enlightenment according to the different degree of their power.

dadanti dānāni tathaiva kecid dhanaṃ hiraṇyaṃ rajataṃ suvarṇam |
muktāmaṇiṃ śaṅkhaśilāpravālaṃ dāsāṃś ca dāsī rathaaśvaeḍakān || 1.14 ||

或有放捨諸所財業而行布施金銀珍寶明月眞珠車璖馬腦奴婢車乘 (009_0803_a)牀臥机榻諸所珍異環珮瓔珞於是具足皆用惠賜

或有行施金銀珊瑚眞珠摩尼車璖馬腦金鋼諸珍奴婢車乘寶飾輦輿歡喜布施

la la sbyin pa sbyin pa’aṅ de bźin te || nor daṅ ’gron bu gser daṅ dṅul rnams daṅ ||
mu tig nor bu man śel gyi ru daṅ || bran pho bran mo rta daṅ śiṅ rta lug ||

14. There are some who charitably bestow wealth, gold, silver, gold money, pearls, jewels, conch shells, stones', coral, male and female slaves, horses, and sheep;

(6,1) śibikās tathā ratnavibhūṣitāś ca dadanti dānāni prahṛṣṭamānasāḥ |
pariṇāmayanto iha agrabodhau vayaṃ hi yānasya bhavema lābhinaḥ || 1.15 ||

悉以勸助上尊佛道今我等類聞斯音聲安住所歎正覺大乘遊於三界而無所猗

迴向佛道 (009_0726_c)願得是乘三界第一諸佛所歎

de bźin rin chen dag gis brgyan pa’i khyogs || yoṅs su dga’ ba’i yid (3) kyis sbyin pa gtoṅ ||
bdag cag gis kyaṅ theg mchog thob śog ces || byaṅ chub mchog ’dir yoṅs su sṅo bar byed ||

15. As well as litters adorned with jewels. They are spending gifts with glad hearts, developing themselves for superior enlightenment, in the hope of gaining the vehicle.

traidhātuke śreṣṭhaviśiṣṭayānaṃ yadbuddhayānaṃ sugatehi varṇitam |
ahaṃ pi tasyo bhavi kṣipra lābhī dadanti dānāni imīdṛśāni || 1.16 ||

.

sbyin pa ’di ’dra ’di dag byin byas na || khams gsum naṅ na theg mchog khyad par can ||
saṅs rgyas theg pa bde gśegs gaṅ bsṅags pa || de ni bdag gis (4) myur du thob gyur cig ||

16. (Thus they think): ‘The best and most excellent vehicle in the whole of the threefold world is the Buddha-vehicle magnified by the Sugatas. May I, forsooth, soon gain it after my spending such gifts.'

caturhayair yuktarathāṃś ca kecit savedikān puṣpadhvajair alaṃkṛtān |
savaijayantān ratanāmayāni dadanti dānāni tathaiva kecit || 1.17 ||

其人速逮得獲斯願或以諸乘則而施與諸華伎樂欄楯莊嚴簫成鼓吹音節所娛

或有菩薩駟馬寶車欄楯華蓋軒飾布施

la la rta bźi can gyi śiṅ rta la || kha khyer bcas pa me tog rgyal mtshan brgyan ||
rin chen dag las byas pa’i ba dan can || la las de lta bu yaṅ sbyin pa byin ||

17. Some give carriages yoked with four horses and furnished with benches, flowers, banners, and flags; others give objects made of precious substances.

dadanti putrāṃś ca tathaiva putrīḥ priyāṇi māṃsāni dadanti kecit |
hastāṃś ca pādāṃś ca dadanti yācitāḥ paryeṣamāṇā imam agrabodhim || 1.18 ||

四事如應惠與奉授以此布施心不悋惜妻妾子孫所重輦輿或慮非常手足與人

復見菩薩身肉手足及妻子施求無上道

de bźin bu daṅ chuṅ ma rnams kyaṅ byin || la la phaṅs pa’i śa yaṅ sbyin par byed ||
byaṅ chub (5) dam pa ’di ni tshol ba’i phyir || lag pa daṅ ni rkaṅ pa bslaṅs na byin ||

18. Some, again, give their children and wives; others their own flesh; (or) offer, when bidden, their hands and feet, striving to gain supreme enlightenment.

śirāṃsi kecin nayanāni kecid dadanti kecit pravarātmabhāvān |
datvā ca dānāni prasannacittāḥ prārthenti jñānaṃ hi tathāgatānām || 1.19 ||

志不矜愛皆用惠施欲以慕求此尊佛道復有捨身給諸所有頭眼支體無所遺愛所以布施用成佛道志願逮獲如來聖慧

又見菩薩頭目身體欣樂施與求佛智慧

la la dag gis mgo daṅ la las mig || la la bdag gi lus mchog rab kyaṅ gtoṅ ||
daṅ ba’i sems kyis sbyin pa rnams byin nas || de bźin gśegs kyi ye śes don du gñer ||

19. Some give their heads, others their eyes, others their dear own body, and after cheerfully bestowing their gifts they aspire to the knowledge of the Tathâgatas.

paśyāmy ahaṃ mañjuśirī kahiṃcit sphītāni rājyāni vivarjayitvā |
antaḥpurān dvīpa tathaiva sarvān amātyajñātīṃś ca vihāya sarvān || 1.20 ||

溥首童眞吾瞻國王與眷屬俱而出遊立中宮后妃婇女貴人族姓娛樂俱禮佛身衆庶朋黨悉詣導師而於法王啓問經典

文殊師利我見諸王往詣佛所問無上道

’jam dpal bdag (6) gis mthoṅ pa la lan || rgyal srid skyid pa rnam par spaṅ byas te ||
btsun mo’i ’khor daṅ de bźin gliṅ kun daṅ || gñen daṅ blon po thams cad rnam spaṅs nas ||

20. Here and there, O Mañgusrî, I behold beings who have abandoned their flourishing kingdoms, harems, and continents, left all their counsellors and kinsmen,

upasaṃkramī lokavināyakeṣu pṛcchanti dharmaṃ pravaraṃ śivāya |
kāṣāyavastrāṇi ca prāvaranti keśāṃś ca śmaśrūṇy avatārayanti || 1.21 ||

則除俗服下其鬚髮而被袈裟以爲法式

便捨樂土宮殿臣妾剃除鬚髮而被法服

’jig rten rnam par ’dren gyi druṅ doṅ ste || źi ba’i phyir ni chos rab mchog ’dri źiṅ ||
dur smrig gos rnams (7) rab tu gyon byed de || skra daṅ kha spu dag kyaṅ ’dreg par byed ||

21. And betaken themselves to the guides of the world to ask for the most excellent law, for the sake of bliss; they put on reddish-yellow robes, and shave hair and beard.

kāṃścic ca paśyāmy ahu bodhisattvān bhikṣū samānāḥ pavane vasanti |
(7,1) śūnyāny araṇyāni niṣevamāṇān uddeśasvādhyāyaratāṃś ca kāṃścit || 1.22 ||

我睹若干諸菩薩衆比丘知友頓止山巖獨處閑居解暢空無或有受經而讀誦讚

或見菩薩而作比丘獨處閑靜樂誦經典

bdag mthoṅ byaṅ chub sems dpa’ la la ni || dge sloṅ gyur ciṅ nags tshal gnas pa dag ||
dgon pa stoṅ ba rnams su gnas ’cha’ źiṅ || la la luṅ nod kha ton byed la dga’ ||

22. I see also many Bodhisattvas like monks, living in the forest, and others inhabiting the empty wilderness, engaged in reciting and reading.

kāṃścic ca paśyāmy ahu bodhisattvān girikandareṣu praviśanti dhīrāḥ |
vibhāvayanto imu buddhajñānaṃ paricintayanto hy upalakṣayanti || 1.23 ||

我睹若干諸菩薩衆比丘知友頓止山巖獨處閑居解暢空無或有受經而讀誦讚吾復瞻見開士之黨英雄儔疋出入山谷

又見菩薩勇猛精進入於深山思惟佛道

bdag mthoṅ byaṅ chub sems dpa’ (6a1) la la dag || ri sul dag tu źugs pa’i brtan pa rnams ||
saṅs rgyas ye śes ’di la rnam par sgom || yoṅs su sems śiṅ ñe bar rtogs par byed ||

23. And some Bodhisattvas I see, who, full of wisdom (or constancy), betake themselves to mountain caves, where by cultivating and meditating the Buddha-knowledge they arrive at its perception.

utsṛjya kāmāṃś ca aśeṣato ’nye paribhāvitātmāna viśuddhagocarāḥ |
abhijña pañceha ca sparśayitvā vasanty araṇye sugatasya putrāḥ || 1.24 ||

(009_0803_b)專精思惟歷察衆相分別講說演諸佛乘捐棄愛欲永使無餘常自纂修悕仰正行安住諸子不離閑居則便逮得成五神通

又見離欲常處空閑深修禪定得五神通

kha cig gis ni ’dod pa ma lus spaṅs || yoṅs bsgoms bdag ñid spyod yul rnam par dag ||
mṅon (2) par śes pa lṅa yaṅ der thob nas || bde bar gśegs pa’i sras po dgon par gnas ||

24. Others who have renounced all sensual desires, by purifying their own self, have cleared their sphere and obtained the five transcendent faculties, live in the wilderness, as (true) sons of the Sugata.

pādaiḥ samaiḥ sthitviha keci dhīrāḥ kṛtāñjalī saṃmukhi nāyakānām |
abhistavantīha harṣaṃ janitvā gāthāsahasrehi jinendrarājam || 1.25 ||

高妙之士志平等句向諸導師恭敬叉手心懷踊躍歌詠佛德以數千偈歎人中王

又見菩薩安禪合掌以千萬偈讚諸法王

brtan pa la la rkaṅ gśibs der gnas te || ’dren pa’i spyan sṅar thal mo sbyar byas nas ||
dga’ ba bskyed de rgyal dbaṅ rgyal po la || tshigs su bcad pa stoṅ gis mṅon par bstod ||

25. Some are standing firm, the feet put together and the hands joined in token of respect towards the leaders, and are praising joyfully the king of the leading Ginas in thousands of stanzas.

smṛtimanta dāntāś ca viśāradāś ca sūkṣmāṃ cariṃ keci prajānamānāḥ |
pṛcchanti dharmaṃ dvipadottamānāṃ śrutvā ca te dharmadharā bhavanti || 1.26 ||

睹無所畏志踊調和曉了分別出家之業咨稟經典於兩足尊所聞頻數尋卽執翫

復見菩薩智深志固能問諸佛聞悉受持

(3) dran daṅ ldan źiṅ dul ba mi ’jigs pa || la la spyod pa phra ba śes pa dag ||
rkaṅ gñis gtso la chos kyaṅ ’dri bar byed || thos nas de dag chos rnams ’dzin par ’gyur ||

26. Some thoughtful, meek, and tranquil, who have mastered the niceties of the course of duty, question the highest of men about the law, and retain in their memory what they have learnt.

paribhāvitātmāna jinendraputrān kāṃścic ca paśyāmy ahu tatra tatra |
dharmaṃ vadanto bahuprāṇakoṭināṃ dṛṣṭāntahetūnayutair anekaiḥ || 1.27 ||

安住衆子先自修已我又遙見諸佛孫息爲無數億人民講法而現報應兆載難計

又見佛子定慧具足以無量喩爲衆講法

yoṅs bsgoms bdag ñid rgyal dbaṅ sras po rnams || la la dag gis de daṅ der mthoṅ ba ||
dpe daṅ gtan (4) tshigs khrag khrig du ma yis || srog chags bye ba mṅal chos rnams ston ||

27. And I see here and there some sons of the principal Gina who, after completely developing their own self, are preaching the law to many kotis of living beings with many myriads of illustrations and reasons.

prāmodyajātāḥ pravadanti dharmaṃ samādapento bahubodhisattvān |
nihatya māraṃ sabalaṃ savāhanaṃ parāhanantī imu dharmadundubhim || 1.28 ||

志懷欣喜自歸正法勸助開化無數菩薩降伏衆魔秉勢官屬而雷擊扣於此法鼓

欣樂說法化諸菩薩破魔兵衆而擊法鼓

mchog tu dga’ skyes chos rnams rab ston ciṅ || byaṅ chub sems dpa’ maṅ po yaṅ dag ’dzud ||
bdud rnams stobs daṅ bźon par bcas bcom ste || chos kyi rṅa ’di śin tu rduṅ bar byed ||

28. joyfully they proclaim the law, rousing many Bodhisattvas; after conquering the Evil One with his hosts and vehicles, they strike the drum of the law.

paśyāmi kāṃścit sugatasya śāsane saṃpūjitān naramaruyakṣarākṣasaiḥ |
avismayantān sugatasya putrān anunnatān śāntapraśāntacārīn || 1.29 ||

善逝典誥我又覽歷諸天人神所共宗奉

又見菩薩寂然宴嘿天龍恭敬不以爲喜

(5) la la bde bar gśegs pa’i bstan pa la || bde gśegs sras la lha mi gnod sbyin daṅ ||
srin pos mchod kyaṅ ṅo mtshar mi ’dzin ciṅ || bsñems med źi’i źiṅ rab źi spyod pa mthoṅ ||

29. 1 see some sons of the Sugata, humble, calm, and quiet in conduct, living under the command of the Sugatas, and honoured by men, gods, goblins, and Titans.

(8,1) vanaṣaṇḍa niśrāya tathānyarūpā avabhāsu kāyātu pramuñcamānāḥ |
abhyuddharanto narakeṣu sattvāṃstāṃś caiva bodhāya samādapenti || 1.30 ||

又見菩薩處林放光濟地獄苦令入佛道

phal cher nags gnas de bźin gźan dag kyaṅ || snaṅ ba’i ’od ni lus las rab gtoṅ(6) ste ||
sems can dmyal nas sems can rnams ’don ciṅ || de dag byaṅ chub la yaṅ yaṅ dag ’dzud ||

30. Others, again, who have retired to woody thickets, are saving the creatures in the hells by emitting radiance from their body, and rouse them to enlightenment.

vīrye sthitāḥ keci jinasya putrā middhaṃ jahitvā ca aśeṣato ’nye |
caṃkramyayuktāḥ pavane vasanti vīryeṇa te prasthita agrabodhim || 1.31 ||

安住諸子不以奇雅益用寂然履行定隱無所猗著猶如師子開化度衆令發道意衆生在居手執所供心懷悅豫僉然俱詣

又見佛子未嘗睡眠經行林中懃求佛道

rgyal ba’i sras po la la brtson ’grus gnas || kha cig gis kyaṅ ma lus gñid spaṅs nas ||
’chag pa byed ciṅ nags tshal gnas pa dag || de dag brtson pas byaṅ (7) chub mchog la źugs ||

31. There are some sons of the Gina who dwell in the forest, abiding in vigour, completely renouncing sloth, and actively engaged in walking; it is by energy that they are striving for supreme enlightenment.

ye cātra rakṣanti sadā viśuddhaṃ śīlaṃ akhaṇḍaṃ maṇiratnasādṛśam |
paripūrṇacārī ca bhavanti tatra śīlena te prasthita agrabodhim || 1.32 ||

又諸佛子立於精進棄捐欲塵常得自在建志經行遊諸樹閒心願勤修根求佛道而護身口 (009_0803_c)常行淸淨禁戒安隱不畏生死於彼秉心具足諸行以斯禁戒寤諸不覺

又見具戒威儀無缺淨如寶珠以求佛道

la la tshul khrims ma ral sruṅ ba ni || rtag tu rnam dag nor bu rin chen bźin ||
la la spyad pa yoṅs su rdzogs par ’gyur || de dag khrims kyis byaṅ chub mchog la źugs ||

32. Others complete their course by keeping a constant purity and an unbroken morality like precious stones and jewels; by morality do these strive for supreme enlightenment.

kṣāntībalā keci jinasya putrā adhimānaprāptāna kṣamanti bhikṣuṇām |
ākrośa paribhāṣa tathaiva tarjanāṃ kṣāntyā hi te prasthita agrabodhim || 1.33 ||

最勝之子據忍辱力爲諸貢高卑下謙順輕毀罵詈若撾捶者其求佛道默然不挍

又見佛子住忍辱力 (009_0727_a)增上慢人惡罵捶打皆悉能忍以求佛道

rgyal sras la la bzod pa’i stobs can te || dge sloṅ ṅa rgyal can dag (6b1) khro ba daṅ ||
de bźin gśe źiṅ sdig pa’aṅ bzod par byed || bzod pas de dag byaṅ chub mchog la źugs ||

33. Some sons of the Gina, whose strength consists in forbearance, patiently endure abuse, censure, and threats from proud monks. They try to attain enlightenment by dint of forbearance.

kāṃścic ca paśyāmyahu bodhisattvān krīḍāratiṃ sarva vivarjayitvā |
bālān sahāyān parivarjayitvā āryeṣu saṃsargaratān samāhitān || 1.34 ||

吾或復觀菩薩之衆一切棄離調戲伎樂與諸力勢親友等俱其心堅固平如虛空

又見菩薩離諸戲笑及癡眷屬親近智者

bdag mthoṅ byaṅ chub sems dpa’ la la ni || rtsed mo dga’ ba thams cad rnam spaṅs te ||
byis pa’i grogs po rnams kyaṅ yoṅs spaṅs nas || ’phags pa (2) rnams daṅ ’grogs dga’ mñam par gźag ||

34. Further, I see Bodhisattvas, who have forsaken all wanton pleasures, shun unwise companions and delight in having intercourse with genteel men (âryas);

vikṣepacittaṃ ca vivarjayantān ekāgracittān vanakandareṣu |
dhyāyanta varṣāṇa sahasrakoṭyo dhyānena te prasthita agrabodhim || 1.35 ||

蠲除諸穢憒亂之意建立一心消滅陰蓋禪思思惟億百千歲布施立意求尊佛道或自割損多所惠潤刈除貪嫉閑不懷懅

一心除亂攝念山林億千萬歲以求佛道

rnam par g-yeṅ ba’i sems ni rnam spaṅs nas || lo stoṅ bye bar nags daṅ ri sul na ||
rtse gcig sems su bsam gtan byed pa rnams || de dag bsam gtan byaṅ chub mchog la źugs ||

35. Who, with avoidance of any distraction of thoughts and with attentive mind, during thousands of kotis of years have meditated in the caves of the wilderness; these strive for enlightenment by dint of meditation.

dadanti dānāni tathaiva kecit saśiṣyasaṃgheṣu jineṣu saṃmukham |
khādyaṃ ca bhojyaṃ ca tathānnapānnaṃ gilānabhaiṣajya bahū analpakam || 1.36 ||

飮食供具所當得者及無數人諸病醫藥

或見菩薩餚膳飮食百種湯藥施佛及僧

dge ’dun slob bcas rgyal (3) ba mṅon sum du || mtha’ daṅ bca’ daṅ de bźin zas daṅ sgom ||
na ba’i sman ni mi ñuṅ maṅ po dag || kha cig de ltar sbyin pa sbyin par byed ||

36. Some, again, offer in presence of the Ginas and the assemblage of disciples gifts (consisting) in food hard and soft, meat and drink, medicaments for the sick, in plenty and abundance.

vastrāṇa koṭīśata te dadanti sahasrakoṭīśatamūlya kecit |
(9,1) anarghamūlyāṃś ca dadanti vastrān saśiṣyasaṃghāna jināna saṃmukham || 1.37 ||

又復施與衣被服飾檀已濟裸無所藏積

名衣上服價直千萬或無價衣施佛及僧

dge ’dun slob bcas rgyal ba mṅon sum du || de dag gos brgya bye ba sbyin par byed ||
la la stoṅ phrag bya ba brgya ri daṅ || rin (4) tha ṅa med pa’i gos rnams rab tu ’dul ||

37. Others offer in presence of the Ginas and the assemblage of disciples hundreds of kotis of clothes, worth thousands of kotis, and garments of priceless value.

vihāra koṭīśata kārayitvā ratnāmayāṃś co tatha candanāmayān |
prabhūtaśayyāsanamaṇḍitāṃś ca niryātayanto sugatāna saṃmukham || 1.38 ||

與營從俱面見最勝在上化立億百千供所造珍寶及栴檀香多有牀座明珠諸藏現在目前奉上安住其寶之價直億百千

千萬億種栴檀寶舍衆妙臥具施佛及僧

rin po che daṅ de bźin tsan dan gyi || gtsug lag khaṅ ni bye ba brgya byas nas ||
stan daṅ mal cha maṅ pos brgyan pa rnams || bde bar gśegs pa rnams la mṅon sum ’bul ||

38. They bestow in presence of the Sugatas hundreds of kotis of monasteries which they have caused to be built of precious substances and sandal-wood, and which are furnished with numerous lodgings (or couches).

ārāma caukṣāṃś ca manoramāṃś ca phalair upetān kusumaiś ca citraiḥ |
divāvihārārtha dadanti kecit saśrāvakāṇāṃ puruṣarṣabhāṇām || 1.39 ||

所睹園觀樹葉華實具足鮮淨悅可人意

淸淨園林華菓茂盛流泉浴池施佛及僧

kun dga’ ra ba yid ’oṅ gtsaṅ ma rnams || (5) me tog ’bras bu sna tshogs ldan pa dag ||
skyes bu khyu mchog ñan thos btsas pa la || la la ñin par źugs phyir rab tu ’bul ||

39. Some present the leaders of men and their disciples with neat and lovely gardens abounding with fruits and beautiful flowers, to serve as places of daily recreation,

dadanti dānāni mam evarūpā vividhāni citrāṇi ca harṣajātāḥ |
datvā ca bodhāya janenti vīryaṃ dānena te prasthita agrabodhim || 1.40 ||

夙夜修行兼加進獻上人正士諸聲聞等所可慧益品列如斯雜種若干歡喜濟乏深自欣慶而建道行 (009_0804_a)以此所施願求尊覺

如是等施種種微妙歡喜無厭求無上道

dga’ bskyes nas sna tshogs rnam maṅ po || de lta bu yi sbyin pa sbyin par byed ||
byin nas byaṅ chub phyir yaṅ brtson ’grus bskyed || sbyin (6) pas de dag byaṅ chub mgog la źugs ||

40. When they have, with joyful feelings, made such various and splendid donations, they rouse their energy in order to obtain enlightenment; these are those who try to reach supreme enlightenment by means of charitableness.

dharmaṃ ca kecit pravadanti śāntaṃ dṛṣṭāntahetūnayutair anekaiḥ |
deśenti te prāṇasahasrakoṭināṃ jñānena te prasthita agrabodhim || 1.41 ||

或有得人寂然法誼察諸報應衆億兆載發起民庶使其悔過令捨億寶志願佛道

或有菩薩說寂滅法種種教詔無數衆生

la la źi ba’i chos kyaṅ rab ’chaṅ de || dpe daṅ gtan tshigs khrag khrig du ma yis ||
de dag srog chags bye ba stoṅ la ston || de dag ye śes byaṅ chub mchog la źugs ||

41. Others set forth the law of quietness, by many myriads of illustrations and proofs; they preach it to thousands of kotis of living beings; these are tending to supreme enlightenment by science.

nirīhakā dharma prajānamānā dvayaṃ pravṛttāḥ khagatulyasādṛśāḥ |
anopaliptāḥ sugatasya putrāḥ prajñāya te prasthita agrabodhim || 1.42 ||

曉了觀察不秘悋法滅除三事寂等如空安住之子悉無所著斯等智慧求尊佛道

或見菩薩觀諸法性無有二相猶如虛空又見佛子心無所著以此妙慧求無上道

byed pa med pa’i chos rab śes pa ni || gñis (7) med rab źugs nam mkha’ mtshuṅs ’dra ba ||
ma chags bde bar gśegs pa’i sras po rnams || de dag śes rab byaṅ chub mchog la źugs ||

42. (There are) sons of the Sugata who try to reach enlightenment by wisdom; they understand the law of indifference and avoid acting at the antinomy (of things), unattached like birds in the sky.

bhūyaś ca paśyāmyahu mañjughoṣa parinirvṛtānāṃ sugatāna śāsane |
utpanna dhīrā bahubodhisattvāḥ kurvanti satkāru jināna dhātuṣu || 1.43 ||

溥柔軟音吾復睹見諸滅度佛安住開化諸所現在大菩薩衆咸共奉敬最勝舍利

文殊師利又有菩薩佛滅度後供養舍利

bdag gis gźan yaṅ mthoṅ ba ’jam pa’i dbyaṅs || bder gśegs mya ṅan ’das pa’i bstan pa la ||
byaṅ chub (7a1) | sems dpa’ brtan pa maṅ byuṅ nas || rgyal ba’i riṅ bsrel dag la rim gro byed ||

43. Further, I see, O Mañgughosha, many Bodhisattvas who have displayed steadiness under the rule of the departed Sugatas, and now are worshipping the relics of the Ginas.

stūpāna paśyāmi sahasrakoṭyo analpakā yathariva gaṅgavālikāḥ |
yebhiḥ sadā maṇḍita kṣetrakoṭiyo ye kāritā tehi jinātmajehi || 1.44 ||

吾覲佛廟億千之數凡難限計如江河沙在于億土常見尊戴諸所化現最勝由已

又見佛子造諸塔廟無數恒沙嚴飾國界

mchod rten bye ba stoṅ phrag mi ñuṅ ba || ji ltar gaṅ gā’i kluṅ gi bye ma bźin ||
gaṅ gis byo ba’i źiṅ rnams rtag brgyan pa || rgyal sras de dag byed du ’jug pa mthoṅ ||

44. 1 see thousands of kotis of Stûpas, numerous as the sand of the Ganges, which have been raised by these sons of the Gina and now adorn kotis of grounds.

(10,1) ratnāna saptāna viśiṣṭa ucchritāḥ sahasra pañco paripūrṇa yojanā |
dve co sahasre pariṇāhavantaś chatradhvajāsteṣu sahasrakoṭayaḥ || 1.45 ||

七寶自然淸淨而現具足里數二十五萬

寶塔高妙五千由旬縱廣正等二千由旬

(2) rin chen sna bdun mchog gi rgyal mtshan gdugs || de na bye ba stoṅ rnams bsgreṅ ba ni ||
’phaṅ du dpag tshad lṅa stoṅ phyin pa ste || khor yug tu ni dpag tshad ñis stoṅ yod ||

45. Those magnificent Stûpas, made of seven precious substances, with their thousands of kotis of umbrellas and banners, measure in height no less than 5000 yoganas and 2000 in circumference.

savaijayantāḥ sada śobhamānā ghaṇṭāsamūhai raṇamāna nityam |
puṣpaiś ca gandhaiś ca tathaiva vādyaiḥ saṃpūjitā naramaruyakṣarākṣasaiḥ || 1.46 ||

諸蓋幢幡各有數千廣長周帀各二千里其蓋妙好殊異嚴淨所在衆香珍寶自然諸果芬馥伎樂和雅鬼神羅剎肅恭人尊

一一塔廟各千幢幡珠交露幔寶鈴和鳴諸天龍神人及非人香華伎樂常以供養

rnam rgyal ba dan bcas pa khor mor mdzes || dril daṅ dril bu g-yer kha rtag tu ’khrol ||
me tog dri daṅ (3) de bźin sil sñan gyis || lha mi srin po gnod sbyin rnams kyis mchod ||

46. They are always decorated with flags; a multitude of bells is constantly heard sounding; men, gods, goblins, and Titans pay their worship with flowers, perfumes, and music.

kārāpayantī sugatasya putrā jināna dhātuṣv iha pūjam īdṛśīm |
yebhir diśāyo daśa śobhitā yaḥ supuṣpitair vā yatha pārijātaiḥ || 1.47 ||

安住諸子所興感動以用供養舍利若斯今此佛廟昱鑠璨麗普布香華如晝度樹

文殊師利諸佛子等爲供舍利嚴飾塔廟國界自然 (009_0727_b)殊特妙好如天樹王其華開敷

yoṅs ’dus śiṅ gi me tog rgyas pa bźin || de ltar phyogs bcu de dag mdzes byas te ||
rgyal ba’i riṅ bsrel dag la ’di ’dra ’dir || bde gśegs sras kyis mchod pa byed du btsud ||

47. Such honour do the sons of the Sugata render to the relics of the Ginas, so that all directions of space are brightened as by the celestial coral trees in full blossom.

ahaṃ cimāś co bahuprāṇakoṭya iha sthitāḥ paśyiṣu sarvam etat |
prapuṣpitaṃ lokam imaṃ sadevakaṃ jinena muktā iyam ekaraśmiḥ || 1.48 ||

於斯人衆無數億千悉遙睹見煒曄斒斕衣毛爲豎眷屬馳造欲見最勝顯發光明

佛放一光我及衆會見此國界種種殊妙

rgyal bas ’od (4) zer gcig pu ’di btaṅ bas || lhar bcas ’jig rten ’di dag rab rgyas pa ||
bdag daṅ srog chags bye ba maṅ po ’dis || ’di na ’dug bźin de dag thams cad mthoṅ ||

48. From this spot I behold all this; those numerous kotis of creatures; both this world and heaven covered with flowers, owing to the single ray shot forth by the Gina.

aho prabhāvaḥ puruṣarṣabhasya aho ’sya jñānaṃ vipulaṃ anāsravam |
yasyaikaraśmiḥ prasṛtādya loke darśeti kṣetrāṇa bahū sahasrān || 1.49 ||

人中之上演大光燿妙哉明哲 (009_0804_b)離垢無漏乃能闡現如斯弘暉示諸佛土無央數千

諸佛神力智慧希有放一淨光照無量國

gaṅ gis ’od zer gcig pu deṅ btaṅ bas || źiṅ rnams stoṅ phrag maṅ por ston pa de ||
kye ma skyes (5) bu khyu mchog de yi mthu || kye ma ye śes rgya che zag med do ||

49. O how powerful is the Leader of men! how extensive and bright is his knowledge! that a single beam darted by him over the world renders visible so many thousands of fields!

āścaryaprāptāḥ sma nimitta dṛṣṭvā imam īdṛśaṃ cādbhutam aprameyam |
vadasva mañjusvara etam arthaṃ kautūhalaṃ hy apanaya buddhaputra || 1.50 ||

見此瑞應得未曾有如是疇類諸大變化唯願溥首具說斯誼吾今欽羡及諸佛子

我等見此得未曾有佛子文殊願決衆疑

rmad du byuṅ ba tshad med ’di ’dra ba’i || ltas rnams mthoṅ nas bdag cag ṅo mtshar gyur ||
’di yi don rnams ’jam dbyaṅs rab ston te || saṅs rgyas sras rnams the tshom gyur pa stsol ||

50. We are astonished at seeing this sign and this wonder, so great, so incomprehensible. Explain me the matter, O Mañgusvara! the sons of Buddha are anxious to know it.

catvārimā parṣa udagracittās tvāṃ cābhivīkṣantiha māṃ ca vīra |
janehi harṣaṃ vyapanehi kāṅkṣāṃ tvaṃ vyākarohī sugatasya putra || 1.51 ||

於四部衆心懷悅豫渴仰仁者兼見瞻察

四衆欣仰瞻仁及我世尊何故放斯光明

’khor bźi ’di dag rab tu (6) dga’ sems kyis || dpa’ bo khyod daṅ bdag la mṅon par lta ||

51. The four classes of the congregation in joyful expectation gaze on thee, O hero, and on me; gladden (their hearts); remove their doubts; grant a revelation, O son of Sugata!

kim artham eṣaḥ sugatena adya prabhāsa etādṛśako vimuktaḥ |
(11,1) aho prabhāvaḥ puruṣarṣabhasya aho ’sya jñānaṃ vipulaṃ viśuddham || 1.52 ||

今日安住何所因由奮大光明而從口出解散狐疑勸發欣躍何故佛現無極大光

佛子時答決疑令喜何所饒益演斯光明

bde bar gśegs pas de riṅ ci yi phyir || snaṅ ba ’di ’dra ’di ni rab tu btaṅ ||

52. Why is it that the Sugata has now emitted such a light? O how great is the power of the Leader of men! O how extensive and holy is his knowledge!

yasyaikaraśmī prasṛtādya loke darśeti kṣetrāṇa bahūn sahasrān |
etādṛśo artha ayaṃ bhaviṣyati yenaiṣa raśmī vipulā pramuktā || 1.53 ||

bde gśegs sras po khyod kyis luṅ ston la || dga’ ba skyed ciṅ the tshom rnam par sol ||
’di ltar ’od zer rgya cher rab btaṅ ba || (7) de dag ci ’dra’i don du ’gyur ba źig ||

53. That one ray extending from him all over the world makes visible many thousands of fields. It must be for some purpose that this great ray has been emitted.

ye agradharmā sugatena spṛṣṭās tada bodhimaṇḍe puruṣottamena |
kiṃ teha nirdekṣyati lokanātho atha vyākariṣyatyayu bodhisattvān || 1.54 ||

如斯所變當有所感安住之子願用時說大聖所成此微妙法在于道場正士敷演

佛坐道場所得妙法爲欲說此爲當授記

bde bar gśegs pa skyes bu dam pa yis || byaṅ chub sñiṅ por chos mchog gaṅ brñes pa ||
de dag ’jig rten mgon po ’dir ’chad dam || byaṅ chub sems dpa’ ’di dag luṅ ston tam ||

54. Is the Lord of men to show the primordial laws which he, the Highest of men, discovered on the terrace of enlightenment? Or is he to prophesy the Bodhisattvas their future destiny?

analpakaṃ kāraṇametta bheṣyati yaddarśitāḥ kṣetrasahasra neke |
sucitracitrā ratanopaśobhitā buddhāś ca dṛśyanti anantacakṣuṣaḥ || 1.55 ||

世雄導師所由方面願爲分別此諸菩薩欲見佛土無央數千群生倫品衆寶嚴淨諸佛自現無量明目凡新學者得無猶豫

示諸佛土衆寶嚴淨及見諸佛此非小緣

źiṅ rnams stoṅ phrag du ma gaṅ bstan pa || (7b1) sna tshogs rab tu bkra ba rin chen brgyan ||
mtha’ yas spyan can saṅs rgyas rnam sna snaṅ ba || ’di ni mi chud rgyur ’gyur gor mchag ||

55. There must be a weighty reason why so many thousands of fields have been rendered visible, variegated, splendid, and shining with gems, while Buddhas of infinite sight are appearing.

pṛccheti maitreyu jinasya putra spṛhenti te naramaruyakṣarākṣasāḥ |
catvārimā parṣa udīkṣamāṇā mañjusvaraḥ kiṃ nviha vyākariṣyati || 1.56 ||

諸最勝子普共啓問悅諸人民天神羅剎四部之衆一切戴仰今者溥首惟具分別

文殊當知四衆龍神瞻察仁者爲說何等

rgyal ba’i sras la byams par kun dris nas || lha mi gnod sbyin srin po de dag dga’ ||
’jam dbyaṅs ’dir ni ci źig luṅ ston ces || ’khor (2) rnams bźi po de dag śin tu sdod ||

56. Maitreya asks the son of Gina; men, gods, goblins, and Titans, the four classes of the congregation, are eagerly awaiting what answer Mañgusvara shall give in explanation.

atha khalu mañjuśrīḥ kumārabhūto maitreyaṃ bodhisattvaṃ mahāsattvaṃ taṃ ca sarvāvantaṃ bodhisattvagaṇam āmantrayate sma - mahādharmaśravaṇasāṃkathyam idaṃ kulaputrās tathāgatasya kartum abhiprāyaḥ, mahādharmavṛṣṭhayabhipravarṣaṇaṃ ca mahādharmadundubhisaṃpravādanaṃ ca mahādharmadhvajasamucchrayaṇaṃ ca mahādharmolkāsaṃprajvālanaṃ ca mahādharmaśaṅkhābhiprapūraṇaṃ ca mahādharmabherīparāhaṇanaṃ ca mahādharmanirdeśaṃ ca adya kulaputrās tathāgatasya kartum abhiprāyaḥ | yathā mama kulaputrāḥ pratibhāti, yathā ca mayā pūrvakāṇāṃ tathāgatānām arhatāṃ samyaksaṃbuddhānām idam evaṃrūpaṃ pūrvanimittaṃ dṛṣṭam abhūt, teṣām api pūrvakāṇāṃ tathāgatānām arhatāṃ samyaksaṃbuddhānām evaṃ raśmipramocanāvabhāso ’bhut | tenaivaṃ prajānāmi - mahādharmaśravaṇasāṃkathyaṃ tathāgataḥ kartukāmo mahādharmaśravaṇaṃ śrāvayitukāmaḥ, yathedam evaṃrūpaṃ pūrvanimittaṃ prāduṣkṛtavān | tat kasya hetoḥ? sarvalokavipratyanīyakadharmaparyāyaṃ śrāvayitukāmas tathāgato ’rhan samyaksaṃbuddhaḥ, yathedam evaṃrūpaṃ mahāprātihāryaṃ raśmipramocanāvabhāsaṃ ca pūrvanimittam upadarśayati ||

於是溥首告慈氏、諸大士衆會者族姓子女： “吾心惟忖，今者如來，當敷大法演無極典，散大法雨、擊大法鼓、吹大法蠡，講無量法。又自追憶，乃從過去諸佛世尊見斯像瑞，彼如來等所(009_0804_c)放光明亦復若茲，猶斯識察知講大法。諸如來、至眞、等正覺，欲令衆生聽無極典，故現斯應。所以者何？世尊欲令群生洗除俗穢，聞服佛法，現弘大變光明神化。

爾時文殊師利語彌勒菩薩摩訶薩及諸大士、善男子等：“如我惟忖，今佛世尊欲說大法，雨大法雨，吹大法螺，擊大法鼓，演大法義。諸善男子！我於過去諸佛，曾見此瑞，放斯光已，卽說大法。是故當知，今佛現光，亦復如是，欲令衆生，咸得聞知一切世間難信之法，故現斯瑞。

de nas ’jam dpal gźon nur gyur pas byaṅ chub sems dpa’ sems dpa’ chen po byams pa daṅ | thams cad daṅ ldan pa’i byaṅ chub sems dpa’i tshogs de la smras pa | rigs kyi bu dag ’di ni de bźin gśegs pa chos chen po bsgrags (3) pa’i ’bel ba’i gtam mdzad par dgoṅs pa’o || rigs kyi bu dag ’di ni de bźin gśegs pas chos kyi char chen po mṅon par dbab pa daṅ | chos kyi rṅa chen po rab tu brduṅ ba daṅ || chos kyi rgyal mtshan chen po rab tu bsgreṅ ba daṅ | chos kyi sgron ma chen po rab tu ’bar bar (4) mdzad pa daṅ | chos kyi duṅ chen po rab tu ’bud pa daṅ | chos kyi rṅa bo che chen po rab tu brduṅ ba daṅ | chos bstan pa chen po mdzad par dgoṅs pa ste | rigs kyi bu dag bdag ji ltar spobs pa daṅ | ji ltar sṅon gyi de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i (5) saṅs rgyas rnams kyi sṅa ltas ’di lta bu ’di bdag gis mthoṅ ste | sṅon gyi de bźin gśegs pa de dag gis kyaṅ | ’od zer gyi snaṅ ba ’di btaṅ bas | bdag ni ’di ltar de bźin gśegs pa yaṅ chos chen po bsgrag pa’i ’phel ba’i gtam mdzad par bźed pa daṅ | (6) chos chen po bsgrags pa thos par mdzad pa bźed pas ’di lta bu’i sṅa ltas ’di mdzad pa sñam byed do || de ci’i phyir źe na | de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas ’jig rten thams cad daṅ mi ’thun pa’i chos kyi rnam graṅs bsgrag par bźed pas sṅa (7) ltas cho ’phrul chen po ’od zer rab tu btaṅ ba’i snaṅ ba ’di lta bu ’di ston to ||

Whereupon Mañgusrî, the prince royal, addressed Maitreya, the Bodhisattva Mahâsattva, and the whole assembly of Bodhisattvas (in these words): It is the intention of the Tathâgata, young men of good family, to begin a grand discourse for the teaching of the law, to pour the great rain of the law, to make resound the great drum of the law, to raise the great banner of the law, to kindle the great torch of the law, to blow the great conch trumpet of the law, and to strike the great tymbal of the law. Again, it is the intention of the Tathâgata, young men of good family, to make a grand exposition of the law this very day. Thus it appears to me, young men of good family, as I have witnessed a similar sign of the former Tathâgatas, the Arhats, the perfectly enlightened. Those former Tathâgatas, &c., they, too, emitted a lustrous ray, and I am convinced that the Tathâgata is about to deliver a grand discourse for the teaching of the law and make his grand speech on the law everywhere heard, he having shown such a foretoken. And because the Tathâgata, &c., wishes that this Dharmaparyâya meeting opposition in all the world be heard everywhere, therefore does he display so great a miracle and this fore-token consisting in the lustre occasioned by the emission of a ray.

anusmarāmy ahaṃ kulaputrā atīte ’dhvani asaṃkhyeyaiḥ kalpair asaṃkhyeyatarair vipulair aprameyair acintyair aparimitair apramāṇais tataḥpareṇa parataraṃ yadāsīt - tena kālena tena samayena candrasūryapradīpo nāma (12,1) tathāgato ’rhan samyaksaṃbuddho loka udapādi vidyācaraṇasaṃpannaḥ sugato lokavid anuttaraḥ puruṣadamyasārathiḥ śāstā devānāṃ ca manuṣyāṇāṃ ca buddho bhagavān | sa dharmaṃ deśayati sma ādau kalyāṇaṃ madhye kalyāṇaṃ paryavasāne kalyāṇam | svarthaṃ suvyañjanaṃ kevalaṃ paripūrṇaṃ pariśuddhaṃ paryavadātaṃ brahmacaryaṃ saṃprakāśayati sma | yaduta śrāvakāṇāṃ caturāryasatyasaṃprayuktaṃ pratītyasamutpādapravṛttaṃ dharmaṃ deśayati sma jātijarāvyādhimaraṇaśokaparidevaduḥkhadaurmanasyopāyāsānāṃ samatikramāya nirvāṇaparyavasānam | bodhisattvānāṃ ca mahāsattvānāṃ ca ṣaṭpāramitāpratisaṃyuktam anuttarāṃ samyaksaṃbodhim ārabhya sarvajñajñānaparyavasānaṃ dharmaṃ deśayati sma ||

又念往故無央數劫不可思議無能度量，時有如來，號日月燈明至眞、等正覺、明行成、爲善逝、世間解、無上士、道法御、天人師、爲佛、世尊，演說經典，初語亦善、中語亦善、竟語亦善，分別其誼微妙具足，究竟淸淨修梵行，爲聲聞乘講陳聖諦，則令衆庶度生老死憂惱衆患入近無爲。爲諸菩薩大士之衆，顯揚部分分別六度無極無上正眞。

“諸善男子！如過去無量無邊不可思議阿僧祇劫，爾時有佛，號日月燈明如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、(009_0727_c)天人師、佛、世尊，演說正法，初善中善後善，其義深遠，其語巧妙，純一無雜，具足淸白梵行之相。爲求聲聞者說應四諦法，度生老病死，究竟涅槃；爲求辟支佛者說應十二因緣法；爲諸菩薩，說應六波羅蜜，令得阿耨多羅三藐三菩提，成一切種智。

rigs kyi bu dag bdag gis dran pa ’das pa’i dus na bskal pa graṅs med pa’i yaṅ ches graṅs med pa yaṅs pa dpag tu med pa bsam gyis mi khyab pa dpag gis mi laṅ ba tshad med pa de’i pha rol (8a1) gyi yaṅ ches pha rol tu gyur pa de’i tshe de’i dus na | de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas rig pa daṅ źabs su ldan pa bde bar gśegs pa ’jig rten mkhyen pa skyes bu ’dul ba’i kha lo sgyur ba bla na med pa lha daṅ mi rnams (2) kyi ston pa saṅs rgyas bcom ldan ’das ñi zla sgron ma źes bya ba ’jig rten du byuṅ ste | des chos bstan pa tshaṅs par spyod pa thog mar dge ba bar du dge ba tha mar dge bdon bzaṅ po tshig ’bru bzaṅ po ma ’dris pa yoṅs su rdzogs pa yoṅs su dag pa yoṅs su byaṅ ba yaṅ dag par (3) ston te ’di lta ste | ñan thos rnams la ni skya ba daṅ rga ba daṅ | nab daṅ ’chi ba daṅ | mya ṅan daṅ smre sṅags ’don pa daṅ | sdug bsṅal ba daṅ | yid mi bde ba daṅ ’khrug pa las śin tu bzla ba’i phyir | mya ṅan las ’das pa’i mthar thug pa ’phags pa’i bden pa (4) bźi daṅ ldan pa | rten ciṅ ’brel bar ’byuṅ ba la ’jug pa’i chos ston to || byaṅ chub sems dpa’ sems dpa’ chen po rnams la ni bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub las brtsams te | pha rol tu phyin pa drug daṅ ldan pa thams cad mkhyen pa’i ye śes kyi mthar (5) thug pa’i chos ston to ||

I remember, young men of good family, that in the days of yore, many immeasurable, inconceivable, immense, infinite, countless Æons, more than countless Æons ago, nay, long and very long before, there was born a Tathâgata called Kandrasûryapradîpa, an Arhat, &c., endowed with science and conduct, a Sugata, knower of the world, an incomparable tamer of men, a teacher (and ruler) of gods and men, a Buddha and Lord. He showed the law; he revealed the duteous course which is holy at its commencement, holy in its middle, holy at the end, good in substance and form, complete and perfect, correct and pure. That is to say, to the disciples he preached the law containing the four Noble Truths, and starting from the chain of causes and effects, tending to overcome birth, decrepitude, sickness, death, sorrow, lamentation, woe, grief, despondency, and finally leading to Nirvâna; and to the Bodhisattvas he preached the law connected with the six Perfections, and terminating in the knowledge of the Omniscient, after the attainment of supreme, perfect enlightenment.

tasya khalu punaḥ kulaputrāḥ candrasūryapradīpasya tathāgatasyārhataḥ samyaksaṃbuddhasya pareṇa parataraṃ candrasūryapradīpa eva nāmnā tathāgato ’rhan samyaksaṃbuddho loka udapādi | iti hi ajita etena paraṃparodāhāreṇa candrasūryapradīpanāmakānāṃ tathāgatānām arhatāṃ samyaksaṃbuddhānām ekanāmadheyānām akekulagotrāṇāṃ yadidaṃ bharadvājasagotrāṇāṃ viṃśatitathāgatasahasrāṇy abhūvan | tatra ajita teṣāṃ viṃśatitathāgatas ahasrāṇāṃ pūrvakaṃ tathāgatam upādāya yāvat paścimakas tathāgataḥ, so ’pi candrasūryapradīpanāmadheya eva tathāgato ’bhūd arhan samyaksaṃbuddho vidyācaraṇasaṃpannaḥ sugato lokavid anuttaraḥ puruṣadamyasārathiḥ śāstā devānāṃ ca manuṣyāṇāṃ ca buddho bhagavān | so ’pi dharmaṃ deśitavān ādau kalyāṇaṃ madhye kalyāṇaṃ paryavasāne kalyāṇam | svarthaṃ suvyañjanaṃ kevalaṃ paripūrṇaṃ pariśuddhaṃ paryavadātaṃ brahmacaryaṃ saṃprakāśitavān | yaduta śrāvakāṇāṃ caturāryasatyasaṃyuktaṃ pratītyasamutpādapravṛttaṃ dharmaṃ deśitavān jātijarāvyādhimaraṇaśokaparidevaduḥkhadaurmanasyopāyāsānāṃ samatikramāya nirvāṇaparyavasānam | bodhisattvānāṃ ca mahāsattvānāṃ ca ṣaṭpāramitāpratisaṃyuktam anuttarāṃ samyaksaṃbodhim ārabhya sarvajñajñānaparyavasānaṃ dharma deśitavān ||

又族姓子，其日月燈明如來滅度之後，次復有佛亦號日月燈明。滅度之後，次復有佛，亦號日月燈明。滅度之後，復次有佛，亦號日月燈明。如是等倫八十如來，皆同一號日月燈明，胄紹一姓。若斯之比二萬如來，佛語莫能勝。彼二萬如來最前興者，號日月燈明。最後起者，故復名曰日月燈明如來、至眞、等正覺，其佛說經，初語、中語、竟語皆善，分(009_0805_a)別其誼微妙具足淨修梵行，爲諸聲聞講說四諦、十二因緣，生老病死愁慼諸患，皆令滅度究竟無爲。爲諸菩薩講六度無極，使逮無上正眞道，至諸通慧。 . . .

“次復有佛亦名日月燈明，次復有佛亦名日月燈明，如是二萬佛，皆同一字，號日月燈明，又同一姓，姓頗羅墮。彌勒當知，初佛後佛，皆同一字，名日月燈明，十號具足。所可說法，初中後善。 . . .

rigs kyi bu dag de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas ñi zla sgron mda’i pha rol gyi yaṅ ches pha rol na | yaṅ de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas ñi zla sgron ma źes bya ba źig (6) ’jig rten du byuṅ ste ma pham pa ’di ltar sṅa rol daṅ sṅa rol brjod pa’i tshul ’dis | de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas ñi zla sgron ma źes bya bar mtshan gcig pa rigs daṅ gduṅ gcig pa śa stag ste | ’di ltar bhara dwa dza’i rigs (7) su ’thun pa de bźin gśegs pa ñi khri byuṅ ṅo || ma pham pa de la de bźin gśegs pa ñi khri po de dag thog ma’i de bźin gśegs pa nas tha ma’i de bźin gśegs pa’i bar du de dag gis chos bśad pa yaṅ | tshaṅs par spyod pa thog mar dge ba bar du dge ba tha mar (8b1) dge ba don bzaṅ po tshig ’bru bzaṅ po ma ’dres pa yoṅs su rdzogs pa yoṅs su dag pa yoṅs su byaṅ ba yaṅ dag par ston te ’di lta ste | ñan thos rnams la ni skye ba daṅ rga ba daṅ na ba daṅ ’chi ba daṅ | mya ṅan daṅ smre sṅags ’don pa daṅ sdug bsṅal ba daṅ yid mi ba de ba daṅ ’khrug pa (2) las śin tu bzla ba’i phyir | mya ṅan las ’das pa’i mthar thug pa ’phags pa’i bden pa bźi daṅ ldan pa rten ciṅ ’brel bar ’byuṅ ba la ’jug pa’i chos ston to || byaṅ chub sems dpa’ sems dpa’ chen po rnams la ni bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub (3) las brtsams te | pha rol tu phyin pa drug daṅ ldan pa rnam pa thams cad mkhyen pa’i ye śes kyi mthar thug pa’i chos ston to ||

[Now, young men of good family, long before the time of that Tathâgata Kandrasûryapradîpa, the Arhat, &c., there had appeared a Tathâgata, &c., likewise called Kandrasûryapradîpa, after whom, O Agita, there were twenty thousand Tathâgatas, &c., all of them bearing the name of Kandrasûryapradipa, of the same lineage and family name, to wit, of Bharadvâga. All those twenty thousand Tathâgatas, O Agita, from the first to the last, showed the law, revealed the course which is holy at its commencement, holy in its middle, holy at the end, &c. &c.]

tasya khalu punar ajita bhagavataś candrasūryapradīpasya tathāgatasyārhataḥ samyaksaṃbuddhasya pūrvaṃ kumārabhūtasyānabhiniṣkrāntagṛhāvāsasya aṣṭau putrā abhūvan | tadyathā - matiś ca nāma rājakumāro ’bhūt | sumatiś ca nāma rājakumāro ’bhūt | anantamatiś ca nāma, ratnamatiś ca nāma, viśeṣamatiś ca nāma, vimatisamuddhāṭī ca nāma, ghoṣamatiś ca nāma, dharmamatiś ca nāma rājakumāro ’bhūt | teṣāṃ khalu punar ajita aṣṭānāṃ rājakumārāṇāṃ tasya bhagavataś candrasūryapradīpasya tathāgatasya putrāṇāṃ vipularddhir abhūt | ekaikasya catvāro mahādvīpāḥ paribhogo ’bhūt | teṣv eva ca rājyaṃ kārayām āsuḥ | te taṃ bhagavantam abhiniṣkrāntagṛhāvāsaṃ viditvā anuttarāṃ ca samyaksaṃbodhim abhisaṃbuddhaṃ śrutvā sarvarājyaparibhogān utsṛjya taṃ bhagavantam anupravrajitāḥ | sarve ca anuttarāṃ samyaksaṃbodhim abhisaṃprasthitā dharmabhāṇakāś cābhuvan | sadā ca brahmacāriṇo bahubuddhaśatasahasrāvaropitakuśalamūlāś ca te rājakumārā abhuvan ||

其日月燈明如來未出家時有八子：一名有志，二曰善意，三曰加勸，四曰寶志，五曰持意，六曰除慢，七曰響意，八曰法意，是八太子則如來子，神足弘普。時一一子各各典主四域天下，其土豐殖治以正法無所侵抂，而見世尊棄國修道逮最正覺適聞得佛，尋皆離俗不顧重位，詣世尊所悉爲沙門，皆志無上正眞之道，盡爲法師，常修梵行，於無央數百千諸佛殖衆德本。”

其最後佛，未出家時有八王子；一名有意，二名善意，三名無量意，四名寶意，五名增意，六名除疑意，七名嚮意，八名法意。是八王子，威德自在，各領四天下。是諸王子，聞父出家，得阿耨多羅三藐三菩提，悉捨王位亦隨出家，發大乘意，常修梵行，皆爲法師，已於千萬佛所，殖諸善本。

ma pham pa ’di ltar yaṅ bcom ldan ’das de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas ñi zla sgron ma de sṅon gźon nur gyur ciṅ (4) kha ba na bzugs pa las mṅon par ma byuṅ ba’i tshe sas brgyad yod par gyur te ’di lta ste | rgyal bu gźon nu blo gros źes bya ba daṅ | bzaṅ po’i blo gros daṅ | mtha’ yas blo gros daṅ | dkon mchog blo gros daṅ | khyad par blo gros daṅ | the tshom kun bcom daṅ | dbyaṅs kyi blo (5) gros daṅ | rgyal bu gźon nu chos kyi blo gros źes bya ba yod do || ma pham pa bcom ldan ’das ñi zla sgron ma de’i sras rgyal bu gźon nu brgyad po de dag rdzu ’phrul chen por gyur te | de dag re re yaṅ gliṅ chen po bźi la kun tu loṅs spyod par gyur ciṅ de dag na rgyal po byed do || de dag gis (6) bcom ldan ’das de khab nas mṅon par byuṅ bar śes śiṅ || bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub mṅon par rdzogs par saṅs rgyas par thos nas | rgyal po’i loṅs spyod thams cad spaṅs te | bcom ldan ’das de’i rjes su rab tu byuṅ nas thams cad kyaṅ bla (7) na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu yaṅ dag par źugs te chos smra bar gyur to || rgyal bu gźon nu de dag rtag tu tshaṅs par spyod ciṅ saṅs rgyas brgya stoṅ maṅ po la dge ba’i rtsa ba bskyed par gyur to ||

The aforesaid Lord Kandrasûryapradîpa, the Tathâgata, &c., when a young prince and not yet having left home (to embrace the ascetic life), had eight sons, viz. the young princes Sumati, Anantamati, Ratnamati, Viseshamati, Vimatisamudghâtin, Ghoshamati, and Dharmamati. These eight young princes, Agita, sons to the Lord Kandrasûryapradîpa, the Tathâgata, had an immense fortune. Each of them was in possession of four great continents, where they exercised the kingly sway. When they saw that the Lord had left his home to become an ascetic, and heard that he had attained supreme, perfect enlightenment, they forsook all of them the pleasures of royalty and followed the example of the Lord by resigning the world; all of them strove to reach superior enlightenment and became preachers of the law. While constantly leading a holy life, those young princes planted roots of goodness under many thousands of Buddhas.

tena khalu punar ajita samayena sa bhagavāṃś candrasūryapradīpas tathāgato ’rhan samyaksaṃbuddho mahānirdeśaṃ nāma dharmaparyāyaṃ sūtrāntaṃ mahāvaipulyaṃ bodhisattvāvavādaṃ sarvabuddhaparigrahaṃ bhāṣitvā (13,1) tasminn eva kṣaṇalavamuhūrte tasminn eva parṣatsaṃnipāte tasminn eva mahādharmāsane paryaṅkamābhujya anantanirdeśapratiṣṭhānaṃ nāma samādhiṃ samāpanno ’bhūdaniñjamānena kāyena sthitena aniñjamānena cittena | samanantarasamāpannasya khalu punas tasya bhagavato māndāravamahāmāndāravāṇāṃ mañjūṣakamahāmañjūṣakāṇāṃ ca divyānāṃ puṣpāṇāṃ mahatpuṣpavarṣam abhiprāvarṣat | taṃ bhagavantaṃ saparṣadam abhyavākirat, sarvāvac ca tad buddhakṣetraṃ ṣaḍvikāraṃ prakampitam abhūt calitaṃ saṃpracalitaṃ vedhitaṃ saṃpravedhitaṃ kṣubhitaṃ saṃprakṣubhitam |

又曰：“阿逸！時日月燈明，勸發菩薩護諸佛法，而爲衆會講演大頌方等正經。時彼世尊於座寂然，以無量頌三昧正受卽不復現，無身無意都不可得心無所立。世尊適三昧已，天雨意華、大意華、柔軟音華、大軟音華，而散佛上及於大會四部之衆，應時其地六反震動，國中人民各取天華復散佛上，

“是時日月燈明佛說大乘經，名無量義，教菩薩法，佛所護念。說是經已，卽於大衆中結加趺坐，入於無量義處三昧，身心不動。是時、(009_0728_a)天雨曼陁羅華、摩訶曼陁羅華、曼殊沙華、摩訶曼殊沙華，而散佛上、及諸大衆。普佛世界，六種震動。

ma pham pa de’i tshe na yaṅ bcom ldan ’das de bźin gśegs pa (9a1) | dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas ñi zla sgron ma des | ṅes par bstan pa chen po źes bya ba’i chos kyi rnam graṅs mdo sde śin tu rgyas pa chen po byaṅ chub sems dpa’ rnams la gdams pa saṅs rgyas thams cad kyis yoṅs su bzuṅ ba bśad nas || (2) de’i tshe gaṅ cig thaṅ cig yud tsam de ñid la ’khor ’dus pa de ñid du chos kyi gdan chen bde ñid la skyil mo kruṅ bcas te | mtha’ yas ṅes par bstan pa’i gnas źes bya ba’i tiṅ ṅe ’dzin la sñoms par źugs te sku mi g-yo źiṅ sems mi g-yo bar gyur nas bźugs so || bcom (3) ldan ’das de sñoms par źugs mthag tu | bcom ldan ’das la me tog man dā rab daṅ | man dā rab chen po daṅ | mañdzu śa ka chen po daṅ | lha’i me tog dag gi char chen po mṅon par bab ste | bcom ldan ’das ’khor daṅ bcas pa la mṅon par ’thor ro || (4) thams cad daṅ ldan pa’i saṅs rgyas kyi źiṅ yaṅ rnam pa drug tu rab tu g-yos par gyur te | ’gul kun tu rab tu ’gul | ldeg kun tu rab tu ldeg | ’khrugs kun tu rab tu ’khrugs so ||

It was at that time, Agita, that the Lord Kandrasûryapradîpa, the Tathâgata, &c., after expounding the Dharmaparyâya called ‘the Great Exposition,’ a text of great extension, serving to instruct Bodhisattvas and proper to all Buddhas, at the same moment and instant, at the same gathering of the classes of hearers, sat cross-legged on the same seat of the law, and entered upon the meditation termed ‘the Station of the exposition of Infinity;’ his body was motionless, and his mind had reached perfect tranquillity. And as soon as the Lord had entered upon meditation, there fell a great rain of divine flowers, Mandâravas and great Mandâravas, Mañgûshakas and great Mañgûshakas, covering the Lord and the four classes of hearers, while the whole Buddha-field shook in six ways; it moved, removed, trembled, trembled from one end to the other, tossed, tossed along.

tena khalu punar ajita samayena tena kālena ye tasyāṃ parṣadi bhikṣubhikṣuṇyupāsakopāsikā devanāgayakṣagandharvāsuragaruḍakinnaramahoragamanuṣyāmanuṣyāḥ saṃnipatitā abhūvan saṃniṣaṇṇāḥ, rājānaś ca maṇḍalino balacakravartinaś caturdvīpakacakravartinaś ca, te sarve saparivārāstaṃ bhagavantaṃ vyavalokayanti sma āścaryaprāptā adbhutaprāptā audbilyaprāptāḥ |

四部弟子諸天世人(009_0805_b)愕然疑怪。

爾時會中比丘、比丘尼、優婆塞、優婆夷，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人，及諸小王、轉輪聖王等，是諸大衆，得未曾有，歡喜合掌，一心觀佛。

ma pham pa yaṅ de’i tshe ’khor der dge sloṅ daṅ | dge sloṅ ma daṅ | dge bsñen daṅ | (5) dge bsñen ma daṅ | lha daṅ | sku daṅ | gnod sbyin daṅ | dri za daṅ | lha ma yin daṅ | nam mkha’ ldiṅ daṅ | mi ’am ci daṅ | lto ’phye chen po daṅ | mi daṅ | mi ma yin pa rnams daṅ | rgyal phran daṅ | stobs kyi ’khor los sgyu rab daṅ | gliṅ bźi’i ’khor los sgyur ba (6) rnams ’dus nas ’khod par gyur pa ’khor daṅ bcas pa de dag thams cad bcom ldan ’das la lta źiṅ ṅo mtshar du gyur rmad du gyur dga’ bar gyur to ||

Then did those who were assembled and sitting together at that congregation, monks, nuns, male and fe-male lay devotees, gods, Nâgas, goblins, Gandharvas, demons, Garudas, Kinnaras, great serpents, men and beings not human, as well as governors of a region, rulers of armies and rulers of four continents, all of them with their followers gaze on the Lord in astonishment, in amazcment, in ecstasy.

atha khalu tasyāṃ velāyāṃ tasya bhagavataś candrasūryapradīpasya tathāgatasya bhrūvivarāntarād ūrṇākośād ekā raśmir niścaritā | sā pūrvasyāṃ diśi aṣṭādaśabuddhakṣetrasahasrāṇi prasṛtā | tāni ca buddhakṣetrāṇi sarvāṇi tasyā raśmeḥ prabhayā suparisphuṭāni saṃdṛśyante sma, tadyathāpi nāma ajita etarhyetāni buddhakṣetrāṇi saṃdṛśyante ||

其佛三昧未久威神德本，面出一光，其光普照東方萬八千佛土，靡不周遍，諸佛國土所可造作悉自然現，亦如今日諸佛土現。

“爾時如來放眉間白毫相光，照東方萬八千佛土，靡不周遍，如今所見是諸佛土。

de nas de’i tshe bcom ldan ’das de bźin gśegs pa ñi zla sgron ma de’i smin mtshams kyi bar gyi mdzod spya nas ’od zer (7) gcig byuṅ nas de śar phyogs su saṅs rgyas kyi źiṅ ñi khri byuṅ ste | saṅs rgyas kyi źiṅ de dag thams cad ’od zer de’i ’od kyis śin tu khyab par snaṅ bar gyur te | ma pham pa ’di lta ste dper na | de ltar saṅs rgyas kyi źiṅ ’di dag snaṅ bar gyur ba bźin no ||

And at that moment there issued a ray from within the circle of hair between the eyebrows of the Lord. It extended over eighteen hundred thousand Buddha-fields in the eastern quarter, so that all those Buddha-fields appeared wholly illuminated by its radiance, just like the Buddha-fields do now, O Agita.

tena khalu punar ajita samayena tasya bhagavato viṃśatibodhisattvakoṭyaḥ samanubaddhā abhuvan | ye tasyāṃ parṣadi dharmaśravaṇikāḥ, te āścaryaprāptā abhūvan adbhutaprāptā audbilyaprāptāḥ kautūhalasamutpannā etena mahāraśmyavabhāsenāvabhāsitaṃ lokaṃ dṛṣṭvā ||

彼時世尊與二十億諸菩薩俱，於衆會中講說經法。諸菩薩大士睹大光明普照世閒，

彌勒當知，爾時會中，有二十億菩薩樂欲聽法。是諸菩薩，見此光明、普照佛土，得未曾有，欲知此光所爲因緣。

ma (9b1) pham pa yaṅ de’i tshe bcom ldan ’das de’i źabs ’briṅ na | byaṅ chub sems dpa’ bye ba phrag ñi śu ’khod pa daṅ | ’khor de na chos ñan pa de dag ’od zer chen po’i snaṅ ba des ’jig rten snaṅ bar byas pa mthoṅ nas ṅo mtshar du gyur rmad du gyur te ltad mo cher byuṅ ṅo ||

[At that juncture, Agita, there were twenty kotis of Bodhisattvas following the Lord. All hearers of the law in that assembly, on seeing how the world was illuminated by the lustre of that ray, felt astonishment, amazement, ecstasy, and curiosity.]

tena khalu punar ajita samayena tasya bhagavataḥ śāsane varaprabho nāma bodhisattvo ’bhūt | tasyāṣṭau śatāny antevāsinām abhūvan | sa ca bhagavāṃs tataḥ samādher vyutthāya taṃ varaprabhaṃ bodhisattvam ārabhya saddharmapuṇḍarīkaṃ nāma dharmaparyāyaṃ saṃprakāśayām āsa | yāvat paripūrṇān ṣaṣṭyantarakalpān bhāṣitavān ekāsane niṣaṇṇo ’saṃpravedhamānena kāyena aniñjamānena cittena | sā ca sarvāvatī parṣadekāsane niṣaṇṇā tān ṣaṣṭyantarakalpāṃs tasya bhagavato ’ntikāddharmaṃ śṛṇoti sma | na ca tasyāṃ parṣadi ekasattvasyāpi kāyaklamatho ’bhūt, na ca cittaklamathaḥ ||

而其佛世有菩薩，名曰超光，侍者十八人，有一菩薩而獨勞懈，名曰名聞，佛三昧正受，從三昧起，爲超光菩薩講正法華方等之業，諸菩薩行皆說佛法，一處安坐具足六十劫，說斯經典，衆會亦然，身不傾動心無因緣。又彼世尊六十中劫，因爲諸會說法，聽者一無疲厭心不勞擾。

時有菩薩，名曰妙光，有八百弟子。是時日月燈明佛從三昧起，因妙光菩薩、說大乘經，名妙法蓮華，教菩薩法，佛所護念，六十小劫不起于座。時會聽者亦坐一處，六十小劫身心不動，聽佛所說，謂如食頃。是時衆中，無有一人若身若心而生懈惓。

ma pham pa (2) de’i tshe na yaṅ bcom ldan ’das de’i bstan pa la byaṅ chub sems dpa’ sems dpa’ chen po ’od mchog ces bya ba byuṅ ste de’i slob ma brgyad brgya yod do || bcom ldan ’das de yaṅ tiṅ ṅe ’dzin de las bźeṅs nas byaṅ chub sems dpa’ ’od mchog las brtsams te | dam (3) pa’i chos pad ma dkar po’i chos kyi rnam graṅs yaṅ dag par ston te | bar gyi bskal pa drug cu tshaṅ bar gdan gcig la bźugs nas skya mi bskyod | sems mi g-yo bar bśad do || ’khor de dag thams cad kyaṅ stan gcig la ’khod de | lus mi bskyod sems mi g-yo (4) bar bar gyi bskal pa drug cur bcom ldan ’das de la chos ñan te | ’khor de na sems can ’ga’ yaṅ lus ṅal ba yaṅ med | sems slob yaṅ med do ||

Now it happened, Agita, that under the rule of the aforesaid Lord there was a Bodhisattva called Varaprabha, who had eight hundred pupils. It was to this Bodhisattva Varaprabha that the Lord, on rising from his meditation, revealed the Dharmaparyâya called ‘the Lotus of the True Law.’ He spoke during fully sixty intermediate kalpas, always sitting on the same seat, with immovable body and tranquil mind. And the whole assembly continued sitting on the same seats, listening to the preaching of the Lord for sixty intermediate kalpas, there being not a single creature in that assembly who felt fatigue of body or mind.

atha sa bhagavāṃś candrasūryapradīpas tathāgato ’rhan samyaksaṃbuddhaḥ ṣaṣṭayantarakalpānām atyayāt taṃ saddharmapuṇḍarīkaṃ dharmaparyāyaṃ sūtrāntaṃ mahāvaipulyaṃ bodhisattvāvavādaṃ sarvabuddhaparigrahaṃ nirdiśya tasminn eva kṣaṇalavamuhūrte parinirvāṇam ārocitavān sadevakasya lokasya samārakasya sabrahmakasya saśramaṇabrāhmaṇikāyāḥ prajāyāḥ sadevamānuṣāsurāyāḥ purastāt - adya bhikṣavo ’syām eva rātryāṃ madhyame yāme tathāgato ’nupadhiśeṣe nirvāṇadhātau parinirvāsyatīti ||

日月燈明六十劫中，爲諸菩薩講演『法華』方等正經，便自說言，當般泥洹。告天世人、諸梵魔衆、沙門梵志、阿須倫、鬼神、諸比丘等：‘察於其時，如來夜半至無餘界當般泥洹。’授其菩薩首藏之決，告諸比丘：

“日月燈明佛於六十小劫說是經已，卽於梵、魔、沙門、婆羅門、及天、人、阿修羅衆中，而宣此言： ‘如來於今日中夜，當(009_0728_b)入無餘涅槃。’

de nas bcom ldan ’das de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas ñi zla sgron mas par (5) gyi bskal pa drug cu ’das kyi bar du || dam pa’i chos pad ma dkar po’i chos kyi rnam graṅs mdo sde śin tu rgyas pa chen po byaṅ chub sems dpa’ rnams la gdams pa | saṅs rgyas thams cad kyis yoṅs su bzuṅ ba bśad nas || skad cig de ñid la mya ṅan las (6) ’da’ źes lha daṅ bcas bduṅ daṅ bcas tshaṅs pa daṅ bcas pa’i ’jig rten daṅ dge sbyoṅ daṅ bram zer bcas pa’i skye dgu’i mdun du | dge sloṅ dag do mod nam gyi guṅ thun la de bźin gśegs pa phuṅ po’i lhag ma med pa’i mya ṅan las ’da’ ba’i dbyiṅs su yoṅs su mya (7) ṅan las ’da’o źes gsuṅs so ||

As the Lord Kandrasûryapradîpa, the Tathâgata, &c., during sixty intermediate kalpas had been expounding the Dharmaparyâya called ‘the Lotus of the True Law,’ a text of great development, serving to instruct Bodhisattvas and proper to all Buddhas, he instantly announced his complete Nirvâna to the world, including the gods, Mâras and Brahmas, to all creatures, including ascetics, Brahmans, gods, men and demons, saying: To-day, O monks, this very night, in the middle watch, will the Tathâgata, by entering the element of absolute Nirvâna, become wholly extinct.

atha khalv ajita sa bhagavāṃś candrasūryapradīpas tathāgato ’rhan samyaksaṃbuddhaḥ śrīgarbhaṃ nāma bodhisattvaṃ mahāsattvam anuttarāyāṃ samyaksaṃbodhau vyākṛtya tāṃ sarvāvatīṃ parṣadam āmantrayate sma - ayaṃ bhikṣavaḥ śrīgarbho bodhisattvo mamānantaram anuttarāṃ samyaksaṃbodhim abhisaṃbhotsyate | vimalanetro nāma tathāgato ’rhan samyaksaṃbuddho bhaviṣyati ||

‘吾滅度後，首藏開士當逮無上正眞道成最正覺，號離垢體如來、至眞、等正覺。’

時有菩薩，名曰德藏，日月燈明佛卽授其記。告諸比丘： ‘是德藏菩薩，次當作佛，號曰淨身多陁阿伽度、阿羅訶、三藐三佛陁。

ma pham pa de nas bcom ldan ’das de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas ñi zla sgron ma des | byaṅ chub sems dpa’ sems dpa’ cen po dpal gyi sñiṅ po źes bya ba bla na med pa yaṅ dag par (10a) (10a1) | rdzogs pa’i byaṅ chub tu phuṅ bstan nas ’khor de dag thams cad la bka’ stsal pa | dge sloṅ dag byaṅ chub sems dpa’ dpal gyi sñiṅ po ’di | ṅa’i ’og tu bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub mṅon par rdzogs par ’tshaṅ rgya ste | de bźin (2) gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas dri ma med pa’i spyan źes bya bar ’gyur ro źes gsuṅs so ||

Thereupon, Agita, the Lord Kandrasûryapradîpa, the Tathigata, &c., predestinated the Bodhisattva called Srîgarbha to supreme, perfect enlightenment, and then spoke thus to the whole assembly: O monks, this Bodhisattva Srîgarbha here shall immediately after me attain supreme, perfect enlightenment, and become Vimalanetra, the Tathâgata, &c.

(14,1) atha khalv ajita sa bhagavāṃś candrasūryapradīpas tathāgato ’rhan samyaksaṃbuddhas tasyām eva rātryāṃ madhyame yāme ’nupadhiśeṣe nirvāṇadhātau parinirvṛtaḥ | taṃ ca saddharmapuṇḍarīkaṃ dharmaparyāyaṃ sa varaprabho bodhisattvo mahāsattvo dhāritavān | aśītiṃ cāntarakalpāṃs tasya bhagavataḥ parinirvṛtasya śāsanaṃ sa varaprabho bodhisattvo mahāsattvo dhāritavān saṃprakāśitavān | tatra ajita ye tasya bhagavato ’ṣṭau putrā abhūvan, matipramukhāḥ, te tasyaiva varaprabhasya bodhisattvasyāntevāsino ’bhūvan | te tenaiva paripācitā abhūvann anuttarāyāṃ samyaksaṃbodhau | taiś ca tataḥ paścād bahūni buddhakoṭīnayutaśatasahasrāṇi dṛṣṭāni satkṛtāni ca | sarve ca te ’nuttarāṃ samyaksaṃbodhim abhisaṃbuddhāḥ | paścimakaś ca teṣāṃ dīpaṃkaro ’bhūt tathāgato ’rhan samyaksaṃbuddhaḥ ||

佛授決已，尋於夜半而取滅度。 . . 彼世尊子等類(009_0805_c)八人，皆歸超光菩薩大士而順教勅，咸志無上正眞之道，見無央數億載諸佛，供養奉侍悉逮正覺，最後興者號曰法事。

’佛授記已，便於中夜、入無餘涅槃。佛滅度後，妙光菩薩持妙法蓮華經，滿八十小劫，爲人演說。 . 日月燈明佛八子皆師妙光，妙光教化令其堅固阿耨多羅三藐三菩提。是諸王子，供養無量百千萬億佛已，皆成佛道，其最後成佛者，名曰燃燈。

ma pham pa de nas bcom ldan ’das de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas ñi zla sgron ma de’i nub mo nam gyi bud (3) thun la | phuṅ po’i lhag ma med pa’i mya ṅan las ’das so || dam pa’i chos pad ma dkar po’i chos kyi rnam graṅs de yaṅ byaṅ chub sems dpa’ sems dpa’ tshen po ’od mchog des blaṅ ste bar gyi bskal pa brgyad cu’i bar du | bcom (4) ldan ’das mya ṅan las ’das pa de’i bstan pa la yaṅ dag par bstan to || ma pham pa de la bcom ldan ’das de’i sras blo gros la sogs pa brgyad po de dag byaṅ chub sems dpa’ ’od mchog de’i slob mar gyur te | des de dag bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu yoṅs su (5) smin par byas so || de dag gis de’i ’og tu saṅs rgyas bye ba khrag khrig brgya stoṅ maṅ po mthoṅ ste | bkur sti byas nas de dag thams cad kyaṅ bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub mṅon par rdzogs par saṅs rgyas te |

Thereafter, Agita, that very night, at that very watch, the Lord Kandrasûryapradîpa, the Tathalgata, &c., became extinct by entering the element of absolute Nirvâna. And the aforementioned Dharmaparyâya, termed ‘the Lotus of the True Law,’ was kept in memory by the Bodhisattva Mahâsattva Varaprabha; during eighty intermediate kalpas did the Bodhisattva Varaprabha keep and reveal the commandment of the Lord who had entered Nirvâna. Now it so happened, Agita, that the eight sons of the Lord Kandrasûryapradipa, Mati and the rest, were pupils to that very Bodhisattva Varaprabha. They were by him made ripe for supreme, perfect enlightenment, and in after times they saw and worshipped many hundred thousand myriads of kotis of Buddhas, all of whom had attained supreme, perfect enlightenment, the last of them being Dîpankara, the Tathalgata, &c.

teṣāṃ ca aṣṭānām antevāsiśatānām eko bodhisattvo ’dhimātraṃ lābhaguruko ’bhūt satkāraguruko jñātaguruko yaśaskāmaḥ | tasyoddiṣṭoddiṣṭāni padavyañjanāny antardhīyante na saṃtiṣṭhante sma | tasya yaśaskāma ity eva saṃjñābhūt | tena_ api tena kuśalamūlena bahūni buddhakoṭīnayutaśatasahasrāṇyārāgitāny abhūvan | ārāgayitvā ca satkṛtāni gurukṛtāni mānitāni pūjitāny arcitāny apacāyitāni | syāt khalu punas te ajita kāṅkṣā vā vimatirvā vicikitsā vā - anyaḥ sa tena kālena tena samayena varaprabho nāma bodhisattvo mahāsattvo ’bhūd dharmabhāṇakaḥ | na khalu punar evaṃ draṣṭavyam | tat kasya hetoḥ? ahaṃ sa tena kālena tena samayena varaprabho nāma bodhisattvo mahāsattvo ’bhūd dharmabhāṇakaḥ | yaś cāsau yaśaskāmo nāma bodhisattvo ’bhūt kausīdyaprāptaḥ, tvam eva ajita sa tena kālena tena samayena yaśaskāmo nāma bodhisattvo ’bhūt kausīdyaprāptaḥ | iti hi ajita aham anena paryāyeṇedaṃ bhagavataḥ pūrvanimittaṃ dṛṣṭvā evaṃrūpāṃ raśmimutsṛṣṭām evaṃ parimīmāṃse, yathā bhagavān api taṃ saddharmapuṇḍarīkaṃ dharmaparyāyaṃ sūtrāntaṃ mahāvaipulyaṃ bodhisattvāvavādaṃ sarvabuddhaparigrahaṃ bhāṣitukāmaḥ ||

十八人中有一菩薩，於利無節慇懃求供，尊己貪穢多於三病，分別句誼中而忽忘，便得於閑不復懅務。時族姓子得名聞定，以斯德本，從不可計億百千佛，求願得見悉奉衆聖。” 溥首謂莫能勝：“欲知爾時比丘法師號超光者， . 則吾是也。其名聞菩薩大士而懈怠者，則莫能勝是。是故當知，見此世尊所見瑞應放其光明，吾觀察之，今日大聖當爲我等講『正法華』方等典籍。”

八百弟子中，有一人號曰求名，貪著利養，雖復讀誦衆經，而不通利，多所忘失，故號求名。是人亦以種諸善根因緣故，得値無量百千萬億諸佛，供養、恭敬、尊重、讚歎。彌勒當知，爾時妙光菩薩豈異人乎？ . 我身是也；求名菩薩，汝身是也。今見此瑞，與本無異，是故惟忖：‘今日如來當說大乘經，名妙法蓮華，教菩薩法，佛所護念。’”

de dag gi tha ma ni de bźin gśegs pa dgra (6) bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas mar me mdzad yin no || slob ma brgyad brgya po de dag las gcig rñed pa la rab tu gdu ba bkur sti la gdu pa śes kyi khel gdu ba grags pa ’dod pas | de la bstan pa’i tshig daṅ | yi ge mi zin mi chags te de’i miṅ yaṅ grags (7) ’dod ces bya bar gyur to || des kyaṅ dge ba’i rtsa ba des saṅs rgyas bye ba khrag khrig brgya stoṅ maṅ po mñes par byas so || mñes par byas nas bsti staṅ byas | btsun par byas | ri mor byas || mchod pa daṅ | bkur ba daṅ | rim gro byas so || ma pham bde’i tshe de’i (10b1) dus na || byaṅ chub sems dpa’ ’od mchog ces bya ba chos smra bar gyur pa de | gźan źig yin pa sñam du khyod som ñi ’am yid gñis sam the tshom za bar gyur na de ltar mi blta’o || de ci’i byir źe na | de ci’i byir źe na | kho bo de’i tshe de’i dus na byaṅ chub sems dpa’ ’od mchog ces (2) bya ba chos smra bar gyur to || gaṅ yaṅ byaṅ chub sems dpa’ grags ’dod ces bya ba le lo can du gyur pa de ni | ma pham pa khyod ñid de’i tshe de’i dus na | byaṅ chub sems dpa’ grags ’dod ces bya ba le lo can du gyur pa yin no || ma pham pa de ltar kho bos rnam graṅs ’dis na bcom (3) ldan ’das kyi sṅa ltas ’di lta bu’i ’od zer btaṅ ba mthoṅ nas | bcom ldan ’das kyaṅ dam pa’i chos pad ma dkar po’i chos kyi rnam graṅs mdo sde śin tu rgyas pa chen po de bśad par bźed pa sñam byed do ||

Amongst those eight pupils there was one Bodhisattva who attached an extreme value to gain, honour and praise, and was fond of glory, but all the words and letters one taught him faded (from his memory), did not stick. So he got the appellation of Yasaskâma. He had propitiated many hundred thousand myriads of kotis of Buddhas by that root of goodness, and afterwards esteemed, honoured, respected, revered, venerated, worshipped them. Perhaps, Agita, thou feelest some doubt, perplexity or misgiving that in those days, at that time, there was another Bodhisvattva Mahâsattva Varaprabha, preacher of the law. But do not think so. Why? because it is myself who in those days, at that time, was the Bodhisattva Mahâsattva Varaprabha, preacher of the law; and that Bodhisattva named Yasaskâma, the lazy one, it is thyself, Agita, who in those days, at that time, wert the Bodhisattva named Yasaskâma, the lazy one. And so, Agita, having once seen a similar foretoken of the Lord, I infer from a similar ray being emitted just now, that the Lord is about to expound the Dharmaparyâya called ‘the Lotus of the True Law.’

atha khalu mañjuśrīḥ kumārabhūta etam evārthaṃ bhūyasyā mātrayā pradarśayamānas tasyāṃ velāyām imā gāthā abhāṣata -

於是溥首菩薩欲重現誼，說此頌曰：

爾時文殊師利於大衆中，欲重宣此義，而說偈言：

de nas ’jam dpal gźon nur gyur pas don de ñid rgyas par ston ciṅ de’i (4) tshe tshigs su bcad pa ’di dag smras so ||

And on that occasion, in order to treat the subject more copiously, Mañgusrî, the prince royal, uttered the following stanzas:

atītam adhvānam anusmarāmi acintiye aparimitasmi kalpe |
yadā jino āsi prajāna uttamaś candrasya sūryasya pradīpa nāma || 1.57 ||

吾自憶念往古過去不可思議無央數劫最勝造誼智慧無上其號名曰日月燈明

我念過去世無量無數劫有佛人中尊號日月燈明

’das pa’i dus rnams rjes su dran pa ni || tshad med bsam gyis mi khyab bskal pa na ||
de tshe rgyal ba byuṅ ba skye dgu’i mchog || mtshan ni ñi zla sgron ma źes bya ba ||

57. I remember a past period, inconceivable, illimited kalpas ago, when the highest of beings, the Gina of the name of Kandrasûryapradîpa, was in existence.

saddharma deśeti prajāna nāyako vineti sattvāna anantakoṭyaḥ |
samādapetī bahubodhisattvā nacintiyān uttami buddhajñāne || 1.58 ||

彼講說法聖達無極開化衆生不可計億勸助發起無數菩薩不可思議億百千人

世尊演說法度無量衆生 (009_0728_c)無數億菩薩令入佛智慧

skye dgu ’dren pa de ni chos ston te || sems can mtha’ yas bya ba rnam (5) par ’dul ||
byaṅ chub sems dpa’ bsam yas bye ba stoṅ || maṅ po de dag ye śes yaṅ dag ’dzud ||

58. He preached the true law, he, the leader of creatures; he educated an infinite number of kotis of beings, and roused inconceivably many Bodhisattvas to acquiring supreme Buddha-knowledge.

(15,1) ye cāṣṭa putrās tada tasya āsan kumārabhūtasya vināyakasya |
dṛṣṭvā ca taṃ pravrajitaṃ mahāmuniṃ jahitva kāmāṃl laghu sarvi prāvrajan || 1.59 ||

於時如來尊者諸子皆爲幼童見佛導師則從所尊悉作沙門棄捐愛欲一切所有

佛未出家時所生八王子見大聖出家亦隨修梵行

rnam par ’dren pa gźon nur gyur ba yi || de tshe de ri sras gyur brgyad po dag ||
thub chen rab tu byuṅ ba de mthoṅ nas || ’dod spaṅs thams cad myur bar rab tu byuṅ ||

59. And the eight sons born to him, the leader, when he was prince royal, no sooner saw that the great sage had embraced ascetic life, than they resigned worldly pleasures and became monks.

dharmaṃ ca so bhāṣati lokanātho anantanirdeśavaraṃ ti sūtram |
nāmeva vaipulyamidaṃ pravucyati prakāśayī prāṇisahasrakoṭinām || 1.60 ||

(009_0806_a)導利世者爲講說法所演經典名無量頌而號最上厥誼如此開化黎庶億千之數

時佛說大乘經名無量義於諸大衆中而爲廣分別

(6) ’jig rten mgon po de yi chos bśad pa || mtha’ yas ṅes par bstan pa mdo sde mchog ||
de miṅ śin tu rgyas pa’i mdo źes bya || srog chags stoṅ phrag bye bdag la ston ||

60. And the Lord of the world proclaimed the law, and revealed to thousands of kotis of living beings the Sûtra, the development, which by name is called ‘the excellent Exposition of Infinity.'

samanantaraṃ bhāṣiya so vināyakaḥ paryaṅka bandhitva kṣaṇasmi tasmin |
anantanirdeśavaraṃ samādhiṃ dharmāsanastho muniśreṣṭha dhyāyī || 1.61 ||

大聖適說斯經典已能仁至尊處於法牀加趺而坐尋有瑞應三昧正受名無量頌

佛說此經已卽於法座上加趺坐三昧名無量義處

rnam par ’dren pa de yis bśad ma thag || de tshe skad cig skyil mo kruṅ bcas nas ||
mtha’ yas (7) ṅes bstan tiṅ ’dzin dam pa la || thub mchog chog gdan bźugs nas bsam gtan mdzad ||

61. Immediately after delivering his speech, the leader crossed his legs and entered upon the meditation of ‘the excellent Exposition of the Infinite.’ There on his seat of the law the eminent seer continued absorbed in meditation.

divyaṃ ca māndāravavarṣamāsīdaghaṭṭitā dundubhayaś ca neduḥ |
devāś ca yakṣāś ca sthitāntarīkṣe kurvanti pūjāṃ dvipadottamasya || 1.62 ||

於時卽雨大意音華又現電㷿大雷音聲諸天鬼神住於虛空一心奉敬人中之尊

天雨曼陁華天鼓自然鳴諸天龍鬼神供養人中尊

lha yi ge tog ma na dā ra ba ’bab || ma brduṅs par ni rṅa yi sgra yaṅ ’byuṅ ||
lha daṅ gnod sbyin par snaṅ gnas ’khod pa || rkaṅ gñis dam pa la ni mchod pa byed ||

62. And there fell a celestial rain of Mandâravas, while the drums (of heaven) resounded without being struck; the gods and elves in the sky paid honour to the highest of men.

sarvaṃ ca kṣetraṃ pracacāla tatkṣaṇam āścaryamatyadbhutamāsi tatra |
raśmiṃ ca ekāṃ pramumoca nāyako bhruvāntarāttāmatidarśanīyām || 1.63 ||

尋則感動諸佛國土從其眉閒顯出妙㷿放斯光明無量難限不可計人怪未曾有

一切諸佛土卽時大震動佛放眉間光現諸希有事

źiṅ rnams (11a) (11a1) thams cad de ma thag tu g-yos || de na ṅo mtshar rmad du byuṅ bar gyur ||
smin mtshams nas ni śin tu mdzes pa yi || ’dren pas ’od zer gcig por ba btaṅ ba ||

63. And simultaneously all the fields (of Buddha) began trembling. A wonder it was, a great prodigy. Then the chief emitted from between his brows one extremely beautiful ray,

pūrvāṃ ca gatvā diśa sā hi raśmir aṣṭādaśakṣetrasahasra pūrṇā |
prabhāsayaṃ bhrājati sarvalokaṃ darśeti sattvāna cyutopapādam || 1.64 ||

其明遍照東方佛土周萬八千億數世界常以應時多所分別示于衆生終始根原

此光照東方萬八千佛土示一切衆生生死業報處

śar gyi phyogs su ’od zer de soṅ bas || źiṅ rnams stoṅ phrag bcwa brgyad tshaṅ ’dag ||
rab tu (2) snaṅ bas ’jig rten thams cad mdzes || sems can rnams kyi śi ’pho skye ba ston ||

64. Which moving to the eastern quarter glittered, illuminating the world all over the extent of eighteen thousand fields. It manifested the vanishing and appearing of beings.

ratnāmayā kṣetra tathātra kecid vaiḍūryanirbhāsa tathaiva kecit |
dṛśyanti citrā atidarśanīyā raśmiprabhāsena vināyakasya || 1.65 ||

或有佛土立諸寶蓋光如琉璃及若水精以導師光威神之曜現若干種瑰異雅麗

有見諸佛土以衆寶莊嚴琉璃頗梨色斯由佛光照

rnam par ’dren pa’i ’od zer de yi mthus || de ltar de na la la rin chen źiṅ ||
de bźin kha dog bai dūrya yi mdog || blta na sdug pa sna tshogs snaṅ bar gyur ||

65. Some of the fields then seemed jewelled, others showed the hue of lapis lazuli, all splendid, extremely beautiful, owing to the radiance of the ray from the leader.

devā manuṣyās tatha nāga yakṣā gandharva tatrāpsarakinnarāś ca |
(16,1) ye cābhiyuktāḥ sugatasya pūjayā dṛśyanti pūjenti ca lokadhātuṣu || 1.66 ||

諸天人民幷鬼神龍揵沓和等驚喜希有其有專精奉事安住彼諸世界皆自然現

及見諸天人龍神夜叉衆乾闥緊那羅各供養其佛

lha daṅ mi daṅ de bźin gnod (3) sbyin klu || lha yi bu mo dri za mi ’am ci ||
gaṅ rnams bde bar gśegs la mchod brtson pa || de dag ’jig rten khams na mchod byed snaṅ ||

66. Gods and men, as well as Nâgas, goblins, Gandharvas, nymphs, Kinnaras, and those occupied with serving the Sugata became visible in the spheres and paid their devotion.

buddhāś ca dṛśyanti svayaṃ svayaṃbhuvaḥ suvarṇayūpā iva darśanīyāḥ |
vaiḍūryamadhye ca suvarṇabimbaṃ parṣāya madhye pravadanti dharmam || 1.67 ||

又見諸佛各各自由端正姝妙紫磨金色如琉璃中而有衆寶在於會中爲雨法教

又見諸如來自然成佛道身色如金山端嚴甚微妙如淨琉璃中內現眞金像世尊在大衆敷演深法義

saṅs rgyas raṅ ’byuṅ de dag ñid kyaṅ snaṅ || gser gyi mchod sdoṅ lta bur blta na sdug ||
bai dūrya yi dbus na gser gzugs bźin || (4) ’khor gyi dbus na chos ni rab tu gsuṅ ||

67. The Buddhas also, those self-born beings, appeared of their own accord, resembling golden columns; like unto a golden disk (within lapis lazuli), they revealed the law in the midst of the assembly.

tahi śrāvakāṇāṃ gaṇanā na vidyate te cāpramāṇāḥ sugatasya śrāvakāḥ |
ekaikakṣetrasmi vināyakānāṃ raśmiprabhā darśayate hi sarvān || 1.68 ||

其諸聲聞不可稱計嗟歎無量安住弟子一切導師 (009_0806_b)一一世界又光明曜皆悉巍巍

如淨琉璃中內現眞金像世尊在大衆敷演深法義

de na ñan thos graṅs yod ma yin te || bde gśegs ñan thos de sñed tshad med pa ||
so so’i źiṅ du rnam par ’dren pa yi || ’od zer ’od kyis de dag thams cad ston ||

68. The disciples, indeed, are not to be counted: the disciples of Sugata are numberless. Yet the lustre of the ray renders them all visible in every field.

vīryair upetāś ca akhaṇḍaśīlā acchidraśīlā maṇiratnasādṛśāḥ |
dṛśyanti putrā naranāyakānāṃ viharanti ye parvatakandareṣu || 1.69 ||

常行精進戒無所犯忍辱之力猶明月珠世尊諸子現無央數遊於閑居山林曠野一切禪定不起因緣若有加害不興瞋恨

或有諸比丘在於山林中精進持淨戒猶如護明珠

brtson ’grus ldan źiṅ tshul khrims mñams te || tshul khrims (5) skyon med nor bu rin chen ’dra ||
mi mgon sras dag ri yi sul dag na || gnas śiṅ spyod pa de dag snaṅ bar gyur ||

69. Energetic, without breach or flaw in their course, similar to gems and jewels, the sons of the leaders of men are visible in the mountain caves where tbeyare dwelling.

sarvasvadānāni parityajantaḥ kṣāntībalā dhyānaratāś ca dhīrāḥ |
bahubodhisattvā yatha gaṅgavālikāḥ sarve ’pi dṛśyanti tayā hi raśmyā || 1.70 ||

諸菩薩衆如恒沙數安住光明感動若斯

又見諸菩薩行施忍辱等其數如恒沙斯由佛光照

bdog pa thams cad ma lus yoṅs su gtoṅ || brtan pa bzod pa’i stobs can bsam gtan dga’ ||
byaṅ chub sems dpa’ gaṅ gā’i bye sñed maṅ || ’od (6) zeṅ de yis thams cad rab tu snaṅ ||

70. Numerous Bodhisattvas, like the sand of the Ganges, who are spending all their wealth in giving alms, who have the strength of patience, are devoted to contemplation and wise, become all of them visible by that ray.

aniñjamānāś ca avedhamānāḥ kṣāntau sthitā dhyānaratāḥ samāhitāḥ |
dṛśyanti putrāḥ sugatasya aurasā dhyānena te prasthita agrabodhim || 1.71 ||

心念無常不爲放逸忍辱樂禪不捨一心有安住子普悉來現自伏其志慕尊佛道

又見諸菩薩深入諸禪定身心寂不動以求無上道

bskyoṅ ba med ciṅ g-yo ba med par yaṅ || bzod nas bsam gtan dga’ źiṅ mñam par bźag ||
de dag bsam gtan byaṅ chub mchog źugs pa || bde bar gśegs pa’i thugs kyi sras rnams snaṅ ||

71. Immovable, unshaken, firm in patience, devoted to contemplation, and absorbed in meditation are seen the true sons of the Sugatas while they are striving for supreme enlightenment by dint of meditation.

bhūtaṃ padaṃ śāntamanāsravaṃ ca prajānamānāś ca prakāśayanti |
deśenti dharmaṃ bahulokadhātuṣu sugatānubhāvād iyam īdṛśī kriyā || 1.72 ||

立審諦住其心寂然各以緣便多所開化無數佛界廣說經法世尊所爲感應如此

又見諸菩薩知法寂滅相各於其國土說法求佛道

yaṅ dag źi ba zag pa (7) med pa’i gnas || śin tu śes nas yaṅ dag rab ston te ||
’jig rten khams maṅ du ni chos kyaṅ ’chad || de ’dra’i byed pa bder gśegs mthu yis byuṅ ||

72. They preach the law in many spheres, and point to the true, quiet, spotless state they know. Such is the effect produced by the power of the Sugata.

dṛṣṭvā ca tā parṣa catasra tāyinaś candrārkadīpasya imaṃ prabhāvam |
harṣasthitāḥ sarvi bhavitva tatkṣaṇamanyonya pṛcchanti kathaṃ nu etat || 1.73 ||

又睹大聖猶如舩師所出光明蔽日月暉一切衆生所立歡喜各各問言此何感變

爾時四部衆見日月燈佛現大神通力其心皆歡喜各各自相問是事何因緣

ñi ma zla ba sgron ma de yi mthus || skyoṅ ba’i ’khor bźis de dag mthoṅ nas su ||
de tshe thams cad dga’ (11b1) bar gnas gyur te || ’di ltar ci źig ces ni phan tshun ’dri ||

73. And all the four classes of hearers on seeing the power of the mighty Kandrârkadipa were filled with joy and asked one another: How is this?

(17,1) acirāc ca so naramaruyakṣapūjitaḥ samādhito vyutthita lokanāyakaḥ |
varaprabhaṃ putra tadādhyabhāṣata yo bodhisattvo vidu dharmabhāṇakaḥ || 1.74 ||

天人所奉從三昧起未久之頃導師便坐其菩薩者名曰超光而作法師佛爲解說

天人所奉尊 (009_0729_a)適從三昧起讚妙光菩薩

gnod sbyin lha mis de mchod mi riṅ bar || ’jig rten ’dren ba tiṅ ṅe ’dzin las bźeṅs ||
chos smra byaṅ chub sems dpa’ gaṅ mkhas pa || ’od mchog sras la de tshe ’di skad gsuṅs ||

74. And soon afterwards, as the Leader of the world, worshipped by men, gods, and goblins, rose from his meditation, he addressed his son Varaprabha, the wise Bodhisattva and preacher of the law:

lokasya cakṣuś ca gatiś ca tvaṃ vidurvaiśvāsiko dharmadharaś ca mahyam |
tvaṃ hyatra sākṣī mama dharmakośe yathāhu bhāṣiṣyi hitāya prāṇinām || 1.75 ||

世閒之眼蠲除衆趣唯安悅我示諸種大爲我分別於斯經法吾愍衆生以是教化建立勸助諸菩薩衆聞佛教詔欣然嗟歎

汝爲世閒眼一切所歸信能奉持法藏如我所說法唯汝能證知世尊旣讚歎令妙光歡喜

mkhas pa khyod ni ’jig rten (2) mig daṅ lam || ṅa yi chos ’dzin śin tu yid brtan pas ||
ji ltar srog chags phan phyir ṅas bśad pa || ṅa yi chos mdzod ’di la khyod mṅon sum ||

75. ‘Thou art wise, the eye and refuge of the world; thou art the trustworthy keeper of my law, and canst bear witness as to the treasure of laws which I am to lay bare to the weal of living beings.'

saṃsthāpayitvā bahubodhisattvān harṣitva saṃvarṇiya saṃstavitvā |
prabhāṣate tajjina agradharmān paripūrṇa so antarakalpa ṣaṣṭim || 1.76 ||

於時世尊說大經法所演具足六十中劫於一牀上結加趺坐 (009_0806_c)導師化世說殊特教

說是法華經滿六十小劫不起於此座

byaṅ chub sems dpa’ maṅ po kun bkod de || dga’ bar byas śiṅ śin tu bsṅags bstoṅ nas ||
bar gyi bskal pa drug cu (3) tshaṅ bar ni || de tshe rgyal ba de yis chos mchog bśad ||

76. Then, after rousing and stimulating, praising and lauding many Bodhisattvas, did the Gina proclaim the supreme laws during fully sixty intermediate kalpas.

yaṃ caiva so bhāṣati lokanātho ekāsanasthaḥ pravarāgradharmam |
taṃ sarvam ādhārayi so jinātmajo varaprabho yo abhu dharmabhāṇakaḥ || 1.77 ||

.

所說上妙法是妙光法師悉皆能受持

gaṅ na gcig steṅ bźugs ’jig rten mgon po des || chos mchog dam bdag ni gaṅ bśad pa ||
de dag thams cad ’od mchog rgyal ba’i sras || chos smrar gyur pa de yis śin tu bzuṅ ||

77. And whatever excellent supreme law was proclaimed by the Lord of the world while continuing sitting on the very same seat, was kept in memory by Varaprabha, the son of Gina, the preacher of the law.

so co jino bhāṣiya agradharmaṃ praharṣayitvā janatāmanekām |
tasmiṃś ca divase vadate sa nāyakaḥ purato hi lokasya sadevakasya || 1.78 ||

彼諸佛等皆已滅度其法師者超光仁人最勝所演講說經典無央數人皆悉歡喜惟願大聖分別解之在諸天上及與世閒講說經典自然之誼顯示衆庶此正法華

佛說是法華令衆歡喜已尋卽於是日告於天人衆

rgyal ba des ni chos kyi mchog (4) bśad de || skye bo du ma rab tu dga’ byas nas ||
de yi ñin par lhar bcas ’jig rten mdun || rnam par ’dren pa de ni ’di skad gsuṅ ||

78. And after the Gina and Leader had manifested the supreme law and stimulated the numerous crowd, he spoke, that day, towards the world including the gods (as follows):

prakāśitā me iya dharmanetrī ācakṣito dharmasvabhāva yādṛaśaḥ |
nirvāṇakālo mama adya bhikṣavo rātrīya yāmasmiha madhyamasmin || 1.79 ||

告諸比丘吾已時到當於夜半而取滅度

諸法實相義已爲汝等說我今於中夜當入於涅槃

ṅa yis chos kyi tshul ’di rab bstan te || chos kyi raṅ bźin ci ’dra bśad zin gyis ||
dge sloṅ do nub nam gyi guṅ thun la || ṅa ni mya ṅan (5) ’da’ ba’i dus la bab ||

79. ‘I have manifested the rule of the law; I have shown the nature of the law; now, O monks, it is the time of my Nirvâna; this very night, in the middle watch.

bhavathāpramattā adhimuktisārā abhiyujyathā mahya imasmi śāsane |
sudurlabhā bhonti jinā maharṣayaḥ kalpāna koṭīnayutāna atyayāt || 1.80 ||

修無放逸堅固其心吾已解說諸經法教大聖神通難得値遇於無央數億那術劫常當供養

汝一心精進當離於放逸諸佛甚難値億劫時一遇

ṅa yi bstan pa ’di la rab sbyor la || bag med ma yin dad pa sñiṅ por gyis ||
bskal pa bye ba khrag khrig ’das par yaṅ || rgyal ba draṅ sroṅ chen po rñed par dka’ ||

80. ‘Be zealous and strong in persuasion; apply yourselves to my lessons; (for) the Ginas, the great seers, are but rarely met with in the lapse of myriads of kotis of Æons.'

saṃtāpajātā bahubuddhaputrā duḥkhena cogreṇa samarpitābhavan |
(18,1) śrutvāna ghoṣaṃ dvipadottamasya nirvāṇaśabdaṃ atikṣipram etat || 1.81 ||

無量佛子憂惱諸患甚亦苦劇時聞世尊所現章句觀於無爲採習言教値睹人尊所見安慰會無數人不可思憶

世尊諸子等聞佛入涅槃各各懷悲惱佛滅一何速

rkaṅ gñis dam pa śin tu myur ba ru || mya ṅan las ni ’da’ ba’i sgra thos nas ||
(6) saṅs rgyas sras rnams maṅ po mya ṅan skyes || sdug bsṅal rab daṅ śin tu ldan par gyur ||

81. The many sons of Buddha were struck with grief and filled with extreme sorrow when they heard the voice of the highest of men announcing that his Nirvâna was near at hand.

āśvāsayitvā ca narendrarājā tāḥ prāṇakoṭyo bahavo acintiyāḥ |
mā bhāyathā bhikṣava nirvṛte mayi bhaviṣyatha buddha mamottareṇa || 1.82 ||

比丘莫懼吾當泥曰我去然後已不復現

聖主法之王安慰無量衆我若滅度時汝等勿憂怖

srog chag bsam yas bye maṅ de dag la || mi yi dbaṅ po rgyal pos dbugs phyuṅ ba ||
myaṅ naṅ ’das dge sloṅ ma ’jigs śig || ṅa yi ’og tu saṅs rgyas ’byuṅ ba ni ||

82. To comfort so inconceivably many kotis of living beings the king of kings said: ‘Be not afraid, O monks; after my Nirvâna there shall be another Buddha.

śrīgarbha eṣo vidu bodhisattvo gatiṃ gato jñāni anāsravasmin |
spṛśiṣyate uttamamagrabodhiṃ vimalāgranetro ti jino bhaviṣyati || 1.83 ||

第二菩薩號曰首藏無有諸漏無所不入當究竟逮尊上佛道所號名曰離垢之體

是德藏菩薩於無漏實相心已得通達其次當作佛號曰爲淨身亦度無量衆佛此夜滅度如薪盡火滅

byaṅ chub (7) sems dpa’ dpal sñiṅ mkhas pa ’di || zag med ye śes ’di ni rtogs par rig ||
ṅa yi byaṅ chub mchog rab ’thob par ’gyur te || spyan daṅ yan lag dri med rgyal bar ’oṅ ||

83. ‘The wise Bodhisattva Srîgarbha, after finishing his course in faultless knowledge, shall reach highest, supreme enlightenment, and become a Gina under the name of Vimalâgranetra.'

tām eva rātriṃ tada yāmi madhyame parinirvṛto hetukṣaye va dīpaḥ |
śarīra vaistāriku tasya cābhūt stūpāna koṭīnayutā anantakā || 1.84 ||

卽尋於此夜半之時便取滅度盡執光耀其佛舍利而廣分布卽起塔廟無量億載

分布諸舍利而起無量塔比丘比丘尼其數如恒沙

de tshe de yi nam gyi guṅ thun la || rgyu zad me daṅ ’dra bar mya ṅan ’das ||
de yi sku gduṅ śin tu rgyas (12a1)gyur te || mchod rten bye ba khrag khrig mtha’ yas so ||

84. That very night, in the middle watch, he met complete extinction, like a lamp when the cause (of its burning) is exhausted. His relics were distributed, and of his Stûpas there was an infinite number of myriads of kotis.

bhikṣuś ca tatrā tatha bhikṣuṇīyo ye prasthitā uttamamagrabodhim |
analpakāste yatha gaṅgabālikā abhiyukta tasyo sugatasya śāsane || 1.85 ||

諸比丘等及比丘尼志悉慕求上尊佛道不可稱限如江河沙常修精進 (009_0807_a)尊安住教

倍復加精進以求無上道是妙光法師奉持佛法藏

de na dge sloṅ de bźin dge sloṅ ma || gaṅ rnams byaṅ chub mchog la rab źugs śiṅ ||
bde gśegs de yi bstan la mṅon brtson pa || de dag mi ñuṅ gaṅ gā’i bye ma sñed ||

85. The monks and nuns at the time being, who strove after supreme, highest enlightenment, numerous as sand of the Ganges, applied themselves to the commandment of the Sugata.

yaś cāpi bhikṣustada dharmabhāṇako varaprabho yena sa dharma dhāritaḥ |
aśīti so antarakalpa pūrṇāṃ tahi śāsane bhāṣati agradharmān || 1.86 ||

爾時比丘爲法師者超光大人執持經典一坐之頃演說尊法則具足滿八十中劫

八十小劫中廣宣法華經是諸八王子妙光所開化

de tshe chos smrar gaṅ gyur dge sloṅ (2) ni || gaṅ gis chos de bzuṅ ba ’od mchog ste ||
bar gyi bskal pa brgyad cu tshad par des || bskal bde la chos mchog rab tu ston ||

86. And the monk who then was the preacher of the law and the keeper of the law, Varaprabha, expounded for fully eighty intermediate kalpas the highest laws according to the commandment (of the Sugata).

aṣṭāśataṃ tasya abhūṣi śiṣyāḥ paripācitā ye tada tena sarve |
dṛṣṭā ca tebhir bahubuddhakoṭyaḥ satkāru teṣāṃ ca kṛto maharṣiṇām || 1.87 ||

彼時侍從有十八人教化度之皆蒙安隱此等値見無數億佛至心供養諸大聖尊

堅固無上道當見無數佛供養諸佛已隨順行大道

de yi slob mar gyur pa brgyad brgya dag || de dag thams cad yoṅs su smin par byas ||
de dag saṅs rgyas bye ba maṅ po mthoṅ || draṅ sroṅ chen (3) po de dag bkur sti byas ||

87. He had eight hundred pupils, who all of them were by him brought to full development. They saw many kotis of Buddhas, great sages, whom they worshipped.

caryāṃ caritvā tada ānulomikīṃ buddhā abhūvan bahulokadhātuṣu |
parasparaṃ te ca anantareṇa anyonya vyākarṣu tadāgrabodhaye || 1.88 ||

常尊奉教柔順之法於諸世界皆各成佛尊得自在受持無量各各授決使逮正覺

.

de tshe spyad pa rjes su ’thun spyad nas || ’jig rten maṅ po khams su saṅs rgyas gyur ||
gcig ’og gcig tu de dag rjes bźin du || byaṅ chub mchog tu gcig gis gcig luṅ bstan ||

88. By following the regular course they became Buddhas in several spheres, and as they followed one another in immediate succession they successively foretold each other's future destiny to Buddhaship.

(19,1) teṣāṃ ca buddhāna paraṃpareṇa dīpaṃkaraḥ paścimako abhūṣi |
devātidevo ṛṣisaṃghapūjito vinītavān prāṇisahasrakoṭyaḥ || 1.89 ||

於時諸佛皆悉究竟定光世尊最後得佛大仙日月開化聖衆導師所化巨億百千安住所興諸大威化法師超光則吾身是

相繼得成佛轉次而授記最後天中天號曰燃燈佛諸仙之導師度脫無量衆

saṅs rgyas de dag rim gyis byuṅ ba yi || tha mar gyur pa (4) mar me mdzad pa ste ||
lha yi lha mchog draṅ sroṅ maṅ po’i mchog || grog chags bye ba stoṅ yaṅ rnam par btul ||

89. The last of these Buddhas following one another was Dîpankara. He, the supreme god of gods, honoured by crowds of sages, educated thousands of kotis of living beings.

yaś cāsi tasyo sugatātmajasya varaprabhasyo tada dharma bhāṣataḥ |
śiṣyaḥ kusīdaś ca sa lolupātmā lābhaṃ ca jñānaṃ ca gaveṣamāṇaḥ || 1.90 ||

爾時侍從志懈怠者求索利養親屬交友

是妙光法師時有一弟子心常懷懈怠貪著於名利

gaṅ sṅon bde bar gśegs pa de yi sras || de yi tshe na ’od mchog chos smra ba’i ||
slob ma sred daṅ ldan źiṅ le lo can || śes kyi khe daṅ rñed pa tshol ba daṅ ||

90. Among the pupils of Varaprabha, the son of Gina, at the time of his teaching the law, was one slothful, covetous, greedy of gain and cleverness.

yaśorthikaś cāpy atimātra āsīt kulākulaṃ ca pratipannam āsīt |
uddeśa svādhyāyu tathāsya sarvo na tiṣṭhate bhāṣitu tasmi kāle || 1.91 ||

志所願求但慕名聞周旋行來詣諸族姓捨置所學不諷誦讀彼時不肯分別而說

(009_0729_b)求名利無厭多遊族姓家棄捨所習誦廢忘不通利

śin tu (5) grags pa ’dod pa’i śas che źiṅ || groṅ nas groṅ du rgyu bar gyur pa ste ||
de yi kha ton luṅ nos de bźin kun || de yi chon bśad pa rnams mi zin ||

91. He was also excessively desirous of glory, but very fickle, so that the lessons dictated to him and his own reading faded from his memory as soon as learnt.

nāmaṃ ca tasyo imam evam āsīd yaśakāmanāmnā diśatāsu viśrutaḥ |
sa cāpi tenākuśalena karmaṇā kalmāṣabhūtenabhisaṃskṛtena || 1.92 ||

以故其人唐載此名於佛法教欲使稱譽其人由此所造德本在住世尊而有瑕疵

以是因緣故號之爲求名亦行衆善業得見無數佛

de yi miṅ yaṅ ’di źes bya bar gyur || grags pa ’dod ces phyogs su rnam par grags ||
de yaṅ dge ba rnams kyi las de (6) dag || ’dren mar gyur pa mṅon par ’dus byas pas ||

92. His name was Yasaskâma, by which he was known everywhere. By the accumulated merit of that good action, spotted as it was,

ārāgayī buddhasahasrakoṭyaḥ pūjāṃ ca teṣāṃ vipulām akārṣīt |
cīrṇā ca caryā vara ānulomikī dṛṣṭaś ca buddho ayu śākyasiṃhaḥ || 1.93 ||

値見諸佛億千之數積累功德廣普大聖專修正行得最順忍又睹世尊於斯能行

供養於諸佛隨順行大道具六波羅蜜今見釋師子

saṅs rgyas stoṅ phrag bye ba mñes byas te || de dag mchod pa rgya cher byas par gyur ||
rjes su ’thun pa’i spyod pa rab spyad nas || saṅs rgyas śākya seṅ ge ’di yaṅ mthoṅ ||

93. He propitiated thousands of kotis of Buddhas, whom he rendered ample honour. He went through the regular course of duties and saw the present Buddha Sâkyasimha.

ayaṃ ca so paścimako bhaviṣyati anuttarāṃ lapsyati cāgrabodhim |
maitreyagotro bhagavān bhaviṣyati vineṣyati prāṇasahasrakoṭyaḥ || 1.94 ||

然於將來最後世時當得無上尊佛正道 (009_0807_b)成至世尊號曰慈氏教化衆生無數億千逮得勇猛所在自由安住滅度仁順其教

其後當作佛號名曰彌勒廣度諸衆生其數無有量

de ni ’dir yaṅ tha mar byuṅ ba ste || rjes bźin (7) byaṅ chub mchog kyaṅ ’thob ’gyur ba ||
byams pa’i rigs su bcom ldan ’das su ’gyur || srog chags stoṅ phrag bye ba rnam par ’dul ||

94. He shall be the last to reach superior enlightenment and become a Lord known by the family name of Maitreya, who shall educate thousands of kotis of creatures.

kausīdyaprāptastada yo babhūva parinirvṛtasya sugatasya śāsane |
tvam eva so tādṛśako babhūva ahaṃ ca āsīttada dharmabhāṇakaḥ || 1.95 ||

於彼世時比像如是我身爾時則爲法師

彼佛滅度後懈怠者汝是妙光法師者今則我身是

bder gśegs mya ṅan ’das pa’i bstan pa la || de tshe le lo can du gaṅ gyur pa ||
de na de ’drar gyur pa khyod ñid do || de tshe chos (12b1) smrar gyur pa kho bo ste ||

95. He who then, under the rule of the extinct Sugata, was so slothful, was thyself, and it was I who then was the preacher of the law.

imena haṃ kāraṇahetunādya dṛṣṭvā nimittaṃ idam evarūpam |
jñānasya tasya prathitaṃ nimittaṃ prathamaṃ mayā tatra vadāmi dṛṣṭam || 1.96 ||

.

kho bos de daṅ de yi rgyu daṅ bźis || ye śes grags pa de yi ltas byuṅ ba ||
sṅon tshe de na kho bos mthoṅ gyur pa || de ’dra’i lhas ’di deṅ yaṅ mthoṅ bas na ||

96. As on seeing a foretoken of this kind I recognise a sign such as I have seen manifested of yore, therefore and on that account I know,

(20,1) dhruvaṃ jinendro ’pi samantacakṣuḥ śākyādhirājaḥ paramārthadarśī |
tam eva yaṃ icchati bhāṣaṇāya paryāyamagraṃ tadadyo mayā śrutaḥ || 1.97 ||

是以之故行哀如此過世睹見如是之類安住之仁變動若茲本第一察如斯瑞應彼時世尊無量明目諸釋中王現第一誼今者欲說正法華典吾過世時所聞道業

我見燈明佛本光瑞如此以是知今佛欲說法華經

ṅes par rgyal ba’i dbaṅ po kun tu spyan || śākya’i rgyal chen don dam gzigs pas kyaṅ ||
(2) de tshe kho bos rnam graṅs mchog thos gaṅ || de dag ñid ni ’dis kyaṅ bśad par dgoṅs ||

97. That decidedly the chief of Ginas, the supreme king of the Sâkyas, the All-seeing, who knows the highest truth, is about to pronounce the excellent Sutra which I have heard before.

tad eva paripūrṇa nimittamadya upāyakauśalya vināyakānām |
saṃsthāpanaṃ kurvati śākyasiṃho bhāṣiṣyate dharmasvabhāvamudrām || 1.98 ||

今日變化而得具足諸導師尊行㩲方便大釋師子建立興發講說經法自然之教

今相如本瑞是諸佛方便今佛放光明助發實相義

de yi ltas ñid de riṅ yoṅs rdzogs kyis || rnam par ’dren pa rnams kyi thabs mkhas pa ||
śākya seṅ ge yaṅ dag ’jog mdzad de || chos kyi dṅos ñid phyag rgya ston par ’gyur ||

98. That very sign displayed at present is a proof of the skilfulness of the leaders; the Lion of the Sâkyas is to make an exhortation, to declare the fixed nature of the law.

prayatā sucittā bhavathā kṛtāñjalī bhāṣiṣyate lokahitānukampī |
varṣiṣyate dharmamanantavarṣaṃ tarpiṣyate ye sthita bodhihetoḥ || 1.99 ||

諸懷道意悉叉手歸導利世者今者分別當雨法雨柔軟法教普潤飽滿履道意者

諸人今當知合掌一心待佛當雨法雨充足求道者

(3) thal mo sbyar te sems bzaṅ brtson par gyis || ’jig rten phan źiṅ thugs brtse ston gyur te ||
mtha’ yas pa yi chos kyi char pa ’bab || gaṅ dag byaṅ chub phyir źugs ṅoms par mdzad ||

99. Be well prepared and well minded; join your hands: he who is affectionate and merciful to the world is going to speak, is going to pour the endless rain of the law and refresh those that are waiting for enlightenment.

yeṣāṃ ca saṃdehagatīha kācid ye saṃśayā yā vicikitsa kācit |
vyapaneṣyate tā vidurātmajānāṃ ye bodhisattvā iha bodhiprasthitāḥ || 1.100 ||

其有諸天入於無爲志懷狐疑而有猶豫若有菩薩求斯道意今當蠲除吾我之想

諸求三乘人若有疑悔者佛當爲除斷令盡無有餘

byaṅ chub sems dpa’ byaṅ chub phyir źugs pa || gaṅ dag mkhas pa ñid las skyes (4) gyur pa ||
de dag rnams kyi som ñi gaṅ yin daṅ || yid gñis the tshom gaṅ yin de sel gyur ||

100. And if some should feel doubt, uncertainty, or misgiving in any respect, then the Wise One shall remove it for his children, the Bodhisattvas here striving after enlightenment.

ity āryasaddharmapuṇḍarīke dhamaparyāye nidānaparivarto nāma prathamaḥ ||1||

.

dam pa’i chos pad ma dkar po’i chos kyi rnam graṅs las || gleṅ gźi’i le’u źes bya ste daṅ po’o ||

(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

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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

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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

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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

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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 ||

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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

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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

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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

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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

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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

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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

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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 ||

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是諸世尊等皆說一乘法化無量衆生令入於佛道

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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 ||

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若聞法布施 (009_0733_a)或持戒忍辱精進禪智等種種修福慧

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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

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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

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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

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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

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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

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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

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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 ||

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聞法歡喜讚乃至發一言則爲已供養一切三世佛

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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 ||

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是人甚希有過於優曇花汝等勿有疑我爲諸法王

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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

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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 ||

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當來世惡人聞佛說一乘迷惑不信受破法墮惡道

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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 ||

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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

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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

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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 ||

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隨宜方便事無復諸疑惑心生大歡喜自知當作佛

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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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(44,1)3: aupamyaparivartaḥ |

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(009_0734_c)譬喩品第三

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CHAPTER III
A PARABLE

atha khalv āyuṣmān śāriputras tasyāṃ velāyāṃ tuṣṭa udagra āttamanāḥ pramuditaḥ prītisaumanasyajāto yena bhagavāṃs tenāñjaliṃ praṇamya bhagavato ’bhimukho bhagavantam eva vyavalokayamāno bhagavantam etad avocat - āścaryādbhutaprāpto ’smi bhagavan audbilyaprāptaḥ idam evaṃrūpaṃ bhagavato ’ntikād ghoṣaṃ śrutvā | tat kasya hetoḥ? aśrutvaiva tāvad ahaṃ bhagavan idam evaṃrūpaṃ bhagavato ’ntikād dharmaṃ tadanyān bodhisattvān dṛṣṭvā bodhisattvānāṃ ca anāgate ’dhvani buddhanāma śrutvā atīva śocāmi atīva saṃtapye, bhraṣṭo ’smy evaṃrūpāt tathāgatajñānagocarād jñānadarśanāt | yadā cāhaṃ bhagavan abhīkṣṇaṃ gacchāmi parvatagirikandarāṇi vanaṣaṇḍānyārāmanadīvṛkṣamūlānyekāntāni divāvihārāya, tadāpy ahaṃ bhagavan yadbhūyastvena anenaiva vihāreṇa viharāmi | tulye nāma dharmadhātupraveśe vayaṃ bhagavatā hīnena yānena niryātitāḥ | evaṃ ca me bhagavaṃs tasmin samaye bhavati - asmākam evaiṣo ’parādhaḥ, naiva bhagavato ’parādhaḥ | tat kasya hetoḥ? saced bhagavān asmābhiḥ pratīkṣitaḥ syāt sāmutkarṣikīṃ dharmadeśanāṃ kathayamānaḥ, yadidam anuttarāṃ samyaksaṃbodhim ārabhya, teṣv eva vayaṃ bhagavan dharmeṣu niryātāḥ syāma | yatpunar bhagavan asmābhir anupasthiteṣu bodhisattveṣu saṃdhābhāṣyaṃ bhagavato ’jānamānais tvaramāṇaiḥ prathamabhāṣitaiva tathāgatasya dharmadeśanā śrutvodgṛhītā dhāritā bhāvitā cintitā manasikṛtā | so ’haṃ bhagavan ātmaparibhāṣaṇayaiva bhūyiṣṭhena rātriṃdivāny atināmayāmi | adyāsmi bhagavan nirvāṇaprāptaḥ | adyāsmi bhagavan parinirvṛtaḥ | adya me bhagavan arhattvaṃ prāptam | adyāhaṃ bhagavan bhagavataḥ putro jyeṣṭha auraso mukhato jāto dharmajo dharmanirmito dharmadāyādo dharmanirvṛttaḥ | apagataparidāho ’smyadya bhagavan imam evaṃrūpam adbhutadharmamaśrutapūrvaṃ bhagavato ’ntikād ghoṣaṃ śrutvā ||

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

爾時舍利弗踊躍歡喜，卽起合掌，瞻仰尊顏，而白佛言： “今從世尊聞此法音，心懷勇躍，得未曾有。所以者何？我昔從佛聞如是法，見諸菩薩授記作佛，而我等不豫斯事，甚自感傷，失於如來無量知見。世尊！我常獨處山林樹下，若坐若行，每作是念： ‘我等同入法性，云何如來以小乘法而見濟度？是我等咎，非世尊也。所以者何？若我等待說所因成就阿耨多羅三藐三菩提者，必以大乘而得度脫。然我等不解方便隨宜所說，初聞佛法，遇便信受，思惟，取證。’ 世尊！我從昔來，終日竟夜每自剋責，而今從佛聞所未聞未曾有法，斷諸疑悔，身意泰然，快得安隱。 . . 今日乃知眞是佛子，從佛口生，從法化生，得佛法分。” .

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

Then the venerable Sâriputra, pleased, glad, charmed, cheerful, thrilling with delight and joy, stretched his joined hands towards the Lord, and, looking up to the Lord with a steady gaze, addressed him in this strain: I am astonished, amazed, O Lord! I am in ecstasy to hear such a call from the Lord. For when, before I had heard of this law from the Lord, I saw other Bodhisattvas, and heard that the Bodhisattvas would in future get the name of Buddhas, I felt extremely sorry, extremely vexed to be deprived from so grand a sight as the Tathâgata-knowledge. And whenever, O Lord, for my daily recreation I was visiting the caves of rocks or mountains, wood thickets, lovely gardens, rivers, and roots of trees, I always was occupied with the same and ever-recurring thought: ‘Whereas the entrance into the fixed points [Or, elements] of the law is nominally equal, we have been dismissed by the Lord with the inferior vehicle.’ Instantly, however, O Lord, I felt that it was our own fault, not the Lord's. For had we regarded the Lord at the time of his giving the allsurpassing demonstration of the law, that is, the exposition of supreme, perfect enlightenment, then, O Lord, we should have become adepts in those laws. But because, without understanding the mystery of the Lord, we, at the moment of the Bodhisattvas not being assembled, heard only in a hurry, caught, meditated, minded, took to heart the first lessons pronounced ori the law, therefore, O Lord, I used to pass day and night in self-reproach. (But) to-day, O Lord, I have reached complete extinction; to-day, O Lord, I have become calm; to-day, O Lord, I am wholly come to rest; to-day, O Lord, I have reached Arhatship; to-day, O Lord, I am the Lord's eldest son, born from his law, sprung into existence by the law, made by the law, inheriting from the law, accomplished by the law. My burning has left me, O Lord, now that I have heard this wonderful law, which I had not leant before, announced by the voice from the mouth of the Lord.

atha khalv āyuṣmān śāriputras tasyāṃ velāyāṃ bhagavantam ābhir gāthābhir adhyabhāṣata -

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爾時舍利弗欲重宣此義，而說偈言：

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And on that occasion the venerable Sâriputra addressed the Lord in the following stanzas:

āścaryaprāpto ’smi mahāvināyaka audbilyajāto imu ghoṣa śrutvā |
kathaṃkathā mahya na bhūya kācit paripācito ’haṃ iha agrayāne || 3.1 ||

.

我聞是法音得所未曾有心懷大歡喜 (009_0735_a)疑網皆已除

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1. I am astonished, great Leader, I am charmed to hear this voice; I feel no doubt any more; now am I fully ripe for the superior vehicle.

āścaryabhūtaḥ sugatāna ghoṣaḥ kāṅkṣāṃ ca śokaṃ ca jahāti prāṇinām |
kṣīṇāsravasyo mama yaś ca śoko vigato ’sti sarvaṃ śruṇiyāna ghoṣam || 3.2 ||

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昔來蒙佛教不失於大乘佛音甚希有能除衆生惱

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2. Wonderful is the voice [Rather, call] of the Sugatas; it dispels the doubt and pain of living beings; my pain also is all gone now that I, freed from imperfections, have heard that voice (or, call).

divāvihāramanucaṃkramanto vanaṣaṇḍa ārāmatha vṛkṣamūlam |
(45,1) girikandarāṃś cāupyupasevamāno anucintayāmī imam eva cintām || 3.3 ||

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我已得漏盡聞亦除憂惱我處於山谷或在林樹下

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3. When I was taking my daily recreation or was walking in woody thickets, when betaking myself to the roots of trees or to mountain caves, I indulged in no other thought but this:

aho ’smi parivañcitu pāpacittaistulyeṣu dharmeṣu anāsraveṣu |
yannāma traidhātuki agradharmaṃ na deśayiṣyāmi anāgate ’dhve || 3.4 ||

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常思惟是事嗚呼深自責云何而自欺我等亦佛子同入無漏法不能於未來演說無上道

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4. ‘O how am I deluded by vain thoughts! whereas the faultless laws are, nominally, equal, shall I in future not preach the superior law in the world?

dvātriṃśatī lakṣaṇa mahya bhraṣṭā suvarṇavarṇacchavitā ca bhraṣṭā |
balā vimokṣāś cimi sarvi riñcitā tulyeṣu dharmeṣu aho ’smi mūḍhaḥ || 3.5 ||

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金色三十二十力諸解脫同共一法中而不得此事

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5. ‘The thirty-two characteristic signs have failed me, and the gold colour of the skin has vanished; all the (ten) powers and emancipations have likewise been lost. O how have I gone astray at the equal laws!

anuvyañjanā ye ca mahāmunīnāmaśīti pūrṇāḥ pravarā viśiṣṭāḥ |
aṣṭādaśāveṇika ye ca dharmāste cāpi bhraṣṭā ahu vañcito ’smi || 3.6 ||

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八十種妙好十八不共法如是等功德而我皆已失

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6. ‘The secondary signs also of the great Seers, the eighty excellent specific signs, and the eighteen uncommon properties have failed me. O how am I deluded!'

dṛṣṭvā ca tvāṃ lokahitānukampī divāvihāraṃ parigamya caikaḥ |
hā vañcito ’smīti vicintayāmi asaṅgajñānātu acintiyātaḥ || 3.7 ||

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我獨經行時見佛在大衆名聞滿十方廣饒益衆生

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7. And when I had perceived thee, so benigh and merciful to the world, and was lonely walking to take my daily recreation, I thought: ‘I am excluded from that inconceivable, unbounded knowledge!'

rātriṃdivāni kṣapayāmi nātha bhūyiṣṭha so eva vicintayantaḥ |
pṛcchāmi tāvad bhagavantam eva bhraṣṭo ’hamasmītyatha vā na veti || 3.8 ||

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自惟失此利我爲自欺誑我常於日夜每思惟是事

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8. Days and nights, O Lord, I passed always thinking of the same subject; I would ask the Lord whether I had lost my rank or not.

evaṃ ca me cintayato jinendra gacchanti rātriṃdiva nityakālam |
dṛṣṭvā ca anyān bahubodhisattvān saṃvarṇitāṃllokavināyakena || 3.9 ||

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欲以問世尊爲失爲不失我常見世尊稱讚諸菩薩

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9. In such reflections, O Chief of Ginas, I constantly passed my days and nights; and on seeing many other Bodhisattvas praised by the Leader of the world,

śrutvā ca so ’haṃ imu buddhadharmaṃ saṃghāya etatkila bhāṣitaṃ ti |
atarkikaṃ sūkṣmamanāsravaṃ ca jñānaṃ praṇetī jina bodhimaṇḍe || 3.10 ||

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以是於日夜籌量如此事今聞佛音聲隨宜而說法無漏難思議令衆至道場我本著邪見爲諸梵志師

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10. And on hearing this Buddha-law, I thought: ‘To be sure, this is expounded mysteriously'; it is an inscrutable, subtle, and faultless science, which is announced by the Ginas on the terrace of enlightenment.'

(46,1) dṛṣṭīvilagno hyahamāsi pūrvaṃ parivrājakastīrthikasaṃmataś ca |
tato mamā āśayu jñātva nātho dṛṣṭīvimokṣāya bravīti nirvṛtim || 3.11 ||

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世尊知我心拔邪說涅槃我悉除邪見於空法得證

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11. Formerly I was attached to (heretical) theories, being a wandering monk and in high honour (or, of the same opinions) with the heretics; afterwards has the Lord, regarding my disposition, taught me Nirvâna, to detach me from perverted views.

vimucya tā dṛṣṭikṛtāni sarvaśaḥ śūnyāṃś ca dharmānahu sparśayitvā |
tato vijānām yahu nirvṛto ’smi na cāpi nirvāṇamidaṃ pravucyati || 3.12 ||

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爾時心自謂得至於滅度而今乃自覺非是實滅度

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12. After having completely freed myself from all (heretical) views and reached the laws of void, (I conceive) that I have become extinct; yet this is not deemed to be extinction.

yadā tu buddho bhavate ’grasattvaḥ puraskṛto naramaruyakṣarākṣasaiḥ |
dvātriṃśatīlakṣaṇarūpadhārī aśeṣato nirvṛtu bhoti tatra || 3.13 ||

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若得作佛時具三十二相天人夜叉衆龍神等恭敬是時乃可謂永盡滅無餘

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13. But when one becomes Buddha, a superior being, honoured by men, gods, goblins, Titans, and adorned with the thirty-two characteristic signs, then one will be completely extinct.

vyapanīta sarvāṇi mi manyitāni śrutvā ca ghoṣaṃ ahamadya nirvṛtaḥ |
yadāpi vyākurvasi agrabodhau purato hi lokasya sadevakasya || 3.14 ||

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佛於大衆中說我當作佛聞如是法音疑悔悉已除

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14. All those (former) cares have now been dispelled, since I have heard the voice. Now am I extinct, as thou announcest my destination (to Nirvâna) before the world including the gods.

balavac ca āsīn mama chambhitatvaṃ prathamaṃ giraṃ śrutva vināyakasya |
mā haiva māro sa bhaved viheṭhako abhinirmiṇitvā bhuvi buddhaveṣam || 3.15 ||

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初聞佛所說心中大驚疑 (009_0735_b)將非魔作佛惱亂我心耶

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15. When I first heard the voice of the Lord, I had a great terror lest it might be Mâra, the evil one, who on this occasion had adopted the disguise of Buddha.

yadā tu hetūhi ca kāraṇaiś ca dṛṣṭāntakoṭīnayutaiś ca darśitā |
suparisthitā sā varabuddhabodhistato ’smi niṣkāṅkṣu śruṇitva dharmam || 3.16 ||

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佛以種種緣譬喩巧言說其心安如海我聞疑網斷

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16. But when the unsurpassed Buddha-wisdom had been displayed in and established with arguments, reasons, and illustrations, by myriads of kotis, then I lost all doubt about the law I heard.

yadā ca me buddhasahasrakoṭyaḥ kīrteṣyatī tān parinirvṛtān jinān |
yathā ca tair deśitu eṣa dharma upāyakauśalya pratiṣṭhihitvā || 3.17 ||

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佛說過去世無量滅度佛安住方便中亦皆說是法

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17. And when thou hadst mentioned to me the thousands of kotis of Buddhas, the past Ginas who have come to final rest, and how they preached this law by firmly establishing it through skilfulness;

anāgatāś co bahu buddha loke tiṣṭhanti ye co paramārthadarśinaḥ |
(47,1) upāyakauśalyaśataiś ca dharmaṃ nidarśayiṣyantyatha deśayanti ca || 3.18 ||

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現在未來佛其數無有量亦以諸方便演說如是法

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18. How the many future Buddhas and those who are now existing, as knowers of the real truth, shall expound or are expounding this law by hundreds of able devices;

tathā ca te ātmana yādṛśī carī abhiniṣkramitvā prabhṛtīya saṃstutā |
buddhaṃ ca te yādṛśu dharmacakraṃ tathā ca te ’vasthita dharmadeśanā || 3.19 ||

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如今者世尊從生及出家得道轉法輪亦以方便說

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19. And when thou wert mentioning thine own course after leaving home, how the idea of the wheel of the law presented itself to thy mind and how thou decidedst upon preaching the law;

tataś ca jānām i na eṣa māro bhūtāṃ cariṃ darśayi lokanāthaḥ |
na hyatra mārāṇa gatī hi vidyate mamaiva cittaṃ vicikitsaprāptam || 3.20 ||

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世尊說實道波旬無此事以是我定知非是魔作佛

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20. Then I was convinced: This is not Mâra; it is the Lord of the world, who has shown the true course; no Mâras can here abide. So then my mind (for a moment) was overcome with perplexity;

yadā tu madhureṇa gabhīravalgunā saṃharṣito buddhasvareṇa cāham |
tadā mi vidhvaṃsita sarvasaṃśayā vicikitsa naṣṭā ca sthito ’smi jñāne || 3.21 ||

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我墮疑網故謂是魔所爲聞佛柔軟音深遠甚微妙演暢淸淨法我心大歡喜疑悔永已盡安住實智中

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21. But when the sweet, deep, and lovely voice of Buddha gladdened me, all doubts were scattered, my perplexity vanished, and I stood firm in knowledge.

niḥsaṃśayaṃ bheṣyi tathāgato ’haṃ puraskṛto loki sadevake ’smin |
saṃghāya vakṣye imu buddhabodhiṃ samādapento bahubodhisattvān || 3.22 ||

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我定當作佛爲天人所敬轉無上法輪教化諸菩薩

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22. I shall become a Tathâgata, undoubtedly, worshipped in the world including the gods; I shall manifest Buddha-wisdom, mysteriously rousing many Bodhisattvas.

evam ukte bhagavān āyuṣmantaṃ śāriputram etad avocat - ārocayāmi te śāriputra, prativedayāmi te asya sadevakasya lokasya purataḥ samārakasya sabrahmakasya saśramaṇabrāhmaṇikāyāḥ prajāyāḥ purataḥ | mayā tvaṃ śāriputra viṃśatīnāṃ buddhakoṭīnayutaśatasahasrāṇām antike paripācito ’nuttarāyāṃ samyaksaṃbodhau | mama ca tvaṃ śāriputra dīrgharātramanuśikṣito ’bhūt | sa tvaṃ śāriputra bodhisattvasaṃmantritena bodhisattvarahasyena iha mama pravacane upapannaḥ | sa tvaṃ śāriputra bodhisattvādhiṣṭhānena tatpaurvakaṃ caryāpraṇidhānaṃ bodhisattvasaṃmantritaṃ bodhisattvarahasyaṃ na samanusmarasi | nirvṛto ’smīti manyase | so ’haṃ tvāṃ śāriputra pūrvacaryāpraṇidhānajñānānubodhamanusmārayitukāma imaṃ saddharmapuṇḍarīkaṃ dharmaparyāyaṃ sūtrāntaṃ mahāvaipulyaṃ bodhisattvāvavādaṃ sarvabuddhaparigrahaṃ śrāvakāṇāṃ saṃprakāśayāmi ||

. . . . . . .

爾時佛告舍利弗： “吾今於天、人、沙門、婆羅門、等大衆中說，我昔曾於二萬億佛所，爲無上道故，常教化汝，汝亦長夜隨我受學。我以方便引導汝故，生我法中。舍利弗，我昔教汝，志願佛道，汝今悉忘，而便自謂已得滅度。我今還欲令汝憶念本願所行道故，爲諸聲聞說是大乘經，名妙法蓮華，教菩薩法，佛所護念。

. . . . . . .

After this speech of the venerable Sâriputra, the Lord said to him: I declare to thee, Sâriputra, I announce to thee, in presence of this world including the gods, Mâras, and Brahmas, in presence of this people, including ascetics and Brahmans, that thou, Sâriputra, hast been by me made ripe for supreme, perfect enlightenment, in presence of twenty hundred thousand myriads of kotis of Buddhas, and that thou, Sâriputra, hast for a long time followed my commandments. Thou, Sâriputra, art, by the counsel of the Bodhisattva, by the decree of the Bodhisattva, reborn here under my rule. Owing to the mighty will of the Bodhisattva thou, Sâriputra, hast no recollection of thy former vow to observe the (religious) course; of the counsel of the Bodhisattva, the decree of the Bodhisattva. Thou thinkest that thou hast reached final rest. I, wishing to revive and renew in thee the knowledge of thy former vow to observe the (religious) course, will reveal to the disciples the Dharmaparyaya called 'the Lotus of the True Law,' this Sûrânta, &c.

api khalu punaḥ śāriputra, bhaviṣyasi tvamanāgate ’dhvani aprameyaiḥ kalpair acintyair apramāṇair bahūnāṃ tathāgatakoṭīnayutaśatasahasrāṇāṃ saddharmaṃ dhārayitvā vividhāṃ ca pūjāṃ kṛtvā imāmeva bodhisattvacaryāṃ paripūrya padmaprabho nāma tathāgato ’rhan samyaksaṃbuddho loke bhaviṣyasi (48,1) vidyācaraṇasaṃpannaḥ sugato lokavid anuttaraḥ puruṣadamyasārathiḥ śāstā devānāṃ ca manuṣyāṇāṃ ca buddho bhagavān ||

.

“舍利弗！汝於未來世，過無量無邊不可思議劫，供養若干千萬億佛，奉持正法，具足菩薩所(009_0735_c)行之道，當得作佛，號曰華光如來、應供、正遍知、明行足、善逝世閒解、無上士、調御丈夫、天人師、佛、世尊。

.

Again, Sâriputra, at a future period, after innumerable, inconceivable, immeasurable Æons, when thou shalt have learnt the true law of hundred thousand myriads of kotis of Tathâgatas, showed devotion in various ways, and achieved the present Bodhisattva-course, thou shalt become in the world a Tathâgata, &c., named Padmaprabha, endowed with science and conduct, a Sugata, a knower of the world, an unsurpassed tamer of men, a master of gods and men, a Lord Buddha.

tena khalu punaḥ śāriputra samayena tasya bhagavataḥ padmaprabhasya tathāgatasya virajaṃ nāma buddhakṣetraṃ bhaviṣyati samaṃ ramaṇīyaṃ prāsādikaṃ paramasudarśanīyaṃ pariśuddhaṃ ca sphītaṃ ca ṛddhaṃ ca kṣemaṃ ca subhikṣaṃ ca bahujananārīgaṇākīrṇaṃ ca maruprakīrṇaṃ ca vaiḍūryamayaṃ suvarṇasūtrāṣṭāpadanibaddham | teṣu ca aṣṭāpadeṣu ratnavṛkṣā bhaviṣyanti saptānāṃ ratnānāṃ puṣpaphalaiḥ satatasamitaṃ samarpitāḥ ||

. .

國名離垢，其土平正，淸淨嚴飾，安隱豐樂，天人熾盛。琉璃爲地，有八交道，黃金爲繩以界其側。其傍各有七寶行樹，常有華菓，

. .

At that time then, Sâriputra, the Buddha-field of that Lord, the Tathâgata Padmaprabha, to be called Viraga, will be level, pleasant, delightful, extremely beautiful to see, pure, prosperous, rich, quiet, abounding with food, replete with many races of men; it will consist of lapis lazuli, and contain a checker-board of eight compartments distinguished by gold threads, each compartment having its jewel tree always and perpetually filled with blossoms and fruits of seven precious substances.

so ’pi śāriputra padmaprabhas tathāgato ’rhan samyaksaṃbuddhastrīṇyeva yānāny ārabhya dharmaṃ deśayiṣyati | kiṃcāpi śāriputra sa tathāgato na kalpakaṣāya utpatsyate, api tu praṇidhānavaśena dharmaṃ deśayiṣyati | mahāratnapratimaṇḍitaś ca nāma śāriputra sa kalpo bhaviṣyati | tatkiṃ manyase śāriputra kena kāraṇena sa kalpo mahāratnapratimaṇḍita ityucyate? ratnāni śāriputra buddhakṣetre bodhisattvā ucyante | te tasmin kāle tasyāṃ virajāyāṃ lokadhātau bahavo bodhisattvā bhaviṣyantyaprameyā asaṃkhyeyā acintyā atulyā amāpyā gaṇanāṃ samatikrāntā anyatra tathāgatagaṇanayā | tena kāraṇena sa kalpo mahāratnapratimaṇḍita ityucyate ||

. . . . . . .

華光如來亦以三乘教化衆生。 “舍利弗！彼佛出時，雖非惡世，以本願故，說三乘法。其劫名大寶莊嚴，何故名曰大寶莊嚴？其國中以菩薩爲大寶故。彼諸菩薩，無量無邊，不可思議，筭數譬喩，所不能及，非佛智力無能知者。 .

. . . . . . .

Now that Tathâgata Padmaprabha, &c., Sâriputra, will preach the law by the instrumentality of three vehicles. Further, Sâriputra, that Tathâgata will not appear at the decay of the Æon, but preach the law by virtue of a vow. That Æon, Sâriputra, will be named Mahâratnapratimandita (i. e. ornamented with magnificent jewels). Knowest thou, Sâriputra, why that Æon is named Mahâratnapratimandita? The Bodhisattvas of a Buddha-field, Sâriputra, are called ratnas (jewels), and at that time there will be many Bodhisattvas in that sphere (called) Viraga; innumerable, incalculable, beyond computation, abstraction made from their being computed by the Tathâgatas. On that account is that Æon called Maharatnapratimandita.

tena khalu punaḥ śāriputra samayena bodhisattvās tasmin buddhakṣetre yadbhūyasā ratnapadmavikrāmiṇo bhaviṣyanti | anādikarmikāś ca te bodhisattvā bhaviṣyanti | ciracaritakuśalamūlā bahubuddhaśatasahasracīrṇabrahmacaryāḥ, tathāgataparisaṃstutā buddhajñānābhiyuktā mahābhijñāparikarmanirjātāḥ sarvadharmanayakuśalā mārdavāḥ smṛtimantaḥ | bhūyiṣṭhena śāriputra evaṃrūpāṇāṃ bodhisattvānāṃ paripūrṇaṃ tadbuddhakṣetraṃ bhaviṣyati ||

. . . .

若欲行時，寶華承足。此諸菩薩，非初發意，皆久殖德本，於無量百千萬億佛所淨修梵行，恒爲諸佛之所稱歎。常修佛慧，具大神通，善知一切諸法之門，質直無僞，志念堅固。如是菩薩，充滿其國。

. . . .

Now, to proceed, Sâriputra, at that period the Bodhisattvas of that field will in walking step on jewel lotuses. And these Bodhisattvas will not be plying their work for the first time, they having accumulated roots of goodness and observed the course of duty under many hundred thousand Buddhas; they are praised by the Tathâgatas for their zealous application to Buddha- knowledge; are perfectioned in the rites preparatory to transcendent knowledge; accomplished in the direction of all true laws; mild, thoughtful. Generally, Sâriputra, will that Buddha-region teem with such Bodhisattvas.

tasya khalu punaḥ śāriputra padmaprabhasya tathāgatasya dvādaśāntarakalpā āyuṣpramāṇaṃ bhaviṣyati sthāpayitvā kumārabhūtatvam | teṣāṃ ca sattvānām aṣṭāntarakalpā āyuṣpramāṇaṃ bhaviṣyati | sa ca śāriputra padmaprabhas tathāgato dvādaśānām antarakalpānām atyayena dhṛtiparipūrṇaṃ nāma bodhisattvaṃ mahāsattvaṃ vyākṛtya anuttarāyāṃ samyaksaṃbodhau parinirvāsyati | ayaṃ bhikṣavo dhṛtiparipūrṇo bodhisattvo mahāsattvo mamānantaram anuttarāṃ samyaksaṃbodhim abhisaṃbhotsyate | padmavṛṣabhavikrāmī nāma tathāgato ’rhan samyaksaṃbuddho loke bhaviṣyati vidyācaraṇasaṃpannaḥ sugato lokavid anuttaraḥ puruṣadamyasārathiḥ śāstā devānāṃ ca manuṣyāṇāṃ ca buddho bhagavān | tasyāpi śāriputra padmavṛṣabhavikrāmiṇas tathāgatasya evaṃrūpam eva buddhakṣetraṃ bhaviṣyati ||

. . . . . .

“舍利弗！華光佛壽十二小劫，除爲王子未作佛時。其國人民，壽八小劫。華光如來過十二小劫，授堅滿菩薩阿耨多羅三藐三菩提記。告諸比丘： ‘是堅滿菩薩次當作佛，號曰華足安行、多陁阿伽度、阿羅(009_0736_a)訶、三藐三佛陁，其佛國土，亦復如是。’

. . . . . .

As to the lifetime, Sâriputra, of that Tathâgata Padmaprabha, it will last twelve intermediate kalpas, if we leave out of account the time of his being a young prince. And the lifetime of the creatures then living will measure eight intermediate kalpas. At the expiration of twelve intermediate kalpas, Sâriputra, the Tathâgata Padmaprabha, after announcing the future destiny of the Bodhisattva called Dhritiparipûrnan [Dhriti, perserverence, endurance. Dhritiparipûrna is, full of perserverance or endurance] to superior perfect enlightenment, is to enter complete Nirvâna. 'This Bodhisattva Mahâsattva Dhritiparipûrna, O monks, shall immediately after me come to supreme, perfect enlightenment. He shall become in the world a Tathâgata named Padmavrishabhavikrâmin, an Arhat, &c., endowed with science and conduct, &c. &c.' Now the Tathâgata Padmavrishabhavikrâmin, Sâriputra, will have a Buddha-field of quite the same description.

tasya khalu punaḥ śāriputra padmaprabhasya tathāgatasya parinirvṛtasya dvātriṃśadantarakalpān saddharmaḥ sthāsyati | tatas tasya tasmin saddharme kṣīṇe dvātriṃśadantarakalpān saddharmapratirūpakaḥ sthāsyati ||

. .

“舍利弗！是華光佛滅度之後，正法住世三十二小劫，像法住世亦三十二小劫。”

. .

The true law, Sâriputra, of that Tathâgata Padmavrishabhavikrâmin will, after his extinction, last thirty-two intermediate kalpas, and the counterfeit of his true law will last as many intermediate kalpas.

atha khalu bhagavāṃs tasyāṃ velāyām imā gāthā abhāṣata -

.

爾時世尊欲重宣此義，而說偈言：

.

And on that occasion the Lord uttered the following stanzas:

bhaviṣyase śārisutā tuhaṃ pi anāgate ’dhvāni jinas tathāgataḥ | (49,1) padmaprabho nāma samantacakṣurvineṣyase prāṇisahasrakoṭyaḥ || 3.23 ||

. .

舍利弗來世成佛普智尊號名曰華光當度無量衆

. .

23. Thou also, son of Sari, shalt in future be a Gina, a Tathâgata named Padmaprabha, of illimited sight; thou shalt educate thousands of kotis of living beings.

bahubuddhakoṭīṣu karitva satkriyāṃ caryābalaṃ tatra upārjayitvā |
utpādayitvā ca daśo balāni spṛśiṣyase uttamamagrabodhim || 3.24 ||

.

供養無數佛具足菩薩行十力等功德證於無上道

.

24. After paying honour to many kotis of Buddhas, making strenuous efforts in the course of duty, and after having produced in thyself the ten powers, thou shalt reach supreme, perfect enlightenment.

acintiye aparimitasmi kalpe prabhūtaratnastada kalpu bheṣyati |
virajā ca nāmnā tada lokadhātuḥ kṣetraṃ viśuddhaṃ dvipadottamasya || 3.25 ||

.

過無量劫已劫名大寶嚴世界名離垢淸淨無瑕穢

.

25. Within a period inconceivable and immense there shall be an Æon rich in jewels (or, the Æon jewel-rich), and a sphere named Viraga, the pure field of the highest of men;

vaidūryasaṃstīrṇa tathaiva bhūmiḥ suvarṇasūtrapratimaṇḍitā ca |
ratnāmayair vṛkṣaśatair upetā sudarśanīyaiḥ phalapuṣpamaṇḍitaiḥ || 3.26 ||

.

以琉璃爲地金繩界其道七寶雜色樹常有華菓實

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26. And its ground will consist of lapis lazuli, and be set off with gold threads; it will have hundreds of jewel trees, very beautiful, and covered with blossoms and fruits.

smṛtimanta tasmin bahubodhisattvāḥ caryābhinirhārasukovidāś ca |
ye śikṣitā buddhaśateṣu caryāṃ te tatra kṣetre upapadya santi || 3.27 ||

.

彼國諸菩薩志念常堅固神通波羅蜜皆已悉具足於無數佛所善學菩薩道如是等大士華光佛所化

.

27. Bodhisattvas of good memory, able in showing the course of duty which they have been taught under hundreds of Buddhas, will come to be born in that field.

so cejjinaḥ paścimake samucchraye kumārabhūmīmatināmayitvā |
jahitva kāmānabhiniṣkamitvā spṛśiṣyate uttamamagrabodhim || 3.28 ||

.

佛爲王子時棄國捨世榮於最末後身出家成佛道

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28. And the afore-mentioned Gina, then in his last bodily existence, shall, after passing the state of prince royal, renounce sensual pleasures, leave home (to become a wandering ascetic), and thereafter reach the supreme and the highest enlightenment.

sama dvādaśā antarakalpa tasya bhaviṣyate āyu tadā jinasya |
manujānapī antarakalpa aṣṭa āyuṣpramāṇaṃ tahi teṣa bheṣyati || 3.29 ||

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華光佛住世壽十二小劫其國人民衆壽命八小劫

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29. The lifetime of that Gina will be precisely twelve intermediate kalpas, and the life of men will then last eight intermediate kalpas.

parinirvṛtasyāpi jinasya tasya dvātriṃśatiṃ antarakalpa pūrṇām |
saddharma saṃsthāsyati tasmi kāle hitāya lokasya sadevakasya || 3.30 ||

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佛滅度之後正法住於世三十二小劫廣度諸衆生

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30. After the extinction of the Tathigata the true law will continue thirty-two Æons in full, for the benefit of the world, including the gods.

(50,1) saddharmi kṣīṇe pratirūpako ’sya dvātriṃśatī antarakalpa sthāsyati |
śarīravaistārika tasya tāyinaḥ susatkṛto naramarutaiś ca nityam || 3.31 ||

.

正法滅盡已像法三十二舍利廣流布天人普供養

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31. When the true law shall have come to an end, its counterfeit will stand for thirty-two intermediate kalpas. The dispersed relics of the holy one will always be honoured by men and gods.

etādṛśaḥ so bhagavān bhaviṣyati prahṛṣṭa tvaṃ śārisutā bhavasva |
tvam eva so tādṛśako bhaviṣyasi anābhibhūto dvipadānamuttamaḥ || 3.32 ||

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華光佛所爲其事皆如是其兩足聖尊最勝無倫匹彼卽是汝身宜應自欣慶

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32. Such will be the fate of that Lord. Rejoice, O son of Sâri, for it is thou who shalt be that most excellent of men, so unsurpassed.

atha khalu tāś catasraḥ parṣado bhikṣubhikṣuṇyupāsakopāsikā devanāgayakṣagandharvāsuragaruḍakinnaramahoragamanuṣyāmanuṣyā āyuṣmataḥ śāriputrasyedaṃ vyākaraṇam anuttarāyāṃ samyaksaṃbodhau bhagavato ’ntikāt saṃmukhaṃ śrutvā tuṣṭā udagrā āttamanasaḥ pramuditāḥ prītisaumanasyajātāḥ svakasvakaiś cīvarair bhagavantam abhicchādayām āsuḥ | śakraś ca devānām indro brahmā ca sahāṃpatiranyāś ca devaputraśatasahasrakoṭyo bhagavantaṃ divyair vastrair abhicchādayām āsuḥ | divyaiś ca māndāravair mahāmāndaravaiś ca puṣpair abhyavakiranti sma | divyāni ca vastrāṇyuparyantarīkṣe bhrāmayanti sma | divyāni ca tūryaśatasahasrāṇi dundubhayaś coparyantarīkṣe parāhananti sma | mahāntaṃ ca puṣpavarṣam abhipravarṣayitvā evaṃ ca vācaṃ bhāṣante sma - pūrvaṃ bhagavatā vārāṇasyāmṛṣipatane mṛgadāve dharmacakraṃ pravartitam | idaṃ punar bhagavatā adya anuttaraṃ dvitīyaṃ dharmacakraṃ pravartitam | te ca devaputrāstasyāṃ velāyām imā gāthā abhāṣanta -

. . . . . . . . .

爾時四部衆，比丘、比丘尼、優婆塞、優婆夷，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等大衆，見舍利(009_0736_b)弗於佛前受阿耨多羅三藐三菩提記，心大歡喜，踊躍無量，各各脫身所著上衣、以供養佛。釋提桓因、梵天王等，與無數天子，亦以天妙衣、天曼陁羅華，摩訶曼陁羅華等，供養於佛 ——所散天衣，住虛空中，而自迴轉；諸天伎樂百千萬種，於虛空中一時俱作，雨衆天華——而作是言： “佛昔於波羅柰，初轉法輪，今乃復轉無上最大法輪。” 爾時諸天子欲重宣此義，而說偈言：

. . . . . . . . .

The four classes of the audience, monks, nuns, lay devotees male and female, gods, Nagas, goblins, Gandharvas, demons, Garudas, Kinnaras, great serpents, men and beings not human, on hearing the announcement of the venerable Sâriputra's destiny to supreme, perfect enlightenment, were so pleased, glad, charmed, thrilling with delight and joy, that they covered the Lord severally with their own robes, while Indra the chief of gods, Brahma Sahâmpati, besides hundred thousands of kotis of other divine beings, covered him with heavenly garments and bestrewed him with flowers of heaven, Mandâravas and great Mandâravas. High aloft they whirled celestial clothes and struck hundred thousands of celestial musical instruments and cymbals, high in the sky; and after pouring a great rain of flowers they uttered these words: The wheel of the law has been put in motion by the Lord, the first time at Benares at Rishipatana in the Deer-park; to-day has the Lord again put in motion the supreme wheel of the law. And on that occasion those divine beings uttered the following stanzas:

dharmacakraṃ pravartesi loke apratipudgala |
vārāṇasyāṃ mahāvīra skandhānām udayaṃ vyayam || 3.33 ||

.

昔於波羅柰轉四諦法輪分別說諸法五衆之生滅

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33. The wheel of the law was put in motion by thee, O thou that art unrivalled in the world, at Benares, O great hero! (that wheel which is the rotation of) the rise and decay of all aggregates.

prathamaṃ pravartitaṃ tatra dvitīyamiha nāyaka |
duḥśraddadheya yasteṣāṃ deśito ’dya vināyaka || 3.34 ||

.

今復轉最妙無上大法輪是法甚深奧少有能信者

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34. There it was put in motion for the first time; now, a second time, is it turned here, O Lord. Today, O Master, thou hast preached this law, which is hard to be received with faith.

bahu dharmaḥ śruto ’smābhiarlokanāthasya saṃmukham |
na cāyamīdṛśo dharmaḥ śrutapūrvaḥ kadācana || 3.35 ||

.

我等從昔來數聞世尊說未曾聞如是深妙之上法

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35. Many laws have we heard near the Lord of the world, but never before did we hear a law like this.

anumodāma mahāvīra saṃdhābhāṣyaṃ maharṣiṇaḥ |
yathārtho vyākṛto hyeṣa śāriputro viśāradaḥ || 3.36 ||

.

世尊說是法我等皆隨喜大智舍利弗今得受尊記

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36. We receive with gratitude, O great hero, the mysterious speech of the great Sages, such as this prediction regarding the self-possessed Arya Sâriputra.

vayamapyedṛśāḥ syāmo buddhā loke anuttarāḥ |
saṃdhābhāṣyeṇa deśento buddhabodhim anuttarām || 3.37 ||

.

我等亦如是必當得作佛於一切世閒最尊無有上

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37. May we also become such incomparable Buddhas in the world, who by mysterious speech announce supreme Buddha-enlightenment.

yacchrutaṃ kṛtamasmābhir asmiṃlloke paratra vā |
ārāgitaś ca yadbuddhaḥ prārthanā bhotu bodhaye || 3.38 ||

.

佛道叵思議方便隨宜說我所有福業今世若過世及見佛功德盡迴向佛道

.

38. May we also, by the good we have done in this world and in the next, and by our having propitiated the Buddha, be allowed to make a vow for Buddhaship.

(51,1) atha khalv āyuṣmān śāriputro bhagavantam etad avocat - niṣkāṅkṣo ’smi bhagavan vigatakathaṃkatho bhagavato ’ntikāt saṃmukham idam ātmano vyākaraṇaṃ śrutvā anuttarāyāṃ samyaksaṃbodhau | yāni ca imāni bhagavan dvādaśa vaśībhūtaśatāni bhagavatā pūrvaṃ śaikṣabhūmau sthāpitāni evamavavaditāni evamanuśiṣṭānyabhūvan etatparyavasāno me bhikṣavo dharmavinayo yadidaṃ jātijarāvyādhimaraṇaśokasamatikramo nirvāṇasamavasaraṇaḥ | ime ca bhagavan dve bhikṣusahasre śaikṣāśaikṣāṇāṃ bhagavataḥ śrāvakāṇāṃ sarveṣām ātmadṛṣṭibhavadṛṣṭivibhavadṛṣṭisarvadṛṣṭivivarjitānāṃ nirvāṇabhūmisthitāḥ smaḥ ityātmanaḥ saṃjānatām, te bhagavato ’ntikādimam evaṃrūpamaśrutapūrvaṃ dharma śrutvā kathaṃkathāmāpannāḥ | tatsādhu bhagavān bhāṣatām eṣāṃ bhikṣūṇāṃ kaukṛtyavinodanārtha yathā bhagavannetāś catasraḥ parṣado niṣkāṅkṣā nirvicikitsā bhaveyuḥ ||

. . . . .

爾時舍利弗白佛言： “世尊！我今無復疑悔，親於佛前得受阿耨多羅三藐三菩提記。是諸千二百心自在者，昔住學地，佛常教化言：‘我法能離生老(009_0736_c)病死，究竟涅槃。’ 是學無學人，亦各自以離我見及有無見等謂得涅槃；而今於世尊前聞所未聞，皆墮疑惑。善哉，世尊！願爲四衆說其因緣，令離疑悔。”

. . . . .

Thereupon the venerable Sâriputra thus spoke to the Lord: My doubt is gone, O Lord, my uncertainty is at an end on hearing from the mouth of the Lord my destiny to supreme enlightenment. But these twelve hundred self-controlled (disciples), O Lord, who have been placed by thee on the stage of Saikshas, have been thus admonished and instructed: 'My preaching of the law, O monks, comes to this, that deliverance from birth, decrepitude, disease, and death is inseparably connected with Nirvâna;’ and these two thousand monks, O Lord, thy disciples, both those who are still under training and adepts, who all of them are free from false views about the soul, false views about existence, false views about cessation of existence, free, in short, from all false views, who are fancying themselves to have reached the stage of Nirvâna, these have fallen into uncertainty by hearing from the mouth of the Lord this law which they had not heard before. Therefore, O Lord, please speak to these monks, to dispel their uneasiness, so that the four classes of the audience, O Lord, may be relieved from their doubt and perplexity.

evam ukte bhagavān āyuṣmantaṃ śāriputram etad avocat - nanu te mayā śāriputra pūrvam evākhyātaṃ yathā nānābhinirhāranirdeśavividhahetukāraṇanidarśanārambaṇaniruktyupāyakauśalyair nānādhimuktānāṃ sattvānāṃ nānādhātvāśayānām āśayaṃ viditvā tathāgato ’rhan samyaksaṃbuddho dharmaṃ deśayati | imāmevānuttarāṃ samyaksaṃbodhim ārabhya sarvadharmadeśanābhir bodhisattvayānam eva samādāpayati | api tu khalu punaḥ śāriputra aupamyaṃ te kariṣyāmi asyaivārthasya bhūyasyā mātrayā saṃdarśanārtham | tat kasya hetoḥ? upamayā iha ekatyā vijñapuruṣā bhāṣitasyārtham ājānanti ||

. . . . .

爾時佛告舍利弗： “我先不言：‘諸佛世尊以種種因緣、譬喩言辭方便說法，皆爲阿耨多羅三藐三菩提耶？’是諸所說，皆爲化菩薩故。然，舍利弗！今當復以譬喩更明此義，諸有智者以譬喩得解。

. . . . .

On this speech of the venerable Sâriputra the Lord said to him the following: Have I not told thee before, Sâriputra, that the Tathâgata, &c., preaches the law by able devices, varying directions and indications, fundamental ideas, interpretations, with due regard to the different dispositions and inclinations of creatures whose temperaments are so various? All his preachings of the law have no other end but supreme and perfect enlightenment, for which he is rousing beings to the Bodhisattva-course. But, Sâriputra, to elucidate this matter more at large, I will tell thee a parable, for men of good understanding will generally readily enough catch the meaning of what is taught under the shape of a parable.

tadyathāpi nāma śāriputra iha syāt kasmiṃścid eva grāme vā nagare vā nigame vā janapade vā janapadapradeśe vā rāṣṭre vā rājadhānyāṃ vā gṛhapatirjīrṇo vṛddho mahallako ’bhyatītavayo ’nuprāpta āḍhyo mahādhano mahābhogaḥ | mahaccāsya niveśanaṃ bhaved ucchritaṃ ca vistīrṇaṃ ca cirakṛtaṃ ca jīrṇaṃ ca dvayorvā trayāṇāṃ vā caturṇāṃ vā pañcānāṃ vā prāṇiśatānām āvāsaḥ | ekadvāraṃ ca tanniveśanaṃ bhavet | tṛṇasaṃchannaṃ ca bhavet | vigalitaprāsādaṃ ca bhavet | pūtistambhamūlaṃ ca bhavet | saṃśīrṇakuḍyakaṭalepanaṃ ca bhavet | tacca sahasaiva mahātāgniskandhena sarvapārśveṣu sarvāvantaṃ niveśanaṃ pradīptaṃ bhavet | tasya ca puruṣasya bahavaḥ kumārakāḥ syuḥ pañca vā daśa vā viṃśatirvā | sa ca puruṣas tasmān niveśanād bahirnirgataḥ syāt ||

. . . . . . . . . .

“舍利弗！若國邑聚落，有大長者，其年衰邁，財富無量，多有田宅及諸僮僕。其家廣大，唯有一門，多諸人衆，一百、二百乃至五百人，止住 . . 其中。堂閣朽故，牆壁隤落，柱根腐敗，梁棟傾危，周帀俱時欻然火起，焚燒舍宅。長者諸子，若十、二十，或至三十，在此宅中。 .

. . . . . . . . . .

Let us suppose the following case, Sâriputra. In a certain village, town, borough, province, kingdom, or capital, there was a certain housekeeper, old, aged, decrepit, very advanced in years, rich, wealthy, opulent; he had a great house, high, spacious, built a long time ago and old, inhabited by some two, three, four, or five hundred living beings. The house had but one door, and a thatch; its terraces were tottering, the bases of its pillars rotten, the coverings and plaster of the walls loose. On a sudden the whole house was from every side put in conflagration by a mass of fire. Let us suppose that the man had many little boys, say five, or ten, or even twenty, and that he himself had come out of the house.

atha khalu śāriputra sa puruṣastaṃ svakaṃ niveśanaṃ mahātāgniskandhena samantāt saṃprajvalitaṃ dṛṣṭvā bhītastrasta udvignacitto bhavet, evaṃ cānuvicintayet - pratibalo ’hamanena mahatāgniskandhenāsaṃspṛṣṭo ’paridagdhaḥ kṣipram eva svastinā asmād gṛhādādīptād dvāreṇa nirgantuṃ nirdhāvitum | api tu ya ime mamaiva putrā bālakāḥ kumārakā asminneva niveśane ādīpte tais taiḥ krīḍanakaiḥ krīḍanti ramanti paricārayanti, imaṃ cāgāramādīptaṃ na jānanti na budhyante na vidanti na cetayanti nodvegamāpadyante, saṃt apy amānā apy anena mahatāgniskandhena mahatā ca duḥkhaskandhena spṛṣṭāḥ samānā na duḥkhaṃ manasi kurvanti, nāpi nirgamanamanasikāramutpādayanti ||

. . .

長者見是大火從四面起，卽大驚怖，而作是念： ‘我雖能於此所燒之門安隱得出，而諸子等，於火宅內樂著嬉戲，不覺不知、不驚不怖，火來逼身，苦痛切己，心不厭患，無求出意。’

. . .

Now, Sâriputra, that man, on seeing the house from every side wrapt in a blaze by a great mass of fire, got afraid, frightened, anxious in his mind, and made the following reflection: I myself am able to come out from the burning house through the door, quickly and safely, without being touched or scorched by that great mass of fire; but my children, those young boys, are staying in the burning house, playing, amusing, and diverting themselves with all sorts of sports. They do not perceive, nor know, nor understand, nor mind that the house is on fire, and do not get afraid. Though scorched by that great mass of fire, and affected with such a mass of pain, they do not mind the pain, nor do they conceive the idea of escaping.

(52,1) sa ca śāriputra puruṣo balavān bhaved bāhubalikaḥ | sa evam anuvicintayet - aham asmi balavān bāhubalikaś ca | yan nv ahaṃ sarvān imān kumārakān ekapiṇḍayitvā utsaṅgenādāya asmād gṛhān nirgamayeyam | sa punar evam anuvicintayet - idaṃ khalu niveśanam ekapraveśaṃ saṃvṛtadvāram eva | kumārakāś capalāś cañcalā bālajātīyāś ca | mā haiva paribhrameyuḥ | te ’nena mahatāgniskandhenānayavyasanamāpadyeran | yannūnamahametān saṃcodayayam | iti pratisaṃkhyāya tān kumārakānām antrayate sma - āgacchata bhavantaḥ kumārakāḥ, nirgacchata | ādīptamidaṃ gṛhaṃ mahatā agniskandhena | mā haivātraiva sarve ’nena mahatāgniskandhena dhakṣyatha, anayavyasanamāpatsyatha | atha khalu te kumārakā evaṃ tasya hitakāmasya puruṣasya tadbhāṣitaṃ nāvabudhyante nodvijanti notrasanti na saṃtrasanti na saṃtrāsamāpadyante, na vicintayanti na nirdhāvanti, nāpi jānanti na vijānanti kimetadādīptaṃ nāmeti | anyatra tena tenaiva dhāvanti vidhāvanti, punaḥ punaś ca taṃ pitaram avalokayanti | tat kasya hetoḥ? yathāpīdaṃ bālabhāvatvāt ||

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

“舍利弗！是長者作是思惟： ‘我身手有力，當以衣裓、若以机案，從舍出之。’ 復(009_0737_a)更思惟： ‘是舍唯有一門，而復狹小。諸子幼稚，未有所識，戀著戲處， . 或當墮落，爲火所燒。我當爲說怖畏之事，此舍已燒，宜時疾出，無令爲火之所燒害。’ 作是念已，如所思惟，具告諸子，汝等速出。 . . 父雖憐愍、善言誘喩，而諸子等樂著嬉戲，不肯信受，不驚不畏，了無出心；亦復不知何者是火？何者爲舍？云何爲失？但東西走戲，視父而已。 .

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

The man, Sâriputra, is strong, has powerful arms, and (so) he makes this reflection: I am strong, and have powerful arms; why, let me gather all my little boys and take them to my breast to effect their escape from the house. A second reflection then presented itself to his mind: This house has but one opening; the door is shut; and those boys, fickle, unsteady, and childlike as they are, will, it is to be feared, run hither and thither, and come to grief and disaster in this mass of fire. Therefore I will warn them. So resolved, he calls to the boys: Come, my children; the house is burning with a mass of fire; come, lest ye be burnt in that mass of fire, and come to grief and disaster. But the ignorant boys do not heed the words of him who is their well-wisher; they are not afraid, not alarmed, and feel no misgiving; they do not care, nor fly, nor even know nor understand the purport of the word 'burning;' on the contrary, they run hither and thither, walk about, and repeatedly look at their father; all, because they are so ignorant.

atha khalu sa puruṣa evamanuvicintayet - ādīptamidaṃ niveśanaṃ mahatāgniskandhena saṃpradīptam | mā haivāhaṃ ceme ca kumārakā ihaivānena mahātāgniskandhena anayavyasanamāpatsyāmahe | yan nv ahamupāyakauśalyenemān kumārakān asmād gṛhāt niṣkrāmayeyam | sa ca puruṣasteṣāṃ kumārakāṇām āśayajño bhavet, adhimuktiṃ ca vijānīyāt | teṣāṃ ca kumārakāṇām anekavidhānyanekāni krīḍanakāni bhaveyur vividhāni ca ramaṇīyakānīṣṭāni kāntāni priyāṇi manaāpāni, tāni ca durlabhāni bhaveyuḥ ||

. . . . .

“爾時長者卽作是念： ‘此舍已爲大火所燒，我及諸子若不時出，必爲所焚。我今當設方便，令諸子等得免斯害。’ 父知諸子先心各有所好種種珍玩 .

. . . . .

Then the man is going to reflect thus: The house is burning, is blazing by a mass of fire. It is to be feared that myself as well as my children will come to grief and disaster. Let me therefore by some skilful means get the boys out of the house. The man knows the disposition of the boys, and has a clear perception of their inclinations. Now these boys happen to have many and manifold toys to play with, pretty, nice, pleasant, dear, amusing, and precious.

atha khalu sa puruṣasteṣāṃ kumārakāṇām āśayaṃ jānaṃstān kumārakānetad avocat - yāni tāni kumārakā yuṣmākaṃ krīḍanakāni ramaṇīyakānyāścaryādbhutāni, yeṣām alābhāt saṃt apy atha, nānāvarṇāni bahuprakārāṇi | tadyathā gorathakānyajarathakāni mṛgarathakāni | yāni bhavatāmiṣṭāni kāntāni priyāṇi manaāpāni | tāni ca mayā sarvāṇi bahinirveśanadvāre sthāpitāni yuṣmākaṃ krīḍanahetoḥ | āgacchantu bhavanto nirdhāvantvasmānniveśanāt | ahaṃ vo yasya yasya yenārtho yena prayojanaṃ bhaviṣyati, tasmai tasmai tatpradāsyāmi | āgacchata śīghraṃ teṣāṃ kāraṇam, nirdhāvata | atha khalu te kumārakās teṣāṃ krīḍanakānāṃ ramaṇīyakānām arthāya yathepsitānāṃ yathāsaṃkalpitānām iṣṭānāṃ kāntānāṃ priyāṇāṃ manaāpānāṃ nāmadheyāni śrutvā tasmād ādīptādagārāt kṣipramevārabdhavīryā balavatā javena anyonyamapratīkṣamāṇāḥ kaḥ prathamaṃ kaḥ prathamataramityanyonyaṃ saṃghaṭṭitakāyāstasmādādīptādagārāt kṣipram eva nirdhāvitāḥ ||

. . . . . . . . .

奇異之物，情必樂著，而告之言： ‘汝等所可玩好，希有難得，汝若不取，後必憂悔。如此種種羊車、鹿車、牛車， . 今在門外，可以遊戲。 . 汝等於此火宅、宜速出來，隨汝所欲，皆當與汝。’ . 爾時諸子聞父所說珍玩之物，適其願故，心各勇銳，互相推排，競共馳走，爭出火宅。

. . . . . . . . .

The man, knowing the disposition of the boys, says to them: My children, your toys, which are so pretty, precious, and admirable, which you are so loth to miss, which are so various and multifarious, (such as) bullock-carts, goat-carts, deer-carts, which are so pretty, nice, dear, and precious to you, have all been put by me outside the house-door for you to play with. Come, run out, leave the house; to each of you I shall give what he wants. Come soon; come out for the sake of these toys. And the boys, on hearing the names mentioned of such playthings as they like and desire, so agreeable to their taste, so pretty, dear, and delightful, quickly rush out from the burning house, with eager effort and great alacrity, one having no time to wait for the other, and pushing each other on with the cry of 'Who shall arrive first, the very first?'

atha sa puruṣaḥ kṣemasvastinā tān kumārakān nirgatān dṛṣṭvā abhayaprāptāniti viditvā ākāśe grāmacatvare upaviṣṭaḥ prītiprāmodyajāto nirupādāno vigatanīvaraṇo ’bhayaprāpto bhavet | atha khalu te kumārakā yena sa pitā tenopasaṃkrāman, upasaṃkramyaivaṃ vadeyuḥ - dehi nastāta tāni vividhāni krīḍanakāni ramaṇīyāni | tadyathā - gorathakānyajarathakāni mṛgarathakāni | atha khalu śāriputra sa puruṣasteṣāṃ svakānāṃ putrāṇāṃ vātajavasaṃpannān (53,1) gorathakānevānuprayacchet saptaratnamayān savedikān sakiṅkiṇījālābhipralambitānuccān pragṛhītānāścaryādbhutaratnālaṃkṛtān ratnadāmakṛtaśobhān puṣpamālyālaṃkṛtāṃstūlikāgoṇikāstaraṇān dūṣyapaṭapratyāstīrṇānubhayato lohitopadhānān śvetaiḥ prapāṇḍaraiḥ śīghrajavair goṇair yojitān bahupuruṣaparigṛhītān | savaijayantān gorathakāneva vātabalajavasaṃpannānekavarṇānekavidhānekaikasya dārakasya dadyāt | tat kasya hetoḥ? tathā hi śāriputra sa puruṣa āḍhyaś ca bhavenmahādhanaś ca prabhūtakoṣṭhāgāraś ca | sa evaṃ manyeta - alaṃ ma eṣāṃ kumārakāṇām anyair yānair dattair iti | tat kasya hetoḥ? sarva evaite kumārakā mamaiva putrāḥ, sarve ca me priyā manaāpāḥ | saṃvidyante ca me imānyevaṃrūpāṇi mahāyānāni | samaṃ ca mayaite kumārakāḥ sarve cintayitavyā na viṣamam | aham api bahukoṣakoṣṭhāgāraḥ | sarvasattvānām apy ahamimānyevaṃrūpāṇi mahāyānāni dadyām, kimaṅga punaḥ svakānāṃ putrāṇām | te ca dārakās tasmin samaye teṣu mahāyāneṣv abhir uhya āścaryādbhutaprāptā bhaveyuḥ | tatkiṃ manyase śāriputra mā haiva tasya puruṣasya mṛṣāvādaḥ syāt, yena teṣāṃ dārakāṇāṃ pūrvaṃ trīṇi yānānyupadarśayitvā paścāt sarveṣāṃ mahāyānānyeva dattāni, udārayānānyeva dattāni?

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

是時長者見諸子等安隱得出，皆於四衢道中露地而坐，無復障㝵，其心泰然，歡喜踊躍。時諸子等各白父言： (009_0737_b)‘父先所許玩好之具，羊車、鹿車、牛車，願時賜與。’ “舍利弗！爾時長者各賜諸子等一大車，其車高廣，衆寶莊挍，周帀欄楯，四面懸鈴；又於其上張設幰蓋，亦以珍奇雜寶而嚴飾之，寶繩絞絡，垂諸華纓，重敷綩綖，安置丹枕。駕以白牛，膚色充潔，形體姝好，有大筋力，行步平正，其疾如風；又多僕從而侍衛之。 . 所以者何？是大長者財富無量，種種諸藏悉皆充溢，而作是念： ‘我財物無極，不應以下劣小車與諸子等。今此幼童，皆是吾子， . 愛無偏黨。 . 我有如是七寶大車，其數無量，應當等心各各與之，不宜差別。所以者何？以我此物，周給一國猶尚不匱，何況諸子！’ 是時諸子各乘大車，得未曾有，非本所望。 “舍利弗，於汝意云何？是長者等與諸子珍寶大車，寧有虛妄不？”

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

The man, seeing that his children have safely and happily escaped, and knowing that they are free from danger, goes and sits down in the open air on the square of the village, his heart filled with joy and delight, released from trouble and hindrance, quite at ease. The boys go up to the place where their father is sitting, and say: 'Father, give us those toys to play with, those bullock-carts, goat-carts, and deer-carts.' Then, Sâriputra, the man gives to his sons, who run swift as the wind, bullock-carts only, made of seven precious substances, provided with benches, hung with a multitude of small bells, lofty, adorned with rare and wonderful jewels, embellished with jewel wreaths, decorated with garlands of flowers, carpeted with cotton mattresses and woollen coverlets, covered with white cloth and silk, having on both sides rosy cushions, yoked with white, very fair and fleet bullocks, led by a multitude of men. To each of his children he gives several bullockcarts of one appearance and one kind, provided with flags, and swift as the wind. That man does so, Sâriputra, because being rich, wealthy, and in possession of many treasures and granaries, he rightly thinks: Why should I give these boys inferior carts, all these boys being my own children, dear and precious? I have got such great vehicles, and ought to treat all the boys equally and without partiality. As I own many treasures and granaries, I could give such great vehicles to all beings, how much more then to my own children. Meanwhile the boys are mounting the vehicles with feelings of astonishment and wonder. Now, Sâriputra, what is thy opinion? Has that man made himself guilty of a falsehood by first holding out to his children the prospect of three vehicles and afterwards giving to each of them the greatest vehicles only, the most magnificent vehicles?

śāriputra āha - na hyetad bhagavan, na hyetat sugata | anenaiva tāvad bhagavan kāraṇena sa puruṣo na mṛṣāvādī bhaved yattena puruṣeṇopāyakauśalyena te dārakāstasmādādīptād gṛhānniṣkāsitāḥ, jīvitena ca abhicchāditāḥ | tat kasya hetoḥ? ātmabhāvapratilambhenaiva bhagavan sarvakrīḍanakāni labdhāni bhavanti | yady api tāvad bhagavan sa puruṣasteṣāṃ kumārakāṇām ekaratham api na dadyāt, tathāpi tāvad bhagavan sa puruṣo na mṛṣāvādī bhavet | tat kasya hetoḥ? tathā hi bhagavaṃstena puruṣeṇa pūrvam eva evamanuvicintitam - upāyakauśalyena ahamimān kumārakāṃstasmānmahato duḥkhaskandhāt parimocayiṣyāmīti | anenāpi bhagavan paryāyeṇa tasya puruṣasya na mṛṣāvādo bhavet | kaḥ punar vādo yattena puruṣeṇa prabhūtakośakoṣṭhāgāramastīti kṛtvā putrapriyatām eva manyamānena ślāghamānenaikavarṇānyekayānāni dattāni, yaduta mahāyānāni | nāsti bhagavaṃs tasya puruṣasya mṛṣāvādaḥ ||

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舍利弗言： “不也，世尊！是長者但令諸子得免火難，全其軀命，非爲虛妄。何以故？若全身命，便爲已得玩好之具，況復方便於彼火宅而拔濟之！世尊，若是長者，乃(009_0737_c)至不與最小一車，猶不虛妄。何以故？是長者先作是意：‘我以方便令子得出。 ’以是因緣，無虛妄也。何況長者自知財富無量，欲饒益諸子，等與大車。” .

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Sâriputra answered: By no means, Lord; by no means, Sugata. That is not sufficient, O Lord, to qualify the man as a speaker of falsehood, since it only was a skilful device to persuade his children to go out of the burning house and save their lives. Nay, besides recovering their very body, O Lord, they have received all those toys. If that man, O Lord, had given no single cart, even then he would not have been a speaker of falsehood, for he had previously been meditating on saving the little boys from a great mass of pain by some able device. Even in this case, O Lord, the man would not have been guilty of falsehood, and far less now that he, considering his having plenty of treasures and prompted by no other motive but the love of his children, gives to all, to coax them, vehicles of one kind, and those the greatest vehicles. That man, Lord, is not guilty of falsehood.

evam ukte bhagavān āyuṣmantaṃ śāriputram etad avocat - sādhu sādhu śāriputra | evametacchāriputra, evametad yathā vadasi | evam eva śāriputra tathāgato ’rhan samyaksaṃbuddhaḥ sarvabhayavinivṛttaḥ sarvopadravopāyāsopasargaduḥkhadaurmanasyāvidyāndhakāratamastimirapaṭalaparyavanāhebhyaḥ sarveṇa sarvaṃ sarvathā vipramuktaḥ | tathāgato jñānabalavaiśāradyāveṇikabuddhadharmasamanvāgataḥ ṛddhibalenātibalavāṃllokapitāḥ, mahopāyakauśalyajñānaparamapāramitāprāpto mahākāruṇiko ’parikhinnamānaso hitaiṣī anukampakaḥ | sa traidhātuke mahatā duḥkhadaurmanasyaskandhena ādīptajīrṇapaṭalaśaraṇaniveśanasadṛśa utpadyate sattvānāṃ jātijarāvyādhimaraṇaśokaparidevaduḥkhadaurmanasyopāyāsāvidyāndhakāratamastimirapaṭalaparyavanāhapratiṣṭhānāṃ rāgadveṣamohaparimocanahetor anuttarāyāṃ (54,1) samyaksaṃbodhau samādāpanahetoḥ | sa utpannaḥ samānaḥ paśyati sattvān dahyataḥ pacyamānāṃst apy amānān parit apy amānān jātijarāvyādhimaraṇaśokaparidevaduḥkhadaurmanasyopāyāsaiḥ, paribhoganimittaṃ ca kāmahetunidānaṃ ca anekāvidhāni duḥkhāni pratyanubhavanti | dṛṣṭadhārmikaṃ ca paryeṣṭinidānaṃ parigrahanidānaṃ sāṃparāyikaṃ narakatiryagyoniyamalokeṣv anekavidhāni duḥkhāni pratyanubhaviṣyanti | devamanuṣyadāridryamaniṣṭasaṃyogamiṣṭavinābhāvikāni ca duḥkhāni pratyanubhavanti | tatraiva ca duḥkhaskandhe parivartamānāḥ krīḍanti ramante paricārayanti notrasanti na saṃtrasanti na saṃtrāsamāpadyante na budhyante na cetayanti nodvijanti na niḥsaraṇaṃ paryeṣante | tatraiva ca ādīptāgārasadṛśe traidhātuke ’bhir amanti, tena tenaiva vidhāvanti | tena ca mahatā duḥkhaskandhena abhyāhatā na duḥkhamanasikārasaṃjñāmutpādayanti ||

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佛告舍利弗： “善哉，善哉！如汝所言。舍利弗！如來亦復如是，則爲一切世閒之父。於諸怖畏、衰惱、憂患、無明闇蔽，永盡無餘，而悉成就無量知見、力、無所畏，有大神力及智慧力，具足方便、智慧波羅蜜，大慈大悲，常無懈惓，恒求善事，利益一切，而生三界朽故火宅，爲度衆生生老病死、憂悲、苦惱、愚癡、闇蔽、三毒之火，教化令得阿耨多羅三藐三菩提。見諸衆生爲生老病死、憂悲苦惱之所燒煮，亦以五欲財利故，受種種苦；又以貪著追求故，現受衆苦，後受地獄、畜生、餓鬼之苦；若生天上，及在人閒，貧窮困苦、愛別離苦、怨憎會苦、如是等種種諸苦。衆生沒在其中，歡喜遊戲，不覺不知、不驚不怖，亦不生厭，不求解脫。於此三界火宅東西馳走，雖遭大苦，不以爲患。

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The venerable Sâriputra having thus spoken, the Lord said to him: Very well, very well, Sâriputra, quite so; it is even as thou sayest. So, too, Sâriputra, the Tathâgata, &c., is free from all dangers, wholly exempt from all misfortune, despondency, calamity, pain, grief, the thick enveloping dark mists of ignorance. He, the Tathâgata, endowed with Buddha-knowledge, forces, absence of hesitation, uncommon properties, and mighty by magical power, is the father of the world, who has reached the highest perfection in the knowledge of skilful means, who is most merciful, long-suffering, benevolent, compassionate. He appears in this triple world, which is like a house the roof and shelter whereof are decayed, (a house) burning by a mass of misery, in order to deliver from affection, hatred, and delusion the beings subject to birth, old age, disease, death, grief, wailing, pain, melancholy, despondency, the dark enveloping mists of ignorance, in order to rouse them to supreme and perfect enlightenment. Once born, he sees how the creatures are burnt, tormented, vexed, distressed by birth, old age, disease, death, grief, wailing, pain, melancholy, despondency; how for the sake of enjoyments, and prompted by sensual desires, they severally suffer various pains. In consequence both of what in this world they are seeking and what they have acquired, they will in a future state suffer various pains, in hell, in the brute creation, in the realm of Yama; suffer such pains as poverty in the world of gods or men, union with hateful persons or things, and separation from the beloved ones. And whilst incessantly whirling in that mass of evils they are sporting, playing, diverting themselves; they do not fear, nor dread, nor are they seized with terror; they do not know, nor mind; they are not startled, do not try to escape, but are enjoying themselves in that triple world which is like unto a burning house, and run hither and thither. Though overwhelmed by that mass of evil, they do not conceive the idea that they must beware of it.

tatra śāriputra tathāgata evaṃ paśyati - ahaṃ khalv eṣāṃ sattvānāṃ pitā | mayā hyete sattvā asmādevaṃrūpānmahato duḥkhaskandhāt parimocayitavyāḥ, mayā caiṣāṃ sattvānām aprameyamacintyaṃ buddhajñānasukhaṃ dātavyam, yenaite sattvāḥ krīḍiṣyanti ramiṣyanti paricārayiṣyanti, vikrīḍitāni ca kariṣyanti ||

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“舍利弗！佛見此已，便作是念： ‘我爲衆(009_0738_a)生之父，應拔其苦難，與無量無邊佛智慧樂，令其遊戲。’

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Under such circumstances, Sâriputra, the Tathâgata reflects thus: Verily, I am the father of these beings; I must save them from this mass of evil, and bestow on them the immense, inconceivable bliss of Buddha-knowledge, wherewith they shall sport, play, and divert themselves, wherein they shall find their rest.

tatra śāriputra tathāgata evaṃ paśyati - sacedahaṃ jñānabalo ’smīti kṛtvā ṛddhibalo ’smīti kṛtvā anupāyenaiṣāṃ sattvānāṃ tathāgatajñānabalavaiśāradyāni saṃśrāvayeyam, naite sattvā ebhir dharbhair niryāyeyuḥ | tat kasya hetoḥ? adhyavasitā hyamī sattvāḥ pañcasu kāmaguṇeṣu traidhātukaratyām | aparimuktā jātijarāvyādhimaraṇaśokaparidevaduḥkhadaurmanasyopāyāsebhyaḥ | dahyante pacyante tapyante paritapyante | anirdhāvitāstraidhātukādādīptajīrṇapaṭalaśaraṇaniveśanasadṛśāt katham ete buddhajñānaṃ paribhotsyante?

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舍利弗！如來復作是念： ‘若我但以神力及智慧力，捨於方便，爲諸衆生讚如來知見、力無所畏者，衆生不能以是得度。 . 所以者何？是諸衆生，未免生老病死、憂悲苦惱， . 而爲三界火宅所燒；何由能解佛之智慧？’

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Then, Sâriputra, the Tathâgata reflects thus: If, in the conviction of my possessing the power of knowledge and magical faculties, I manifest to these beings the knowledue, forces, and absence of hesitation of the Tathâgata, without availing myself of some device, these beings will not escape. For they are attached to the pleasures of the five senses, to worldly pleasures; they will not be freed from birth, old age, disease, death, grief, wailing, pain, melancholy, despondency, by which they are burnt, tormented, vexed, distressed. Unless they are forced to leave the triple world which is like a house the shelter and roof whereof is in a blaze, how are they to get acquainted with Buddha-knowledge?

tatra śāriputra tathāgato yadyathāpi nāma sa puruṣo bāhubalikaḥ sthāpayitvā bāhubalam, upāyakauśalyena tān kumārakāṃstasmādādīptādagārānniṣkāsayet, niṣkāsayitvā sa teṣāṃ paścād udārāṇi mahāyānāni dadyāt, evam eva śāriputra tathāgato ’pyarhan samyaksaṃbuddhas tathāgatajñānabalavaiśāradyasamanvāgataḥ sthāpayitvā tathāgatajñānabalavaiśāradyam, upāyakauśalyajñānenādīptajīrṇapaṭalaśaraṇaniveśanasadṛśāt traidhātukāt sattvānāṃ niṣkāsanahetostrīṇi yānānyupadarśayati yadut śrāvakayānaṃ pratyekabuddhayānaṃ bodhisattvayānam iti | tribhiś ca yānaiḥ sattvāṃllobhayati, evaṃ caiṣāṃ vadati - mā bhavanto ’sminn ādīptāgārasadṛśe traidhātuke ’bhir amadhvaṃ hīneṣu rūpaśabdagandharasasparśeṣu | atra hi yūyaṃ traidhātuke ’bhir atāḥ pañcakāmaguṇasahagatayā tṛṣṇayā dahyatha tapyatha paritapyatha | nirdhāvadhvamasmāt traidhātukāt | trīṇi yānānyanuprāpsyatha yadidaṃ śrāvakayānaṃ pratyekabuddhayānaṃ bodhisattvayānam iti | ahaṃ vo ’tra sthāne pratibhūḥ | ahaṃ vo dāsyāmyetāni trīṇi yānāni | abhiyujyadhve traidhātukānni ’saraṇahetoḥ | evaṃ caitāṃllobhayāmi - etāni bhoḥ sattvā yāni āryāṇi ca āryapraśastāni ca mahāramaṇīyakasamanvāgatāni ca | akṛpaṇametair bhavantaḥ krīḍiṣyatha ramiṣyatha paricārayiṣyatha | indriyabalabodhyaṅgadhyānavimokṣasamādhisamāpattibhiś ca mahatīṃ ratiṃ pratyanubhaviṣyatha | mahatā ca sukhasaumanasyena samanvāgatā bhaviṣyatha ||

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“舍利弗！如彼長者，雖復身手有力而不用之，但以慇懃方便勉濟諸子火宅之難，然後各與珍寶大車。如來亦復如是，雖有力、無所畏而不用之，但以智慧方便，於三界火宅拔濟衆生，爲說三乘——聲聞、辟支佛、佛乘，而作是言： ‘汝等莫得樂住三界火宅，勿貪麤弊色聲香味觸也。若貪著生愛，則爲所燒。汝速出三界，當得三乘——聲聞、辟支佛、佛乘。我今爲汝保任此事，終不虛也。 . 汝等但當勤修精進。’如來以是方便誘進衆生， . . 復作是言： ‘汝等當知此三乘法，皆是聖所稱歎，自在無繫，無所依求。乘是三乘，以無漏根、力、覺、道、禪定、解脫、三昧等而自娛樂，便得無量安隱快樂。’

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Now, Sâriputra, even as that man with powerful arms, without using the strength of his arms, attracts his children out of the burning house by an able device, and afterwards gives them magnificent, great carts, so, Sâriputra, the Tathâgata, the Arhat, &c., possessed of knowledge and freedom from all hesitation, without using them, in order to attract the creatures out of the triple world which is like a burning house with decayed roof and shelter, shows, by his knowledge of able devices, three vehicles, viz. the vehicle of the disciples, the vehicle of the Pratyekabuddhas, and the vehicle of the Bodhisattvas. By means of these three vehicles he attracts the creatures and speaks to them thus: Do not delight in this triple world, which is like a burning house, in these miserable forms, sounds, odours, flavours, and contacts. For in delighting in this triple world ye are burnt, heated, inflamed with the thirst inseparable from the pleasures of the five senses. Fly from this triple world; betake yourselves to the three vehicles: the vehicle of the disciples, the vehicle of the Pratyekabuddhas, the vehicle of the Bodhisattvas. I give you my pledge for it, that I shall give you these three vehicles; make an effort to run out of this triple world. And to attract them I say: These vehicles are grand, praised by the Aryas, and provided with most pleasant things; with such you are to sport, play, and divert yourselves in a noble manner. Ye will feel the great delight of the faculties, powers, constituents of Bodhi, meditations, the (eight) degrees of emancipation, self-concentration, and the results of self-concentration, and ye will become greatly happy and cheerful.

(55,1) tatra śāriputra ye sattvāḥ paṇḍitajātīyā bhavanti, te tathāgatasya lokapiturabhiśraddadhanti | abhiśraddadhitvā ca tathāgataśāsane ’bhiyujyante udyogam āpadyante | tatra kecit sattvā paraghoṣaśravānugamanam ākāṅkṣamāṇā ātmaparinirvāṇahetoścaturāryasatyānubodhāya tathāgataśāsane ’bhiyujyante | te ucyante śrāvakayānam ākāṅkṣamāṇāḥ traidhātukān nirdhāvanti | tadyathāpi nāma tasmād ādīptādagārādanyatare dārakā mṛgaratham ākāṅkṣamāṇā nirdhāvitāḥ | anye sattvā anācāryakaṃ jñānaṃ damaśamathamākāṅkṣamāṇā ātmaparinirvāṇahetorhetupratyayānubodhāya tathāgataśāsane ’bhiyujyante, te ucyante pratyekabuddhayānamākāṅkṣamāṇāstraidhātukānnirdhāvanti | tadyathāpi nāma tasmād ādīptādagārādanyatare dārakā ajarathamāṅkṣamāṇā nirdhāvitāḥ | apare punaḥ sattvāḥ sarvajñajñānaṃ buddhajñānaṃ svayaṃbhūjñānamanācāryakaṃ jñānamākāṅkṣamāṇā bahujanahitāya bahujanasukhāya lokānukampāyai mahato janakāyasyārthāya hitāya sukhāya devānāṃ ca manuṣyāṇāṃ ca sarvasattvaparinirvāṇahetos tathāgatajñānabalavaiśāradyānubodhāya tathāgataśāsane ’bhiyujyante | te ucyante mahāyānam ākāṅkṣamāṇās traidhātukān nirdhāvanti | tena kāraṇenocyante bodhisattvā mahāsattvā iti | tadyathāpi nāma tasmād ādīptādagārādanyatare dārakā gorathamākāṅkṣamāṇānirdhāvitāḥ | tadyathāpi nāma śāriputra sa puruṣastān kumārakāṃs tasmād ādīptādagārān nirdhāvitān dṛṣṭvā kṣemasv astibhyāṃ parimuktānabhayaprāptān iti viditvā ātmānaṃ ca mahādhanaṃ viditvā teṣāṃ dārakāṇām ekam eva yānamudāramanuprayacchet, evam eva śāriputra tathāgato ’pyarhan samyaksaṃbuddho yadā paśyati - anekāḥ sattvakoṭīstraidhātukāt parimuktā duḥkhabhayabhairavopadravaparimuktās tathāgataśāsanadvāreṇa nirdhāvitāḥ parimuktāḥ sarvabhayopadravakāntārebhyaḥ | nirvṛtisukhaprāptāḥ nirvṛtisukhāprāptāḥ | tānetān śāriputra tasmin samaye tathāgato ’rhan samyaksaṃbuddhaḥ prabhūto mahājñānabalavaiśāradyakośa iti viditvā sarve caite mamaiva putrā iti jñātvā buddhayānenaiva tān sattvān parinirvāpayati | na ca kasyacit sattvasya pratyātmikaṃ parinirvāṇaṃ vadati | sarvāṃś ca tān sattvāṃs tathāgataparinirvāṇena mahāparinirvāṇena parinirvāpayati | ye cāpi te śāriputra sattvās traidhātukāt parimuktā bhavanti, teṣāṃ tathāgato dhyānavimokṣasamādhisamāpattīrāryāṇi paramasukhāni krīḍanakāni ramaṇīyakāni dadāti, sarvāṇyetānyekavarṇāni | tadyathāpi nāma śāriputra tasya puruṣasya na mṛṣāvādo bhavet, yena trīṇi yānāny upadarśayitvā teṣāṃ kumārakāṇām ekam eva mahāyānaṃ sarveṣāṃ dattaṃ saptaratnamayaṃ sarvālaṃkāravibhūṣitam ekavarṇam eva udārayānam eva sarveṣām agrayānam eva dattaṃ bhavet | evam eva śāriputra tathāgato ’pyarhan samyaksaṃbuddho na mṛṣāvādī bhavati, yena pūrvamupāyakauśalyena trīṇi yānānyupadarśayitvā paścānmahāyānenaiva sattvān parinirvāpayati | tat kasya hetoḥ? tathāgato hi śāriputra prabhūtajñānabalavaiśāradyakośakoṣṭhāgārasamanvāgataḥ pratibalaḥ sarvasattvānāṃ sarvajñajñānasahagataṃ (56,1) dharmamupadarśayitum | anenāpi śāriputra paryāyeṇaivaṃ veditavyam, yathā upāyakauśalyajñānābhinirhārais tathāgata ekam eva mahāyānaṃ deśayati ||

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(009_0738_b)“舍利弗！若有衆生，內有智性，從佛世尊聞法信受，慇懃精進，欲速出三界，自求涅槃，是名聲聞乘，如彼諸子爲求羊車出於火宅；若有衆生，從佛世尊聞法信受，慇懃精進，求自然慧，樂獨善寂，深知諸法因緣，是名辟支佛乘，如彼諸子爲求鹿車出於火宅；若有衆生，從佛世尊聞法信受，勤修精進，求一切智、佛智、自然智、無師智、如來知見、力、無所畏，愍念、安樂無量衆生，利益天人，度脫一切， . 是名大乘，菩薩求此乘故，名爲摩訶薩，如彼諸子爲求牛車、出於火宅。 “舍利弗！如彼長者，見諸子等，安隱得出火宅，到無畏處，自惟財富無量，等以大車而賜諸子。如來亦復如是，爲一切衆生之父，若見無量億千衆生，以佛教門出三界苦，怖畏險道，得涅槃樂。 “如來爾時便作是念： ‘我有無量無邊智慧、力、無畏等諸佛法藏，是諸衆生皆是我子，等與大乘，不令有人獨得滅度，皆以如來滅度而滅度之。 ’是諸衆生脫三界者，悉與諸佛禪定、解脫(009_0738_c)等娛樂之具，皆是一相、一種，聖所稱歎，能生淨妙第一之樂。 “舍利弗！如彼長者，初以三車誘引諸子，然後但與大車，寶物莊嚴，安隱第一；然彼長者無虛妄之咎。如來亦復如是，無有虛妄，初說三乘引導衆生，然後但以大乘而度脫之。何以故？如來有無量智慧、力、無所畏諸法之藏，能與一切衆生大乘之法，但不盡能受。 “舍利弗！以是因緣，當知諸佛方便力故，於一佛乘分別說三。”

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Now, Sâriputra, the beings who have become wise have faith in the Tathâgata, the father of the world, and consequently apply themselves to his commandments. Amongst them there are some who, wishing to follow the dictate of an authoritative voice, apply themselves to the commandment of the Tathâgata to acquire the knowledge of the four great truths, for the sake of their own complete Nirvâna. These one may say to be those who, coveting the vehicle of the disciples, fly from the triple world, just as some of the boys will fly from that burning house, prompted by a desire of getting a cart yoked with deer. Other beings desirous of the science without a master, of self-restraint and tranquillity, apply themselves to the commandment of the Tatha'gata to learn to understand causes and effects, for the sake of their own complete Nirvâna. These one may say to be those who, coveting the vehicle of the Pratyekabuddhas, fly from the triple world, just as some of the boys fly from the burning house, prompted by the desire of getting a cart yoked with goats. Others again desirous of the knowledge of the all-knowing, the knowledge of Buddha, the knowledge of the self-born one, the science without a master, apply themselves to the commandment of the Tathâgata to learn to understand the knowledge, powers, and freedom from hesitation of the Tathâgata, for the sake of the common weal and happiness, out of compassion to the world, for the benefit, weal, and happiness of the world at large, both gods and men, for the sake of the complete Nirvâna of all beings. These one may say to be those who, coveting the great vehicle, fly from the triple world. Therefore they are called Bodhisattvas Mahâsattvas. They may be likened to those among the boys who have fled from the burning house prompted by the desire of getting a cart yoked with bullocks. In the same manner, Sâriputra, as that man, on seeing his children escaped from the burning house and knowing them safely and happily rescued and out of danger, in the consciousness of his great wealth, gives the boys one single grand cart; so, too, Sâriputra, the Tathigata, the Arhat, &c., on seeing many kotis of beings recovered from the triple world, released from sorrow, fear, terror, and calamity, having escaped owing to the command of the Tathâgata, delivered from all fears, calamities, and difficulties, and having reached the bliss of Nirvâna, so, too, Sâriputra, the Tathâgata, the Arhat, &c., considering that he possesses great wealth of knowledge, power, and absence of hesitation, and that all beings are his children, leads them by no other vehicle but the Buddha-vehicle to full development. But he does not teach a particular Nirvâna for each being; he causes all beings to reach complete Nirvâna by means of the complete Nirvâna of the Tathāgata. And those beings, Sâriputra, who are delivered from the triple world, to them the Tathâgata gives as toys to amuse themselves with the lofty pleasures of the Aryas, the pleasures of meditation, emancipation, self-concentration, and its results; (toys) all of the same kind. Even as that man, Sâriputra, cannot be said to have told a falsehood for having held out to those boys the prospect of three vehicles and given to all of them but one great vehicle, a magnificent vehicle made of seven precious substances, decorated with all sorts of ornaments, a vehicle of one kind, the most egregious of all, so, too, Sâriputra, the Tathâgata, the Arhat, &c., tells no falsehood when by an able device he first holds forth three vehicles and afterwards leads all to complete Nirvâna by the one great vehicle. For the Tathâgata, Sâriputra, who is rich in treasures and storehouses of abundant knowledge, powers, and absence of hesitation, is able to teach all beings the law which is connected with the knowledge of the all-knowing. In this way, Sâriputra, one has to understand how the Tatha'gata by an able device and direction shows but one vehicle, the great vehicle.

atha khalu bhagavāṃs tasyāṃ velāyām imā gāthā abhāṣata -

.

佛欲重宣此義，而說偈言：

.

And on that occasion the Lord uttered the following stanzas:

yathā hi puruṣasya bhaved agāraṃ jīrṇaṃ mahantaṃ ca sudurbalaṃ ca |
viśīrṇa prāsādu tathā bhaveta stambhāś ca mūleṣu bhaveyu pūtikāḥ || 3.39 ||

.

譬如長者有一大宅其宅久故而復頓弊

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39. A man has an old house, large, but very infirm; its terraces are decaying and the columns rotten at their bases.

gavākṣaharmyā galitaikadeśā viśīrṇa kuḍayaṃ kaṭalepanaṃ ca |
jīrṇu pravṛddhoddhṛtavedikaṃ ca tṛṇacchadaṃ sarvata opatantam || 3.40 ||

.

堂舍高危柱根摧朽梁棟傾斜基陛隤毀牆壁圮坼泥塗褫落覆苫亂墜椽梠差脫

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40. The windows and balconies are partly ruined, the wall as well as its coverings and plaster decaying; the coping shows rents from age; the thatch is everywhere pierced with holes.

śatāna pañcāna anūnakānāṃ āvāsu so tatra bhaveta prāṇinām |
bahūni cā niṣkuṭasaṃkaṭāni uccārapūrṇāni jugupsitāni || 3.41 ||

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周障屈曲雜穢充遍有五百人止住其中

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41. It is inhabited by no less than five hundred beings; containing many cells and closets filled with excrements and disgusting.

gopānasī vigalita tatra sarvā kuḍayāś ca bhittīś ca tathaiva srastāḥ |
gṛdhrāṇa koṭyo nivasanti tatra pārāvatolūka tathānyapakṣiṇaḥ || 3.42 ||

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鴟梟雕鷲烏鵲鳩鴿蚖蛇蝮蝎蜈蚣蚰蜒

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42. Its roof-rafters are wholly ruined; the walls and partitions crumbling away; kotis of vultures nestle in it, as well as doves, owls, and other birds.

āśīviṣā dāruṇa tatra santi deśapradeśeṣu mahāviṣogrāḥ |
vicitrikā vṛścikamūṣikāś ca etāna āvāsu suduṣṭaprāṇinām || 3.43 ||

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守宮百足狖狸鼷鼠諸惡蟲輩交撗馳走

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43. There are in every corner dreadful snakes, most venomous and horrible; scorpions and mice of all sorts; it is the abode of very wicked creatures of every description.

deśe ca deśe amanuṣya bhūyo uccāraprasrāvavināśitaṃ ca |
kṛmikīṭakhadyotakapūritaṃ ca śvabhiḥ śṛgālaiś ca nināditaṃ ca || 3.44 ||

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屎尿臭處不淨流溢蜣蜋諸蟲而集其上

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44. Further, one may meet in it here and there beings not belonging to the human race. It is defiled with excrement and urine, and teeming with worms, insects, and fire-flies; it resounds from the howling of dogs and jackals.

bheruṇḍakā dāruṇā tatra santi manuṣyakuṇapāni ca bhakṣayantaḥ |
teṣāṃ ca niryāṇu pratīkṣamāṇāḥ śvānāḥ śṛgālāś ca vasantyaneke || 3.45 ||

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狐狼野干咀嚼踐蹹䶩齧死屍骨肉狼藉

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45. In it are horrible hyenas that are wont to devour human carcasses; many dogs and jackals greedily seeking the matter of corpses.

(57,1) te durbalā nitya kṣudhābhibhūtā deśeṣu deśeṣu vikhādamānāḥ |
kalahaṃ karontāś ca ninādayanti subhair avaṃ tadgṛhamevarūpam || 3.46 ||

.

由是群狗競來搏撮飢羸慞惶處處求食 (009_0739_a)鬪諍䶥掣嘊喍㘁吠其舍恐怖變狀如是

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46. Those animals weak from perpetual hunger go about in several places to feed upon their prey, and quarrelling fill the spot with their cries. Such is that most horrible house.

suraudracittā pi vasanti yakṣā manuṣyakuṇapāni vikaḍḍhamānāḥ |
deśeṣu deśeṣu vasanti tatra śatāpadī gonasakāś ca vyālāḥ || 3.47 ||

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處處皆有魑魅魍魎夜叉惡鬼食噉人肉

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47. There are also very malign goblins, who violate human corpses; in several spots there are centipedes, huge snakes, and vipers.

deśeṣu deśeṣu ca nikṣipanti te potakānyālayanāni kṛtvā |
nyastāni nyastāni ca tāni teṣāṃ te yakṣa bhūyo paribhakṣayanti || 3.48 ||

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毒蟲之屬諸惡禽獸孚乳產生各自藏護

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48. Those animals creep into all corners, where they make nests to deposit their brood, which is often devoured by the goblins.

yadā ca te yakṣa bhavanti tṛptāḥ parasattva khāditva suraudracittāḥ |
parasattvamāṃsaiḥ paritṛptagātrāḥ kalahaṃ tadā tatra karonti tīvram || 3.49 ||

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夜叉競來爭取食之食之旣飽惡心轉熾鬪諍之聲甚可怖畏

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49. And when those cruel-minded goblins are satiated with feeding upon the flesh of other creatures, so that their bodies are big, then they commence sharply fighting on the spot.

vidhvastaleneṣu vasanti tatra kumbhāṇḍakā dārūṇaraudracittāḥ |
vitastimātrās tatha hastamātrā dvihastamātrāścanucaṃkramanti || 3.50 ||

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鳩槃荼鬼蹲踞土埵或時離地一尺二尺

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50. In the wasted retreats are dreadful, malign urchins, some of them measuring one span, others one cubit or two cubits, all nimble in their movements.

te cāpi śvānān parigṛhya pādair uttānakān kṛtva tathaiva bhūmau |
grīvāsu cotpīḍya vibhartsayanto vyābādhayantaś ca ramanti tatra || 3.51 ||

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往返遊行縱逸嬉戲捉狗兩足撲令失聲以腳加頸怖狗自樂

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51. They are in the habit of seizing dogs by the feet, throwing them upside down upon the floor, pinching their necks and using them ill.

nānāś ca kṛṣṇāś ca tathaiva durbalā uccā mahantāś ca vasanti pretāḥ |
jighatsitā bhojana mārgamāṇā ārtasvaraṃ krandiṣu tatra tatra || 3.52 ||

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復有諸鬼其身長大裸形黑瘦常住其中發大惡聲叫呼求食

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52. There also live yelling ghosts naked, black, wan, tall, and high, who, hungry and in quest of food, are here and there emitting cries of distress.

sūcīmukhā goṇamukhāś ca kecit manuṣyamātrās tatha śvānamātrāḥ | (58,1) prakīrṇakeśāś ca karonti śabdamāhāratṛṣṇāparidahyamānāḥ || 3.53 ||

. .

復有諸鬼其咽如鍼復有諸鬼首如牛頭或食人肉或復噉狗頭髮蓬亂殘害凶險飢渴所逼叫喚馳走

. .

53. Some have a mouth like a needle, others have a face like a cow's; they are of the size of men or dogs, go with entangled hair, and utter plaintive cries from want of food.

caturdiśaṃ cātra vilokayanti gavākṣa-ullokanakehi nityam |
te yakṣa pretāś ca piśācakāś ca gṛdhrāś ca āhāra gaveṣamāṇāḥ || 3.54 ||

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夜叉餓鬼諸惡鳥獸飢急四向窺看窗牖如是諸難恐畏無量

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54. Those goblins, ghosts, imps, like vultures, are always looking out through the windows and loopholes, in all directions in search of food.

etādṛśaṃ bhair avu tad gṛhaṃ bhavet mahantamuccaṃ ca sudurbalaṃ ca |
vijarjaraṃ durbalamitvaraṃ ca puruṣasya ekasya parigrahaṃ bhavet || 3.55 ||

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是朽故宅屬于一人其人近出未久之閒

.

55. Such is that dreadful house, spacious and high, but very infirm, full of holes, frail and dreary. (Let us suppose that) it is the property of a certain man,

sa ca bāhyataḥ syātpuruṣo gṛhasya niveśanaṃ tacca bhavetpradīptam |
sahasā samantena caturdiśaṃ ca jvālāsahasraiḥ paridīpyamānam || 3.56 ||

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於後舍宅欻然火起四面一時其炎俱熾

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56. And that while he is out of doors the house is reached by a conflagration, so that on a sudden it is wrapt in a blazing mass of fire on every side.

vaṃśāś ca dārūṇi ca agnitāpitāḥ karonti śabdaṃ gurukaṃ subhair avam |
pradīpta stambhāś ca tathaiva bhittayo yakṣāś ca pretāś ca mucanti nādam || 3.57 ||

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棟梁椽柱爆聲震裂摧折墮落牆壁崩倒

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57. The beams and rafters consumed by the fire, the columns and partitions in flame are crackling most dreadfully, whilst goblins and ghosts are yelling.

jvālūṣitā gṛdhraśatāś ca bhūyaḥ kumbhāṇḍakāḥ ploṣṭamukhā bhramanti |
samantato vyālaśatāś ca tatra nadanti krośanti ca dahyamānāḥ || 3.58 ||

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諸鬼神等揚聲大叫雕鷲諸鳥鳩槃荼等 (009_0739_b)周章惶怖不能自出

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58. Vultures are driven out by hundreds; urchins withdraw with parched faces; hundreds of mischievous beasts of prey I run, scorched, on every side, crying and shouting.

piśācakās tatra bahū bhramanti saṃtāpitā agnina mandapuṇyāḥ |
dantehi pāṭitva ti anyamanyaṃ rudhireṇa siñcanti ca dahyamānāḥ || 3.59 ||

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惡獸毒蟲藏竄孔穴毘舍闍鬼亦住其中薄福德故爲火所逼共相殘害飮血噉肉

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59. Many poor devils move about, burnt by the fire; while burning they tear one another with the teeth, and bespatter each other with their blood.

bherūṇḍakāḥ kālagatāś ca tatra khādanti sattvāś ca ti anyamanyam |
uccāra dahyatyamanojñagandhaḥ pravāyate loki caturdiśāsu || 3.60 ||

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野干之屬竝已前死諸大惡獸競來食噉臭煙熢㶿四面充塞

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60. Hyenas also perish there, in the act of eating one another. The excrements burn, and a loathsome stench spreads in all directions.

(59,1) śatāpadīyo prapalāyamānāḥ kumbhāṇḍakās tāḥ paribhakṣayanti |
pradīptakeśāś ca bhramanti pretāḥ kṣudhāya dāhena ca dahyamānāḥ || 3.61 ||

.

蜈蚣蚰蜒毒蛇之類爲火所燒爭走出穴鳩槃荼鬼隨取而食又諸餓鬼頭上火燃飢渴熱惱周章悶走

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61. The centipedes, trying to fly, are devoured by the urchins. The ghosts, with burning hair, hover about, equally vexed with hunger and heat.

etādṛśaṃ bhair ava tanniveśanaṃ jvālāsahasrair hi viniścaradbhiḥ |
puruṣaś ca so tasya gṛhasya svāmī dvārasmi asthāsi vipaśyamānaḥ || 3.62 ||

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甚可怖畏毒害火災衆難非一是時宅主在門外立

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62. In such a state is that awful house, where thousands of flames are breaking out on every side. But the man who is the master of the house looks on from without.

śṛṇoti cāsau svake atra putrān krīḍāpanaiḥ krīḍanasaktabuddhīn |
ramanti te krīḍanakapramattā yathāpi bālā avijānamānāḥ || 3.63 ||

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聞有人言汝諸子等先因遊戲來入此宅稚小無知歡娛樂著

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63. And he hears his own children, whose minds are engaged in playing with their toys, in their fondness of which they amuse themselves, as fools do in their ignorance.

śrutvā ca so tatra praviṣṭu kṣipraṃ pramocanārthāya tadātmajānām |
mā mahya bālā imi sarva dārakā dahyeyu naśyeyu ca kṣipram eva || 3.64 ||

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長者聞已驚入火宅方宜救濟令無燒害

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64. And as he hears them he quickly steps in to save his children, lest his ignorant children might perish in the flames.

sa bhāṣate teṣamagāradoṣān duḥkhaṃ idaṃ bhoḥ kulaputra dāruṇam |
vividhāś ca sattveha ayaṃ ca agni mahantikā duḥkhaparaṃparā tu || 3.65 ||

.

告喩諸子說衆患難

.

65. He tells them the defect of the house, and says: This, young man of good family, is a miserable house, a dreadful one; the various creatures in it, and this fire to boot, form a series of evils.

āśīviṣā yakṣa suraudracittāḥ kumbhāṇḍa pretā bahavo vasanti |
bheruṇḍakāḥ śvānaśṛgālasaṃghā gṛdhrāś ca āhāra gaveṣamāṇāḥ || 3.66 ||

.

惡鬼毒蟲災火蔓莚衆苦次第相續不絕毒蛇蚖蝮及諸夜叉鳩槃茶鬼野干狐狗雕鷲鴟梟百足之屬飢渴惱急

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66. In it are snakes, mischievous goblins, urchins, and ghosts in great number; hyenas, troops of dogs and jackals, as well as vultures, seeking their prey.

etādṛśāsmin bahavo vasanti vināpi cāgneḥ paramaṃ subhair avam |
duḥkhaṃ idaṃ kevalamevarūpaṃ samantataścāgnirayaṃ pradīptaḥ || 3.67 ||

.

甚可怖畏此苦難處況復大火

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67. Such beings live in this house, which, apart from the fire, is extremely dreadful, and miserable enough; and now comes to it this fire blazing on all sides.

te codyamānās tatha bālabuddhayaḥ kumārakāḥ krīḍanake pramattāḥ | (60,1) na cintayante pitaraṃ bhaṇantaṃ na cāpi teṣāṃ manasīkaronti || 3.68 ||

. .

諸子無知雖聞父誨猶故樂著嬉戲不已

. .

68. The foolish boys, however, though admonished, do not mind their father's words, deluded as they are by their toys; they do not even understand him.

puruṣaś ca so tatra tadā vicintayet suduḥkhito ’smī iha putracintayā |
kiṃ mahya putrehi aputrakasya mā nāma dahyeyurihāgninā ime || 3.69 ||

.

是時長者而作是念諸子如此益我愁惱今此舍宅無一可樂而諸子等 (009_0739_c)耽湎嬉戲不受我教將爲火害

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69. Then the man thinks: I am now in anxiety on account of my children. What is the use of my having sons if I lose them? No, they shall not perish by this fire.

upāyu so cintayi tasmi kāle lubdhā ime krīḍanakeṣu bālāḥ |
na cātra krīḍā ca ratī ca kācid bālāna ho yādṛśu mūḍhabhāvaḥ || 3.70 ||

.

卽便思惟設諸方便

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70. Instantly a device occurred to his mind: These young (and ignorant) children are fond of toys, and have none just now to play with. Oh, they are so foolish!

sa tānavocachṛṇuthā kumārakā nānāvidhā yānaka yā mamāsti |
mṛgair ajair goṇavaraiś ca yuktā uccā mahantā samalaṃkṛtā ca || 3.71 ||

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告諸子等我有種種珍玩之具妙寶好車羊車鹿車大牛之車

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71. He then says to them: Listen, my sons, I have carts of different sorts, yoked with deer, goats, and excellent bullocks, lofty, great, and completely furnished.

tā bāhyato asya niveśanasya nirdhāvathā tehi karotha kāryam |
yuṣmākamarthe maya kāritāni niryātha taistuṣṭamanāḥ sametya || 3.72 ||

.

今在門外汝等出來吾爲汝等造作此車隨意所樂可以遊戲

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72. They are outside the house; run out, do with them what you like; for your sake have I caused them to be made. Run out all together, and rejoice to have them.

te yāna etādṛśakā niśāmya ārabdhavīryāstvaritā hi bhūtvā |
nirdhāvitāstatkṣaṇam eva sarve ākāśi tiṣṭhanti dukhena muktāḥ || 3.73 ||

.

諸子聞說如此諸車卽時奔競馳走而出到於空地離諸苦難

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73. All the boys, on hearing of such carts, exert themselves, immediately rush out hastily, and reach, free from harm, the open air.

puruṣaś ca so nirgata dṛṣṭva dārakān grāmasya madhye sthitu catvarasmin |
upaviśya siṃhāsani tānuvāca aho ahaṃ nirvṛtu adya mārṣāḥ || 3.74 ||

.

長者見子得出火宅住於四衢坐師子座而自慶言我今快樂此諸子等生育甚難

.

74. On seeing that the children have come out, the man betakes himself to the square in the centre of the village, and there from the throne he is sitting on he says: Good people, now I feel at ease.

ye duḥkhalabdhā mama te tapasvinaḥ putrā priyā orasa viṃśa bālāḥ |
te dārūṇe durgagṛhe abhūvan bahūjantūpūrṇe ca subhair ave ca || 3.75 ||

.

愚小無知而入險宅多諸毒蟲魑魅可畏

.

75. These poor sons of mine, whom I have recovered with difficulty, my own dear twenty young children, were in a dreadful, wretched, horrible house, full of many animals.

(61,1) ādīptake jvālasahasrapūrṇe ratā ca te krīḍaratīṣu āsan |
mayā ca te mocita adya sarve yenāhu nirvāṇu samāgato ’dya || 3.76 ||

.

大火猛炎四面俱起而此諸子貪樂嬉戲我已救之令得脫難是故諸人我今快樂

.

76. As it was burning and wrapt in thousands of flames, they were amusing themselves in it with playing, but now I have rescued them all. Therefore I now feel most happy.

sukhasthitaṃ taṃ pitaraṃ viditvā upagamya te dāraka evamāhuḥ |
dadāhi nastāta yathābhibhāṣitaṃ trividhāni yānāni manoramāṇi || 3.77 ||

.

爾時諸子知父安坐皆詣父所而白父言願賜我等三種寶車

.

77. The children, seeing their father happy, approached him, and said: Dear father, give us, as you have promised', those nice vehicles of three kinds;

sacettava satyaka tāta sarvaṃ yadbhāṣitaṃ tatra niveśane te |
trividhāni yānāni ha saṃpradāsye dadasva kālo ’yamihādya teṣām || 3.78 ||

.

如前所許諸子出來當以三車隨汝所欲今正是時唯垂給與

.

78. And make true all that you promised us in the house when saying, 'I will give you three sorts of vehicles.' Do give them; it is now the right time.

puruṣaś ca so kośabalī bhaveta suvarṇarūpyāmaṇimuktakasya |
hiraṇya dāsāś ca analpakāḥ syurupasthape ekavidhā sa yānā || 3.79 ||

.

長者大富庫藏衆多金銀琉璃車璖馬腦以衆寶物造諸大車

.

79. Now the man (as we have supposed) had a mighty treasure of gold, silver, precious stones, and pearls; he possessed bullion, numerous slaves, domestics, and vehicles of various kinds;

ratnāmayā goṇarathā viśiṣṭā savedikāḥ kiṅkiṇijālanaddhāḥ |
chatradhvajebhiḥ samalaṃkṛtāś ca muktāmaṇījālikachāditāś ca || 3.80 ||

.

莊挍嚴飾周帀欄楯四面懸鈴金繩交絡

.

80. Carts made of precious substances, yoked with bullocks, most excellent, with benches and a row of tinkling bells, decorated with umbrellas and flags, and adorned with a network of gems and pearls.

suvarṇapuṣpāṇa kṛtaiś ca dāmair deśeṣu deśeṣu pralambamānaiḥ |
bastrair udāraiḥ parisaṃvṛtāś ca pratyāstṛtā dūṣyavaraiś ca śuklaiḥ || 3.81 ||

.

眞珠羅網張施其上金華諸瓔處處垂下 (009_0740_a)衆綵雜飾周帀圍繞

.

81. They are embellished with gold, and artificial wreaths hanging down here and there; covered all around with excellent cloth and fine white muslin.

mṛdukān paṭṭāna tathaiva tatra varatūlikāsaṃstṛta ye ’pi te rathāḥ |
pratyāstṛtāḥ koṭisahasramūlyair varaiś ca kockair bakahaṃsalakṣaṇaiḥ || 3.82 ||

.

柔軟繒纊以爲茵蓐上妙細㲲價直千億鮮白淨潔以覆其上

.

82. Those carts are moreover furnished with choice mattresses of fine silk, serving for cushions, and covered with choice carpets showing the images of cranes and swans, and worth thousands of kotis.

(62,1) śvetāḥ supuṣṭā balavanta goṇā mahāpramāṇā abhidarśanīyāḥ |
ye yojitā ratnaratheṣu teṣu parigṛhītāḥ puruṣair anekaiḥ || 3.83 ||

.

有大白牛肥壯多力形體姝好以駕寶車多諸儐從而侍衛之

.

83. The carts are yoked with white bullocks, well fed, strong, of great size, very fine, who are tended by numerous persons.

etādṛśān so puruṣo dadāti putrāṇa sarvāṇa varān viśiṣṭān |
te cāpi tuṣṭāttamanāś ca tehi diśāś ca vidiśāś ca vrajanti krīḍakāḥ || 3.84 ||

.

以是妙車等賜諸子諸子是時歡喜踊躍乘是寶車遊於四方嬉戲快樂自在無㝵

.

84. Such excellent carts that man gives to all his sons, who, overjoyed and charmed, go and play with them in all directions.

emeva haṃ śārisutā maharṣī sattvāna trāṇaṃ ca pitā ca bhomi |
putrāś ca te prāṇina sarvi mahyaṃ traidhātuke kāmavilagna bālāḥ || 3.85 ||

.

告舍利弗我亦如是衆聖中尊世閒之父一切衆生皆是吾子

.

85. In the same manner, Sâriputra, I, the great Seer, am the protector and father of all beings, and all creatures who, childlike, are captivated by the pleasures of the triple world, are my sons.

traidhātukaṃ co yatha tanniveśanaṃ subhair avaṃ duḥkhaśatābhikīrṇam |
aśeṣataḥ prajvalitaṃ samantājjātījarāvyādhiśatair anekaiḥ || 3.86 ||

.

深著世樂無有慧心三界無安猶如火宅衆苦充滿甚可怖畏常有生老病死憂患如是等火熾然不息

.

86. This triple world is as dreadful as that house, overwhelmed with a number of evils, entirely inflamed on every side by a hundred different sorts of birth, old age, and disease.

ahaṃ ca traidhātukamukta śānto ekāntasthāyī pavane vasāmi |
traidhātukaṃ co mamidaṃ parigraho ye hyatra dahyanti mamaiti putrāḥ || 3.87 ||

.

如來已離三界火宅寂然閑居安處林野今此三界皆是我有其中衆生悉是吾子

.

87. But I, who am detached from the triple world and serene, am living in absolute retirement in a wood. This triple world is my domain, and those who in it are suffering from burning heat are my sons.

ahaṃ ca ādīnava tatra darśayī viditva trāṇaṃ aham eva caiṣām |
na caiva me te śruṇi sarvi bālā yathāpi kāmeṣu vilagnabuddhayaḥ || 3.88 ||

.

而今此處多諸患難唯我一人能爲救護雖復教詔而不信受於諸欲染貪著深故

.

88. And I told its evils because I had resolved upon saving them, but they would not listen to me, because all of them were ignorant and their hearts attached to the pleasures of sense.

upāyakauśalyamahaṃ prayojayī yānāni trīṇi pravadāmi caiṣām |
jñātvā ca traidhātuki nekadoṣān nirdhāvanārthāya vadāmyupāyam || 3.89 ||

.

以是方便爲說三乘令諸衆生知三界苦開示演說出世閒道

.

89. Then I employ an able device, and tell them of the three vehicles, so showing them the means of evading the numerous evils of the triple world which are known to me.

māṃ caiva ye niśrita bhonti putrāḥ ṣaḍabhijña traividya mahānubhāvāḥ | (63,1) pratyekabuddhāś ca bhavanti ye ’tra avivartikā ye ciha bodhisattvāḥ || 3.90 ||

. .

是諸子等若心決定具足三明及六神通有得緣覺不退菩薩

. .

90. And those of my sons who adhere to me, who are mighty in the six transcendent faculties (Abhigñas) and the triple science, the Pratyekabuddhas, as well as the Bodhisattvas unable to slide back;

samāna putrāṇa hu teṣa tatkṣaṇamimena dṛṣṭāntavareṇa paṇḍita |
vadāmi ekaṃ imu buddhayānaṃ parigṛhṇathā sarvi jinā bhaviṣyatha || 3.91 ||

.

汝舍利弗我爲衆生以此譬喩 (009_0740_b)說一佛乘汝等若能信受是語一切皆當得成佛道

.

91. And those (others) who equally are my sons, to them I just now am showing, by means of this excellent allegory, the single Buddha-vehicle. Receive it; ye shall all become Ginas.

taccā variṣṭhaṃ sumanoramaṃ ca viśiṣṭarūpaṃ ciha sarvaloke |
buddhāna jñānaṃ dvipadottamānām udārarūpaṃ tatha vandanīyam || 3.92 ||

.

是乘微妙淸淨第一

.

92. It is most excellent and sweet, the most exalted in the world, that knowledge of the Buddhas, the most high among men; it is something sublime and adorable.

balāni dhyānāni tathā vimokṣāḥ samādhināṃ koṭiśatā ca nekā |
ayaṃ ratho īdṛśako variṣṭho ramanti yeno sada buddhaputrāḥ || 3.93 ||

.

於諸世閒爲無有上佛所悅可

.

93. The powers, meditations, degrees of emancipation and self-concentration by many hundreds of kotis, that is the exalted vehicle in which the sons of Buddha take a never-ending delight.

krīḍanta etena kṣapenti rātrayo divasāṃś ca pakṣānṛtavo ’tha māsān |
saṃvatsarānantarakalpam eva ca kṣapenti kalpāna sahasrakoṭyaḥ || 3.94 ||

.

一切衆生所應稱讚供養禮拜無量億千諸力解脫禪定智慧及佛餘法得如是乘令諸子等日夜劫數常得遊戲

.

94. In playing with it they pass days and nights, fortnights, months, seasons, years, intermediate kalpas, nay, thousands of kotis of kalpas.

ratnāmayaṃ yānamidaṃ variṣṭhaṃ gacchanti yeno iha bodhimaṇḍe |
vikrīḍamānā bahubodhisattvā ye co śṛṇonti sugatasya śrāvakāḥ || 3.95 ||

.

與諸菩薩及聲聞衆乘此寶乘直至道場

.

95. This is the lofty vehicle of jewels which sundry Bodhisattvas and the disciples listening to the Sugata employ to go and sport on the terrace of enlightenment.

evaṃ prajānāhi tvamadya tiṣya nāstīha yānaṃ dvitiyaṃ kahiṃcit |
diśo daśā sarva gaveṣayitvā sthāpetvupāyaṃ puruṣottamānām || 3.96 ||

.

以是因緣十方諦求更無餘乘除佛方便

.

96. Know then, Tishya, that there is no second vehicle in this world anywhere to be found, in whatever direction thou shalt search, apart from the device (shown) by the most high among men.

putrā mamā yūyamahaṃ pitā vo mayā ca niṣkāsita yūya duḥkhāt |
paridahyamānā bahukalpakoṭayastraidhātukāto bhayabhair avātaḥ || 3.97 ||

.

告舍利弗汝諸人等皆是吾子我則是父汝等累劫衆苦所燒

.

97. Ye are my children, I am your father, who has removed you from pain, from the triple world, from fear and danger, when you had been burning for many kotis of Æons.

(64,1) evaṃ ca haṃ tatra vadāmi nirvṛtimanirvṛtā yūya tathaiva cādya |
saṃsāraduḥkhādiha yūya muktā bauddhaṃ tu yānaṃ va gaveṣitavyam || 3.98 ||

.

我皆濟拔令出三界我雖先說汝等滅度但盡生死而實不滅

.

98. And I am teaching blessed rest (Nirvâna), in. so far as, though you have not yet reached (final) rest, you are delivered from the trouble of the mundane whirl, provided you seek the vehicle of the Buddhas.

ye bodhisattvāś ca ihāsti kecicchṛṇvanti sarve mama buddhanetrīm |
upāyakauśalyamidaṃ jinasya yeno vinetī bahubodhisattvān || 3.99 ||

.

今所應作唯佛智慧若有菩薩於是衆中能一心聽諸佛實法諸佛世尊雖以方便所化衆生皆是菩薩

.

99. Any Bodhisattvas here present obey my Buddha-rules. Such is the skilfulness of the Gina that he disciplines many Bodhisattvas.

hīneṣu kāmeṣu jugupsiteṣu ratā yadā bhontimi atra sattvāḥ |
duḥkhaṃ tadā bhāṣati lokanāyako ananyathāvādirihāryasatyam || 3.100 ||

.

若人小智深著愛欲爲此等故說於苦諦衆生心喜得未曾有佛說苦諦眞實無異

.

100. When the creatures in this world delight in low and contemptible pleasures, then the Chief of the world, who always speaks the truth, indicates pain as the (first) great truth.

ye cāpi duḥkhasya ajānamānā mūlaṃ na paśyantiha bālabuddhayaḥ |
mārgaṃ hi teṣām anudarśayāmi samudāgamastṛṣṇa dukhasya saṃbhavaḥ || 3.101 ||

.

若有衆生不知苦本深著苦因不能暫捨爲是等故方便說道諸苦所因貪欲爲本

.

101. And to those who are ignorant and too simple-minded to discover the root of that pain I lay open the way: 'Awaking of full consciousness, strong desire is the origin of pain.'

tṛṣṇānirodho ’tha sadā aniśritā nirodhasatyaṃ tṛtiyaṃ idaṃ me |
ananyathā yena ca mucyate naro mārgaṃ hi bhāvitva vimukta bhoti || 3.102 ||

.

(009_0740_c)若滅貪欲無所依止滅盡諸苦名第三諦爲滅諦故修行於道離諸苦縛名得解脫

.

102. Always try, unattached, to suppress desire. This is my third truth, that of suppression. It is an infallible means of deliverance; for by practising this method one shall become emancipated.

kutaś ca te śārisutā vimuktā asantagrāhātu vimukta bhonti |
na ca tāva te sarvata mukta bhonti anirvṛtāṃstān vadatīha nāyakaḥ || 3.103 ||

.

是人於何而得解脫但離虛妄名爲解脫

.

103. And from what are they emancipated, Sâriputra? They are emancipated from chimeras. Yet they are not wholly freed; the Chief declares that they have not yet reached (final and complete) rest in this world.

kikāraṇaṃ nāsya vadāmi mokṣamaprāpyimāmuttamamagrabodhim |
mamaiṣa chando ahu dharmarājā sukhāpanārthāyiha loki jātaḥ || 3.104 ||

.

其實未得一切解脫佛說是人未實滅度斯人未得無上道故我意不欲令至滅度我爲法王於法自在安隱衆生故現於世

.

104. Why is it that I do not pronounce one to be delivered before one's having reached the highest, supreme enlightenment? (Because) such is mywill; I am the ruler of the law, who is born in this world to lead to beatitude.

iya śāriputrā mama dharmamudrā yā paścime kāli mayādya bhāṣitā | (65,1) hitāya lokasya sadevakasya diśāsu vidiśāsu ca deśayasva || 3.105 ||

. .

汝舍利弗我此法印爲欲利益世閒故說在所遊方勿妄宣傳

. .

105. This, Sâriputra, is the closing word of my law which now at the last time I pronounce for the weal of the world including the gods. Preach it in all quarters.

yaś cāpi te bhāṣati kaści sattvo anumodayāmīti vadeta vācam |
mūrdhnena cedaṃ pratigṛhya sūtraṃ avivartikaṃ taṃ naru dhārayestvam || 3.106 ||

.

若有聞者隨喜頂受當知是人阿鞞跋致

.

106. And if some one speaks to you these words, 'I joyfully accept,' and with signs of utmost reverence receives this Sûtra, thou mayst consider that man to be unable to slide back.

dṛṣṭāś ca teno purimās tathāgatāḥ satkāru teṣāṃ ca kṛto abhūṣi |
śrutaś ca dharmo ayamevarūpo ya eta sūtraṃ abhiśraddadheta || 3.107 ||

.

若有信受此經法者是人已曾見過去佛恭敬供養亦聞是法

.

107. To believe in this Sûtra one must have seen former Tathâgatas, paid honour to them, and heard a law similar to this.

ahaṃ ca tvaṃ caiva bhaveta dṛṣṭo ayaṃ ca sarvo mama bhikṣusaṃghaḥ |
dṛṣṭāś ca sarve imi bodhisattvā ye śraddadhe bhāṣitameta mahyam || 3.108 ||

.

若人有能信汝所說則爲見我亦見於汝及比丘僧幷諸菩薩

.

108. To believe in my supreme word one must have seen me; thou and the assembly of monks have seen all these Bodhisattvas.

sūtraṃ imaṃ bālajanapramohanam abhijñajñānāna mi etu bhāṣitam |
viṣayo hi naivāstiha śrāvakāṇāṃ pratyekabuddhāna gatirna cātra || 3.109 ||

.

斯法華經爲深智說淺識聞之迷惑不解一切聲聞及辟支佛於此經中力所不及

.

109. This Sûtra is apt to puzzle the ignorant, and I do not pronounce it before having penetrated to superior knowledge. Indeed, it is not within the range of the disciples, nor do the Pratyekabuddhas come to it.

adhimuktisārastuva śāriputra kiṃ vā punar mahya ime ’nyaśrāvakāḥ |
ete ’pi śraddhāya mamaiva yānti pratyātmikaṃ jñānu na caiva vidyate || 3.110 ||

.

汝舍利弗尚於此經以信得入況餘聲聞其餘聲聞信佛語故隨順此經非己智分

.

110. But thou, Siriputra, hast good will, not to speak of my other disciples here. They will walk in my faith, though each cannot have his individual knowledge.

mā caiva tvaṃ stambhiṣu mā ca māniṣu māyuktayogīna vadesi etat |
bālā hi kāmeṣu sadā pramattā ajānakā dharmu kṣipeyu bhāṣitam || 3.111 ||

.

又舍利弗憍慢懈怠計我見者莫說此經凡夫淺識深著五欲聞不能解 (009_0741_a)亦勿爲說若人不信毀謗此經則斷一切世間佛種或復顰蹙而懷疑惑

.

111. But do not speak of this matter to haughty persons, nor to conceited ones, nor to Yogins who are not self-restrained; for the fools, always revelling in sensual pleasures, might in their blindness scorn the law manifested.

upāyakauśalya kṣipitva mahyaṃ yā buddhanetrī sada loki saṃsthitā |
bhṛkuṭiṃ karitvāna kṣipitva yānaṃ vipāku tasyeha śṛṇohi tīvram || 3.112 ||

.

汝當聽說此人罪報若佛在世若滅度後其有誹謗如斯經典

.

112. Now hear the dire results when one scorns my skilfulness and the Buddha-rules for ever fixed in the world; when one, with sullen brow, scorns the vehicle.

(66,1) kṣipitva sūtraṃ idam evarūpaṃ mayi tiṣṭhamāne parinirvṛte vā |
bhikṣūṣu vā teṣu khilāni kṛtvā teṣāṃ vipākaṃ mamihaṃ śṛṇohi || 3.113 ||

.

見有讀誦書持經者輕賤憎嫉而懷結恨此人罪報汝今復聽

.

113. Hear the destiny of those who have scorned such a Sûtra like this, whether during my lifetime or after my Nirvâna, or who have wronged the monks.

cyutvā manuṣyeṣu avīci teṣāṃ pratiṣṭha bhotī paripūrṇakalpāt |
tataś ca bhūyo ’ntarakalpa nekāṃścyutāścyutāstatra patanti bālāḥ || 3.114 ||

.

其人命終入阿鼻獄具足一劫劫盡更生如是展轉至無數劫

.

114. After having disappeared from amongst men, they shall dwell in the lowest hell (Avîki) during a whole kalpa, and thereafter they shall fall lower and lower, the fools, passing through repeated births for many intermediate kalpas.

yadā ca narakeṣu cyutā bhavanti tataś ca tiryakṣu vrajanti bhūyaḥ |
sudurbalāḥ śvānaśṛgālabhūtāḥ pareṣa krīḍāpanakā bhavanti || 3.115 ||

.

從地獄出當墮畜生若狗野干其形 ((乞*頁)) 瘦黧黮疥癩人所觸嬈又復爲人之所惡賤

.

115. And when they have vanished from amongst the inhabitants of hell, they shall further descend to the condition of brutes, be even as dogs and jackals, and become a sport to others.

varṇena te kālaka tatra bhonti kalmāṣakā vrāṇika kaṇḍulāś ca |
nirlomakā durbala bhonti bhūyo vidveṣamāṇā mama agrabodhim || 3.116 ||

.

116. Under such circumstances they shall grow blackish of colour, spotted, covered with sores, itchy; moreover, they shall be hairless and feeble, (all) those who have an aversion to my supreme enlightenment.

jugupsitā prāṇiṣu nitya bhonti loṣṭaprahārābhihatā rudantaḥ |
daṇḍena saṃtrāsita tatra tatra kṣudhāpipāsāhata śuṣkagātrāḥ || 3.117 ||

.

常困飢渴骨肉枯竭生受楚毒死被瓦石斷佛種故受斯罪報

.

117. They are ever despised amongst animals; hit by clods or weapons they yell; everywhere they are threatened with sticks, and their bodies are emaciated from hunger and thirst.

uṣṭrātha vā gardabha bhonti bhūyo bhāraṃ vahantaḥ kaśadaṇḍatāḍitāḥ |
āhāracintāmanucintayanto ye buddhanetrī kṣipi bālabuddhayaḥ || 3.118 ||

.

若作馲駝或生驢中身常負重加諸杖捶但念水草餘無所知謗斯經故獲罪如是

.

118. Sometimes they become camels or asses, carrying loads, and are beaten with whips and sticks; they are constantly occupied with thoughts of eating, the fools who have scorned the Buddharule.

punaś ca te kroṣṭuka bhonti tatra bībhatsakāḥ kāṇaka kuṇṭhakāś ca |
utpīḍitā grāmakumārakehi loṣṭaprahārābhihatāś ca bālāḥ || 3.119 ||

.

有作野干來入聚落身體疥癩又無一目爲諸童子之所打擲受諸苦痛或時致死

.

119. At other times they become ugly jackals, half blind and crippled; the helpless creatures are vexed by the village boys, who throw clods and weapons at them.

tataścyavitvāna ca bhūyu bālāḥ pañcāśatīnāṃ sama yojanānām | (67,1) dīrghātmabhāvā hi bhavanti prāṇino jaḍāś ca mūḍhāḥ parivartamānāḥ || 3.120 ||

. .

於此死已更受蟒身其形長大五百由旬 .

. .

120. Again shooting off from that place, those fools become animals with bodies of five hundred yoganas, whirling round, dull and lazy.

apādakā bhonti ca kroḍasakkino vikhādyamānā bahuprāṇikoṭibhiḥ |
sudāruṇāṃ te anubhonti vedanāṃ kṣipitva sūtraṃ idam evarūpam || 3.121 ||

.

聾騃無足宛轉腹行爲諸小蟲之所唼食晝夜受苦無有休息謗斯經故獲罪如是

.

121. They have no feet, and creep on the belly; to be devoured by many kotis of animals is the dreadful punishment they have to suffer for having scorned a Sûtra like this.

puruṣātmabhāvaṃ ca yada labhante te kuṇṭhakā laṅgaka bhonti tatra |
kubjātha kāṇā ca jaḍā jaghanyā aśraddadhantā ima sūtra mahyam || 3.122 ||

.

若得爲人諸根闇鈍 (009_0741_b)矬陋攣躄盲聾背傴

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122. And whenever they assume a human shape, they are born crippled, maimed, crooked, one-eyed, blind, dull, and low, they having no faith in my Sûtra.

apratyanīyāś ca bhavanti loke pūtī mukhātteṣa pravāti gandhaḥ |
yakṣagraho ukrami teṣa kāye aśraddadhantānima buddhabodhim || 3.123 ||

.

有所言說人不信受口氣常臭鬼魅所著

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123. Nobody keeps their side; a putrid smell is continually issuing from their mouths; an evil spirit has entered the body of those who do not believe in this supreme enlightenment.

daridrakā peṣaṇakārakāś ca upasthāyakā nitya parasya durbalāḥ |
ābādha teṣāṃ bahukāś ca bhonti anāthabhūtā viharanti loke || 3.124 ||

.

貧窮下賤爲人所使多病痟瘦無所依怙

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124. Needy, obliged to do menial labour, always in another's service, feeble, and subject to many diseases they go about in the world, unprotected.

yasyaiva te tatra karonti sevanāmadātukāmo bhavatī sa teṣām |
dattaṃ pi co naśyati kṣipram eva phalaṃ hi pāpasya imevarūpam || 3.125 ||

.

雖親附人人不在意若有所得尋復忘失

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125. The man whom they happen to serve is unwilling to give them much, and what he gives is soon lost. Such is the fruit of sinfulness.

yaccāpi te tatra labhanti auṣadhaṃ suyuktarūpaṃ kuśalehi dattam |
tena_ api teṣāṃ ruja bhūyu vardhate so vyādhirantaṃ na kadāci gacchati || 3.126 ||

.

若修醫道順方治病更增他疾或復致死若自有病無人救療設服良藥而復增劇

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126. Even the best-prepared medicaments, administered to them by able men, do, under those circumstances, but increase their illness, and the disease has no end.

anyehi cauryāṇi kṛtāni bhonti ḍamarātha ḍimbāstatha vigrahāś ca |
dravyāpahārāś ca kṛtāstathānyair nipatanti tasyopari pāpakarmaṇaḥ || 3.127 ||

.

若他反逆抄劫竊盜如是等罪橫羅其殃

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127. Some commit thefts, affrays, assaults, or acts of hostility, whereas others commit robberies of goods; (all this) befalls the sinner.

na jātu so paśyati lokanāthaṃ narendrarājaṃ mahi śāsamānam | (68,1) tasyākṣaṇeṣveva hi vāsu bhoti imāṃ kṣipitvā mama buddhanetrīm || 3.128 ||

. .

如斯罪人永不見佛衆聖之王說法教化如斯罪人常生難處

. .

128. Never does he behold the Lord of the world, the King of kings ruling the earth, for he is doomed to live at a wrong time, he who scorns my Buddha-rule.

na cāpi so dharma śṛṇoti bālo badhiraś ca so bhoti acetanaś ca |
kṣipitva bodhīmimamevarūpāmupaśānti tasyo na kadāci bhoti || 3.129 ||

.

狂聾心亂永不聞法

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129. Nor does that foolish person listen to the law; he is deaf and senseless; he never finds rest, because he has scorned this enlightenment.

sahasra nekā nayutāṃś ca bhūyaḥ kalpāna koṭyo yatha gaṅgavālikāḥ |
jaḍātmabhāvo vikalaś ca bhoti kṣipitva sūtraṃ imu pāpakaṃ phalam || 3.130 ||

.

於無數劫如恒河沙生輒聾瘂諸根不具

.

130. During many hundred thousand myriads of kotis of Æons equal to the sand of the Ganges he shall be dull and defective; that is the evil result from scorning this Sûtra.

udyānabhūmī narako ’sya bhoti niveśanaṃ tasya apāyabhūmiḥ |
kharasūkarā kroṣṭuka bhūmisūcakāḥ pratiṣṭhitasyeha bhavanti nityam || 3.131 ||

.

常處地獄如遊園觀在餘惡道如己舍宅駝驢猪狗是其行處謗斯經故獲罪如是

.

131. Hell is his garden (or monastery), a place of misfortune his abode; he is continually living amongst asses, hogs, jackals, and dogs.

manuṣyabhāvatvamupetya cāpi andhatva badhiratva jaḍatvameti |
parapreṣya so bhoti daridra nityaṃ tatkāli tasyābharaṇānimāni || 3.132 ||

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若得爲人聾盲瘖瘂貧窮諸衰以自莊嚴

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132. And when he has assumed a human shape he is to be blind, deaf, and stupid, the servant of another, and always poor.

vastrāṇi co vyādhayu bhonti tasya vraṇāna koṭīnayutāś ca kāye |
vicarcikā kaṇḍu tathaiva pāmā kuṣṭhaṃ kilāsaṃ tatha āmagandhaḥ || 3.133 ||

.

水腫乾痟疥癩癰疽如是等病以爲衣服身常臭處垢穢不淨

.

133. Diseases, myriads of kotis of wounds on the body, scab, itch, scurf, leprosy, blotch, a foul smell are, in that condition, his covering and apparel.

satkāyadṛṣṭiś ca ghanāsya bhoti udīryate krodhabalaṃ ca tasya |
saṃrāgu tasyātibhṛśaṃ ca bhoti tiryāṇa yonīṣu ca so sadā ramī || 3.134 ||

.

深著我見增益瞋恚婬欲熾盛不擇禽獸謗斯經故獲罪如是

.

134. His sight is dim to distinguish the real. His anger appears mighty in him, and his passion is most violent; he always delights in animal wombs.

sacedahaṃ śārisutādya tasya paripūrṇakalpaṃ pravadeya doṣān |
yo hī mamā etu kṣipeta sūtraṃ paryantu doṣāṇa na śakya gantum || 3.135 ||

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告舍利弗謗斯經者若說其罪窮劫不盡

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135. Were I to go on, Sâriputra, for a whole Æon, enumerating the evils of him who shall scorn my Sûtra, I should not come to an end.

(69,1) saṃpaśyamāno idam eva cārthaṃ tvāṃ saṃdiśāmī ahu śāriputra |
mā haiva tvaṃ bālajanasya agrato bhāṣiṣyase sūtramimevarūpam || 3.136 ||

.

以是因緣我故語汝無智人中 (009_0741_c)莫說此經

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136. And since I am fully aware of it, I command thee, Sâriputra, that thou shalt not expound a Sûtra like this before foolish people.

ye tū iha vyakta bahuśrutāś ca smṛtimanta ye paṇḍita jñānavantaḥ |
ye prasthitā uttamamagrabodhiṃ tān śrāvayestvaṃ paramārtham etat || 3.137 ||

.

若有利根智慧明了多聞强識求佛道者如是之人乃可爲說

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137. But those who are sensible, instructed, thoughtful, clever, and learned, who strive after the highest supreme enlightenment, to them expound its real meaning.

dṛṣṭāś ca yehī bahubuddhakoṭyaḥ kuśalaṃ ca yai ropitamaprameyam |
adhyāśayāścā dṛḍha yeṣa co syāttān śrāvayestvaṃ paramārtham etat || 3.138 ||

.

若人曾見億百千佛殖諸善本深心堅固如是之人乃可爲說

.

138. Those who have seen many kotis of Buddhas, planted immeasurably many roots of goodness, and undertaken a strong vow, to them expound its real meaning.

ye vīryavantaḥ sada maitracittā bhāventi maitrīmiha dīrgharātram |
utsṛṣṭakāyā tatha jīvite ca teṣām idaṃ sūtra bhaṇeḥ samakṣam || 3.139 ||

.

若人精進常修慈心不惜身命乃可爲說

.

139. Those who, full of energy and ever kindhearted, have a long time been developing the feeling of kindness, have given up body and life, in their presence thou mayst preach this Sûtra.

anyonyasaṃkalpa sagauravāś ca teṣāṃ ca bālehi na saṃstavo ’sti |
ye cāpi tuṣṭā girikandareṣu tān śrāvayestvaṃ ida sūtra bhadrakam || 3.140 ||

.

若人恭敬無有異心離諸凡愚獨處山澤如是之人乃可爲說

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140. Those who show mutual love and respect, keep no intercourse with ignorant people, and are content to live in mountain caverns, to them expound this hallowed Sûtra.

kalyāṇamitrāṃś ca niṣevamāṇāḥ pāpāṃś ca mitrān parivarjayantaḥ |
yānīdṛśān paśyasi buddhaputrāṃsteṣām idaṃ sūtra prakāśayesi || 3.141 ||

.

又舍利弗若見有人捨惡知識親近善友如是之人乃可爲說

.

141. If thou see sons of Buddha who attach themselves to virtuous friends and avoid bad friends, then reveal to them this Sûtra.

acchidraśīlā maṇiratnasādṛśā vaipulyasūtrāṇa parigrahe sthitāḥ |
paśyesi yānīdṛśa buddhaputrāṃsteṣāgrataḥ sūtramidaṃ vadesi || 3.142 ||

.

若見佛子持戒淸潔如淨明珠求大乘經如是之人乃可爲說

.

142. Those sons of Buddha who have not broken the moral vows, are pure like gems and jewels, and devoted to the study of the great Sûtras, before those thou mayst propound this Sûtra.

akrodhanā ye sada ārjavāś ca kṛpāsamanvāgata sarvaprāṇiṣu | (70,1) sagauravā ye sugatasya antike teṣāgrataḥ sūtramidaṃ vadesi || 3.143 ||

. .

若人無瞋質直柔軟常愍一切恭敬諸佛如是之人乃可爲說

. .

143. Those who are not irascible, ever sincere, full of compassion for all living beings, and respectful towards the Sugata, before those thou mayst propound this Sûtra.

yo dharmu bhāṣe pariṣāya madhye asaṅgaprāpto vadi yuktamānasaḥ |
dṛṣṭāntakoṭīnayutair anekais tasyeda sūtraṃ upadarśayesi || 3.144 ||

.

復有佛子於大衆中以淸淨心種種因緣譬喩言辭說法無㝵如是之人乃可爲說

.

144. To one who in the congregation, without any hesitation and distraction of mind, speaks to expound the law, with many myriads of kotis of illustrations, thou mayst manifest this Sûtra.

mūrdhnāñjaliṃ yaś ca karoti baddhvā sarvajñabhāvaṃ parimārgamāṇaḥ |
daśo diśo yo ’pi ca caṃkrameta subhāṣitaṃ bhikṣu gaveṣamāṇaḥ || 3.145 ||

.

若有比丘爲一切智四方求法合掌頂受但樂受持大乘經典

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145. And he who, desirous of acquiring all-knowingness, respectfully lifts his joined hands to his head, or who seeks in all directions to find some monk of sacred eloquence;

vaipulyasūtrāṇi ca dhārayeta na cāsya rucyanti kadācidanye |
ekāṃ pi gāthāṃ na ca dhāraye ’nyatastaṃ śrāvayestvaṃ varasūtrametat || 3.146 ||

.

乃至不受餘經一偈如是之人乃可爲說

.

146. And he who keeps (in memory) the great Sutras, while he never shows any liking for other books, nor even knows a single stanza from another work; to all of them thou mayst expound this sublime Sûtra.

tathāgatas yo yatha dhātu dhārayettathaiva yo mārgati koci taṃ naraḥ |
emeva yo mārgati sūtramīdṛśaṃ labhitva yo mūrdhani dhārayeta || 3.147 ||

.

如人至心求佛舍利如是求經得已頂受

.

147. He who seeks such an excellent Sûtra as this, and after obtaining it devoutly worships it, is like the man who wears a relic of the Tathâgata he has eagerly sought for.

anyeṣu sūtreṣu na kāci cintā lokāyatair anyataraiś ca śāstraiḥ |
bālāna etādṛśa bhonti gocarāstāṃstvaṃ vivarjitva prakāśayeridam || 3.148 ||

.

其人不復志求餘經亦未曾念外道典籍如是之人乃可爲說

.

148. Never mind other Satras nor other books in which a profane philosophy is taught; such books are fit for the foolish; avoid them and preach this Sûtra.

pūrṇaṃ pi kalpaṃ ahu śāriputra vadeyamākāra sahasrakoṭyaḥ |
ye prasthitā uttamamagrabodhiṃ teṣāgrataḥ sūtramidaṃ vadesi || 3.149 ||

.

(009_0742_a)告舍利弗我說是相求佛道者窮劫不盡如是等人則能信解汝當爲說妙法華經

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149. During a full Æon, Sâriputra, I could speak of thousands of kotis of (connected) points, (but this suffices); thou mayst reveal this Sûtra to all who are striving after the highest supreme enlightenment.

ity āryasaddharmapuṇḍarīke dharmaparyāye aupamyaparivarto nāma tṛtīyaḥ ||

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(71,1)4: adhimuktiparivartaḥ |

.

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。

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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。’

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

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 ||

. . . . . . . . .

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 ||

. .

“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。’

. .

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 ||

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

. “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。”

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

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 -

.

爾時摩訶迦葉欲重宣此義，而說偈言：

.

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

.

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

.

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 ||

.

我等今者眞是聲聞以佛道聲令一切聞

.

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 ||

.

我等今者眞阿羅漢於諸世閒天人魔梵

.

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 ||

.

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

.

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

.

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 ||

.

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

.

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 ||

.

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

.

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 ||

.

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

.

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 ||

.

(84,1)5: oṣadhīparivartaḥ |

.

(009_0746_a)藥草喩品第五

.

CHAPTER V
ON PLANTS

atha khalu bhagavān āyuṣmantaṃ mahākāśyapaṃ tāṃścānyān sthavirān mahāśrāvakānām antrayām āsa - sādhu sādhu mahākāśyapa | sādhu khalu punar yuṣmākaṃ kāśyapa yadyūyaṃ tathāgatasya bhūtān guṇavarṇān bhāṣadhve | ete ca kāśyapa tathāgatasya bhūtā guṇāḥ | ataścānye ’prameyā asaṃkhyeyāḥ, yeṣāṃ na sukaraḥ paryanto ’dhigantumaparimitān api kalpān bhāṣamāṇaiḥ | dharmasvāmī kāśyapa tathāgataḥ, sarvadharmāṇāṃ rājā prabhurvaśī | yaṃ ca kāśyapa tathāgato dharmaṃ yatropanikṣipati, sa tathaiva bhavati | sarvadharmāś ca kāśyapa tathāgato yuktyopanikṣipati | tathāgatajñānenopanikṣipati | yathā te dharmāḥ sarvajñabhūmimeva gacchanti | sarvadharmārthagatiṃ ca tathāgato vyavalokayati | sarvadharmārthavaśitāprāptaḥ sarvadharmādhyāśayaprāptaḥ sarvadharmaviniścayakauśalyajñānaparamapāramitāprāptaḥ sarvajñajñānasaṃdarśakaḥ sarvajñajñānāvatārakaḥ sarvajñajñānopanikṣepakaḥ kāśyapa tathāgato ’rhan samyaksaṃbuddhaḥ ||

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爾時世尊告摩訶迦葉及諸大弟子： “善哉，善哉！迦葉善說如來眞實功德。誠如所言，如來復有無量無邊阿僧祇功德，汝等若於無量億劫說不能盡。迦葉！當知如來是諸法之王，若有所說皆不虛也。於一切法，以智方便而演說之，其所說法，皆悉到於一切智地。如來觀知一切諸法之所歸趣，亦知一切衆生深心所行，通達無礙；又於諸法究盡明了，示諸衆生一切智慧。

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Thereupon the Lord addressed the venerable Mahâ-Kâsyapa and the other senior great disciples, and said: Very well, very well, Kâsyapa; you have done very well to proclaim the real qualities of the Tathâgata. They are the real qualities of the Tathâgata, Kâsyapa, but he has many more, innumerable, incalculable, the end of which it would be difficult to reach, even were one to continue enumerating them for immeasurable Æons. The Tathâgata, Kâsyapa, is the master of the law, the king, lord, and master of all laws. And whatever law for any case has been instituted by the Tathâgata, remains unchanged. All laws, Kâsyapa, have been aptly instituted by the Tathâgata. In his Tathâgata-wisdom he has instituted them in such a manner that all those laws finally lead to the stage of those who know all. The Tathâgata also distinctly knows the meaning of all laws. The Tathâgata, the Arhat, &c. is possessed of the faculty of penetrating all laws, possessed of the highest perfection of knowledge, so that he is able to decide all laws, able to display the knowledge of the allknowing, impart the knowledge of the all-knowing, and lay down (the rules of) the knowledge of the all-knowing.

tadyathāpi nāma kāśyapa asyāṃ trisāhasramahāsāhasrāyāṃ lokadhātau yāvantas tṛṇagulmauṣadhivanaspatayo nānāvarṇā nānāprakārā oṣadhigrāmā nānānām adheyāḥ pṛthivyāṃ jātāḥ parvatagirikandareṣu vā | meghaś ca mahāvāriparipūrṇa unnamet, unnamitvā sarvāvatīṃ trisāhasramahāsāhasrāṃ lokadhātuṃ saṃchādayet | saṃchādya ca sarvatra samakālaṃ vāri pramuñcet | tatra kāśyapa ye tṛṇagulmauṣadhivanaspatayo ’syāṃ trisāhasramahāsāhasralokadhātau, tatra ye taruṇāḥ komalanālaśākhāpatrapalāśāstṛṇagulmauṣadhivanaspatayo drumā mahādrumāḥ, sarve te tato mahāmeghapramuktādvāriṇo yathābalaṃ yathāviṣayamabdhātuṃ pratyāpibanti | te caikarasena vāriṇā prabhūtena meghapramuktena yathābījamanvayaṃ vivṛddhiṃ virūḍhiṃ vipulatāmāpadyante, tathā ca puṣpaphalāni prasavanti | te ca pṛthak pṛthagū nānānām adheyāni pratilabhante | ekadharaṇīpratiṣṭhitāś ca te sarve oṣadhigrāmā bījagrāmā ekarasatoyābhiṣyanditāḥ | evam eva kāśyapa tathāgato ’rhan samyaksaṃbuddho loka utpadyate | yathā mahāmeghaḥ unnamate, tathā tathāgato ’pyutpadya sarvāvantaṃ sadevamānuṣāsuraṃ lokaṃ svareṇābhivijñāpayati | tadyathāpi nāma kāśyapa mahāmeghaḥ sarvāvatīṃ trisāhasramahāsāhasrāṃ lokadhātumavacchādayati, evam eva kāśyapa tathāgato ’rhan samyaksaṃbuddhaḥ sadevamānuṣāsurasya lokasya purata evaṃ śabdamudīrayati, ghoṣamanuśrāvayati - tathāgato ’smi bhavanto devamanuṣyāḥ arhan samyaksaṃbuddhaḥ, tīrṇastārayāmi, mukto mocayāmi, āśvasta āśvāsayāmi, parinirvṛtaḥ parinirvāpayāmi | ahamimaṃ ca lokaṃ paraṃ ca lokaṃ samyak prajñayā yathābhūtaṃ prajānām i sarvajñaḥ sarvadarśī | upasaṃkrāmantu māṃ bhavanto devamanuṣyā dharmaśravaṇāya | ahaṃ mārgasyākhyātā mārgadeśiko mārgavit mārgakovidaḥ | tatra kāśyapa bahūni prāṇikoṭīnayutaśatasahasrāṇi tathāgatasya dharmaśravaṇāyopasaṃkrāmanti | atha tathāgato ’pi teṣāṃ sattvānām indriyavīryaparāparavaimātratāṃ (85,1) jñātvā tāṃstān dharmaparyāyānupasaṃharati, tāṃ tāṃ dharmakathāṃ kathayati bahvīṃ vicitrāṃ harṣaṇīyāṃ paritoṣaṇīyāṃ prāmodyakaraṇīyāṃ hitasukhasaṃvartanakaraṇīyām | yayā kathaya te sattvāḥ dṛṣṭa eva dharme sukhitā bhavanti, kālaṃ ca kṛtvā sugatīṣūpapadyante, yatra prabhūtāṃś ca kāmān paribhuñjante, dharmaṃ ca śṛṇvanti | śrutvā ca taṃ dharmaṃ vigatanīvaraṇā bhavanti | anupūrveṇa ca sarvajñadharmeṣv abhiyujyante yathābalaṃ yathāviṣayaṃ yathāsthānam ||

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“迦葉！譬如三千大千世界，山川谿谷土地所生卉木叢林及諸藥草，種類若干，名色各異。密雲彌布，遍覆三千大千世界，一時等澍，其澤普洽。卉木叢林及諸藥草，小根小莖、小枝小葉，中根中莖、中枝中葉，大根大莖、大枝大葉，諸樹大小，隨上中下各有所受。一雲所雨，稱其種性而得生長，華菓敷實。 . 雖一地所生，一雨所潤，而(009_0746_b)諸草木，各有差別。 “迦葉！當知如來亦復如是，出現於世，如大雲起，以大音聲、普遍世界天、人、阿修羅，如彼大雲遍覆三千大千國土。於大衆中、而唱是言：‘我是如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，未度者令度，未解者令解，未安者令安，未涅槃者令得涅槃，今世後世，如實知之。我是一切知者、一切見者、知道者、開道者、說道者，汝等天、人、阿修羅衆，皆應到此，爲聽法故。’ . 爾時無數千萬億種衆生，來至佛所，而聽法。如來于時，觀是衆生諸根利鈍、精進懈怠，隨其所堪而爲說法。種種無量，皆令歡喜，快得善利。是諸衆生聞是法已，現世安隱，後生善處，以道受樂，亦得聞法。旣聞法已，離諸障礙，於諸法中，任力所能，漸得入道。

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It is a case, Kâsyapa, similar to that of a great cloud big with rain, coming up in this wide universe over all grasses, shrubs, herbs, trees of various species and kind, families of plants of different names growing on earth, on hills, or in mountain caves, a cloud covering the wide universe to pour down its rain everywhere and at the same time. Then, Kâsyapa, the grasses, shrubs, herbs, and wild trees in this universe, such as have young and tender stalks, twigs, leaves, and foliage, and such as have middle-sized stalks, twigs, leaves, and foliage, and such as have the same fully developed, all those grasses, shrubs, herbs, and wild trees, smaller and greater (other) trees will each, according to its faculty and power, suck the humid element from the water emitted by that great cloud, and by that water which, all of one essence, has been abundantly poured down by the cloud, they will each, according to its germ, acquire a regular development, growth, shooting up, and bigness; and so they will produce blossoms and fruits, and will receive, each severally, their names. Rooted in one and the same soil, all those families of plants and germs are drenched and vivified by water of one essence throughout. In the same manner, Kâsyapa, does the Tathâgata, the Arhat, &c. appear in the world. Like unto a great cloud coming up, the Tathâgata appears and sends forth his call to the whole world, including gods, men, and demons'. And even as a great cloud, Kâsyapa, extending over the whole universe, in like manner, Kâsyapa, the Tathâgata, the Arhat, &c., before the face of the world, including gods, men, and demons, lifts his voice and utters these words: I am the Tathâgata, O ye gods and men! the Arhat, the perfectly enlightened one; having reached the shore myself, I carry others to the shore; being free, I make free; being comforted, I comfort; being perfectly at rest, I lead others to rest. By my perfect wisdom I know both this world and the next, such as they really are. I am all-knowing, all-seeing. Come to me, ye gods and men! hear the law. I am he who indicates the path; who shows the path, as knowing the path, being acquainted with the path. Then, Kâsyapa, many hundred thousand myriads of kotis of beings come to hear the law of the Tathâgata; and the Tathâgata, who knows the difference as to the faculties and the energy of those beings, produces various Dharmaparyâyas, tells many tales, amusing, agreeable, both instructive and pleasant, tales by means of which all beings not only become pleased with the law in this present life, but also after death will reach happy states, where they are to enjoy many pleasures and hear the law. By listening to the law they will be freed from hindrances and in due course apply themselves to the law of the all-knowing, according to their faculty, power, and strength.

tadyathāpi nāma kāśyapa mahāmeghaḥ sarvāvatīṃ trisāhasramahāsāhasrāṃ lokadhātuṃ saṃchādya samaṃ vāri pramuñcati, sarvāṃś ca tṛṇagulmauṣadhivanaspatīn vāriṇā saṃtarpayati | yathābalaṃ yathāviṣayaṃ yathāsthāmaṃ ca te tṛṇagulmauṣadhivanaspatayo vāry āpibanti, svakasvakāṃ ca jātipramāṇatāṃ gacchanti | evam eva kāśyapa tathāgato ’rhan samyaksaṃbuddho yaṃ dharmaṃ bhāṣate, sarvaḥ sa dharma ekaraso yaduta vimuktiraso virāgaraso nirodharasaḥ sarvajñajñānaparyavasānaḥ | tatra kāśyapa ye te sattvās tathāgatasya dharmaṃ bhāṣamāṇasya śṛṇvanti dhārayanti abhisaṃyujyante, na te ātmanātmānaṃ jānanti vā vedayanti vā budhyanti vā | tat kasya hetoḥ? tathāgata eva kāśyapa tān sattvāṃstathā jānāti, ye ca te, yathā ca te, yādṛśāś ca te | yaṃ ca te cintayanti, yathā ca te cintayanti, yena ca te cintayanti | yaṃ ca te bhāvayanti, yathā ca te bhāvayanti, yena ca te bhāvayanti | yaṃ ca te prāpnuvanti, yathā ca te prāpnuvanti, yena ca te prāpnuvanti | tathāgata eva kāśyapa tatra pratyakṣaḥ pratyakṣadarśī yathā ca darśī teṣāṃ sattvānāṃ tāsu tāsu bhūmiṣu sthitānāṃ tṛṇagulmauṣadhivanaspatīnāṃ hīnotkṛṣṭamadhyamānām | so ’haṃ kāśyapa ekarasadharma viditvā yaduta vimuktirasaṃ nirvṛtirasaṃ nirvāṇaparyavasānaṃ nityaparinirvṛtamekabhūmikamākāśagatikamadhimuktiṃ sattvānām anurakṣamāṇo na sahasaiva sarvajñajñānaṃ saṃprakāśayāmi | āścaryaprāptā adbhutaprāptā yūyaṃ kāśyapa yad yūyaṃ saṃdhābhāṣitaṃ tathāgatasya na śaknutha avataritum | tat kasya hetoḥ? durvijñeyaṃ kāśyapa tathāgatānām arhatāṃ samyaksaṃbuddhānāṃ saṃdhābhāṣitam iti ||

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如彼大雲，雨於一切卉木叢林及諸藥草，如其種性，具足蒙潤，各得生長。 “如來說法，一相一味——所謂：解脫相、離相、滅相，究竟至於一切種智。其有衆生聞如來法，若持讀誦，如說修行，所得(009_0746_c)功德，不自覺知。所以者何？唯有如來知此衆生種相體性，念何事、思何事、修何事，云何念、云何思、云何修，以何法念、以何法思、以何法修，以何法得何法。 . 衆生住於種種之地，唯有如來如實見之，明了無礙。如彼卉木叢林諸藥草等，而不自知上中下性。如來知是一相一味之法——所謂：解脫相、離相、滅相——究竟涅槃常寂滅相，終歸於空。佛知是已，觀衆生心欲而將護之，是故不卽爲說一切種智。 “汝等，迦葉！甚爲希有，能知如來隨宜說法，能信能受。所以者何？諸佛世尊隨宜說法，難解難知。”

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Even as the great cloud, Kâsyapa, after expanding over the whole universe, pours out the same water and recreates by it all grasses, shrubs, herbs, and trees; even as all these grasses, shrubs, herbs, and trees, according to their faculty, power, and strength, suck in the water and thereby attain the full development assigned to their kind; in like manner, Kâsyapa, is the law preached by the Tathâgata, the Arhat, &c., of one and the same essence, that is to say, the essence of it is deliverance, the final aim being absence of passion, annihilation, knowledge of the all-knowing. As to that, Kâsyapa, (it must be understood) that the beings who hear the law when it is preached by the Tathâgata, who keep it in their memory and apply themselves to it, do not know, nor perceive, nor understand their own self. For, Kâsyapa, the Tathâgata only really knows who, how, and of what kind those beings are; what, how, and whereby they are meditating; what, how, and whereby they are contemplating; what, why, and whereby they are attaining. No one but the Tathâgata, Kâsyapa, is there present, seeing all intuitively, and seeing the state of those beings in different stages, as of the lowest, highest, and mean grasses, shrubs, herbs, and trees. I am he, Kâsyapa, who, knowing the law which is of but one essence, viz. the essence of deliverance, (the law) ever peaceful, ending in Nirvâna, (the law) of eternal rest, having but one stage and placed in voidness, (who knowing this) do not on a sudden reveal to all the knowledge of the all-knowing, since I pay regard to the dispositions of all beings. You are astonished, Kâsyapa, that you cannot fathom the mystery expounded by the Tathâgata. It is, Kâsyapa, because the mystery expounded by the Tathâgatas, the Arhats, &c. is difficult to be understood.

atha khalu bhagavāṃs tasyāṃ velāyām imam evārthaṃ bhūyasyā mātrayā saṃdarśayamāna imā gāthā abhāṣata -

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爾時世尊欲重宣此義，而說偈言：

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And on that occasion, the more fully to explain the same subject, the Lord uttered the following stanzas:

dharmarājā ahaṃ loke utpanno bhavamardanaḥ |
dharmaṃ bhāṣāmi sattvānām adhimuktiṃ vijāniya || 5.1 ||

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破有法王出現世間隨衆生欲種種說法

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1. I am the Dharmarâga, born in the world as the destroyer of existence. I declare the law to all beings after discriminating their dispositions.

dhīrabuddhī mahāvīrā ciraṃ rakṣanti bhāṣitam |
rahasyaṃ cāpi dhārenti na ca bhāṣanti prāṇinām || 5.2 ||

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如來尊重智慧深遠久默斯要不務速說

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2. Superior men of wise understanding guard the word, guard the mystery, and do not reveal it to living beings.

durbodhyaṃ cāpi tajjñānaṃ sahasā śrutva bāliśāḥ |
kāṅkṣāṃ kuryuḥ sudurmedhāstato bhraṣṭā bhrameyu te || 5.3 ||

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有智若聞則能信解無智疑悔則爲永失

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3. That science is difficult to be understood; the simple, if hearing it on a sudden, would be perplexed; they would in their ignorance fall out of the way and go astray.

(86,1) yathāviṣayu bhāṣāmi yasya yādṛśakaṃ balam |
anyamanyehi arthehi dṛṣṭiṃ kurvāmi ujjukām || 5.4 ||

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是故迦葉隨力爲說以種種緣令得正見

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4. I speak according to their reach and faculty; by means of various meanings I accommodate my view (or the theory).

yathāpi kāśyapā megho lokadhātūya unnataḥ |
sarvam onahatī cāpi chādayanto vasuṃdharām || 5.5 ||

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迦葉當知譬如大雲起於世間遍覆一切

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5. It is, Kâsyapa, as if a cloud rising above the horizon shrouds all space (in darkness) and covers the earth.

so ca vārisya saṃpūrṇo vidyunmālī mahāmbudaḥ |
nirnādayanta śabdena harṣayet sarvadehinaḥ || 5.6 ||

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慧雲含潤電光晃曜雷聲遠震令衆悅豫

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6. That great rain-cloud big with water, is wreathed with flashes of lightning and rouses with its thundering call all creatures.

sūryaraśmī nivāritvā śītalaṃ kṛtva maṇḍalam |
hastaprāpto ’vatiṣṭhanto vāri muñcet samantataḥ || 5.7 ||

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(009_0747_a)日光掩蔽地上淸涼靉靆垂布如可承攬

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7. By warding off the sunbeams, it cools the region; and gradually lowering so as to come in reach of hands, it begins pouring down its water all around.

sa caiva mama muñceta āpaskandhamanalpakam |
prākharantaḥ samantena tarpayenmedinīmimām || 5.8 ||

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其雨普等四方俱下流澍無量率土充洽

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8. And so, flashing on every side, it pours out an abundant mass of water equally, and refreshes this earth.

iha yā kāci medinyāṃ jātā oṣadhayo bhavet |
tṛṇagulmavanaspatyo drumā vātha mahādrumāḥ || 5.9 ||

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山川險谷幽邃所生卉木藥草大小諸樹

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9. And all herbs which have sprung up on the face of the earth, all grasses, shrubs, forest trees, other trees small and great;

sasyāni vividhānyeva yadvāpi haritaṃ bhavet |
parvate kandare caiva nikuñjeṣu ca yadbhavet || 5.10 ||

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百穀苗稼甘蔗蒲萄雨之所潤無不豐足

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10. The various field fruits and whatever is green; all plants on hills, in caves and thickets;

sarvān saṃtarpayenmeghastṛṇagulmavanaspatīn |
tṛṣitāṃ dharaṇīṃ tarpet pariṣiñcati cauṣadhīḥ || 5.11 ||

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11. All those grasses, shrubs, and trees are vivified by the cloud that both refreshes the thirsty earth and waters the herbs.

tacca ekarasaṃ vāri meghamuktamihasthitam |
yathābalaṃ yathāviṣayaṃ tṛṇagulmā pibanti tat || 5.12 ||

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乾地普洽藥木竝茂其雲所出一味之水草木叢林隨分受潤

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12. Grasses and shrubs absorb the water of one essence which issues from the cloud according to their faculty and reach.

drumāś ca ye keci mahādrumāś ca khudrāka madhyāś ca yathāvayāś ca |
yathābalaṃ sarve pibanti vāri pibanti vardhanti yathecchakāmāḥ || 5.13 ||

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一切諸樹上中下等稱其大小各得生長

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13. And all trees, great, small, and mean, drink that water according to their growth and faculty, and grow lustily.

kāṇḍena nālena tvacā yathaiva śākhāpraśākhāya tathaiva patraiḥ |
vardhanti puṣpehi phalehi caiva meghābhivṛṣṭena mahauṣadhīyaḥ || 5.14 ||

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根莖枝葉花菓光色一雨所及皆得鮮澤

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14. The great plants whose trunk, stalk, bark, twigs, pith, and leaves are moistened by the water from the cloud develop their blossoms and fruits.

yathābalaṃ tā viṣayaś ca yādṛśo yāsāṃ ca yad yādṛśakaṃ ca bījam |
svakasvakaṃ tāḥ prasavaṃ dadanti vāriṃ ca taṃ ekarasaṃ pramuktam || 5.15 ||

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如其體相性分大小所潤是一而各滋茂

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15. They yield their products, each according to its own faculty, reach, and the particular nature of the germ; still the water emitted (from the cloud) is of but one essence.

(87,1) emeva buddho ’pi ha loke kāśyapa utpadyate vāridharo va loke |
utpadya ca bhāṣati lokanātho bhūtāṃ cariṃ darśayate ca prāṇinām || 5.16 ||

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佛亦如是出現於世譬如大雲普覆一切

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16. In the same way, Kâsyapa, the Buddha comes into the world like a rain-cloud, and, once born, he, the world's Lord, speaks and shows the real course of life.

evaṃ ca saṃśrāvayate maharṣiḥ puraskṛto loke sadevake ’smin |
tathāgato ’haṃ dvipadottamo jino utpannu lokasmi yathaiva meghaḥ || 5.17 ||

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旣出于世爲諸衆生分別演說諸法之實大聖世尊於諸天人一切衆中而宣是言

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17. And the great Seer, honoured in the world, including the gods, speaks thus: I am the Tathâgata, the highest of men, the Gina; I have appeared in this world like a cloud.

saṃtarpayiṣyāmyahu sarvasattvān saṃśuṣkagātrāṃstribhave vilagnān |
duḥkhena śuṣyanta sukhe sthapeyaṃ kāmāṃś ca dāsyāmyahu nirvṛtiṃ ca || 5.18 ||

.

我爲如來兩足之尊出于世間猶如大雲充潤一切枯槁衆生皆令離苦得安隱樂

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18. I shall refresh all beings whose bodies are withered, who are clogged to the triple world. I shall bring to felicity those that are pining away with toils, give them pleasures and (final) rest.

śṛṇotha me devamanuṣyasaṃghā upasaṃkramadhvaṃ mama darśanāya |
tathāgato ’haṃ bhagavān anābhibhūḥ saṃtāraṇārthaṃ iha loki jātaḥ || 5.19 ||

.

19. Hearken to me, ye hosts of gods and men; approach to behold me: I am the Tathâgata, the Lord, who has no superior, who appears in this world to save.

bhāṣāmi ca prāṇisahasrakoṭināṃ dharmaṃ viśuddhaṃ abhidarśanīyam |
ekā ca tasyo samatā tathatvaṃ yadidaṃ vimuktiścatha nirvṛtī ca || 5.20 ||

.

世間之樂及涅槃樂諸天人衆一心善聽

.

20. To thousands of kotis of living beings I preach a pure and most bright law that has but one scope, to wit, deliverance and rest.

svareṇa caikena vadāmi dharmaṃ bodhiṃ nidānaṃ kariyāna nityam |
samaṃ hi etadviṣamatva nāsti na kaści vidveṣu na rāgu vidyate || 5.21 ||

.

皆應到此覲無上尊我爲世尊旡能及者安隱衆生故現於世爲大衆說甘露淨法其法一味解脫涅槃以一妙音 (009_0747_b)演暢斯義常爲大乘而作因緣我觀一切普皆平等

.

21. I preach with ever the same voice, constantly taking enlightenment as my text. For this is equal for all; no partiality is in it, neither hatred nor affection.

anunīyatā mahya na kācidasti premā ca doṣaś ca na me kahiṃcit |
samaṃ ca dharmaṃ pravadāmi dehināṃ yathaikasattvasya tathā parasya || 5.22 ||

.

無有彼此愛憎之心我無貪著亦無限礙恒爲一切平等說法如爲一人衆多亦然

.

22. I am inexorable, bear no love nor hatred towards any one, and proclaim the law to all creatures without distinction, to the one as well as the other.

ananyakarmā pravadāmi dharmaṃ gacchantu tiṣṭhantu niṣīdamānaḥ | (88,1) niṣaṇṇa śayyāsanamāruhitvā kilāsitā mahya na jātu vidyate || 5.23 ||

. .

常演說法曾無他事去來坐立終不疲厭 .

. .

23. Whether walking, standing, or sitting, I am exclusively occupied with this task of proclaiming the law. I never get tired of sitting on the chair I have ascended.

saṃtarpayāmī imu sarvalokaṃ megho va vāriṃ sama muñcamānaḥ |
āryeṣu nīceṣu ca tulyabuddhirduḥśīlabhūteṣv atha śīlavatsu || 5.24 ||

.

充足世閒如雨普潤貴賤上下持戒毀戒

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24. I recreate the whole world like a cloud shedding its water without distinction; I have the same feelings for respectable people as for the low; for moral persons as for the immoral;

vinaṣṭacāritra tathaiva ye narāścāritraācārasamanvitāś ca |
dṛṣṭisthitā ye ca vinaṣṭadṛṣṭī samyagdṛśo ye cāviśuddhadṛṣṭayaḥ || 5.25 ||

.

威儀具足及不具足正見邪見利根鈍根

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25. For the depraved as for those who observe the rules of good conduct; for those who hold sectarian views and unsound tenets as for those whose views are sound and correct.

hīneṣu cotkṛṣṭamatīṣu cāpi mṛdvindriyeṣu pravadāmi dharmam |
kilāsitāṃ sarva vivarjayitvā samyak pramuñcāmyahu dharmavarṣam || 5.26 ||

.

等雨法雨而無懈倦

.

26. I preach the law to the inferior (in mental culture) as well as to persons of superior understanding and extraordinary faculties; inaccessible to weariness, I spread in season the rain of the law.

yathābalaṃ ca śruṇiyāna mahyaṃ vividhāsu bhūmīṣu pratiṣṭhihanti |
deveṣu martyeṣu manorameṣu śakreṣu brahmeṣv atha cakravartiṣu || 5.27 ||

.

一切衆生聞我法者隨力所受住於諸地

.

27. After hearing me, each according to his faculty, the several beings find their determined place in various situations, amongst gods, men, beautiful beings, amongst Indras, Brahmas, or the monarchs, rulers of the universe.

kṣudrānukṣudrā ima oṣadhīyo kṣudrīka etā iha yāva loke |
anyā ca madhyā mahatī ca oṣadhī śṛṇotha tāḥ sarva prakāśayiṣye || 5.28 ||

.

28. Hear, now, I am going to explain what is meant by those plants of different size, some of them being low in the world, others middle-sized and great.

anāsravaṃ dharma prajānamānā nirvāṇaprāptā viharanti ye narāḥ |
ṣaḍabhijña traividya bhavanti ye ca sā kṣudrikā oṣadhi saṃpravuttā || 5.29 ||

.

或處人天轉輪聖王釋梵諸王是小藥草

.

29. Small plants are called the men who walk in the knowledge of the law, which is free from evil after the attaining of Nirvâna, who possess the six transcendent faculties and the triple science.

girikandeṣū viharanti ye ca pratyekabodhiṃ spṛhayanti ye narāḥ |
ye īdṛśā madhyaviśuddhabuddhayaḥ sā madhyamā oṣadhi saṃpravuttā || 5.30 ||

.

知無漏法能得涅槃起六神通及得三明獨處山林常行禪定得緣覺證是中藥草

.

30. Mean plants are called the men who, dwelling in mountain caverns, covet the state of a Pratyekabuddha, and whose intelligence is moderately purified.

(89,1) ye prārthayante puruṣarṣabhatvaṃ buddho bhaviṣye naradevanāthaḥ |
vīryaṃ ca dhyānaṃ ca niṣevamāṇāḥ sā oṣadhī agra iyaṃ pravuccati || 5.31 ||

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求世尊處我當作佛行精進定是上藥草

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31. Those who aspire to become leading men (thinking), I will become a Buddha, a chief of gods and men, and who practise exertion and meditation, are called the highest plants.

ye cāpi yuktāḥ sugatasya putrā maitrīṃ niṣevantiha śāntacaryām |
niṣkāṅkṣaprāptā puruṣarṣabhatve ayaṃ drumo vucyati evarūpaḥ || 5.32 ||

.

又諸佛子專心佛道常行慈悲自知作佛決定無疑是名小樹

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32. But the sons of Sugata, who sedulously practise benevolence and a peaceful conduct, who have arrived at certainty about their being leading men, these are called trees.

avivarticakraṃ hi pravartayantā ṛddhībalasmin sthita ye ca dhīrāḥ |
pramocayanto bahu prāṇikoṭī mahādrumo so ca pravuccate hi || 5.33 ||

.

安住神通轉不退輪度無量億百千衆生如是菩薩名爲大樹

.

33. Those who move forward the wheel that never rolls back, and with manly strength stand firm in the exercise of miraculous power, releasing many kolis of beings, those are called great trees.

samaś ca so dharma jinena bhāṣito meghena vā vāri samaṃ pramuktam |
citrā abhijñā ima evarūpā yathauṣadhīyo dharaṇītalasthāḥ || 5.34 ||

.

佛平等說如一味雨隨衆生性所受不同如彼草木所稟各異

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34. Yet it is one and the same law which is preached by the Gina, like the water emitted by the cloud is one and the same; different only are the faculties as described, just as the plants on the face of the earth.

anena dṛṣṭāntanidarśanena upāyu jānāhi tathāgatasya |
yathā ca so bhāṣati ekadharmaṃ nānāniruktī jalabindavo vā || 5.35 ||

.

佛以此喩方便開示種種言辭演說一法

.

35. By this parable thou mayst understand the skilfulness of the Tathâgata, how he preaches one law, the various developments whereof may be likened to drops of rain.

mamāpi co varṣatu dharmavarṣaṃ loko hyayaṃ tarpitu bhoti sarvaḥ |
yathābalaṃ cānuvicintayanti subhāṣitaṃ ekarasaṃ pi dharmam || 5.36 ||

.

(009_0747_c)於佛智慧如海一渧我雨法雨充滿世間

.

36. I also pour out rain: the rain of the law by which this whole world is refreshed; and each according to his faculty takes to heart this wellspoken law that is one in its essence.

tṛṇagulmakā vā yatha varṣamāṇe madhyā pi vā oṣadhiyo yathaiva |
drumā pi vā te ca mahādrumā vā yatha śobhayante daśadikṣu sarve || 5.37 ||

.

一味之法隨力修行如彼叢林藥草諸樹隨其大小漸增茂好

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37. Even as all grasses and shrubs, as well as plants of middle size, trees and great trees at the time of rain look bright in all quarters;

iyaṃ sadā lokahitāya dharmatā tarpeti dharmeṇimu sarvalokam |
saṃtarpitaścāpyatha sarvalokaḥ pramuñcate oṣadhi puṣpakāṇi || 5.38 ||

.

諸佛之法常以一味令諸世閒普得具足漸次修行皆得道果

.

38. So it is the very nature of the law to promote the everlasting weal of the world; by the law the whole world is recreated, and as the plants (when refreshed) expand their blossoms, the world does the same when refreshed.

(90,1) madhyāpi ca oṣadhiyo vivardhayī arhanta ye te sthita āsravakṣaye |
pratyekabuddhā vanaṣaṇḍacāriṇo niṣpādayī dharmamimaṃ subhāṣitam || 5.39 ||

.

聲聞緣覺處於山林住最後身聞法得果

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39. The plants that in their growth remain middle-sized, are Arhats (saints) stopping when they have overcome frailties, (and) the Pratyekabuddhas who, living in woody thickets, accomplish this well-spoken law.

bahubodhisattvāḥ smṛtimanta dhīrāḥ sarvatra traidhātuki ye gatiṃgatāḥ |
paryeṣamāṇā imam agrabodhiṃ drumā va vardhanti ti nityakālam || 5.40 ||

.

是名藥草各得增長若諸菩薩智慧堅固

.

40. (But) the many Bodhisattvas who, thoughtful and wise, go their way all over the triple world, striving after supreme enlightenment, they continue increasing in growth like trees.

ye ṛddhimantaścatudhyānadhyāyino ye śūnyatāṃ śrutva janenti prītim |
raśmīsahasrāṇi pramuñcamānāste caiva vuccanti mahādrumā iha || 5.41 ||

.

了達三界求最上乘是名小樹而得增長復有住禪得神通力聞諸法空心大歡喜放無數光度諸衆生是名大樹而得增長

.

41. Those who, endowed with magical powers and being adepts in the four degrees of meditation, feel delight at hearing of complete voidness and emit thousands of rays, they are called the great trees on earth.

etādṛśī kāśyapa dharmadeśanā meghena vā vāri samaṃ pramuktam |
bahvī vivardhanti mahauṣadhīyo manuṣyapuṣpāṇi anantakāni || 5.42 ||

.

如是迦葉佛所說法譬如大雲以一味雨潤於人華各得成實

.

42. So then, Kâsyapa, is the preaching of the law, like the water poured out by the cloud everywhere alike; by which plants and men(?) thrive, endless (and eternal) blossoms (are produced).

svapratyayaṃ dharma prakāśayāmi kālena darśemi ca buddhabodhim |
upāyakauśalyu mamaitadagraṃ sarveṣa co lokavināyakānām || 5.43 ||

.

迦葉當知以諸因緣種種譬喩開示佛道是我方便諸佛亦然

.

43. I reveal the law which has its cause in itself; at due time I show Buddha-enlightenment; this is my supreme skilfulness and that of all leaders of the world.

paramārtha evaṃ mayaṃ bhūtabhāṣito te śrāvakāḥ sarvi na enti nirvṛtim |
caranti ete vara bodhicārikāṃ buddhā bhaviṣyantimi sarvaśrāvakāḥ || 5.44 ||

.

今爲汝等說最實事諸聲聞衆皆非滅度汝等所行是菩薩道漸漸修學悉當成佛

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44. What I here say is true in the highest sense of the word; all my disciples attain Nirvâna; by following the sublime path of enlightenment all my disciples shall become Buddhas.

punar aparaṃ kāśyapa tathāgataḥ sattvavinaye samo na cāsamaḥ | tadyathā kāśyapa candrasuryaprabhā sarvalokamavabhāsayati kuśalakāriṇamakuśalakāriṇaṃ cordhvāvasthitamadharāvasthitaṃ ca sugandhi durgandhi, sā sarvatra samaṃ prabhā nipatati na viṣamam, evam eva kāśyapa tathāgatānām arhatāṃ samyaksaṃbuddhānāṃ sarvajñajñānacittaprabhā sarveṣu pañcagatyupapanneṣu sattveṣu yathādhimuktiṃ mahāyānikapratyekabuddhayānikaśrāvakayānikeṣu saddharmadeśanā samaṃ pravartate | na ca tathāgatasya jñānaprabhāyā ūnatā vā atiriktatā vā yathāpuṇyajñānasamudāgamāya saṃbhavati | na santi kāśyapa trīṇi yānāni | kevalamanyonyacaritāḥ sattvāḥ, tena trīṇi yānāni prajñ apy ante ||

. . . . .

And further, Kâsyapa, the Tathâgata, in his educating creatures, is equal (i.e. impartial) and not unequal (i. e. partial). As the light of the sun and moon, Kâsyapa, shines upon all the world, upon the virtuous and the wicked, upon high and low, upon the fragrant and the ill-smelling; as their beams are sent down upon everything equally, without inequality (partiality); so, too, Kâsyapa, the intellectual light of the knowledge of the omniscient, the Tathâgatas, the Arhats, &c., the preaching of the true law proceeds equally in respect to all beings in the five states of existence, to all who according to their particular disposition are devoted to the great vehicle, or to the vehicle of the Pratyekabuddhas, or to the vehicle of the disciples. Nor is there any deficiency or excess in the brightness of the Tathâgataknowledge up to one's becoming fully acquainted with the law. There are not three vehicles, Kâsyapa; there are but beings who act differently; therefore it is declared that there are three vehicles.

(91,1) evam ukte āyuṣmān mahākāśyapo bhagavantam etad avocat - yadi bhagavan na santi trīṇi yānāni, kiṃ kāraṇaṃ pratyutpanne ’dhvani śrāvakapratyekabuddhabodhisattvānāṃ prajñaptiḥ prajñ apy ate? evam ukte bhagavān āyuṣmantaṃ mahākāśyapam etad avocat - tadyathā kāśyapa kumbhakāraḥ samāsu mṛttikāsu bhājanāni karoti | tatra kānicid guḍabhājanāni bhavanti, kānicid ghṛtabhājanāni, kānicid dadhikṣīrabhājanāni, kānicid hīnānyaśucibhājanāni bhavanti, na ca mṛttikāyā nānātvam, atha ca dravyaprakṣepamātreṇa bhājanānāṃ nānātvaṃ prajñāyate | evam eva kāśyapa ekam evedaṃ yānaṃ yaduta buddhayānam | na dvitīyaṃ na tṛtīyaṃ vā yānaṃ saṃvidyate ||

. . . . . . .

When the Lord had thus spoken, the venerable Mahâ-Kâsyapa said to him: Lord, if there are not three vehicles, for what reason then is the designation of disciples (Srâvakas), Buddhas, and Bodhisattvas kept up in the present times? On this speech the Lord answered the venerable Mahâ-Kâsyapa as follows: It is, Kâsyapa, as if a potter made different vessels out of the same clay. Some of those pots are to contain sugar, others ghee, others curds and milk; others, of inferior quality, are vessels of impurity. There is no diversity in the clay used; no, the diversity of the pots is only due to the substances which are put into each of them. In like manner, Kâsyapa, is there but one vehicle, viz. the Buddha-vehicle; there is no second vehicle, no third.

evam ukte āyuṣmān mahākāśyapo bhagavantam etad avocat - yady api bhagavan sattvā nānādhimuktayo ye traidhātukānniḥsṛtāḥ, kiṃ teṣām ekaṃ nirvāṇamuta dve trīṇi vā? bhagavān āha - sarvadharmasamatāvabodhāddhi kāśyapa nirvāṇam | taccaikam, na dve na trīṇi | tena hi kāśyapa upamāṃ te kariṣyāmi | upamayā ihaikatyā vijñapuruṣā bhāṣitasyārtham ājānanti | tadyathā kāśyapa jātyandhaḥ puruṣaḥ | sa evaṃ brūyānna santi suvarṇadurvaṇāni rūpāṇi, na santi suvarṇadurvarṇānāṃ rūpāṇāṃ draṣṭāraḥ, na staḥ sūryācandramasau, na santi nakṣatrāṇi, na santi grahāḥ, na santi grahāṇāṃ draṣṭāraḥ | athānye puruṣāstasya jātyandhasya puruṣasya purata evaṃ vadeyuḥ - santi suvarṇadurvarṇāni rūpāṇi, santi suvarṇadurvarṇānāṃ rūpāṇāṃ draṣṭāraḥ, staḥ sūryācandramasau, santi nakṣatrāṇi, santi grahāḥ, santi grahāṇāṃ draṣṭāraḥ | sa ca jātyandhaḥ puruṣasteṣāṃ puruṣāṇāṃ na śraddadhyāt, noktaṃ gṛhṇīyāt | atha kaścid vaidyaḥ sarvavyādhijñaḥ syāt | sa taṃ jātyandhaṃ puruṣaṃ paśyet | tasyaivaṃ syāt - tasya puruṣasya pūrvapāpena karmaṇā vyādhirutpannaḥ | ye ca kecana vyādhaya utpadyante, te sarve caturvidhāḥ - vātikāḥ paittikāḥ ślaiḥmikāḥ sāṃnipātikāś ca | atha sa vaidyas tasya vyādhervyupaśamanārthaṃ punaḥ punar upāyaṃ cintayet |
tasyaivaṃ syāt - yāni khalv imāni dravyāṇi pracaranti, na taiḥ śakyo ’yaṃ vyādhiścikitsitum | santi tu himavati parvatarāje catasra oṣadhayaḥ | katamāścatasraḥ? tadyathā - prathamā sarvavarṇarasasthānānugatā nāma, dvitīyā sarvavyādhipramocanī nāma, tṛtīyā sarvaviṣavināśanī nāma, caturthī yathāsthānasthitasukhapradā nāma | imāścatasraḥ oṣadhayaḥ | atha sa vaidyas tasmin jātyandhe kāruṇyam utpādya tādṛśam upāyaṃ cintayet, yenopāyena himavantaṃ parvatarājaṃ śaknuyādgantam | gatvā cordhvam apy ārohet, adho ’pyavataret, tiryagapipravicinuyāt | sa evaṃ pravicinvaṃstāś catasra oṣadhīr ārāgayet | ārāgya ca kāṃcid dantaiḥ kṣoditāṃ kṛtvā dadyāt, kāṃcit peṣayitvā dadyāt, kāṃcid anyadravyasaṃyojitāṃ pācayitvā dadyāt, kāṃcid āmadravyasaṃyojitāṃ kṛtvā dadyāt, kāṃcic chalākayā śarīrasthānaṃ viddhvā dadyāt, kāṃcid agninā paridāhya dadyāt, kāṃcid anyonyadravyasaṃyuktāṃ yāvat pānabhojanādiṣv api yojayitvā dadyāt | atha sa jātyandhapuruṣastenopāyayogena cakṣuḥ pratilabheta | sa pratilabdhacakṣur bahiradhyātmaṃ dūre āsanne ca candrasūryaprabhāṃ nakṣatrāṇi grahān sarvarūpāṇi ca paśyet | evaṃ ca vadet - aho batāhaṃ mūḍhaḥ, yo ’haṃ pūrvamācakṣamāṇānāṃ na śraddadhāmi, noktaṃ (92,1) gṛhṇāmi | so ’hamidānīṃ sarvaṃ paśyāmi | mukto ’smi andhabhāvāt | pratilabdhacakṣuścāsmi | na ca me kaścid viśiṣṭataro ’stīti | tena ca samayena pañcābhijñā ṛṣayo bhaveyur divyacakṣurdivyaśrotraparacittajñānapūrvanivāsānusmṛtijñānarddhivimokṣakriyākuśalāḥ, te taṃ puruṣam evaṃ vadeyuḥ - kevalaṃ bhoḥ puruṣa tvayā cakṣuḥ pratilabdham | na tu bhavān kiṃcijjānāti | kuto ’bhimānaste samutpannaḥ? na ca te ’sti prajñā | na cāsi paṇḍitaḥ | tam enam evaṃ vadeyuḥ - yadā tvaṃ bhoḥ puruṣa antargṛhaṃ niṣaṇṇo bahiranyāni rūpāṇi na paśyasi, na ca jānāsi, nāpi te ye sattvāḥ snigdhacittā vā drugdhacittā vā | na vijānīṣe pañcayojanāntarasthitasya janasya bhāṣamāṇasya | bherīśaṅkhādīnāṃ śabdaṃ na prajānāsi, na śṛṇoṣi | krośāntaram apy anutkṣipya pādau na śaknoṣi gantum | jātasaṃvṛddhaścāsi mātuḥ kukṣau | tāṃ ca kriyāṃ na smarasi | tatkathamasi paṇḍitaḥ? kathaṃ ca sarvaṃ paśyāmīti vadasi? tatsādhu bhoḥ puruṣa yadandhakāraṃ tatprakāśam iti saṃjānīṣe, yacca prakāśaṃ tadandhakāram iti saṃjānīṣe ||

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

The Lord having thus spoken, the venerable Mahâ-Kâsyapa said: Lord, if the beings are of different disposition, will there be for those who have left the triple world one Nirvâna, or two, or three? The Lord replied: Nirvâna, Kâsyapa, is a consequence of understanding that all laws (things) are equal. Hence there is but one Nirvâna, not two, not three. Therefore, Kâsyapa, I will tell thee a parable, for men of good understanding will generally readily enough catch the meaning of what is taught under the shape of a parable. It is a case, Kâsyapa, similar to that of a certain blind-born man, who says: There are no handsome or ugly shapes; there are no men able to see handsome or ugly shapes; there exists no sun nor moon; there are no asterisms nor planets; there are no men able to see planets. But other persons say to the blind-born: There are handsome and ugly shapes; there are men able to see handsome and ugly shapes; there is a sun and moon; there are asterisms and planets; there are men able to see planets. But the blind-born does not believe them, nor accept what they say. Now there is a physician who knows all diseases. He sees that blind-born man and makes to himself this reflection: The disease of this man originates in his sinful actions in former times. All diseases possible to arise are fourfold: rheumatical, cholerical, phlegmatical, and caused by a complication of the (corrupted) humours. The physician, after thinking again and again on a means to cure the disease, makes to himself this reflection: Surely, with the drugs in common use it is impossible to cure this disease, but there are in the Himalaya, the king of mountains, four herbs, to wit: first, one called Possessed-of-all-sorts-of-colours-and-flavours; second, Delivering-from-all-diseases; third, Delivering-from-all-poisons; fourth, Procuring-happiness-to-those-standing-in-the-right-place. . As the physician feels compassion for the blind-born man he contrives some device to get to the Himalaya, the king of mountains. There he goes up and down and across to search. In doing so he finds the four herbs. One he gives after chewing it with the teeth; another after pounding; another after having it mixed with another drug and boiled; another after having it mixed with a raw drug; another after piercing with a lancet somewhere a vein; another after singeing it in fire; another after combining it with various other substances so as to enter in a compound potion, food, &c. Owing to these means being applied the blindborn recovers his eyesight, and in consequence of that recovery he sees outwardly and inwardly, far and near, the shine of sun and moon, the asterisms, planets, and all phenomena. Then he says: O how foolish was I that I did not believe what they told me, nor accepted what they affirmed. Now I see all; I am delivered from my blindness and have recovered my eyesight; there is none in the world who could surpass me. And at the same moment Seers of the five transcendent faculties [the five senses], strong in the divine sight and hearing, in the knowledge of others' minds, in the memory of former abodes, in magical science and intuition, speak to the man thus: Good man, thou hast just recovered thine eyesight, nothing more, and dost not know yet anything. Whence comes this conceitedness to thee? Thou hast no wisdom, nor art thou a clever man. Further they say to him: Good man, when sitting in the interior of thy room, thou canst not see nor distinguish forms outside, nor discern which beings are animated with kind feelings and which with hostile feelings; thou canst not distinguish nor hear at the distance of five yoganas the voice of a man or the sound of a drum, conch trumpet, and the like; thou canst not even walk as far as a kos without lifting up thy feet; thou hast been produced and developed in thy mother's womb without remembering the fact; how then wouldst thou be clever, and how canst thou say: I see all? Good man, thou takest darkness for light, and takest light for darkness.

atha sa puruṣastān ṛṣīnevaṃ vadet - ka upāyaḥ, kiṃ vā śubhaṃ karma kṛtvedṛśīṃ prajñāṃ pratilabheya, yuṣmākaṃ prasādāccaitān guṇān pratilabheya? atha khalu te ṛṣayas tasya puruṣasyaivaṃ kathayeyuḥ - yadīcchasi, araṇye vasa | parvataguhāsu vā niṣaṇṇo dharmaṃ cintaya | kleśāś ca te prahātavyāḥ | tathā dhūtaguṇasamanvāgato ’bhijñāḥ pratilapsyase | atha sa puruṣastamarthaṃ gṛhītvā pravrajitaḥ | araṇye vasan ekāgracitto lokatṛṣṇāṃ prahāya pañcābhijñāḥ prāpnuyāt | pratilabdhābhijñaś ca cintayet - yadahaṃ pūrvam anyat karma kṛtavān, tena me na kaścid guṇo ’dhigataḥ | idānīṃ yathācintitaṃ gacchāmi | pūrvaṃ cāham alpaprajño ’lpapratisaṃvedī andhabhūto ’smyāsīt ||

. . . . . . . . . .

Whereupon the Seers are asked by the man: By what means and by what good work shall I acquire such wisdom and with your favour acquire those good qualities (or virtues)? And the Seers say to that man: If that be thy wish, go and live in the wilderness or take thine abode in mountain caves, to meditate on the law and cast off evil passions. So shalt thou become endowed with the virtues of an ascetic and acquire the transcendent faculties. The man catches their meaning and becomes an ascetic. Living in the wilderness, the mind intent upon one sole object, he shakes off worldly desires, and acquires the five transcendent faculties. After that acquisition he reflects thus: Formerly I did not do the right thing; hence no good accrued to me. Now, however, I can go whither my mind prompts me; formerly I was ignorant, of little understanding, in fact, a blind man.

iti hi kāśyapa upamaiṣā kṛtā asyārthasya vijñaptaye | ayaṃ ca punar atrārtho draṣṭavyaḥ | jātyandha iti kāśyapa ṣaḍgatisaṃsārasthitānāṃ sattvānām etad adhivacanam, ye saddharmaṃ na jānanti, kleśatamondhakāraṃ ca saṃvardhayanti | te cāvidyāndhāḥ | avidyāndhāś ca saṃskārān upavicinvati, saṃskārapratyayaṃ ca nāmarūpam, yāvad evam asya kevalasya mahato duḥkhaskandhasya samudayo bhavati | evamavidyāndhās tiṣṭhanti sattvāḥ saṃsāre | tathāgatas tu karuṇāṃ janayitvā traidhātukān niḥsṛtaḥ piteva priye ekaputrake karuṇāṃ janayitvā traidhātuke ’vatīrya sattvān saṃsāracakre paribhramataḥ saṃpaśyati | na ca te saṃsārān niḥsaraṇaṃ prajānanti | atha bhagavāṃs tān prajñācakṣuṣā paśyati | dṛṣṭvā ca jānāti - amī sattvāḥ pūrvaṃ kuśalaṃ kṛtvā mandadveṣās tīvrarāgāḥ, mandarāgās tīvradveṣāḥ, kecidalpaprajñāḥ, kecit paṇḍitāḥ, kecitparipākaśuddhāḥ, kecin mithyādṛṣṭayaḥ | teṣāṃ sattvānāṃ tathāgata upāyakauśalyena trīṇi yānāni deśayati | tatra yathā te ṛṣayaḥ pañcābhijñā viśuddhacakṣuṣaḥ, evaṃ bodhisattvā bodhicittānyutpādya anutpattikīṃ dharmakṣāntiṃ pratilabhya anuttarāṃ samyaksaṃbodhim abhisaṃbudhyante ||

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

Such, Kâsyapa, is the parable I have invented to make thee understand my meaning. The moral to be drawn from it is as follows. The word 'blindborn,' Kâsyapa, is a designation for the creatures staying in the whirl of the world with its six states; the creatures who do not know the true law and are heaping up the thick darkness of evil passions. Those are blind from ignorance, and in consequence of it they build up conceptions; in consequence of the latter name-and-form, and so forth, up to the genesis of this whole huge mass of evils. So the creatures blind from ignorance remain in the whirl of life, but the Tathâgata, who is out of the triple world, feels compassion, prompted by which, like a father for his dear and only son, he appears in the triple world and sees with his eye of wisdom that the creatures are revolving in the circle of the mundane whirl, and are toiling without finding the right means to escape from the rotation. And on seeing this he comes to the conclusion: Yon beings, according to the good works they have done in former states, have feeble aversions and strong attachments; (or) feeble attachments and strong aversions; some have little wisdom, others are clever; some have soundly developed views, others have unsound views. To all of them the Tathâgata skilfully shows three vehicles. The Seers in the parable, those possessing the five transcendent faculties and clear-sight, are the Bodhisattvas who produce enlightened thought, and by the acquirement of acquiescence in the eternal law awake us to supreme, perfect enlightenment.

(93,1) tatra yathāsau mahāvaidyaḥ, evaṃ tathāgato draṣṭavyaḥ | yathāsau jātyandhastathā mohāndhāḥ sattvā draṣṭavyāḥ | yathā vātapittaśleṣmāṇaḥ, evaṃ rāgadveṣamohāḥ, dvāṣaṣṭi ca dṛṣṭikṛtāni draṣṭavyāni | yathā catasra oṣadhayastathā śūnyatānimittāpraṇihitanirvāṇadvāraṃ ca draṣṭavyam | yathā yathā dravyāṇy upayujyante, tathā tathā vyādhayaḥ praśāmyantīti | evaṃ śūnyatānimittāpraṇihitāni vimokṣamukhāni bhāvayitvā sattvā avidyāṃ nirodhayanti | avidyānirodhāt saṃskāranirodhaḥ, yāvad evam asya kevalasya mahato duḥkhaskandhasya nirodho bhavati | evaṃ cāsya cittaṃ na kuśale tiṣṭhati na pāpe ||

. . . . . . . .

The great physician in the parable is the Tathâgata. To the blind-born may be likened the creatures blind with infatuation. Attachment, aversion, and infatuation are likened to rheum, bile, and phlegm. The sixty-two false theories also must be looked upon as such (i. e. as doshas, 'humours and corrupted humours of the body,' 'faults and corruptions'). The four herbs are like vanity (or voidness), causelessness (or purposelessness), unfixedness, and reaching Nirvâna. Just as by using different drugs different diseases are healed, so by developing the idea of vanity (or voidness), purposelessness, unfixedness, (which are) the principles of emancipation, is ignorance suppressed; the suppression of ignorance is succeeded by the suppression of conceptions (or fancies); and so forth, up to the suppression of the whole huge mass of evils. And thus one's mind will dwell no more on good nor on evil.

yathā andhaścakṣuḥ pratilabhate, tathā śrāvakapratyekabuddhayānīyo draṣṭavyaḥ | saṃsārakleśabandhanāni cchinatti | kleśabandhanānnirmuktaḥ pramucyate ṣaṅgatikāt traidhātukāt | tena śrāvakayānīyaḥ evaṃ jānāti, evaṃ ca vācaṃ bhāṣate - na santyapare dharmā abhisaṃboddhavyāḥ | nirvāṇaprāpto ’smīti | atha khalu tathāgatas tasmai dharmaṃ deśayati | yena sarvadharmā na prāptāḥ, kutas tasya nirvāṇamiti? taṃ bhagavān bodhau samādāpayati | sa utpannabodhicitto na saṃsārasthito na nirvāṇaprāpto bhavati | so ’vabudhya traidhātukaṃ daśasu dikṣu śūnyaṃ nirmitopamaṃ māyopamaṃ svapnamarīcipratiśrutkopamaṃ lokaṃ paśyati | sa sarvadharmānanutpannānaniruddhān abaddhānamuktān atamondhakārān naprakāśān paśyati | ya evaṃ gambhīrān dharmān paśyati, sa paśyati apaśyanayā sarvatraidhātukaṃ paripūrṇamanyonyasattvāśayādhimuktam ||

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

To the man who recovers his eyesight is likened the votary of the vehicle of the disciples and of Pratyekabuddhas. He rends the ties of evil passion in the whirl of the world; freed from those ties he is released from the triple world with its six states of existence. Therefore the votary of the vehicle of the disciples may think and speak thus: There are no more laws to be penetrated; I have reached Nirvâna. Then the Tathâgata preaches to him: How can he who has not penetrated all laws have reached Nirvâna? The Lord rouses him to enlightenment, and the disciple, when the consciousness of enlightenment has been awakened in him, no longer stays in the mundane whirl, but at the same time has not yet reached Nirvâna. As he has arrived at true insight, he looks upon this triple world in every direction as void, resembling the produce of magic, similar to a dream, a mirage, an echo. He sees that all laws (and phenomena) are unborn and undestroyed, not bound and not loose, not dark and not bright. He who views the profound laws in such a light, sees, as if he were not seeing, the whole triple world full of beings of contrary and omnifarious fancies and dispositions.

atha khalu bhagavān imam evārthaṃ bhūyasyā mātrayā saṃdarśayamānaḥ tasyāṃ velāyām imā gāthā abhāṣata -

.

And on that occasion, in order to more amply explain the same subject, the Lord uttered the following stanzas:

candrasūryaprabhā yadvannipatanti samaṃ nṛṣu |
guṇavatsvatha pāpeṣu prabhāyā nonapūrṇatā || 5.45 ||

.

45. As the rays of the sun and moon descend alike on all men, good and bad, without deficiency (in one case) or surplus (in the other);

tathāgatasya prajñābhā samā hy ādityacandravat |
sarvasattvān vinayate na conā naiva cādhikā || 5.46 ||

.

46. So the wisdom of the Tathâgata shines like the sun and moon, leading all beings without partiality.

yathā kulālo mṛdbhāṇḍaṃ kurvan mṛtsu samāsv api |
bhavanti bhājanā tasya guḍakṣīradhṛtāmbhasām || 5.47 ||

.

47. As the potter, making clay vessels, produces from the same clay pots for sugar, milk, ghee, or water;

aśuceḥ kānicittatra dadhno ’nyāni bhavanti tu |
mṛdamekāṃ sa gṛhṇāti kurvan bhāṇḍāni bhārgavaḥ || 5.48 ||

.

48. Some for impurities, others for curdled milk, the clay used by the artificer for the vessels being of but one sort;

yādṛk prakṣipyate dravyaṃ bhājanaṃ tena lakṣyate |
sattvāviśeṣe ’pi tathā rucibhedāttathāgatāḥ || 5.49 ||

.

49. As a vessel is made to receive all its distinguishing qualities according to the quality of the substance laid into it, so the Tathâgatas, on account of the diversity of taste,

(94,1) yānabhedaṃ varṇayanti buddhayānaṃ tu niṃścitam |
saṃsāracakrasyājñānānnirvṛtiṃ na vijānate || 5.50 ||

.

50. Mention a diversity of vehicles, though the Buddha-vehicle be the only indisputable one. He who ignores the rotation of mundane existence, has no perception of blessed rest;

yastu śūnyān vijānāti dharmānātmavivarjitān |
saṃbuddhānāṃ bhagavatāṃ bodhiṃ jānāti tattvataḥ || 5.51 ||

.

51. But he who understands that all laws are void and without reality (and without individual character) penetrates the enlightenment of the perfectly enlightened Lords in its very essence.

prajñāmadhyavyavasthānāt pratyekajina ucyate |
śūnyajñānavihīnatvācchrāvakaḥ saṃprabhāṣyate || 5.52 ||

.

52. One who occupies a middle position of wisdom is called a Pratyekagina (i. e. Pratyekabuddha); one lacking the insight of voidness is termed a disciple.

sarvadharmāvabodhāttu samyaksaṃbuddha ucyate |
tenopāyaśatair nityaṃ dharmaṃ deśeti prāṇinām || 5.53 ||

.

53. But after understanding all laws one is called a perfectly-enlightened one; such a one is assiduous in preaching the law to living beings by means of hundreds of devices.

yathā hi kaścijjātyandhaḥ sūryendugrahatārakāḥ |
apaśyannevamāhāsau nāsti rūpāṇi sarvaśaḥ || 5.54 ||

.

54. It is as if some blind-born man, because he sees no sun, moon, planets, and stars, in his blind ignorance (should say): There are no visible things at all.

jātyandhe tu mahāvaidyaḥ kāruṇyaṃ saṃniveśya ha |
himavantaṃ sa gatvāna tiryagūrdhvamadhastathā || 5.55 ||

.

55. But a great physician taking compassion on the blind man, goes to the Himalaya, where (seeking) across, up and down,

sarvavarṇarasthānā nagāllabhata oṣadhīḥ |
evamādīścatasro ’tha prayogam akarottataḥ || 5.56 ||

.

56. He fetches from the mountain four plants; the herb Of-all-colours-flavours-and-cases, and others. These he intends to apply.

dantaiḥ saṃcūrṇya kāṃcittu piṣṭvā cānyāṃ tathāparām |
sūcyagreṇa praveśyāṅge jātyandhāya prayojayet || 5.57 ||

.

57. He applies them in this manner: one he gives to the blind man after chewing it, another after pounding, again another by introducing it with the point of a needle into the man's body.

sa labdhacakṣuḥ saṃpaśyet sūryendugrahatārakāḥ |
evaṃ cāsya bhavetpūrvajñānāttadudāhṛtam || 5.58 ||

.

58. The man having got his eyesight, sees the sun, moon, planets, and stars, and arrives at the conclusion that it was from sheer ignorance that he spoke thus as he had formerly done.

evaṃ sattvā mahājñānā jātyandhāḥ saṃsaranti hi |
pratītyotpādacakrasya ajñānādduḥkhavartmanaḥ || 5.59 ||

.

59. In the same way do people of great ignorance, blind from their birth, move in the turmoil of the world, because they do not know the wheel of causes and effects, the path of toils.

evamajñānasaṃmūḍhe loke sarvaviduttamaḥ |
tathāgato mahāutpannaḥ karuṇātmakaḥ || 5.60 ||

.

60. In the world so blinded by ignorance appears the highest of those who know all, the Tathâgata, the great physician, of compassionate nature.

upāyakuśalaḥ śāstā saddharmaṃ deśayatyasau |
anuttarāṃ buddhabodhiṃ deśayatyagrayānike || 5.61 ||

.

61. As an able teacher he shows the true law; he reveals supreme Buddha-enlightenment to him who is most advanced.

prakāśayati madhyāṃ tu madhyaprajñāya nāyakaḥ |
saṃsārabhīrave bodhimanyāṃ saṃvarṇayaty api || 5.62 ||

.

62. To those of middling wisdom the Leader preaches a middling enlightenment; again another enlightenment he recommends to him who is afraid of the mundane whirl.

traidhātukānniḥsṛtasya śrāvakasya vijānataḥ |
bhavatyevaṃ mayā prāptaṃ nirvāṇamamalaṃ śivam || 5.63 ||

.

63. The disciple who by his discrimination has escaped from the triple world thinks he has reached pure, blest Nirvâna, but it is only by knowing all laws (and the universal laws) that the immortal Nirvâna is reached.

(95,1) tām eva tatra prakāśemi naitannirvāṇamucyate |
sarvadharmāvabodhāttu nirvāṇaṃ prāpyate ’mṛtam || 5.64 ||

.

maharṣayo yathā tasmai karuṇāṃ saṃniveśya vai |
kathayanti ca mūḍho ’si mā te ’bhūjjñānavānaham || 5.65 ||

.

64. In that case it is as if the great Seers, moved by compassion, said to him: Thou art mistaken; do not be proud of thy knowledge.

abhyantarāvasthitastvaṃ yadā bhavasi koṣṭhake |
bahiryadvartate tadvai na jānīṣe tvamalpadhīḥ || 5.66 ||

.

65. When thou art in the interior of thy room, thou canst not perceive what is going on without, fool as thou art.

yo ’bhyantare ’vasthitastu bahirjñātaṃ kṛtākṛtam |
so adyāpi na jānāti kutastvaṃ vetsyase ’lpadhīḥ || 5.67 ||

.

66. Thou who, when staying within, dost not perceive even now what people outside are doing or not doing, how wouldst thou be wise, fool as thou art?

pañcayojanamātraṃ tu yaḥ śabdo niścarediha |
taṃ śrotuṃ na samartho ’si prāgevānyaṃ vidūrataḥ || 5.68 ||

.

67. Thou art not able to hear a sound at a distance of but five yoganas, far less at a greater distance.

tvayi ye pāpacitta vā anunītāstathāpare |
te na śakyaṃ tvayā jñātum abhimānaḥ kuto ’sti te || 5.69 ||

.

68. Thou canst not discern who are malevolent or benevolent towards thee. Whence then comes that pride to thee?

krośamātre ’pi gantavye padavīṃ na vinā gatiḥ |
mātuḥ kukṣau ca yadvṛttaṃ vismṛtaṃ tattadeva te || 5.70 ||

.

69. If thou hast to walk so far as a kos, thou canst not go without a beaten track; and what happened to thee when in thy mother's womb thou hast immediately forgotten.

abhijñā yasya pañcaitāḥ sa sarvajña ihocyate |
tvaṃ mohād apy akiṃcijjñaḥ sarvajño ’smīti bhāṣase || 5.71 ||

.

70. In this world he is called all-knowing who possesses the five transcendent faculties, but when thou who knowest nothing pretendest to be allknowing, it is an effect of infatuation.

sarvajñatvaṃ prārthayase yadyabhijñābhinirhareḥ |
taṃ cābhijñābhinirhāramaraṇyastho vicintaya |
dharmaṃ viśuddhaṃ tena tvam abhijñāḥ pratilapsyase || 5.72 ||

.

71. If thou art desirous of omniscience, direct thy attention to transcendent wisdom; then betake thy self to the wilderness and meditate on the pure law; by it thou shalt acquire the transcendent faculties.

so ’rthaṃ gṛhya gato ’raṇyaṃ cintayet susamāhitaḥ |
abhijñāḥ prāptavān pañca nacireṇa guṇānvitaḥ || 5.73 ||

.

72. The man catches the meaning, goes to the wilderness, meditates with the greatest attention, and, as he is endowed with good qualities, ere long acquires the five transcendent faculties.

tathaiva śrāvakāḥ sarve prāptanirvāṇasaṃjñinaḥ |
jino ’tha deśayettasmai viśrāmo ’yaṃ na nirvṛtiḥ || 5.74 ||

.

73. Similarly all disciples fancy having reached Nirvâna, but the Gina instructs them (by saying): This is a (temporary) repose, no final rest.

upāya eṣa buddhānāṃ vadanti yadimaṃ nayam |
sarvajñatvamṛte nāsti nirvāṇaṃ tatsamārabha || 5.75 ||

.

74. It is an artifice of the Buddhas to enunciate this dogma. There is no (real) Nirvâna without all-knowingness; try to reach this.

tryadhvajñānamanantaṃ ca ṣaṭ ca pāramitāḥ śubhāḥ |
śūnyatāmanimittaṃ ca praṇidhānavivarjitam || 5.76 ||

.

75. The boundless knowledge of the three paths (of time), the six utmost perfections (Pâramitas), voidness, the absence of purpose (or object), the absence of finiteness;

bodhicittaṃ ca ye cānye dharmā nirvāṇagāminaḥ |
sāsravānāsravāḥ śāntāḥ sarve gaganasaṃnibhāḥ || 5.77 ||

.

76. The idea of enlightenment and the other laws leading to Nirvâna, both such as are mixed with imperfection and such as are exempt from it, such as are tranquil and comparable to ethereal space;

(96,1) brahmavihārāścatvāraḥ saṃgrahā ye ca kīrtitāḥ |
sattvānāṃ vinayārthāya kīrtitāḥ paramarṣibhiḥ || 5.78 ||

.

77. The four Brahmavihâras and the four Sangrahas, as well as the laws sanctioned by eminent sages for the education of creatures;

yaś ca dharmān vijānāti māyāsvapnasvabhāvakān |
kadalīskandhaniḥsārān pratiśrutkāsamānakān || 5.79 ||

.

78. (He who knows these things) and that all phenomena have the nature of illusion and dreams, that they are pithless as the stem of the plantain, and similar to an echo;

tatsvabhāvaṃ ca jānāti traidhātukamaśeṣataḥ |
abaddhamavimuktaṃ ca na vijānāti nirvṛtim || 5.80 ||

.

79. And who knows that the triple world throughout is of that nature, not fast and not looge, he knows rest.

sarvadharmān samān śūnyānnirnānākaraṇātmakān |
na caitān prekṣate nāpi kiṃciddharmaṃ vipaśyati || 5.81 ||

.

80. He who considers all laws to be alike, void, devoid of particularity and individuality, not derived from an intelligent cause; nay, who discerns that nothingness is law;

sa paśyati mahāprajño dharmakāyamaśeṣataḥ |
nāsti yānatrayaṃ kiṃcidekayānamihāsti tu || 5.82 ||

.

81. Such a one has great wisdom and sees the whole of the law entirely. There are no three vehicles by any means; there is but one vehicle in this world.

sarvadharmāḥ samāḥ sarve samāḥ samasamāḥ sadā |
evaṃ jñātvā vijānāti nirvāṇamamṛtaṃ śivam || 5.83 ||

.

82. All laws (or the laws of all) are alike, equal, for all, and ever alike. Knowing this, one understands immortal blest Nirvâna.

ity āryasaddharmapuṇḍarīke dharmaparyāye oṣadhīparivarto nāma pañcamaḥ ||

.

(97,1)6: vyākaraṇaparivartaḥ |

.

授記品第六

.

CHAPTER VI
ANNOUNCEMENT OF FUTURE DESTINY

atha khalu bhagavān imā gāthā bhāṣitvā sarvāvantaṃ bhikṣusaṃgham āmantrayate sma - ārocayāmi vo bhikṣavaḥ, prativedayāmi | ayaṃ mama śrāvakaḥ kāśyapo bhikṣustriṃśato buddhakoṭīsahasrāṇām antike satkāraṃ kariṣyati, gurukāraṃ mānanāṃ pūjanāmarcanāmapacāyanāṃ kariṣyati, teṣāṃ ca buddhānāṃ bhagavatāṃ saddharmaṃ dhārayiṣyati | sa paścime samucchraye avabhāsaprāptāyāṃ lokadhātau mahāvyūhe kalpe raśmiprabhāso nāma tathāgato ’rhan samyaksaṃbuddho loke bhaviṣyati vidyācaraṇasaṃpannaḥ sugato lokavid anuttaraḥ puruṣadamyasārathiḥ śāstā devānāṃ ca manuṣyāṇāṃ ca buddho bhagavān | dvādaśa cāsyāntarakalpānāyuṣpramāṇaṃ bhaviṣyati | viṃśatiṃ cāsyāntarakalpān saddharmaḥ sthāsyati | viṃśatimevāntarakalpān saddharmapratirūpakaḥ sthāsyati | taccāsya buddhakṣetraṃ śuddhaṃ bhaviṣyati śuci apagatapāṣāṇaśarkarakaṭhalyamapagataśvabhraprapātamapagatasyandanikāgūtholigallaṃ samaṃ ramaṇīyaṃ prāsādikaṃ darśanīyaṃ vaiḍūryamayaṃ ratnavṛkṣapratimaṇḍitaṃ suvarṇasūtrāṣṭāpadanibaddhaṃ puṣpābhikīrṇam | bahūni ca tatra bodhisattvaśatasahasrāṇyutpatsyante | aprameyāṇi ca tatra śrāvakakoṭīnayutaśatasahasrāṇi bhaviṣyanti | na ca tatra māraḥ pāpīyānavatāraṃ lapsyate, na ca māraparṣat prajñāsyate | bhaviṣyanti tatra khalu punar māraś ca māraparṣadaś ca | api tu khalu punas tatra lokadhātau tasyaiva bhagavato raśmiprabhāsasya tathāgatasya śāsane saddharmaparigrahāyābhiyuktā bhaviṣyanti ||

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

爾時世尊說是偈已，告諸大衆，唱如是言： . “我此弟子摩訶迦葉，於未來世，當得奉覲三百萬億諸佛世尊，供養(009_0748_a)恭敬，尊重讚歎，廣宣諸佛無量大法。於最後身，得成爲佛，名曰光明如來、應供、正遍知、明行足、善逝、世閒解、無上士、調御丈夫、天人師、佛、世尊。國名光德，劫名大莊嚴。佛壽十二小劫，正法住世二十小劫，像法亦住二十小劫。國界嚴飾，無諸穢惡、瓦礫荊棘、便利不淨。其土平正，無有高下、坑坎堆阜。琉璃爲地，寶樹行列，黃金爲繩，以界道側，散諸寶華，周遍淸淨。其國菩薩無量千億，諸聲聞衆亦復無數，無有魔事，雖有魔及魔民，皆護佛法。”

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

After pronouncing these stanzas the Lord addressed the complete assembly of monks: I announce to you, monks, I make known to you that the monk Kâsyapa, my disciple, here present, shall do homage to thirty thousand kotis of Buddhas; shall respect, honour, and worship them; and shall keep the true law of those Lords and Buddhas. In his last bodily existence in the world Avabhâsa (i. e. lustre), in the age (Æon) Mahâvyûha (i.e. great division) he shall be a Tathâgata, an Arhat, &c. &c., by the name of Rasmiprabhâsa (i.e. beaming with rays). His lifetime shall last twelve intermediate kalpas, and his true law twenty intermediate kalpas; the counterfeit of his true law shall last as many intermediate kalpas. His Buddha-field will be pure, clean, devoid of stones, grit, gravel; of pits and precipices; devoid of gutters and dirty pools; even, pretty, beautiful, and pleasant to see; consisting of lapis lazuli, adorned with jewel-trees, and looking like a checker-board with eight compartments set off with gold threads. It will be strewed with flowers, and many hundred thousand Bodhisattvas are to appear in it. As to disciples, there will be innumerable hundred thousands of myriads of kotis of them. Neither Mâra the evil one, nor his host will be discoverable in it, though Mâra and his followers shall afterwards be there; for they will apply themselves to receive the true law under the command of that very Lord Rasmiprabhâsa.

atha khalu bhagavāṃs tasyāṃ velāyām imā gāthā abhāṣata -

.

爾時世尊欲重宣此義，而說偈言：

.

And on that occasion the Lord uttered the following stanzas:

paśyāmyahaṃ bhikṣava buddhacakṣuṣā sthaviro hyayaṃ kāśyapa buddha bheṣyati |
anāgate ’dhvāni asaṃkhyakalpe kṛtvāna pūjāṃ dvipadottamānām || 6.1 ||

.

告諸比丘我以佛眼見是迦葉於未來世過無數劫當得作佛

.

1. With my Buddha-eye, monks, I see that the senior Kâsyapa here shall become a Buddha at a future epoch, in an incalculable Æon, after he shall have paid homage to the most high of men.

triṃśatsahasrāḥ paripūrṇakoṭyo jinānayaṃ drakṣyati kāśyapo hyayam |
cariṣyatī tatra ca brahmacaryaṃ bauddhasya jñānasya kṛtena bhikṣavaḥ || 6.2 ||

.

而於來世供養奉覲三百萬億諸佛世尊爲佛智慧淨修梵行

.

2. This Kâsyapa shall see fully thirty thousand kotis of Ginas, under whom he shall lead a spiritual life for the sake of Buddha-knowledge.

kṛtvāna pūjāṃ dvipadottamānāṃ samudāniya jñānamidaṃ anuttaram |
sa paścime cocchrayi lokanātho bhaviṣyate apratimo maharṣiḥ || 6.3 ||

.

供養最上二足尊已修習一切無上之慧於最後身得成爲佛

.

3. After having paid homage to those highest of men and acquired that supreme knowledge, he shall in his last bodily existence be a Lord of the world, a matchless, great Seer.

kṣetraṃ ca tasya pravaraṃ bhaviṣyati vicitra śuddhaṃ śubha darśanīyam | (98,1) manojñarūpaṃ sada premaṇīyaṃ suvarṇasūtraiḥ samalaṃkṛtaṃ ca || 6.4 ||

. .

其土淸淨琉璃爲地多諸寶樹行列道側金繩界道

. .

4. And his field will be magnificent, excellent, pure, goodly, beautiful, pretty, nice, ever delightful, and set off with gold threads.

ratnāmayā vṛkṣa tahiṃ vicitrā aṣṭāpadasmiṃ tahi ekameke |
manojñagandhaṃ ca vimuñcamānā bheṣyanti kṣetrasmi imasmi bhikṣo || 6.5 ||

.

見者歡喜常出好香散衆名華

.

5. That field, monks, (appearing like) a board divided into eight compartments, will have several jewel-trees, one in each compartment, from which issues a delicious odour.

puṣpaprakāraiḥ samalaṃkṛtaṃ ca vicitrapuṣpair upaśobhitaṃ ca |
śvabhraprapātā na ca tatra santi samaṃ śivaṃ bheṣyati darśanīyam || 6.6 ||

.

種種奇妙以爲莊嚴其地平正無有丘坑

.

6. It will be adorned with plenty of flowers, and embellished with variegated blossoms; in it are no pits nor precipices; it is even, goodly, beautiful.

tahi bodhisattvāna sahasrakoṭyaḥ sudāntacittāna maharddhikānām |
vaipulyasūtrāntadharāṇa tāyināṃ bahū bhaviṣyanti sahasra neke || 6.7 ||

.

(009_0748_b)諸菩薩衆不可稱計其心調柔逮大神通

.

7. There will be found hundreds of kotis of Bodhisattvas, subdued of mind and of great; magical power, mighty keepers of Sûtrântas of great extension.

anāsravā antimadehadhāriṇo bheṣyanti ye śrāvaka dharmarājñaḥ |
pramāṇu teṣāṃ na kadāci vidyate divyena jñānena gaṇitva kalpān || 6.8 ||

.

奉持諸佛大乘經典諸聲聞衆無漏後身法王之子亦不可計乃以天眼不能數知

.

8. As to disciples, faultless, princes of the law, standing in their last period of life, their number can never be known, even if one should go on counting for Æons, and that with the aid of divine knowledge.

so dvādaśa antarakalpa sthāsyati saddharma viṃśāntarakalpa sthāsyati |
pratirūpakaścāntarakalpa viṃśatiṃ raśmiprabhāsasya viyūha bheṣyati || 6.9 ||

.

其佛當壽十二小劫正法住世二十小劫像法亦住二十小劫光明世尊其事如是

.

9. He himself shall stay twelve intermediate kalpas, and his true law twenty complete Æons; the counterfeit is to continue as many Æons, in the domain of Rasmiprabhâsa.

atha khalv āyuṣmān mahāmaudgalyāyanaḥ sthavira āyuṣmāṃś ca subhūtir āyuṣmāṃś ca mahākātyāyanaḥ pravepamānaiḥ kāyair bhagavantam animiṣair netrair vyavalokayanti sma |
tasyāṃ ca velāyāṃ pṛthak pṛthaṅamanaḥsaṃgītyā imā gāthā abhāṣanta -

.

爾時大目犍連、須菩提、摩訶迦栴延等，皆悉悚慄，一心合掌，瞻仰尊顏，目不蹔捨，卽共同聲而說偈言：

.

Thereupon the venerable senior Mahâ-Maudgalyâyana, the venerable Subhûti, and the venerable Mahâ-Kâtyâyana, their bodies trembling, gazed up to the Lord with unblenching eyes, and at the same moment severally uttered, in mental concert, the following stanzas :

arhanta he mahāvīra śākyasiṃha narottama |
asmākamanukampāya buddhaśabdamudīraya || 6.10 ||

.

大雄猛世尊諸釋之法王哀愍我等故而賜佛音聲

.

10. O hallowed one (Arhat), great hero, Sâkya-lion, most high of men! out of compassion to us speak the Buddha-word.

avaśyamavasaraṃ jñātvā asmākaṃ pi narottama |
amṛteneva siñcitvā vyākuruṣva vibhojana || 6.11 ||

.

若知我深心見爲授記者如以甘露灑除熱得淸涼

.

11. The highest of men, the Gina, he who knows the fatal term, will, as it were, sprinkle us with nectar by predicting our destiny also.

durbhikṣādāgataḥ kaścinnaro labdhvā subhojanam |
pratīkṣa bhūya ucyeta hastaprāptasmi bhojane || 6.12 ||

.

如從飢國來忽遇大王膳心猶懷疑懼未敢卽便食

.

12. (It is as if) a certain man, in time of famine, comes and gets good food, but to whom, when the food is already in his hands, they say that he should wait.

(99,1) evamevotsukā asmo hīnayānaṃ vicintaya |
duṣkālabhuktasattvā vā buddhajñānaṃ labhāmahe || 6.13 ||

.

若復得王教然後乃敢食我等亦如是每惟小乘過

.

13. Similarly it was with us, who after minding the lower vehicle, at the calamitous conjuncture of a bad time, were longing for Buddha-knowledge.

na tāvad asmān saṃbuddho vyākaroti mahāmuniḥ |
yathā hastasmi prakṣiptaṃ na tadbhuñjīta bhojanam || 6.14 ||

.

不知當云何得佛無上慧雖聞佛音聲言我等作佛

.

14. But the perfectly-enlightened great Seer has not yet favoured us with a prediction (of our destiny), as if he would say: Do not eat the food that has been put into your hand.

evaṃ ca utsukā vīra śrutvā ghoṣam anuttaram |
vyākṛtā yada bheṣyāmastadā bheṣyāma nirvṛtāḥ || 6.15 ||

.

心尚懷憂懼如未敢便食若蒙佛授記爾乃快安樂

.

15. Quite so, O hero, we were longing as we heard the exalted voice (and thought): Then shall we be at rest [And felicitous, blest, beatified (nirvritra)], when we shall have received a prediction.

vyākarohi mahāvīra hitaiṣī anukampakaḥ |
api dāridryacittānāṃ bhaved anto mahāmune || 6.16 ||

.

大雄猛世尊常欲安世閒願賜我等記如飢須教食

.

16. Utter a prediction, O great hero, so benevolent and merciful! let there be an end of our feeling of poverty!

atha khalu bhagavāṃs teṣā mahāśrāvakāṇāṃ sthavirāṇām imam evaṃrūpaṃ cetasaiva cetaḥparivitarkamājñāya punar api sarvāvantaṃ bhikṣusaṃgham āmantrayate sma - ayaṃ me bhikṣavo mahāśrāvakaḥ sthaviraḥ subhūtistriṃśata eva buddhakoṭīnayutaśatasahasrāṇāṃ satkāraṃ kariṣyati, gurukāraṃ mānanāṃ pūjanāmarcanāmapacāyanāṃ kariṣyati | tatra ca brahmacaryaṃ cariṣyati, bodhiṃ ca samudānayiṣyati | evaṃrūpāṃścādhikārān kṛtvā paścime samucchraye śaśiketurnāma tathāgato ’rhan samyaksaṃbuddho loke bhaviṣyati vidyācaraṇasaṃpannaḥ sugato lokavid anuttaraḥ puruṣadamyasārathiḥ śāstā devānāṃ ca manuṣyāṇāṃ ca buddho bhagavān | ratnasaṃbhavaṃ ca nāmāsya tad buddhakṣetraṃ bhaviṣyati | ratnāvabhāsaś ca nāma sa kalpo bhaviṣyati | samaṃ ca tad buddhakṣetraṃ bhaviṣyati, ramaṇīyaṃ sphaṭikamayaṃ ratnavṛkṣavicitritamapagataśvabhraprapātamapagatagūtholigallaṃ manojñaṃ puṣpābhikīrṇam | kūṭāgāraparibhogeṣu cātra puruṣā vāsaṃ kalpayiṣyanti | bahavaścāsya śrāvakā bhaviṣyantyaparimāṇāḥ, yeṣāṃ na śakyaṃ gaṇanayā paryanto ’dhigantum | bahūni cātra bodhisattvakoṭīnayutaśatasahasrāṇi bhaviḥyanti | tasya ca bhagavato dvādaśāntarakalpānāyuḥpramāṇaṃ bhaviḥyati | viṃśatiṃ cāntarakalpān saddharmaḥ sthāsyati | viṃśatimevāntarakalpān saddharmapratirūpakaḥ sthāsyati | sa ca bhagavān vaihāyasam antarīkāe sthitvā abhīkāṇaṃ dharmaṃ deśayiḥyati, bahūni ca bodhisattvaśatasahasrāṇi bahūni ca śrāvakaśatasahasrāṇi vineḥyati ||

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

爾時世尊知諸大弟子心之所念，告諸比丘： “是須菩提，於當來世，奉覲三百萬億那由他佛，供養恭敬、尊重讚(009_0748_c)歎，常修梵行，具菩薩道。於最後身、得成爲佛，號曰名相如來、應供、正遍知、明行足、善逝、世閒解、無上士、調御丈夫、天人師、佛、世尊。劫名有寶。國名寶生。 . 其土平正，頗梨爲地，寶樹莊嚴，無諸丘坑、沙礫、荊棘、便利之穢，寶華覆地，周遍淸淨。其土人民，皆處寶臺、珍妙樓閣。聲聞弟子，無量無邊，筭數譬喩所不能知。諸菩薩衆，無數千萬億那由他。佛壽十二小劫，正法住世二十小劫，像法亦住二十小劫。其佛常處虛空爲衆說法，度脫無量菩薩及聲聞衆。”

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

And the Lord, who in his mind apprehended the thoughts arising in the minds of those great senior disciples, again addressed the complete assembly of monks: This great disciple of mine, monks, the senior Subhûti, shall likewise pay homage to thirty hundred thousand myriads of kotis of Buddhas; shall show them respect, honour, reverence, veneration, and worship. Under them shall he lead a spiritual life and achieve enlightenment. After the performance of such duties shall he, in his last bodily existence, become a Tathâgata in the world, an Arhat, &c. &c., by the name of Sasiketu [moon-signal]. His Buddha-field will be called Ratnasambhava and his epoch Ratnaprabhâsa. And that Buddha-field will be even, beautiful, crystalline, variegated with jewel-trees, devoid of pits and precipices, devoid of sewers, nice, covered with flowers. And there will men have their abode in palaces (or towers) given them for their use. In it will be many disciples, innumerable, so that it would be impossible to terminate the calculation. Many hundred thousand myriads of kotis of Bodhisattvas also will be there. The lifetime of that Lord is to last twelve intermediate kalpas; his true law is to continue twenty intermediate kalpas, and its counterfeit as many. That Lord will, while standing poised in the firmament [Properly, standing as a great meteor], preach the law to the monks, and educate many thousands of Bodhisattvas and disciples.

atha khalu bhagavāṃs tasyāṃ velāyām imā gāthā abhāṣata -

.

爾時，世尊欲重宣此義，而說偈言：

.

And on that occasion the Lord uttered the following stanzas:

ārocayāmi ahamadya bhikṣavaḥ prativedayāmyadya mamā śṛṇotha |
sthaviraḥ subhūtir mama śrāvako ’yaṃ bhaviṣyate buddha anāgate ’dhvani || 6.17 ||

.

諸比丘衆今告汝等皆當一心聽我所說我大弟子須菩提者當得作佛號曰名相

.

17. I have something to announce monks, something to make known; listen then to me: The senior Subhûti, my disciple, shall in days to come be a Buddha.

buddhāṃś ca paśyitva mahānubhāvān triṃśacca pūrṇānayutāna koṭīḥ | (100,1) cariṣyate carya tadānulomikīmimasya jñānasya kṛtena caiṣaḥ || 6.18 ||

. .

當供無數萬億諸佛隨佛所行漸具大道

. .

18. After having seen of most mighty Buddhas thirty myriads of kotis in full, he shall enter upon the straight course to obtain this knowledge.

sa paścime vīra samucchrayasmin dvātriṃśatīlakṣaṇarūpadhārī |
suvarṇayūpapratimo maharṣirbhaviṣyate lokahitānukampī || 6.19 ||

.

最後身得三十二相端正姝妙猶如寶山

.

19. In his last bodily existence shall the hero, possessed of the thirty-two distinctive signs, become a great Seer, similar to a column of gold, beneficial and bounteous to the world.

sudarśanīyaṃ ca sukṣetra bheṣyati iṣṭaṃ manojñaṃ ca mahājanasya |
vihariṣyate yatra sa lokabandhustāritva prāṇīnayutāna koṭīḥ || 6.20 ||

.

其佛國土嚴淨第一衆生見者無不愛樂

.

20. The field where that friend of the world shall save myriads of kotis of living beings will be most beautiful, pretty, and delightful to people at large.

bahubodhisattvātra mahānubhāvā avivartyacakrasya pravartitāraḥ |
tīkṣṇendriyāstasya jinasya śāsane ye śobhayiṣyanti ta buddhakṣetram || 6.21 ||

.

佛於其中度無量衆其佛法中多諸菩薩皆悉利根轉不退輪彼國常以 (009_0749_a)菩薩莊嚴

.

21. In it will be many Bodhisattvas to turn the wheel that never rolls back (or never deviates); endowed with keen faculties they will, under that Gina, be the ornaments of the Buddha-field.

bahuśrāvakās tasya na saṃkhya teṣāṃ pramāṇu naivāsti kadāci teṣām |
ṣaḍabhijña traividya maharddhikāś ca aṣṭāvimokṣeṣu pratiṣṭhitāś ca || 6.22 ||

.

諸聲聞衆不可稱數皆得三明具六神通住八解脫有大威德

.

22. His disciples are so numerous as to pass calculation and measure; gifted with the six transcendent faculties, the triple science and magic power; firm in the eight emancipations.

acintiyaṃ ṛddhibalaṃ ca bheṣyati prakāśayantasyimamagrabodhim |
devā manuṣyā yatha gaṅgavālikā bheṣyanti tasyo satataṃ kṛtāñjalī || 6.23 ||

.

其佛說法現於無量神通變化不可思議諸天人民數如恒沙

.

23. His magic power, while he reveals supreme enlightenment, is inconceivable. Gods and men, as numerous as the sands of the Ganges, will always reverentially salute him with joined hands.

so dvādaśo antarakalpa sthāsy api saddharmu viṃśāntarakalpa sthāsyati |
pratirūpako viṃśatimeva sthāsyati kalpāntarāṇi dvipadottamasya || 6.24 ||

.

皆共合掌聽受佛語其佛當壽十二小劫正法住世二十小劫像法亦住二十小劫

.

24. He shall stay twelve intermediate kalpas; the true law of that most high of men is to last twenty intermediate kalpas and the counterfeit of it as many.

atha khalu bhagavān punar eva sarvāvantaṃ bhikṣusaṃgham āmantrayate sma - ārocayāmi vo bhikṣayaḥ, prativedayāmi | ayaṃ mama śrāvakaḥ sthaviro mahākātyāyano ’ṣṭānāṃ buddhakoṭīśatasahasrāṇām antike satkāraṃ kariṣyati, gurukāraṃ mānanāṃ pūjanāmarcanāmapacāyanāṃ kariṣyati | parinirvṛtānāṃ ca teṣāṃ tathāgatānāṃ stūpān kariṣyati yojanasahasraṃ samucchrayeṇa pañcāśad yojanāni pariṇāhena saptānāṃ ratnānām | tadyathā suvarṇasya rūpyasya vaiḍūryasya sphaṭikasya lohitamukteraśmargabhasya musāragalvasya saptamasya ratnasya | teṣāṃ ca stūpānāṃ pūjāṃ kariṣyati puṣpadhūpagandhamālyavilepanacūrṇacīvaracchatradhvajapatākāvaijayantībhiś ca (101,1) | tataś ca bhūyaḥ pareṇa paratareṇa punar viśatīnāṃ buddhakoṭīnāmantike evarūpam eva satkāraṃ kariṣyati, gurukāraṃ mānanāṃ pūjanāmarcanāmapacāyanāṃ kariṣyati | sa paścime samucchraye paścime ātmabhāvapratilambhe jāmbūnadaprabhāso nāma tathāgato ’rhan samyaksaṃbuddho loke bhaviṣyati vidyācaraṇasaṃpannaḥ sugato lokavid anuttaraḥ puruṣadamyasārathiḥ śāstā devānāṃ ca manuṣyāṇāṃ ca buddho bhagavan | pariśuddhaṃ cāsya buddhakṣetraṃ bhaviṣyati samaṃ ramaṇīyaṃ prāsādikaṃ darśanīyaṃ sphaṭikamayaṃ ratnavṛkṣābhivicitritaṃ suvarṇasūtrācchoḍitaṃ puṣpasaṃstarasaṃstṛtamapagatanirayatiryagyoniyamalokāsurakāyaṃ bahunaradevapratipūrṇaṃ bahuśrāvakaḥatasahasropaḥobhitaṃ bahubodhisattvaḥatasahasrālaṃkṛtam | dvādaḥa cāsya antarakalpānāyuṣpramāṇaṃ bhaviṣyati | viṃḥatiṃ cāsya antarakalpān saddharmaḥ sthāsyati | viṃḥatimevāntarakalpān saddharmapratirūpakaḥ sthāsyati ||

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

爾時世尊復告諸比丘衆： “我今語汝，是大迦旃延，於當來世，以諸供具，供養奉事八千億佛，恭敬尊重。諸佛滅後，各起塔廟，高千由旬，縱廣正等五百由旬，皆以金、銀、琉璃、車璖、馬瑙、眞珠、玟瑰、七寶合成，衆華、瓔珞、塗香、末香、燒香、繒蓋、幢幡，供養塔廟。過是已後，當復供養二萬億佛，亦復如是。供養是諸佛已，具菩薩道，當得作佛。號曰閻浮那提金光如來、應供、正遍知、明行足、善逝、世閒解、無上士、調御丈夫、天人師、佛、世尊。其土平正，頗梨爲地，寶樹莊嚴，黃金爲繩以界道側，妙華覆地，周遍淸淨，見者歡喜。無四惡道——地獄、餓鬼、畜生、阿修羅道，多有天、人、諸聲聞衆及諸菩薩、無量萬億莊嚴(009_0749_b)其國。佛壽十二小劫，正法住世二十小劫，像法亦住二十小劫。”

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

Again the Lord addressed the complete assembly of monks: I announce to you, monks, I make known that the senior Mahâ-Katyâyana here present, my disciple, shall pay homage to eight thousand kotis of Buddhas; shall show them respect, honour, reverence, veneration, and worship; at the expiration of those Tathâgatas he shall build Stûpas, a thousand yoganas in height, fifty yoganas in circumference, and consisting of seven precious substances, to wit, gold, silver, lapis lazuli, crystal, red pearl, emerald, and, seventhly, coral. Those Stûpas he shall worship with flowers, incense, perfumed wreaths, ointments, powder, robes, umbrellas, banners, flags, triumphal streamers. Afterwards he shall again pay a similar homage to twenty kotis of Buddhas; show them respect, honour, reverence, veneration, and worship. Then in his last bodily existence, his last corporeal appearance, he shall be a Tathâgata in the world, an Arhat, &c. &c., named Gambûnada-prabhâsa (i.e. gold-shine), endowed with science and conduct, &c. His Buddha-field will be thoroughly pure, even, nice, pretty, beautiful, crystalline, variegated with jeweltrees, interlaced with gold threads, strewed with flowers, free from beings of the brute creation, hell, and the host of demons, replete with numerous men and gods, adorned with many hundred thousand disciples and many hundred thousand Bodhisattvas. The measure of his lifetime shall be twelve intermediate kalpas; his true law shall continue twenty intermediate kalpas and its counterfeit as many.

atha khalu bhagavāṃs tasyāṃ velāyām imā gāthā abhāṣata -

.

爾時世尊欲重宣此義，而說偈言：

.

And on that occasion the Lord uttered the following stanzas:

śṛṇotha me bhikṣava adya sarve udāharantasya girāmananyathām |
kātyāyanaḥ sthaviru ayaṃ mi śrāvakaḥ kariṣyate pūja vināyakānām || 6.25 ||

.

諸比丘衆皆一心聽如我所說眞實無異是迦栴延當以種種妙好供具供養諸佛

.

25. Listen all to me, ye monks, since I am going to utter an infallible word . Katyâyana here, the senior, my disciple, shall render worship to the Leaders.

satkāru teṣāṃ ca bahuprakāraṃ bahūvidhaṃ lokavināyakānām |
stūpāṃś ca kārāpayi nirvṛtānāṃ puṣpehi gandhehi ca pūjayiṣyati || 6.26 ||

.

諸佛滅後起七寶塔亦以華香供養舍利

.

26. He shall show veneration of various kinds and in many ways to the Leaders, after whose expiration he shall build Stûpas, worshipping them with flowers and perfumes.

labhitva so paścimakaṃ samucchrayaṃ pariśuddhakṣetrasmi jino bhaviṣyati |
paripūrayitvā imam eva jñānaṃ deśeṣyate prāṇisahasrakoṭinām || 6.27 ||

.

其最後身得佛智慧成等正覺國土淸淨

.

27. In his last bodily existence he shall be a Gina, in a thoroughly pure field, and after acquiring full knowledge he shall preach to a thousand kotis of living beings.

sa satkṛto loki sadevakasmin prabhākaro buddha vibhurbhaviṣyati |
jāmbūnadābhāsu sa cāpi nāmnā saṃtārako devamanuṣyakoṭinām || 6.28 ||

.

度脫無量萬億衆生皆爲十方之所供養佛之光明無能勝者其佛號曰閻浮金光

.

28. He shall be a mighty Buddha and illuminator, highly honoured in this world, including the gods, under the name of Gâmbunada-prabhâsa, and save kotis of gods and men.

bahubodhisattvās tatha śrāvakāś ca amitā asaṃkhyā pi ca tatra kṣetre |
upaśobhayiṣyanti ti buddhaśāsanaṃ bhavaprahīṇā vibhavāś ca sarve || 6.29 ||

.

菩薩聲聞斷一切有無量無數莊嚴其國

.

29. Many Bodhisattvas as well as disciples, beyond measure and calculation, will in that field adorn the reign of that Buddha, all of them freed from existence and exempt from existence.

(102,1) atha khalu bhagavān punar eva sarvāvantaṃ bhikṣusaṃgham āmantrayate sma - ārocayāmi vo bhikṣavaḥ, prativedayāmi | ayaṃ mama śrāvakaḥ sthaviro mahāmaudgalyāyano ’ṣṭāviṃśatibuddhasahasrāṇyārāgayiṣyati, teṣāṃ ca buddhānāṃ bhagavatāṃ vividhaṃ satkāraṃ kariṣyati, gurukāraṃ mānanāṃ pūjanāmarcanāmapacāyanāṃ kariṣyati | parinirvṛtānāṃ ca teṣāṃ buddhānāṃ bhagavatāṃ stūpān kārayiṣyati saptaratnamayān | tadyathā suvarṇasya rūpyasya vaidūryasya sphaṭikasya lohitamukteraśmagarbhasya musāragalvasya | yojanasahasraṃ samucchrayeṇa pañcayojanaśatāni pariṇāhena | teṣāṃ ca stūpānāṃ vividhāṃ pūjāṃ kariṣyati puṣpadhūpagandhamālyavilepanacūrṇacīvaracchatradhvajapatākāvaijayantībhiḥ | tataś ca bhūyaḥ pareṇa paratareṇa viṃśaterbuddhakoṭīśatasahasrāṇām evaṃrūpam eva satkāraṃ kariṣyati, gurukāraṃ mānanāṃ pūjanāmarcanāmapacāyanāṃ kariṣyati | paścime ca ātmabhāvapratilambhe tamālapatracandanagandho nāma tathāgato ’rhan samyaksaṃbuddho loke bhaviṣyati vidyācaraṇasaṃpannaḥ sugato lokavid anuttaraḥ puruṣadamyasārathiḥ śāstā devānāṃ ca manuṣyāṇāṃ ca buddho bhagavān | manobhir āmaṃ ca nāmāsya tadbuddhakṣetraṃ bhaviṣyati | ratiprapūrṇaś ca nāma sa kalpo bhaviṣyati | pariśuddhaṃ cāsya tadbuddhakṣetraṃ bhaviṣyati, samaṃ ramaṇīyaṃ prāsādikaṃ sudarśanīyaṃ sphaṭikamayaṃ ratnavṛkṣābhivicitritaṃ muktakusumābhikīrṇaṃ bahunaradevapratipūrṇamṛṣiśatasahasraniṣevitaṃ yaduta śrāvakaiś ca bodhisattvaiś ca | caturviśatiṃ cāsya antarakalpānāyuṣpramāṇaṃ bhaviṣyati | catvāriṃśacca antarakalpān saddharmaḥ sthāsyati | catvāriṃśadeva antarakalpān saddharmapratirūpakaḥ sthāsyati ||

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

爾時世尊復告大衆： “我今語汝，是大目犍連，當以種種供具供養八千諸佛，恭敬尊重。諸佛滅後，各起塔廟，高千由旬，縱廣正等五百由旬，皆以金、銀、琉璃、車璖、馬瑙、眞珠、玫瑰、七寶合成， . 衆華、瓔珞、塗香、末香、燒香、繒蓋、幢幡，以用供養。過是已後，當復供養二百萬億諸佛，亦復如是。當得成佛，號曰多摩羅跋栴檀香如來、應供、正遍知、明行足、善逝、世閒解、無上士、調御丈(009_0749_c)夫、天人師、佛、世尊。劫名喜滿，國名意樂。其土平正，頗梨爲地，寶樹莊嚴，散眞珠華，周遍淸淨，見者歡喜。多諸天、人、菩薩、聲聞，其數無量。佛壽二十四小劫，正法住世四十小劫，像法亦住四十小劫。”

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

Again the Lord addressed the complete assembly of monks: I announce to you, monks, I make known, that the senior Mahâ-Maudgalyâyana here present, my disciple, shall propitiate twenty-eight thousand Buddhas and pay those Lords homage of various kinds; he shall show them respect, &c., and after their expiration build Stûpas consisting of seven precious substances, to wit, gold, silver, lapis lazuli, crystal, red pearl, emerald, and, seventhly, coral; (Stûpas) a thousand yoganas in height and five hundred yoganas in circumference, which Stilpas he shall worship in different ways, with flowers, incense, perfumed wreaths, ointments, powder, robes, umbrellas, banners, flags, and triumphal streamers. Afterwards he shall again pay a similar worship to twenty hundred thousand kotis of Buddhas; he shall show respect, &c., and in his last bodily existence become in the world a Tathâgata, &c., named Tamâlapatrakandanagandha, endowed with science and conduct, &c. The field of that Buddha will be called Manobhirâma; his period Ratipratipûrna. And that Buddha-field will be even, nice, pretty, beautiful, crystalline, variegated with jewel-trees, strewn with detached flowers, replete with gods and men, frequented by hundred thousands of Seers, that is to say, disciples and Bodhisattvas. The measure of his lifetime shall be twenty-four intermediate kalpas; his true law is to last forty intermediate kalpas and its counterfeit as many.

atha khalu bhagavāṃs tasyāṃ velāyām imā gāthā abhāṣata -

.

爾時世尊欲重宣此義，而說偈言：

.

And on that occasion the Lord uttered the following stanzas:

maudgalyagotro mama śrāvako ’yaṃ jahitva mānuṣyakamātmabhāvam |
viṃśatsahasrāṇi jināna tāyināmanyāṃś ca aṣṭau virajāna drakṣyati || 6.30 ||

.

我此弟子大目犍連捨是身已得見八千

.

30. The scion of the Mudgala-race, my disciple here, after leaving human existence shall see twenty thousand mighty Ginas and eight (thousand) more of these faultless beings.

cariṣyate tatra ca brahmacaryaṃ bauddhaṃ imaṃ jñāna gaveṣamāṇaḥ |
satkāru teṣāṃ dvipadottamānāṃ vividhaṃ tadā kāhi vināyakānām || 6.31 ||

.

二百萬億諸佛世尊爲佛道故供養恭敬

.

31. Under them he shall follow a course of duty, trying to reach Buddha-knowledge; he shall pay homage in various ways to those Leaders and to the most high of men.

saddharmu teṣāṃ vipulaṃ praṇītaṃ dhāretva kalpāna sahasrakoṭyaḥ |
pūjāṃ ca stūpeṣu kariṣyate tadā parinirvṛtānāṃ sugatāna teṣām || 6.32 ||

.

於諸佛所常修梵行於無量劫奉持佛法

.

32. After keeping their true law, of wide reach and sublime, for thousands of kotis of Æons, he shall at the expiration of those, Sugatas worship their Stûpas.

ratnāmayān stūpa savaijayantān kariṣyate teṣa jinottamānām | (103,1) puṣpehi gandhehi ca pūjayanto vādyehi vā lokahitānukampinām || 6.33 ||

. .

諸佛滅後起七寶塔長表金剎華香伎樂而以供養諸佛塔廟漸漸具足菩薩道已於意樂國 .

. .

33. In honour of those most high Ginas, those mighty beings I so beneficial to the world, he shall erect Stûpas consisting of precious substances, and decorated with triumphal streamers, worshipping them with flowers, perfumes, and the sounds of music.

tatpaścime caiva samucchrayasmin priyadarśane tatra manojñakṣetre |
bhaviṣyate lokahitānukampī tamālapatracandanagandha nāmnā || 6.34 ||

.

而得作佛號多摩羅栴檀之香

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34. At the period of his last bodily existence he shall, in a nice and beautiful field, be a Buddha bounteous and compassionate to the world, under the name of Tamâlapatrakandanagandha.

caturviśapūrṇāntarakalpa tasya āyuṣpramāṇaṃ sugatasya bheṣyati |
prakāśayantasyima buddhanetrīṃ manujeṣu deveṣu ca nityakālam || 6.35 ||

.

其佛壽命二十四劫常爲天人演說佛道

.

35. The measure of that Sugata's life shall be fully twenty-four intermediate kalpas, during which he shall be assiduous in declaring the Buddha-rule to men and gods.

bahuśrāvakātasya jinasya tatra koṭī sahasrā yatha gaṅgavālikāḥ |
ṣaḍabhijña traividya maharddhikāś ca abhijñaprāptāḥ sugatasya śāsane || 6.36 ||

.

聲聞無量如恒河沙三明六通有大威德

.

36. That Gina shall have many thousands of kotis of disciples, innumerable as the sands of the Ganges, gifted with the six transcendent faculties and the triple science, and possessed of magic power, under the command of that Sugata.

avaivartikāśco bahubodhisattvā ārabdhavīryāḥ sada saṃprajānāḥ |
abhiyuktarūpāḥ sugatasya śāsane teṣāṃ sahasrāṇi bahūni tatra || 6.37 ||

.

菩薩無數志固精進於佛智慧皆不退轉

.

37. Under the reign of that Sugata there shall also appear numerous Bodhisattvas, many thousands of them, unable to slide back (or to deviate), developing zeal, of extensive knowledge and studious habits.

parinirvṛtasyāpi jinasya tasya saddharmu saṃsthāsyati tasmi kāle |
viṃśacca viṃśāntarakalpa pūrṇā etatpramāṇaṃ pratirūpakasya || 6.38 ||

.

佛滅度後正法當住四十小劫像法亦爾我諸弟子威德具足

.

38. After that Gina's expiration his true law shall measure in time twenty-four intermediate kalpas in full; its counterfeit shall have the same measure.

maharddhikāḥ pañca mi śrāvakā ye nirdiṣṭa ye te maya agrabodhaye |
anāgate ’dhvāni jināḥ svayaṃbhuvasteṣāṃ ca caryāṃ śṛṇuthā mamāntikāt || 6.39 ||

.

其數五百皆當授記於未來世咸得成佛 (009_0750_a)我及汝等宿世因緣吾今當說汝等善聽

.

39. These are my five mighty disciples whom I have destined to supreme enlightenment and to become in future self-born Ginas; now hear from me their course.

ity āryasaddharmapuṇḍarīke dharmaparyāye vyākaraṇaparivarto nāma ṣaṣṭhaḥ ||

.

(104,1)7: pūrvayogaparivartaḥ |

.

化城喩品第七

.

CHAPTER VII
ANCIENT DEVOTION

bhūtapūrva bhikṣavo ’tīte ’dhvani asaṃkhyeyaiḥ kalpair asaṃkhyeyatarair vipulair aprameyair acintyair aparimitair apramāṇais tataḥ pareṇa paratareṇa yadāsīt - tena kālena tena samayena mahābhijñājñānābhibhūrnāma tathāgato ’rhan samyaksaṃbuddho loka udapādi vidyācaraṇasaṃpannaḥ sugato lokavid anuttaraḥ puruṣadamyasārathiḥ śāstāḥ devānāṃ ca manuṣyāṇāṃ ca buddho bhagavān saṃbhavāyāṃ lokadhātau mahārūpe kalpe | kiyaccirotpannaḥ sa bhikṣavas tathāgato ’bhūt | tadyathāpi nāma bhikṣavo yāvāniha trisāhasramahāsāhasre lokadhātau pṛthivīdhātuḥ, taṃ kaścid eva puruṣaḥ sarvaṃ cūrṇīkuryāt, maṣiṃ kuryāt | atha khalu sa puruṣastasmāllokadhātorekaṃ paramāṇurajo gṛhītvā pūrvasyāṃ diśi lokadhātusahasramatikramya tadekaṃ paramāṇuraja upanikṣipet | atha sa puruṣo dvitīyaṃ ca paramāṇurajo gṛhītvā tataḥ pareṇa parataraṃ lokadhātusahasramatikramya dvitīyaṃ paramāṇuraja upanikṣipet | anena paryāyeṇa sa puruṣaḥ sarvāvantaṃ pṛthivīdhātumupanikṣipet pūrvasyāṃ diśi | tatkiṃ manyadhve bhikṣavaḥ śakyaṃ teṣāṃ lokadhātūnāmanto vā paryanto vā gaṇanayādhigantum? ta āhuḥ - no hīdaṃ bhagavan, no hīdaṃ sugata | bhagavān āha - śakyaṃ punar bhikṣavasteṣāṃ lokadhātūnāṃ kenacid gaṇakena vā gaṇakamahāmātreṇa vā gaṇanayā paryanto ’dhigantum, yeṣu vopanikṣiptāni tāni paramāṇurajāṃsi, yeṣu vā nopanikṣiptāni | na tveva teṣāṃ kalpakoṭīnayutaśatasahasrāṇāṃ śakyaṃ gaṇanāyogena paryanto ’dhigantum | yāvantaḥ kalpāstasya bhagavato mahābhijñājñānābhibhuvas tathāgatasya parinirvṛtasya, etāvān sa kālo ’bhūd evamacintyaḥ, evamapramāṇaḥ | taṃ cāhaṃ bhikṣavas tathāgataṃ tāvacciraṃ parinirvṛtamanena tathāgatajñānadarśanabalādhānena yathādya śvo vā parinirvṛtamanusmarāmi ||

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佛告諸比丘： “乃往過去無量無邊不可思議阿僧祇劫，爾時有佛，名大通智勝如來、應供、正遍知、明行足、善逝、世閒解、無上士、調御丈夫、天人師、佛、世尊。其國名好成，劫名大相。諸比丘！彼佛滅度已來，甚大久遠，譬如三千大千世界所有地種，假使有人磨以爲墨，過於東方千國土乃下一點，大如微塵，又過千國土復下一點，如是展轉盡地種墨。於汝等意云何？是諸國土，若算師，若算師弟子，能得邊際，知其數不？” “不也，世尊！” . . “諸比丘！是人所經國土，若點不點，盡末爲塵，一塵一劫；彼佛滅度已來，復過是數無量無邊百千萬億阿僧祇劫。我以如來知見力故，觀彼久遠、猶若今日。”

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Of yore, monks, in the past, incalculable, more than incalculable, inconceivable, immense, measureless Æons since, nay, at a period, an epoch far beyond, there appeared in the world a Tathâgata, &c., named Mahâbhigñâgñanâbhibhû, endowed with science and conduct, a Sugata, &c. &c., in the sphere Sambhava (i. e. origin, genesis), in the period Mahârûpa. (You ask), monks, how long ago is it that the Tathâgata was born? Well, suppose some man was to reduce to powder the whole mass of the earth element as much as is to be found in this whole universe; that after taking one atom of dust from this world he is to walk a thousand worlds farther in easterly direction to deposit that single atom; that after taking a second atom of dust and walking a thousand worlds farther he deposits that second atom, and proceeding in this way at last gets the whole of the earth element deposited in eastern direction. Now, monks, what do you think of it, is it possible by calculation to find the end or limit of these worlds? They answered: Certainly not, Lord; certainly not, Sugata. The Lord said: On the contrary, monks, some arithmetician or master of arithmetic might, indeed, be able by calculation to find the end or limit of the worlds, both those where the atoms have been deposited and where they have not, . but it is impossible by applying the rules of arithmetic to find the limit of those hundred thousands of myriads of Æons, so long, so inconceivable, so immense is the number of Æons which have elapsed since the expiration of that Lord, the Tathâgata Mahâbhigñâgñanâbhibhû. Yet, monks, I perfectly remember that Tathâgata who has been extinct for so long a time, as if he had reached extinction to-day or yesterday, because of my possessing the mighty knowledge and sight of the Tathâgata.

atha khalu bhagavāṃs tasyāṃ velāyām imā gāthā abhāṣata -

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爾時世尊欲重宣此義，而說偈言：

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And on that occasion the Lord pronounced the following stanzas:

abhū atītā bahu kalpakoṭyo anusmarāmi dvipadānamuttamam |
abhijñajñānābhibhūvaṃ mahāmunimabhūṣi tatkālamanuttamo jinaḥ || 7.1 ||

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我念過去世無量無邊劫有佛兩足尊名大通智勝

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1. I remember the great Seer Abhigñâgñânâbhibhû, the most high of men, who existed many kotis of Æons ago as the superior Gina of the period.

yathā trisāhasrima lokadhātuṃ kaścid rajaṃ kurya aṇupramāṇam |
paramāṇumekaṃ ca tato gṛhītvā kṣetraṃ sahasraṃ gamiyāna nikṣipet || 7.2 ||

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如人以力磨三千大千土盡此諸地種皆悉以爲墨

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2. If, for example, some men after reducing this universe to atoms of dust took one atom to deposit it a thousand regions farther on;

dvitīyaṃ tṛtīyaṃ pi ca eva nikṣipet sarvaṃ pi so nikṣipi taṃ rajogatam |
riktā bhavetā iya lokadhātuḥ sarvaś ca so pāṃsu bhaveta kṣīṇaḥ || 7.3 ||

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過於千國土 (009_0750_b)乃下一塵點如是展轉點盡此諸塵墨

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3. If he deposited a second, a third atom, and so proceeded until he had done with the whole mass of dust, so that this world were empty and the mass of dust exhausted;

(105,1) yo lokadhātūṣu bhaveta tāsu pāṃsu rajo yasya pramāṇu nāsti |
rajaṃ karitvāna aśeṣatastaṃ lakṣyaṃ dade kalpaśate gate ca || 7.4 ||

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如是諸國土點與不點等復盡末爲塵一塵爲一劫

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4. To that immense mass of the dust of these worlds, entirely reduced to atoms, I liken the number of Æons past.

evāprameyā bahu kalpakoṭyaḥ parinirvṛtasya sugatasya tasya |
paramāṇu sarve na bhavanti lakṣyāstāvad bahu kṣīṇa bhavanti kalpāḥ || 7.5 ||

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此諸微塵數其劫復過是彼佛滅度來如是無量劫

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5. So immense is the number of kotis of Æons past since that extinct Sugata; the whole of (existing) atoms is no (adequate) expression of it; so many are the Æons which have expired since.

tāvacciraṃ nirvṛtu taṃ vināyakaṃ tān śrāvakāṃstāṃś ca pi bodhisattvān |
etādṛśaṃ jñānu tathāgatānāṃ smarāmi vṛttaṃ yatha adya śvo vā || 7.6 ||

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如來無礙智知彼佛滅度及聲聞菩薩如見今滅度

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6. That Leader who has expired so long ago, those disciples and Bodhisattvas, I remember all of them as if it were to-day or yesterday. Such is the knowledge of the Tathâgatas.

etādṛśaṃ bhikṣava jñānametadanantajñānaś ca tathāgatasya |
buddhaṃ mayā kalpaśatair anekaiḥ smṛtīya sūkṣmāya anāsravāya || 7.7 ||

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諸比丘當知佛智淨微妙無漏無所礙通達無量劫

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7. So endless, monks, is the knowledge of the Tathâgata; I know what has taken place many hundreds of Æons ago, by my precise and faultless memory.

tasya khalu punar bhikṣavo mahābhijñājñānābhibhuvas tathāgatasyārhataḥ samyaksaṃbuddhasya catuṣpañcāśatkalpakoṭīnayutaśatasahasrāṇyāyuṣpramāṇamabhūt | pūrve ca sa bhagavān mahābhijñānābhibhūs tathāgato ’nabhisaṃbuddho ’nuttarāṃ samyaksaṃbodhiṃ bodhimaṇḍavarāgragrata eva sarvāṃ mārasenāṃ prābhañjīt parājaiṣīt | prabhañjayitvā parājayitvā anuttarāṃ samyaksaṃbodhim abhisaṃbhotsyāmīti na ca tāvattasya te dharmā āmukhībhavanti sma | sa bodhivṛkṣamūle bodhimaṇḍe ekamantarakalpamasthāt | dvitīyam apy antarakalpasthāt | na ca tāvad anuttarāṃ samyaksaṃbodhim abhisaṃbudhyate | tṛtīyam api caturtham api pañcamam api ṣaṣṭham api saptamam api aṣṭamam api navamam api daśamam apy antarakalpaṃ bodhivṛkṣamūle bodhimaṇḍe ’sthāt sakṛdvartanena paryaṅkena antarād avyutthitaḥ | aniñjamānena cittena acalamānena avepamānena kāyenāsthāt | na ca tāvad asya te dharmā āmukhībhavanti sma ||

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“大通智勝佛壽五百四十萬億那由他劫。其佛本坐道場，破魔軍已，垂得阿耨多羅三藐三菩提，而諸佛法不現在前。如是一小劫 He stayed there a second, . 乃至十小劫，結加趺坐，身心不動，而諸佛法猶不在前。

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To proceed, monks, the measure of the lifetime of the Tathâgata Mahâbhigñâgñanâbhibhû, the Arhat, &c. was fifty-four hundred thousand myriads of kotis of Æons. In the beginning when the Lord had not yet reached supreme, perfect enlightenment and had just occupied the summit of the terrace of enlightenment, he discomfited and defeated the whole host of Mâra, after which he thought: I am to reach perfect enlightenment. But those laws (of perfect enlightenment) had not yet dawned upon him. He stayed on the terrace of enlightenment at the foot of the tree of enlightenment during one intermediate kalpa. . . He remained a fourth, a fifth, a sixth, a seventh, an eighth, a ninth, a tenth intermediate kalpa on the terrace of enlightenment at the foot of the tree of enlightenment, continuing sitting cross-legged without in the meanwhile rising. He stayed, the mind motionless, the body unstirring and untrembling, but those laws had not yet dawned upon him.

tasya khalu punar bhikṣavo bhagavato bodhimaṇḍavarāgragatasya devais trāyastriṃśair mahāsiṃhāsanaṃ prajñaptam abhūd yojanaśatasahasraṃ samucchrayeṇa, yatra sa bhagavān niṣadya anuttarāṃ samyaksaṃbodhim abhisaṃbuddhaḥ | samanantaraniṣaṇṇasya ca khalu punas tasya bhagavato bodhimaṇḍe, atha brahmakāyikā devaputrā divyaṃ puṣpavarṣam abhipravarṣayām āsuḥ | bodhimaṇḍasya parisāmantakena yojanaśatamantarikṣe ca vātān pramuñcanti, ye taṃ jīrṇapuṣpamavakarṣayanti | yathāpravarṣitaṃ ca tat puṣpavarṣaṃ tasya bhagavato bodhimaṇḍe niṣaṇṇasya avyucchinnaṃ pravarṣayanti | paripūrṇān daśāntarakalpān taṃ bhagavantam abhyavakiranti (106,1) sma | tathā pravarṣitaṃ ca tatpuḥpavarāaṃ pravarāayanti yāvat parinirvāṇakālasamaye tasya bhagavatastaṃ bhagavantam abhyavakiranti | cāturmahārājakāyikāś ca devaputrā divyāṃ devadundubhim abhipravādayām āsuḥ | tasya bhagavato bodhimaṇḍavarāgragatasya satkārārtham avyucchinnaṃ pravādayām āsuḥ paripūrṇān daśāntarakalpān tasya bhagavato niḥaṇṇasya | tata uttari tāni divyāṇi tūryāṇi satatasamitaṃ pravādayām āsur yāvat tasya bhagavato mahāparinirvāṇakālasamayāt ||

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爾時忉利諸天，先爲彼佛於菩提樹下敷師子座，高一由旬，佛於此座當得阿耨多羅三藐三菩提。適坐此座，時諸梵天王雨衆天華，面百由旬，香風時來，吹去萎華，更雨新者。如是不絕，滿十小劫，供養於佛，乃至滅度常雨此華。四王諸天爲供養佛，常擊天鼓，其餘諸天作天伎樂，滿十小劫，至于滅度亦復如是。

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Now, monks, while the Lord was just on the summit of the terrace of enlightenment, the gods of Paradise (Trâyastrimsas) prepared him a magnificent royal throne, a hundred yoganas high, on occupying which the Lord attained supreme, perfect enlightenment; and no sooner had the Lord occupied the seat of enlightenment than the Brahmakâyika gods scattered a rain of flowers all around the seat of enlightenment over a distance of a hundred yoganas; in the sky they let loose storms by which the flowers, withered, were swept away. From the beginning of the rain of flowers, while the Lord was sitting on the seat of enlightenment, it poured without interruption during fully ten intermediate kalpas, covering the Lord. That rain of flowers having once begun falling continued to the moment of the Lord's complete Nirvâna. The angels belonging to the division of the four guardians of the cardinal points made the celestial drums of the gods resound; they made them resound without interruption in honour of the Lord who had attained the summit of the terrace of enlightenment. Thereafter, during fully ten intermediate kalpas, they made uninterruptedly resound those celestial musical instruments up to the moment of the complete extinction of the Lord.

atha khalu bhikṣavo daśānām antarakalpānām atyayena sa bhagavān mahābhijñājñānābhibhūs tathāgato ’rhan samyaksaṃbuddho ’nuttarāṃ samyaksaṃbodhim abhisaṃbuddhaḥ | samanantarābhisaṃbuddhaṃ ca taṃ viditvā ye tasya bhagavataḥ kumārabhūtasya ṣoḍaśa putrā abhūvannaurasāḥ, jñānākaro nāma teṣāṃ jyeṣṭho ’bhūt | teṣāṃ ca khalu punar bhikṣavaḥ ṣoḍaśānāṃ rājakumārāṇām ekaikasya ca vividhāni krīḍanakāni rāmaṇīyakānyabhūvan vicitrāṇi darśanīyāni | atha khalu bhikṣavaste ṣoḍaśa rājakumārāstāni vividhāni krīḍanakāni rāmaṇīyakāni visarjayitvā, taṃ bhagavantaṃ mahābhijñājñānābhibhuvaṃ tathāgatam arhantaṃ samyaksaṃbuddham anuttarāṃ samyaksaṃbodhim abhisaṃbuddhaṃ viditvā, mātṛbhir dhātrībhiś ca rudantībhiḥ parivṛtāḥ puraskṛtāḥ tena ca mahārājñā cakravartinā āryakeṇa mahākośena rājāmātyaiś ca bahubhiś ca prāṇikoṭīnayutaśatasahasraiḥ parivṛtāḥ puraskṛtāḥ yena bhagavān mahābhijñājñānābhibhūs tathāgato ’rhan samyaksaṃbuddho bodhimaṇḍavarāgragataḥ, tenopasaṃkrāmanti sma | tasya bhagavataḥ satkārārthāya gurukārārthāya mānanārthāya pūjanārthāya arcanārthāya apacāyanārthāya upasaṃkrāntāḥ | upasaṃkramya tasya bhagavataḥ pādau śirobhir vanditvā taṃ bhagavantaṃ triṣpradakṣiṇīkṛtya añjaliṃ pragṛhya taṃ bhagavantaṃ saṃmukhamābhir gāthābhiḥ sārūpyābhir abhiṣṭuvanti sma -

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“諸比丘！大通智勝佛過十小劫，諸佛之法乃現在前，成阿耨多羅三藐三菩(009_0750_c)提。其佛未出家時，有十六子，其第一者名曰智積。諸子各有種種珍異玩好之具，聞父得成阿耨多羅三藐三菩提，皆捨所珍，往詣佛所。諸母涕泣而隨送之。其祖轉輪聖王，與一百大臣及餘百千萬億人民，皆共圍繞，隨至道場。咸欲親近大通智勝如來，供養恭敬、尊重讚歎。到已，頭面禮足，繞佛畢已，一心合掌，瞻仰世尊，以偈頌曰：

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Again, monks, after the lapse of ten intermediate kalpas the Lord Mahâbhigñâgñanâbhibhû, the Tathâgata, &c., reached supreme, perfect enlightenment. Immediately on knowing his having become enlightened the sixteen sons born to that Lord when a prince royal, the eldest of whom was named Gñânâkara- which sixteen young princes, monks, had severally toys to play with, variegated and pretty- those sixteen princes, I repeat, monks, left their toys, their amusements, and since they knew that the Lord Mahâbhigñâgñanâbhibhû, the Tathâgata, &c., had attained supreme, perfect knowledge, went, surrounded and attended by their weeping mothers and nurses, along with the noble, rich king Kakravartin, many ministers, and hundred thousands of myriads of kotis of living beings, to the place where the Lord Mahâbhigñâgñanâbhibhû, the Tathâgata, &c., was seated on the summit of the terrace of enlightenment. They went up to the Lord in order to honour, respect, worship, revere, and venerate him, saluted his feet with their heads, made three turns round him keeping him to the right, lifted up their joined hands, and praised the Lord, face to face, with the following stanzas:

mahābhiṣaṭko ’si anuttaro ’si anantakalpaiḥ samudāgato ’si |
uttāraṇārthāyiha sarvadehināṃ paripūrṇa saṃkalpu ayaṃ ti bhadrakaḥ || 7.8 ||

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大威德世尊爲度衆生故於無量億劫爾乃得成佛

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8. Thou art the great physician, having no superior, rendered perfect in endless Æons. Thy benign wish of saving all mortals (from darkness) has to-day been fulfilled.

suduṣkarā antarakalpimān daśa kṛtāni ekāsani saṃniṣadya |
na ca te ’ntarā kāyu kadāci cālito na hastapādaṃ na pi cānyadaṅgam || 7.9 ||

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諸願已具足善哉吉無上世尊甚希有一坐十小劫

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9. Most difficult things hast thou achieved during the ten intermediate kalpas now past; thou hast been sitting all that time without once moving thy body, hand, foot, or any other part.

cittaṃ pi te śāntagataṃ susaṃsthitamaniñjyabhūtaṃ sada aprakampyam |
vikṣepu naivāsti kadāci pi tava atyantaśāntasthitu tvaṃ anāsravaḥ || 7.10 ||

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身體及手足靜然安不動其心常惔怕未曾有散亂

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10. Thy mind also was tranquil and steady, motionless, never to be shaken; thou knewest no distraction;thou art completely quiet and faultless.

(107,1) diṣṭayāsi kṣemeṇa ca svastinā ca aviheṭhitaḥ prāpta imāgrabodhim |
asmākamṛddhī iyamevarūpā diṣṭayā ca vardhāma narendrasiṃha || 7.11 ||

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究竟永寂滅安住無漏法今者見世尊安隱成佛道

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11. Joy with thee! that thou so happily and safely, without any hurt, hast reached supreme enlightenment. How great a fortune is ours! we congratulate ourselves, O Lion amongst kings!

anāyikeyaṃ praja sarva duḥkhitā utpāṭitākṣī va nihīnasaukhyā |
mārgaṃ na jānanti dukhāntagāminaṃ na mokṣahetorjanayanti vīryam || 7.12 ||

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我等得善利稱慶大歡喜衆生常苦惱盲瞑無導師

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12. These unhappy creatures, vexed in all ways, deprived of eyes, as it were, and joyless, do not find the road leading to the end of toils, nor develop energy for the sake of deliverance.

apāya vardhanti ca dīrgharātraṃ divyāś ca kāyāḥ parihāṇadharmāḥ |
na śrūyate jātu jināna śabdastamondhakāro ayu sarvalokaḥ || 7.13 ||

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不識苦盡道不知求解脫長夜增惡趣減損諸天衆

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13. Dangers are for a long time on the increase and the laws (or phenomena, things) are deprived of the (possession of a) celestial body; the word of the Gina is not being heard; the whole world is plunged in thick darkness.

prāptaṃ ca te lokavid ū ihādya śivaṃ padaṃ uttama nāsravaṃ ca |
vayaṃ ca lokaś ca anugṛhītaḥ śaraṇaṃ ca tvā eti vrajāma nātha || 7.14 ||

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從冥入於冥永不聞佛名今佛得最上安隱無漏道我等及天人爲得最大利是故咸稽首歸命無上尊

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14. But to-day (or now) hast thou, Majesty of the world, reached this hallowed, high, and faultless spot; we as well as the world are obliged to thee, and approach to seek our refuge with thee, O Protector!

atha khalu bhikṣavaste ṣoḍaśa rājakumārāḥ kumārabhūtā eva bālakāḥ, taṃ bhagavantaṃ mahābhijñājñānābhimukhaṃ tathāgatam arhantaṃ samyaksaṃbuddhamābhiḥ sārūpyabhīrgāthābhiḥ saṃmukham abhiṣṭutya taṃ bhagavantam adhyeṣante sma dharmacakrapravartanatāyai - deśayatu bhagavān dharmam, deśayatu sugato dharmaṃ bahujanahitāya bahujanasukhāya lokānukampāyai mahato janakāyasyārthāya hitāya sukhāya devānāṃ ca manuṣyāṇāṃ ca | tasyāṃ ca velāyām imā gāthā abhāṣanta -

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爾時十六王子偈讚佛已，勸請世尊轉於法輪，咸作是言： ‘世尊說法，多所(009_0751_a)安隱、憐愍、饒益諸天人民。’ 重說偈言：

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When, O monks, those sixteen princes in the condition of boys, childlike and young, had with such stanzas celebrated the Lord Mahâbhigñâgñanâbhibhû, the Tathâgata, &c., they urged the Lord to move on the wheel of the law: Preach the law, O Lord; preach the law, O Sugata, for the weal of the public, the happiness of the public, out of compassion for the world; for the benefit, weal, and happiness of the people generally, both of gods and men. And on that occasion they uttered the following stanzas:

deśehi dharmaṃ śatapuṇyalakṣaṇā vināyakā apratimā maharṣe |
labdhaṃ ti jñānaṃ pravaraṃ viśiṣṭaṃ prakāśayā loki sadevakasmin || 7.15 ||

.

世雄無等倫百福自莊嚴得無上智慧願爲世間說

.

15. Preach the law, O thou who art marked with a hundred auspicious signs, O Leader, O incomparable great Seer! thou hast attained exalted, sublime knowledge; let it shine in the world, including the gods.

asmāṃś ca tārehi imāṃś ca sattvān nidarśaya jñānu tathāgatānām |
yathā vayaṃ pi imam agrabodhiṃ anuprāpnuyāmo ’tha ime ca sattvāḥ || 7.16 ||

.

度脫於我等及諸衆生類爲分別顯示令得是智慧

.

16. Release us as well as these creatures; display the knowledge of the Tathâgatas, that we also and, further, these beings may obtain this supreme enlightenment.

caryāṃ ca jñānaṃ pi ca sarva jānasi adhyāśayaṃ pūrvakṛtaṃ ca puṇyam | (108,1) adhimukti jānāsi ca sarvaprāṇināṃ pravartayā cakravaraṃ anuttaram || 7.17 ||

. .

若我等得佛衆生亦復然世尊知衆生深心之所念亦知所行道又知智慧力欲樂及修福宿命所行業世尊悉知已當轉無上輪 .

. .

17. Thou knowest every course (of duty) and knowledge; thou knowest the (mental and moral) disposition and the good works done in a former state; the (natural) bent of all living beings. Move on the most exalted, sublime wheel!

iti ||

.

tena khalu punar bhikṣavaḥ samayena tena bhagavatā mahābhijñājñānābhibhuvā tathāgatenārhatā samyaksaṃbuddhena anuttarāṃ samyaksaṃbodhim abhisaṃbudhyamānena daśasu dikṣvaikaikasyāṃ diśi pañcāśallokadhātukoṭīnayutaśatasahasrāṇi ṣaḍvikāraṃ prakampitāny abhūīvan, mahatā cāvabhāsena sphuṭāny abhūvan | sarveṣu ca teṣu lokadhātuṣu yā lokāntarikās tāsu ye akṣaṇāḥ saṃvṛtā andhakāratamisrāḥ yatra imāv api candrasūryau evaṃmaharddhikau evaṃmahānubhāvau evaṃmahaujaskau ābhayāpyābhāṃ nānubhavataḥ, varṇenāpi varṇaṃ tejasāpi tejo nānubhavataḥ, tāsv api tasmin samaye mahato ’vabhāsasya prādurbhāvo ’bhūt | ye ’pi tāsu lokāntarikās u sattvā upapannāḥ, te ’pyanyonyam evaṃ paśyanti anyonyam evaṃ saṃjānanti - anye ’pi bata bhoḥ sattvāḥ santīhopapannāḥ | anye ’pi bata bhoḥ sattvāḥ santīhopapannāḥ iti | sarveṣu ca teṣu lokadhātuṣu yāni devabhavanāni devavimānāni ca, yāvad brahmalokād ṣaḍvikāraṃ prakampitāny abhūvan, mahatā cāvabhāsena sphuṭānyabhūvan atikramya devānāṃ devānubhāvam | iti hi bhikṣavas tasmin samaye teṣu lokadhātuṣu mahataḥ pṛthivīcālasya mahataś ca audārikasyāvabhāsasya loke prādurbhāvo ’bhūt ||

. . . . . .

又其國界、諸天宮殿、乃至梵宮，六種震動；大光普照，遍滿世界，勝諸天光。其中衆生，各得相見，咸作是言： ‘此中云何忽生衆生，’ 又其國界、諸天宮殿、乃至梵宮，六種震動；大光普照，遍滿世界，勝諸天光。’ .

. . . . . .

Then, monks, as the Lord Mahâbhigñâgñanâbhibhû, the Tathâgata, &c., reached supreme, perfect enlightenment, fifty hundred thousand myriads of kotis of spheres in each of the ten directions of space were shaken in six different ways and became illumined with a great lustre. And in the intervals between all those spheres, in the dreary places of dark gloom, where even the sun and moon, so powerful, mighty, and splendid, have no advantage of the shining power they are endowed with, have no advantage of the colour and brightness they possess, even in those places a great lustre arose instantly. And the beings who appeared in those intervals behold each other, acknowledge each other, (and exclaim): Lo, there are other beings also here appearing! lo, there are other beings also here appearing! The palaces and aerial cars of the gods in all those spheres up to the Brahma-world shook in six different ways and became illumined with a great lustre, surpassing the divine majesty of the gods. So then, monks, a great earthquake and a great, sublime lustre arose simultaneously.

atha pūrvasyāṃ diśi teṣu pañcāśatsu lokadhātukoṭīnayutaśatasahasreṣu yāni brāhmāṇi vimānāni, tāny atīva bhrājanti tapanti virājanti, śrīmanti aujasvīni ca | atha khalu bhikṣavasteṣāṃ mahābrahmaṇām etad abhavat - imāni khalu punar brāhmāṇi vimānānyatīva bhrājanti tapanti virājanti śrīmanti aujasvīni ca | kasya khalv idaṃ pūrvanimittaṃ bhaviṣyatīti? atha khalu bhikṣavas teṣu pañcāśatsu lokadhātukoṭīnayutaśatasahasreṣu ye mahābrahmāṇaḥ, te sarve ’nyonyabhavanāni gatvā ārocayām āsuḥ ||

. . . . .

“爾時東方五百萬億諸國土中，梵天宮殿光明照曜，倍於常明。諸梵天王各作是念： ‘今者宮殿光明，昔所未有。以何因緣而現此相？’ 是時諸梵天王，卽各相詣，共議此事。

. . . . .

And the aerial cars of the Brahma-angels to the east, in these fifty hundred thousand myriads of kotis of spheres, began excessively to glitter, glow, and sparkle in splendour and glory. And those Brahma-angels made this reflection: What may be foreboded by these aerial cars so excessively glittering, glowing, and sparkling in splendour and glory? . Thereupon, monks, the Brahma-angels in the fifty hundred thousand myriads of kotis of spheres went all to each other's abodes and communicated the matter to one another.

atha khalu bhikṣavaḥ sarvasattvatrātā nāma mahābrahmā taṃ mahāntaṃ brahmagaṇaṃ gāthābhir adhyabhāṣata -

.

時彼衆中、有一大梵天王，名救一切，爲諸梵衆而說偈言：

.

After that, monks, the great Brahma-angel, named Sarvasattvatrâtri (i.e. Saviour of all beings), addressed the numerous host of Brahma-angels in the following stanzas:

atīva no harṣita adya sarve vimānaśreṣṭhā imi prajvalanti |
śriyā dyutīyā ca manoramā ye kiṃ kāraṇaṃ īdṛśu bheṣyate ’dya || 7.18 ||

.

我等諸宮殿光明昔未有此是何因緣宜各共求之

.

18. Our aerial cars to-day (or now) are all bristling with rays in an extraordinary degree, and blazing in beautiful splendour and brilliancy. What may be the cause of it?

sādhu gaveṣāmatha etam arthaṃ ko devaputro upapannu adya |
yasyānubhāvo ayam evarūpo abhūtapūrvo ayamadya dṛśyate || 7.19 ||

.

爲大德天生爲佛出世閒 (009_0751_b)而此大光明遍照於十方

.

19. Come, let us investigate the matter, what divine being has to-day sprung into existence, whose power, such as was never seen before, here now appears?

(109,1) yadi vā bhaved buddha narendrarājā utpannu lokasmi kahiṃcidadya |
yasyo nimittaṃ imam evarūpaṃ śriyā daśo dikṣu jvalanti adya || 7.20 ||

.

20. Or should it be the Buddha, the king of kings, who to-day has been born somewhere in the world, and whose birth is announced by such a token that all the points of the horizon are now blazing in splendour?

atha khalu bhikṣavasteṣu pañcāśatsu lokadhātukoṭīnayutaśatasahasreṣu ye mahābrahmāṇaḥ, te sarve sahitāḥ samagrāstāni divyāni svāni svāni brāhmāṇi vimānānyabhir uhya divyāṃś ca sumerumātrān puṣpapuṭān gṛhītvā catasṛṣu dikṣvanucaṃkramanto ’nuvicarantaḥ paścimaṃ digbhāgaṃ prakrāntāḥ | adrākṣuḥ khalu punas teṣu pañcāśatsu lokadhātukoṭīnayutaśatasahasreṣu bhikṣavaste mahābrahmāṇaḥ paścime digbhāge taṃ bhagavantaṃ mahābhijñājñānābhibhuvaṃ tathāgatam arhantaṃ samyaksaṃbuddhaṃ bodhimaṇḍavarāgragataṃ bodhivṛkṣamūle siṃhāsanopaviṣṭaṃ parivṛtaṃ puraskṛtaṃ devanāgayakṣagandharvāsuragarūḍakinnaramahoragamanuṣyāmanuṣyaiḥ, taiś ca putraiḥ ṣoḍaśabhī rājakumārair adhyeṣyamāṇaṃ dharmacakrapravartanatāyai | dṛṣṭvā ca punar yena sa bhagavāṃs tenopasaṃkrāntāḥ | upasaṃkramya tasya bhagavataḥ pādau śirobhir vanditvā taṃ bhagavantam anekaśatasahasrakṛtvaḥ pradakṣiṇīkṛtya taiś ca sumerumātraiḥ puṣpapuṭais taṃ bhagavantam abhyavakiranti sma, abhiprakiranti sma, taṃ ca bodhivṛkṣaṃ daśayojanapramāṇam | abhyavakīrya tāni brāhmāṇi vimānāni tasya bhagavato niryātayām āsuḥ - parigṛhṇātu bhagavān imāni brāhmāṇi vimānāni asmākamanukampām upādāya | paribhuñjatu sugata imāni brāhmāṇi vimānānyasmākamanukampām upādāya ||

. . . . . .

“爾時五百萬億國土諸梵天王，與宮殿俱，各以衣裓，盛諸天華，共詣西方推尋是相。見大通智勝如來處于道場菩提樹下，坐師子座，諸天、龍王、乾闥婆、緊那羅、摩睺羅伽，人非人等，恭敬圍繞，及見十六王子請佛轉法輪。 . 卽時諸梵天王頭面禮佛，繞百千帀，卽以天華而散佛上——其所散華如須彌山；幷以供養佛菩提樹——其菩提樹高十由旬。華供養已，各以宮殿奉上彼佛，而作是言： ‘唯見哀愍，饒益我等。所獻宮殿，願垂納受。’

. . . . . .

Thereupon, monks, the great Brahma-angels in the fifty hundred thousand myriads of kotis of spheres mounted all together their own divine aerial cars, took with them divine bags, as large as Mount Sumeru, with celestial flowers, and went through the four quarters successively until they arrived at the western quarter, where those great Brahma-angels, O monks, stationed in the western quarter, saw the Lord Mahâbhigñâgñanâbhibhû, the Tathâgata, &c., on the summit of the exalted terrace of enlightenment, seated on the royal throne at the foot of the tree of enlightenment, surrounded and attended by gods, Nagas, goblins, Gandharvas, demons, Garudas, Kinnaras, great serpents, men, and beings not human, while his sons, the sixteen young princes, were urging him to move forward the wheel of the law. On seeing which the Brahma-angels came up to the Lord, saluted his feet with their heads, walked many hundred thousand times round him from left to right, strewing (flowers) and overwhclming both him and the tree of enlightenment, over a distance of ten yoganas, with those flower-bags as large as Mount Sumeru. After that they presented to the Lord their aerial cars (with the words): Accept, O Lord, these aerial cars out of compassion to us; use, O Sugata, those cars out of compassion to us.

atha khalu bhikṣavaste mahābrahmāṇastāni svāni svāni vimānāni tasya bhagavato niryātya tasyāṃ velāyāṃ taṃ bhagavantaṃ saṃmukhamābhir gāthābhiḥ sārūpyābhir abhiṣṭuvanti sma -

.

時諸梵天王，卽於佛前，一心同聲以偈頌曰：

.

On that occasion, monks, after presenting their own cars to the Lord, the Brahma-angels celebrated the Lord, face to face, with the following seasonable stanzas:

āścaryabhūto jina aprameyo utpanna lokasmi hitānukampī |
nātho ’si śāstāsi gurūsi jāto anugṛhītā daśimā diśo ’dya || 7.21 ||

.

世尊甚希有難可得値遇具無量功德能救護一切天人之大師哀愍於世閒十方諸衆生普皆蒙饒益

.

21. A (or the) wonderful, matchless Gina, so beneficial and merciful, has arisen in the world. Thou art born a protector, a ruler (and teacher), a master; to-day all quarters are blessed.

pañcāśatī koṭisahasra pūrṇā yā lokadhātūna ito bhavanti |
yato vayaṃ vandana āgatā jinaṃ vimānaśreṣṭhān prajahitva sarvaśaḥ || 7.22 ||

.

我等所從來五百萬億國捨深禪定樂爲供養佛故

.

22. We have come as far as fully fifty thousand kotis of worlds from here to humbly salute the Gina by surrendering our lofty acriel cars all together.

pūrveṇa karmeṇa kṛtena asmin vicitracitrā hi ime vimānāḥ |
pratigṛhya asmākamanugrahārthaṃ paribhuñjatāṃ lokavid ū yatheṣṭam || 7.23 ||

.

我等先世福宮殿甚嚴飾今以奉世尊唯願哀納受

.

23. We possess these variegated and bright cars, owing to previous works; accept them to oblige us, and make use of them to thine heart's content, O Knower of the world!

(110,1) atha khalu bhikṣavaste mahābrahmāṇastaṃ bhagavantaṃ mahābhijñājñānabhibhuvaṃ tathāgatam arhantaṃ samyaksaṃbuddhaṃ saṃmukhamābhiḥ sārūpyābhir gāthābhir abhiṣṭutya taṃ bhagavantam etadūcuḥ - pravartayatu bhagavān dharmacakram, pravartayatu sugato dharmacakraṃ loke | deśayatu bhagavān nirvṛtim | tārayatu bhagavān sattvān | anugṛhṇātu bhagavān imaṃ lokam | deśayatu bhagavān dharmasvāmī dharmamasya lokasya samārakasya sabrahmakasya saśramaṇabrāhmaṇikāyāḥ prajāyāḥ sadevamānuṣāsurāyāḥ | tad bhaviṣyati bahujanahitāya bahujanasukhāya lokānukampāyai mahato janakāyasyārthāya hitāya sukhāya devānāṃ ca manuṣyāṇāṃ ca ||

. . . . . .

“爾時諸梵天王偈讚佛已，各作是言： ‘唯願世尊轉於法輪，度脫衆生，開涅槃道。’ . . . .

. . . . . .

After the great Brahma-angels, monks, had celebrated the Lord Mahâbhigñâgñanâbhibhû, the Tathâgata, &c., face to face, with these seasonable stanzas, they besought him, saying: May the Lord move forward the wheel of the law! May the Lord preach final rest! May the Lord release all beings! Be favourable, O Lord, to this world! Preach the law, O Lord, to this world, including gods, Mâras, and Brahma-angels; to all people, including ascetics and Brahmans, gods, men, and demons! It will tend to the weal of the public, to the happiness of the public; out of mercy to the world, for the benefit and happiness of the people at large, both gods and men.

atha khalu bhikṣavastāni pañcāśad brahmakoṭīnayutaśatasahasrāṇyekasvareṇa samasaṃgītyā taṃ bhagavantam ābhiḥ sārūpyābhir gāthābhir adhyabhāṣanta -

.

時諸梵天王，一心同聲而說偈言：

.

Thereupon, monks, those fifty hundred thousand myriads of kotis of Brahma-angels addressed the Lord, with one voice, in common chorus, with the following stanza:

deśehi bhagavan dharmaṃ deśehi dvipadottama |
maitrībalaṃ ca deśehi sattvāṃstārehi duḥkhitān || 7.24 ||

.

(009_0751_c)世雄兩足尊唯願演說法以大慈悲力度苦惱衆生

.

24. Show the law, O Lord; show it, O most high of men! Show the power of thy kindness; save the tormented beings.

durlabho lokapradyotaḥ puṣpamaudumbaraṃ yathā |
utpanno ’si mahāvīra adhyeṣām as tathāgatam || 7.25 ||

.

25. Rare is the light of the world like the blossom of the glomerated fig-tree. Thou hast arisen, O great Hero; we pray to thee, the Tathâgata.

atha khalu bhikṣavaḥ sa bhagavāṃs teṣāṃ mahābrahmaṇāṃ tūṣṇīṃbhāvenādhivāsayati sma ||

.

爾時大通智勝如來，默然許之。

.

And the Lord, O monks, silently intimated his assent to the Brahma-angels.

tena khalu punar bhikṣavaḥ samayena pūrvadakṣiṇe digbhāge teṣu pañcāśatsu lokadhātukoṭīnayutaśatasahasreṣu yāni brāhmāṇi vimānāni, tāny atīva bhrājanti tapanti virājanti śrīmanti ojasvīni ca | atha khalu bhikṣavasteṣāṃ brahmaṇāmetad abhavat - imāni khalu punar brāhmāṇi vimānānyatīva bhrājanti tapanti virājanti śrīmanti ojasvīni ca | kasya khalv idaṃ pūrvanimittaṃ bhaviṣyatīti? atha khalu bhikṣavasteṣu pañcāśatsu lokadhātukoṭīnayutaśatasahasreṣu ye mahābrahmāṇaḥ, te ’pi sarve ’nyonyabhavanāni gatvā ārocayām āsuḥ | atha khalu bhikṣavo ’dhimātrakāruṇiko nāma mahābrahmā taṃ mahāntaṃ brahmagaṇaṃ gāthābhir adhyabhāṣata -

. . . . . .

“又，諸比丘！東南方五百萬億國土諸大梵王，各自見宮殿光明照曜，昔所未有。歡喜踊躍，生希有心， . . 卽各相詣，共議此事。時彼衆中有一大梵天王，名曰大悲，爲諸梵衆而說偈言：

. . . . . .

Somewhat later, monks, the aerial cars of the Brahma-angels in the south-eastern quarter in the fifty hundred thousand myriads of spheres began excessively to glitter, glow, and sparkle in splendour and glory. And those Brahma-angels made this reflection: What may be foreboded by these aerial cars so excessively glittering, glowing, and sparkling in splendour and glory? . Thereupon, monks, the Brahma-angels in the fifty hundred thousand myriads of kotis of spheres went all to each other's abodes and communicated the matter to one another. After that, monks, the great Brahma-angel, named Adhimâtrakârunika (i.e. exceedingly compassionate), addressed the numerous host of Brahma-angels with the following stanzas:

kasya pūrvanimittena māriṣā atha dṛśyate |
vimānāḥ sarvi bhrājanti adhimātraṃ yaśasvinaḥ || 7.26 ||

.

是事何因緣而現如此相我等諸宮殿光明昔未有

.

26. What foretoken is it we see to-day (or now), friends? Who or what is foreboded by the celestial cars shining with such uncommon glory?

yadi vā devaputro ’dya puṇyavanta ihāgataḥ |
yasyeme anubhāvena vimānāḥ sarvi śobhitāḥ || 7.27 ||

.

27. May, perhaps, some blessed divine being have come hither, by whose power all these aerial cars are illumined?

atha vā buddha loke ’sminnutpanno dvipadottamaḥ |
anubhāvena yasyādya vimānā imi īdṛśāḥ || 7.28 ||

.

爲大德天生爲佛出世閒未曾見此相當共一心求

.

28. Or may the Buddha, the most high of men, have appeared in this world, that by his power these celestial cars are in such a condition as we see them?

sahitāḥ sarvi mārgāmo naitat kāraṇamalpakam |
na khalv etādṛśaṃ pūrvaṃ nimittaṃ jātu dṛśyate || 7.29 ||

.

29. Let us all together go and search; no trifle can be the cause of it; such a foretoken, indeed, was never seen before.

caturdiśaṃ prapadyāmo añcāmaḥ kṣetrakoṭiyo |
vyaktaṃ loke ’dya buddhasya prādurbhāvo bhaviṣyati || 7.30 ||

.

過千萬億土尋光共推之多是佛出世度脫苦衆生

.

30. Come, let us go and visit kotis of fields, along the four quarters; a Buddha will certainly now have made his appearance in this world.

(111,1) atha khalu bhikṣavastāny api pañcāśad brahmakoṭīnayutaḥatasahasrāṇi tāni svāni svāni divyāni brāhmāṇi vimānānyabhir uhya divyāṃḥca sumerumātrān puṣpapuṭān gṛhītvā catasṛṣu dikṣvanucaṃkramanto ’nuvicaranta uttarapaḥcimaṃ digbhāgaṃ prakrāntāḥ | adrākṣuḥ khalu punar bhikṣavaste mahābrahmāṇa uttarapaḥcime digbhāge taṃ bhagavantaṃ mahābhijñājñānābhibhuvaṃ tathāgatam arhantaṃ samyaksaṃbuddhaṃ bodhimaṇḍavarāgragataṃ bodhivṛkṣamūle siṃhāsanopaviṣṭa parivṛtaṃ puraskṛtaṃ devanāgayakṣagandharvāsuragaruḍakinnaramahoragamanuṣyāmanuṣyaiḥ, taiḥca putraiḥ ṣoḍaḥabhī rājakumārair adhyeṣyamāṇaṃ dharmacakrapravartanatāyai | dṛṣṭvā ca punar yena sa bhagavān mahābhijñājñānābhibhūs tathāgato ’rhan samyaksaṃbuddhastenopasaṃkrantāḥ | upasaṃkramya ca tasya bhagavataḥ pādau ḥirobhir vanditvā taṃ bhagavantam anekaḥatasahasrakṛtvaḥ pradakṣiṇīkṛtya taiḥ sumerumātraiḥ puṣpapuṭais taṃ bhagavantam abhyavakiranti sma, abhiprakiranti sma taṃ ca bodhivṛkṣaṃ daḥayojanapramāṇam | abhyavakīrya tāni brāhmāṇi vimānāni tasya bhagavato niryātayām āsuḥ - parigṛhṇātu bhagavān imāni brāhmāṇi vimānānyasmākamanukampām upādāya | paribhuñjatu sugata imāni brāhmāṇi vimānānyasmākamanukampām upādāya ||

. . . . . .

爾時五百萬億諸梵天王與宮殿俱，各以衣裓盛諸天華，共詣西北方推尋是相。見大通智勝如來，處于道場菩提樹下，坐師子座，諸天、龍王、乾闥婆、緊那羅、摩睺羅伽、人非人等，恭敬圍繞，及見十六王子請佛轉法輪。 . 時諸梵天王頭面禮佛，繞百千帀，卽以天華而散佛上，所散之華如須彌山。幷以供養佛菩提樹，華供養已，各以宮殿奉上彼佛，而作是言： ‘唯見哀愍，饒益我等。所獻宮殿，願垂納受。’ .

. . . . . .

Thereupon, monks, the great Brahma-angels in the fifty hundred thousand myriads of kotis of spheres mounted all together their own divine aerial cars, took with them divine bags, as large as Mount Sumeru, with celestial flowers, and went through the four quarters successively until they arrived at the north-western quarter, where those great Brahma-angels, stationed in the north-western quarter, saw the Lord Mahâbhigñâgñanâbhibhû [&c., as above till compassion to us]. . . . .

atha khalu bhikṣavaste mahābrahmāṇastāni svāni svāni vimānāni tasya bhagavato niryātya tasyāṃ velāyāṃ taṃ bhagavantaṃ saṃmukhamābhiḥ sārūpyābhir gāthābhir abhiṣṭuvanti sma -

.

爾時(009_0752_a)諸梵天王卽於佛前，一心同聲以偈頌曰：

.

On that occasion, monks, after presenting their own cars to the Lord the Brahma-angels celebrated the Lord, face to face, with the following seasonable stanzas:

namo ’stu te apratimā maharṣe devātidevā kalaviṅkasusvarā |
vināyakā loki sadevakasmin vandāmi te lokahitānukampī || 7.31 ||

.

聖主天中王迦陵頻伽聲哀愍衆生者我等今敬禮

.

31. Homage to thee, matchless great Seer, chief god of gods, whose -voice is sweet as the lark's'. Leader in the world, including the gods, I salute thee, who art so benign and bounteous to the world.

āścaryabhūto ’si kathaṃciloke utpannu adyo sucireṇa nātha |
kalpāna pūrṇā śata śūnya āsīdaśīti buddhair ayu jīvalokaḥ || 7.32 ||

.

世尊甚希有久遠乃一現一百八十劫空過無有佛

.

32. How wonderful, O Lord, is it that after so long a time thou appearest in the world. Eighty hundred complete Æons this world of the living was without Buddha'.

śūnyaś ca āsīddvipadottamehi apāyabhūmī tada utsadāsi |
divyāś ca kāyāḥ parihāyiṣū tadā aśīti kalpāna śatā supūrṇā || 7.33 ||

.

三惡道充滿諸天衆減少今佛出於世爲衆生作眼

.

33. It was deprived of the most high of men; hell was prevailing and the celestial bodies constantly went on waning during eighty hundred complete Æons.

so dāni cakṣuś ca gatiś ca leṇaṃ trāṇaṃ pitā co tatha bandhubhūtaḥ |
utpannu lokasmi hitānukampī asmāka puṇyair iha dharmarājā || 7.34 ||

.

世閒所歸趣救護於一切爲衆生之父哀愍饒益者我等宿福慶今得値世尊

.

34. But now he has appeared, owing to our good works, who is (our) eye, refuge, resting-place, protection, father, and kinsman; he, the benign and bounteous one, the King of the law.

(112,1) atha khalu bhikṣavaste mahābrahmāṇastaṃ bhagavantaṃ mahābhijñājñānābhibhuvaṃ tathāgatam arhantaṃ samyaksaṃbuddhaṃ saṃmukhamābhiḥ sārūpyābhir gāthābhir abhiṣṭutya taṃ bhagavantam etadūcuḥ - pravartayatu bhagavān dharmacakram | pravartayatu sugato dharmacakraṃ loke | deśayatu bhagavān nirvṛtim | tārayatu bhagavān sattvān | anugṛhṇātu bhagavān imaṃ lokam | deśayatu bhagavān dharmamasya lokasya samārakasya sabrahmakasya saśramaṇabrāhmaṇikāyāḥ prajāyāḥ sadevamānuṣāsurayāḥ | tadbhaviṣyati bahujanahitāya bahujanasukhāya lokānukampāyai mahato janakāyasyārthāya hitāya sukhāya devānāṃ ca manuṣyāṇāṃ ca ||

. . . . . . .

“爾時諸梵天王偈讚佛已，各作是言： ‘唯願世尊哀愍一切，轉於法輪，度脫衆生。’ . . . . . .

. . . . . . .

After the great Brahma-angels, monks, had celebrated the Lord Mahâbhigñâgñanâbhibhû, the Tathâgata, &c., face to face, with these seasonable stanzas: they besought him: May the Lord move forward the wheel of the law! [as above till both gods and men.] . . . . . .

atha khalu bhikṣavastāni pañcāśad brahmakoṭīnayutaśatasahasrāṇi ekasvareṇa samasaṃgītyā taṃ bhagavantam ābhyāṃ sārūpyābhyāṃ gāthābhyāmadhyabhāṣanta -

.

時諸梵天王，一心同聲而說偈言：

.

Thereupon, monks, those fifty hundred thousand myriads of kotis of Brahma-angels addressed the Lord, with one voice, in common chorus, with the following stanzas:

pravartayā cakravaraṃ mahāmune prakāśayā dharmu daśādiśāsu |
tārehi sattvān dukhadharmapīḍitān prāmodya harṣaṃ janayasva dehinām || 7.35 ||

.

大聖轉法輪顯示諸法相度苦惱衆生令得大歡喜

.

35. Move forward the exalted wheel, O great ascetic! reveal the law in all directions; deliver all beings oppressed with suffering; produce amongst mortals gladness and joy!

yaṃ śrutva bodhīya bhaveyu lābhino divyāni sthānāni vrajeyu cāpi |
hāyeyu co āsurakāya sarve śāntāś ca dāntāś ca sukhī bhaveyuḥ || 7.36 ||

.

衆生聞此法得道若生天諸惡道減少忍善者增益

.

36. Let them by hearing the law partake of enlightenment and reach divine places. Let all shake off their demon body and be peaceful, meek, and at ease.

atha khalu bhikṣavaḥ sa bhagavāṃs teṣām api mahābrahmaṇāṃ tūṣṇībhāvenādhivāsayati sma ||

.

“爾時大通智勝如來默然許之。

.

And the Lord, O monks, silently intimated his assent to these Brahma-angels also.

tena khalu punar bhikṣavaḥ samayena dakṣiṇasyāṃ diśi teṣu pañcāśatsu lokadhātukoṭīnayutaśatasahasreṣu yāni brāhmāṇi vimānāni tāny atīva bhrājanti tapanti virājanti, śrīmanti ojasvīni ca | atha khalu bhikṣavasteṣāṃ mahābrahmaṇāmetad abhavat - imāni khalu punar brāhmāṇi vimānānyatīva bhrājanti tapanti virājanti śrīmanti ojasvīni ca | kasya khalv idam evaṃrūpaṃ pūrvanimittaṃ bhaviṣyati? atha khalu bhikṣavasteṣu pañcāśatsu lokadhātukoṭīnayutaśatasahasreṣu ye mahābrahmāṇaḥ, te sarve ’nyonyabhavanāni gatvā ārocayām āsuḥ | atha khalu bhikṣavaḥ sudharmo nāma mahābrahmā taṃ mahāntaṃ brahmagaṇaṃ gāthābhyāmadhyabhāṣata - nāhetu nākāraṇamadya mārṣāḥ sarve vimānā iha jājvalanti |
nimitta darśenti ha kiṃ pi loke sādhu gaveṣāma tametam artham || 7.37 ||

. . . . . . . .

“又，諸比丘！南方五百萬億國土諸大梵王，各自見宮殿光明照曜，昔所未有。歡喜踊躍，生希有心， . . 卽各相詣，共議此事： ‘以何因緣，我等宮殿有此光曜？’ 時彼衆中有一大梵天王，名曰妙法，爲諸梵衆而說偈言：我等諸宮殿光明甚威曜此非無因緣是相宜求之

. . . . . . . .

Somewhat later, monks, the aerial cars of the Brahma-angels in the southern quarter [&c., as above till to one another]. . . . . . After that, monks, the great Brahma-angel, named Sudharma, addressed the numerous host of Brahma-angels in stanzas: 37. It cannot be without cause or reason, friends, that to-day (or now) all these celestial cars are so brilliant; this bespeaks some portent somewhere in the world. Come, let us go and investigate the matter.

anūna kalpāna śatā hyatītā naitādṛśaṃ jātu nimittamāsīt | (113,1) yadi vopapanno iha devaputro utpannu loke yadi veha buddhaḥ || 7.38 ||

. .

. 過於百千劫未曾見是相 (009_0752_b)爲大德天生爲佛出世閒

. .

. 38. No such portent has appeared in hundreds of Æons past. Either some god has been born or a Buddha has arisen in this world.

atha khalu bhikṣavasteṣu pañcāśatsu lokadhātukoṭīnayutaśatasahasreṣu ye mahābrahmāṇaḥ te sarve sahitāḥ samagrāstāni divyāni svāni svāni brāhmāṇi vimānānyabhir uhya divyāṃś ca sumerumātrān puṣpapuṭān gṛhītvā catasṛṣu dikṣvanucaṃkramanto ’nuvicaranta uttaraṃ digbhāgaṃ prakrāntāḥ | adrākṣuḥ khalu punar bhikṣavaste mahābrahmāṇa uttaraṃ digbhāgaṃ taṃ bhagavantaṃ mahābhijñājñānābhibhuvaṃ tathāgatam arhantaṃ samyaksaṃbuddhaṃ bodhimaṇḍavarāgragataṃ bodhivṛkṣamūle siṃhāsanopaviṣṭaṃ parivṛtaṃ puraskṛtaṃ devanāgayakṣagandharvāsuragaruḍakinnaramahoragamanuṣyāmanuṣyaiḥ, taiś ca putraiḥ ṣoḍaṣabhī rājakumārair adhyeṣyamāṇaṃ dharmacakrapravartanatāyai | dṛṣṭvā ca punar yena sa bhagavāṃs tenopasaṃkrāntāḥ | upasaṃkramya tasya bhagavataḥ pādau śirobhir vanditvā taṃ bhagavantam anekaśatasahasrakṛtvaḥ pradakṣiṇīkṛtya taiḥ sumerumātraiḥ puṣpapuṭais taṃ bhagavantam abhyavakiranti sma, abhiprakiranti sma taṃ ca bodhivṛkṣaṃ daśayojanapramāṇam | abhyavakīrya tāni brāhmāṇi divyāni vimānāni tasya bhagavato niryātayām āsuḥ - parigṛhṇātu bhagavān imāni brāhmāṇi vimānāni asmākamanukampām upādāya | paribhuñjatu sugata imāni brāhmāṇi vimānāni asmākamanukampām upādāya ||

. . . . . .

“爾時五百萬億諸梵天王與宮殿俱，各以衣裓盛諸天華，共詣北方推尋是相。見大通智勝如來，處于道場菩提樹下，坐師子座，諸天、龍王、乾闥婆、緊那羅、摩睺羅伽，人非人等，恭敬圍繞，及見十六王子請佛轉法輪。 . 時諸梵天王頭面禮佛，繞百千帀，卽以天華而散佛上——所散之華如須彌山，幷以供養佛菩提樹。華供養已，各以宮殿奉上彼佛，而作是言：‘唯見哀愍，饒益我等。所獻宮殿，願垂納受。’ .

. . . . . .

Thereupon, monks, the great Brahma-angels in the fifty hundred thousand myriads of kotis of spheres mounted [&c., as above till compassion to us]. . . . . .

atha khalu bhikṣavaste ’pi mahābrahmāṇastāni svāni svāni vimānāni tasya bhagavato niryātya tasyāṃ velāyāṃ taṃ bhagavantaṃ saṃmukhamābhiḥ sārūpyābhir gāthābhir abhiṣṭuvanti sma -

.

爾時諸梵天王，卽於佛前，一心同聲，以偈頌曰：

.

On that occasion, monks, after presenting their own cars to the Lord, the Brahma-angels celebrated the Lord, face to face, with the following seasonable stanzas:

sudurlabhaṃ darśana nāyakānāṃ svabhyāgataṃ te bhavarāgamardana |
sucirasya te darśanamadya loke paripūrṇa kalpāna śatebhi dṛśyase || 7.39 ||

.

世尊甚難見破諸煩惱者過百三十劫今乃得一見

.

39. Most rare (and precious) is the sight of the Leaders. Be welcome, thou dispeller of worldly defilement. It is after a long time that thou now appearest in the world; after hundreds of complete Æons one (now) beholds thee.

tṛṣitāṃ prajāṃ tarpaya lokanātha adṛṣṭapūrvo ’si kathaṃci dṛśyase |
audumbaraṃ puṣpa yathaiva durlabhaṃ tathaiva dṛṣṭo ’si kathaṃci nāyaka || 7.40 ||

.

諸飢渴衆生以法雨充滿昔所未曾見無量智慧者如優曇鉢花今日乃値遇

.

40. Refresh the thirsty creatures, O Lord of the world! Now first thou art seen; it is not easy to behold thee. As rare (or precious) as the flowers of the glomerated fig-tree is thine appearance, O Lord.

vimāna asmākamimā vināyaka tavānubhāvena viśobhitādya |
parigṛhya etāni samantacakṣuḥ paribhuñja cāsmākamanugrahārtham || 7.41 ||

.

我等諸宮殿蒙光故嚴飾世尊大慈悲唯願垂納受

.

41. By thy power these aerial cars of ours are so uncommonly illumined now, O Leader. To show us thy favour accept them, O thou whose look pierces everywhere!

atha khalu bhikṣavaste mahābrahmāṇastaṃ bhagavantaṃ mahābhijñājñānābhibhuvaṃ tathāgatam arhantaṃ samyaksaṃbuddhaṃ saṃmukhamābhiḥ sārūpyabhir gāthābhir abhiṣṭutya te bhagavantam etadūcuḥ - pravartayatu bhagavān dharmacakraṃ loke | deśayatu bhagavān nirvṛtim | tārayatu bhagavān sattvān | anugṛhṇātu bhagavān imaṃ lokam | deśayatu bhagavān dharmamasya lokasya samārakasya sabrahmakasya saśramaṇabrāhmaṇikāyāḥ (114,1) prajāyāḥ sadevamānuṣāsurāyāḥ | tadbhaviṣyati bahujanahitāya bahujanasukhāya lokānukampāyai mahato janakāyasyārthāya hitāya sukhāya devānāṃ ca manuṣyāṇāṃ ca ||

. . . . . .

“爾時諸梵天王偈讚佛已，各作是言： ‘唯願世尊轉於法輪， . . . 令一切世閒諸天、魔、梵、沙門、婆羅門，皆獲安隱而得度脫。’ .

. . . . . .

After the great Brahma-angels, monks, had celebrated the Lord Mahâbhigñâgñanâbhibhû, the Tathâgata, &c., face to face, with these seasonable stanzas, they besought him: May the Lord move forward the wheel of the law! [as above till gods and men.] . . . . .

atha khalu bhikṣavastāni pañcāśad brahmakoṭīnayutaśatasahasrāṇi ekasvareṇa samasaṃgītyā taṃ bhagavantam ābhyāṃ sārūpyābhyāṃ gāthābhyāmadhyabhāṣanta -

.

時諸梵天王，一心同聲以偈頌曰：

.

Thereupon, monks, those fifty hundred thousand myriads of kotis of Brahma-angels addressed the Lord, with one voice, in common chorus, with the following stanzas:

deśehi dharmaṃ bhagavan vināyaka pravartayā dharmamayaṃ ca cakram |
nirnādayā dharmamayaṃ ca dundubhiṃ taṃ dharmaśaṅkhaṃ ca prapūrayasva || 7.42 ||

.

唯願天人尊轉無上法輪擊于大法鼓 (009_0752_c)而吹大法螺

.

42. Preach the law, O Lord and Leader! move forward the wheel of the law, make the drum of the law resound, and blow the conch-trumpet of the law.

saddharmavarṣaṃ varṣayasva loke valgusvaraṃ bhāṣa subhāṣitaṃ ca |
adhyeṣito dharmamudīrayasva mocehi sattvā nayutāna koṭyaḥ || 7.43 ||

.

普雨大法雨度無量衆生我等咸歸請當演深遠音

.

43. Shed the rain of the true law over this world and proclaim the sweet-sounding, good word; manifest the law required, save myriads of kotis of beings.

atha khalu bhikṣavaḥ sa bhagavāṃs teṣāṃ mahābrahmaṇāṃ tūṣṇīṃbhāvenādhivāsayati sma | peyālam | evaṃ dakṣiṇapaścimāyāṃ diśi, evaṃ paścimāyāṃ diśi, evaṃ paścimottarasyāṃ diśi, evamuttarasyāṃ diśi, evamuttarapūrvasyāṃ diśi, evamadhodiśi ||

. . .

“爾時大通智勝如來默然許之。 . 西南方乃至下方，亦復如是。

. . .

And the Lord, monks, silently intimated his assent to the Brahma-angels. . Repetition; the same occurred in the south-west, in the west, in the north-west, in the north, in the north-east, in the nadir.

atha khalu bhikṣava ūrdhvāyāṃ diśi teṣu pañcāśatsu lokadhātukoṭīnayutaśatasahasreṣu yāni brāhmāṇi vimānāni, tāny atīva bhrājanti tapanti virājanti śrīmanti ojasvīni ca | atha khalu bhikṣavasteṣāṃ mahābrahmaṇāmetad abhavat - imāni khalu punar brāhmāṇi vimānānyatīva bhrājanti tapanti virājanti śrīmanti ojasvīni ca | kasya khalv idam evaṃrūpaṃ pūrvaṃnimittaṃ bhaviṣyatīti? atha khalu bhikṣavasteṣu pañcāśatsu lokadhātukoṭīnayutaśatasahasreṣu ye mahābrahmāṇaḥ, te sarve ’nyonyabhavanāni gatvā ārocayām āsuḥ ||

. . . . .

“爾時上方五百萬億國土諸大梵王，皆悉自睹所止宮殿光明威曜，昔所未有。歡喜踊躍，生希有心， . . 卽各相詣，共議此事： ‘以何因緣，我等宮殿，有斯光明？’

. . . . .

Then, monks, the aerial cars of the Brahma-angels in the nadir [I think this was a mistake; it should be the zenith], in those fifty hundred thousand myriads of kotis of spheres [&c., as above till to one another]. . . . .

atha khalu bhikṣavaḥ śikhī nāma mahābrahmā taṃ mahāntaṃ brahmagaṇaṃ gāthābhir adhyabhāṣata -

.

時彼衆中有一大梵天王，名曰尸棄，爲諸梵衆而說偈言：

.

After that, monks, the great Brahma-angel, named Sikhin, addressed the numerous host of Brahma-angels with the following stanzas:

kiṃ kāraṇaṃ mārṣa idaṃ bhaviṣyati yenā vimānāni parisphuṭāni |
ojena varṇena dyutīya cāpi adhimātra vṛddhāni kim atra kāraṇam || 7.44 ||

.

今以何因緣我等諸宮殿威德光明曜嚴飾未曾有

.

44. What may be the cause, O friends, that our cars are so bright with splendour, colour, and light? What may be the reason of their being so exceedingly glorious?

na īdṛśaṃ no abhidṛṣṭapūrvaṃ śrutaṃ ca keno tatha pūrva āsīt |
oja ’sphuṭāni yatha adya etā adhimātra bhrājanti kim atra kāraṇam || 7.45 ||

.

45. We have seen nothing like this before nor heard of it from others. These (cars) are now bright with splendour and exceedingly glorious; what may be the cause of it?

(115,1) yadi vā nu kaścidbhavi devaputraḥ śubhena karmeṇa samanvito iha |
upapannu tasyo ayamānubhāvo yadi vā bhaved buddha kadāci loke || 7.46 ||

.

如是之妙相昔所未聞見爲大德天生爲佛出世閒

.

46. Should it be some god who has been bestowed upon the world in recompense of good works, and whose grandeur thus comes to light? Or is perhaps a Buddha born in the world?

atha khalu bhikṣavasteṣu pañcāśatsu lokadhātukoṭīnayutaśatasahasreṣu ye mahābrahmāṇaḥ, te sarve sahitāḥ samagrāstāni divyāni svāni svāni brāhmāṇi vimānānyabhir uhya divyāṃś ca sumerumātrān puṣpapuṭān gṛhītvā catasṛṣu dikṣvanucaṃkramanto ’nuvicaranto yena adhodigbhāgastenopasaṃkrāntāḥ | adrākṣuḥ khalu punar bhikṣavaste mahābrahmāṇo ’dhodigbhāge taṃ bhagavantaṃ mahābhijñājñānābhibhuvaṃ tathāgatam arhantaṃ samyaksaṃbuddhaṃ bodhimaṇḍavarāgragataṃ bodhivṛkṣamūle siṃhāsanopaviṣṭaṃ parivṛtaṃ puraskṛtaṃ devanāgayakṣagandharvāsuragarūḍakinnaramahoragamanuṣyāmanuṣyaiḥ, taiś ca putraiḥ ṣoḍaśabhī rājakumārair adhyeṣyamāṇaṃ dharmacakrapravartanatāyai | dṛṣṭvā ca punar yena sa bhagavāṃs tenopasaṃkrāntāḥ | upasaṃkramya bhagavataḥ pādau śirobhir vanditvā taṃ bhagavantam anekaśatasahasrakṛtvaḥ pradakṣiṇīkṛtya taiḥ sumerumātraiḥ puṣpapuṭais taṃ bhagavantam abhyavakiranti sma, abhiprakiranti sma taṃ ca bodhivṛkṣaṃ daśayojanapramāṇam | abhyavakīrya tāni divyāni svāni svāni brāhmāṇi vimānāni tasya bhagavato niryātayām āsuḥ - pratigṛhṇātu bhagavān imāni brāhmāṇi vimānānyasmākamanukampām upādāya | paribhuñjatu sugata imāni brāhmāṇi vimānāny asmākam anukampām upādāyeti ||

. . . . . .

“爾時五百萬億諸梵天王與宮殿俱，各以衣裓盛諸天華，共詣下方推尋是相。見大通智勝如來，處于道場菩提樹下，坐師子座，諸天、龍王、乾闥婆、緊那羅、摩睺羅伽、人非人等，恭敬圍繞，及見十六王子請佛轉法輪。 . 時諸梵天王頭面禮佛，繞百千帀，卽以天華而散佛上——所散之花如須彌山，幷以供養佛菩提樹。花供養已，各以宮殿奉上彼佛，而作是言： ‘唯見哀愍，饒(009_0753_a)益我等。所獻宮殿，願垂納受。’ .

. . . . . .

Thereupon, monks, the great Brahma-angels in the fifty hundred thousand myriads of kotis of spheres mounted all together their own divine aerial cars, took with them divine bags, as large as Mount Sumeru, with celestial flowers, and went through the four quarters successively until they arrived at the zenith [This should be the nadir], where those great Brahma-angels, stationed at the zenith [this should be the nadir], saw the Lord Mahâbhigñâgñanâbhibhû [&c., as above till compassion to us]. . . . .

atha khalu bhikṣavaste ’pi mahābrahmāṇastāni svāni svāni vimānāni tasya bhagavato niryātya tasyāṃ velāyāṃ taṃ bhagavantaṃ saṃmukhamābhiḥ sārūpyābhir gāthābhir abhiṣṭuvanti sma -

.

時諸梵天王，卽於佛前，一心同聲以偈頌曰：

.

On that occasion, monks, after presenting their own cars to the Lord, the Brahma-angels celebrated the Lord, face to face, with the following seasonable stanzas:

sādhu darśana buddhāna lokanāthāna tāyinām |
tradhātukasmi buddhā vai sattvānāṃ ye pramocakāḥ || 7.47 ||

.

善哉見諸佛救世之聖尊能於三界獄勉出諸衆生

.

47. How goodly is the sight of the Buddhas, the mighty Lords of the world; those Buddhas who are to deliver all beings in this triple world.

samantacakṣu lokendrā vyavalokenti diśo daśa |
vivaritvāmṛtadvāramotārenti bahūn janān || 7.48 ||

.

普智天人尊哀愍群萌類能開甘露門廣度於一切

.

48. The all-seeing Masters of the world send their looks in all directions of the horizon, and by opening the gate of immortality they make people reach the (safe) shore.

śūnyā acintiyāḥ kalpā atītāḥ pūrvi ye abhū |
adarśanājjinendrāṇāṃ andhā āsīddiśo daśa || 7.49 ||

.

於昔無量劫空過無有佛世尊未出時十方常暗冥

.

49. An inconceivable number of Æons now past were void, and all quarters wrapt in darkness, as the chief Ginas did not appear.

vardhanti narakāstīvrāstiryagyonistathāsurāḥ |
preteṣu copapadyante prāṇikoṭyaḥ sahasraśaḥ || 7.50 ||

.

三惡道增長阿修羅亦盛諸天衆轉減死多墮惡道

.

50. The dreary hells, the brute creation and demons were on the increase; thousands of kotis of living beings fell into the state of ghosts.

divyāḥ kāyāś ca hīyante cyutā gacchanti durgatim |
aśrutvā dharma buddhānāṃ gatyeṣāṃ bhoti pāpikā || 7.51 ||

.

不從佛聞法常行不善事色力及智慧斯等皆減少

.

51. The heavenly bodies were on the wane; after their disappearance they entered upon evil ways; their course became wrong because they did not hear the law of the Buddhas.

caryāśuddhigatiprajñā hīyante sarvaprāṇinām |
sukhaṃ vinaśyatī teṣāṃ sukhasaṃjñā ca naśyati || 7.52 ||

.

罪業因緣故失樂及樂想住於邪見法不識善儀則

.

52. All creatures lacked dutiful behaviour, purity, good state, and understanding; their happiness was lost, and the consciousness of happiness was gone.

(116,1) anācārāś ca te bhonti asaddharme pratiṣṭhitāḥ |
adāntā lokanāthena durgatiṃ prapatanti te || 7.53 ||

.

不蒙佛所化常墮於惡道佛爲世閒眼久遠時乃出

.

53. They did not observe the rules of morality; were firmly rooted in the false law; not being led by the Lord of the world, they were precipitated into a false course.

dṛṣṭo ’si lokapradyota sucireṇāsi āgataḥ |
utpannu sarvasattvānāṃ kṛtena anukampakaḥ || 7.54 ||

.

哀愍諸衆生故現於世閒超出成正覺我等甚欣慶

.

54. Hail! thou art come at last, O Light of the world! thou, born to be bounteous towards all beings.

diṣṭayā kṣemeṇa prāpto ’si buddhajñānam anuttaram |
vayaṃ te anumodāmo lokaścaiva sadevakaḥ || 7.55 ||

.

及餘一切衆喜歎未曾有

.

55. Hail! thou hast safely arrived at supreme Buddha-knowledge; we feel thankful before thee, and so does the world, including the gods.

vimānāni sucitrāṇi anubhāvena te vibho |
dadāma te mahāvīra pratigṛhṇa mahāmune || 7.56 ||

.

我等諸宮殿蒙光故嚴飾今以奉世尊唯垂哀納受

.

56. By thy power, O mighty Lord, our aerial cars are glittering; to thee we present them, great Hero; deign to accept them, great Solitary.

asmākamanukampārthaṃ paribhuñja vināyaka |
vayaṃ ca sarvasattvāś ca agrāṃ bodhiṃ spṛśemahi || 7.57 ||

.

願以此功德普及於一切我等與衆生皆共成佛道

.

57.Out of grace to us, O Leader, make use of them-, so that we, as well as all (other) beings, may attain supreme enlightenment.

atha khalu bhikṣavaste mahābrahmāṇastaṃ bhagavantaṃ mahābhijñājñānābhibhuvaṃ tathāgatam arhantaṃ samyaksaṃbuddhaṃ saṃmukhamābhiḥ sārūpyābhir gāthābhir abhiṣṭutya taṃ bhagavantam etadūcuḥ - pravartayatu bhagavān dharmacakram | pravartayatu sugato dharmacakram | deśayatu bhagavān nirvṛtim | tārayatu bhagavān sarvasattvān | anugṛhṇātu bhagavān imaṃ lokam | deśayatu bhagavān | dharmamasya lokasya samārakasya sabrahmakasya saśramaṇabrāhmaṇikāyāḥ prajāyāḥ sadevamānuṣāsurāyāḥ | tadbhaviṣyati bahujanahitāya bahujanasukhāya lokanukampāyai mahato janakāyasyārthāya hitāya sukhāya devānāṃ ca manuṣyāṇāṃ ca ||

. . . . . . . .

“爾時五百萬億諸梵天王偈讚佛已，各白佛言： ‘唯願世尊轉於法輪，多所安隱，多所度脫。’ . . . . . . .

. . . . . . . .

After the great Brahma-angels, O monks, had celebrated the Lord Mahâbhigñâgñanâbhibhû, the Tathâgata, &c., face to face, with seasonable stanzas, they besought him: May the Lord move forward the wheel of the law! [&c., as above till both gods and men.] . . . . . . .

atha khalu bhikṣavastāni pañcāśad brahmakoṭīnayutaśatasahasrāṇyekasvareṇa samasaṃgītyā taṃ bhagavantam ābhyāṃ sārūpyābhyāṃ gāthābhyāmadhyabhāṣanta -

.

時諸梵天王而說偈言：

.

Thereupon, monks, those fifty hundred thousand myriads of kotis of Brahma-angels addressed the Lord, with one voice, in common chorus, with the following two stanzas:

pravartayā cakravaram anuttaraṃ parāhanasvā amṛtasya dundubhim |
pramocayā duḥkhaśataiś ca sattvān nirvāṇamārgaṃ ca pradarśayasva || 7.58 ||

.

世尊轉法輪擊甘露法鼓度苦惱衆生開示涅槃道

.

58. Move forward the exalted, unsurpassed wheel! beat the drum of immortality! release all beings from hundreds of evils, and show the path of Nirvâna.

asmābhir adhyeṣitu bhāṣa dharmamasmānanugṛhṇa imaṃ ca lokam |
valgusvaraṃ co madhuraṃ pramuñca samudānitaṃ kalpasahasrakoṭibhiḥ || 7.59 ||

.

唯願受我請以大微妙音哀愍而敷演無量劫習法

.

59. Expound the law we pray for; show thy favour to us and this world. Let us hear thy sweet and lovely voice which thou hast exercised during thousands of kotis of Æons.

atha khalu bhikṣavaḥ sa bhagavān mahābhijñājñānābhibhūs tathāgato ’rhan samyaksaṃbuddhasteṣāṃ brahmakoṭīnayutaśatasahasrāṇām adhyeṣaṇāṃ viditvā teṣāṃ ca ṣoḍaśānāṃ putrāṇāṃ rājakumārāṇām , tasyāṃ velāyāṃ dharmacakraṃ pravartayām āsa triparivartaṃ dvādaśākāramapravartitaṃ śramaṇena vā brāhmaṇena vā devena vā māreṇa vā brahmaṇā vā anyena vā kenacit punar loke saha dharmeṇa | yadidaṃ (117,1) duḥkham, ayaṃ duḥkhasamudayaḥ, ayaṃ duḥkhanirodhaḥ, iyaṃ duḥkhanirodhagāminī pratipadāryasatyam iti | pratītyasamutpādapravṛttiṃ ca vistareṇa saṃprakāśayām āsa - iti hi bhikṣavo ’vidyāpratyayāḥ saṃskārāḥ, saṃskārapratyayaṃ vijñānam, vijñānapratyayaṃ nāmarūpam, nāmarūpapratyayaṃ ṣaḍāyatanam, ṣaḍāyatanapratyayaḥ sparśaḥ, sparśapratyayā vedanā vedanāpratyayā tṛṣṇā, tṛṣṇāpratyayamupādānam, upādānapratyayo bhavaḥ, bhavapratyayā jātiḥ, jātipratyayā jarāmaraṇaśokaparidevaduḥkhadaurmanasyopāyāsāḥ saṃbhavanti | evam asya kevalasya mahato duḥkhaskandhasya samudayo bhavati | avidyānirodhāt saṃskāranirodhaḥ, saṃskāranirodhād vijñānanirodhaḥ, vijñānanirodhānnāmarūpanirodhaḥ, nāmarūpanirodhāt ṣaḍāyatananirodhaḥ, ṣaḍāyatananirodhāt sparśanirodhaḥ, sparśanirodhād vedanānirodhaḥ, vedanānirodhāttṛṣṇānirodhaḥ, tṛṣṇānirodhādupādānanirodhaḥ, upādānanirodhād bhavanirodhaḥ, bhavanirodhājjātinirodhaḥ, jātinirodhājjarāmaraṇaśokaparidevaduḥkhadaurmanasyopāyāsā nirudhyante | evam asya kevalasya mahato duḥkhaskandhasya nirodho bhavati ||

. . . . . .

“爾時大通智勝如來，受十方諸梵天(009_0753_b)王及十六王子請，卽時三轉十二行法輪——若沙門、婆羅門、若天、魔、梵及餘世閒所不能轉—— 謂是苦，是苦集，是苦滅，是苦滅道；及廣說十二因緣法——無明緣行，行緣識，識緣名色，名色緣六入，六入緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老死憂悲苦惱。 . 無明滅則行滅，行滅則識滅，識滅則名色滅，名色滅則六入滅，六入滅則觸滅，觸滅則受滅，受滅則愛滅，愛滅則取滅，取滅則有滅，有滅則生滅，生滅則老死憂悲苦惱滅。 .

. . . . . .

Now, monks, the Lord Mahâbhigñâgñanâbhibhû the Tathâgata, &c., being acquainted with the prayer of the hundred thousand myriads of kotis of Brahma-angels and of the sixteen princes, his sons, commenced at that juncture to turn the wheel that has three turns and twelve parts, the wheel never moved by any ascetic, Brahman, god, demon, nor by any one else. (His preaching) consisted in this: This is pain; this is the origin of pain; this is the suppression of pain; this is the treatment leading to suppression of pain He moreover extensively set forth how the series of causes and effects is evolved, (and said): It is thus, monks. From ignorance proceed conceptions (or fancies); from conceptions (or fancies) proceeds understanding; from understanding name and form; from name and form the six senses; from the six senses proceeds contact; from contact sensation; from sensation proceeds longing; from longing proceeds striving; from striving as cause issues existence; from existence birth; from birth old age, death, mourning, lamentation, sorrow, dismay, and despondency. So originates this whole mass of misery. From the suppression of ignorance results the suppression of conceptions; from the suppression of conceptions results that of understanding; from the suppression of understanding results that of name and form; from the suppression of name and form results that of the six senses; from the suppression of the six senses results that of contact; from the suppression of contact results that of sensation; from the suppression of sensation results that of longing; from the suppression of longing results that of striving; from the suppression of striving results that of existence; from the suppression of existence results that of birth; from the suppression of birth results that of old age, death, mourning, lamentation, sorrow, dismay, and despondency. In this manner the whole mass of misery is suppressed.

sahapravartitaṃ cedaṃ bhikṣavastena bhagavatā mahābhijñājñānābhibhuvā tathāgatenārhatā samyaksaṃbuddhena dharmacakraṃ sadevakasya lokasya samārakasya sabrahmakasya saśramaṇabrāhmaṇikāyāḥ prajāyāḥ sadevamānuṣāsurāyāḥ parṣadaḥ purastāt, atha tasminn eva kṣaṇalavamuhūrte ṣaṣṭeḥ prāṇikoṭīnayutaśatasahasrāṇām anupādāya āsravebhyaś cittāni vimuktāni | sarve ca te traividyāḥ ṣaḍabhijñā aṣṭavimokṣadhyāyinaḥ saṃvṛttāḥ | punar anupūrveṇa bhikṣavaḥ sa bhagavān mahābhijñājñānābhibhūs tathāgato ’rhan samyaksaṃbuddho dvitīyāṃ dharmadeśanāmakārṣīt, tṛtīyām api dharmadeśanāmakārṣīt, caturthīm api dharmadeśanāmakārṣīt ||

. . .

“佛於天人大衆之中說是法時，六百萬億那由他人，以不受一切法故，而於諸漏心得解脫，皆得深妙禪定，三明、六通，具八解脫。第二、第三、第四說法時，

. . .

And while this wheel of the law, monks, was being moved onward by the Lord Mahâbhigñâgñanâbhibhû, the Tathâgata, &c., in presence of the world, including the gods, demons, and Brahma-angels; of the assemblage, including ascetics and Brahmans; then, at that time, on that occasion, the minds of sixty hundred thousand myriads of kotis of living beings were without effort freed from imperfections and became all possessed of the triple science, of the sixfold transcendent wisdom, of the emancipations and meditations. In due course, monks, the Lord Mahâbhigñâgñanâbhibhû, the Tathâgata, &c., again gave a second exposition of the law; likewise a third and a fourth exposition.

atha khalu bhikṣavas tasya bhagavato mahābhijñājñānābhibhuvas tathāgatasyārhataḥ samyaksaṃbuddhasyaikaikasyāṃ dharmadeśanāyāṃ gaṅgānadīvālukāsamānāṃ prāṇikoṭīnayutaśatasahasrāṇām anupādāya āsravebhyaś cittāni vimuktāni | tataḥ paścād bhikṣavas tasya bhagavato gaṇanāsamatikrāntaḥ śrāvakasaṃgho ’bhūt ||

. .

千萬億恒河沙那由他等衆生，亦以不受一切法故，而於諸漏心得解脫。從是已後，諸聲聞衆、無量無邊不可稱數。

. .

And at each exposition, monks, the minds of hundred thousands of myriads of kotis of beings, like the sands of the river Ganges, were without effort freed from imperfections. Afterwards, monks, the congregation of disciples of that Lord was so numerous as to surpass all calculation.

tena khalu punar bhikṣavaḥ samayena te ṣoḍaśa rājakumārāḥ kumārabhūtā eva samānāḥ śraddhayā agārādanāgārikāṃ pravrajitāḥ | sarve ca te śrāmaṇerā abhūvan paṇḍitā vyaktā medhāvinaḥ kuśalā bahubuddhaśatasahasracaritāvino ’rthinaścānuttarāyāḥ samyaksaṃbodheḥ | atha khalu bhikṣavaste ṣoḍaśa śrāmaṇerāstaṃ bhagavantaṃ mahābhijñājñānābhibhuvaṃ tathāgatam arhantaṃ samyaksaṃbuddhametadūcuḥ - imāni khalu punar bhagavaṃs tathāgatasya bahūni śrāvakakoṭīnayutaśatasahasrāṇi maharddhikāni mahānubhāvāni maheśākhyāni bhagavato dharmadeśanayā pariniṣpannāni | tat sādhu bhagavāṃs tathāgato ’rhan samyaksaṃbuddho ’smākamanukampām upādāya anuttarāṃ samyaksaṃbodhim ārabhya dharmaṃ deśayatu, yadvayam api tathāgatas yānuśikṣemahi | arthino vayaṃ bhagavaṃs tathāgatajñānadarśanena | bhagavān evāsmākamasminnevārthe sākṣī | tvaṃ ca bhagavan sarvasattvāśayajño jānīṣe asmākamadhyāśayam iti ||

. . . . . . .

“爾時十六王子——皆以童子出家而爲沙彌，諸根通利，智慧明了，已曾供養百千萬億諸佛，淨修梵行，求阿耨多羅三藐三菩提—— 俱白佛言：‘世尊！是諸無(009_0753_c)量千萬億大德聲聞，皆已成就。世尊亦當爲我等說阿耨多羅三藐三菩提法。我等聞已，皆共修學。我等志願如來知見，深心所念，佛自證知。’

. . . . . . .

Meanwhile, monks, the sixteen princes, the youths, had, full of faith, left home to lead the vagrant life of mendicants, and had all of them become novices, clever, bright, intelligent, pious, followers of the course (of duty) under many hundred thousand Buddhas, and striving after supreme, perfect enlightenment. These sixteen novices, monks, said to the Lord Mahâbhigñâgñanâbhibhû, the Tathâgata, &c., the following: O Lord, these many hundred thousand myriads of kotis of disciples of the Tathâgata have become very mighty, very powerful, very potent, owing to the Lord's teaching of the law. Deign, O Lord, to teach us also, for mercy's sake, the law with a view to supreme, perfect enlightenment, so that we also may follow the teaching of the Tathâgata. We want, O Lord, to see the knowledge of the Tathâgata; the Lord can himself testify to this, for thou, O Lord, who knowest the disposition of all beings, also knowest ours.

(118,1) tena khalu punar bhikṣavaḥ samayena tān bālān dārakān rājakumārān pravrajitān śrāmaṇerān dṛṣṭvā yāvāṃstasya rājñaścakravartinaḥ parivāraḥ, tato ’rdhaḥ pravrajito ’bhūd aśītiprāṇikoṭīnayutaśatasahasrāṇi ||

.

爾時轉輪聖王所將衆中八萬億人，見十六王子出家，亦求出家。王卽聽許。

.

Then, monks, on seeing that those princes, the youths, had chosen the vagrant life of mendicants and become novices, the half of the whole retinue of the king Kakravartin, to the number of eighty hundred thousand myriads of kotis of living beings, chose the vagrant life of mendicants.

atha khalu bhikṣavaḥ sa bhagavān mahābhijñājñānābhibhūs tathāgato ’rhan samyaksaṃbuddhasteṣāṃ śrāmaṇerāṇām adhyāśayaṃ viditvā viṃśateḥ kalpasahasrāṇām atyayena saddharmapuṇḍarīkaṃ nāma dharmaparyāyaṃ sūtrāntaṃ mahāvaipulyaṃ bodhisattvāvavādaṃ sarvabuddhaparigrahaṃ vistareṇa saṃprakāśayām āsa tāsāṃ sarvāsāṃ catasṛṇāṃ parṣadām ||

.

“爾時彼佛，受沙彌請，過二萬劫已，乃於四衆之中說是大乘經，名“妙法蓮華”，教菩薩法，佛所護念。

.

Subsequently, monks, the Lord Mahâbhigñâgñanâbhibhû, the Tathâgata, &c., viewing the prayer of those novices at the lapse of twenty thousand Æons, amply and completely revealed the Dharmaparyâya called 'the Lotus of the True Law, a text of great extent, serving to instruct Bodhisattvas and proper for all Buddhas, in presence of all the four classes of auditors.

tena khalu punar bhikṣavaḥ samayena tasya bhagavato bhāṣitaṃ te ṣodaśa rājakumārāḥ śrāmaṇerā udgṛhītavanto dhāritavanta ārādhitavantaḥ paryāptavantaḥ ||

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說是經已，十六沙彌爲阿耨多羅三藐三菩提故，皆共受持，諷誦通利。

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In course of time, monks, those sixteen novices grasped, kept, and fully penetrated the Lord's teaching.

atha khalu bhikṣavaḥ sa bhagavān mahābhijñājñānābhibhūs tathāgato ’rhan samyaksaṃbuddhastān ṣoḍaśa śrāmaṇerān vyākārṣīd anuttarāyāṃ samyaksaṃbodhau | tasya khalu punar bhikṣavo mahābhijñājñānābhibhuvas tathāgatasyārhataḥ samyaksaṃbuddhasyemaṃ saddharmapuṇḍarīkaṃ dharmaparyāyaṃ bhāṣamāṇasya śrāvakāścādhimuktavantaḥ | te ca ṣoḍaśa śrāmaṇerā bahūni ca prāṇikoṭīnayutaśatasahasrāṇi vicikitsāprāptāny abhūvan ||

. . .

. 說是經時，十六菩薩沙彌皆悉信受；聲聞衆中，亦有信解；其餘衆生千萬億種，皆生疑惑。

. . .

Subsequently, monks, the Lord Mahâbhigñâgñanâbhibhû, the Tathâgata, &c., foretold those sixteen novices their future djestiny to supreme, perfect enlightenment. And while the Lord Mahâbhigñâgñanâbhibhû, the Tathâgata, &c., was propounding the Dharmaparyâya of the Lotus of the True Law, the disciples as well as the sixteen novices were full of faith, and many hundred thousand myriads of kotis of beings acquired perfect certainty.

atha khalu bhikṣavaḥ sa bhagavān mahābhijñājñānābhibhūs tathāgato ’rhan samyaksaṃbuddha imaṃ saddharmapuṇḍarīkaṃ dharmaparyāyamaṣṭau kalpasahasrāṇyaviśrānto bhāṣitvā vihāraṃ praviṣṭaḥ pratisaṃlayanāya | tathā pratisaṃlīnaś ca bhikṣavaḥ sa tathāgataścaturaśītikalpasahasrāṇi vihārasthita evāsīt ||

. .

佛說是經，於八千劫未曾休廢。說此經已，卽入靜室，住於禪定八萬四千劫。

. .

Thereupon, monks, after propounding the Dharmaparyâya of the Lotus of the True Law during eight thousand Æons without interruption, the Lord Mahâbhigñâgñanâbhibhû, the Tathâgata, &c., entered the monastery to retire for the purpose of meditation, and in that retirement, monks, the Tathâgata continued in the monastery during eighty-four thousand kotis of Æons.

atha khalu bhikṣavaste ṣoḍaśa śrāmaṇerāstaṃ bhagavantaṃ mahābhijñājñānābhibhuvaṃ tathāgataṃ pratisaṃlīnaṃ viditvā pṛthak pṛthag dharmāsanāni siṃhāsanāni prajñāpya teṣu niṣaṇṇāstaṃ bhagavantaṃ mahābhijñājñānābhibhuvaṃ tathāgataṃ namaskṛtya taṃ saddharmapuṇḍarīkaṃ dharmaparyāyaṃ vistareṇa catasṛṇāṃ parṣadāṃ caturaśītikalpasahasrāṇi saṃprakāśitavantaḥ | tatra bhikṣava ekaikaḥ śrāmaṇero bodhisattvaḥ ṣaṣṭiṣaṣṭigaṅgānadīvālukāsamāni prāṇikoṭīnayutaśatasahasrāṇy anuttarāyāṃ samyaksaṃbodhau paripācitavān samādāpitavān saṃharṣitavān samuttejitavān saṃpraharṣitavānavatāritavān ||

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是時十六菩薩沙彌，知佛入室寂然禪定，各昇法座，亦於八萬四千劫，爲四部衆，廣說分別妙法華經。一一皆度六百萬億那由他恒河沙等衆生，示教利喜，令發阿耨多羅三藐三菩提心。

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Now, monks, when the sixteen novices perceived that the Lord was absorbed, they sat down on the seats, the royal thrones which had been prepared for each of them, and amply expounded, during eighty-four hundred thousand myriads of kotis, the Dharmaparyâya of the Lotus of the True Law to the four classes. By doing this, monks, each of those novices, as Bodhisattvas fully developed, instructed, excited, stimulated, edified, confirmed in respect to supreme, perfect enlightenment 60 x 60 hundred thousand myriads of kotis of living beings, equal to the sands of the river Ganges.

atha khalu bhikṣavaḥ sa bhagavān mahābhijñājñānābhibhūs tathāgato ’rhan samyaksaṃbuddhasteṣāṃ caturaśīteḥ kalpasahasrāṇām atyayena smṛtimān saṃprajānastasmāt samādher vyuttiṣṭhat | vyutthāya ca sa bhagavān mahābhijñājñānābhibhūs tathāgato yena taddharmāsanaṃ tenopasaṃkrāmat | upasaṃkramya prajñapta evāsane nyaṣīdat | samanantaraniṣaṇṇaś ca khalu punar bhikṣavaḥ sa bhagavān mahābhijñājñānābhibhūs tathāgatas tasmin dharmāsane, atha tāvad eva sarvāvantaṃ parṣanmaṇḍalam avalokya bhikṣusaṃghamāmantrayāmāsaāścaryaprāptā bhikṣavo ’dbhutaprāptā ime ṣoḍaśa śrāmaṇerāḥ prajñāvanto bahubuddhakoṭīnayutaśatasahasraparyupāsitāścīrṇacaritā buddhajñānaparyupāsakā buddhajñānapratigrāhakā buddhājñānāvatārakā buddhajñānasaṃdarśakāḥ | paryupāsadhvaṃ bhikṣava etān ṣoḍaśa śrāmaṇerān punaḥ punaḥ | ye kecid bhikṣavaḥ (119,1) śrāvakayānikā vā pratyekabuddhayānikā vā bodhisattvayānikā vā eṣāṃ kulaputrāṇāṃ dharmadeśanāṃ na pratikṣepsyanti | na pratibādhiṣyante, sarve te kṣipram anuttarāyāḥ samyaksaṃbodher lābhino bhaviṣyanti, sarve ca te tathāgatajñānamanuprāpsyanti ||

. . . . . . . .

“大通智勝佛過八萬四千劫已，從三昧起，往詣法座安詳而坐， . 普告大衆： ‘是十六菩薩沙彌，甚爲希(009_0754_a)有，諸根通利，智慧明了，已曾供養無量千萬億數諸佛。於諸佛所，常修梵行，受持佛智，開示衆生，令入其中。汝等皆當數數親近而供養之。所以者何？若聲聞、辟支佛及諸菩薩，能信是十六菩薩所說經法，受持不毀者，是人皆當得阿耨多羅三藐三菩提、如來之慧。’”

. . . . . . . .

Now, monks, at the lapse of eighty-four thousand Æons the Lord Mahâbhigñâgñanâbhibhû, the Tathâgata, &c., rose from his meditation, in possession of memory and consciousness, whereafter he went up to the seat of the law, designed for him, in order to occupy it. . As soon as the Lord had occupied the seat of the law, monks, he cast his looks over the whole circle of the audience and addressed the congregation of monks: They are wonderfully gifted, monks, they are prodigiously gifted, these sixteen novices, wise, servitors to many hundred thousand myriads of kotis of Buddhas, observers of the course (of duty), who have received Buddha-knowledge, transmitted Buddha-knowledge, expounded Buddha-knowledge. Honour these sixteen novices, monks, again and again; and all, be they devoted to the vehicle of the disciples, the vehicle of the Pratyekabuddhas, or the vehicle of the Bodhisattvas, who shall not reject nor repudiate the preaching of these young men of good family, O monks, shall quickly gain supreme, perfect enlightenment, and obtain Tathâgata-knowledge.

taiḥ khalu punar bhikṣavaḥ ṣoḍaśabhiḥ kulaputrais tasya bhagavataḥ śāsane ’yaṃ saddharmapuṇḍarīko dharmaparyāyaḥ punaḥ punaḥ saṃprakāśito ’bhūt | taiḥ khalu punar bhikṣavaḥ ṣoḍaśabhiḥ śrāmaṇerair bodhisattvair mahāsattvair yāni tānyekaikena bodhisattvena mahāsattvena ṣaṣṭiṣaṣṭigaṅgānadīvālukāsamāni sattvakoṭīnayutaśatasahasrāṇi bodhāya samādāpitāny abhūvan, sarvāṇi ca tāni tair eva sārdhaṃ tāsu tāsu jātiṣvanupravrajitāni | tānyeva samanupaśyantasteṣām evāntikāddharmamaśrauṣuḥ | taiścatvāriṃśad buddhakoṭīsahasrāṇyārāgitāni | kecidadyāpyārāgayanti ||

. . . . .

佛告諸比丘： “是十六菩薩，常樂說是妙法蓮華經，一一菩薩所化六百萬億那由他恒河沙等衆生，世世所生與菩薩俱，從其聞法，悉皆信解，以此因緣，得値四百萬億諸佛世尊，于今不盡。

. . . . .

In the sequel also, monks, have these young men of good family repeatedly revealed this Dharmaparyâya of the Lotus,of the True Law under the mastership of that Lord. And the 60 x 60 hundred thousand myriads of kotis of living beings, equal to the sands of the river Ganges, who by each of the sixteen novices, the Bodhisattvas Mahasattvas, in the quality of Bodhisattva, had been roused to enlightenment, all those beings followed the example of the sixteen novices in choosing along with them the vagrant life of mendicants, in their several existences; they enjoyed their sight and heard the law from their mouth. They propitiated forty kotis of Buddhas, and some are doing so up to this day.

ārocayāmi vo bhikṣavaḥ, prativedayāmi vaḥ | ye te ṣoḍaśa rājakumārāḥ kumārabhūtā ye tasya bhagavataḥ śāsane śrāmaṇerā dharmabhāṇakā abhūvan, sarve te ’nuttarāṃ samyaksaṃbodhim abhisaṃbuddhāḥ | sarve ca ta etarhi tiṣṭhanti dhriyante yāpayanti | daśasu dikṣu nānābuddhakṣetreṣu bahūnāṃ śrāvakabodhisattvakoṭīnayutaśatasahasrāṇāṃ dharmaṃ deśayanti | yaduta pūrvasyāṃ diśi bhikṣavo ’bhir atyāṃ lokadhātāvakṣobhyo nāma tathāgato ’rhan samyaksaṃbuddho merukūṭaś ca nāma tathāgato ’rhan samyaksaṃbuddhaḥ | pūrvadakṣiṇasyāṃ diśi bhikṣavaḥ siṃhaghoṣaś ca nāma tathāgato ’rhan samyaksaṃbuddhaḥ siṃhadhvajaś ca nāma tathāgato ’rhan samyaksaṃbuddhaḥ | dakṣiṇasyāṃ diśi bhikṣavaḥ ākāśapratiṣṭhitaś ca nāma tathāgato ’rhan samyaksaṃbuddho nityaparinirvṛtaś ca nāma tathāgato ’rhan samyaksaṃbuddhaḥ | dakṣiṇapaścimāyāṃ diśi bhikṣava indradhvajaś ca nāma tathāgato ’rhan samyaksaṃbuddho brahmadhvajaś ca nāma tathāgato ’rhan samyaksaṃbuddhaḥ |
paścimāyāṃ diśi bhikṣavo ’mitāyuś ca nāma tathāgato ’rhan samyaksaṃbuddhaḥ sarvalokadhātūpadravodvegapratyuttīrṇaś ca nāma tathāgato ’rhan samyaksaṃbuddhaḥ | paścimottarasyāṃ diśi bhikṣavastamālapatracandanagandhābhijñaś ca nāma tathāgato ’rhan samyaksaṃbuddho merukalpaś ca nāma tathāgato ’rhan samyaksaṃbuddhaḥ | uttarasyāṃ diśi bhikṣavo meghasvaradīpaś ca nāma tathāgato ’rhan samyaksaṃbuddho meghasvararājaś ca nāma tathāgato ’rhan samyaksaṃbuddhaḥ | uttarapūrvasyāṃ diśi bhikṣavaḥ sarvalokabhayacchambhitatvavidhvaṃsanarakaraś ca nāma tathāgato ’rhan samyaksaṃbuddhaḥ | ahaṃ ca bhikṣavaḥ śākyamunirnāma tathāgato ’rhan samyaksaṃbuddhaḥ ṣoḍaśamo madhye khalv asyāṃ sahāyāṃ lokadhātāv anuttarāṃ samyaksaṃbodhim abhisaṃbuddhaḥ ||

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

“諸比丘！我今語汝： ‘彼佛弟子十六沙彌，今皆得阿耨多羅三藐三菩提， . 於十方國土現在說法，有無量百千萬億菩薩、聲聞以爲眷屬。其二沙彌，東方作佛，一名阿閦，在歡喜國，二名須彌頂；東南方二佛，一名師子音，二名師子相；南方二佛，一名虛空住，二名常滅；西南方二佛，一名帝相，二名梵相；西方二佛，一名阿彌陁，二名度一切世閒苦惱；西北方二佛，一名多摩羅跋栴檀香神通，二名須(009_0754_b)彌相；北方二佛，一名雲自在，二名雲自在王；東北方佛，名壞一切世閒怖畏，第十六、我釋迦牟尼佛，於娑婆國土成阿耨多羅三藐三菩提。’

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I announce to you, monks, I declare to you: Those sixteen princes, the youths, who as novices under the mastership of the Lord were interpreters of the law, have all reached supreme, perfect enlightenment, and all of them are staying, existing, living even now, in the several directions of space, in different Buddha-fields, preaching the law to many hundred thousand myriads of kotis of disciples and Bodhisattvas, to wit: In the east, monks, in the world Abhirati the Tathâgata named Akshobhya, the Arhat, &c., and the Tathâgata Merukûta, the Arhat, &c. In the south-east, monks, is the Tathâgata Simhaghosha, &c., and the Tathâgata Simhadhvaga, &c. In the south, monks, is the Tathâgata named Akâsapratishthita, &c., and the Tathâgata named Nityaparinirvrita, &c. In the southwest, monks, is the Tathâgata named Indradhvaga, &c., and the Tathâgata named Brahmadhvaga, &c. In the west, monks, is the Tathâgata named Amitâyus, &c., and the Tathâgata named Sarvalokadhâtûpadravodvegapratyuttîrna, &c. In the north-west, monks, is the Tathâgata named Tamâlapatrakandanagandhâbhigña, &c., and the Tathâgata Merukalpa, &c. In the north, monks, is the Tathâgata named Meghasvarapradipa, &c., and the Tathâgata named Meghasvararâga, &c. In the north-east, monks, is the Tathâgata named Sarvalokabhayâgitakkhambhitatvavidhvamsanakara, the Arhat, &c., and, the sixteenth, myself, Sâkyamuni, the Tathâgata, the Arhat, &c., who have attained supreme, perfect enlightenment in the centre of this Saha-world.

ye punas te bhikṣavastadā asmākaṃ śrāmaṇerabhūtānāṃ sattvāṃ dharmaṃ śrutavantaḥ tasya bhagavataḥ śāsana ekaikasya bodhisattvasya mahāsattvasya bahūni gaṅgānadīvālukāsamāni sattvakoṭīnayutaśatasahasrāṇi yānyasmābhiḥ samādāpitāny anuttarāyāṃ samyaksaṃbodhau, tānyetāni bhikṣavo ’dyāpi śrāvakabhūmāvevāvasthitāni | paripācyanta evānuttarāyāṃ samyaksaṃbodhau | eṣaivaiṣāmānupūrvī anuttarāyāḥ samyaksaṃbodherabhisaṃbodhanāya | tat kasya hetoḥ? evaṃ duradhimocyaṃ hi bhikṣavas tathāgatajñānam (120,1) | katame ca te bhikṣavaḥ sattvāḥ, ye mayā bodhisattvena tasya bhagavataḥ śāsane aprameyāṇyasaṃkhyeyāni gaṅgānadīvālukāsamāni sattvakoṭīnayutaśatasahasrāṇi sarvajñatādharmamanuśrāvitāni? yūyaṃ te bhikṣavastena kālena tena samayena sattvā abhūvan ||

. . . . . .

“諸比丘！我等爲沙彌時，各各教化無量百千萬億恒河沙等衆生，從我聞法，爲阿耨多羅三藐三菩提。此諸衆生，于今有住聲聞地者，我常教化阿耨多羅三藐三菩提。是諸人等，應以是法漸入佛道。所以者何？如來智慧，難信難解。爾時所化無量恒河沙等衆生者，汝等諸比丘，

. . . . . .

Further, monks, those beings who have heard the law from us when we were novices, those many hundred thousand myriads of kotis of beings, numerous as the sands of the river Ganges, whom we have severally initiated in supreme, perfect enlightenment, they are up to this day standing on the stage of disciples and matured for supreme, perfect enlightenment. In regular turn they are to attain supreme, perfect enlightenment, for it is difficult, monks, to penetrate the knowledge of the Tathâgatas. And which are those beings, monks, who, innumerable, incalculable like the sands of the Ganges, those hundred thousands of myriads of kotis of living beings, whom I, when I was a Bodhisattva under the mastership of that Lord, have taught the law of omniscience? Yourselves, monks, were at that time those beings.

ye ca mama parinirvṛtasya anāgate ’dhvani śrāvakā bhaviṣyanti, bodhisattvacaryāṃ ca śroṣyanti, na cāvabhotsyante bodhisattvā vayam iti, kiṃcāpi te bhikṣavaḥ sarve parinirvāṇasaṃjñinaḥ parinirvāsyanti, api tu khalu punar bhikṣavo yadahamanyāsu lokadhātuṣvanyonyair nāmadheyair viharāmi, tatra te punar utpatsyante tathāgatajñānaṃ paryeṣamāṇāḥ | tatra ca te punar evaitāṃ kriyāṃ śroṣyanti | ekam eva tathāgatānāṃ parinirvāṇam | nāstyanyad dvitīyamito bahirnirvāṇam | tathāgatānām etadbhikṣava upāyakauśalyaṃ veditavyaṃ dharmadeśanābhinirhāraś ca | yasmin bhikṣavaḥ samaye tathāgataḥ parinirvāṇakālasamayamātmanaḥ samanupaśyati, pariśuddhaṃ ca parṣadaṃ paśyati adhimuktisārāṃ śūnyadharmagatiṃ gatāṃ dhyānavatīṃ mahādhyānavatīm, atha khalu bhikṣavas tathāgato ’yaṃ kāla iti viditvā sarvān bodhisattvān sarvaśrāvakāṃś ca saṃnipātya paścād etam arthaṃ saṃśrāvayati | na bhikṣavaḥ kiṃcidasti loke dvitīyaṃ nāma yānaṃ parinirvāṇaṃ vā, kaḥ punar vādas tṛtīyasya? upāyakauśalyaṃ khalv idaṃ bhikṣavas tathāgatānām arhatām - dūrapranaṣṭaṃ sattvadhātuṃ viditvā hīnābhir atān kāmapaṅkamagnān, tata eṣāṃ bhikṣavas tathāgatas tannirvāṇaṃ bhāṣate yadadhimucyante ||

. . . . . . . .

及我滅度後未來世中聲聞弟子是也。我滅度後，復有弟子不聞是經，不知不覺菩薩所行，自於所得功德生滅度想，當入涅槃。我於餘國作佛，更有異名。是人雖生滅度之想入於涅槃，而於彼土求佛智慧，得聞是經，唯以佛乘而得滅度，更無餘乘，除諸如來方便說法。 “諸比丘！若如來自知涅槃時到，衆又淸淨、信解堅固、了達空法、深入禪定，便集諸菩薩及聲聞衆，爲說是經。世閒無有二乘而得滅度，唯一佛乘得滅度耳。比(009_0754_c)丘當知！如來方便，深入衆生之性，知其志樂小法，深著五欲，爲是等故說於涅槃。是人若聞，則便信受。

. . . . . . . .

And those who shall be my disciples in future, when I shall have attained complete Nirvâna, shall learn the course (of duty) of Bodhisattvas, without conceiving the idea of their being Bodhisattvas. And, monks, all who shall have the idea of complete Nirvâna, shall reach it. It should be added, monks, as I stay under different names in other worlds, they shall there be born again seeking after the knowledge of the Tathâgatas, and there they shall anew hear this dogma: The complete Nirvâna of the Tathâgatas is but one; there is no other, no second Nirvâna of the Tathâgatas. Herein, monks, one has to see a device of the Tathâgatas and a direction for the preaching of the law. When the Tathâgata, monks, knows that the moment of his complete extinction has arrived, and sees that the assemblage is pure, strong in faith, penetrated with the law of voidness, devoted to meditation, devoted to great meditation, then, monks, the Tathâgata, because the time has arrived, calls together all Bodhisattvas and all disciples to teach them thus: There is, O monks, in this world no second vehicle at all, no second Nirvâna, far less a third. It is an able device of the Tathâgata, monks, that on seeing creatures far advanced on the path of perdition, delighting in the low and plunged in the mud of sensual desires, the Tathâgata teaches them that Nirvâna to which they are attached.

tadyathāpi nāma bhikṣava iha syāt pañcayojanaśatikamaṭavīkāntāram | mahāṃścātra janakāyaḥ pratipanno bhaved ratnadīpaṃ gamanāya | deśikaścaiṣāmeko bhaved vyaktaḥ paṇḍito nipuṇo medhāvī kuśalaḥ khalv aṭavīdurgāṇām | sa ca taṃ sārtham aṭavīmavakrāmayet | atha khalu sa mahājanakāyaḥ śrāntaḥ klānto bhītastrastaḥ evaṃ vadet - yat khalv ārya deśika pariṇāyaka jānīyāḥ - vayaṃ hi śrāntāḥ klāntā bhītāstrastā anirvṛtāḥ | punar eva pratinivartayiṣyāmaḥ | atidūramito ’ṭavīkāntāram iti | atha khalu bhikṣavaḥ sa deśika upāyakuśalastān puruṣān pratinivartitukāmān viditvā evaṃ cintayet - mā khalv ime tapasvinastādṛśaṃ mahāratnadvīpaṃ na gaccheyuriti | sa teṣām anukampārtham upāyakauśalyaṃ prayojayet | tasyā aṭavyā madhye yojanaśataṃ vā dviyojanaśataṃ vā triyojanaśataṃ vā atikramya ṛddhimayaṃ nagaram abhinirmimīyāt | tatastān puruṣānevaṃ vadet - mā bhavanto bhaiṣṭa, mā nivartadhvam | ayamasau mahājanapadaḥ | atra viśrāmyata | atra vo yāni kānicit karaṇīyāni tāni sarvāṇi kurudhvam | atra nirvāṇaprāptā viharadhvamatra viśrāntāḥ | yasya punaḥ kāryaṃ bhaviṣyati, sa taṃ mahāratnadvīpaṃ gamiṣyati ||

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

“譬如五百由旬險難惡道，曠絕無人、怖畏之處。若有多衆，欲過此道至珍寶處。有一導師，聰慧明達，善知險道通塞之相，將導衆人欲過此難。所將人衆中路懈退，白導師言： ‘我等疲極，而復怖畏，不能復進；前路猶遠，今欲退還。’ . 導師多諸方便而作是念： ‘此等可愍，云何捨大珍寶而欲退還？’ 作是念已，以方便力，於險道中過三百由旬，化作一城，告衆人言： ‘汝等勿怖，莫得退還。今此大城，可於中止，隨意所作。若入是城，快得安隱。若能前至寶所，亦可得去。’

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

By way of example, monks, suppose there is some dense forest five hundred yoganas in extent which has been reached by a great company of men. They have a guide to lead them on their journey to the Isle of Jewels, which guide, being able, clever, sagacious, well acquainted with the difficult passages of the forest, is to bring the whole company out of the forest. Meanwhile that great troop of men, tired, weary, afraid, and anxious, say: 'Verily, Master, guide, and leader, know that we are tired, weary, afraid, and anxious; let us return; this dense forest stretches so far.' The guide, who is a man of able devices, on seeing those people desirous of returning, thinks within himself: It ought not to be that these poor creatures should not reach that great Isle of Jewels. Therefore out of pity for them he makes use of an artifice. In the middle of that forest he produces a magic city more than a hundred or two hundred yoganas in extent. Thereafter he says to those men: 'Be not afraid, sirs, do not return; there you see a populous place where you may take repose and perform all you have to do; there stay in the enjoyment of happy rest. Let him who after reposing there wants to do so, proceed to the great Isle of Jewels.'

atha khalu bhikṣavaste kāntāraprāptāḥ sattvā āścaryaprāptā adbhutaprāptā bhaveyuḥ - muktā vayamaṭavīkāntārāt | iha nirvāṇaprāptā vihariṣyāma iti | atha khalu bhikṣavaste puruṣāstadṛddhimayaṃ nagaraṃ praviśeyuḥ, āgatasaṃjñinaś ca bhaveyuḥ, nistīrṇasaṃjñinaś ca bhaveyuḥ | nirvṛtāḥ śītībhūtā sma iti manyeran | tatastān deśiko viśrāntān viditvā tadṛddhimayaṃ nagaramantardhāpayet | antardhāpayitvā ca tān puruṣānevaṃ vadet - āgacchantu bhavantaḥ sattvāḥ | abhyāsan na eṣa mahāratnadvīpaḥ | idaṃ tu mayā nagaraṃ yuṣmākaṃ viśrāmaṇārtham abhinirmitam iti ||

. . . . . . . .

是時疲極之衆，心大歡喜，歎未曾有：‘我等今者免斯惡道，快得安隱。 ’於是衆人前入化城，生已度想、生安隱想。爾時導師，知此人衆旣得止息，無復疲惓。卽滅化城，語衆人言： ‘汝等去來，寶處在近。向者大城，我所化作，爲止息耳。’

. . . . . . . .

Then, monks, the men who are in the forest are struck with astonishment, and think: We are out of the forest; we have reached the place of happy rest; let us stay here. They enter that magic city, in the meaning that they have arrived at the place of their destination, that they are saved and in the enjoyment of rest. They think: We are at rest, we are refreshed'. After a while, when the guide perceives that their fatigue is gone, he causes the magic city to disappear, and says to them: 'Come, sirs, there you see the great Isle of Jewels quite near; as to this great city, it has been produced by me for no other purpose but to give you some repose.'

(121,1) evam eva bhikṣavas tathāgato ’rhan samyaksaṃbuddho yuṣmākaṃ sarvasattvānāṃ ca deśikaḥ | atha khalu bhikṣavas tathāgato ’rhan samyaksaṃbuddha evaṃ paśyati - mahadidaṃ kleśakāntāraṃ nirgantavyaṃ niṣkrāntavyaṃ prahātavyam | mā khalv ime ekam eva buddhajñānaṃ śrutvā draveṇaiva pratinivartayeyuḥ, naivopasaṃkrameyuḥ | bahuparikleśamidaṃ buddhajñānaṃ samudānayitavyam iti | tatra tathāgataḥ sattvān durbalāśayān viditvā yathā sa deśikastadṛddhimayaṃ nagaram abhinirmitīte teṣāṃ sattvānāṃ viśrāmaṇārtham , viśrāntānāṃ caiṣām evaṃ kathayati - idaṃ khalu ṛddhimayaṃ nagaramiti, evam eva bhikṣavas tathāgato ’pyarhan samyaksaṃbuddho mahopāyakauśalyena antarā dve nirvāṇabhūmī sattvānāṃ viśrāmaṇārthaṃ deśayati saṃprakāśayati yadidaṃ śrāvakabhūmiṃ pratyekabuddhabhūmiṃ ca | yasmiṃś ca bhikṣavaḥ samaye te sattvās tatra sthitā bhavanti, atha khalu bhikṣavas tathāgato ’pyevaṃ saṃśrāvayati - na khalu punar bhikṣavo yūyaṃ kṛtakṛtyāḥ kṛtakaraṇīyāḥ | api tu khalu punar bhikṣavo yuṣmākamabhyāsaḥ | itas tathāgatajñānaṃ vyavalokayadhvaṃ bhikṣavo vyavacārayadhvam | yad yuṣmākaṃ nirvāṇaṃ naiva nirvāṇam, api tu khalu punar ūpāyakauśalyametad bhikṣavas tathāgatānām arhatāṃ samyaksaṃbuddhānāṃ yat trīṇi yānāni saṃprakāśayantīti ||

. . . . . . . . . .

“諸比丘！如來亦復如是，今爲汝等作大導師， . 知諸生死煩惱惡(009_0755_a)道險難長遠，應去應度。若衆生但聞一佛乘者，則不欲見佛，不欲親近，便作是念：‘佛道長遠，久受懃苦乃可得成。 ’佛知是心怯弱下劣，以方便力，而於中道爲止息故，說二涅槃。若衆生住於二地，如來爾時卽便爲說：‘汝等所作未辦， . 汝所住地，近於佛慧，當觀察籌量所得涅槃非眞實也。但是如來方便之力，於一佛乘分別說三。’如彼導師，爲止息故，化作大城。旣知息已，而告之言：‘寶處在近，此城非實，我化作耳。’”

. . . . . . . . . .

In the same manner, monks, is the Tathâgata, the Arhat,&c., your guide, and the guide of all other beings. Indeed, monks, the Tathâgata, &c., reflects thus: Great is this forest of evils which must be crossed, left, shunned. It ought not to be that these beings, after hearing the Buddha-knowledge, should suddenly turn back and not proceed to the end because they think: This Buddha-knowledge is attended with too many difficulties to be gone through to the end. Under those circumstances the Tathâgata, knowing the creatures to be feeble of character, (does) as the guide (who) produces the magic city in order that those people may have repose, and after their having taken repose, he tells them that the city is one produced by magic. In the same manner, monks, the Tathâgata, &c., to give a repose to the creatures, very skilfully teaches and proclaims two stages of Nirvâna, viz. the stage of the disciples and that of the Pratyekabuddhas. And, monks, when the creatures are there halting, then the Tathâgata, &c., himself, pronounces these words: 'You have not accomplished your task, monks; you have not finished what you had to do. But behold, monks! the Buddha-knowledge is near; behold and be convinced: what to you (seems) Nirvâna, that is not Nirvâna. Nay, monks, it is an able device of the Tathâgatas, &c., that they expound three vehicles.'

atha khalu bhagavān imam evārthaṃ bhūyasyā mātrayopadarśayamānas tasyāṃ velāyām imā gāthā abhāṣata -

.

爾時世尊欲重宣此義，而說偈言：

.

And in order to explain this same subject more in detail, the Lord on that occasion uttered the following stanzas:

abhijñajñānābhibhu lokanāyako yadbodhimaṇḍasmi niṣaṇṇa āsīt |
daśeha so antarakalpa pūrṇān na lapsi bodhiṃ paramārthadarśī || 7.60 ||

.

大通智勝佛十劫坐道場佛法不現前不得成佛道

.

60. The Leader of the world, Abhigñâgñânâbhibhû, having occupied the terrace of enlightenment, continued ten complete intermediate kalpas without gaining enlightenment, though he saw the things in their very essence.

devātha nāgā asurātha guhyakā udyukta pūjārtha jinasya tasya |
puṣpāṇa varṣaṃ pramumocu tatra buddhe ca bodhiṃ naranāyake ’smin || 7.61 ||

.

諸天神龍王阿修羅衆等常雨於天華以供養彼佛

.

61. Then the gods, Nâgas, demons, and goblins, zealous to honour the Gina, sent down a rain of flowers on the spot where the Leader awakened to enlightenment.

upariṃ ca khe dundubhayo vineduḥ satkārapūjārtha jinasya tasya |
suduḥkhitā cāpi jinena tatra cirabudhyamānena anuttaraṃ padam || 7.62 ||

.

諸天擊天鼓幷作衆伎樂香風吹萎華更雨新好者

.

62. And high in the sky they beat the cymbals to worship and honour the Gina, and they were vexed that the Gina delayed so long in coming to the highest place.

daśāna co antarakalpa atyayāt spṛśe sa bodhiṃ bhagavān anābhibhūḥ |
hṛṣṭā udagrāstada āsu sarve devā manuṣyā bhujagāsurāś ca || 7.63 ||

.

過十小劫已乃得成佛道諸天及世人心皆懷踊躍

.

63. After the lapse of ten intermediate kalpas the Lord Anâbhibhû attained enlightenment; then all gods, men, serpents, and demons were glad and overjoyed.

vīrāḥ kumārā atha tasya ṣoḍaśa putrā guṇāḍhyā naranāyakasya | (122,1) upasaṃkramī prāṇīsahasrakoṭibhiḥ puraskṛtāstaṃ dvipadendramagryam || 7.64 ||

. .

彼佛十六子皆與其眷屬千萬億圍繞俱行至佛所 .

. .

64. The sixteen sons of the Leader of men, those heroes, being at the time young princes, rich in virtues, came along with thousands of kotis of living beings to honour the eminent chiefs of men.

vanditva pādau ca vināyakasya adhyeṣiṣū dharma prakāśayasva |
asmāṃś ca tarpehi imaṃ ca lokaṃ subhāṣiteneha narendrasiṃha || 7.65 ||

.

頭面禮佛足而請轉法輪聖師子法雨充我及一切

.

65. And after saluting the feet of the Leader they prayed: Reveal the law and refresh us as well as this world with thy good word, O Lion amongst kings.

cirasya lokasya daśaddiśe ’smin vidito ’si utpannu mahāvināyaka |
nimittasaṃcodanahetu prāṇināṃ brāhmā vimānāni prakampayantaḥ || 7.66 ||

.

世尊甚難値久遠時一現爲覺悟群生震動於一切

.

66. After a long time thou art seen (again) in the ten points of this world; thou appearest, great Leader, while the aerial cars of the Brahma-angels are stirring to reveal a token to living beings.

diśāya pūrvāya sahasrakoṭyaḥ kṣetrāṇa pañcāśadabhūṣi kampitāḥ |
tatrāpi ye brāhma vimāna agrāste tejavanto adhimātramāsi || 7.67 ||

.

東方諸世界五百萬億國 (009_0755_b)梵宮殿光曜昔所未曾有

.

67. In the eastern quarter fifty thousand kotis of fields have been shaken, and the lofty angelic cars in them have become excessively brilliant.

viditva te pūrvanimittamīdṛśamupasaṃkramī lokavināyakendram |
puṣpair ihābhyokiriyāṇa nāyakamarpenti te sarva vimāna tasya || 7.68 ||

.

諸梵見此相尋來至佛所散花以供養幷奉上宮殿

.

68. The Brahma-angels on perceiving this foretoken went and approached the Chief of the Leaders of the world, and, covering him with flowers, presented all of them their cars to him.

adhyeṣiṣū cakrapravartanāya gāthābhigītena abhisaṃstaviṃsu |
tūṣṇīṃ ca so āsi narendrarājā na tāva kālo mama dharma bhāṣitum || 7.69 ||

.

請佛轉法輪以偈而讚歎佛知時未至受請默然坐

.

69. They prayed him to move forward the wheel of the law, and celebrated him with stanzas and songs. But the king of kings was silent, (for he thought): The time has not yet arrived for me to proclaim the law.

evaṃ diśi dakṣiṇiyāṃ pi tatra atha paścimā heṣṭima uttarasyām |
upariṣṭimāyāṃ vidiśāsu caiva āgatya brahmāṇa sahasrakoṭyaḥ || 7.70 ||

.

三方及四維上下亦復爾散花奉宮殿請佛轉法輪

.

70. Likewise in the south, west, north, the nadir, zenith, and in the intermediate points of the compass there were thousands of kotis of Brahma-angels.

puṣpebhi abhyokiriyāṇa nāyakaṃ pādau ca vanditva vināyakasya |
niryātayitvā ca vimāna sarvānabhiṣṭavitvā punar abhyayāci || 7.71 ||

.

71. Unremittingly covering the Lord (with flowers) they saluted the feet of the Leader, presented all their aerial cars, celebrated him, and again prayed:

(123,1) pravartayā cakramanantacakṣuḥ sudurlabhastvaṃ bahukalpakoṭibhiḥ |
darśehi maitrībala pūrvasevitamapāvṛṇohī amṛtasya dvāram || 7.72 ||

.

世尊甚難値願以大慈悲廣開甘露門轉無上法輪

.

72. Move forward the wheel, O thou whose sight is infinite! Rarely art thou met in (the course of) many kotis ofÆons. Display the benevolence thou hast observed in so many former generations; open the gate of immortality.

adhyeṣaṇāṃ jñātva anantacakṣuḥ prakāśate dharma bahuprakāram |
catvāri satyāni ca vistareṇa pratītya sarve imi bhāva utthitāḥ || 7.73 ||

.

無量慧世尊受彼衆人請爲宣種種法四諦十二緣

.

73. On hearing their prayer, he whose sight is infinite exposed the multifarious law and the four Truths, extensively. All existences (said he) spring successively from their antecedents.

avidya ādīkariyāṇa cakṣumān prabhāṣate sa maraṇāntaduḥkham |
jātiprasūtā imi sarvadoṣā mṛtyuṃ ca mānuṣyamimeva jānatha || 7.74 ||

.

無明至老死皆從生緣有如是衆過患汝等應當知

.

74. Starting from Ignorance, the Seer proceeded to speak of death, endless woe; all those evils spring from birth. Know likewise that death is the lot of mankind.

samanantaraṃ bhāṣitu dharma tena bahuprakārā vividhā anantāḥ |
śrutvānaśītī nayutāna koṭyaḥ sattvāḥ sthitāḥ śrāvaka bhūtale laghum || 7.75 ||

.

宣暢是法時六百萬億姟得盡諸苦際皆成阿羅漢

.

75. No sooner had he expounded the multifarious, different, endless laws, than eighty myriads of kotis of creatures who had heard them quickly attained the stage of disciples.

kṣaṇaṃ dvitīyaṃ aparaṃ abhūṣi jinasya tasyo bahu dharma bhāṣataḥ |
viśuddhasattvā yatha gaṅgavālukāḥ kṣaṇena te śrāvakabhūta āsīt || 7.76 ||

.

第二說法時千萬恒沙衆於諸法不受亦得阿羅漢

.

76. On a second occasion the Gina expounded many laws, and beings like the sands of the Ganges became instantly purified and disciples.

tatottarī agaṇiyu tasya āsīt saṃghastadā lokavināyakasya |
kalpāna koṭīnyayutā gaṇenta ekaika no cāntu labheya teṣām || 7.77 ||

.

從是後得道其數無有量萬億劫算數不能得其邊

.

77. From that moment the assembly of that Leader of the world was innumerable; no man would be able to reach the term (of its number), even were he to go on counting for myriads of kotis of Æons.

ye cāpi te ṣoḍaśa rājaputrā ye aurasā cailakabhūta sarve |
te śrāmaṇerā avaciṃsu taṃ jinaṃ prakāśayā nāyaka agradharmam || 7.78 ||

.

時十六王子出家作沙彌皆共請彼佛演說大乘法

.

78. Those sixteen princes also, his own dear sons, who had become mendicants and novices, said to the Gina: 'Expound, O Chief, the superior law;

yathā vayaṃ lokavid ū bhavema yathaiva tvaṃ sarvajinānamuttama | (124,1) ime ca sattvā bhavi sarvi eva yathaiva tvaṃ vīra viśuddhacakṣuḥ || 7.79 ||

. .

我等及營從皆當成佛道願得如世尊慧眼第一淨 .

. .

79. 'That we may become sages, knowers of the world, such as thyself art, O supreme of all Ginas, and that all these beings may become such as thyself art, O hero, O clear-sighted one.'

so cā jino āṃśayu jñātva teṣāṃ kumārabhūtāna tathātmajānām |
prakāśayī uttamamagrabodhiṃ dṛṣṭāntakoṭīnayutair anekaiḥ || 7.80 ||

.

佛知童子心宿世之所行以無量因緣種種諸譬喩說六波羅蜜及諸神通事

.

80. And the Gina, considering the wish of his sons, the young princes, explained the highest superior enlightenment by means of many myriads of kotis of illustrations.

hetūsahasrair upadarśayanto abhijñajñānaṃ ca pravartayantaḥ |
bhūtāṃ cariṃ darśayi lokanātho yathā caranto vidu bodhisattvāḥ || 7.81 ||

.

分別眞實法菩薩所行道

.

81. Demonstrating with thousands of arguments and elucidating the knowledge of transcendent wisdom, the Lord of the world indicated the veritable course (of duty) such as was followed by the wise Bodhisattvas.

idam eva saddharmapuṇḍarīkaṃ vaipulyasūtraṃ bhagavān uvāca |
gāthāsahasrehi analpakehi yeṣāṃ pramāṇaṃ yatha gaṅgavālikāḥ || 7.82 ||

.

說是法花經如恒河沙偈

.

82. This very Sûtra of orreat extension, this good Lotus of the True Law, was by the Lord delivered in many thousands of stanzas, so numerous as to equal the sands of the Ganges.

so cā jino bhāṣiya sūtrametadvihāru praviśitva vilakṣayīta |
pūrṇānaśītiṃ caturaś ca kalpān samāhitaikāsani lokanāthaḥ || 7.83 ||

.

彼佛說經已靜室入禪定一心一處坐八萬四千劫

.

83. After delivering this Sûtra, the Gina entered the monastery for the purpose of becoming absorbed in meditation; during eighty-four complete Æons the Lord of the world continued meditating, sitting on the same seat.

te śrāmaṇerāś ca viditva nāyakaṃ vihāri āsannamaniṣkramantam |
saṃśrāvayiṃsu bahuprāṇikoṭināṃ bauddha imaṃ jñānamanāsravaṃ śivam || 7.84 ||

.

是諸沙彌等知佛禪未出爲無量億衆說佛無上慧

.

84. Those novices, perceiving that the Chief remained in the monastery without coming out of it, imparted to many kotis of creatures that Buddha-knowledge, which is free from imperfections and blissful.

pṛthak pṛthagāsana prajñapitvā abhāṣi teṣām idam eva sūtram |
sugatasya tasya tada śāsanasmin adhikāra kurvanti mamevarūpam || 7.85 ||

.

各各坐法座說是大乘經於佛宴寂後宣揚助法化

.

85. On the seats which they had made to be prepared, one for each, they expounded this very Sûtra under the mastership of the Sugata of that period. A service of the same kind they render to me.

gaṅgā yathā vāluka aprameyā sahasra ṣaṣṭiṃ tada śrāvayiṃsu |
ekaiku tasya sugatasya putro vineti sattvāni analpakāni || 7.86 ||

.

一一沙彌等 (009_0755_c)所度諸衆生有六百萬億恒河沙等衆

.

86. Innumerable as the sands of sixty thousand (rivers like the) Ganges were the beings then taught; each of the sons of the Sugata converted (or trained) endless beings.

(125,1) tasyo jinasya parinirvṛtasya caritva te paśyisu buddhakoṭyaḥ |
tehī tadā śrāvitakehi sārdhaṃ kurvanti pūjāṃ dvipadottamānām || 7.87 ||

.

彼佛滅度後是諸聞法者在在諸佛土常與師俱生

.

87. After the Gina's complete Nirvâna they commenced a wandering life and saw kotis of Buddhas; along with those pupils they rendered homage to the most exalted amongst men.

caritva caryāṃ vipulāṃ viśiṣṭāṃ buddhā ca te bodhi daśaddiśāsu |
te ṣoḍaśā tasya jinasya putrā diśāsu sarvāsu dvayo dvayo jināḥ || 7.88 ||

.

是十六沙彌具足行佛道今現在十方各得成正覺

.

88. Having observed the extensive and sublime course of duty and reached enlightenment in the ten points of space, those sixteen sons of the Gina became themselves Ginas, two by two, in each point of the horizon.

ye cāpi saṃśrāvitakā tadāsī te śrāvakā teṣa jināna sarve |
imam eva bodhiṃ upanāmayanti kramakrameṇa vividhair upāyaiḥ || 7.89 ||

.

爾時聞法者各在諸佛所其有住聲聞漸教以佛道

.

89. And all those who had been their pupils became disciples of those Ginas, and gradually obtained possession of enlightenment by various means.

ahaṃ pi abhyantari teṣa āsīnmayāpi saṃśrāvita sarvi yūyam |
teno mama śrāvaka yūyamadya bodhāvupāyeniha sarvi nemi || 7.90 ||

.

我在十六數曾亦爲汝說是故以方便引汝趣佛慧

.

90. I myself was one of their number, and you have all been taught by me. Therefore you are my disciples now also, and I lead you all to enlightenment by (my) devices.

ayaṃ khu hetustada pūrva āsīdayaṃ pratyayo yena hu dharma bhāṣe |
nayāmyahaṃ yena mamāgrabodhiṃ mā bhikṣavo utrasatheha sthāne || 7.91 ||

.

以是本因緣今說法華經令汝入佛道愼勿懷驚懼

.

91. This is the cause dating from old, this is the motive of my expounding the law, that I lead you to superior enlightenment. This being the case, monks, you need not be afraid.

yathāṭavī ugra bhaveya dāruṇā śūnyā nirālamba nirāśrayā ca |
bahuśvāpadā caiva apāniyā ca bālāna sā bhīṣaṇikā bhaveta || 7.92 ||

.

譬如險惡道迥絕多毒獸又復無水草人所怖畏處

.

92. It is as if there were a forest dreadful, terrific, barren, without a place of refuge or shelter, replete with wild beasts, deprived of water, frightful for persons of no experience.

purūṣāṇa co tatra sahasra nekā ye prasthitāstāmaṭavīṃ bhaveyuḥ |
aṭavī ca sā śūnya bhaveta dīrghā pūrṇāni pañcāśata yojanāni || 7.93 ||

.

無數千萬衆欲過此險道其路甚曠遠經五百由旬

.

93. (Suppose further that) many thousand men have come to the forest, that waste track of wilderness which is fully five hundred yoganas in extent.

puruṣaś ca āḍhyaḥ smṛtimantu vyakto dhīro vinītaś ca viśāradaś ca |
yo deśikasteṣa bhaveta tatra aṭavīya durgāya subhair avāya || 7.94 ||

.

時有一導師强識有智慧明了心決定在險濟衆難

.

94. And he who is to act as their guide through that rough and horrible forest is a rich man, thoughtful, intelligent, wise, well instructed, and undaunted.

(126,1) te cāpi khinnā bahuprāṇikoṭya uvāca taṃ deśika tasmi kāle |
khinnā vayaṃ ārya na śaknuyāma nivartanaṃ adyiha rocate naḥ || 7.95 ||

.

衆人皆疲惓而白導師言我等今頓乏於此欲退還

.

95. And those beings, numbering many kotis, feel tired, and say to the guide: 'We are tired, Master; we are not able to go on; we should like now to return.'

kuśalaś ca so pi tada paṇḍitaś ca praṇāyakopāya tadā vicintayet |
dhikkaṣṭa ratnair imi sarvi bālā bhraśyanti ātmāna nivartayantaḥ || 7.96 ||

.

導師作是念此輩甚可愍如何欲退還而失大珍寶

.

96. But he, the dexterous and clever guide, is searching in his mind for some apt device. Alas! he thinks, by going back these foolish men will be deprived of the possession of the jewels.

yannūnahaṃ ṛddhibalena vādya nagaraṃ mahantaṃ abhinirmiṇeyam |
pratimaṇḍitaṃ veśmasahasrakoṭibhir vihāraudyānupaśobhitaṃ ca || 7.97 ||

.

尋時思方便當設神通力化作大城郭莊嚴諸舍宅

.

97. Therefore let me by dint of magic power now produce a great city adorned with thousands of kotis of buildings and embellished by monasteries and parks.

vāpī nadīyo abhinirmiṇeyam ārāmapuṣpaiḥ pratimaṇḍitaṃ ca |
prākāradvārair upaśobhitaṃ ca nārīnaraiścāpratimair upetam || 7.98 ||

.

周帀有園林渠流及浴池重門高樓閣男女皆充滿

.

98. Let me produce ponds and canals; (a city) adorned with gardens and flowers, provided with walls and gates, and inhabited by an infinite number of men and women.

nirmāṇu kṛtva iti tān vadeya mā bhāyathā harṣa karotha caiva |
prāptā bhavanto nagaraṃ variṣṭhaṃ praviśya kāryāṇi kuruṣva kṣipram || 7.99 ||

.

卽作是化已慰衆言勿懼汝等入此城各可隨所樂

.

99. After creating that city he speaks to them in this manner: 'Do not fear, and be cheerful; you have reached a most excellent city; enter it and do your business, speedily.

udagracittā bhaṇatheha nirvṛtā nistīrṇa sarvā aṭavī aśeṣataḥ |
āśvāsanārthāya vadeti vācaṃ kathaṃ na pratyāgata sarvi asyā || 7.100 ||

.

諸人旣入城心皆大歡喜皆生安隱想自謂已得度

.

100. 'Be joyful and at ease; you have reached the limit of the whole forest.' It is to give them a time for repose that he speaks these words, and, in fact, they recover from their weariness.

viśrāntarūpāṃś ca viditva sarvān samānayitvā ca punar bravīti |
āgacchatha mahya śṛṇotha bhāṣato ṛddhīmayaṃ nagaramidaṃ vinirmitam || 7.101 ||

.

導師知息已集衆而告言汝等當前進此是化城耳

.

101. As he perceives that they have sufficiently reposed, he collects them and addresses them again: 'Come, hear what I have to tell you: this city have I produced by magic'.

yuṣmāka khedaṃ ca mayā vitdivā nivartanaṃ mā ca bhaviṣyatīti |
upāyakauśalyamidaṃ mameti janetha vīryaṃ gamanāya dvīpam || 7.102 ||

.

我見汝疲極中路欲退還故以方便力權化作此城汝等勤精進當共至寶所

.

102. 'On seeing you fatigued, I have, lest you should go back, made use of this device; now strain your energy to reach the Isle.'

(127,1) emeva haṃ bhikṣava deśiko vā praṇāyakaḥ prāṇisahasrakoṭinām |
khidyanta paśyāmi tathaiva prāṇinaḥ kleśāṇḍakośaṃ na prabhonti bhettum || 7.103 ||

.

(009_0756_a)我亦復如是爲一切導師見諸求道者中路而懈廢

.

103. In the same manner, monks, I am the guide, the conductor of thousands of kotis of living beings; in the same manner I see creatures toiling and unable to break the shell of the egg of evils'.

tato mayā cintitu eṣa artho viśrāmabhūtā imi nirvṛtīkṛtāḥ |
sarvasya duḥkhasya nirodha eṣa arhantabhūmau kṛtakṛtya yūyam || 7.104 ||

.

不能度生死煩惱諸險道

.

104. Then I reflect on this matter: These beings have enjoyed repose, have been tranquillised; now I will remind them of the misery of all things (and I say): 'At the stage of Arhat you shall reach your aim.'

samaye yadā tu sthita atra sthāne paśyāmi yūyāmarhanta tatra sarvān |
tadā ca sarvāniha saṃnipātya bhūtārtham ākhyāmi yathaiṣa dharmaḥ || 7.105 ||

.

故以方便力爲息說涅槃言汝等苦滅所作皆已辦旣知到涅槃皆得阿羅漢

.

105. At that time, when you shall have attained that state, and when I see all of you have become Arhats, then will I call you all together and explain to you how the law really is.

upāyakauśalya vināyakānāṃ yad yāna deśenti trayo maharṣī |
ekaṃ hi yānaṃ na dvitīyam asti viśrāmaṇārthaṃ tu dviyāna deśitā || 7.106 ||

.

爾乃集大衆爲說眞實法諸佛方便力分別說三乘唯有一佛乘息處故說二今爲汝說實汝所得非滅

.

106. It is an artifice of the Leaders, when they, the great Seers, show three vehicles, for there is but one vehicle, no second; it is only to help (creatures) that two vehicles are spoken of.

tato vademi ahamadya bhikṣavo janetha vīryaṃ paramaṃ udāram |
sarvajñajñānena kṛtena yūyaṃ naitāvatā nirvṛti kāci bhoti || 7.107 ||

.

爲佛一切智當發大精進

.

107. Therefore I now tell you, monks: Rouse to the utmost your lofty energy for the sake of the knowledge of the all-knowing; as yet, you have not come so far as to possess complete Nirvâna.

sarvajñajñānaṃ tu yadā spṛśiṣyatha daśo balā ye ca jināna dharmāḥ |
dvātriṃśatīlakṣaṇarūpadhārī buddhā bhavitvāna bhavetha nirvṛtāḥ || 7.108 ||

.

汝證一切智十力等佛法具三十二相乃是眞實滅

.

108. But when you shall have attained the knowledge of the all-knowing and the ten powers proper to Ginas, you shall become Buddhas marked by the thirty-two characteristic signs and have rest for ever.

etādṛśī deśana nāyakānāṃ viśrāmahetoḥ pravadanti nirvṛtim |
viśrānta jñātvāna ca nirvṛtīye sarvajñajñāne upanenti sarvān || 7.109 ||

.

諸佛之導師爲息說涅槃旣知是息已引入於佛慧

.

109. Such is the teaching of the Leaders: in order to give quiet they speak of repose, (but) when they see that (the creatures) have had a repose, they, knowing this to be no final resting-place, initiate them in the knowledge of the all-knowing.

ity āryasaddharmapuṇḍarīke dharmaparyāye pūrvayogaparivarto nāma saptamaḥ ||

.

(128,1)8: pañcabhikṣuśatavyākaraṇaparivartaḥ |

.

(009_0756_b)五百弟子受記品第八

.

CHAPTER VIII
ANNOUNCEMENT OF THE FUTURE DESTINY OF THE FIVE HUNDRED MONKS

atha khalv āyuṣmān pūrṇo maitrāyaṇīputro bhagavato ’ntikādidam evaṃrūpamupāyakauśalyajñānadarśanaṃ saṃdhābhāṣitanirdeśaṃ śrutvā eṣāṃ ca mahāśrāvakāṇāṃ vyākaraṇaṃ śrutvā imāṃ ca pūrvayogapratisaṃyuktāṃ kathāṃ śrutvā imāṃ ca bhagavato vṛṣabhatāṃ śrutvā āścaryaprāpto ’bhūd adbhutaprāpto ’bhūnnirāmiṣeṇa ca cittena prītiprāmodyena sphuṭo ’bhūt | mahatā ca prītiprāmodyena mahatā ca dharmagauraveṇa utthāyāsanād bhagavataścaraṇayoḥ praṇipatya evaṃ cittam utpāditavān - āścaryaṃ bhagavan, āścaryaṃ sugata | paramaduṣkaraṃ tathāgatā arhantaḥ samyaksaṃbuddhāḥ kurvanti, ya imaṃ nānādhātukaṃ lokamanuvartayante, bahubhiś copāyakauśalyajñānanidarśanaiḥ sattvānāṃ dharmaṃ deśayanti, tasmiṃstasmiṃś ca sattvān vilagnānupāyakauśalyena pramocayanti | kim atra bhagavan asmābhiḥ śakyaṃ kartum? tathāgata evāsmākaṃ jānīte āśayaṃ pūrvayogacaryāṃ ca | sa bhagavataḥ pādau śirasābhivandya ekānte sthito ’bhūd bhagavantam eva namaskurvan animiṣābhyāṃ ca netrābhyāṃ saṃprekṣamāṇaḥ ||

. . . . . .

爾時富樓那彌多羅尼子，從佛聞是智慧方便隨宜說法，又聞授諸大弟子阿耨多羅三藐三菩提記，復聞宿世因緣之事，復聞諸佛有大自在神通之力，得未曾有，心淨踊躍。卽從座起，到於佛前，頭面禮足，卻住一面，瞻仰尊顏，目不暫捨，而作是念： ‘世尊甚奇特，所爲希有，隨順世閒若干種性，以方便知見，而爲說法，拔出衆生處處貪著，我等於佛功德，言不能宣。 . 唯佛世尊能知我等深心本願。’ .

. . . . . .

On hearing from the Lord that display of skilfulness and the instruction by means of mysterious speech; on hearing the announcement of the future destiny of the great Disciples, as well as the foregoing tale concerning ancient devotion and the leadership of the Lord, the venerable Pûrna, son of Maitrâyanî, was filled with wonder and amazement, thrilled with pure-heartedness, a feeling of delight and joy. He rose from his seat, full of delight and joy, full of great respect for the law, and while prostrating himself before the Lord's feet, made within himself the following reflection: Wonderful, O Lord; wonderful, O Sugata; it is an extremely difficult thing that the Tathâgatas, &c., perform, the conforming to this world, composed of so many elements, and preaching the law to all creatures with many proofs of their skilfulness, and skilfully releasing them when attached to this or that. What could we do, O Lord, in such a case? None but the Tathâgata knows our inclination and our ancient course. Then, after saluting with his head the Lord's feet, Parna went and stood apart, gazing up to the Lord with unmoved eyes and so showing his veneration.

atha khalu bhagavān āyuṣmantaḥ pūrṇasya maitrāyaṇīputrasya cittāśayam avalokya sarvāvantaṃ bhikṣusaṃgham āmantrayate sma - paśyatha bhikṣavo yūyamimaṃ śrāvakaṃ pūrṇaṃ maitrāyaṇīputraṃ yo mayāsya bhikṣusaṃghasya dharmakathikānām agryo nirdiṣṭaḥ, bahubhiś ca bhūtair guṇair abhiṣṭutaḥ, bahubhiś ca prakārair asmin mama śāsane saddharmaparigrahāyābhiyuktaḥ | catasṛṇāṃ parṣadāṃ saṃharṣakaḥ samādāpakaḥ samuttejakaḥ saṃpraharṣako ’klānto dharmadeśanayā, alamasya dharmasyākhyātā, alamanugrahītā sabrahmacāriṇām | muktvā bhikṣavas tathāgataṃ nānyaḥ śaktaḥ pūrṇaṃ maitrāyaṇīputramarthato vā vyañjanato vā paryādātum | tatkiṃ manyadhve bhikṣavo mamaivāyaṃ saddharmaparigrāhaka iti? na khalu punar bhikṣavo yuṣmābhir evaṃ draṣṭavyam | tat kasya hetoḥ? abhijānām yahaṃ bhikṣavo ’tīte ’dhvani navanavatīnāṃ buddhakoṭīnām, yatra anenaiva teṣāṃ buddhānāṃ bhagavatāṃ śāsane saddharmaḥ parigṛhītaḥ | tadyathāpi nāma mama etarhi sarvatra cāgryo dharmakathikānām abhūt, sarvatra ca śūnyatāgatiṃ gato ’bhūt | sarvatra ca pratisaṃvidāṃ lābhī abhūt, sarvatra ca bodhisattvābhijñāsu gatiṃ gato ’bhūt | suviniścitadharmadeśako nirvicikitsadharmadeśakaḥ pariśuddhadharmadeśakaścābhūt | teṣāṃ ca buddhānāṃ bhagavatāṃ śāsane yāvad āyuṣpramāṇaṃ brahmacaryaṃ caritavān | sarvatra ca śrāvaka iti saṃjñāyate sma | sa khalv anenopāyena aprameyāṇām asaṃkhyeyānāṃ sattvakoṭīnayutaśatasahasrāṇām artham akārṣīt, aprameyānasaṃkhyeyāṃś ca sattvān paripācitavān anuttarāyāṃ samyaksaṃbodhau | sarvatra ca buddhakṛtyena sattvānāṃ pratyupasthito ’bhūt | sarvatra cātmano buddhakṣetraṃ pariśodhayati sma | sattvānāṃ ca paripākāyābhiyukto ’bhūt | eṣām api bhikṣavo vipaśyipramukhānāṃ saptānāṃ tathāgatānāṃ yeṣām ahaṃ saptamaḥ, eṣa evāgryo dharmakathikānām abhūt ||

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

爾時佛告諸比丘： “汝等見是富樓那彌多羅尼子不？我常稱其於說法人中最爲第一，亦常歎其種種功德，精勤護持助宣我法，能於四衆示教利喜，具足解釋佛之正法，而大饒益同梵行者。自捨如來，無能盡其言論之辯。汝等勿謂富樓那但能護持助宣我法， . 亦於過去九十億諸佛所，護持助宣佛(009_0756_c)之正法，於彼說法人中亦最第一。又於諸佛所說空法，明了通達，得四無礙智，常能審諦淸淨說法，無有疑惑，具足菩薩神通之力。隨其壽命，常修梵行，彼佛世人咸皆謂之實是聲聞；而富樓那以斯方便，饒益無量百千衆生，又化無量阿僧祇人，令立阿耨多羅三藐三菩提。 . 爲淨佛土故，常作佛事，教化衆生。 .

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

And the Lord, regarding the mental disposition of the venerable Pûrna, son of Maitrâyani, addressed the entire assembly of monks in this strain: Ye monks, see this disciple, Pûrna, son of Maitrâyani, whom I have designated as the foremost of preachers in this assembly, praised for his many virtues, and who has applied himself in various ways to comprehend the true law. He is the man to excite, arouse, and stimulate the four classes of the audience; unwearied in the preaching of the law; as capable to preach the law as to oblige his fellow-followers of the course of duty. The Tathâgata excepted, monks, there is none able to equal Pûrna, son of Maitrâyanî, either essentially or in accessories. Now, monks, do you suppose that he keeps my true law only? No, monks, you must not think so. For I remember, monks, that in the past, in the times of the ninety-nine Buddhas, the same Pûrna kept the true law under the mastership of those Buddhas. Even as he is now with me, so he has, in all periods, been the foremost of the preachers of the law; has in all periods been a consummate knower of Voidness; has in all periods acquired the (four) distinctive qualifications of an Arhat; has in all periods reached mastership in the transcendent wisdom of the Bodhisattvas. He has been a strongly convinced preacher of the law, exempt from doubt, and quite pure. Under the mastership of those Buddhas he has during his whole existence observed a spiritual life, and everywhere they termed him 'the Disciple.' By this means he has promoted the interest of innumerable, incalculable hundred thousands of myriads of kotis of beings, and brought innumerable and incalculable beings to full ripeness for supreme and perfect enlightenment. . Constantly and assiduously he shall be instant in purifying his own Buddha-field and bringing creatures to ripeness. .

(129,1) yad api tadbhikṣavo bhaviṣyatyanāgate ’dhvani asmin bhadrakalpe caturbhir buddhair ūnaṃ buddhasahasram, teṣām api śāsane eṣa eva pūrṇo maitrāyaṇīputro ’gryo dharmakathikānāṃ bhaviṣyati, saddharmaparigrāhakaś ca bhaviṣyati | evamanāgate ’dhvani aprameyāṇām asaṃkhyeyānāṃ buddhānāṃ bhagavatāṃ saddharmamādhārayiṣyati, aprameyāṇām asaṃkhyeyānāṃ sattvānām arthaṃ kariṣyati, aprameyānasaṃkhyeyāṃś ca sattvān paripācayiṣyaty anuttarāyāṃ samyaksaṃbodhau | satatasamitaṃ cābhiyukto bhaviṣyatyātmano buddhakṣetrapariśuddhaye sattvaparipācanāya | sa imāmevaṃrūpāṃ bodhisattvacaryāṃ paripūrya aprameyair asaṃkhyeyaiḥ kalpair anuttarāṃ samyaksaṃbodhim abhisaṃbhotsyate | dharmaprabhāso nāma tathāgato ’rhan samyaksaṃbuddho loke bhaviṣyati vidyācaraṇasaṃpannaḥ sugato lokavid anuttaraḥ puruṣadamyasārathiḥ śāstā devānāṃ ca manuṣyāṇāṃ ca buddho bhagavān | asminneva buddhakṣetra utpatsyate ||

. . . . . .

“諸比丘！富樓那亦於七佛說法人中而得第一，今於我所說法人中亦爲第一，於賢劫中當來諸佛，說法人中亦復第一，而皆護持助宣佛法亦於未來，護持助宣無量無邊諸佛之法，教化饒益無量衆生，令立阿耨多羅三藐三菩提。爲淨佛土故，常勤精進教化衆生，漸漸具足菩薩之道。過無量阿僧祇劫，當於此土，得阿耨多羅三藐三菩提，號曰法明如來、應供、正遍知、明行足、善逝、世閒解、無上士、調御丈夫、天人師、佛、世尊。

. . . . . .

. . . After completing such a Bodhisattva-course, at the end of innumerable, incalculable Æons, he shall reach supreme and perfect enlightenment; he shall in the world be the Tathâgata called Dharmaprabhâsa, an Arhat, &c., endowed with science and conduct, a Sugata, &c. He shall appear in this very Buddha-field.

tena khalu punar bhikṣavaḥ samayena gaṅgānadīvālukopamāstrisāhasramahāsāhasralokadhātava ekaṃ buddhakṣetraṃ bhaviṣyati | samaṃ pāṇitalajātaṃ saptaratnamayamapagataparvataṃ saptaratnamayaiḥ kūṭāgāraiḥ paripūrṇaṃ bhaviṣyati | devavimānāni cākāśasthitāni bhaviṣyanti | devā api manuṣyān drakṣyanti, manuṣyā api devān drakṣyanti | tena khalu punar bhikṣavaḥ samayena idaṃ buddhakṣetramapagatapāpaṃ bhaviṣyati apagatamātṛgrāmaṃ ca | sarve ca te sattvā aupapādukā bhaviṣyanti brahmacāriṇo manomayair ātmabhāvaiḥ svayaṃprabhā ṛddhimanto vaihāyasaṃgamā vīryavantaḥ smṛtimantaḥ prajñāvantaḥ suvarṇavarṇaiḥ samucchrayair dvātriṃśadbhir mahāpuruṣalakṣaṇaiḥ samalaṃkṛtavigrahāḥ | tena khalu punar bhikṣavaḥ samayena tasmin buddhakṣetre teṣāṃ sattvānāṃ dvāvāhārau bhaviṣyataḥ | katamau dvau? yaduta dharmaprītyāhāro dhyānaprītyāhāraś ca | aprameyāṇi cāsaṃkhyeyāni bodhisattvakoṭīnayutaśatasahasrāṇi bhaviṣyanti sarveṣāṃ ca mahābhijñāprāptānāṃ pratisaṃvidgatiṃgatānāṃ sattvāvavādakuśalānām | gaṇanāsamatikrāntāścāsya śrāvakā bhaviṣyanti maharddhikā mahānubhāvā aṣṭavimokṣadhyāyinaḥ | evamaparimitaguṇasamanvāgataṃ tad buddhakṣetraṃ bhaviṣyati | ratnāvabhāsaś ca nāma sa kalpo bhaviṣyati | suviśuddhā ca nāma sā lokadhāturbhaviṣyati | aprameyānasaṃkhyeyāṃścāsya kalpānāyuṣpramāṇaṃ bhaviṣyati | parinirvṛtasya ca tasya bhagavato dharmaprabhāsasya tathāgatasyārhataḥ samyaksaṃbuddhasya saddharmaścirasthāyī bhaviṣyati | ratnamayaiś ca stūpaiḥ sā lokadhātuḥ sphuṭā bhaviṣyati | evamacintyaguṇasamanvāgataṃ bhikṣavas tasya bhagavatastadbuddhakṣetraṃ bhaviṣyati ||

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

其佛以恒河沙等三千大千世界爲一佛土，七寶爲地，地平如掌，無有山陵谿㵎溝壑，七寶臺觀充滿其中， (009_0757_a)諸天宮殿近處虛空，人天交接，兩得相見。無諸惡道，亦無女人，一切衆生，皆以化生，無有婬欲。得大神通，身出光明，飛行自在，志念堅固，精進智慧，普皆金色，三十二相而自莊嚴。其國衆生，常以二食： . 一者、法喜食，二者、禪悅食。有無量阿僧祇千萬億那由他諸菩薩衆，得大神通、四無礙智，善能教化衆生之類，其聲聞衆，筭數挍計所不能知，皆得具足六通、三明及八解脫。其佛國土有如是等無量功德莊嚴成就。劫名寶明，國名善淨。其佛壽命無量阿僧祇劫，法住甚久。佛滅度後，起七寶塔遍滿其國。” .

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

Further, monks, at that time the Buddha-field spoken of will look as if formed by thousands of spheres similar to the sands of the river Ganges. It will be even, like the palm of the hand, consist of seven precious substances, be without hills, and filled with high edifices of seven precious substances. There will be cars of the gods stationed in the sky; the gods will behold men, and men will behold the gods. Moreover, monks, at that time that Buddha-field shall be exempt from places of punishment and from womankind, as all beings shall be born by apparitional birth. They shall lead a spiritual life, have ideal bodies, be self-lighting, magical, moving in the firmament, strenuous, of good memory, wise, possessed of gold-coloured bodies, and adorned with the thirty-two characteristics of a great man. And at that time, monks, the beings in that Buddha-field will have two things to feed upon, . viz. the delight in the law and the delight in meditation. There will be an immense, incalculable number of hundred thousands of myriads of kotis of Bodhisattvas; all endowed with great transcendent wisdom, accomplished in the (four) distinctive qualifications of an Arhat, able in instructing creatures. He (that Buddha) will have a number of disciples, beyond all calculation, mighty in magic, powerful, masters in the meditation of the eight emancipations. So immense are the good qualities that Buddha-field will be possessed of. And that Æon shall be called Ratnâvabhâsa (i.e. radiant with gems), and that world Suvisuddha (i.e. very pure). His lifetime shall last immense, incalculable Æons; and after the complete extinction of that Lord Dharmaprabhâsa, the Tathâgata, &c., his true law shall last long, and his world shall be full of Stûpas made of precious substances. Such inconceivable good qualities, monks, shall the Buddha-field of that Lord be possessed of.

idamavocadbhagavān | idaṃ vaditvā sugato hyathāparametaduvāca śāstā -

. .

. 爾時世尊欲重宣此義，而說偈言：

. .

. So spoke the Lord, and thereafter he, the Sugata, the Master, added the following stanzas:

śṛṇotha me bhikṣava etam arthaṃ yathā carī mahya sutena cīrṇā |
upāyakauśalyasuśikṣitena yathā ca cīrṇā iya bodhicaryā || 8.1 ||

.

諸比丘諦聽佛子所行道善學方便故不可得思議

.

1. Listen to me, monks, and hear how my son has achieved his course of duty, and how he, welltrained and skilful, has observed the course of enlightenment.

hīnādhimuktā ima sattva jñātvā udārayāne ca samuttrasanti | (130,1) tatu śrāvakā bhontimi bodhisattvāḥ pratyekabodhiṃ ca nidarśayanti || 8.2 ||

. .

. 知衆樂小法而畏於大智是故諸善薩作聲聞緣覺

. .

. 2. Viewing these beings to be lowly-disposed and to be startled at the lofty vehicle, the Bodhisattvas become disciples and exercise Pratyekabuddhaship.

upāyakauśalyaśatair anekaiḥ paripācayanti bahubodhisattvān |
evaṃ ca bhāṣanti vayaṃ hi śrāvakā dūre vayaṃ uttamamagrabodhiyā || 8.3 ||

.

以無數方便化諸衆生類自說是聲聞去佛道甚遠

.

3. By many hundreds of able devices they bring numerous Bodhisattvas to full ripeness and declare: We are but disciples, indeed, and we are far away from the highest and supreme enlightenment.

etāṃ cariṃ teṣv anuśikṣamāṇāḥ paripāku gacchanti hi sattvakoṭyaḥ |
hīnādhimuktāś ca kusīdarūpā anupūrva te sarvi bhavanti buddhāḥ || 8.4 ||

.

度脫無量衆皆悉得成就雖小欲懈怠漸當令作佛

.

4. It is by learning from them this course (of duty) that kotis of beings arrive at full ripeness, who (at first), lowly-disposed and somewhat lazy, in course of time all become Buddhas.

ajñānacaryāṃ ca caranti ete vayaṃ khalu śrāvaka alpakṛtyāḥ |
nirviṇṇa sarvāsu cyutopapattiṣu svakaṃ ca kṣetraṃ pariśodhayanti || 8.5 ||

.

內秘菩薩行外現是聲聞少欲厭生死實自淨佛土

.

5. They follow a course in ignorance (thinking): We, disciples, are of little use, indeed! In despondency they descend into all places of existence (successively), and (so) clear their own field.

sarāgatāmātmani darśayanti sadoṣatāṃ cāpi samohatāṃ ca |
dṛṣṭīvilagnāṃś ca viditva sattvāṃsteṣāṃ pi dṛṣṭiṃ samupāśrayanti || 8.6 ||

.

示衆有三毒又現邪見相我弟子如是方便度衆生

.

6. They show in their own persons that they are not free from affection, hatred, and infatuation; and on perceiving (other) beings clinging to (heretical) views, they go so far as to accommodate themselves to those views.

evaṃ caranto bahu mahya śrāvakāḥ sattvānupāyena vimocayanti |
unmādu gaccheyu narā avidvasū sa caiva sarvaṃ caritaṃ prakāśayet || 8.7 ||

.

(009_0757_b)若我具足說種種現化事衆生聞是者心則懷疑惑

.

7. By following such a course my numerous disciples skilfully save creatures; simple people would go mad, if they were taught the whole course of life (or story).

pūrṇo ayaṃ śrāvaka mahya bhikṣavaścarito purā buddhasahasrakoṭiṣu |
teṣāṃ ca saddharma parigrahīṣīd bauddhaṃ idaṃ jñāna gaveṣamāṇaḥ || 8.8 ||

.

今此富樓那於昔千億佛勤修所行道宣護諸佛法

.

8. Pûrna here, monks, my disciple, has formerly fulfilled his course (of duty) under thousands of kotis of Buddhas, he has got possession of this true law by seeking after Buddha-knowledge.

sarvatra caiṣo abhu agraśrāvako bahuśrutaścitrakathī viśāradaḥ |
saṃharṣakaścā akilāsi nityaṃ sada buddhakṛtyena ca pratyupasthitaḥ || 8.9 ||

.

爲求無上慧而於諸佛所現居弟子上多聞有智慧

.

9. And at all periods has he been the foremost of the disciples, learned, a brilliant orator, free from hesitation; he has, indeed, always been able to excite to gladness and at all times ready to perform the Buddha-task.

(131,1) mahāabhijñāsu sadā gatiṃgataḥ pratisaṃvidānāṃ ca abhūṣi lābhī |
sattvāna co indriyagocarajño dharmaṃ ca deśeti sadā viśuddham || 8.10 ||

.

所說無所畏能令衆歡喜未曾有疲惓而以助佛事已度大神通具四無礙智知諸根利鈍常說淸淨法

.

10. He has always been accomplished in the sublime transcendent faculties and endowed with the distinctive qualifications of an Arhat; he knew the faculties and range of (other) beings, and has always preached the perfectly pure law.

saddharma śreṣṭhaṃ ca prakāśayantaḥ paripācayī sattvasahasrakoṭyaḥ |
anuttarasminniha agrayāne kṣetraṃ svakaṃ śreṣṭhu viśodhayantaḥ || 8.11 ||

.

演暢如是義教諸千億衆令住大乘法而自淨佛土

.

11. By exposing the most eminent of true laws he has brought thousands of kotis of beings to full ripeness for this supreme, foremost vehicle, whilst purifying his own excellent field.

anāgate cāpi tathaiva adhve pūjeṣyatī buddhasahasrakoṭyaḥ |
saddharma śreṣṭhaṃ ca parigrahīṣyati svakaṃ ca kṣetraṃ pariśodhayiṣyati || 8.12 ||

.

未來亦供養無量無數佛護助宣正法亦自淨佛土

.

12. In future also he shall likewise honour thousands of kotis of Buddhas, acquire knowledge of the most eminent of good laws, and clean his own field.

deśeṣyatī dharma sadā viśārado upāyakauśalyasahasrakoṭibhiḥ |
bahūṃś ca sattvān paripācayiṣyati sarvajñajñānasmi anāsravasmin || 8.13 ||

.

常以諸方便說法無所畏度不可計衆成就一切智

.

13. Always free from timidity he shall preach the law with thousands of kotis of able devices, and bring many beings to full ripeness for the knowledge of the all-knowing that is free from imperfections.

so pūja kṛtvā naranāyakānāṃ saddharma śreṣṭhaṃ sada dhārayitvā |
bhaviṣyatī buddha svayaṃbhu loke dharmaprabhāso diśatāsu viśrutaḥ || 8.14 ||

.

供養諸如來護持法寶藏其後得成佛號名曰法明

.

14. After having paid homage to the Chiefs of men and always kept the most eminent of laws, he shall in the world be a Buddha self-born, widely renowned everywhere by the name of Dharmaprabhâsa.

kṣetraṃ ca tasya suviśuddha bheṣyatī ratnāna saptāna sadā viśiṣṭam |
ratnavabhāsaś ca sa kalpu bheṣyatī suviśuddha so bheṣyati lokadhātuḥ || 8.15 ||

.

其國名善淨七寶所合成劫名爲寶明善薩衆甚多

.

15. And his field shall always be very pure and always set off with seven precious substances; his Æon shall be (called) Ratnâvabhâsa, and his world Suvisuddha.

bahubodhisattvāna sahasrakoṭyo mahāabhijñāsu sukovidānām |
yehi sphuṭo bheṣyati lokadhātuḥ suviśuddha śuddhehi maharddhikehi || 8.16 ||

.

其數無量億皆度大神通威德力具足充滿其國土

.

16. That world shall be pervaded with many thousand kotis of Bodhisattvas, accomplished masters in the great transcendent sciences, pure in every respect, and endowed with magical power.

atha śrāvakāṇāṃ pi sahasrakoṭyaḥ saṃghastadā bheṣyati nāyakasya |
maharddhikānaṣṭavimokṣadhyāyināṃ pratisaṃvidāsū ca gatiṃgatānām || 8.17 ||

.

聲聞亦無數三明八解脫得四無㝵智以是等爲僧其國諸衆生

.

17. At that period the Chief shall also have an assemblage of thousands of kotis of disciples, endowed with magical power, adepts at the meditation of the (eight) emancipations, and accomplished in the (four) distinctive qualifications of an Arhat.

(132,1) sarve ca sattvās tahi buddhakṣetre śuddhā bhaviṣyanti ca brahmacāriṇaḥ |
upapādukāḥ sarvi suvarṇavarṇā dvātriṃśatīlakṣaṇarūpadhāriṇaḥ || 8.18 ||

.

婬欲皆已斷純一變化生具相莊嚴身

.

18. And all beings in that Buddha-field shall be pure and lead a spiritual life. Springing into existence by apparitional birth, they shall all be goldcoloured and display the thirty-two characteristic signs.

āhārasaṃjñā ca na tatra bheṣyati anyatra dharme rati dhyānaprītiḥ |
na mātṛgrāmo ’pi ca tatra bheṣyati na cāpyapāyāna ca durgatībhayam || 8.19 ||

.

法喜禪悅食更無餘食想無有諸女人亦無諸惡道

.

19. They shall know no other food but pleasure in the law and delight in knowledge. No womankind shall be there, nor fear of the places of punishments or of dismal states.

etādṛśaṃ kṣetravaraṃ bhaviṣyati pūrṇasya saṃpūrṇaguṇānvitasya |
ākīrṇa sattvehi subhadrakehi yatkiṃcimātraṃ pi idaṃ prakāśitam || 8.20 ||

.

富樓那比丘功德悉成滿當得斯淨土賢聖衆甚多如是無量事我今但略說

.

20. Such shall be the excellent field of Pûrna, who is possessed of all good qualities; it shall abound with all goodly things, a small part (only) of which has here been mentioned.

atha khalu teṣāṃ dvādaśānāṃ vaśībhūtaśatānām etad abhavat - āścaryaprāpta sma, adbhutaprāptāḥ sma | sacedasmākam api bhagavān yatheme ’nye mahāśrāvakā vyākṛtāḥ, evamasmākam api tathāgataḥ pṛthak pṛthag vyākuryāt | atha khalu bhagavāṃs teṣāṃ mahāśrāvakāṇāṃ cetasaiva cetaḥparivitarkamājñāya āyuṣmantaṃ mahākāśyapam āmantrayate sma - imāni kāśyapa dvādaśa vaśībhūtaśatāni, yeṣām ahametarhi saṃmukhībhūtaḥ | sarvāṇyetāny ahaṃ kāśyapa dvādaśa vaśībhūtaśatāny anantaraṃ vyākaromi | tatra kāśyapa kauṇḍinyo bhikṣurmahāśrāvako dvāṣaṣṭīnāṃ buddhakoṭīnayutaśatasahasrāṇāṃ pareṇa parataraṃ samantaprabhāso nāma tathāgato ’rhan samyaksaṃbuddho loke bhaviṣyati, vidyācaraṇasaṃpannaḥ sugato lokavid anuttaraḥ puruṣadamyasārathiḥ śāstā devānāṃ ca manuṣyāṇāṃ ca buddho bhagavān | tatra kāśyapa anenaikena nāmadheyena pañca tathāgataśatāni bhaviṣyanti | ataḥ pañca mahāśrāvakaśatāni sarvāṇyanantaram anuttarāṃ samyaksaṃbodhim abhisaṃbhotsyante | sarvāṇyeva samantaprabhāsanāmadheyāni bhaviṣyanti | tadyathā gayākāśyapo nadīkāśyapaḥ urubilvakāśyapaḥ kālaḥ kālodāyī aniruddho revataḥ kapphiṇo bakkulaścundaḥ svāgataḥ ityevaṃpramukhāni pañca vaśībhūtaśatāni ||

. . . . . . . . . . .

爾時千二百阿羅漢，心自在者，作是念： “我等歡喜，得未曾有。若世尊各見(009_0757_c)授記，如餘大弟子者，不亦快乎！” 佛知此等心之所念，告摩訶迦葉： “是千二百阿羅漢，我今當現前次第與授阿耨多羅三藐三菩提記。於此衆中，我大弟子憍陳如比丘，當供養六萬二千億佛，然後得成爲佛，號曰普明如來、應供、正遍知、明行足、善逝、世閒解、無上士、調御丈夫、天人師、佛、世尊。其五百阿羅漢：優樓頻蠡迦葉、伽耶迦葉、那提迦葉、迦留陁夷、優陁夷、阿㝹樓馱、離婆多、劫賓那、薄拘羅、周陁、莎伽陁等，皆當得阿耨多羅三藐三菩提，盡同一號，名曰普明。” . .

. . . . . . . . . . .

Then this thought arose in the mind of those twelve hundred self-controlled (Arhats): We are struck with wonder and amazement. How) if the Tathâgata would predict to us severally our future destiny as the Lord has done to those other great disciples? And the Lord apprehending in his own mind what was going on in the minds of these great disciples addressed the venerable Mahâ-Kasyapa: hose twelve hundred self-controlled hearers whom I am now beholding from face to face, to all those twelve hundred self-controlled hearers, Kasyapa, I will presently foretell their destiny. Amongst them, Kâsyapa, the monk Kaundinya, a great disciple, shall, after sixty-two hundred thousand myriads of kotis of Buddhas, become a Tathâgata, an Arhat, &c., under the name of Samantaprabhâsa, endowed with science and conduct, a Sugata, &c. &c.; but of those (twelve hundred), Kâsyapa, five hundred shall become Tathâgatas of the same name. Thereafter shall all those five hundred great disciples reach supreme and perfect enlightenment, all bearing the name of Samantaprabhâsa; viz. Gayâ-Kâsyapa, Nadî-Kâsyapa, Uruvilvâ.-Kâsyapa, Kâla, KâIodâyin, Aniruddha, Kapphina, Vakkula, Kunda, Svâgata, and the rest of the five hundred self-controlled (Arhats).

atha khalu bhagavāṃs tasyāṃ velāyām imā gāthā abhāṣata -

.

爾時世尊欲重宣此義，而說偈言：

.

And on that occasion the Lord uttered the following stanzas:

kauṇḍinyagotro mama śrāvako ’yaṃ tathāgato bheṣyati lokanāthaḥ |
anāgate ’dhvāni anantakalpe vineṣyate prāṇisahasrakoṭyaḥ || 8.21 ||

.

憍陳如比丘當見無量佛過阿僧祇劫乃成等正覺

.

21. The scion of the Kundina family, my disciple here, shall in future be a Tathâgata, a Lord of the world, after the lapse of an endless period; he shall educate hundreds of kotis of living beings.

samantaprabho nāma jino bhaviṣyati kṣetraṃ ca tasya pariśuddha bheṣyati | (133,1) anantakalpasmi anāgate ’dhvani dṛṣṭvāna buddhān bahavo hyanantān || 8.22 ||

. .

. 常放大光明具足諸神通名聞遍十方一切之所敬常說無上道故號爲普明其國土淸淨菩薩皆勇猛

. .

22. After seeing many endless Buddhas, he shall in future, after the lapse of an endless period, become the Gina Samantaprabhâsa, whose field shall be thoroughly pure.

prabhāsvaro buddhabalenupeto vighuṣṭaśabdo daśasu ddiśāsu |
puraskṛtaḥ prāṇisahasrakoṭibhir deśeṣyatī uttamamagrabodhim || 8.23 ||

.

23. Brilliant, gifted with the powers of a Buddha, with a voice far resounding in all quarters, waited upon by thousands of kotis of beinas, he shall preach supreme and eminent enlightenment.

tatu bodhisattvā abhiyuktarūpā vimānaśreṣṭhānyabhir uhya cāpi |
viharanta tatra anucintayanti viśuddhaśīlā sada sādhuvṛttayaḥ || 8.24 ||

.

24. There shall be most zealous Bodhisattvas, mounted on lofty aereal cars, and moving, meditative, pure in morals, and assiduous in doing good.

śrutvāna dharmaṃ dvipadottamasya anyāni kṣetrāṇy api co sadā te |
vrajanti te buddhasahasravandakāḥ pūjāṃ ca teṣāṃ vipulāṃ karonti || 8.25 ||

.

咸昇妙樓閣遊諸十方國以無上供具奉獻於諸佛

.

25. After hearing the law from the highest of men, they shall invariably go to other fields, to salute thousands of Buddhas and show them great honour.

kṣeṇena te cāpi tadāsya kṣetraṃ pratyāgamiṣyanti vināyakasya |
prabhāsanāmasya narottamasya caryābalaṃ tādṛśakaṃ bhaviṣyati || 8.26 ||

.

作是供養已心懷大歡喜須臾還本國有如是神力

.

26. But ere long they shall return to the field of the Leader called Prabhâsa, the Tathâgata. So great shall be the power of their course (of duty).

ṣaṣṭiḥ sahasrā paripūrṇakalpānāyuṣpramāṇaṃ sugatasya tasya |
tataś ca bhūyo dviguṇena tāyinaḥ parinirvṛtasyeha sa dharma sthāsyati || 8.27 ||

.

佛壽六萬劫正法住倍壽

.

27. The measure of the lifetime of that Sugata shall be sixty thousand Æons, and, after the complete extinction of that mighty one, his true law shall remain twice as long in the world.

pratirūpakaścāsya bhaviṣyate punas triguṇaṃ tato ettakam eva kālam |
saddharmabhraṣṭe tada tasya tāyino dukhitā bhaviṣyanti narā marū ca || 8.28 ||

.

像法復倍是法滅天人憂

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28. And the counterfeit of it shall continue three times as long. When the true law of that holy one shall he exhausted, men and gods shall be vexed.

jināna teṣāṃ samanāmakānāṃ samantaprabhāṇāṃ puruṣottamānām |
paripūrṇa pañcāśata nāyakānāṃ ete bhaviṣyanti paraṃparāya || 8.29 ||

.

其五百比丘次第當作佛同號曰普明 (009_0758_a)轉次而授記

.

29. There shall appear a complete number of five hundred Chiefs, supreme amongst men, who shall bear the same name with that Gina, Samantaprabha, and follow one another in regular succession.

(134,1) sarveṣa etādṛśakāś ca vyūhā ṛddhibalaṃ ca tatha buddhakṣetram |
gaṇaś ca saddharma tathaiva īdṛśaḥ saddharmasthānaṃ ca samaṃ bhaviṣyati || 8.30 ||

.

我滅度之後某甲當作佛其所化世閒亦如我今日國土之嚴淨

.

30. All shall have like divisions, magical powers, Buddha-fields, and hosts (of followers). Their true law also shall be the same and stand equally long.

sarveṣametādṛśakaṃ bhaviṣyati nāmaṃ tadā loki sadevakasmin |
yathā mayā pūrvi prakīrtitāsīt samantaprabhāsasya narottamasya || 8.31 ||

.

及諸神通力菩薩聲聞衆

.

31. All shall have in this world, including the gods, the same voice as Samantaprabha'sa, the highest of men, such as I have mentioned before.

paraṃparā eva tathānyamanyaṃ te vyākariṣyanti hitānukampī |
anantarāyaṃ mama adya bheṣyati yathaiva śāsāmyahu sarvalokam || 8.32 ||

.

正法及像法壽命劫多少皆如上所說

.

32. Moved by benevolence and compassion they shall in succession foretell each other's destiny, with the words: This is to be my immediate successor, and he is to command the world as I do at present.

evaṃ khu ete tvamihādya kāśyapa dhārehi pañcāśatanūnakāni |
vaśibhūta ye cāpi mamānyaśrāvakāḥ kathayāhi cānyeṣv api śrāvakeṣu || 8.33 ||

.

迦葉汝已知五百自在者餘諸聲聞衆亦當復如是其不在此會汝當爲宣說

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33. Thus, Kâsyapa, keep now in view I here these self-controlled (Arhats), no less than five hundred (in number), as well as my other disciples, and speak of this matter to the other disciples.

atha khalu tāni pañcārhacchatāni bhagavataḥ saṃmukhamātmano vyākaraṇāni śrutvā tuṣṭā udagrā āttamanasa pramuditāḥ prītisaumanasyajātā yena bhagavāṃs tenopasaṃkrāntāḥ | upasaṃkramya bhagavataḥ pādayoḥ śirobhir nipatya evamāhuḥ - atyayaṃ vayaṃ bhagavan deśayāmo yair asmābhir bhagavannevaṃ satatasamitaṃ cittaṃ paribhāvitam - idam asmākaṃ parinirvāṇam | parinirvṛtā vayam iti | yathāpīdaṃ bhagavan avyaktā akuśalā avidhijñāḥ | tat kasya hetoḥ? yair nāma asmābhir bhagavaṃs tathāgatajñāne ’bhisaṃboddhavye evaṃrūpeṇa parīttena jñānena paritoṣaṃ gatāḥ sma | tadyathāpi nāma bhagavan kasyacideva puruṣasya kaṃcideva mitragṛhaṃ praviṣṭasya mattasya vā suptasya vā sa mitro ’narghamaṇiratnaṃ vastrānte badhnīyāt - asyedaṃ maṇiratnaṃ bhavatviti | atha khalu bhagavan sa puruṣa utthāyāsanāt prakāmet | so ’nyaṃ janapadapradeśaṃ prapadyeta | sa tatra kṛcchraprāpto bhavet | āhāracīvaraparyeṣṭihetoḥ kṛcchramāpadyeta | mahatā ca vyāyāmena kathaṃcit kaṃcidāhāraṃ pratilabheta | tena ca saṃtuṣṭo bhaved āttamanaskaḥ pramuditaḥ | atha khalu bhagavaṃs tasya puruṣasya sa purāṇamitraḥ puruṣo yena tasya tadanargheyaṃ maṇiratnaṃ vastrānte baddham, sa taṃ punar eva paśyet | tam evaṃ vadet - kiṃ tvaṃ bhoḥ puruṣa kṛcchramāpadyase āhāracīvaraparyeṣṭihetoḥ, yadā yāvad bhoḥ puruṣa mayā tava sukhavihārārthaṃ sarvakāmanivartakamanargheyaṃ maṇiratnaṃ vastrānte upanibaddham | niryātitaṃ te bhoḥ puruṣa mamaitanmaṇiratnam | tadevamupanibaddham eva bhoḥ puruṣa vastrānte maṇiratnam | na ca nāma tvaṃ bhoḥ puruṣa pratyavekṣase - kiṃ mama baddhaṃ yena vā baddhaṃ ko hetuḥ kiṃnidānaṃ vā (135,1) baddhametat? bālajātīyastvaṃ bhoḥ puruṣa yastvaṃ kṛcchreṇa āhāracīvaraṃ paryeṣamāṇastuṣṭimāpadyase | gaccha tvaṃ bhoḥ puruṣa etanmaṇiratnaṃ grahāya mahānagaraṃ gatvā parivartayastva | tena ca dhanena sarvāṇi dhanakaraṇīyāni kuruṣveti ||

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

爾時五百阿羅漢於佛前得受記已，歡喜踊躍，卽從座起， “世尊！我等常作是念，自謂已得究竟滅度， . 今乃知之，如無智者。所以者何？我等應得如來智慧，而便自以小智爲足。 “世尊！譬如有人至親友家，醉酒而臥。是時親友官事當行，以無價寶珠繫其衣裏，與之而去。其人醉臥，都不覺知。起已遊行，到於他國。 . . 爲衣食故，勤力求索，甚大艱難； . 若少有所得，便以爲足。於後親友會遇見之，而作是言： ‘咄哉，丈夫！何爲衣食乃至如是。我昔欲令汝得安樂、五欲自恣，於某年日月，以無價寶珠繫汝衣裏。今故現在，而汝不知。 . . . 勤苦憂惱，以求自活，甚爲癡也。汝今可以此寶貿易所須，常可如意，無所乏短。’

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

On hearing from the Lord the announcement of their own future destiny, the five hundred Arhats, contented, satisfied, in high spirits and ecstasy, filled with cheerfulness, joy, and delight, went up to the place where the Lord was sitting, reverentially saluted with their heads his feet, and spoke thus: We confess our fault, O Lord, in having continually and constantly persuaded ourselves that we had arrived at final Nirvâna, as (persons who are) dull, inept, ignorant of the rules, For, O Lord, whereas we should have thoroughly penetrated the knowledge of the Tathâgatas, we were content with such a trifling degree of knowledge. It is, O Lord, as if some man having come to a friend's house got drunk or fell asleep, and that friend bound a priceless gem within his garment, with the thought: Let this gem be his. After a while, O Lord, that man rises from his seat and travels further; he goes to some other country, where he is befallen by incessant difficulties, and has great trouble to find food and clothing. By dint of great exertion he is hardly able to obtain a bit of food, with which (however) he is contented and satisfied. The old friend of that man, O Lord, who bound within the man's garment that priceless gem, happens to see him again and says: How is it, good friend, that thou hast such difficulty in seeking food and clothing, while I, in order that thou shouldst live in ease, good friend, have bound within thy garment a priceless gem, quite sufficient to fulfil all thy wishes? I have given thee that gem, my good friend, the very gem I have bound within thy garment. Still thou art deliberating: What has been bound? by whom? for what reason and purpose? It is something foolish, my good friend, to be contented, when thou hast with (so much) difficulty to procure food and clothing. Go, my good friend, betake thyself, with this gem, to some great city, exchange the gem for money, and with that money do all that can be done with money.

evam eva bhagavan asmākam api tathāgatena pūrvam eva bodhisattvacaryāṃ caratā sarvajñatācittānyutpāditāny abhūvan | tāni ca vayaṃ bhagavan na jānīmo na budhyāmahe | te vayaṃ bhagavan arhadbhūmau nirvṛtāḥ sma iti saṃjānīmaḥ | vayaṃ kṛcchraṃ jīvāmaḥ, yadvayaṃ bhagavan evaṃ parīttena jñānena paritoṣamāpadyāmaḥ | sarvajñajñānapraṇidhānena sadā avinaṣṭena | te vayaṃ bhagavaṃs tathāgatena saṃbodhyamānāḥ - mā yūyaṃ bhikṣava etannirvāṇaṃ manyadhvam | saṃvidyante bhikṣavo yuṣmākaṃ saṃtāne kuśalamūlāni yāni mayā pūrvaṃ paripācitāni | etarhi ca mamaivedamupāyakauśalyaṃ dharmadeśanābhilāpena yad yūyametarhi nirvāṇam iti manyadhve | evaṃ ca vayaṃ bhagavatā saṃbodhayitvā adyānuttarāyāṃ samyaksaṃbodhau vyākṛtāḥ ||

. . . . . . . . .

(009_0758_b)“佛亦如是，爲菩薩時，教化我等，令發一切智心。而尋廢忘，不知不覺。旣得阿羅漢道，自謂滅度，資生艱難，得少爲足。一切智願，猶在不失。今者世尊覺悟我等，作如是言： ‘諸比丘！汝等所得，非究竟滅。我久令汝等種佛善根，以方便故，示涅槃相，而汝謂爲實得滅度。’ “世尊！我今乃知實是菩薩，得受阿耨多羅三藐三菩提記。

. . . . . . . . .

In the same manner, O Lord, has the Tathâgata formerly, when he still followed the course of duty of a Bodhisattva, raised in us also ideas of omniscience, but we, O Lord, did not perceive, nor know it. We fancied, O Lord, that on the stage of Arhat we had reached Nirvâna. We live in difficulty, O Lord, because we content ourselves with such a trifling degree of knowledge. But as our strong aspiration after the knowledge of the all-knowing has never ceased, the Tathâgata teaches us the right: 'Have no such idea of Nirvâna, monks; there are in your intelligence roots of goodness which of yore I have fully developed. In this you have to see an able device of mine that from the expressions used by me, in preaching the law, you fancy Nirvâna to take place at this moment.' And after having taught us the right in such a way, the Lord now predicts our future destiny to supreme and perfect knowledge.

atha khalu tāni pañca vaśībhūtaśatānyājñātakauṇḍinyapramukhāni tasyāṃ velāyamimā gāthā abhāṣanta -

.

爾時阿若憍陳如等，欲重宣此義，而說偈言：

.

And on that occasion the five hundred self-controlled (Arhats), Agnata-Kaundinya and the rest, uttered the following stanzas:

hṛṣṭā prahṛṣṭā sma śruṇitva etāṃ āśvāsanāmīdṛśikām anuttarām |
yaṃ vyākṛtāḥ sma paramāgrabodhaye namo ’stu te nāyaka nantacakṣuḥ || 8.34 ||

.

我等聞無上安隱授記聲歡喜未曾有禮無量智佛

.

34. We are rejoicing and delighted to hear this unsurpassed word of comfort that we are destined to the highest, supreme enlightenment. Homage be to thee, O Lord of unlimited sight!

deśemahe atyayu tubhyamantike yathaiva bālā avidū ajānakāḥ |
yaṃ vai vayaṃ nirvṛtimātrakeṇa parituṣṭa āsīt sugatasya śāsane || 8.35 ||

.

今於世尊前自悔諸過咎於無量佛寶得少涅槃分

.

35. We confess our fault before thee; we were so childish, nescient, ignorant that we were fully contented with a small part of Nirvâna, under the mastership of the Sugata.

yathāpi puruṣo bhavi kaścid eva praviṣṭa sa syādiha mitraśālam |
mitraṃ ca tasya dhanavantamāḍhyaṃ so tasya dadyād bahū khādyabhojyam || 8.36 ||

.

如無智愚人便自以爲足譬如貧窮人往至親友家

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36. This is a case like that of a certain man who enters the house of a friend, which friend, being rich and wealthy, gives him much food, both hard and soft.

saṃtarpayitvāna ca bhojanena anekamūlyaṃ ratanaṃ ca dadyāt |
baddhvāntarīye vasanānti granthiṃ datvā ca tasyeha bhaveta tuṣṭaḥ || 8.37 ||

.

其家甚大富具設諸餚膳以無價寶珠繫著內衣裏

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37. After satiating him with nourishment, he gives him a jewel of great value. He ties it with a knot within the upper robe and feels satisfaction at having given that jewel.

so cāpi prakrāntu bhaveta bālo utthāya so ’nyaṃ nagaraṃ vrajeta |
so kṛcchraprāptaḥ kṛpaṇo gaveṣī āhāra paryeṣati khidyamānaḥ || 8.38 ||

.

默與而捨去時臥不覺知是人旣已起遊行詣他國

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38. The other man, unaware of it, goes forth and from that place travels to another town. There he is befallen with misfortune and, as a miserable beggar, seeks his food in affliction.

(136,1) paryeṣitaḥ bhojananirvṛtaḥ syād bhaktaṃ udāraṃ avicintayantaḥ |
taṃ cāpi ratnaṃ hi bhaveta vismṛtaṃ baddhvāntarīye smṛtirasya nāsti || 8.39 ||

.

求衣食自濟資生甚艱難得少便爲足更不願好者不覺內衣裏有無價寶珠

.

39. He is contented with the pittance he gets by begging without caring for dainty food; as to that jewel, he has forgotten it; he has not the slightest remembrance of its having been tied in his upper robe.

tam eva so paśyati pūrvamitro yenāsya dattaṃ ratanaṃ gṛhe sve |
tam eva suṣṭhū paribhāṣayitvā darśeti ratnaṃ vasanāntarasmin || 8.40 ||

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與珠之親友後見此貧人苦切責之已示以所繫珠

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40. Under these circumstances he is seen by his old friend who at home gave him that jewel. This friend properly reprimands him and shows him the jewel within his robe.

dṛṣṭvā ca so paramasukhaiḥ samarpito ratnasya tasyo anubhāva īdṛśaḥ |
mahādhanī kośabalī ca so bhavet samarpitaḥ kāmaguṇehi pañcahi || 8.41 ||

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貧人見此珠其心大歡喜富有諸財物五欲而自恣

.

41. At this sight the man feels extremely happy. The value of the jewel is such that he becomes a very rich man, of great power, and in possession of all that the five senses can enjoy.

emeva bhagavan vayamevarūpam ajānamānā praṇidhānapūrvakam |
tathāgatenaiva idaṃ hi dattaṃ bhaveṣu pūrveṣviha dīrgharātram || 8.42 ||

.

我等亦如是世尊於長夜 (009_0758_c)常愍見教化令種無上願我等無智故不覺亦不知

.

42. In the same manner, O Lord, we were unaware of our former aspiration, (the aspiration) laid in us by the Tathâgata himself in previous existences from time immemorial.

vayaṃ ca bhagavanniha bālabuddhayo ajānakāḥ smo sugatasya śāsane |
nirvāṇamātreṇa vayaṃ hi tuṣṭā na uttarī prārthayi nāpi cintayī || 8.43 ||

.

得少涅槃分自足不求餘今佛覺悟我言非實滅度

.

43. And we were living in this world, O Lord, with dull understanding and in ignorance, under the mastership of the Sugata; for we were contented with a little of Nirvâna; we required nothing higher, nor even cared for it.

vayaṃ ca saṃbodhita lokabandhunā na eṣa etādṛśa kāci nirvṛtiḥ |
jñānaṃ praṇītaṃ puruṣottamānāṃ yā nirvṛtīyaṃ paramaṃ ca saukhyam || 8.44 ||

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得佛無上慧爾乃爲眞滅

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44. But the Friend of the world has taught us better: 'This is no blessed Rest at all; the full knowledge of the highest men, that is blessed Rest, that is supreme beatitude.'

idaṃ cudāraṃ vipulaṃ bahūvidhaṃ anuttaraṃ vyākaraṇaṃ ca śrutvā |
prītā udagrā vipulā sma jātāḥ parasparaṃ vyākaraṇāya nātha || 8.45 ||

.

我今從佛聞授記莊嚴事及轉次受決身心遍歡喜

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45. After hearing this sublime, grand, splendid, and matchless prediction, O Lord, we are greatly elated with joy, when thinking of the prediction (we shall have to make to each other) in regular succession.

ity āryasaddharmapuṇḍarīke dharmaparyāye pañcabhikṣuśatavyākaraṇaparivarto nāmāṣṭamaḥ ||

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(137,1)9: ānandādivyākaraṇaparivartaḥ |

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授學無學人記品第九

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CHAPTER IX
ANNOUNCEMENT OF THE FUTURE DESTINY OF ÂNANDA, RAHULA, AND THE TWO THOUSAND MONKS

atha khalv āyuṣmānānandas tasyāṃ velāyām evaṃ cintayām āsa - apyeva nāma vayamevaṃrūpaṃ vyākaraṇaṃ pratilabhemahi | evaṃ ca cintayitvā anuvicintya prārthayitvā utthāyāsanād bhagavataḥ pādayornipatya, āyuṣmāṃś ca rāhulo ’pyevaṃ cintayitvā anuvicintya prārthayitvā bhagavataḥ pādayornipatya evaṃ vācamabhāṣata - asmākam api tāvad bhagavan avasaro bhavatu | asmākam api tāvat sugata avasaro bhavatu | asmākaṃ hi bhagavān pitā janako layanaṃ trāṇaṃ ca | vayaṃ hi bhagavan sadevamānuṣāsure loke ’tīva citrīkṛtāḥ - bhagavataścaite putraḥ bhagavataścopasthāyakāḥ bhagavataś ca dharmakośaṃ dhārayantīti | tannāma bhagavan kṣipram eva pratirūpaṃ bhaved yad bhagavān asmākaṃ vyākuryād anuttarāyāṃ samyaksaṃbodhau ||

. . . . . .

爾時阿難、羅睺羅而作是念： “我等每自思惟：‘設得受記，不亦快乎。’” 卽從座起，到於佛前，頭面禮足，俱白佛言： . . “世尊！我等於此亦應有分，唯有如來，我等所歸。又我等爲一切世閒天、人、阿修羅所見知識——阿難常爲侍者，護持法藏；羅睺羅是佛之子—— 若佛見授阿耨多羅三藐三菩提記者，我願旣滿，衆望亦足。”

. . . . . .

On that occasion the venerable Ânanda made this reflection: Should we also receive a similar prediction? Thus thinking, pondering, wishing, he rose from his seat, prostrated himself at the Lord's feet and uttered the following words. And the venerable Râhula also, in whom rose the same thought and the same wish as in Ânanda, prostrated himself at the Lord's feet, and uttered these words: 'Let it be our turn also, O Lord; let it be our turn also, O Sugata. The Lord is our father and procreator, our refuge and protection. For in this world, including men, gods, and demons, O Lord, we are particularly distinguished, as people say: These are the Lord's sons, the Lord's attendants; these are the keepers of the law-treasure of the Lord. Therefore, Lord, it would seem meet, were the Lord ere long to predict our destiny to supreme and perfect enlightenment.'

anye ca dve bhikṣusahasre sātireke śaikṣāśaikṣāṇāṃ śrāvakāṇām utthāyāsanebhya ekāṃsam uttarāsaṅgaṃ kṛtvā añjaliṃ pragṛhya bhagavato ’bhimukhaṃ bhagavantam ullokayamāne tasthatuḥ etām eva cintāmanuvicintayamāne yaduta idam eva buddhajñānam - apyeva nāma vayam api vyākaraṇaṃ pratilabhemahi anuttarāyāṃ samyaksaṃbodhāviti ||

.

爾時，學、無學聲聞弟子二千人，皆從座起，偏袒右肩，到於佛前，一心合掌，瞻仰世尊，如阿難、羅睺羅所願，住立一面。

.

Two thousand other monks, and more, both such as were still under training and such as were not, likewise rose from their seats, put their upper robes upon one shoulder, stretched their joined hands towards the Lord and remained gazing up to him, all pre-occupied with the same thought, viz. of this very Buddha-knowledge: Should we also receive a prediction of our destiny to supreme and perfect enlightenment.

atha khalu bhagavān āyuṣmantamānandam āmantrayate sma - bhaviṣyasi tvamānanda anāgate ’dhvani sāgaravaradharabuddhivikrīḍitābhijño nāma tathāgato ’rhan samyaksaṃbuddho vidyācaraṇasaṃpannaḥ sugato lokavid anuttaraḥ puruṣadamyasārathiḥ śāstā devānāṃ ca manuṣyāṇāṃ ca buddho bhagavān | dvāṣaṣṭīnāṃ buddhakoṭīnāṃ satkāraṃ kṛtvā, gurukāraṃ mānanāṃ pūjanāṃ ca kṛtvā, teṣāṃ buddhānāṃ bhagavatāṃ saddharmaṃ dhārayitvā, śāsanaparigrahaṃ ca kṛtvā anuttarāṃ samyaksaṃbodhim abhisaṃbhotsyasi | sa tvamānanda anuttarāṃ samyaksaṃbodhiṃ saṃbuddhaḥ samāno viṃśatigaṅgānadīvālukāsamāni bodhisattvakoṭīnayutaśatasahasrāṇi paripācayiṣyasy anuttarāyāṃ samyaksaṃbodhau | samṛddhaṃ ca te buddhakṣetraṃ bhaviṣyati vaiḍūryamayaṃ ca | anavanāmitavaijayantī ca nāma sā lokadhāturbhaviṣyati | manojñaśabdābhigarjitaś ca nāma sa kalpo bhaviṣyati | aparimitāṃś ca kalpāṃstasya bhagavataḥ sāgaravaradharabuddhivikrīḍitābhijñasya tathāgatasyārhataḥ samyaksaṃbuddhasya āyuṣpramāṇaṃ bhaviṣyati, yeṣāṃ kalpānāṃ na śakyaṃ gaṇanayā paryanto ’dhigantum | tāvad asaṃkhyeyāni tāni kalpakoṭīnayutaśatasahasrāṇi tasya bhagavata āyuṣpramāṇaṃ bhaviṣyati | yāvac ca ānanda tasya bhagavataḥ sāgaravaradharabuddhivikrīḍitābhijñasya tathāgatasyārhataḥ samyaksaṃbuddhasyāyuṣpramāṇaṃ bhaviṣyati, taddviguṇaṃ parinirvṛtasya saddharmaḥ sthāsyati | yāvāṃstasya bhagavataḥ saddharmaḥ sthāsyati, taddviguṇaḥ saddharmapratirūpakaṃ sthāsyati | tasya khalu punar ānanda sāgaravaradharabuddhivikrīḍitābhijñasya tathāgatasya daśasu dikṣu bahūni gaṅgānadīvālukāsamāni buddhakoṭīnayutaśatasahasrāṇi varṇaṃ bhāṣiṣyanti ||

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

爾時佛告阿難： “汝於來世當得作佛，號山海慧自在通王如來、應供、正遍知、明行足、善逝、世閒解、無上士、調御丈夫、天人師、佛、世尊。當供養六十二億諸佛，護持法藏，然後得阿耨多羅三藐三菩提。教化二(009_0759_a)十千萬億恒河沙諸菩薩等，令成阿耨多羅三藐三菩提。國名常立勝幡，其土淸淨，琉璃爲地。 . 劫名妙音遍滿。其佛壽命，無量千萬億阿僧祇劫，若人於千萬億無量阿僧祇劫中筭數挍計，不能得知。 . 正法住世倍於壽命，像法住世復倍正法。阿難！是山海慧自在通王佛，爲十方無量千萬億恒河沙等諸佛如來所共讚歎，稱其功德。”

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

Then the Lord addressed the venerable Ânanda in these words: Thou, Ânanda, shalt in future become a Tathâgata by the name of Sâgaravaradharabuddhivikrîditâbhigña, an Arhat, &c., endowed with science and conduct, &c. After having honoured, respected, venerated, and worshipped sixty-two kotis of Buddhas, kept in memory the true law of those Buddhas and received this command, thou shalt arrive at supreme and perfect enlightenment, and bring to full ripeness for supreme, perfect enlightenment twenty hundred thousand myriads of kotis of Bodhisattvas similar to the sands of twenty Ganges. And thy Buddha-field shall consist of lapis lazuli and be superabundant. The sphere shall be named Anavanâmita-vaig-ayanta and the Æon Manogñasabdâbhigargita. The lifetime of that Lord Sâgaravaradharabuddhivikriditâbhigña, the Tathâgata, &c., shall measure an immense number of Æons, Æons the term of which is not to be found by calculation. So many hundred thousand myriads of kotis of incalculable Æons shall last the lifetime of that Lord. Twice as long, Ânanda, after the complete extinction of that Lord, shall his true law stand, and twice as long again shall continue its counterfeit. And further, Ânanda, many hundred thousand myriads of kotis of Buddhas, similar to the sands of the river Ganges, shall in all directions of space speak the praise of that Tathagata Sâgaravaradharabuddhivikrîditâbhigña, the Arhat, &c.

atha khalu bhagavāṃs tasyāṃ velāyām imā gāthā abhāṣata -

.

爾時世尊欲重宣此義，而說偈言：

.

ārocayāmi ahu bhikṣusaṃghe ānandabhadro mama dharmadhārakaḥ | (138,1) anāgate ’dhvāni jino bhaviṣyati pūjitva ṣaṣṭiṃ sugatāna koṭyaḥ || 9.1 ||

. .

我今僧中說阿難持法者當供養諸佛然後成正覺

. .

1. I announce to you, congregated monks, that Ânanda-Bhadra, the keeper of my law, shall in future become a Gina, after having worshipped sixty kotis of Sugatas.

nāmena so sāgarabuddhidhārī abhijñaprāpto iti tatra viśrutaḥ |
pariśuddhakṣetrasmi sudarśanīye anonatāyāṃ dhvajavaijayantyām || 9.2 ||

.

號曰山海慧自在通王佛其國土淸淨名常立勝幡

.

2. He shall be widely renowned by the name of Sâgarabuddhidhârin Abhigñaprâpta [These names may be translated by 'possessor of an intellect (unfathomable) as the ocean, having arrived at transcendant wisdom.'], in a beautiful, thoroughly clear field, (termed) Anavanatâ Vaigayantî (i. e. triumphal banner unlowered).

tahi bodhisattvā yathā gaṅgavālikāstataś ca bhūyo paripācayiṣyati |
maharddhikaśco sa jino bhaviṣyati daśaddiśe lokavighuṣṭaśabdaḥ || 9.3 ||

.

教化諸菩薩其數如恒沙佛有大威德名聞滿十方

.

3. There shall be Bodhisattvas like the sands of the Ganges and even more, whom he shall bring to full ripeness; he shall be a Gina endowed with great (magical) power, whose word shall widely resound in all quarters of the world.

amitaṃ ca tasyāyu tadā bhaviṣyati yaḥ sthāsyate lokahitānukampakaḥ |
parinirvṛtasyāpi jinasya tāyino dviguṇaṃ ca saddharmu sa tasya sthāsyati || 9.4 ||

.

壽命無有量以愍衆生故正法倍壽命

.

4. The duration of his life shall be immense. He shall always be benign and merciful to the world. After the complete extinction of that Gina and mighty saint [Tâyin], his true law shall stand twice as long.

pratirūpakaṃ taddviguṇena bhūyaḥ saṃsthāsyate tasya jinasya śāsane |
tadāpi sattvā yathā gaṅgavālikā hetuṃ janeṣyantiha buddhabodhau || 9.5 ||

.

像法復倍是如恒河沙等無數諸衆生於此佛法中種佛道因緣

.

5. The counterfeit (shall continue) twice as long under the rule of that Gina. Then also shall beings like grains of sand of the Ganges produce in this world what is the cause of Buddha-enlightenment.

atha khalu tasyāṃ parṣadi navayānasaṃprasthitānām aṣṭānāṃ bodhisattvasahasrāṇām etad abhavat - na bodhisattvānām api tāvad asmābhir evamudāraṃ vyākaraṇaṃ śrutapūrvam, kaḥ punar vādaḥ śrāvakāṇām? kaḥ khalv atra hetur bhaviṣyati, kaḥ pratyaya iti? atha khalu bhagavāṃs teṣāṃ bodhisattvānāṃ cetasaiva cetaḥ parivitarkamājñāya tān bodhisattvānām antrayām āsa - samamasmābhiḥ kulaputrā ekakṣaṇe ekamuhūrte mayā ca ānandena ca anuttarāyāṃ samyaksaṃbodhau cittam utpāditaṃ dharmagaganābhyudgatarājasya tathāgatasyārhataḥ samyaksaṃbuddhasya saṃmukham | tatraiṣa kulaputrā bāhuśrutye ca satatasamitam abhiyukto ’bhūt, ahaṃ ca vīryārambhe ’bhiyuktaḥ | tena mayā kṣiprataram anuttarā samyaksaṃbodhir abhisaṃbuddhā | ayaṃ punar ānandabhadro buddhānāṃ bhagavatāṃ saddharmakośadhara eva bhavati sma - yaduta bodhisattvānāṃ pariniṣpattihetoḥ praṇidhānametatkulaputrā asya kulaputrasyeti ||

. . . . . . . .

爾時會中新發意菩薩八千人，咸作是念： “我等尚不聞諸大菩薩得如是記，有何因緣而諸聲聞得如是決？” . 爾時世尊知諸菩薩心之所念，而告之曰：“諸善男子！我與阿難等，於空王佛所，同時發阿耨多羅三藐三菩提心。 (009_0759_b)阿難常樂多聞，我常勤精進，是故我已得成阿耨多羅三藐三菩提，而阿難護持我法，亦護將來諸佛法藏，教化成就諸菩薩衆，其本願如是，故獲斯記。”

. . . . . . . .

In that assembly were eight thousand Bodhisattvas who had newly entered the vehicle. To them this thought presented itself: Never before did we have such a sublime prediction to Bodhisattvas, far less to disciples. What may be the cause of it? what the motive? . The Lord, who apprehended in his mind what was going on in the minds of those Bodhisattvas, addressed them in these words: Young men of good family, I and Ânanda have in the same moment, the same instant conceived the idea of supreme and perfect enlightenment in the presence of the Tathagata Dharmagahanâbhyudgataraga, the Arhat, &c. At that period, young men of good family, he (Ânanda) constantly and assiduously applied himself to great learning, whereas I was applying myself to strenuous labour. Hence I sooner arrived at supreme and perfect enlightenment, whilst Ânanda-Bhadra was the keeper of the law-treasure of the Lords Buddhas; that is to say, young men of good family, he made a vow to bring Bodhisattvas to full development.

atha khalv āyuṣmānānando bhagavato ’ntikādātmano vyākaraṇaṃ śrutvā anuttarāyāṃ samyaksaṃbodhau, ātmanaś ca buddhakṣetraguṇavyūhān śrutvā, pūrvapraṇidhānacaryāṃ ca śrutvā, tuṣṭa udagra āttamanaskaḥ pramuditaḥ prītisaumanasyajāto ’bhūt | tasmiṃś ca samaye bahūnāṃ buddhakoṭīnayutaśatasahasrāṇāṃ saddharmamanusmarati sma, ātmanaś ca purvapraṇidhānam ||

. .

阿難面於佛前，自聞授記及國土莊嚴，所願具足，心大歡喜，得未曾有。卽時憶念過去無量千萬億諸佛法藏，通達無礙，如今所聞，亦識本願。

. .

When the venerable Ananda, heard from the Lord the announcement of his own destiny to supreme and perfect enlightenment, when he learned the good qualities of his Buddha-field and its divisions, when he heard of the vow he had made in the past, he felt pleased, exultant, ravished, joyous, filled with cheerfulness and delight. And at that juncture he remembered the true law of many hundred thousand rnyriads of kotis of Buddhas and his own vow of yore.

(139,1) atha khalv āyuṣmānānandas tasyāṃ velāyām imā gāthā abhāṣata -

.

爾時阿難而說偈言：

.

And on that occasion the venerable Ânanda uttered the following stanzas:

āścaryabhūtā jina aprameyā ye smārayanti mama dharmadeśanām |
parinirvṛtānāṃ hi jināna tāyināṃ samanusmarāmī yatha adya śvo vā || 9.6 ||

.

世尊甚希有令我念過去無量諸佛法如今日所聞

.

6. Wonderful, boundless are the Ginas who remind us of the law preached by the extinct Ginas and mighty saints. Now I remember it as if it had happened to-day or yesterday.

niṣkāṅkṣaprāpto ’smi sthito ’smi bodhaye upāyakauśalya mamedam īddaśam |
paricārako ’haṃ sugatasya bhomi saddharma dhāremi ca bodhikāraṇāt || 9.7 ||

.

我今無復疑安住於佛道方便爲侍者護持諸佛法

.

7. I am freed from all doubts; I am ready for enlightenment. Such is my skilfulness, (as) I am the servitor, and keep the true law for the sake of enlightenment.

atha khalu bhagavān āyuṣmantaṃ rāhulabhadram āmantrayate sma - bhaviṣyasi tvaṃ rāhulabhadra anāgate ’dhvani saptaratnapadmavikrāntagāmī nāma tathāgato ’rhan samyaksaṃbuddho vidyācaraṇasaṃpannaḥ sugato lokavid anuttaraḥ puruṣadamyasārathiḥ śāstā devānāṃ ca manuṣyāṇāṃ ca buddho bhagavān daśalokadhātuparamāṇurajaḥsamāṃs tathāgatān arhataḥ samyaksaṃbuddhān satkṛtya gurukṛtya mānayitvā pūjayitvā arcayitvā | sadā teṣāṃ buddhānāṃ bhagavatāṃ jyeṣṭhaputro bhaviṣyasi tadyathāpi nāma mamaitarhi | tasya khalu punā rāhulabhadra bhagavataḥ saptaratnapadmavikrāntagāminas tathāgatasyārhataḥ samyaksaṃbuddhasya evaṃrūpamevāyuṣpramāṇaṃ bhaviṣyati, evaṃ rūpaiva sarvākāraguṇasaṃpad bhaviṣyati tadyathāpi nāma tasya bhagavataḥ sāgaravaradharabuddhivikrīḍitābhijñasya tathāgatasyārhataḥ samyaksaṃbuddhasya sarvākāraguṇopetā buddhakṣetraguṇavyūhā bhaviṣyanti | tasyāpi rāhula sāgaravaradharabuddhivikrīḍitābhijñasya tathāgatasyārhataḥ samyaksaṃbuddhasya tvam eva jyeṣṭhaputro bhaviṣyasi | tataḥ paścāt pareṇānuttarāṃ samyaksaṃbodhim abhisaṃbhotsyasīti ||

. . . . . .

爾時佛告羅睺羅： “汝於來世當得作佛，號蹈七寶華如來、應供、正遍知、明行足、善逝、世閒解、無上士、調御丈夫、天人師、佛、世尊。當供養十世界微塵等數諸佛如來，常爲諸佛而作長子，猶如今也。是蹈七寶華佛國土莊嚴，壽命劫數，所化弟子，正法、像法，亦如山海慧自在通王如來無異，亦爲此佛而作長子。過是已後，當得阿耨多羅三藐三菩提。”

. . . . . .

Thereupon the Lord addressed the venerable Râhula-Bhadra in these words: Thou, Râhula, shalt be in future a Tathâgata of the name of Saptaratnapadmavikrântagâmin, an Arhat, &c., endowed with science and conduct, &c. After having honoured, respected, venerated, worshipped a number of Tathâgata, &c., equal to the atoms of ten worlds, thou shalt always be the eldest son of those Lords Buddhas, just as thou art mine at present. And, Râhula, the measure of the lifetime of that Lord Saptaratnapadmavikrântagâmin, the Tathâgata, &c., and the abundance of all sorts of good qualities (belonging to him) shall be exactly the same as of the Lord Sâgaravaradharabuddhivikrîditâbhigña, the Tathâgata, &c.; likewise shall the divisions of the Buddha-field and its qualities be the same as those possessed by that Lord. And, Râhula, thou shalt be the eldest son of that Tathâgata Sâgaravaradharabuddhivikrîditâbhigña, the Arhat, &c. Afterwards thou shalt arrive at supreme and perfect enlightenment.

atha khalu bhagavāṃs tasyāṃ velāyām imā gāthā abhāṣata -

.

爾時世尊欲重宣此義，而說偈言：

.

ayaṃ mamā rāhula jyeṣṭhaputro yo auraso āsi kumārabhāve |
bodhiṃ pi prāptasya mamaiṣa putro dharmasya dāyādyadharo maharṣiḥ || 9.8 ||

.

(009_0759_c)我爲太子時羅睺爲長子我今成佛道受法爲法子

.

8. Râhula here, my own eldest son, who was born to me when I was a prince royal, he, my son, after my reaching enlightenment, is a great Seer, an heir to the law.

anāgate ’dhve bahubuddhakoṭyo yān drakṣyase yeṣa pramāṇu nāsti |
sarveṣa teṣāṃ hi jināna putro bhaviṣyatī bodhi gaveṣamāṇaḥ || 9.9 ||

.

於未來世中見無量億佛皆爲其長子一心求佛道

.

9. The great number of kotis of Buddhas which he shall see in future, is immense. To all these Ginas he shall be a son, striving after enlightenment.

(140,1) ajñātacaryā iya rāhulasya praṇidhānametasya ahaṃ prajānami |
karoti saṃvarṇana lokabandhuṣu ahaṃ kilā putra tathāgatasya || 9.10 ||

.

羅睺羅密行唯我能知之現爲我長子以示諸衆生

.

10. Unknown is this course (of duty) to Râhula, but I know his (former) vow. He glorifies the Friend of the world (by saying): I am, forsooth, the Tathâgata's son.

guṇāna koṭīnayutāprameyāḥ pramāṇu yeṣāṃ na kadācid asti |
ye rāhulasyeha mamaurasatya tathā hi eṣo sthitu bodhikāraṇāt || 9.11 ||

.

無量億千萬功德不可數安住於佛法以求無上道

.

11. Innumerable myriads of kotis of good qualities, the measure of which is never to be found, appertain to this Râhula, my son; for it has been said: He exists by reason of enlightenment.

adrākṣītkhalu punar bhagavāṃs te dve śrāvakasahasre śaikṣāśaikṣāṇāṃ śrāvakāṇāṃ bhagavantam avalokayamāne abhimukhaṃ prasannacitte mṛducitte mārdavacitte | atha khalu bhagavāṃs tasyāṃ velāyām āyuṣmantamānandam āmantrayate sma - paśyasi tvamānanda ete dve śrāvakasahasre śaikṣāśaikṣāṇāṃ śrāvakāṇām? āha - paśyāmi bhagavan, paśyāmi sugata | bhagavān āha - sarva evaite ānanda dve bhikṣu sahasre samaṃ bodhisattvacaryāṃ samudānayiṣyanti, pañcāśallokadhātuparamāṇurajaḥsamāṃś ca buddhān bhagavataḥ satkṛtya gurukṛtya mānayitvā pūjayitvā arcayitvā apacāyitvā saddharma ca dhārayitvā paścime samucchraye ekakṣaṇenaikamuhūrtenaikalavenaikasaṃnipātena daśasu dikṣvanyonyāsu lokadhātuṣu sveṣu sveṣu buddhakṣetreṣv anuttarāṃ samyaksaṃbodhim abhisaṃbhotsyante | ratnaketurājā nāma tathāgatā arhantaḥ samyaksaṃbuddhā bhaviṣyanti | paripūrṇaṃ caiṣāṃ kalpamāyuṣpramāṇaṃ bhaviṣyati | samāścaiṣāṃ buddhakṣetraguṇavyūhā bhaviṣyanti | samaḥ śrāvakagaṇo bodhisattvagaṇaś ca bhaviṣyati | samaṃ caiṣāṃ parinirvāṇaṃ bhaviṣyati | samaścaiṣāṃ saddharmaḥ sthāsyati ||

. . . . . . . . . . .

爾時世尊見學、無學二千人，其意柔軟，寂然淸淨，一心觀佛。佛告阿難： “汝見是學、無學二千人不？” “唯然，已見。” “阿難！是諸人等，當供養五十世界微塵數諸佛如來，恭敬尊重，護持法藏。末後同時於十方國各得成佛，皆同一號，名曰寶相如來、應供、正遍知、明行足、善逝、世閒解、無上士、調御丈夫、天人師、佛、世尊。壽命一劫。國土莊嚴，聲聞、菩薩、 . 正法、像法皆悉同等。”

. . . . . . . . . . .

The Lord now again regarded those two thousand disciples, both such as were still under training and such as were not, who were looking up to him with serene, mild, placid minds. And the Lord then addressed the venerable Ânanda : Seest thou, Ânanda, these two thousand disciples, both such as are still under training and such as are not? I do, Lord; I do, Sugata.' The Lord proceeded: All these two thousand monks, Ânanda, shall simultaneously accomplish the course of Bodhisattvas, and after honouring, respecting, venerating, worshipping Buddhas as numerous as the atoms of fifty worlds, and after acquiring the true law, they shall, in their last bodily existence, attain supreme and perfect enlightenment at the same time, the same moment, the same instant, the same juncture in all directions of space, in different worlds, each in his own Buddha-field. They shall become Tathâgatas, Arhats, &c., by the name of Ratnaketurâgas. Their lifetime shall last a complete Æon. The division and good qualities of their Buddha-fields shall be equal; equal also shall be the number of the congregation of their disciples and Bodhisattvas; equal also shall be their complete extinction, and their true law shall continue an equal time.

atha khalu bhagavāṃs tasyāṃ velāyām imā gāthā abhāṣata -

.

爾時世尊欲重宣此義，而說偈言：

.

And on that occasion the Lord uttered the following stanzas:

dve vai sahasre ime śrāvakāṇāṃ ānanda ye te mama agrataḥ sthitāḥ |
tān vyākaromī ahamadya paṇḍitānanāgate ’dhvāni tathāgatatve || 9.12 ||

.

是二千聲聞今於我前住悉皆與授記未來當成佛

.

12. These two thousand disciples, Ânanda, who here are standing before me, to them, the sages, I now predict that in future they shall become Tathâgatas,

ananta aupamyanidarśanehi buddhāna agryāṃ kariyāṇa pūjām |
ārāgayiṣyanti mamāgrabodhiṃ sthihitva carimasmi samucchrayasmin || 9.13 ||

.

所供養諸佛如上說塵數護持其法藏後當成正覺

.

13. After having paid eminent worship to the Buddhas, by means of infinite comparisons and examples, they shall, when standing in their last bodily existence, reach my extreme enlightenment.

ekena nāmena daśaddiśāsu kṣaṇasmi ekasmi tathā muhūrte | (141,1) niṣadya ca drumapravarāṇa mūle buddhā bhaviṣyanti spṛśitva jñānam || 9.14 ||

. .

. 各於十方國悉同一名號俱時坐道場以證無上慧

. .

. 14. They shall all, under the same name, in every direction, at the same moment and instant, and sitting at the foot of the most exalted tree, become Buddhas, after they shall have reached the knowledge.

ekaṃ ca teṣām iti nāma bheṣyati ratnasya ketūtiha loki viśrutāḥ |
samāni kṣetrāṇi varāṇi teṣāṃ samo gaṇaḥ śrāvakabodhisattvāḥ || 9.15 ||

.

皆名爲寶相國土及弟子

.

15. All shall bear the same name of Ketus of the Ratna, by which they shall be widely famed in this world. Their excellent fields shall be equal, and equal the congregation of disciples and Bodhisattvas.

ṛddhiprabhūtā iha sarvi loke samantataste daśasu ddiśāsu |
dharmaṃ prakāśetva yadāpi nirvṛtāḥ saddharmu teṣāṃ samam eva sthāsyati || 9.16 ||

.

正法與像法悉等無有異咸以諸神通度十方衆生 (009_0760_a)名聞普周遍漸入於涅槃

.

16. Strong in magic power, they shall all simultaneously, in every direction of space, reveal the law in this world and all at once become extinct; their true law shall last equally long.

atha khalu te śaikṣāśaikṣāḥ śrāvakā bhagavato ’ntikāt saṃmukhaṃ svāni svāni vyākaraṇāni śrutvā tuṣṭā udagrā āttamanaskāḥ pramuditāḥ prītisaumanasyajātā bhagavantaṃ gāthābhyāmadhyabhāṣanta -

.

爾時學、無學二千人，聞佛授記，歡喜踊躍、而說偈言：

.

And the disciples, both such as were still under training and such as were not, on hearing from the Lord, face to face, the prediction concerning each of them, were pleased, exultant, ravished, joyous, filled with cheerfulness and delight, and addressed the Lord with the following stanzas:

tṛptāḥ sma lokapradyota śrutvā vyākaraṇaṃ idam |
amṛtena yathā siktāḥ sukhitāḥ sama tathāgata || 9.17 ||

.

世尊慧燈明我聞授記音心歡喜充滿如甘露見灌

.

17. We are satisfied, O Light of the world, to hear this prediction; we are pleased, O Tathâgata, as if sprinkled with nectar.

nāsmākaṃ kāṅkṣā vimatirna bheṣyāma narottamāḥ |
adyāsmābhiḥ sukhaṃ prāptaṃ śrutvā vyākaraṇaṃ idam || 9.18 ||

.

18. We have no doubt, no uncertainty that we shall become supreme amongst men; to-day we have obtained felicity, because we have heard that prediction.

ity āryasaddharmapuṇḍarīke dharmaparyāye ānandarāhulābhyāmanyābhyāṃ ca dvābhyāṃ bhikṣusahasrābhyāṃ vyākaraṇaparivarto nāma navamaḥ ||

.

(142,1)10: dharmabhāṇakaparivartaḥ |

.

法師品第十

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CHAPTER X
THE PREACHER

atha khalu bhagavan bhaiṣajyarājaṃ bodhisattvaṃ mahāsattvam ārabhya tāny aśītiṃ bodhisattvasahasrāṇy āmantrayate sma - paśyasi tvaṃ bhaiṣajyarāja asyāṃ parṣadi bahudevanāgayakṣagandharvāsuragaruḍakinnaramahoragamanuṣyāmanuṣyān bhikṣubhikṣuṇyupāsakopāsikāḥ śrāvakayānīyān pratyekabuddhayāniyān bodhisattvayānīyāṃś ca, yair ayaṃ dharmaparyāyas tathāgatasya saṃmukhaṃ śrutaḥ? āha - paśyāmi bhagavan, paśyāmi sugata | bhagavān āha - sarve svalvete bhaiṣajyarāja bodhisattvā mahāsattvāḥ, yair asyāṃ parṣadi antaśaḥ ekāpi gāthā śrutā, ekapadam api śrutam, yair vā punar antaśa ekacittotpādenāpyanumoditamidaṃ sūtram | sarvā etā ahaṃ bhaiṣajyarāja catasraḥ parṣado vyākaromy anuttarāyāṃ samyaksaṃbodhau | ye ’pi kecid bhaiṣajyarāja tathāgatasya parinirvṛtasya imaṃ dharmaparyāyaṃ śroṣyanti, antaśa ekagāthām api śrutvā, antaśa ekenāpi cittotpādena abhyamumodayiṣyanti, tān apy ahaṃ bhaiṣajyarāja kulaputrān va kuladuhitṛrvā vyākaromy anuttarāyāṃ samyaksaṃbodhau | paripūrṇabuddhakoṭīnayutaśatasahasraparyupāsitāvinaste bhaiṣajyarāja kulaputrā vā kuladuhitaro vā bhaiṣyanti | buddhakoṭīnayutaśatasahasrakṛtapraṇidhānāste bhaiṣajyarājakulaputrā vā kuladuhitaro vā bhaviṣyanti | sattvānām anukampārtham asmin jambudvīpe manuṣyeṣu pratyājātā veditavyāḥ, ya ito dharmaparyāyādantaśa ekagāthām api dhārayiṣyanti vācayiṣyanti prakāśayiṣyanti saṃgrāhayiṣyanti likhiṣyanti, likhitvā cānusmariṣyanti, kālena ca kālaṃ vyavalokayiṣyanti | tasmiṃś ca pustake tathāgatagauravamutpādayiṣyanti, śāstṛgauraveṇa satkariṣyanti gurukariṣyanti mānayiṣyanti pūjayiṣyanti | taṃ ca pustakaṃ puṣpadhūpagandhamālyavilepanacūrṇacīvaracchatradhvajapatākāvādyādibhir namaskārāñjalikarm abhiś ca pūjayiṣyanti | ye kecid bhaiṣajyarāja kulaputrā vā kuladuhitaro vā ito dharmaparyāyādantaśa ekagāthām api dhārayiṣyanti anumodayiṣyanti vā, sarvāṃs tānahaṃ bhaiṣajyarāja vyākaromy anuttarāyāṃ samyaksaṃbodhau ||

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

爾時世尊因藥王菩薩，告八萬大士： “藥王！汝見是大衆中，無量諸天、龍王、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人與非人，及比丘、比丘尼、優婆塞、優婆夷，求聲聞者、求辟支佛者，求佛道者， . 如是等類，咸於佛前，聞妙法華經一偈一句，乃至一念隨喜者，我皆與授記，當得阿耨多羅三藐三菩提。” 佛告藥王： “又如來滅度之後，若有人聞妙法華經，乃至一偈一句，一念隨喜者，我亦與授阿耨多羅三藐三菩提記。 . . 若復有人，受持、讀誦、解說、書寫妙法華經，乃至一偈，於此經卷敬視如佛，種種供養—— 華、香、瓔珞、末香、塗香、燒香、繒蓋、幢幡、衣服、伎樂，乃至合掌恭敬。藥王！當知是諸人等，已曾供養十萬億佛，於諸佛所成就大(009_0769_b)願，愍衆生故，生此人閒。

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

The Lord then addressed the eighty thousand Bodhisattvas Mahasattvas by turning to Bhaishagyarâga as their representative. Seest thou, Bhaishagyarâga, in this assembly the many gods, Nâgas, goblins, Gandharvas, demons, Garudas, Kinnaras, great serpents, men, and beings not human, monks, nuns, male and female lay devotees, votaries of the vehicle of disciples, votaries of the vehicle of Pratyekabuddhas, and those of the vehicle of Bodhisattvas, who have heard this Dharmaparyâya from the mouth of the Tathâgata? 'I do, Lord; I do, Sugata.' The Lord proceeded: Well, Bhaishagyarâga, all those Bodhisattvas Mahâsattvas who in this assembly have heard, were it but a single stanza, a single verse (or word), or who even by a single rising thought have joyfully accepted this Sûtra, to all of them, Bhaishagyarâga, among the four classes of my audience I predict their destiny to supreme and perfect enlightenment. And all whosoever, Bhaishagyarâga, who, after the complete extinction of the Tathâgata, shall hear this Dharmaparyâya and after hearing, were it but a single stanza, joyfully accept it, even with a single rising thought, to those also, Bhaishagyarâga, be they young men or young ladies of good family, I predict their destiny to supreme and perfect enlightenment. Those young men or ladies of good family, Bhaishagyarâga, shall be worshippers of many hundred thousand myriads of kotis of Buddhas. Those young men or ladies of good family, Bhaishagyarâga, shall have made a vow under hundred thousands of myriads of kotis of Buddhas. They must be considered as being reborn amongst the people of Gambudvîpa, out of compassion to all creatures. Those who shall take, read, make known, recite, copy, and after copying always keep in memory and from time to time regard were it but a single stanza of this Dharmaparyâya; who by that book shall feel veneration for the Tathâgatas, treat them with the respect due to Masters, honour, revere, worship them; who shall worship that book with flowers, incense, perfumed garlands, ointment, powder, clothes, umbrellas, flags, banners, music, &c., and with acts of reverence such as bowing and joining hands; in short, Bhaishagyarâga, any young men or young ladies of good family who shall keep or joyfully accept were it but a single stanza of this Dharmaparyâya, to all of them, Bhaishagyarâga, I predict their being destined to supreme and perfect enlightenment.

tatra bhaiṣajyarāja yaḥ kaścidanyataraḥ puruṣo vā strī vā evaṃ vadet - kīdṛśāḥ khalv api te sattvā bhaviṣyantyanāgate ’dhvani tathāgatā arhantaḥ samyaksaṃbuddhā iti? tasya bhaiṣajyarāja puruṣasya vā striyā vā sa kulaputro vā kuladuhitā vā darśayitavyaḥ, ya ito dharmaparyāyādantaśaścatuṣpādikām api gāthāṃ dhārayitā śrāvayitā vā deśayitā vā sagauravo veha dharmaparyāye | ayaṃ sa kulaputro vā kuladuhitā vā, yo hyanāgate ’dhvani tathāgato ’rhan samyaksaṃbuddho bhaviṣyati | evaṃ paśya | tat kasya hetoḥ? sa hi bhaiṣajyarāja kulaputro vā kuladuhitā va tathāgato veditavyaḥ sadevakena lokena | tasya ca tathāgatasyaivaṃ satkāraḥ kartavyaḥ, yaḥ khalv asmāddharmaparyāyādantaśa ekagāthām api dhārayet, kaḥ punar vādo ya imaṃ dharmaparyāyaṃ sakalasamāpta mudgṛhṇīyād dhārayedvā vācayedvā paryavāpnuyādvā prakāśayedvā likhedvā likhāpayedvā, likhitvā cānusmaret | tatra ca pustake satkāraṃ kuryāt gurukāraṃ kuryāt mānanāṃ pūjanāmarcanāmapacāyanāṃ puṣpadhūpagandhamālyavilepanacūrṇacīvaracchatradhvajapatākāvādyāñjalinamaskāraiḥ praṇāmaiḥ | pariniṣpannaḥ (143,1) sa bhaiṣajyarāja kulaputro vā kuladuhitā vā anuttarāyāṃ samyaksaṃbodhau veditavyaḥ | tathāgatadarśī ca veditavyaḥ | lokasya hitānukampakaḥ praṇidhānavaśenopapanno ’smin jambudvīpe manuṣyeṣu asya dharmaparyāyasya saṃprakāśanatāyaiḥ | yaḥ svayamudāraṃ dharmābhisaṃskāramudārāṃ ca buddhakṣetropapattiṃ sthāpayitvā asya dharmaparyāyasya saṃprakāśanahetormayi parinirvṛte sattvānāṃ hitārtham anukampārthaṃ ca ihopapanno veditavyaḥ | tathāgatadūtaḥ sa bhaiṣajyarāja kulaputro vā kuladuhitā vā veditavyaḥ | tathāgatakṛtyakaras tathāgatas aṃpreṣitaḥ sa bhaiṣajyarāja kulaputro vā kuladuhitā vā saṃjñātavyaḥ, ya imaṃ dharmaparyāyaṃ tathāgatasya parinirvṛtasya saṃprakāśayet, antaśo rahasi cauryeṇāpi kasyacidekasattvasyāpi saṃprakāśayedācakṣīta vā ||

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

“藥王！若有人問：‘何等衆生，於未來世當得作佛？’ 應示：‘是諸人等，於未來世必得作佛。’何以故？若善男子、善女人，於法華經，乃至一句，受持、讀誦、解說、書寫，種種供養經卷——華、香、瓔珞、末香、塗香、燒香、繒蓋、幢幡、衣服、伎樂，合掌恭敬； . 是人，一切世閒所應瞻奉，應以如來供養而供養之。 . . . . 當知此人是大菩薩，成就阿耨多羅三藐三菩提，哀愍衆生，願生此閒，廣演分別妙法華經。何況盡能受持、種種供養者？ “藥王！當知是人，自捨淸淨業報，於我滅度後，愍衆生故，生於惡世，廣演此經。 . 若是善男子、善女人，我滅度後，能竊爲一人說法華經，乃至一句；當知是人則如來使，如來所遣，行如來事。何況於大衆中廣爲人說？

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

Should some man or woman, Bhaishagyarâga, happen to ask: How now have those creatures to be who in future are to become Tathâgatas, Arhats, &c.? then that man or woman should be referred to the example of that young man or young lady of good family. 'Whoever is able to keep, recite, or teach, were it but a single stanza of four lines, and whoever shows respect for this Dharmaparyâya, that young man or young lady of good family shall in future become' a Tathâgata, &c.; be persuaded of it.' . For, Bhaishagyarâga, such a young man or young lady of good family must be considered to be a Tathâgata, and by the whole world, including the gods, honour should be done to such a Tathâgata who keeps were it but a single stanza of this Dharmaparyâya, and far more, of course, to one who grasps, keeps, comprehends, makes known, copies, and after copying always retains in his memory this Dharmaparyâya entirely and completely, and who honours that book with flowers, incense, perfumed garlands, ointment, powder, clothes, umbrellas, flags, banners, music, joined hands, reverential bows and salutations. Such a young man or young lady of good family, Bhaishagyarâga, must be held to be accomplished in supreme and perfect enlightenment; must be held to be the like of a Tathâgata, who out of compassion and for the benefit of the world, by virtue of a former vow, makes his appearance here in Gambudvîpa, in order to make this Dharmaparyâya generally known. Whosoever, after leaving his own lofty conception of the law and the lofty Buddha-field occupied by him, in order to make generally known this Dharmaparyâya, after my complete Nirvâna, may be deemed to have appeared in the predicament of a Tathâgata, . such a one, Bhaishagyarâga, be it a young man or a young lady of good family, must be held to perform the function of the Tathâgata, to be a deputy of the Tathâgata. As such, Bhaishagyarâga, should be acknowledged the young man or the young lady of good family, who communicates this Dharmaparyâya, after the complete Nirvâna of the Tathâgata, were it but in secret or by stealth or to one single creature that he communicated or told it.

yaḥ khalu punar bhaiṣajyarāja kaścid eva sattvo duṣṭacittaḥ pāpacitto raudracittas tathāgatasya saṃmukhaṃ kalpam avarṇaṃ bhāṣet, yaś ca teṣāṃ tathārūpāṇāṃ dharmabhāṇakānām asya sūtrāntasya dhārakāṇāṃ gṛhasthānāṃ vā pravrajitānāṃ vā ekām api vācam apriyāṃ saṃśrāvayed bhūtāṃ vā abhūtāṃ vā, ida māgāḍhataraṃ pāpakaṃ karmeti vadāmi | tat kasya hetoḥ? tathāgatabhāraṇapratimaṇḍitaḥ sa bhaiṣajyarāja kulaputro vā kuladuhitā vā veditavyaḥ | tathāgataṃ sa bhaiṣajyarāja aṃsena pariharati, ya imaṃ dharmaparyāyaṃ likhitvā pustakagataṃ kṛtvā aṃsena pariharati | sa yena yenaiva prakrāmet, tena tenaiva sattvair añjalīkaraṇīyaḥ satkartavyo gurukartavyo mānayitavyaḥ pūjayitavyo ’rcayitavyo ’pacāyitavyo divyamānuṣyakaiḥ puṣpadhūpagandhamālyavilepanacūrṇacīvaracchatradhvajapatākāvādyakhādyabhojyānnapānayānair agraprāptaiś ca divyai ratnarāśibhiḥ | sa dharmabhāṇakaḥ satkartavyo gurukartavyo mānayitavyaḥ pūjayitavyaḥ, divyāś ca ratnarāśayas tasya dharmabhāṇakasyopanāmayitavyāḥ | tat kasya hetoḥ? apyeva nāma ekavāram api imaṃ dharmaparyāyaṃ saṃśrāvayet, yaṃ śrutvā aprameyā asaṃkhyeyāḥ sattvāḥ kṣipram anuttarāyāṃ samyaksaṃbodhau pariniṣpadyeyuḥ ||

. . . . . .

“藥王！若有惡人，以不善心，於一劫中現於佛前，常毀罵佛，其罪尚輕；若人以一惡言，毀呰在家、出家讀誦法華經者，其罪甚重。 “藥王！其有讀誦法華經者，當知是人以佛莊嚴而自莊嚴，則爲如來肩所荷擔。其所至(009_0760_c)方，應隨向禮，一心合掌，恭敬供養，尊重讚歎，華、香、瓔珞、末香、塗香、燒香，繒蓋、幢幡，衣服、餚饌，作諸伎樂，人中上供，而供養之，應持天寶而以散之，天上寶聚應以奉獻。所以者何？是人歡喜說法，須臾聞之，卽得究竟阿耨多羅三藐三菩提故。”

. . . . . .

Again, Bhaishagyarâga, if some creature vicious, wicked, and cruel-minded should in the (current) Age speak something injurious in the face of the Tathâgata, and if some should utter a single harsh word, founded or unfounded, to those irreproachable preachers of the law and keepers of this Sûtrânta, whether lay devotees or clergymen, I declare that the latter sin is the graver. For, Bhaishagyarâga, such a young man or young lady of good family must be held to be adorned with the apparel of the Tathâgata. He carries the Tathâgata on his shoulder, Bhaishagyarâga, who after having copied this Dharmaparyâya and made a volume of it, carries it on his shoulder. Such a one, wherever he goes, must be saluted by all beings with joined hands, must be honoured, respected, worshipped, venerated, revered by gods and men with flowers, incense, perfumed garlands, ointment, powder, clothes, umbrellas, flags, banners, musical instruments, with food, soft and hard, with nourishment and drink, with vehicles, with heaps of choice and gorgeous jewels. That preacher of the law must be honoured by heaps of gorgeous jewels being presented to that preacher of the law. For it may be that by his expounding this Dharmaparyâya, were it only once, innumerable, incalculable beings who hear it shall soon become accomplished in supreme and perfect enlightenment.

atha khalu bhagavāṃs tasyāṃ velāyām imā gāthā abhāṣata -

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爾時世尊欲重宣此義，而說偈言：

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And on that occasion the Lord uttered the following stanzas:

buddhatve sthātukāmena svayaṃbhūjñānamicchatā |
satkartavyāś ca te sattvā ye dhārenti imaṃ nayam || 10.1 ||

.

若欲住佛道成就自然智常當勤供養受持法華者

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1. He who wishes to be established in Buddhahood and aspires to the knowledge of the Self-born must honour those who keep this doctrine.

sarvajñatvaṃ ca yo icchet kathaṃ śīrghaṃ bhaved iti |
sa imaṃ dhārayet sūtraṃ satkuryādvāpi dhārakam || 10.2 ||

.

其有欲疾得一切種智慧當受持是經幷供養持者

.

2. And he who is desirous of omniscience and thinks: How shall I soonest reach it? must try to know this Sûtra by heart, or at least honour one who knows it.

preṣito lokanāthena sattvavaineyakāraṇāt |
sattvānām anukampārthaṃ sūtraṃ yo vācayedidam || 10.3 ||

.

若有能受持妙法華經者當知佛所使愍念諸衆生

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3. He has been sent by the Lord of the world to convert (or catechise) men, he who out of compassion for mankind recites this Sûtra.

upapattiṃ śūbhāṃ tyaktvā sa dhīra iha āgataḥ |
sattvānām anukampārthaṃ sūtraṃ yo dhārayedidam || 10.4 ||

.

諸有能受持妙法華經者捨於淸淨土愍衆故生此

.

4. After giving up a good position, that great man has come hither, he who out of compassion for mankind keeps this Sûtra (in memory).

upapatti vaśā tasya yena so dṛśyate tahi |
paścime kāli bhāṣanto idaṃ sūtraṃ niruttaram || 10.5 ||

.

當知如是人自在所欲生能於此惡世廣說無上法

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5. It is by force of his position, that in the last times he is seen preaching this unsurpassed Sûtra.

(144,1) divyehi puṣpehi ca satkareta mānuṣyakaiścāpi hi sarvagandhaiḥ |
divyehi vastrehi ca chādayeyā ratnehi abhyokiri dharmabhāṇakam || 10.6 ||

.

應以天華香及天寶衣服天上妙寶聚供養說法者

.

6. That preacher of the law must be honoured with divine and human flowers and all sorts of perfumes; be decked with divine cloth and strewed with jewels.

kṛtāñjalī tasya bhaveta nityaṃ yathā jinendrasya svayaṃbhuvastathā |
yaḥ paścime kāli subhair ave ’smin parinirvṛtasya ida sutra dhārayet || 10.7 ||

.

吾滅後惡世能持是經者當合掌禮敬如供養世尊

.

7. One should always reverentially salute him with joined hands, as if he were the Chief of Ginas or the Self-born, he who in these most dreadful, last days keeps this Sûtra of the Extinct (Buddha).

khādyaṃ ca bhojyaṃ ca tathānnapānaṃ vihāraśayyāsanavastrakoṭyaḥ |
dadeya pūjārtha jinātmajasya apyekavāraṃ pi vadeta sūtram || 10.8 ||

.

上饌衆甘美及種種衣服供養是佛子冀得須臾聞

.

8. One should give food, hard and soft, nourishment and drink, lodging in a convent, kotis of robes to honour the son of Gina, when he has propounded, be it but once, this Sûtra.

tathāgatānāṃ karaṇīya kurvate mayā ca so preṣita mānuṣaṃ bhavam |
yaḥ sūtrametaccarimasmi kāle likheya dhāreya śruṇeya vāpi || 10.9 ||

.

若能於後世受持是經者我遣在人中行於如來事

.

9. He performs the task of the Tathâgatas and has been sent by me to the world of men, he who in the last days shall copy, keep, or hear this Sûtra.

yaś caiva sthitveha jinasya saṃmukhaṃ śrāvedavarṇaṃ paripūrṇakalpam |
praduṣṭacitto bhṛkuṭiṃ karitvā bahuṃ naro ’sau prasaveta pāpam || 10.10 ||

.

若於一劫中常懷不善心作色而罵佛獲無量重罪

.

10. The man who in wickedness of heart or with frowning brow should at any time of a whole Æon utter something injurious in my presence, commits a great sin.

yaś cāpi sūtrāntadharāṇa teṣāṃ prakāśayantāniha sūtrametat |
avarṇamākrośa vadeya teṣāṃ bahūtaraṃ tasya vadāmi pāpam || 10.11 ||

.

其有讀誦持是法華經者須臾加惡言其罪復過彼

.

11. But one who reviles and abuses those guardians of this Sûtrânta, when they are expounding this Sûtra, I say that he commits a still greater sin.

naraś ca yo saṃmukha saṃstaveyā kṛtāñjalī māṃ paripūrṇakalpam |
gāthāna koṭīnayutair anekaiḥ paryeṣamāṇo imam agrabodhim || 10.12 ||

.

有人求佛道 (009_0761_a)而於一劫中合掌在我前以無數偈讚

.

12. The man who, striving for superior enlightenment, shall in a complete Æon praise me in my face with joined hands, with many myriads of kotis of stanzas,

bahuṃ khu so tatra labheta puṇyaṃ māṃ saṃstavitvāna praharṣajātaḥ | (145,1) ataś ca so bahutarakaṃ labheta yo varṇa teṣāṃ pravadenmanuṣyaḥ || 10.13 ||

. .

由是讚佛故得無量功德歎美持經者其福復過彼 .

. .

13. Shall thence derive a great merit, since he has glorified me in gladness of heart. But a still greater merit shall he acquire who pronounces the praise of those (preachers).

aṣṭādaśa kalpasahasrakoṭyo yasteṣu pusteṣu karoti pūjām |
śabdehi rūpehi rasehi cāpi divyaiś ca gandhaiś ca sparśaiś ca divyaiḥ || 10.14 ||

.

於八十億劫以最妙色聲及與香味觸供養持經者如是供養已若得須臾聞則應自欣慶我今獲大利

.

14. One who shall during eighteen thousand kotis of Æons pay worship to those objects of veneration, with words, visible things, flavours, with divine scents and divine kinds of touch,

karitva pustāna tathaiva pūjāṃ aṣṭādaśa kalpasahasrakoṭyaḥ |
yadi śruṇo ekaśa eta sūtraṃ āścaryalābho ’sya bhavenmahāniti || 10.15 ||

.

藥王今告汝我所說諸經而於此經中法華最第一

.

15. If such a one, by his paying that worship to the objects of veneration during eighteen thousand kotis of Æons, happens to hear this Sûtra, were it only once, he shall obtain an amazingly great advantage.

ārocayāmi te bhaiṣajyarāja, prativedayāmi te | bahavo hi mayā bhaiṣajyarāja dharmaparyāyā bhāṣitāḥ, bhāṣāmi bhāṣiṣye ca | sarveṣāṃ ca teṣāṃ bhaiṣajyarāja dharmaparyāyāṇām ayam eva dharmaparyāyaḥ sarvalokavipratyanīkaḥ sarvalokāśraddadhanīyaḥ | tathāgatas yāpyetad bhaiṣajyarāja ādhyātmikadharmarahasyaṃ tathāgatabalasaṃrakṣitamapratibhinnapūrvamanācakṣitapūrvamanākhyātamidaṃ sthānam | bahujanapratikṣipto ’yaṃ bhaiṣajyarāja dharmaparyāyastiṣṭhato ’pi tathāgatasya, kaḥ punar vādaḥ parinirvṛtasya ||

. . . . .

爾時佛復告藥王菩薩摩訶薩： “我所說經典無量千萬億，已說、今說、當說，而於其中，此法華經最爲難信難解。 “藥王！此經是諸佛秘要之藏，不可分布妄授與人。諸佛世尊之所守護，從昔已來，未曾顯說而此經者；如來現在，猶多怨嫉，況滅度後？

. . . . .

I announce to thee, Bhaishagyarâga, I declare to thee, that many are the Dharmaparyâyas which I have propounded, am propounding, and shall propound. And among all those Dharmaparyâyas, Bhaishagyarâga, it is this which is apt to meet with no acceptance with everybody, to find no belief with everybody. This, indeed, Bhaishagyarâga, is the transcendent spiritual esoteric lore of the law, preserved by the power of the Tathâgatas, but never divulged; it is an article (of creed) not yet made known. By the majority of people, Bhaishagyarâga, this Dharmaparyâya is rejected during the lifetime of the Tathâgata; in far higher degree such will be the case after his complete extinction.

api tu khalu punar bhaiṣajyarāja tathāgatacīvaracchannāste kulaputrā vā kuladuhitaro vā veditavyāḥ | anyalokadhātusthitaiś ca tathāgatair avalokitāś ca adhiṣṭhitāś ca | pratyātmikaṃ ca teṣāṃ śraddhābalaṃ bhaviṣyati, kuśalamūlabalaṃ ca praṇidhānabalaṃ ca | tathāgatavihāraikasthānanivāsinaś ca te bhaiṣajyarāja kulaputrā vā kuladuhitaro vā bhaviṣyanti, tathāgatapāṇiparimārjitamūrdhānaś ca te bhaviṣyanti, ya imaṃ dharmaparyāyaṃ tathāgatasya parinirvṛtasya śraddadhiṣyanti vācayiṣyanti likhiṣyanti satkariṣyanti gurukariṣyanti pareṣāṃ ca saṃśrāvayiṣyanti ||

. . . .

“藥王！當知如來滅後，其能書、持、讀、誦、供養、爲他人說者，如來則爲以衣覆之，又爲他方現在諸佛之所護念。是人有大信力，及志願力、諸善根力。當知是人與如來共宿，則爲如來手摩其頭。

. . . .

Nevertheless, Bhaishagyarâga, one has to consider those young men or young ladies of good family to be invested with the robes of the Tathâgata; to be regarded and blessed by the Tathâgatas living in other worlds, that they shall have the force of individual persuasion, the force that is rooted in virtue, and the force of a pious vow. They shall dwell apart in the convents of the Tathâgata, Bhaishagyarâga, and shall have their heads stroked by the hand of the Tathâgata, those young men and young ladies of good family, who after the complete extinction of the Tathâgata shall believe, read, write, honour this Dharmaparyâya and recite it to others.

yasmin khalu punar bhaiṣajyarāja pṛthivīpradeśe ’yaṃ dharmaparyāyo bhāṣyeta vā deśyeta vā likhyeta vā svādhyāyeta vā saṃgāyeta vā, tasmin bhaiṣajyarāja pṛthivīpradeśe tathāgatacaityaṃ kārayitavyaṃ mahantaṃ ratnamayamuccaṃ pragṛhītam | na ca tasminnavaśyaṃ tathāgataśarīrāṇi pratiṣṭhāpayitavyāni | tat kasya hetoḥ? ekaghanam eva tasmiṃs tathāgataśarīramupanikṣiptaṃ bhavati, yasmin pṛthivīpradeśe ’yaṃ dharmaparyāyo bhāṣyeta vā deśyeta vā paṭhyeta vā saṃgāyeta vā likhyeta vā likhito vā pustakagatastiṣṭhet | tasmiṃś ca stūpe satkāro gurukāro mānanā pūjanā arcanā karaṇīyā sarvapuṣpadhūpagandhamālyavilepanacūrṇacīvaracchatradhvajapatākāvaijayantībhiḥ | sarvagītavādyanṛtyatūryatālāvacarasaṃgītisaṃpravāditaiḥ pūjā karaṇīyā | ye ca khalu punar bhaiṣajyarāja sattvās taṃ tathāgatacaityaṃ labheran vandanāya pūjanāya darśanāya vā, sarve te bhaiṣajyarāja abhyāsannībhūtā veditavyā anuttarāyāḥ samyaksaṃbodheḥ | tat kasya hetoḥ? bahavo bhaiṣajyarāja gṛhasthāḥ pravrajitāś ca (146,1) bodhisattvacaryāṃ caranti, na ca punar imaṃ dharmaparyāyaṃ labhante darśanāya vā śravaṇāya vā likhanāya vā pūjanāya vā | na tāvatte bhaiṣajyarāja bodhisattvacaryāyāṃ kuśalā bhavanti, yāvan nemaṃ dharmaparyāyaṃ śṛṇvanti | ye tv imaṃ dharmaparyāyaṃ śṛṇvanti, śrutvā cādhimucyanti avataranti vijānanti parigṛhṇanti, tasmin samaye te āsannasthāyino bhaviṣyanty anuttarāyāṃ samyaksaṃbodhau, abhyāśībhūtāḥ ||

. . . . . . . . .

“藥王！在在處處，若說、若讀、若誦、若書，若經卷所住處，皆應起七寶塔，極令高廣嚴飾，不須復安舍利。所以者何？此中已有如來全身。此塔，應以一切華、香、瓔(009_0761_b)珞，繒蓋、幢幡，伎樂、歌頌，供養恭敬，尊重讚歎。若有人得見此塔，禮拜、供養，當知是等皆近阿耨多羅三藐三菩提。 “藥王！多有人在家、出家行菩薩道，若不能得見聞、讀誦、書持、供養是法華經者，當知是人未善行菩薩道；若有得聞是經典者，乃能善行菩薩之道。其有衆生求佛道者，若見、若聞是法華經，聞已信解受持者，當知是人得近阿耨多羅三藐三菩提。

. . . . . . . . .

Again, Bhaishagyarâga, on any spot of the earth where this Dharmaparyâya is expounded, preached, written, studied, or recited in chorus, on that spot, Bhaishagyarâga, one should build a Tathâgata-shrine, magnificent, consisting of precious substances, high, and spacious; but it is not necessary to depose in it relics of the Tathâgata. For the body of the Tathâgata is, so to say, collectively deposited there. Any spot of the earth where this Dharmaparyâya is expounded or taught or recited or rehearsed in chorus or written or kept in a volume, must be honoured, respected, revered, worshipped as if it were a Stûpa, with all sorts of flowers, incense, perfumes, garlands, ointment, powder, clothes, umbrellas, flags, banners, triumphal streamers, with all kinds of song, music, dancing, musical instruments, castanets, and shouts in chorus. And those, Bhaishagyarâga, who approach a Tathâgata-shrine to salute or see it, must be held to be near supreme and perfect enlightenment. For, Bhaishagyarâga, there are many laymen as well as priests who observe the course of a Bodhisattva without, however, coming so far as to see, hear, write or worship this Dharmaparyâya. So long as they do not hear this Dharmaparyâya, they are not yet proficient in the course of a Bodhisattva. But those who hear this Dharmaparyâya and thereupon accept, penetrate, understand, comprehend it, are at the time near supreme, perfect enlightenment, so to say, immediately near it.

tadyathāpi nāma bhaiṣajyarāja kaścid eva puruṣo bhaved udakārthī udakagaveṣī | sa udakārtham ujjaṅgale pṛthivīpradeśe udapānaṃ khānayet | sa yāvat paśyecchuṣkaṃ pāṇḍaraṃ pāṃsuṃ nirvāhyamānam, tāvajjānīyāt, dūra itastāvad ūdakam iti | atha pareṇa samayena sa puruṣa ārdrapaṃsumudakasaṃniśraṃ kardamapaṅkabhutam udakabindubhiḥ sravadbhir nirvāhyamānaṃ paśyet, tāṃś ca puruṣānudapānakhānakān kardamapaṅkadigdhāṅgān, atha khalu punar bhaiṣajyarāja sa puruṣastatpūrvanimittaṃ dṛṣṭvā niṣkāṅkṣo bhavennirvicikitsaḥ - āsannam idaṃ khalūdakam iti | evam eva bhaiṣajyarāja dūre te bodhisattvā mahāsattvā bhavanty anuttarāyāṃ samyaksaṃbodhau, yāvannemaṃ dharmaparyāyaṃ śṛṇvanti, nodgṛhṇanti nāvataranti nāvagāhante na cintayanti | yadā khalu punar bhaiṣajyarāja bodhisattvā mahāsattvā imaṃ dharmaparyāyaṃ śṛṇvanti udgṛhṇanti dhārayanti vācayanti avataranti svādhyāyanti cintayanti bhavayanti, tadā te ’bhyāśībhūtā bhaviṣyanty anuttarāyāṃ samyaksaṃbodhau | sattvānām ito bhaiṣajyarāja dharmaparyāyād anuttarā samyaksaṃbodhirājāyate | tat kasya hetoḥ? paramasaṃdhābhāṣitavivaraṇo hyayaṃ dharmaparyāyas tathāgatair arhadbhiḥ samyaksaṃbuddhaiḥ | dharmanigūḍhasthānamākhyātaṃ bodhisattvānāṃ mahāsattvānāṃ pariniṣpattihetoḥ | yaḥ kaścid bhaiṣajyarāja bodhisattvo ’sya dharmaparyāyasyotraset saṃtraset saṃtrāsamāpadyet, navayānasaṃprasthitaḥ sa bhaiṣajyarāja bodhisattvo mahāsattvo veditavyaḥ | sacet punaḥ śrāvakayānīyo ’sya dharmaparyāyasyotraset saṃtraset saṃtrāsamāpadyeta, adhimānikaḥ sa bhaiṣajyarāja śrāvakayānikaḥ pudgalo veditavyaḥ ||

. . . . . . . . . . .

“藥王！譬如有人渴乏須水，於彼高原穿鑿求之，猶見乾土，知水尚遠；施功不已，轉見濕土，遂漸至泥，其心決定、知水必近。菩薩亦復如是，若未聞、未解、未能修習是法華經者，當知是人去阿耨多羅三藐三菩提尚遠；若得聞解、思惟、修習，必知得近阿耨多羅三藐三菩提。所以者何？一切菩薩阿耨多羅三藐三菩提，皆屬此經—— 此經開方便門，示眞實相。是法華經藏，深固幽遠，無人能到，今佛教化成就菩薩而爲開示。 “藥王！若有菩薩聞是法華經，驚疑、怖畏，當知是爲新發意菩薩；若聲聞(009_0761_c)人聞是經，驚疑、怖畏，當知是爲增上慢者。

. . . . . . . . . . .

It is a case, Bhaishagyarâga, similar to that of a certain man, who in need and in quest of water, in order to get water, causes a well to be dug in an and tract of land. So long as he sees that the sand being dug out is dry and white, he thinks: the water is still far off. After some time he sees that the sand being dug out is moist, mixed with water, muddy, with trickling drops, and that the working men who are engaged in digging the well are bespattered with mire and mud. On seeing that foretoken, Bhaishagyarâga, the man will be convinced and certain that water is near. In the same manner, Bhaishagyarâga, will these Bodhisattvas Mahâsattvas be far away from supreme and perfect enlightenment so long as they do not hear, nor catch, nor penetrate, nor fathom, nor mind this Dharmaparyâya. But when the Bodhisattvas Mahasattvas shall hear, catch, penetrate, study, and mind this Dharmaparyâya, then, Bhaishagyarâga, they will be, so to say, immediately near supreme, perfect enlightenment. From this Dharmaparyâya, Bhaishagyarâga, will accrue to creatures supreme and perfect enlightenment. For this Dharmaparyâya contains an explanation of the highest mystery, the secret article of the law which the Tathâgatas, &c., have revealed for the perfecting of the Bodhisattvas Mahâsattvas. Any Bodhisattva, Bhaishagyarâga, who is startled, feels anxiety, gets frightened at this Dharmaparyâya, may be held, Bhaishagyarâga, to have (but) newly entered the vehicle. If, however, a votary of the vehicle of the disciples is startled, feels anxiety, gets frightened at this Dharmaparyâya, such a person, devoted to the vehicle of the disciples, Bhaishagyarâga, may be deemed a conceited man.

yaḥ kaścid bhaiṣajyarāja bodhisattvo mahāsattvas tathāgatasya parinirvṛtasya paścime kāle paścime samaye imaṃ dharmaparyāyaṃ catasṛṇāṃ parṣadāṃ saṃprakāśayet, tena bhaiṣajyarāja bodhisattvena mahāsattvena tathāgatalayanaṃ praviśya tathāgatacīvaraṃ prāvṛtya tathāgatas yāsane niṣadya ayaṃ dharmaparyāyaś catasṛṇāṃ parṣadāṃ saṃprakāśayitavyaḥ | katamaś ca bhaiṣajyarāja tathāgatalayanam? sarvasattvamaitrīvihāraḥ svalu punar bhaiṣajyarāja tathāgatalayanam | tatra tena kulaputreṇa praveṣṭavyam | katamacca bhaiṣajyarāja tathāgatacīvaram? mahākṣāntisauratyaṃ khalu punar bhaiṣajyarāja tathāgatacīvaram | tattena kulaputreṇa vā kuladuhitrā vā prāvaritavyam | katamacca bhaiṣajyarāja tathāgatasya dharmāsanam? sarvadharmaśūnyatāpraveśaḥ khalu punar bhaiṣajyarāja tathāgatasya dharmāsanam | tatra tena kulaputreṇa niṣattavyam, niṣadya cāyaṃ dharmaparyāyaś catasṛṇāṃ parṣadāṃ saṃprakāśayitavyaḥ | anavalīnacittena bodhisattvena purastādbodhisattvagaṇasya bodhisattvayānasaṃprasthitānāṃ catasṛṇāṃ parṣadāṃ saṃprakāśayitavyaḥ | anyalokadhātusthitaścāhaṃ bhaiṣajyarāja tasya kulaputrasya nirmitaiḥ (147,1) parṣadaḥ samāvartayiṣyāmi | nirmitāṃś ca bhikṣubhikṣuṇyupāsakopāsikāḥ saṃpreṣayiṣyāmi dharmaśravaṇāya | te tasya dharmabhāṇakasya bhāṣitaṃ na pratibādhiṣyanti, na pratikṣepsyanti | sacetkhalu punar araṇyagato bhaviṣyati, tatrāpyahamasya bahudevanāgayakṣagandharvāsuragaruḍakinnaramahoragān saṃpreṣayiṣyāmi dharmaśravaṇāya | anyalokadhātusthitaścāhaṃ bhaiṣajyarāja tasya kulaputrasya mukhamupadarśayiṣyāmi | yāni ca asya asmāddharmaparyāyāt padavyañjanāni paribhraṣṭāni bhaviṣyanti, tāni tasya svādhyāyataḥ pratyuccārayiṣyāmi ||

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

“藥王！若有善男子、善女人，如來滅後，欲爲四衆說是法華經者，云何應說？是善男子、善女人，入如來室，著如來衣，坐如來座，爾乃應爲四衆廣說斯經。如來室者，一切衆生中大慈悲心是；是善男子、善女人，入如來室，著如來衣，坐如來座，爾乃應爲四衆廣說斯經。 . 如來衣者，柔和忍辱心是； . . 如來座者，一切法空是。安住是中，然後以不懈怠心，爲諸菩薩及四衆廣說是法華經。 . . “藥王！我於餘國，遣化人爲其集聽法衆，亦遣化比丘、比丘尼、優婆塞、優婆夷聽其說法，是諸化人，聞法信受，隨順不逆。若說法者在空閑處，我時廣遣天、龍、鬼神、乾闥婆、阿修羅等，聽其說法。我雖在異國，時時令說法者得見我身。若於此經忘失句逗，我還爲說，令得具足。”

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

Any Bodhisattva Mahâsattva, Bhaishagyarâga, who after the complete extinction of the Tathâgata, in the last times, the last period shall set forth this Dharmaparyâya to the four classes of hearers, should do so, Bhaishagyariga, after having entered the abode of the Tathâgata, after having put on the robe of the Tathâgata, and occupied the pulpit of the Tathâgata. And what is the abode of the Tathâgata, Bhaishagyarâga? It is the abiding in charity (or kindness) to all beings; that is the abode of the Tathâgata, Bhaishagyarâga, which the young man of good family has to enter. And what is the robe of the Tathâgata, Bhaishagyarâga? It is the apparel of sublime forbearance; that is the robe of the Tathâgata, that is the robe of the Tathâgata, Bhaishagyarâga, which the young man of good family has to put on. What is the pulpit of the Tathâgata, Bhaishagyarâga? It is the entering into the voidness (or complete abstraction) of all laws (or things); that is the pulpit, Bhaishagyarâga, on which the young man of good family has to sit in order to set forth this Dharmaparyâya to the four classes of hearers. A Bodhisattva ought to propound this Dharmaparyâya with unshrinking mind, before the face of the congregated Bodhisattvas, the four classes of hearers, and I, staying in another world, Bhaishagyarâga, will by means of fictious creatures make the minds of the whole congregation favourably disposed to that young man of good family, and I will send fictious monks, nuns, male and female lay devotees in order to hear the sermon of the preacher, who are unable to gainsay or contradict him. If afterwards he shall have retired to the forest, I will send thither many gods, Nâgas, goblins, Gandharvas, demons, Garudas, Kinnaras, and great serpents to hear him preach, while I, staying in another world, Bhaishagyarâga, will show my face to that young man of good family, and the words and syllables of this Dharmaparyâya which he happens to have forgotten will I again suggest to him when he repeats his lesson.

atha khalu bhagavāṃs tasyāṃ velāyām imā gāthā abhāṣata -

.

爾時世尊欲重宣此義，而說偈言：

.

And on that occasion the Lord uttered the following stanzas:

līyanāṃ sarva varjitvā śṛṇuyāt sūtramīdṛśam |
durlabho vai śravo hyasya adhimuktī pi durlabhā || 10.16 ||

.

欲捨諸懈怠應當聽此經是經難得聞信受者亦難

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16. Let one listen to this exalted Sûtra, avoiding all distractedness; for rare is the occasion (given) for hearing it, and rare also the belief in it.

udakārthī yathā kaścit khānayet kūpa jaṅgale |
śuṣkaṃ ca pāṃsu paśyeta khānyamāne punaḥ punaḥ || 10.17 ||

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如人渴須水穿鑿於高原猶見乾燥土知去水尚遠

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17. It is a case similar to that of a certain man who in want of water goes to dig a well in an arid tract of land, and sees how again and again only dry sand is being dug up.

so dṛṣṭvā cintayet tatra dūre vāri ito bhavet |
idaṃ nimittaṃ dūre syāt śuṣkapāṃsuritotsṛtaḥ || 10.18 ||

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18. On seeing which he thinks: the water is far off; a token of its being far off is the dry white sand which appears in digging.

yadā tu ārdraṃ paśyeta pāṃsuṃ snigdhaṃ punaḥ punaḥ |
niṣṭhā tasya bhavettatra nāsti dūre jalaṃ iha || 10.19 ||

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漸見濕土泥決定知近水

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19. But when he (afterwards) sees again and again the sand moist and smooth, he gets the conviction that water cannot be very far off.

evam eva tu te dūre buddhajñānasya tādṛśāḥ |
aśṛṇvanta idaṃ sūtramabhāvitvā punaḥ punaḥ || 10.20 ||

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藥王汝當知如是諸人等不聞法華經去佛智甚遠

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20. So, too, are those men far from Buddha-knowledge who have not heard this Sûtra and have failed to repeatedly meditate on it.

yadā tu gambhīramidaṃ śrāvakāṇāṃ viniścayam |
sūtrarājaṃ śruṇiṣyanti cintayiṣyanti vā sakṛt || 10.21 ||

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若聞是深經 (009_0762_a)決了聲聞法是諸經之王聞已諦思惟當知此人等近於佛智慧

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21. But those who have heard and oft meditated on this profound king amongst Sûtras, this authoritative book for disciples,

te bhonti saṃnikṛṣṭā vai buddhajñānasya paṇḍitāḥ |
yathaiva cārdre pāṃsusmin āsannaṃ jalamucyate || 10.22 ||

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22. Are wise and near Buddha-knowledge, even as from the moisture of sand may be inferred that water is near.

jinasya lenaṃ praviśitvā prāvaritvā mi cīvaram |
mamāsane niṣīditvā abhīto bhāṣi paṇḍitaḥ || 10.23 ||

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若人說此經應入如來室著於如來衣而坐如來座

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23. After entering the abode of the Gina, putting on his robe and sitting down on my seat, the preacher should, undaunted, expound this Sûtra.

maitrībalaṃ ca layanaṃ kṣāntisauratya cīvaram |
śūnyatā cāsanaṃ mahyamatra sthitvā hi deśayet || 10.24 ||

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處衆無所畏廣爲分別說大慈悲爲室柔和忍辱衣

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24. The strength of charity (or kindness) is my abode; the apparel of forbearence is my robe; and voidness (or complete abstraction) is my seat; let (the preacher) take his stand on this and preach.

loṣṭaṃ daṇḍaṃ vātha śaktī ākrośa tarjanātha vā |
bhāṣantasya bhavettatra smaranto mama tā sahet || 10.25 ||

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諸法空爲座處此爲說法若說此經時有人惡口罵加刀杖瓦石念佛故應忍

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25. Where clods, sticks, pikes, or abusive words and threats fall to the lot of the preacher, let him be patient, thinking of me.

kṣetrakoṭīsahasresu ātmabhāvo dṛḍho mama |
deśemi dharma sattvānāṃ kalpakoṭīracintiyāḥ || 10.26 ||

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我千萬億土現淨堅固身於無量億劫爲衆生說法

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26. My body has existed entire in thousands of kotis of regions; during a number of kotis of.Æons beyond comprehension I teach the law to creatures.

ahaṃ pi tasya vīrasya yo mahya parinirvṛte |
idaṃ sūtraṃ prakāśeyā preṣeṣye bahu nirmitān || 10.27 ||

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若我滅度後能說此經者

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27. To that courageous man who shall proclaim this Sûtra after my complete extinction I will also send many creations.

(148,1) bhikṣavo bhikṣuṇīyā ca upāsakā upāsikāḥ |
tasya pūjāṃ kariṣyanti parṣadaś ca samā api || 10.28 ||

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我遣化四衆比丘比丘尼及淸信士女

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28. Monks, nuns, lay devotees, male and female, will honour him as well as the classes of the audience.

loṣṭaṃ daṇḍāṃstathākrośāṃstarjanāṃ paribhāṣaṇām |
ye cāpi tasya dāsyanti vāreṣyanti sma nirmitāḥ || 10.29 ||

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供養於法師引導諸衆生集之令聽法若人欲加惡刀杖及瓦石則遣變化人爲之作衛護

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29. And should there be some to attack him with clods, sticks, injurious words, threats, taunts, then the creations shall defend him.

yadāpi caiko viharan svādhyāyanto bhaviṣyati |
narair virahite deśe aṭavyāṃ parvateṣu vā || 10.30 ||

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若說法之人獨在空閑處寂寞無人聲讀誦此經典

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30. And when he shall stay alone, engaged in study, in a lonely place, in the forest or the hills,

tato ’sya ahaṃ darśiṣye ātmabhāva prabhāsvaram |
skhalitaṃ cāsya svādhyāyamuccāriṣye punaḥ punaḥ || 10.31 ||

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我爾時爲現淸淨光明身若忘失章句爲說令通利

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31. Then will I show him my luminous body and enable him to remember the lesson he forgot.

tahiṃ ca sya viharato ekasya vanacāriṇaḥ |
devān yakṣāṃś ca preṣiṣye sahāyāṃstasya naikaśaḥ || 10.32 ||

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若人具是德或爲四衆說空處讀誦經皆得見我身若人在空閑我遣天龍王夜叉鬼神等爲作聽法衆

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32. While he is living lonely in the wilderness, I will send him gods and goblins in great number to keep him company.

etādṛśāstasya guṇā bhavanti caturṇa parṣāṇa prakāśakasya |
eko vihāre vanakandareṣu svādhyāya kurvantu mamāhi paśyet || 10.33 ||

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33. Such are the advantages he is to enjoy; whether he is preaching to the four classes, or living, a solitary, in mountain caverns and studying his lesson, he will see me.

pratibhāna tasya bhavatī asaṅgaṃ nirukti dharmāṇa bahū prajānāti |
toṣeti so prāṇisahasrakoṭyaḥ yathāpi buddhena adhiṣṭhitatvāt || 10.34 ||

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34. His readiness of speech knows no impediment; he understands the manifold requisites of exegesis; he satisfies thousands of kotis of beings because he is, so to say, inspired (or blessed) by the Buddha.

ye cāpi tasyāśrita bhonti sattvās te bodhisattvā laghu bhonti sarve |
tatsaṃgatiṃ cāpi niṣevamāṇāḥ paśyanti buddhāna yatha gaṅgavālikāḥ || 10.35 ||

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是人樂說法分別無罣礙諸佛護念故能令大衆喜若親近法師速得菩薩道隨順是師學得見恒沙佛

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35. And the creatures who are entrusted to his care shall very soon all become Bodhisattvas, and by cultivating his intimacy they shall behold Buddhas as numerous as the sands of the Ganges.

ity āryasaddharmapuṇḍarīke dharmaparyāye dharmabhāṇakaparivarto nāma daśamaḥ ||

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(149,1)11: stūpasaṃdarśanaparivartaḥ |

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見寶塔品第十一

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CHAPTER XI
APPARITION OF A STÛPA

atha khalu bhagavataḥ purastāttataḥ pṛthivīpradeśāt parṣanmadhyāt saptaratnamayaḥ stūpo ’bhyudgataḥ pañcayojanaśatānyuccaistvena tadanurūpeṇa ca pariṇāhena | abhyudgamya vaihāyasam antarīkṣe samavātiṣṭhaccitro darśanīyaḥ pañcabhiḥ puṣpagrahaṇīyavedikāsahasraiḥ svabhyalaṃkṛto bahutoraṇasahasraiḥ pratimaṇḍitaḥ patākāvaijayantīsahasrābhiḥ pralambito ratnadāmasahasrābhiḥ pralambitaḥ paṭṭaghaṇṭāsahasraiḥ pralambitaḥ tamālapatracandanagandhaṃ pramuñcamānaḥ | tena ca gandhena sarvāvatīyaṃ lokadhātuḥ saṃmūrcchitābhūt | chatrāvalī cāsya yāvaccāturmahārājakāyikadevabhavanāni samucchritābhūt saptaratnamayī, tadyathā - suvarṇasya rūpyasya vaiḍūryasya musāragalvasyāśmagarbhasya lohitamukteḥ karketanasya | tasmiṃś ca stūpe trāyastriṃśatkāyikā devaputrā divyair māndāravamahāmāndāravaiḥ puṣpais taṃ ratnastūpamavakiranti adhyavakiranti abhiprakiranti | tasmācca ratnastūpādevaṃrūpaḥ śabdo niścarati sma - sādhu sādhu bhagavan śākyamune | subhāṣitaste ’yaṃ saddharmapuṇḍarīko dharmaparyāyaḥ | evametat bhagavan, evametat sugata ||

. . . . . . . . .

爾時佛前有七寶塔，高五百由旬，縱廣二百五十由旬，從地踊出，住在空(009_0762_b)中，種種寶物而莊挍之。五千欄楯，龕室千萬，無數幢幡以爲嚴飾，垂寶瓔珞寶鈴萬億而懸其上。四面皆出多摩羅跋栴檀之香，充遍世界。其諸幡蓋，以金、銀、琉璃、車璖、馬腦、眞珠、玟瑰、七寶合成，高至四天王宮。三十三天雨天曼陁羅華，供養寶塔。餘諸天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，千萬億衆，以一切華、香、瓔珞、幡蓋，伎樂，供養寶塔，恭敬、尊重、讚歎。爾時寶塔中出大音聲歎言： “善哉，善哉！釋迦牟尼世尊！能以平等大慧，教菩薩法，佛所護念，妙法華經，爲大衆說。如是，如是！釋迦牟尼世尊！如所說者，皆是眞實。”

. . . . . . . . .

Then there arose a Stûpa, consisting of seven precious substances, from the place of the earth opposite the Lord, the assembly being in the middle, a Stûpa five hundred yoganas in height and proportionate in circumference. After its rising, the Stûpa, a meteoric phenomenon, stood in the sky sparkling, beautiful, nicely decorated with five thousand successive terraces of flowers, adorned with many thousands of arches, embellished by thousands of banners and triumphal streamers, hung with thousands of jewel-garlands and with hourplates and bells, and emitting the scent of Xanthochymus and sandal, which scent filled this whole world. Its row of umbrellas rose so far on high as to touch the abodes of the four guardians of the horizon and the gods. It consisted of seven precious substances, viz. gold, silver, lapis lazuli, Musâragalva, emerald, red coral, and Karketana-stone. This Stûpa of precious substances once formed, the gods of paradise strewed and covered it with Mandârava and great Mandâra flowers. . Excellent, excellent, Lord Sâkyamuni! thou hast well expounded this Dharmaparyâya of the Lotus of the True Law. So it is, Lord; so it is, Sugata.

atha khalu tāś catasraḥ parṣadastaṃ mahāntaṃ ratnastūpaṃ dṛṣṭvā vaihāyasam antarīkṣe sthitaṃ saṃjātaharṣāḥ prītiprāmodyaprasādaprāptāḥ tasyāṃ velāyām utthāya āsanebhyo ’ñjaliṃ pragṛhyāvasthitāḥ ||

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爾時四衆，見大寶塔住在空中，又聞塔中所出音聲，皆得法喜，怪未曾有，從座而起，恭敬合掌，卻住一面。

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At the sight of that great Stûpa of precious substances, that meteoric phenomenon in the sky, the four classes of hearers were filled with gladness delight, satisfaction and joy. Instantly they rose from their seats, stretched out their joined hands, and remained standing in that position.

atha khalu tasyāṃ velāyāṃ mahāpratibhāno nāma bodhisattvo mahāsattvaḥ sadevamānuṣāsuraṃ lokaṃ kautūhalaprāptaṃ viditvā bhagavantam etad avocat - ko bhagavan hetuḥ, kaḥ pratyayaḥ, asyaivaṃrūpasya mahāratnastūpasya loke prādurbhāvāya? ko vā bhagavan asmānmahāratnastūpādevaṃrūpaṃ śabdaṃ niścārayati? evam ukte bhagavān mahāpratibhānaṃ bodhisattvaṃ mahāsattvam etad avocat - asmin mahāpratibhāna mahāratnastūpe tathāgatas yātmabhāvastiṣṭhati ekaghanaḥ | tasyaiṣa stūpaḥ | sa eṣa śabdaṃ niścārayati | asti mahāpratibhāna adhastāyāṃ diśi asaṃkhyeyāni lokadhātukoṭīnayutaśatasahasrāṇyatikramya ratnaviśuddhā nāma lokadhātuḥ | tasyāṃ prabhūtaratno nāma tathāgato ’rhan samyaksaṃbuddho ’bhūt | tasyaitadbhagavataḥ purvapraṇidhānamabhūt - ahaṃ khalu pūrvaṃ bodhisattvacaryāṃ caramāṇo na tāvanniryāto ’nuttarāyāṃ samyaksaṃbodhau, yāvanmayāyaṃ saddharmapuṇḍarīko dharmaparyāyo bodhisattvāvavādo na śruto ’bhūt | yadā tu mayā ayaṃ saddharmapuṇḍarīko dharmaparyāyaḥ śrutaḥ, tadā paścād ahaṃ pariniṣpanno ’bhūvam anuttarāyāṃ samyaksaṃbodhau | tena khalu punar mahāpratibhāna bhagavatā prabhūtaratnena tathāgatenārhatā samyaksaṃbuddhena parinirvāṇakālasamaye sadevakasya lokasya samārakasya sabrahmakasya saśramaṇabrāhmaṇikāyāḥ prajāyāḥ purastādevamārocitam - mama khalu bhikṣavaḥ parinirvṛtasya asya tathāgatātmabhāvavigrahasya eko mahāratnastūpaḥ kartavyaḥ | śeṣāḥ punaḥ stūpā mamoddiśya kartavyāḥ | tasya khalu punar mahāpratibhāna bhagavataḥ prabhūtaratnasya tathāgatasyārhataḥ samyaksaṃbuddhasyaitadadhiṣṭhānamabhūt - ayaṃ mama stūpo daśasu dikṣu sarvalokadhātuṣu yeṣu buddhakṣetreṣv ayaṃ (150,1) saddharmapuṇḍarīko dharmaparyāyaḥ saṃprakāśyeta, teṣu teṣv ayaṃ mamātmabhāvavigrahastūpaḥ samabhyudgacchet | tais tair buddhair bhagavadbhir asmin saddharmapuṇḍarīke dharmaparyāye bhāṣyamāṇe parṣanmaṇḍalasyopari vaihāyasaṃ tiṣṭhet | teṣāṃ ca buddhānāṃ bhagavatāmimaṃ saddharmapuṇḍarīkaṃ dharmaparyāyaṃ bhāṣamāṇānām ayaṃ mamātmabhāvavigrahastūpaḥ sādhukāraṃ dadyāt | tadayaṃ mahāpratibhāna tasya bhagavataḥ prabhūtaratnasya tathāgatasyārhataḥ samyaksaṃbuddhasya śarīrastūpaḥ | asyāṃ sahāyāṃ lokadhātau asmin saddharmapuṇḍarīke dharmaparyāye mayā bhāṣyamāṇe ’smāt parṣanmaṇḍalamadhyādabhyudgamya uparyantarīkṣe vaihāyasaṃ sthitvā sādhukāraṃ dadāti sma ||

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爾時有菩薩摩訶薩，名大樂說，知一切世閒天、人、阿修羅、等心之所疑，而白佛言： “世尊！以何因緣，有此寶塔從地踊出， Who is it, O Lord, who causes that sound to go out from the magnificent Stûpa of precious substances? 爾時佛告大樂說菩薩： “此寶塔中有如來全身， . . 乃往過去東(009_0762_c)方無量千萬億阿僧祇世界，國名寶淨，彼中有佛，號曰多寶。其佛行菩薩道時，作大誓願： . . . ‘若我成佛、滅度之後，於十方國土有說法華經處，我之塔廟，爲聽是經故，踊現其前， . 爲作證明，讚言善哉。’ “彼佛成道已，臨滅度時，於天人大衆中告諸比丘： ‘我滅度後，欲供養我全身者，應起一大塔。’ 其佛以神通願力，十方世界，在在處處，若有說法華經者，彼之寶塔皆踊出其前，全身在於塔中，讚言：‘善哉，善哉！’ “大樂說！今多寶如來塔，聞說法華經故，從地踊出，讚言：‘善哉，善哉！’”

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Then the Bodhisattva Mahâsattva Mahâpratibhâna, perceiving the world, including gods, men, and demons, filled with curiosity, said to the Lord: O Lord, what is the cause, what is the reason of so magnificent a Stûpa of precious substances appearing in the world? 又於其中發是音聲？” Thus asked, the Lord spake to Mahapratibhâna, the Bodhisattva Mahâsattva, as follows: In this great Stûpa of precious substances, Mahâpratibh'ana, the proper body of the Tathâgata is contained condensed; his is the Stûpa; it is he who causes this sound to go out. In the point of space below, Mahâpratibhana, there are innumerable thousands of worlds. Further on is the world called Ratnavisuddha, there is the Tathâgata named Prabhûtaratna, the Arhat, &c. This Lord of yore made this vow: Formerly, when following the course of a Bodhisattva, I have not arrived at supreme, perfect enlightenment before I had heard this Dharmaparyâya of the Lotus of the True Law, serving for the instruction of Bodhisattvas. But from the moment that I had heard this Dharmaparyâya of the Lotus of the True Law, I have become fully ripe for supreme, perfect enlightenment. Now, Mahapratibhâna, that Lord Prabhûtaratna, the Tathâgata, &c., at the juncture of time when his complete extinction was to take place, announced in presence of the world, including the gods: After my complete extinction, monks, one Stûpa must be made of precious substances of this frame (or form) of the proper body of the Tathâgata; the other Stûpas, again, should be made in dedication (or in reference) to me. Thereupon, Mahapratibhâna, the Lord Prabhûtaratna, the Tathâgata, &c., pronounced this blessing: Let my Stûpas here, this Stûpa of my proper bodily frame (or form), arise wherever in any Buddha-field in the ten directions of space, in all worlds, the Dharmaparyâya of the Lotus of the True Law is propounded, and let it stand in the sky above the assembled congregation when this Dharmaparyâya of the Lotus of the True Law is being preached by some Lord Buddha or another, and let this Stûpa of the frame (or form) of my proper body give a shout of applause to those Buddhas while preaching this Dharmaparyâya of the Lotus of the True Law. It is that Stûpa, Mahâpratibhana, of the relics of the Lord Prabhûtaratna, the Tathâgata, &c., which, while I was preaching this Dharmaparyâya of the Lotus of the True Law in this Saha-world, arose above this assembled congregation and, standing as a meteor in the sky, gave its applause.

atha khalu mahāpratibhāno bodhisattvo mahāsattvo bhagavantam etad avocat - paśyāma vayaṃ bhagavan etaṃ tathāgatavigrahaṃ bhagavato ’nubhāvena | evam ukte bhagavān mahāpratibhānaṃ bodhisattvaṃ mahāsattvam etad avocat - tasya khalu punar mahāpratibhāna bhagavataḥ prabhūtaratnasya tathāgatasyārhataḥ samyaksaṃbuddhasya praṇidhānaṃ gurukamabhūt | etadasya praṇidhānam - yadā khalv anyeṣu buddhakṣetreṣu buddhā bhagavanta imaṃ saddharmapuṇḍarīkaṃ dharmaparyāyaṃ bhāṣeyuḥ, tadāyaṃ mamātmabhāvavigrahastūpo ’sya saddharmapuṇḍarīkasya dharmaparyāyasya śravaṇāya gacchet tathāgatānām antikam | yadā punas te buddhā bhagavanto mamātmabhāvavigrahamuddhāṭya darśayitukāmā bhaveyuścatasṛṇāṃ parṣadām, atha tais tathāgatair daśasu dikṣvanyonyeṣu buddhakṣetreṣu ya ātmabhāvanirmitās tathāgatavigrahā anyānyanāmadheyāḥ, teṣu teṣu buddhakṣetreṣu sattvānāṃ dharmaṃ deśayanti, tān sarvān saṃnipātya tair ātmabhāvanirmitais tathāgatavigrahaiḥ sārdhaṃ paścād ayaṃ mamātmabhāvavigrahastūpaḥ samuddhāṭya upadarśayitavyaś catasṛṇāṃ parṣadām | tanmayāpi mahāpratibhānabahavas tathāgatavigrahā nirmitāḥ, ye daśasu dikṣv anyonyeṣu buddhakṣetreṣu lokadhātusahasreṣu sattvānāṃ dharmaṃ deśayanti | te sarve khalv ihānayitavyā bhaviṣyanti ||

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是時大樂說菩薩，以如來神力故，白佛言： “世尊！我等願欲見此佛身。” 佛告大樂說菩薩摩訶薩： “是多寶佛，有深重願： ‘若我寶塔，爲聽法華經故，出於諸佛前時，其有欲以我身示四衆者，彼佛分身諸佛——在於十方世界說法，盡還集一處，然後我身乃出現耳。’ “大樂說！我分身諸佛——在於十方世界說法者，今應當集。”

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Then said Mahâpratibhâna, the Bodhisattva Mahâsattva, to the Lord: Show us, O Lord, through thy power the frame of the afore-mentioned Tathâgata. Whereon the Lord spake to the Bodhisattva Mahâsattva Mahâpratibhâna as follows: This Lord Prabhûtaratna, Mahâpratibhana, has made a grave and pious vow. When the Lords, the Buddhas, being in other Buddha-fields, shall preach this Dharmaparyâya of the Lotus of the True Law, then let this Stûpa of the frame of my proper body be near the Tathâgata to hear from him this Dharmaparyâya of the Lotus of the True Law. And when those Lords, those Buddhas wish to uncover the frame of my proper body and show it to the four classes of hearers, let then the Tathâgata-frames, made by the Tathâgatas in all quarters, in different Buddha-fields, from their own proper body, and preaching the law to creatures, under different names in several Buddha-fields, let all those Tathâgata-frames, made from the proper body, united together, along with this Stûpa containing the frame of my own body, be opened and shown to the four classes of hearers. Therefore, Mahâpratibhâna, have I made many Tathâgata-frames which in all quarters, in several Buddha-fields in thousands of worlds, preach the law to creatures. All those ought to be brought hither.

atha khalu mahāpratibhāno bodhisattvo mahāsattvo bhagavantam etad avocat - tān api tāvad bhagavaṃs tathāgatātmabhāvāṃs tathāgatanirmitān sarvān vandāmahai ||

. .

大樂說白佛言： “世尊！我等亦願欲見世尊分身諸佛，禮拜供養。”

. .

Thereupon the Bodhisattva Mahâsattva MahApratibhâna said to the Lord: Then, O Lord, shall we reverentially salute all those bodily emanations of the Tathâgata and created by the Tathâgata.

atha khalu bhagavāṃs tasyāṃ velāyām ūrṇākośādraśmiṃ prāmuñcat, yayā raśmyā samanantarapramuktayā pūrvasyāṃ diśi pañcāśatsu gaṅgānadīvālukāsameṣu lokadhātukoṭīnayutaśatasahasreṣu ye buddhā bhagavanto viharanti sma, te sarve saṃdṛśyante sma | tāni ca buddhakṣetrāṇi sphaṭikamayāni saṃdṛśyante sma, ratnavṛkṣaiś ca citrāṇi saṃdṛśyante sma, dūṣyapaṭṭadāmasamalaṃkṛtāni bahubodhisattvaśatasahasraparipūrṇāni vitānavitatāni saptaratnahemajālapraticchannāni | teṣu teṣu buddhā bhagavanto madhureṇa valgunā svareṇa sattvānāṃ dharmaṃ deśayamānāḥ saṃdṛśyante sma | bodhisattvaśatasahasraiś ca paripūrṇāni tāni buddhakṣetrāṇi saṃdṛśyante sma | evaṃ pūrvadakṣiṇasyāṃ diśi | evaṃ dakṣiṇasyāṃ diśi | evaṃ dakṣiṇapaścimāyāṃ diśi | evaṃ paścimāyāṃ diśi | evaṃ paścimottarāyāṃ diśi | evamuttarāyāṃ diśi | evamuttarapūrvasyāṃ diśi | evamadhastāyāṃ diśi | evamūrdhvāyāṃ diśi | evaṃ samantāddaśasu dikṣu ekaikasyāṃ diśi bahūni gaṅgānadīvālukopamāni buddhakṣetrakoṭīnayutaśatasahasrāṇi bahuṣu gaṅgānadīvālukopameṣu lokadhātukoṭīnayutaśatasahasreṣu ye buddhā bhagavantas tiṣṭhanti, te sarve saṃdṛśyante sma ||

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

爾時佛(009_0763_a)放白毫一光，卽見東方五百萬億那由他恒河沙等國土諸佛，彼諸國土，皆以頗梨爲地，寶樹、寶衣以爲莊嚴，無數千萬億菩薩充滿其中，遍張寶幔，寶網羅上。彼國諸佛，以大妙音而說諸法，及見無量千萬億菩薩，遍滿諸國，爲衆說法。南西北方、四維上下，白毫相光所照之處，亦復如是。 . . . . . . . .

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And instantly the Lord darted from the circle of hair on his brow a ray, which was no sooner darted than the Lords, the Buddhas stationed in the east in fifty hundred thousand myriads of kotis of worlds, equal to the sands of the river Ganges, became all visible, and the Buddha-fields there, consisting of crystal, became visible, variegated with jewel trees, decorated with strings of fine cloth, replete with many hundred thousands of Bodhisattvas, covered with canopies, decked with a network of seven precious substances and gold. And in those fields appeared the Lords, the Buddhas, teaching with sweet and gentle voice the law to creatures; and those Buddha-fields seemed replete with hundred thousands of Bodhisattvas. So, too, it was in the south-east; so in the south; so in the south-west; .so in the west; so in the north-west; so in the north; so in the north-east; so in the nadir; so in the zenith; so in the ten directions of space; in each direction were to be seen many hundred thousand myriads of kotis of Buddha-fields, similar to the sands of the river Ganges, in many worlds similar to the sands of the river Ganges, Lords Buddhas in many hundred thousand myriads of kotis of Buddha-fields.

(151,1) atha khalu te daśasu dikṣu tathāgatā arhantaḥ samyaksaṃbuddhāḥ svān svān bodhisattvagaṇānām antrayanti sma - gantavyaṃ khalu punaḥ kulaputrā bhaviṣyati asmābhiḥ sahāṃ lokadhātum, bhagavataḥ śākyamunes tathāgatasyārhataḥ samyaksaṃbuddhasyāntikam , prabhūtaratnasya tathāgatasyārhataḥ samyaksaṃbuddhasya śarīrastūpavandanāya | atha khalu te buddhā bhagavantaḥ svaiḥ svair upasthāyakaiḥ sārdhamātmadvitīyā ātmatṛtīyā imāṃ sahāṃ lokadhātumāgacchanti sma | iti hi tasmin samaye iyaṃ sarvāvatī lokadhātū ratnavṛkṣapratimaṇḍitābhūd vaiḍūryamayī saptaratnahemajālasaṃchannā mahāratnagandhadhūpanadhūpitā māndāravamahāmāndāravapuṣpasaṃstīrṇā kiṅkiṇījālālaṃkṛtā suvarṇasūtrāṣṭāpadanibaddhā apagatagrāmanagaranigamajanapadarāṣṭrarājadhānī apagatakālaparvatā apagatamucilindamahāmucilindaparvatā apagatacakravālamahācakravālaparvatā apagatasumeruparvatā apagatatadanyamahāparvatā apagatamahāsamudrā apagatanadīmahānadīparisaṃsthitābhūt, apagatedavamanuṣyāsurakāyā apagatanirayatiryagyoniyamalokā | iti hi tasmin samaye ye ’syāṃ sahāyāṃ lokadhātau ṣaḍgatyupapannāḥ sattvāḥ, te sarve ’nyeṣu lokadhātuṣūpanikṣiptā abhūvan, sthāpayitvā ye tasyāṃ parṣadi saṃnipatitā abhūvan | atha khalu te buddhā bhagavanta upasthāyakadvitīyā upasthāyakatṛtīyā imāṃ sahāṃ lokadhātumāgacchanti sma | āgatāgatāś ca te tathāgatā ratnavṛkṣamūle siṃhāsanamupaniśritya viharanti sma | ekaikaś ca ratnavṛkṣaḥ pañcayojanaśatānyuccaistvenābhūt anupūrvaśākhāpatrapalāśapariṇāhaḥ puṣpaphalapratimaṇḍitaḥ | ekaikasmiṃś ca ratnavṛkṣamūle siṃhāsanaṃ prajñaptamabhūt pañcayojanaśatānyuccaistvena mahāratnapratimaṇḍitam | tasminnekaikas tathāgataḥ paryaṅkaṃ baddhvā niṣaṇṇo ’bhūt | anena paryāyeṇa sarvasyāṃ trisāhasramahāsāhasrāyāṃ lokadhātau sarvaratnavṛkṣamūleṣu tathāgatāḥ paryaṅkaṃ baddhvā niṣaṇṇā abhūvan ||

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爾時十方諸佛，各告衆菩薩言： “善男子！我今應往娑婆世界，釋迦牟尼佛所，幷供養多寶如來寶塔。” . 時娑婆世界卽變淸淨，琉璃爲地，寶樹莊嚴，黃金爲繩以界八道，無諸聚落、村營、城邑、大海、江河、山川、林藪。燒大寶香，曼陁羅華遍布其地，以寶網幔，羅覆其上，懸諸寶鈴。唯留此會衆，移諸天人置於他土。是時，諸佛各將一大菩薩以爲侍者，至娑婆世界，各到寶樹下。一一寶樹高五百由旬，枝、葉、華、菓次第莊嚴，諸寶樹下皆有師子之座，高五由旬，亦以大寶而校飾之。爾時諸佛，各於此座結加趺坐。

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Those Tathâgatas, &c., in the ten directions of space then addressed each his own troop of Bodhisattvas: We shall have to go, young men of good family, to the Saha-world near the Lord Sâkyamuni, the Tathâgata, &c., to humbly salute the Stûpa of the relics of Prabhûtaratna, the Tathâgata, &c. Thereupon those Lords, those Buddhas resorted with their own satellites, each with one or two, to this Saha-world. At that period this all-embracing world was adorned with jewel trees; it consisted of lapis lazuli, was covered with a network of seven precious substances and gold, smoking with the odorous incense of magnificent jewels, everywhere strewn with Mandârava and great Mandârava flowers, decorated with a network of little bells, showing a checker board divided by gold threads into eight compartments, devoid of villages, towns, boroughs, provinces, kingdoms, and royal capitals, without Kâla-mountain, without the mountains Mukilinda and great Mukilinda, without a mount Sumeru, without a Kakravâla (i. e. horizon) and great Kakravâla (i. e. extended horizon), without other principal mountains, without great oceans, without rivers and great rivers, without bodies of gods, men, and demons, without hells, without brute creation, without a kingdom of Yama. For it must be understood that at that period all beings in any of the six states of existence in this world had been removed to other worlds, with the exception of those who were assembled at that congregation. Then it was that those Lords, those Buddhas, attended by one or two satellites, arrived at this Saha-world and went one after the other to occupy their place close to the foot of a jewel tree. Each of the jewel trees was five hundred yoganas in height, had boughs, leaves, foliage, and circumference in proportion, and was provided with blossoms and fruits. At the foot of each jewel tree stood prepared a throne, five yoganas in height, and adorned with magnificent jewels. Each Tathâgata went to occupy his throne and sat on it cross-legged. And so all the Tathâgatas of the whole sphere sat cross-legged at the foot of the jewel trees.

tena khalu punaḥ samayena iyaṃ trisāhasramahāsāhasrī lokadhātus tathāgataparipūrṇābhūt | na tāvad bhagavataḥ śākyamunes tathāgatas yātmabhāvanirmitā ekasmād api digbhāgāt sarva āgatā abhūvan | atha khalu punar bhagavān śākyamunis tathāgato ’rhan samyaksaṃbuddhasteṣāṃ tathāgatavigrahāṇām āgatāgatānām avakāśaṃ nirmimīte sma | samantādaṣṭabhyo digbhyo viṃśatibuddhakṣetrakoṭīnayutaśatasahasrāṇi sarvāṇi vaiḍūryamayāni saptaratnahemajālasaṃchannāni kiṅkiṇījālālaṃkṛtāni māndāravamahāmāndāravapuṣpasaṃstīrṇāni divyavitānavitatāni divyapuṣpadāmābhipralambitāni divyagandhadhūpanadhūpitāni | sarvāṇi ca tāni viṃśatibuddhakṣetrakoṭīnayutaśatasahasrāṇyapagatagrāmanagaranigamajanapadarāṣṭrarājadhānīni apagatakālaparvatāni apagatamucilindamahāmucilindaparvatāni apagatacakravālamahācakravālaparvatāni apagatasumeruparvatāni apagatatadanyamahāparvatāni apagatamahāsamudrāṇi apagatanadīmahānadīni parisaṃsthāpayati apagatadevamanuṣyāsurakāyāni apagatanirayatiryagyoniyamalokāni | tāni ca sarvāṇi bahubuddhakṣetrāṇi ekam eva buddhakṣetramekam eva pṛthivīpradeśaṃ parisaṃsthāpayām āsa samaṃ ramaṇīyaṃ saptaratnamayaiś ca (152,1) vṛkṣaiścitritam | teṣāṃ ca ratnavṛkṣāṇāṃ pañcayojanaśatānyārohapariṇāho ’nupūrvaśākhāpatrapuṣpaphalopetaḥ | sarvasmiṃś ca ratnavṛkṣamūle pañcayojanaśatānyārohapariṇāhaṃ divyaratnamayaṃ vicitraṃ darśanīyaṃ siṃhāsanaṃ prajñaptamabhūt | teṣu ratnavṛkṣamūleṣvāgatāgatās tathāgatāḥ siṃhāsaneṣu paryaṅkaṃ baddhvā niṣīdante sma | anena paryāyeṇa punar aparāṇi viṃśatilokadhātukoṭīnayutaśatasahasrāṇyekaikasyāṃ diśi śākyamunis tathāgataḥ pariśodhayati sma teṣāṃ tathāgatānām āgatānām avakāśārtham | tāny api viṃśatilokadhātukoṭīnayutaśatasahasrāṇyaikaikasyāṃ diśi apagatagrāmanagaranigamajanapadarāṣṭrarājadhānīni apagatakālaparvatāni apagatamucilindamahāmucilindaparvatāni apagatacakravālamahācakravālaparvatāni apagatasumeruparvatāni apagatatadanyamahāparvatāni apagatamahāsamudrāṇi apagatanadīmahānadīni parisaṃsthāpayati apagatadevamanuṣyāsurakāyāni apagatanirayatiryagyoniyamalokāni | te ca sarvasattvā anyeṣu lokadhātuṣūpanikṣiptāḥ | tāny api buddhakṣetrāṇi vaiḍūryamayāni saptaratnahemajālapraticchannāni kiṅkiṇījālālaṃkṛtāni māndāravamahāmāndāravapuṣpasaṃstīrṇāni divyavitānavitatāni divyapuṣpadāmābhipralambitāni divyagandhadhūpanadhūpitāni ratnavṛkṣopaśobhitāni | sarve ca te ratnavṛkṣāḥ pañcayojanaśatapramāṇāḥ | pañcayojanapramāṇāni ca siṃhāsanānyabhinirmitāni | tataste tathāgatā niṣīdante sma pṛthak pṛthak siṃhāsaneṣu ratnavṛkṣamūleṣu paryaṅkaṃ baddhvā ||

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如是展轉遍滿三千大千世界，而於釋迦牟尼佛一方(009_0763_b)所分之身猶故未盡。時釋迦牟尼佛，欲容受所分身諸佛故，八方各更變二百萬億那由他國，皆令淸淨，無有地獄、餓鬼、畜生及阿修羅，又移諸天、人置於他土。所化之國，亦以琉璃爲地，寶樹莊嚴，樹高五百由旬，枝、葉、華、菓次第莊嚴。樹下皆有寶師子座，高五由旬，亦以大寶而挍飾之。亦無大海、江河，及目眞鄰陁山、摩訶目眞鄰陁山、鐵圍山、大鐵圍山、須彌山等諸山王，通爲一佛國土。寶地平正，寶交露幔、(009_0763_c)遍覆其上；懸諸幡蓋，燒大寶香，諸天寶華遍布其地。 . . . . . . . .

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At that moment the whole sphere was replete with Tathâgatas, but the beings produced from the proper body of the Lord Sâkyamuni had not yet arrived, not even from a single point of the horizon. Then the Lord Sâkyamuni, the Tathâgata, &c., proceeded to make room for those Tathâgata-frames that were arriving one after the other. On every side in the eight directions of space (appeared) twenty hundred thousand myriads of kotis of Buddha-fields of lapis lazuli, decked with a network of seven precious substances and gold, decorated with a fringe of little bells, strewn with Mandârava and great Mandârava flowers, covered with heavenly awnings, hung with wreaths of heavenly flowers, smoking with heavenly odorous incense. All those twenty hundred thousand myriads of kotis of Buddha-fields were without villages, towns, boroughs, &c.; without Kâla-mountain, &c.; without great oceans, &c.; without bodies of gods, &c. All those Buddha-fields were so arranged by him as to form one Buddha-field, one soil, even, lovely, set off with trees of seven precious substances, trees five hundred yoganas in height and circumference, provided with boughs, flowers, and fruits in proportion. At the foot of each tree stood prepared a throne, five yoganas in height and width, consisting of celestial gems, glittering and beautiful. The Tathâgatas arriving one after the other occupied the throne near the foot of each tree, and sat cross-legged. In like manner the Tathâgata Sâkyamuni prepared twenty hundred thousand myriads of kotis of other worlds, in every direction of space, in order to give room to the Tathâgatas who were arriving one after the other. Those twenty hundred thousand myriads of kotis of worlds in every direction of space were likewise so made by him as to be without villages, towns, &c. [as above]. They were without bodies of gods, &c. [as above]; all those beings had been removed to other worlds. These Buddha-fields also were of lapis lazuli, &c. [as above]. All those jewel trees measured five hundred yoganas, and near them were thrones, artificially made and measuring five yoganas. Then those Tathâgatas sat down cross-legged, each on a throne at the foot of a jewel tree.

tena khalu punaḥ samayena bhagavatā śākyamuninā ye nirmitās tathāgatāḥ pūrvasyāṃ diśi sattvānāṃ dharmaṃ deśayanti sma gaṅgānadīvālukopameṣu buddhakṣetrakoṭīnayutaśatasahasreṣu, te sarve samāgatā daśabhyo digbhyaḥ | te cāgatā aṣṭāsu dikṣu niṣaṇṇā abhūvan | tena khalu punaḥ samayenaikaikasyāṃ diśi triṃśallokadhātukoṭīśatasahasrāṇyaṣṭabhyo digbhyaḥ samantāttais tathāgatair ākrāntā abhūvan | atha khalu te tathāgatāḥ sveṣu sveṣu siṃhāsaneṣūpaviṣṭāḥ svān svānupasthāyakān saṃpreṣayanti sma bhagavataḥ śākyamunerantikam | ratnapuṣpapuṭān datvā evaṃ vadanti sma - gacchata yūyaṃ gṛdhrakūṭaṃ parvatam | gatvā ca punas tasmiṃstaṃ bhagavantaṃ śākyamuniṃ tathāgatam arhantaṃ samyaksaṃbuddhaṃ vanditvā asmadvacanādalpābādhatāṃ mandaglānatāṃ ca balaṃ ca sparśavihāratāṃ ca paripṛcchadhvaṃ sārdhaṃ bodhisattvagaṇena śrāvakagaṇena | anena ca ratnarāśinā abhyavakiradhvam, evaṃ ca vadadhvam - dadāti khalu punar bhagavāṃs tathāgataśchandamasya mahāratnastūpasya samuddhāṭane | evaṃ te tathāgatāḥ sarve svān svānupasthāyakān saṃpreṣayām āsuḥ ||

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爾時東方釋迦牟尼佛所分之身，百千萬億那由他恒河沙等國土中諸佛，各各說法，來集於此；如是次第十方諸佛皆悉來集，坐於八方。 . 爾時一一方，四百萬億那由他國土諸佛如來遍滿其中。是時，諸佛各在寶樹下，坐師子座，皆遣侍者問訊釋迦牟尼佛，各齎寶華滿掬而告之言： “善男子！汝往詣耆闍崛山釋迦牟尼佛所，如我辭曰：‘少病、少惱，氣力安樂，及菩薩、聲聞衆悉安隱不？’ 以此寶華散佛供養，而作是言：‘彼某甲佛，與欲開此寶塔。’” 諸佛遣使，亦復如是。

. . . . . . . . .

At that moment the Tathâgatas produced by the Lord Sâkyamuni, who in the east were preaching the law to creatures in hundred thousands of myriads of kotis of Buddha-fields, similar to the sands of the river Ganges, all arrived from the ten points of space and sat down in the eight quarters. Thereupon thirty kotis of worlds in each direction were occupied by those Tathâgatas from all the eight quarters. Then, seated on their thrones, those Tathâgatas deputed their satellites into the presence of the Lord Sâkyamuni, and after giving them bags with jewel flowers enjoined them thus: Go, young men of good family, to the Gridhraktila mountain, where the Lord Sâkyamuni, the Tathâgata, &c., is; salute him reverentially and ask, in our name, after the state of health, well-being, lustiness, and comfort both of himself and the crowd of Bodhisattvas and disciples. Strew him with this heap of jewels and speak thus: Would the Lord Tathâgata deign to open this great Stûpa of jewels? It was in this manner that all those Tathâgatas deputed their satellites.

atha khalu bhagavān śākyamunis tathāgatas tasyāṃ velāyāṃ svānnirmitānaśeṣataḥ samāgatān viditvā, pṛthakpṛthak siṃhāsaneṣu niṣaṇṇāṃś ca viditvā, tāṃścopasthāyakāṃsteṣāṃ tathāgatānām arhatāṃ samyaksaṃbuddhānām āgatān viditvā, chandaṃ ca tais tathāgatair arhadbhiḥ samyaksaṃbuddhair ārocitaṃ viditvā, tasyāṃ velāyāṃ svakāddharmāsanādutthāya vaihāyasam antarīkṣe ’tiṣṭhat | tāś ca sarvāścatasraḥ pariṣadaḥ utthāyāsanebhyo ’ñjalīḥ parigṛhya bhagavato mukhamullokayantyastasthuḥ | atha khalu bhagavāṃs taṃ (153,1) mahāntaṃ ratnastūpaṃ vaihāyasaṃ sthitaṃ dakṣiṇayā hastāṅgulyā madhye samuddhāṭayati sma | samuddhāṭya ca dve bhittī pravisārayati sma | tadyathāpi nāma mahānagaradvāreṣu mahākapāṭasaṃpuṭāvargalavimuktau pravisāryete, evam eva bhagavāṃs taṃ mahāntaṃ ratnastūpaṃ vaihāyasaṃ sthitaṃ dakṣiṇayā hastāṅgulyā madhye samuddhāṭya apāvṛṇoti sma | samanantaravivṛtasya khalu punas tasya mahāratnastūpasya, atha khalu bhagavān prabhūtaratnas tathāgato ’rhan samyaksaṃbuddhaḥ siṃhāsanopaviṣṭaḥ paryaṅkaṃ baddvā pariśuṣkagātraḥ saṃghaṭitakāyo yathā samādhisamāpannastathā saṃdṛśyate sma | evaṃ ca vācamabhāṣata - sādhu sādhu bhagavan śākyamune | subhāṣitaste ’yaṃ saddharmapuṇḍarīko dharmaparyāyaḥ | sādhu khalu punas tvaṃ bhagavan śākyamune yastvamimaṃ saddharmapuṇḍarīkaṃ dharmaparyāyaṃ parṣanmadhye bhāṣase | asyaivāhaṃ bhagavan saddharmapuṇḍarīkasya dharmaparyāyasya śravaṇāyehāgataḥ ||

. . . . . . . . . .

爾時釋迦牟尼佛，見所分身佛悉已來集，各各坐於師子之座，皆聞諸佛與欲同開寶塔。卽從座起，住虛空中。一切四衆，起立合掌，一心觀佛。於是釋迦牟尼佛， . 以右指開七寶塔戶，出大音聲，如卻關鑰開大城門。卽時一切衆會，皆見多寶如來於寶塔中坐師子座，全身不散，如入禪定。又聞其言： “善哉，善哉！釋迦牟尼佛！快說是法(009_0764_a)華經， . 我爲聽是經故而來至此。”

. . . . . . . . . .

And when the Lord Sâkyamuni, the Tathâgata, perceived that his creations, none wanting, had arrived; perceived that they were severally seated on their thrones, and perceived that the satellites of those Tathâgatas, &c., were present, he, in consideration of the wish expressed by those Tathâgatas, &c., rose from his seat and stood in the sky, as a meteor. And all the four classes of the assembly rose from their seats, stretched out their joined hands, and stood gazing up to the face of the Lord. The Lord then, with the right fore-finger, unlocked the middle of the great Stûpa of jewels, which showed like a meteor, and so severed the two parts. Even as the double doors of a great city gate separate when the bolt is removed, so the Lord opened the great Stûpa, which showed like a meteor, by unlocking it in the middle with the right fore-finger. The great Stûpa of jewels had no sooner been opened than the Lord Prabhûtaratna, the Tathâgata, &c., was seen sitting cross-legged on his throne, with emaciated limbs and faint body, as if absorbed in abstract meditation, and he pronounced these words: Excellent, excellent, Lord Sâkyamuni; thou hast well expounded this Dharmaparyâya of the Lotus of the True Law. I repeat, thou hast well expounded this Dharmaparyâya of the Lotus of the True Law, Lord Sâkyamuni, to the (four) classes of the assembly. I myself, Lord, have come hither to hear the Dharmaparyâya of the Lotus of the True Law.

atha khalu tāś catasraḥ parṣadastaṃ bhagavantaṃ prabhūtaratnaṃ tathāgatam arhantaṃ samyaksaṃbuddhaṃ bahukalpakoṭīnayutaśatasahasraparinirvṛtaṃ tathā bhāṣamāṇaṃ dṛṣṭvā āścaryaprāptā adbhutaprāptā abhūvan | tasyāṃ velāyāṃ taṃ bhagavantaṃ prabhūtaratnaṃ tathāgatam arhantaṃ samyaksaṃbuddha taṃ ca bhagavantaṃ śākyamuniṃ tathāgatam arhantaṃ samyaksaṃbuddhaṃ divyamānuṣyakai ratnarāśibhir abhyavakiranti sma |

. .

爾時四衆等、見過去無量千萬億劫滅度佛說如是言，歎未曾有，以天寶華聚，散多寶佛及釋迦牟尼佛上。

. .

Now the four classes of the assembly, on perceiving the Lord Prabhûtaratna, the Tathâgata, &c., who had been extinct for many hundred thousand myriads of kotis of Æons, speaking in this way, were filled with wonder and amazement. Instantly they covered the Lord Prabhataratna, the Tathâgata, &c., and the Lord Sâkyamuni, the Tathâgata, &c., with heaps of divine and human flowers.

atha khalu bhagavān prabhūtaratnas tathāgato ’rhan samyaksaṃbuddho bhagavataḥ śākyamunes tathāgatasyārhataḥ samyaksaṃbuddhasya tasminn eva siṃhāsane ’rdhāsanamadāsīt, tasyaiva mahāratnastūpābhyantare, evaṃ ca vadati - ihaiva bhagavān śākyamunis tathāgato niṣīdatu | atha khalu bhagavān śākyamunis tathāgatas tasminnardhāsane niṣasāda tenaiva tathāgatena sārdham | ubhau ca tau tathāgatau tasya mahāratnastūpasya madhye siṃhāsanopaviṣṭau vaihāyasam antarīkṣasthau saṃdṛśyete ||

. . .

爾時多寶佛，於寶塔中分半座與釋迦牟尼佛，而作是言： “釋迦牟尼佛！可就此座。” 卽時釋迦牟尼佛入其塔中，坐其半座，結加趺坐。

. . .

And then the Lord Prabhûtaratna, the Tathâgata, &c., ceded to the Lord Sâkyamuni, the Tathâgata, &c., the half of the seat on that very throne within that same great Stûpa of jewels and said: Let the Lord Sâkyamuni, the Tathâgata, &c., sit down here. Whereon the Lord Sâkyamuni, the Tathâgata, &c., sat down upon that half-seat together with the other Tathâgata, so that both Tathâgatas were seen as meteors in the sky, sitting on the throne in the middle of the great Stûpa of jewels.

atha khalu tāsāṃ catasṛṇāṃ parṣadām etad abhavat - dūrasthā vayamābhyāṃ tathāgatābhyām | yan nūnaṃ vayam api tathāgatānubhāvena vaihāyasam abhyudgacchema iti | atha khalu bhagavān śākyamunis tathāgatas tāsāṃ catasṛṇāṃ parṣadāṃ cetasaiva cetaḥparivitarkamājñāya tasyāṃ velāyām ṛddhibalena tāś catasraḥ parṣado vaihāyasam uparyantarīkṣe pratiṣṭhāpayati sma | atha khalu bhagavān śākyamunis tathāgatas tasyāṃ velāyāṃ tāś catasraḥ parṣada āmantrayate sma - ko bhikṣavo yuṣmākamutsahate tasyāṃ sahāyāṃ lokadhātau imaṃ saddharmapuṇḍarīkaṃ dharmaparyāyaṃ saṃprakāśayitum? ayaṃ sa kālaḥ, ayaṃ sa samayaḥ | saṃmukhībhūtas tathāgataḥ | parinirvāyitukābho bhikṣavas tathāgata imaṃ saddharmapuṇḍarīkaṃ dharmaparyāyamupanikṣipya ||

. . . . . . . .

爾時，大衆見二如來在七寶塔中師子座上、結加趺坐，各作是念：“ “佛座高遠，唯願如來以神通力，令我等輩俱處虛空。” 卽時釋迦牟尼佛、以神通力，接諸大衆皆在虛空，以大音聲普告四衆： “誰能於此娑婆國土廣說妙法華經，今正是時。如來不久當入涅槃，佛欲以此妙法華經付囑有在。”

. . . . . . . .

And in the minds of those four classes of the assembly rose this thought: We are far off from the two Tathâgatas; therefore let us also, through the power of the Tathâgata, rise up to the sky. As the Lord apprehended in his mind what was going on in the minds of those four classes of the assembly, he instantly, by magic power, established the four classes as meteors in the sky. Thereupon the Lord Sâkyamuni, the Tathâgata, addressed the four classes: Who amongst you, monks, will endeavour to expound this Dharmaparyâya of the Lotus of the True Law in this Saha-world? The fatal term, the time (of death), is now at hand; the Tathâgata longs for complete extinction, monks, after entrusting to you this Dharmaparyâya of the Lotus of the True Law.

atha khalu bhagavāṃs tasyāṃ velāyām imā gāthā abhāṣata -

.

爾時世尊欲重宣此義，而說偈言：

.

And on that occasion the Lord uttered the following stanzas:

ayamāgato nirvṛtako maharṣī ratanāmayaṃ stūpa praviśya nāyakaḥ |
śravaṇārtha dharmasya imasya bhikṣavaḥ ko dharmahetorna janeta vīryam || 11.1 ||

.

聖主世尊雖久滅度在寶塔中尚爲法來諸人云何不勤爲法

.

1. Here you see, monks, the great Seer, the extinct Chief, within the Stûpa of jewels, who now has come to hear the law. Who would not call up his energy for the law's sake?

(154,1) bahukalpakoṭīparinirvṛto ’pi so nāma adyāpi śṛṇoti dharmam |
tahiṃ tahiṃ gacchati dharmahetoḥ sudurlabho dharma yamevarūpaḥ || 11.2 ||

.

此佛滅度無央數劫處處聽法以難遇故

.

2. Albeit completely extinct for many kotis of Æons, he yet now comes to hear the law; for the law's sake he moves hither and thither; very rare (and very precious) is a law like this.

praṇidhānametasya vināyakasya niṣevitaṃ pūrvabhave yadāsīt |
parinirvṛto ’pī imu sarvalokaṃ paryeṣatī sarvadaśaddiśāsu || 11.3 ||

.

彼佛本願我滅度後在在所往常爲聽法

.

3. This Leader practised a vow when he was in a former existence; even after his complete extinction he wanders through this whole world in all ten points of space.

ime ca sarve mama ātmabhāvāḥ sahasrakoṭyo yatha gaṅgavālikāḥ |
te dharmakṛtyasya kṛtena āgatāḥ parinirvṛtaṃ ca imu draṣṭu nātham || 11.4 ||

.

又我分身無量諸佛如恒沙等來欲聽法

.

4. And all these (you here see) are my proper bodies, by thousands of kotis, like the sands of the Ganges; they have appeared that the law may be fulfilled I and in order to see this extinct Master.

choritva kṣetrāṇi svakasvakāni tatha śrāvakāntara marutaś ca sarvān |
saddharmasaṃrakṣaṇahetu sarve kathaṃ ciraṃ tiṣṭhiya dharmanetrī || 11.5 ||

.

(009_0764_b)及見滅度多寶如來各捨妙土及弟子衆天人龍神諸供養事令法久住故來至此

.

5. After laying out for each his peculiar field, as well as having (created) all disciples, men and gods, in order to preserve the true law, as long as the reign of the law shall last,

eteṣu buddhāna niṣīdanārthaṃ bahulokadhātūna sahasrakoṭyaḥ |
saṃkrāmitā me tatha sarvasattvā ṛddhībalena pariśodhitāś ca || 11.6 ||

.

爲坐諸佛以神通力移無量衆令國淸淨

.

6. I have by magic power cleared many worlds, destined as seats for those Buddhas, and transported all creatures.

etādṛśī utsukatā iyaṃ me kathaṃ prakāśediya dharmanetrī |
ime ca buddhā sthita aprameyā drumāṇa mūle yatha padmarāśiḥ || 11.7 ||

.

諸佛各各詣寶樹下如淸淨池蓮華莊嚴

.

7. It has (always) been my anxious care how this line of the law might be manifested. So (you see) Buddhas here in immense number staying at the foot of trees like a great multitude of lotuses.

drumamūlakoṭīya analpakāyo siṃhāsanasthehi vināyakehi |
śobhanti tiṣṭhanti ca nityakālaṃ hutāśaneneva yathāndhakāram || 11.8 ||

.

其寶樹下諸師子座佛坐其上光明嚴飾如夜闇中燃大炬火

.

8. Many kotis of bases of trees are brightened by the Leaders sitting on the thrones which are perpetually occupied by them and brightened as darkness is by fire.

gandho manojño daśasū diśāsu pravāyate lokavināyakānām | (155,1) yenā ime mūrcchita sarvasattvā vāte pravāte iha nityakālam || 11.9 ||

. .

身出妙香遍十方國衆生蒙薰喜不自勝譬如大風吹小樹枝以是方便令法久住

. .

9. A delicious fragrance spreads from the Leaders of the world over all quarters, (a fragrance) by which, when the wind is blowing, all these creatures are intoxicated.

mayi nirvṛte yo etaṃ dharmaparyāyu dhārayet |
kṣipraṃ vyāharatāṃ vācaṃ lokanāthāna saṃmukham || 11.10 ||

.

告諸大衆我滅度後誰能護持讀說斯經

.

10. Let him who after my extinction shall keep this Dharmaparyâya quickly pronounce his declaration in the presence of the Lords of the world.

parinirvṛto hi saṃbuddhaḥ prabhūtaratano muniḥ |
siṃhanādaṃ śruṇe tasya vyavasāyaṃ karoti yaḥ || 11.11 ||

.

今於佛前自說誓言其多寶佛雖久滅度以大誓願而師子吼

.

11. The Seer Prabhûtaratna who, though completely extinct, is awake, will hear the lion's roar of him who shall take this resolution.

ahaṃ dvitīyo bahavo ime ca ye koṭiyo āgata nāyakānām |
vyavasāya śroṣyāmi jinasya putrāt yo utsaheddharmamimaṃ prakāśitum || 11.12 ||

.

多寶如來及與我身所集化佛當知此意諸佛子等誰能護法當發大願令得久住其有能護此經法者則爲供養我及多寶

.

12. Myself, in the second place, as well as the many Chiefs who have flocked hither by kotis, will hear that resolution from the son of Gina, who is to exert himself to expound this law.

ahaṃ ca tena bhavi pūjitaḥ sadā prabhūtaratnaś ca jinaḥ svayaṃbhūḥ |
yo gacchate diśavidiśāsu nityaṃ śravaṇāya dharmaṃ imam evarūpam || 11.13 ||

.

此多寶佛處於寶塔常遊十方爲是經故.

.

13. And thereby shall I always be honoured as well as Prabheitaratna, the self-born Gina, who perpetually wanders through the quarters and intermediate quarters in order to hear such a law as this.

ime ca ye āgata lokanāthā vicitritā yair iya śobhitā bhūḥ |
teṣāṃ pi pūjā vipula analpakā kṛtā bhavetsūtraprakāśanena || 11.14 ||

.

亦復供養諸來化佛莊嚴光飾諸世界者

.

14. And these (other) Lords of the world here present, by whom this soil is so variegated and splendid, to them also will accrue ample and manifold honour from this Sûtra being preached.

ahaṃ ca dṛṣṭo iha āsanasmin bhagavāṃś ca yo ’yaṃ sthitu stūpamadhye |
ime ca anye bahulokanāthā ye āgatāḥ kṣetraśatair anekaiḥ || 11.15 ||

.

若說此經則爲見我多寶如來及諸化佛

.

15. Here on this seat you see me, together with the Lord next to me, in the middle of the Stûpa; likewise many other Lords of the world here present, in many hundreds of fields.

cintetha kulaputrāho sarvasatvānukampayā |
suduṣkaramidaṃ sthānamutsahanti vināyakāḥ || 11.16 ||

.

諸善男子各諦思惟此爲難事宜發大願

.

16. Ye, young men of good family, mind, for mercy's sake towards all beings, that it is a very difficult task to which the Chief urges you.

bahusūtrasahasrāṇi yathā gaṅgāya vālikāḥ |
tāni kaścitprakāśeta na tadbhavati duṣkaram || 11.17 ||

.

諸餘經典 (009_0764_c)數如恒沙雖說此等未足爲難

.

17. One might expound many thousands of Sûtras, like to the sands of the Ganges, without overmuch difficulty.

sumeruṃ yaś ca hastena adhyālambitva muṣṭinā |
kṣipeta kṣetrakoṭīyo na tadbhavati duṣkaram || 11.18 ||

.

若接須彌擲置他方無數佛土亦未爲難

.

18. One who after grasping the Sumeru in the fist were to hurl it a distance of kotis of fields, would do nothing very difficult.

yaś ca imāṃ trisāhasrīṃ pādāṅguṣṭhena kampayet |
kṣipeta kṣetrakoṭīyo na tadbhavati duṣkaram || 11.19 ||

.

若以足指動大千界遠擲他國亦未爲難

.

19. Nor would it be so very difficult if one could shake this whole universe by the thumb to hurl it a distance of kotis of fields.

(156,1) bhavāgre yaś ca tiṣṭhitvā dharmaṃ bhāṣennaro iha |
anyasūtrasahasrāṇi na tadbhavati duṣkaram || 11.20 ||

.

若立有頂爲衆演說無量餘經亦未爲難

.

20. Nor would one who, after taking stand on the limit of the existing world, were to expound the law and thousands of other Sûtras, do something so very difficult.

nirvṛtasmiṃstu lokendre paścāt kāle sudāruṇe |
ya idaṃ dhārayet sūtraṃ bhāṣedvā tatsuduṣkaram || 11.21 ||

.

若佛滅後於惡世中能說此經是則爲難

.

21. But to keep and preach this Sûtra in the dreadful period succeeding the extinction of the Chief of the world, that is difficult.

ākāśadhātuṃ yaḥ sarvāmekamuṣṭiṃ tu nikṣipet |
prakṣipitvā ca gaccheta na tadbhavati duṣkaram || 11.22 ||

.

假使有人手把虛空而以遊行亦未爲難

.

22. To throw down the totality of ether-element after compressing it in one fist, and to leave it behind after having thrown it away, is not difficult.

yastu īdṛśakaṃ sūtraṃ nirvṛtasmiṃstadā mayi |
paścāt kāle likheccāpi idaṃ bhavati duṣkaram || 11.23 ||

.

於我滅後若自書持若使人書是則爲難

.

23. But to copy a Sûtra like this in the period after my extinction, that is difficult.

pṛthivīdhātuṃ ca yaḥ sarvaṃ nakhāgre saṃpraveśayet |
prakṣipitvā ca gaccheta brahmalokaṃ pi āruhet || 11.24 ||

.

若以大地置足甲上昇於梵天亦未爲難

.

24. To collect the whole earth-element at a nail's end, cast it away, and then walk off to the Brahma-world,

na duṣkaraṃ hi so kuryānna ca vīryasya tattakam |
taṃ duṣkaraṃ karitvāna sarvalokasyihāgrataḥ || 11.25 ||

.

佛滅度後於惡世中暫讀此經是則爲難

.

25. Is not difficult, nor would it require a strength surpassing everybody's strength to do this work of difficulty.

ato ’pi duṣkarataraṃ nirvṛtasya tadā mama |
paścāt kāle idaṃ sūtraṃ vadeyā yo muhūrtakam || 11.26 ||

.

26. Something more difficult than that will he do who in the last days after my extinction shall pronounce this Sûtra, were it but a single moment.

na duṣkaramidaṃ loke kalpadāhasmi yo naraḥ |
madhye gacchedadahyantastṛṇabhāraṃ vaheta ca || 11.27 ||

.

假使劫燒擔負乾草入中不燒亦未爲難

.

27. It will not be difficult for him to walk in the midst of the conflagration at the (time of the) end of the world, even if he carries with him a load of hay.

ato ’pi duṣkarataraṃ nirvṛtasya tadā mama |
dhārayitvā idaṃ sūtramekasattvaṃ pi śrāvayet || 11.28 ||

.

我滅度後若持此經爲一人說是則爲難

.

28. More difficult it will be to keep this Sûtra after my extinction and teach it to a single creature.

dharmaskandhasahasrāṇi caturaśīti dhārayet |
sopadeśān yathāproktān deśayet prāṇikoṭinām || 11.29 ||

.

若持八萬四千法藏十二部經爲人演說

.

29. One may keep the eighty-four thousand divisions of the law and expound them, with the instructions and such as they have been set forth, to kotis of living beings;

na hyetaṃ duṣkaraṃ bhoti tasmin kālasmi bhikṣuṇām |
vinayecchrāvakān mahyaṃ pañcābhijñāsu sthāpayet || 11.30 ||

.

令諸聽者得六神通雖能如是亦未爲難

.

30. This is not so difficult; nor is it, to train at the present time monks, and confirm my disciples in the five parts of transcendent knowledge.

tasyedaṃ duṣkarataraṃ idaṃ sūtraṃ ca dhārayet |
śraddadhedadhimucyedvā bhāṣedvāpi punaḥ punaḥ || 11.31 ||

.

於我滅後聽受此經問其義趣是則爲難

.

31. But more difficult is it to keep this Sutra, believe in it, adhere to it, or expound it again and again.

koṭīsahasrān bahavaḥ arhattve yo ’pi sthāpayet |
ṣaḍabhijñān mahābhāgān yathā gaṅgāya vālikāḥ || 11.32 ||

.

若人說法令千萬億無量無數恒沙衆生得阿羅漢具六神通雖有是益亦未爲難

.

32. Even he who confirms many thousands of kotis of Arhats, blest with the possession of the six transcendent faculties (Abhigñâs), like sands of the Ganges,

ato bahutaraṃ karma karoti sa narottamaḥ |
nirvṛtasya hi yo mahyaṃ sūtraṃ dhārayate varam || 11.33 ||

.

於我滅後若能奉持如斯經典是則爲難

.

33. Performs something not so difficult by far as the excellent man does who after my extinction shall keep my sublime law.

lokadhātusahasreṣu bahu me dharma bhāṣitāḥ |
adyāpi cāhaṃ bhāṣāmi buddhajñānasya kāraṇāt || 11.34 ||

.

34. I have often, in thousands of worlds, preached the law, and to-day also I preach it with the view that Buddha-knowledge may be obtained.

(157,1) idaṃ tu sarvasūtreṣu sūtramagraṃ pravucyate |
dhāreti yo idaṃ sūtraṃ sa dhāre jinavigraham || 11.35 ||

.

我爲佛道於無量土 (009_0765_a)從始至今廣說諸經而於其中此經第一若有能持則持佛身

.

35. This Sûtra is declared the principal of all Sûtras; he who keeps in his memory this Stitra, keeps the body of the Gina.

bhāṣadhvaṃ kulaputrāho saṃmukhaṃ vas tathāgataḥ |
ya utsahati vaḥ kaścit paścāt kālasmi dhāraṇam || 11.36 ||

.

諸善男子於我滅後誰能受持讀誦此經

.

36. Speak, O young men of good family, while the Tathâgata is (still) in your presence, who amongst you is to exert himself in later times to keep the Sûtra.

mahatpriyaṃ kṛtaṃ bhoti lokanāthāna sarvaśaḥ |
durādhāramidaṃ sutraṃ dhārayedyo muhūrtakam || 11.37 ||

.

今於佛前自說誓言此經難持若暫持者我則歡喜諸佛亦然

.

37. Not only I myself shall be pleased, but the Lords of the world in general, if one would keep for a moment this Sûtra so difficult to keep.

saṃvarṇitaś ca so bhoti lokanāthehi sarvadā |
śūraḥ śauṭīryavāṃścāpi kṣiprābhijñaś ca bodhaye || 11.38 ||

.

如是之人諸佛所歎是則勇猛是則精進

.

38. Such a one shall ever be praised by all the Lords of the world, famed as an eminent hero, and ouick in arrivinLy at transcendent wisdom.

dhurāvāhaś ca so bhoti lokanāthāna aurasaḥ |
dāntabhūmimanuprāptaḥ sūtraṃ dhāreti yo idam || 11.39 ||

.

是名持戒行頭陁者則爲疾得無上佛道能於來世讀持此經是眞佛子住純善地

.

39. He shall be entrusted with the leadership amongst the sons of the Tathâgatas, he who, after having reached the stage of meekness, shall keep this Sûtra.

cakṣubhūtaś ca so bhoti loke sāmaramānuṣe |
idaṃ sutraṃ prakāśitvā nirvṛte naranāyake || 11.40 ||

.

佛滅度後能解其義是諸天人世閒之眼

.

40. He shall be the eye of the world, including gods and men, who shall speak this Sûtra after the extinction of the Chief of men.

vandanīyaś ca so bhoti sarvasattvāna paṇḍitaḥ |
paścime kāli yo bhāṣet sūtramekaṃ muhūrtakam || 11.41 ||

.

於恐畏世能須臾說一切天人皆應供養

.

41. He is to be venerated by all beings, the wise man who in the last times shall preach this Sûtra (were it but) a single moment.

atha khalu bhagavān kṛtsnaṃ bodhisattvagaṇaṃ sasurāsuraṃ ca lokam āmantraya etad avocat - bhūtapūrvaṃ bhikṣavo ’tīte ’dhvani ahamaprameyāsaṃkhyeyān kalpān saddharmapuṇḍarīkaṃ sūtraṃ paryeṣitavānakhinno ’viśrāntaḥ | pūrvaṃ ca ahamanekān kalpānanekāni kalpaśatasahasrāṇi rājābhūvam anuttarāyāṃ samyaksaṃbodhau kṛtapraṇidhānaḥ | na ca me cittavyāvṛttir abhūt | ṣaṇṇāṃ ca pāramitānāṃ paripūryā udyukto ’bhūvam aprameyadānapradaḥ suvarṇamaṇimuktāvaidūryaśaṅkhaśilāpravālajātarūparajatāśmagarbham usāragalvalohitamuktāgrāmanagaranigamajanapadarāṣṭrarājadhānībhāryāputraduhitṛdāsīdāsakarmakarapauruṣeyahastyaśvarathaṃ yāvad ātmaśarīraparityāgī karacaraṇaśirottamāṅgapratyaṅgajīvitadātā | na ca me kadācidāgrahacittam utpannam | tena ca samayena ayaṃ loko dīrghāyur abhat | anekavarṣaśatasahasrajīvitena ca ahaṃ kālena dharmārthaṃ rājyaṃ kāritavān, na viṣayārtham | so ’haṃ jyeṣṭhaṃ kumāraṃ rājye ’bhiṣicya caturdiśaṃ jyeṣṭhadharmagaveṣaṇāya udyukto ’bhūvam | evaṃ ghaṇṭayā ghoṣāpayitavān - yo me jyeṣṭhaṃ dharmam anupradāsyati, arthaṃ cākhyāsyati, tasyāhaṃ dāso bhūyāsam | tena ca kālena ṛṣir abhūt | sa mām etad avocat - asti mahārāja saddharmapuṇḍarīkaṃ nāma sutraṃ jyeṣṭhadharmanirdeśakam | tadyadi dāsyam abhyupagacchasi, tatas te ’haṃ taṃ dharmaṃ śrāvayiṣyāmi | so ’haṃ śrutvā tasyarṣervacanaṃ hṛṣṭastuṣṭa udagra āttamanāḥ prītisaumanasyajāto yena sa ṛṣis tenopeyivān | upetyāvocat - yat te dāsena karma karaṇīyaṃ tat karomi | so ’haṃ tasya rṣer dāsabhāvam abhyupetya tṛṇakāṣṭhapānīyakandamūlaphalādīni preṣyakarmāṇi kṛtavān, yāvad dvārādhyakṣo ’pyahamāsam | divasaṃ caivaṃvidhaṃ karma kṛtvā rātrau śayān asya mañcake pādān dhārayāmi | na ca me kāyaklamo na cetasi klamo ’bhūt | evaṃ ca me kurvataḥ paripūrṇaṃ varṣāsahasraṃ gatam ||

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

提婆達多品第十二
爾時佛告諸菩薩及天人四衆： “吾於過去無量劫中，求法華經，無有懈惓。於多劫中常作國王，發願求於無上菩提，心不退轉。爲欲滿足六波羅蜜，勤行布施，心無悋惜，象、馬、七珍、國、城、妻、子，奴婢、僕從，頭、目、髓、腦，身、肉、手、足，不惜軀命。時世人民壽命無量， . 爲於法故，捐捨國位，委政太子，擊鼓宣令四方求法： ‘誰能爲我說大乘者，吾當終身供給走使。’ 時有仙人來白王言： (009_0765_b)‘我有大乘，名妙法華經。若不違我，當爲宣說。’ 王聞仙言，歡喜踊躍，卽隨仙人， . 供給所須—— 採菓、汲水、拾薪、設食，乃至以身而爲牀座—— 身心無惓，于時奉事。經於千歲，爲於法故，精勤給侍，令無所乏。”

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

Thereupon the Lord addressed the whole company of Bodhisattvas and the world, including gods and demons, and said: Of yore, monks, in times past I have, unwearied and without repose, sought after the Sûtra of the Lotus of the True Law, during immense, immeasurable Æons; many Æons before I have been a king, during many thousands of Æons. Having once taken the strong resolution to arrive at supreme, perfect enlightenment, my mind did not swerve from its aim. I exerted myself to fulfil the six Perfections (Pâramitâs), bestowing immense alms: gold, money, gems, pearls, lapis lazuli, conch-shells, stones (?), coral, gold and silver, emerald, Musâragalva, red pearls; villages, towns, boroughs, provinces, kingdoms, royal capitals; wives, sons, daughters, slaves, male and female; elephants, horses, cars, up to the sacrifice of life and body, of limbs and members, hands, feet, head. And never did the thought of self-complacency rise in me. In those days the life of men lasted long, so that for a time of many hundred thousand years I was exercising the rule of a King of the Law for the sake of duty, not for the sake of enjoyment. After installing in government the eldest prince royal, I went in quest of the best law in the four quarters, and had promulgated with sound of bell the following proclamation: He who procures for me the best laws or points out what is useful, to him will I become a servant. At that time there lived a Seer; he told me: Noble king, there is a Sûtra, called the Lotus of the True Law, which is an exposition of the best law. If thou consent to become my servant, I will teach thee that law. And I, glad, content, exulting and ravished at the words I heard from the Seer, became his pupil, and said: I will do for thee the work of a servant. And so having agreed upon becoming the servant of the Seer, I performed the duties of a servitor, such as fetching grass, fuel, water, bulbs, roots, fruit, &c. I held also the office of a doorkeeper. When I had done such kind of work at day-time, I at night kept his feet while he was lying on his couch, and never did I feel fatigue of body or mind. In such occupations I passed a full millennium.

(158,1) atha khalu bhagavāṃs tasyāṃ velāyām etam evārthaṃ paridyotayann imā gāthā abhāṣata -

.

爾時世尊欲重宣此義，而說偈言：

.

And for the fuller elucidation of this matter the Lord on that occasion uttered the following stanzas:

kalpānatītān samanusmarāmi yadāhamāsaṃ dhārmiko dharmarājā |
rājyaṃ came dharmahetoḥ kṛtaṃ tanna ca kāmahetorjyeṣṭhadharmahetoḥ || 11.42 ||

.

我念過去劫爲求大法故雖作世國王不貪五欲樂

.

42. I have a remembrance of past ages when I was Dhârmika, the King of the Law, and exercised the royal sway for duty's sake, not for love's sake, in the interest of the best laws.

caturdiśaṃ me kṛta ghoṣaṇo ’yaṃ dharmaṃ vadedyas tasya dāsyaṃ vrajeyam |
āsīdṛṣistena kālena dhīmān sūtrasya saddharmanāmnaḥ pravaktāḥ || 11.43 ||

.

43. I let go out in all directions this proclamation: I will become a servant to him who shall explain Dharma. At that time there was a far-seeing Sage, a revealer of the Sûtra called the True Law.

sa māmavocadyadi te dharmakāṅkṣā upehi dāsyaṃ dharmamataḥ pravakṣye |
tuṣṭaścāhaṃ vacanaṃ taṃ niśāmya karmākaroddāsayogyaṃ tadā yam || 11.44 ||

.

搥鍾告四方誰有大法者若爲我解說身當爲奴僕

.

44. He said to me: If thou wish to know Dharma, become my servant; then I will explain it to thee. As I heard these words I rejoiced and carefully performed such work as a servant ought to do.

na kāyacittaklamatho spṛśenmāṃ saddharmahetordāsamāgatasya |
praṇidhistadā me bhavi sattvahetornātmānamuddiśya na kāmahetoḥ || 11.45 ||

.

時有阿私仙來白於大王我有微妙法世閒所希有若能修行者吾當爲汝說時王聞仙言心生大喜悅卽便隨仙人供給於所須採薪及菓蓏隨時恭敬與情存妙法故身心無懈惓

.

45. I never felt any bodily nor mental weariness since I had become a servant for the sake of the true law. I did my best for real truth's sake, not with a view to win honour or enjoy pleasure.

sa rāja āsīttadā abdhavīryo ananyakarmāṇi daśaddiśāsu |
paripūrṇa kalpāna sahasrakhinno yāvatsūtraṃ labdhavān dharmanāmam || 11.46 ||

.

普爲諸衆生勤求於大法亦不爲己身及以五欲樂故爲大國王勤求獲此法遂致得成佛今故爲汝說

.

46. That king meanwhile, strenuously and without engaging in other pursuits, roamed in every direction during thousands of kotis of complete Æons without being able to obtain the Sûtra called Dharma.

tatkiṃ manyadhve bhikṣavaḥ anyaḥ sa tena kālena tena samayena rājābhūt? na khalu punar evaṃ draṣṭavyam | tat kasya hetoḥ? ahaṃ sa tena kālena tena samayena rājābhūvam | syāt khalu punar bhikṣavo ’nyaḥ sa tena kālena tena samayena rṣir abhūt? na khalu punar evaṃ draṣṭavyam | ayam eva sa tena kālena tena samayena devadatto bhikṣur ṛṣir abhut | devadatto hi bhikṣavo mama kalyāṇamitram | devadattam eva cāgamya mayā ṣaṭū pāramitāḥ paripūritāḥ, mahāmaitrī mahākaruṇā mahāmuditā mahopekṣā | dvātriṃśan mahāpuruṣalakṣaṇāni aśītyanuvyañjanāni suvarṇavarṇacchavitā daśa balāni catvāri vaiśāradyāni catvāri saṃgrahavastūni aṣṭādaśāveṇikabuddhadharmā maharddhibalatā daśadiksattvanistāraṇatā, sarvam etad devadattam āgasya | ārocayāmi vo bhikṣavaḥ, prativedayāmi - eṣa devadatto bhikṣuranāgate ’dhvani aprameyaiḥ kalpair asaṃkhyeyair devarājo nāma tathāgato ’rhan samyaksaṃbuddho (159,1) bhaviṣyati vidyācaraṇasaṃpannaḥ sugato lokavid anuttaraḥ puruṣadamyasārathiḥ śāstā devānāṃ ca manuṣyāṇāṃ ca bhagavān devasopānāyāṃ lokadhātau | devarājasya khalu punar bhikṣavas tathāgatasya viṃśatyantarakalpānāyuṣpramāṇaṃ bhaviṣyati | vistareṇa ca dharmaṃ deśayiṣyati | gaṅgānadīvālukāsamāś ca sattvāḥ sarvakleśaprahāṇādarhattvaṃ sākṣātkariṣyanti | aneke ca sattvāḥ pratyekabodhau cittam utpādayiṣyanti | gaṅgānadīvālukāsamāś ca sattvā anuttarāyāṃ samyaksaṃbodhau cittam utpādayiṣyanti, avaivartikakṣāntipratilabdhāś ca bhaviṣyanti | devarājasya khalu punar bhikṣavas tathāgatasya parinirvṛtasya viṃśatyantarakalpān saddharmaḥ sthāsyati | na ca śarīraṃ dhātubhedena bhetsyate | ekaghanaṃ cāsya śarīraṃ bhaviṣyati saptaratnastūpaṃ praviṣṭam | sa ca stūpaḥ ṣaṣṭiyojanaśatānyuccaistvena bhaviṣyati, catvāriṃśadyojanānyāyāmena | sarve ca tatra devamanuṣyāḥ pūjāṃ kariṣyanti puṣpadhūpagandhamālyavilepanacūrṇacīvaracchatradhvajapatākābhir gāthābhiḥ | tena cābhiṣṭoṣyanti | ye ca taṃ stūpaṃ pradakṣiṇaṃ kariṣyanti praṇāmaṃ vā, teṣāṃ kecidagraphalamarhattvaṃ sākṣātkariṣyanti kecit pratyekabodhimanuprāpsyante acintyācāścāprameyā devamanuṣyā anuttarāyāṃ samyaksaṃbodhau cittānyutpādya avinivartanīyā bhaviṣyanti ||

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

佛告諸比丘： “爾時王者， . 則我身是；時仙人者， . 今提婆達多是。由提婆達多善知識故，令我具足六波羅蜜，慈悲喜捨，三十二相，八十種好，紫磨金色，十力、四無所畏、四攝法、十八不共神通道力，成等正覺，廣度衆生，皆因提婆達多善知識故。” 告諸四衆：“提婆達(009_0765_c)多卻後過無量劫，當得成佛，號曰天王如來、應供、正遍知、明行足、善逝、世閒解、無上士、調御丈夫、天人師、佛、世尊；世界名天道。時天王佛住世二十中劫。廣爲衆生說於妙法，恒河沙衆生得阿羅漢果，無量衆生發緣覺心，恒河沙衆生發無上道心，得無生忍，至不退轉。時天王佛般涅槃後，正法住世二十中劫。 . 全身舍利起七寶塔，高六十由旬，縱廣四十由旬，諸天人民，悉以雜華、末香、燒香、塗香，衣服、瓔珞、幢幡、寶蓋，伎樂、歌頌，禮拜供養七寶妙塔。 . 無量衆生得阿羅漢果，無量衆生悟辟支佛，不可思議衆生發菩提心，至不退轉。”

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

Now, monks, what is your opinion? that it was another who at that time, at that juncture was the king? No, you must certainly not hold that view. For it was myself, who at that time, at that juncture was the king. What then, monks, is your opinion? that it was another who at that time, at that juncture was the Seer? No, you must certainly not hold that view. For it was this Devadatta himself, the monk I, who at that time, at that juncture was the Seer. Indeed, monks, Devadatta was my good friend. By the aid of Devadatta have I accomplished the six perfect virtues (Pâramitas). Noble kindness, noble compassion, noble sympathy, noble indifference, By the aid of Devadatta have I accomplished the six perfect virtues (Pâramitas). Noble kindness, noble compassion, noble sympathy, noble indifference, the thirty-two signs of a great man, the eighty lesser marks, the gold-coloured tinge, the ten powers, the fourfold absence of hesitation, the four articles of sociability, the eighteen uncommon properties, magical power, ability to save beings in all directions of space,-all this (have I got) after having come to Devadatta. I announce to you, monks, I declare to you: This Devadatta, the monk, shall in an age to come, after immense, innumerable Æons, become a Tathâgata named Devarâga (i. e. King of the gods), an Arhat, &c., in the world Devasopâna (i. e. Stairs of the gods). The lifetime of that Tathâgata Devarâga, monks, shall measure twenty intermediate kalpas. He shall preach the law in extension, and beings equal to the sands of the river Ganges shall through him forsake all evils and realise Arhatship. Several beings shall also elevate their minds to Pratyekabuddhaship, whereas beings equal to the sands of the river Ganges shall elevate their minds to supreme, perfect enlightenment, and become endowed with unflinching patience. Further, monks, after the complete extinction of the Tathâgata Devarâgu, his true law shall stay twenty intermediate kalpas. His body shall not be seen divided into different parts (and relics); it shall remain as one mass within a Stûpa of seven precious substances, which Stûpa is to be sixty hundred yoganas in height and forty yoganas in extension. All, gods and men, shall do worship to it with flowers, incense, perfumed garlands, unguents, powder, clothes, umbrellas, banners, flags, and celebrate it with stanzas and songs. . Those who shall turn round that Stûpa from left to right or humbly salute it, shall some of them realise Arhatship, others attain Pratyekabuddhaship; others, gods and men, in immense number, shall raise their minds to supreme, perfect enlightenment, never to return.

atha khalu bhagavān punar eva bhikṣusaṃgham āmantrayate sma - yaḥ kaścit bhikṣavo ’nāgate ’dhvani kulaputro vā kuladuhitā vā imaṃ saddharmapuṇḍarīkaṃ sūtraparivartaṃ śroṣyati, śrutvā ca na kāṅkṣiṣyati na vicikitsiṣyati, viśuddhacittaścādhimokṣyate, tena tisṛṇāṃ durgatīnāṃ dvāraṃ pithitaṃ bhaviṣyati ḥ narakatiryagyoniyamalokopapattiṣu na patiṣyati | daśadigbuddhakṣetropapannaścedam eva sūtraṃ janmani janmani śroṣyati | devamanuṣyalokopapannasya cāsya viśiṣṭasthānaprāptirbhaviṣyati | yasmiṃś ca buddhakṣetra upapatsyate, tasminnaupapāduke saptaratnamaye padme upapatsyate tathāgatasya saṃmukham ||

. . . . .

佛告諸比丘： “未來世中，若有善男子、善女人，聞妙法華經提婆達多品，淨心信敬不生疑惑者，不墮地獄、餓鬼、畜生，生十方佛前，所生之處，常聞此經。若生人天中，受勝妙樂， . 若在佛前，蓮華化生。”

. . . . .

Thereafter the Lord again addressed the assembly of monks: Whosoever in future, monks, be he a young man or a young lady of good family, shall hear this chapter of the Sûtra of the Lotus of the True Law, and by doing so be relieved from doubt, become pure-minded, and put reliance on it, to such a one the door of the three states of misfortune shall be shut: he shall not fall so low as to be born in hell, among beasts, or in Yama's kingdom. When born in the Buddha-fields in the ten points of space he shall at each repeated birth hear this very Sûtra, and when born amongst gods or men he shall attain an eminent rank. And in the Buddha-field where he is to be born he shall appear by metamorphosis on a lotus of seven precious substances, face to face with the Tathâgata.

atha khalu tasyāṃ velāyām adhastāddiśaḥ prabhūtaratnasya tathāgatasya buddhakṣetrādāgataḥ prajñākūṭo nāma bodhisattvaḥ | sa taṃ prabhūtaratnaṃ tathāgatam etad avocat - gacchāmo bhagavan svakaṃ buddhakṣetram | atha khalu bhagavān śākyamunis tathāgataḥ prajñākūṭaṃ bodhisattvam etad avocat - muhūrtaṃ tāvat kulaputra āgamayasva yāvanmadīyena bodhisattvena mañjuśriyā kumārabhūtena sārdhaṃ kaṃcideva dharmaviniścayaṃ kṛtvā paścāt svakaṃ buddhakṣetraṃ gamiṣyasi | atha khalu tasyāṃ velāyāṃ mañjuśrīḥ kumārabhūtaḥ sahasrapatre padme śakaṭacakrapramāṇamātre niṣaṇṇo ’nekabodhisattvaparivṛtaḥ puraskṛtaḥ samudramadhyāt sāgaranāgarājabhavanādabhyudgamya upari vaihāyasaṃ khagapathena gṛdhrakūṭe parvate bhagavato ’ntikam upasaṃkrāntaḥ | atha mañjuśrīḥ kumārabhūtaḥ padmād avatīrya bhagavataḥ śākyamuneḥ prabhūtaratnasya ca tathāgatasya pādau śirasābhivanditvā yena prajñākūṭo bodhisattvastenopasaṃkrāntaḥ | upasaṃkramya prajñākūṭena bodhisattvena sārdhaṃ saṃmukhaṃ saṃmodanīṃ saṃrañjanīṃ vividhāṃ kathāmupasaṃgṛhya ekānte nyaṣīdat | atha khalu prajñākūṭo bodhisattvo mañjuśriyaṃ kumārabhūtam etad avocat - samudramadhyagatena tvayā mañjuśrīḥ kiyān sattvadhāturvinītaḥ? mañjuśrīrāha - anekānyaprameyāṇyasaṃkhyeyāni sattvāni vinītāni | tāvad aprameyāṇyasaṃkhyeyāni yāvad vācā na śakyaṃ vijñāpayituṃ cittena vā cintayitum (160,1) | muhūrtaṃ tāvat kulaputra āgamayasva yāvat pūrvanimittaṃ drakṣyasi | samanantarabhāṣitā ceyaṃ mañjuśriyā kumārabhūtena vāk, tasyāṃ velāyām anekāni padmasahasrāṇi samudramadhyādabhyudgatāni upari vaihāyasam | teṣu ca padmeṣv anekāni bodhisattvasahasrāṇi saṃniṣaṇṇāni | atha te bodhisattvās tenaiva khagapathena yena gṛdhrakūṭaḥ parvatastenopasaṃkrāntāḥ | upasaṃkramya tataścopari vaihāyasaṃ sthitāḥ saṃdṛśyante sma | sarve ca te mañjuśriyā kumārabhūtena vinītā anuttarāyāṃ samyaksaṃbodhau | tatra ye bodhisattvā mahāyānasaṃprasthitāḥ pūrvamabhūvan, te mahāyānaguṇān ṣaṭ pāramitāḥ saṃvarṇayanti | ye śrāvakapūrvā bodhisattvās te śrāvakayānam eva saṃvarṇayanti | sarve ca te sarvadharmān śūnyāniti saṃjānanti sma, mahāyānagūṇāṃś ca | atha khalu mañjuśrīḥ kumārabhūtaḥ prajñākūṭaṃ bodhisattvam etad avocat - sarvo ’yaṃ kulaputra mayā samudramadhyagatena sattvavinayaḥ kṛtaḥ | sa cāyaṃ saṃdṛśyate | atha khalu prajñākūṭo bodhisattvo mañjuśriyaṃ kumārabhūtaṃ gāthābhigītena paripṛcchati -

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

寶世尊所從菩薩，名曰智積，白多寶佛：當還本土。” . 釋迦牟尼佛告智積曰： “善男子！且待須臾。此有菩薩，名文殊師利，(009_0766_a)可與相見，論說妙法，可還本土。” 爾時文殊師利，坐千葉蓮華，大如車輪——俱來菩薩亦坐寶蓮華——從於大海娑竭羅龍宮自然踊出，住虛空中，詣靈鷲山，從蓮華下，至於佛所，頭面敬禮二世尊足。修敬已畢，往智積所，共相慰問，卻坐一面。智積菩薩問文殊師利： “仁往龍宮，所化衆生，其數幾何？” 文殊師利言： “其數無量，不可稱計，非口所宣，非心所測， . 且待須臾，自當有證。” 所言未竟，無數菩薩坐寶蓮華，從海踊出， . 詣靈鷲山，住在虛空。此諸菩薩，皆是文殊師利之所化度，具菩薩行，皆共論說六波羅蜜。本聲聞人，在虛空中說聲聞行，今皆修行大乘空義。文殊師利謂智積曰： “於海教化，其事如是。” . 爾時智積菩薩，以偈讚曰：

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

At that moment a Bodhisattva of the name of Pragñâkûta, having come from beneath the Buddha-field of the Tathâgatna, said to the Tathâgata Prabhûtaratna: Lord, let us resort to our own Buddha-field. But the Lord Sâkyamuni, the Tathâgata, said to the Bodhisattva Pragñâkûta: Wait a while, young man of good family, first have a discussion with my Bodhisattva Mañgusrî, the prince royal, to settle some point of the law. And at the same moment, lo, Mañgusrî, the prince royal, rose seated on a centifolious lotus that was large as a carriage yoked with four horses, surrounded and attended by many Bodhisattvas, from the bosom of the sea, from the abode of the Nâga-king Sâgara (i. e. Ocean). Rising high into the sky he went through the air to the Gridhrakûta mountain to the presence of the Lord. There Mañgusrî, the prince royal, alighted from his lotus, reverentially saluted the feet of the Lord Sâkyamuni and Prabhûtaratna, the Tathâgata, went up to the Bodhisattva Pragñâkûta and, after making the usual complimentary questions as to his health and welfare, seated himself at some distance. The Bodhisattva Pragñâkûta then addressed to Mañgusrî, the prince royal, the following question: Mañgusrî, how many beings hast thou educated' during thy stay in the sea? Mañgusrî answered: Many, innumerable, incalculable beings have I educated, so innumerable that words cannot express it, nor thought conceive it. Wait a while, young man of good family, thou shalt presently see a token. No sooner had Mañgusrî, the prince royal, spoken these words than instanta No sooner had Mañgusrî, the prince royal, spoken these words than instantaneously many thousands of lotuses rose from the bosom of the sea up to the sky, and on those lotuses were seated many thousands of Bodhisattvas, who flocked through the air to the Gridhrakilla, mountain, where they stayed, appearing as meteors. All of them had been educated by Mañgusrî, the prince royal, to supreme, perfect enlightenment. The Bodhisattvas amongst them who had formerly striven after the great vehicle extolled the virtues of the great vehicle and the six perfect virtues (Pâramitas). Such as had been disciples extolled the vehicle of disciples. But all acknowledged the voidness (or vanity) of all laws (or things), as well as the virtues of the great vehicle. Mañgusrî, the prince royal, said to the Bodhisattva Pragñtakûta: Young man of good family, while I was staying in the bosom of the great ocean I have by all means educated creatures, and here thou seest the result. Whereupon the Bodhisattva Pragñâkûta questioned Mañgusrî, the prince royal, in chanting the following stanzas:

mahābhadra prajñayā sūranāman asaṃkhyeyā ye vinītāstvayādya |
sattvā amī kasya cāyaṃ prabhāvastadbūhi pṛṣṭo naradeva tvametat || 11.47 ||

.

大智德勇健化度無量衆今此諸大會及我皆已見

.

47. O thou blessed one, who from thy wisdom art called the Sage, by whose power is it that thou to-day (or now) hast educated those innumerable beings? Tell it me upon my question, O thou god amongst men.

kaṃ vā dharmaṃ deśitavānasi tvaṃ kiṃ vā sūtraṃ bodhimārgopadeśam |
yacchrutvāmī bodhaye jātacittāḥ sarvajñatve niścitaṃ labdhagādhāḥ || 11.48 ||

.

演暢實相義開闡一乘法廣導諸衆生令速成菩提

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48. What law hast thou preached, or what Sûtra, in showing the path of enlightenment, so that those who are there with you have conceived the idea of enlightenment? that, once having gained a safe ford', they have been decisively established in omniscience?

mañjuśrīrāha - samudramadhye saddharmapuṇḍarīkaṃ sūtraṃ bhāṣitavān, na cānyat | prajñākūṭa āha - idaṃ sūtraṃ gambhīraṃ sūkṣmaṃ durdṛśam, na cānena sutreṇa kiṃcidanyat sūtraṃ samamasti | asti kaścit sattvo ya idaṃ sūtraratnaṃ satkuryād avaboddhum anuttarāṃ samyaksaṃbodhim abhisaṃboddhum? mañjuśrīr āha - asti kulaputra sāgarasya nāgarājño duhitā aṣṭavarṣā jātyā mahāprajñā tīkṣṇendriyā jñānapūrvaṃgamena kāyavāṅmanaskarmaṇā samanvāgatā sarvatathāgatabhāṣitavyañjanārthodgrahaṇe dhāraṇīpratilabdhā sarvadharmasattvasamādhānasamādhisahasraikakṣaṇapratilābhinī | bodhicittāvinivartinī vistīrṇapraṇidhānā sarvasattveṣv ātmapremānugatā guṇotpādane ca samarthā | na ca tebhyaḥ parihīyate | smitamukhī paramayā śubhavarṇapuṣkalatayā samanvāgatā maitracittā karuṇāṃ ca vācaṃ bhāṣate | sā samyaksaṃbodhim abhisaṃboddhuṃ samarthāṃ | prajñākūṭo bodhisattva āha - dṛṣṭo mayā bhagavān śākyamunis tathāgato bodhāya ghaṭamāno bodhisattvabhūto ’nekāni puṇyāni kṛtavān | anekāni ca kalpasahasrāṇi na kadācid vīryaṃ sraṃsitavān | trisāhasramahāsāhasrāyāṃ lokadhātau nāsti kaścidantaśaḥ sarṣapamātro ’pi pṛthivīpradeśaḥ yatrānena śarīraṃ na nikṣiptaṃ sattvahitahetoḥ | paścād bodhim abhisaṃbuddha | ka evaṃ śraddadhyāt, yadanayā śakyaṃ muhūrtena anuttarāṃ samyaksaṃbodhim abhisaṃboddhum?(161,1) atha khalu tasyāṃ velāyāṃ sāgaranāgarājaduhitā agrataḥ sthitā saṃdṛśyate sma | sā bhagavataḥ pādau śirasābhivandya ekānte ’sthāt |
tasyāṃ velāyām imā gāthā abhāṣata -

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

文殊師利言： “我於海中，唯常宣說妙法華經。” 智積問文殊師利言： “此經甚深微妙，諸經中寶，世所希有。頗有衆(009_0766_b)生，勤加精進，修行此經，速得佛不？” 文殊師利言： “有娑竭羅龍王女，年始八歲，智慧利根，善知衆生諸根行業，得陁羅尼，諸佛所說甚深秘藏，悉能受持。深入禪定，了達諸法，於剎那頃發菩提心，得不退轉，辯才無礙。慈念衆生、猶如赤子，功德具足， . 心念口演，微妙廣大，慈悲仁讓，志意和雅，能至菩提。” 智積菩薩言： “我見釋迦如來，於無量劫難行苦行，積功累德，求菩提道，未曾止息。觀三千大千世界，乃至無有如芥子許非是菩薩捨身命處，爲衆生故，然後乃得成菩提道。不信此女於須臾頃、便成正覺。” 言論未訖，時龍王女忽現於前，頭面禮敬，卻住一面，以偈讚曰：

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

Mañgusrî answered: In the bosom of the sea I have expounded the Lotus of the True Law and no other Sûtra. That Sûtra is profound, subtle, difficult to seize; no other Sûtra equals it. Is there any creature able to understand this jewel of a Sûtra or to arrive at supreme, perfect enlightenment? There is, young man of good family, the daughter of Sâgara, the Naga-king, eight years old, very intelligent, of keen faculties, endowed with prudence in acts of body, speech, and mind, who has caught and kept all the teachings, in substance and form, of the Tathâgatas, who has acquired in one moment a thousand meditations and proofs of the essence of all laws. She does not swerve from the idea of enlightenment, has great aspirations, applies to other beings the same measure as to herself; she is apt to display all virtues and is never deficient in them. With a bland smile on the face and in the bloom of an extremely handsome appearance she speaks words of kindliness and compassion. She is fit to arrive at supreme, perfect enlightenment. The Bodhisattva Praggakûta said: I have seen how the Lord Sâkyamuni, the Tathâgata, when he was striving after enlightenment, in the state of a Bodhisattva, performed innumerable good works', and during many Æons never slackened in his arduous task. In the whole universe there is not a single spot so small as a mustard-seed where he has not surrendered his body for the sake of creatures. Afterwards he arrived at enlightenment. Who then would believe that she should have been able to arrive at supreme, perfect knowledge in one moment? At that very moment appeared the daughter of Sâgara, the Naga-king, standing before their face. After reverentially saluting the feet of the Lord she stationed herself at some distance and uttered on that occasion the following stanzas:

puṇyaṃ puṇyaṃ gabhīraṃ ca diśaḥ sphurati sarvaśaḥ |
sūkṣmaṃ śarīraṃ dvātriṃśallakṣaṇaiḥ samalaṃkṛtam || 11.49 ||

.

深達罪福相遍照於十方微妙淨法身具相三十二

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49. Spotless, bright, and of unfathomable light is that ethereal body, adorned with the thirty-two characteristic signs, pervading space in all directions.

anuvyajanayuktaṃ ca sarvasattvanamaskṛtam |
sarvasattvābhigamyaṃ ca antarāpaṇavadyathā || 11.50 ||

.

以八十種好用莊嚴法身天人所戴仰龍神咸恭敬一切衆生類無不宗奉者又聞成菩提唯佛當證知

.

50. He is possessed of the secondary marks and praised by every being, and accessible to all, like an open market-place.

yathecchayā me saṃbodhiḥ sākṣī me ’tra tathāgataḥ |
vistīrṇaṃ deśayiṣyāmi dharmaṃ duḥkhapramocanam || 11.51 ||

.

51. I have obtained enlightenment according to my wish; the Tathâgata can bear witness to it; I will extensively reveal the law that releases from sufferance.

atha khalu tasyāṃ velāyām āyuṣmān śāriputrastāṃ sāgaranāgarājaduhitaram etad avocat - kevalaṃ kulaputri bodhāya cittam utpannam | avivartyāprameyaprajñā cāsi | samyaksaṃbuddhatvaṃ tu durlabham | asti kulaputri strī na ca vīryaṃ sraṃsayati, anekāni ca kalpaśatāny anekāni ca kalpasahasrāṇi puṇyāni karoti, ṣaṭ pāramitāḥ paripūrayati, na cādyāpi buddhatvaṃ prāpnoti | kiṃ kāraṇam? pañca sthānāni strī adyāpi na prāpnoti | katamāni pañca? prathamaṃ brahmasthānaṃ dvitīyaṃ śakrasthānaṃ tṛtīyaṃ mahārājasthānaṃ caturthaṃ cakravartisthānaṃ pañcamamavaivartikabodhisattvasthānam ||

. . . . . . . . .

時舍利弗語龍女言： “汝謂不久得無上道， . 是事難信。所以者何？女身垢穢，(009_0766_c)非是法器，云何能得無上菩提。佛道懸曠，經無量劫勤苦積行，具修諸度，然後乃成。 . 又女人身猶有五障： . 一者、不得作梵天王，二者、帝釋，三者、魔王，四者、轉輪聖王，五者、佛身。云何女身速得成佛？”

. . . . . . . . .

Then the venerable Sariputra said to that daughter of Sagara, the Naga-king: Thou hast conceived the idea of enlightenment, young lady of good family, without sliding back, and art gifted with immense wisdom, but supreme, perfect enlightenment is not easily won. It may happen, sister, that a woman displays an unflagging energy, performs good works for many thousands of Æons, and fulfils the six perfect virtues (Pâramitas), but as yet there is no example of her having reached Buddhaship, . and that because a woman cannot occupy the five ranks, . viz. 1. the rank of Brahma; 2. the rank of Indra; 3. the rank of a chief guardian of the four quarters; 4. the rank of Kakravartin; 5. the rank of a Bodhisattva incapable of sliding back.

atha khalu tasyāṃ velāyāṃ sāgaranāgarājaduhitureko maṇirasti, yaḥ kṛtsnāṃ mahāsāhasrāṃ lokadhātuṃ mūlyaṃ kṣamate | sa ca maṇistayā sāgaranāgarājaduhitrā bhagavate dattaḥ | sa bhagavatā ca anukampām upādāya pratigṛhītaḥ | atha sāgaranāgarājaduhitā prajñākūṭaṃ bodhisattvaṃ sthaviraṃ ca śāriputram etad avocat - yo ’yaṃ maṇirmayā bhagavato dattaḥ, sa ca bhagavatā śīrghraṃ pratigṛhīto veti? sthavira āha - tvayā ca śīghraṃ datto bhagavatā ca śīghraṃ pratigṛhītaḥ | sāgaranāgarājaduhitā āha - yadyahaṃ bhadanta śāriputra maharddhikī syām, śīghrataraṃ samyaksaṃbodhim abhisaṃbudhyeyam | na cāsya maṇeḥ pratigrāhakaḥ syāt ||

. . . . . . . .

爾時龍女有一寶珠，價直三千大千世界，持以上佛。佛卽受之。龍女謂智積菩薩、尊者舍利弗言： “我獻寶珠，世尊納受，是事疾不？” 答言：“甚疾。 . .

. . . . . . . .

Now the daughter of Sâgara, the Nâga-king, had at the time a gem which in value outweighed the whole universe. That gem the daughter of Sâgara, the Naga-king, presented to the Lord, and the Lord graciously accepted it. Then the daughter of Sâgara, the Nâga-king, said to the Bodhisattva Pragñâkûta and the senior priest Sariputra: Has the Lord readily accepted the gem I presented him or has he not? The senior priest answered: As soon as it was presented by thee, so soon it was accepted by the Lord. The daughter of Sâgara, the Nâga-king, replied: If I were endowed with magic power, brother Sariputra, I should sooner have arrived at supreme, perfect enlightenment, and there would have been none to receive this gem.

atha tasyāṃ velāyāṃ sāgaranāgarājaduhitā sarvalokapratyakṣaṃ sthavirasya ca śāriputrasya pratyakṣaṃ tat strīndriyamantarhitaṃ puruṣendriyaṃ ca prādurbhūtaṃ bodhisattvabhūtaṃ cātmānaṃ saṃdarśayati | tasyāṃ velāyāṃ dakṣiṇāṃ diśaṃ prakrāntaḥ | atha dakṣiṇasyāṃ diśi vimalā nāma lokadhātuḥ | tatra saptaratnamaye bodhivṛkṣamūle niṣaṇṇam abhisaṃbuddhamātmānaṃ saṃdarśayati sma, dvātriṃśallakṣaṇadharaṃ sarvānuvyajanarūpaṃ prabhayā ca daśadiśaṃ sphuritvā dharmadeśanāṃ kurvāṇam | ye ca sahāyāṃ lokadhātau sattvāḥ, te sarve taṃ tathāgataṃ paśyanti sma, sarvaiś ca devanāgayakṣagandharvāsuragaruḍakinnaramanuṣyāmanuṣyair namasyamānaṃ dharmadeśanāṃ ca kurvantam | ye ca sattvās tasya tathāgatasya dharmadeśanāṃ śṛṇvanti, sarve te ’vinivartanīyā bhavanty anuttarāyāṃ samyaksaṃbodhau | sā ca vimalā lokadhātuḥ, iyaṃ ca sahā lokadhātuḥ ṣaḍvikāraṃ prākampat | bhagavataś ca śākyamuneḥ parṣanmaṇḍalānāṃ trayāṇāṃ prāṇisahasrāṇām anutpattikadharmakṣāntipratilābho ’bhūt | trayāṇāṃ ca prāṇiśatasahasrāṇām anuttarāyāṃ samyaksaṃbodhau vyākaraṇapratilābho ’bhūt | atha prajñākūṭo bodhisattvo mahāsattvaḥ sthaviraś ca śāriputrastūṣṇīmabhūtām ||

. . . . . . . . . .

當時衆會，皆見龍女忽然之閒變成男子，具菩薩行，卽往南方無垢世界，坐寶蓮華，成等正覺，三十二相、八十種好，普爲十方一切衆生演說妙法。爾時娑婆世界，菩薩、聲聞、天龍八部、人與非人，皆遙見彼龍女成佛，普爲時會人天說法，心大歡喜，悉遙敬禮。無量衆生，聞法解悟，得不退轉；無量衆生，得受道記。無垢世界，六反震動；娑婆世界，三千衆生住不退地，三千衆生發菩提心而得受記。智積菩薩及舍利弗，一切衆會，默然信受。

. . . . . . . . . .

At the same instant, before the sight of the whole world and of the senior priest Sariputra, the female sex of the daughter of Sâgara, the Naga-king, disappeared; the male sex appeared and she manifested herself as a Bodhisattva, who immediately went to the South to sit down at the foot of a tree made of seven precious substances, in the world Vimala (i.e. spotless), where he showed himself enlightened and preaching the law, while filling all directions of space with the radiance of the thirtytwo characteristic signs and all secondary marks. All beings in the Saha-world beheld that Lord while he received the homage of all, gods, Nâgas, goblins, Gandharvas, demons, Garudas, Kinnaras, great serpents, men, and beings not human, and was engaged in preaching the law. And the beings who heard the preaching of that Tathâgata became incapable of sliding back in supreme, perfect enlightenment. And that world Vimala and this Saha-world shook in six different ways. Three thousand living beings from the congregational circle of the Lord Sâkyamuni gained the acquiescence in the eternal law, whereas three hundred thousand beings obtained the prediction of their future destiny to supreme, perfect enlightenment. Then the Bodhisattva Pragñâkûta and the senior priest Sariputra were silent.

ity āryasaddharmapuṇḍarīke dharmaparyāye stūpasaṃdarśanaparivarto nāmaikādaśamaḥ ||

.

(162,1)12: utsāhaparivartaḥ |

.

勸持品第十三

.

CHAPTER XII
EXERTION

atha khalu bhaiṣajyarājo bodhisattvo mahāsattvo mahāpratibhānaś ca bodhisattvo mahāsattvo viṃśatibodhisattvaśatasahasraparivāro bhagavataḥ saṃmukhamimāṃ vācamabhāṣetām - alpotsuko bhagavān bhavatvasminnarthe | vayamimaṃ bhagavan dharmaparyāyaṃ tathāgatasya parinirvṛtasya sattvānāṃ deśayiṣyāmaḥ saṃprakāśayiṣyāmaḥ | kiṃcāpi bhagavan śaṭhakāḥ sattvās tasmin kāle bhaviṣyanti, parīttakuśalamūlā adhimānikā lābhasatkārasaṃniśritā akuśalamūlapratipannā durdamā adhimuktivirahitā anadhimuktibahulāḥ, api tu khalu punar vayaṃ bhagavan kṣāntibalamupadarśayitvā tasmin kāle idaṃ sūtramuddekṣyāmo dhārayiṣyāmo deśayiṣyāmo likhiṣyāmaḥ satkariṣyāmo gurukariṣyāmo mānayiṣyāmaḥ pūjayiṣyāmaḥ | kāyajīvitaṃ ca vayaṃ bhagavan utsṛjya idaṃ sūtraṃ prakāśayiṣyāmaḥ | alpotsuko bhagavān bhavatviti ||

. . . . .

(009_0767_a)爾時藥王菩薩摩訶薩及大樂說菩薩摩訶薩，與二萬菩薩眷屬俱，皆於佛前作是誓言： “唯願世尊不以爲慮。我等於佛滅後，當奉持、讀誦、說此經典。後惡世衆生，善根轉少，多增上慢，貪利供養，增不善根，遠離解脫。雖難可教化，我等當起大忍力，讀誦此經，持說、書寫、種種供養，不惜身命。” .

. . . . .

Thereafter the Bodhisattva Bhaishagyarâga and the Bodhisattva Mahâpratibhâna, with a retinue of twenty hundred thousand Bodhisattvas, spoke before the face of the Lord the following words: Let the Lord be at ease in this respect; we will after the extinction of the Tathâgata expound this Paryâya to (all) creatures, though we are aware, O Lord, that at that period there shall be malign beings, having few roots of goodness, conceited, fond of gain and honour, rooted in unholiness, difficult to tame, deprived of good will, and full of unwillingness. Nevertheless, O Lord, we will at that period read, keep, preach, write, honour, respect, venerate, worship this Sûtra; with sacrifice of body and life, O Lord, we will divulge this Sûtra. Let the Lord be at ease.

atha khalu tasyāṃ parṣadi śaikṣāśaikṣāṇāṃ bhikṣūṇāṃ pañcamātrāṇi bhikṣuśatāni bhagavanta metadūcuḥ - vayam api bhagavan utsahāmahe imaṃ dharmaparyāyaṃ saṃprakāśayitum, api tu khalu punar bhagavan anyāsu lokadhātuṣviti | atha khalu yāvantas te bhagavataḥ śrāvakāḥ śaikṣāśaikṣā bhagavatā vyākṛtā anuttarāyāṃ samyaksaṃbodhau, aṣṭau bhikṣusahasrāṇi, sarvāṇi tāni yena bhagavāṃs tenāñjaliṃ praṇamayya bhagavantam etadūcuḥ - alpotsuko bhagavān bhavatu | vayamapīmaṃ dharmaparyāyaṃ saṃprakāśayiṣyāmas tathāgatasya parinirvṛtasya paścime kāle paścime samaye api tvanyāsu lokadhātuṣu | tat kasya hetoḥ? asyāṃ bhagavan sahāyāṃ lokadhātau adhimānikāḥ sattvā alpakuśalamūlā nityaṃ vyāpannacittāḥ śaṭhā vaṅkajātīyāḥ ||

. . . .

爾時衆中五百阿羅漢得受記者、白佛言： “世尊！我等亦自誓願，於異國土、廣說此經。” 復有學、無學八千人、得受記者，從座而起，合掌向佛作是誓言： “世尊！我等亦當於他國土廣說此經。所以者何？是娑婆國中，人多弊惡，懷增上慢，功德淺薄、瞋濁謟曲，心不實故。”

. . . .

Thereupon five hundred monks of the assembly, both such as were under training and such as were not, said to the Lord: We also, O Lord, will exert ourselves to divulge this Dharmaparyâya, though in other worlds. Then all the disciples of the Lord, both such as were under training and such as were not, who had received from the Lord the prediction as to their (future) supreme enlightenment, all the eight thousand monks raised their joined hands towards the Lord and said: Let the Lord be at case. We also will divulge this Dharmaparyâya, after the complete extinction of the Lord, in the last days, the last period, though in other worlds. For in this Saha-world, O Lord, the creatures are conceited, possessed of few roots of goodness, always vicious in their thoughts, wicked, and naturally perverse.

atha khalu mahāprajāpatī gautamī bhagavato mātṛbhaginī ṣaḍbhir bhikṣuṇīsahasraiḥ sārdhaṃ śaikṣāśaikṣābhir bhikṣuṇībhiḥ utthāyāsanād yena bhagavāṃs tenāñjaliṃ praṇamayya bhagavantam ullokayantī sthitābhūt | atha khalu bhagavāṃs tasyāṃ velāyāṃ mahāprajāpatīṃ gautamīmāmantrayām āsa - kiṃ tvaṃ gautami durmanasvinī sthitā tathāgataṃ vyavalokayasi? nāhaṃ parikīrtitā vyākṛtā ca anuttarāyāṃ samyaksaṃbodhau | api tu khalu punar gautami sarvaparṣadvayākaraṇena vyākṛtāsi | api tu khalu punas tvaṃ gautami ita upādāya aṣṭātriṃśatāṃ buddhakoṭīniyutaśatasahasrāṇām antike satkāraṃ gurukāraṃ mānanāṃ pūjanāmarcanāmapacāyanāṃ kṛtvā bodhisattvā mahāsattvo dharmabhāṇako bhaviṣyasi | imāny api ṣaḍ bhikṣuṇīsahasrāṇi śaikṣāśaikṣāṇāṃ bhikṣuṇīnāṃ tvayaiva sārdhaṃ teṣāṃ tathāgatānām arhatāṃ samyaksaṃbuddhānām antike bodhisattvā dharmabhāṇakā bhaviṣyanti | tataḥ pareṇa paratareṇa bodhisattvacaryāṃ paripūrya sarvasattvapriyadarśano nāma tathāgato ’rhan samyaksaṃbuddho loke bhaviṣyasi vidyācaraṇasaṃpannaḥ sugato lokavid anuttaraḥ puruṣadamyasārathiḥ śāstā devānāṃ ca manuṣyāṇāṃ ca buddho bhagavān | sa ca gautami sarvasattvapriyadarśanas tathāgato ’rhan samyaksaṃbuddhastāni ṣaḍ bodhisattvasahasrāṇi paraṃparāvyākaraṇena vyākariṣyaty anuttarāyāṃ samyaksaṃbodhau ||

. . . . . . . .

爾時佛姨母摩訶波闍波提比丘尼，與學、無學比丘尼六千人俱，從座而起，一心合掌，瞻仰尊顏，目不暫捨。於時，世尊告憍曇彌：“何故憂色而視如來，汝心將無謂我不說汝名，授阿耨多羅三藐三菩提記耶？憍曇彌！我先摠說一切聲聞皆已授記，今汝欲知記者，將來之世，當於六萬八千億諸佛(009_0767_b)法中爲大法師，及六千學、無學比丘尼俱爲法師。汝如是漸漸具菩薩道，當得作佛，號一切衆生喜見如來、應供、正遍知、明行足、善逝、世閒解、無上士、調御丈夫、天人師、佛、世尊。憍曇彌！是一切衆生喜見佛及六千菩薩，轉次授記得阿耨多羅三藐三菩提。”

. . . . . . . .

Then the noble matron Gautamî, the sister of the Lord's mother, along with six hundred nuns, some of them being under training, some being not, rose from her seat, raised the joined hands towards the Lord and remained gazing up to him. Then the Lord addressed the noble matron Gautamî: Why dost thou stand so dejected, gazing up to the Tathâgata? (She replied): I have not been mentioned by the Tathâgata, nor have I received from him a prediction of my destiny to supreme, perfect enlightenment. (He said): But, Gautamî, thou hast received a prediction with the prediction regarding the whole assembly. Indeed, Gautamî, thou shalt from henceforward, before the face of thirty-eight hundred thousand myriads of kotis of Buddhas, be a Bodhisattva and preacher of the law. These six thousand nuns also, partly perfected in discipline, partly not, shall along with others become Bodhisattvas and preachers of the law before the face of the Tathâgatas. Afterwards, when thou shalt have completed the course of a Bodhisattva, thou shalt become, under the name of Sarvasattvapriyadarsana (i. e. lovely to see for all beings), a Tathâgata, an Arhat, &c., endowed with science and conduct, &c. &c. And that Tathâgata Sarvasattvapriyadarsana, O Gautami, shall give a prediction by regular succession to those six thousand Bodhisattvas concerning their destiny to supreme, perfect enlightenment.

(163,1) atha khalu rāhulamāturyaśodharāyā bhikṣuṇyā etad abhavat - na me bhagavatā nāmadheyaṃ parikīrtitam | atha khalu bhagavān yaśodharāyā bhikṣuṇyāścetasaiva cetaḥparivitarkamājñāya yaśodharāṃ bhikṣuṇīm etad avocat - ārocayāmi te yaśodhare, prativedayāmi te | tvam api daśānāṃ buddhakoṭīsahasrāṇām antike satkāraṃ gurukāraṃ mānanāṃ pūjanāmarcanāmapacāyanāṃ kṛtvā bodhisattvo dharmabhāṇako bhaviṣyasi | bodhisattvacaryāṃ ca anupūrveṇa paripūrya raśmiśatasahasraparipūrṇadhvajo nāma tathāgato ’rhan samyaksaṃbuddho loke bhaviṣyasi vidhācaraṇasaṃpannaḥ sugatolokavid anuttaraḥ puruṣadamyasārathiḥ śāstā devānāṃ ca manuṣyāṇāṃ ca buddho bhagavān bhadrāyāṃ lokadhātau | aparimitaṃ ca tasya bhagavato raśmiśatasahasraparipūrṇadhvajasya tathāgatasyārhataḥ samyaksaṃbuddhasyāyuṣpramāṇaṃ bhaviṣyati ||

. . . . . . .

爾時羅睺羅母耶輸陁羅比丘尼作是念： “世尊於授記中，獨不說我名。” 佛告耶輸陁羅： . “汝於來世百千萬億諸佛法中修菩薩行，爲大法師，漸具佛道。於善國中當得作佛。號具足千萬光相如來、應供、正遍知、明行足、善逝、世閒解、無上士、調御丈夫、天人師、佛世尊。佛壽無量阿僧祇劫。”

. . . . . . .

Then the nun Yasodharâ, the mother of Rahula, thought thus: The Lord has not mentioned my name. And the Lord comprehending in his own mind what was going on in the mind of the nun Yasodharâ said to her: I announce to thee, Yasodharâ, I declare to thee: Thou also shalt before the face of ten thousand kotis of Buddhas become a Bodhisattva and preacher of the law, and after regularly completing the course of a Bodhisattva thou shalt become a Tathâgata, named Rasmisatasahasraparipûrnadhvaga, an Arhat, &c., endowed with science and conduct, &c. &c., in the world Bhadra; and the lifetime of that Lord Rasmisatasahasrapariptirnadhvaga shall be unlimited.

atha khalu mahāprajāpatī gautamī bhikṣuṇī ṣaḍbhikṣuṇīsahasraparivārā yaśodharā ca bhikṣuṇī caturbhikṣuṇīsahasraparivārā bhagavato ’ntikāt svakaṃ vyākaraṇaṃ śrutvā anuttarāyāṃ samyaksaṃbodhau āścaryaprāptā adbhutaprāptāś ca tasyāṃ velāyām imāṃ gāthāmabhāṣanta -

.

爾時摩訶波闍波提比丘尼及耶輸陁羅比丘尼，幷其眷屬，皆大歡喜，得未曾有，卽於佛前而說偈言：

.

When the noble matron Gautami, the nun, with her suite of six thousand nuns, and Yasodhara, the nun, with her suite of four thousand nuns, heard from the Lord their future destiny to supreme, perfect enlio,htenment, they uttered, in wonder and amazement, this stanza:

bhagavan vinetāsi vināyako ’si śāstāsi lokasya sadevakasya |
āśvāsadātā naradevapūjito vayaṃ pi saṃtoṣita adya nātha || 12.1 ||

.

世尊導師安隱天人我等聞記心安具足

.

1. O Lord, thou art the trainer, thou art the leader; thou art the master of the world, including the gods; thou art the giver of comfort, thou who art worshipped by men and gods. Now, indeed, we feel satisfied.

atha khalu tā bhikṣuṇyaḥ imāṃ gāthāṃ bhāṣitvā bhagavantam etadūcuḥ - vayam api bhagavan samutsahāmahe imaṃ dharmaparyāyaṃ saṃprakāśayituṃ paścime kāle paścime samaye, api tvanyāsu lokadhātuṣviti ||

.

諸比丘尼說是偈已，白佛言： “世尊！我等亦能於他方國土廣宣此經。”

.

After uttering this stanza the nuns said to the Lord: We also, O Lord, will exert ourselves to divulge this Dharmaparyâya in the last days, though in other worlds.

atha khalu bhagavān yena tāny aśītibodhisattvakoṭīnayutaśatasahasrāṇi dhāraṇīpratilabdhānāṃ bodhisattvānām avaivartikadharmacakrapravartakānāṃ tena_ avalokayām āsa | atha khalu te bodhisattvā mahāsattvāḥ samanantarāvalokitā bhagavatā utthāyāsanebhyo yena bhagavāṃs tenāñjaliṃ praṇāmyaivaṃ cintayām āsuḥ - asmākaṃ bhagavān adhyeṣati asya dharmaparyāyasya saṃprakāśanatāyai | te khalv evamanuvicintya saṃprakampitāḥ parasparamūcuḥ - kathaṃ vayaṃ kulaputrāḥ kariṣyāmo yad bhagavān adhyeṣati asya dharmaparyāyasyānāgate ’dhvani saṃprakāśanatāyai? atha khalu te kulaputrā bhagavato gauraveṇa ātmanaś ca purvacaryāpraṇidhānena bhagavato ’bhimukhaṃ siṃhanādaṃ nadante sma - vayaṃ bhagavan anāgate ’dhvani imaṃ dharmaparyāyaṃ tathāgate parinirvṛte daśasu dikṣu gatvā sarvasattvāṃllekhayiṣyāmaḥ pāṭhayiṣyāmaścintāpayiṣyāmaḥ prakāśayiṣyāmo bhagavata evānubhāvena | bhagavāṃś ca asmākamanyalokadhātusthito rakṣāvaraṇaguptiṃ kariṣyati ||

. . . . . .

爾時世尊視八十萬億那由他諸菩薩摩(009_0767_c)訶薩。是諸菩薩——皆是阿惟越致，轉不退法輪，得諸陁羅尼—— 卽從座起，至於佛前，一心合掌，而作是念：“若世尊告勅我等持說此經者，當如佛教，廣宣斯法。” 復作是念： “佛今嘿然，不見告勅，我當云何？” 時諸菩薩敬順佛意，幷欲自滿本願，便於佛前，作師子吼而發誓言： “世尊！我等於如來滅後，周旋往返十方世界，能令衆生書寫此經，受持、讀誦，解說其義，如法修行，正憶念，皆是佛之威力。唯願世尊，在於他方遙見守護。”

. . . . . .

Thereafter the Lord looked towards the eighty hundred thousand Bodhisattvas who were gifted with magical spells and capable of moving forward the wheel that never rolls back. No sooner were those Bodhisattvas regarded by the Lord than they rose from their seats, raised their joined hands towards the Lord and reflected thus: The Lord invites us to make known the Dharmaparyâya. Agitated by that thought they asked one another: What shall we do, young men of good family, in order that this Dharmaparyâya may in future be made known as the Lord invites us to do? Thereupon those young men of good family, in consequence of their reverence for the Lord and their own pious vow in their previous course, raised a lion's roar before the Lord: We, O Lord, will in future, after the complete extinction of the Lord, go in all directions in order that creatures shall write, keep, meditate, divulge this Dharmaparyâya, by no other's power but the Lord's. And the Lord, staying in another world, shall protect, defend, and guard us.

atha khalu te bodhisattvā mahāsattvāḥ samasaṃgītyā bhagavantam ābhir gāthābhir adhyabhāṣanta -(164,1) alpotsukastvaṃ bhagavan bhavasva vayaṃ tadā te parinirvṛtasya |
svaṃ paścime kāli subhair avasmin prakāśayiṣyāmida sūtramuttamam || 12.2 ||

.

卽時諸菩薩俱同發聲、而說偈言：
唯願不爲慮於佛滅度後恐怖惡世中我等當廣說

.

Then the Bodhisattvas unanimously in a chorus addressed the Lord with the following stanzas:
2. Be at ease, O Lord. After thy complete extinction, in the horrible last period of the world, we will proclaim this sublime Sûtra.

ākrośāṃstarjanāṃś caiva daṇḍa-udgūraṇāni ca |
bālānāṃ saṃsahiṣyāmo ’dhivāsiṣyāma nāyaka || 12.3 ||

.

有諸無智人惡口罵詈等及加刀杖者我等皆當忍

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3. We will suffer, patiently endure, O Lord, the injuries, threats, blows and threats with sticks at the hands of foolish men.

durbuddhinaś ca vaṅkāś ca śaṭhā bālādhimāninaḥ |
aprāpte prāptasaṃjñī ca ghore kālasmi paścime || 12.4 ||

.

惡世中比丘邪智心諂曲未得謂爲得我慢心充滿

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4. At that dreadful last epoch men will be malign, crooked, wicked, dull, conceited, fancying to have come to the limit when they have not.

araṇyavṛttakāścaiva kanthāṃ prāvariyāṇa ca |
saṃlekhavṛtticāri sma evaṃ vakṣyanti durmatī || 12.5 ||

.

或有阿練若納衣在空閑自謂行眞道輕賤人閒者

.

5. 'We do not care but to live in the wilderness and wear a patched cloth; we lead a frugal life;' so will they speak to the ignorant.

raseṣu gṛddha saktāś ca gṛhīṇāṃ dharma deśayī |
satkṛtāś ca bhaviṣyanti ṣaḍabhijñā yathā tathā || 12.6 ||

.

貪著利養故與白衣說法爲世所恭敬如六通羅漢

.

6. And persons greedily attached to enjoyments will preach the law to laymen and be honoured as if they possessed the six transcendent qualities.

raudracittāś ca duṣṭāś ca gṛhavittavicintakāḥ |
araṇyaguptiṃ praviśitvā asmākaṃ parivādakāḥ || 12.7 ||

.

是人懷惡心常念世俗事假名阿練若好出我等過

.

7. Cruel-minded and wicked men, only occupied with household cares, will enter our retreat in the forest and become our calumniators.

asmākaṃ caiva vakṣyanti lābhasatkāraniśritāḥ |
tīrthikā batime bhikṣū svāni kāvyāni deśayuḥ || 12.8 ||

.

而作如是言此諸比丘等爲貪利養故說外道論議

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8. The Tîrthikas, themselves bent on profit and honour, will say of us that we are so, and-shame on such monks!-they will preach their own fictions.

svayaṃ sūtrāṇi granthitvā lābhasatkārahetavaḥ |
parṣāya madhye bhāṣante asmākamanukuṭṭakāḥ || 12.9 ||

.

自作此經典誑惑世閒人 (009_0768_a)爲求名聞故分別於是經

.

9. Prompted by greed of profit and honour they will compose Sûtras of their own invention and then, in the midst of the assembly, accuse us of plagiarism.

rājeṣu rājaputreṣu rājāmātyeṣu vā tathā |
viprāṇāṃ gṛhapatīnāṃ ca anyeṣāṃ cāpi bhikṣuṇām || 12.10 ||

.

常在大衆中欲毀我等故向國王大臣婆羅門居士

.

10. To kings, princes, king's peers, as well as to Brahmans and commoners, and to monks of other confessions,

vakṣyantyavarṇamasmākaṃ tīrthyavādaṃ ca kārayī |
sarvaṃ vayaṃ kṣamiṣyāmo gauraveṇa maharṣiṇām || 12.11 ||

.

及餘比丘衆誹謗說我惡謂是邪見人說外道論議

.

11. They will speak evil of us and propagate the Tîrtha-doctrine. We will endure all that out of reverence for the great Seers.

ye cāsmān kutsayiṣyanti tasmin kālasmi durmatī |
ime buddhā bhaviṣyanti kṣamiṣyāmatha sarvaśaḥ || 12.12 ||

.

我等敬佛故悉忍是諸惡爲斯所輕言汝等皆是佛

.

12. And those fools who will not listen to us, shall (sooner or later) become enlightened, and therefore will we forbear to the last.

kalpasaṃkṣobhamīṣmasmin dāruṇasmi mahābhaye |
yakṣarūpā bahu bhikṣū asmākaṃ paribhāṣakāḥ || 12.13 ||

.

如此輕慢言皆當忍受之

.

13. In that dreadful, most terrible period of frightful general revolution will many fiendish monks stand up as our revilers.

gauraveṇeha lokendre utsahāma suduṣkaram |
kṣāntīya kakṣyāṃ bandhitvā sūtram etaṃ prakāśaye || 12.14 ||

.

濁劫惡世中多有諸恐怖惡鬼入其身罵詈毀辱我我等敬信佛當著忍辱鎧爲說是經故忍此諸難事

.

14. Out of respect for the Chief of the world we will bear it, however difficult it be; girded with the girdle of forbearance will I proclaim this Sûtra.

anarthikāḥ sma kāyena jīvitena ca nāyaka |
arthikāś ca sma bodhīya tava nikṣepadhārakāḥ || 12.15 ||

.

我不愛身命但惜無上道我等於來世護持佛所囑

.

15. I do not care for my body or life, O Lord, but as keepers of thine entrusted deposit we care for enlightenment.

(165,1) bhagavān eva jānīte yādṛśāḥ pāpabhikṣavaḥ |
paścime kāli bheṣyanti saṃdhābhāṣyamajānakāḥ || 12.16 ||

.

世尊自當知濁世惡比丘不知佛方便隨宜所說法

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16. The Lord himself knows that in the last pericd there are (to be) wicked monks who do not understand mysterious speech.

bhṛkuṭī sarva soḍhavyā aprajñaptiḥ punaḥ punaḥ |
niṣkāsanaṃ vihārebhyo bandhakuṭṭī bahūvidhā || 12.17 ||

.

惡口而顰蹙數數見擯出遠離於塔寺

.

17. One will have to bear frowning looks, repeated disavowal (or concealment), expulsion from the monasteries, many and manifold abuses.

ājñaptiṃ lokanāthasya smarantā kāli paścime |
bhāṣiṣyāma idaṃ sūtraṃ parṣanmadhye viśāradāḥ || 12.18 ||

.

如是等衆惡念佛告勅故皆當忍是事

.

18. Yet mindful of the command of the Lord of the world we will in the last period undauntedly proclaim this Sûtra in the midst of the congregation.

nagareṣv atha grāmeṣu ye bheṣyanti ihārthikāḥ |
gatvā gatvāsya dāsyāmo nikṣepaṃ tava nāyaka || 12.19 ||

.

諸聚落城邑其有求法者我皆到其所說佛所囑法

.

19. We will visit towns and villages everywhere, and transmit to those who care for it thine entrusted deposit, O Lord.

preṣaṇaṃ tava lokendra kariṣyāmo mahāmune |
alpotsuko bhava tvaṃ hi śāntiprāpto sunirvṛtaḥ || 12.20 ||

.

我是世尊使處衆無所畏我當善說法願佛安隱住

.

20. O Chief of the world, we will deliver thy message; be at ease then, tranquil and quiet, great Seer.

sarve ca lokapradyotā āgatā ye diśo daśa |
satyāṃ vācaṃ prabhāṣāmo adhimuktiṃ vijānasi || 12.21 ||

.

我於世尊前諸來十方佛發如是誓言佛自知我心

.

21. Light of the world, thou knowest the disposition of all who have flocked hither from every direction, (and thou knowest that) we speak a word of truth.

ity āryasaddharmapuṇḍarīke dharmaparyāye utsāhaparivarto nāma dvādaśamaḥ ||

.

(166,1)13: sukhavihāraparivartaḥ |

.

(009_0768_b)安樂行品第十四

.

CHAPTER XIII
PEACEFUL LIFE

atha khalu mañjuśrīḥ kumārabhūto bhagavantam etad avocata - duṣkaraṃ bhagavan paramaduṣkaramebhir bodhisattvair mahāsattvair utsoḍhaṃ bhagavato gauraveṇa | kathaṃ bhagavan ebhir bodhisattvair mahāsattvair ayaṃ dharmaparyāyaḥ paścime kāle paścime samaye saṃprakāśayitavyaḥ? evam ukte bhagavān mañjuśriyaṃ kumārabhūtam etad avocat - caturṣu mañjuśrīrdharmeṣu pratiṣṭhitena bodhisattvena mahāsattvena ayaṃ dharmaparyāyaḥ paścime kāle paścime samaye saṃprakāśayitavyaḥ | katameṣu caturṣu? iha mañjuśrīrbodhisattvena mahāsattvena ācāragocarapratiṣṭhitena ayaṃ dharmaparyāyaṃ paścime kāle paścime samaye saṃprakāśayitavyaḥ | kathaṃ ca mañjuśrīrbodhisattvo mahāsattva ācāragocarapratiṣṭhito bhavati? yadā ca mañjuśrīrbodhisattvo mahāsattvaḥ kṣānto bhavati, dānto dāntabhūmimanuprāpto ’nutrastāsaṃtrastamanā anabhyasūyakaḥ, yadā ca mañjuśrīrbodhisattvo mahāsattvo na kasmiṃściddharme carati, yathābhūtaṃ ca dharmāṇāṃ svalakṣaṇaṃ vyavalokayati |
yā khalv eṣu dharmeṣv avicāraṇā avikalpanā, ayamucyate mañjuśrīrbodhisattvasya mahāsattvasyācāraḥ | katamaś ca mañjuśrīrbodhisattvasya mahāsattvasya gocaraḥ? yadā ca mañjuśrīrbodhisattvo mahāsattvo na rājānaṃ saṃsevate, na rājaputrān na rājamahāmātrān na rājapuruṣān saṃsevate na bhajate na paryupāste nopasaṃkrāmati, nānyatīrthyāścarakaparivrājakājīvakanirgranthān na kāvyaśāstraprasṛtān sattvān saṃsevate, na bhajate na paryupāste, na ca lokāyatamantradhārakān na lokāyatikān sevate na bhajate na paryupāste, na ca taiḥ sārdhaṃ saṃstavaṃ karoti | na cāṇḍalān na mauṣṭikān na saukarikān na kaukkuṭikān na mṛgalubdhakān na māṃsikān na naṭanṛttakān na jhallān na mallān | anyāni pareṣāṃ ratikrīḍāsthānāni tāni nopasaṃkrāmati | na ca taiḥ sārdhaṃ saṃstavaṃ karoti | anyatropasaṃkrāntānāṃ kālena kālaṃ dharmaṃ bhāṣate, taṃ cāniśrito bhāṣate | śrāvakayānīyāṃś ca bhikṣubhikṣuṇyupāsakopāsikā na sevate na bhajate na paryupāste, na ca taiḥ sārdhaṃ saṃstavaṃ karoti | na ca taiḥ saha samavadhānagocaro bhavati caṃkrame vā vihāre vā | anyatropasaṃkrāntānāṃ caiṣāṃ kālena kālaṃ dharmaṃ bhāṣate, taṃ cāniśrito bhāṣate | ayaṃ mañjuśrīrbodhisattvasya mahāsattvasya gocaraḥ ||

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

爾時文殊師利法王子菩薩摩訶薩白佛言： “世尊！是諸菩薩，甚爲難有，敬順佛故，發大誓願，於後惡世，護持讀說是法華經。世尊！菩薩摩訶薩於後惡世，云何能說是經？” 佛告文殊師利： “若菩薩摩訶薩，於後惡世欲說是經，當安住四法。 . . . 一者、安住菩薩行處及親近處，能爲衆生演說是經。文殊師利！云何名菩薩摩訶薩行處？若菩薩摩訶薩住忍辱地，柔和善順而不卒暴，心亦不驚；又復於法無所行，而觀諸法如實相，亦不行不分別，是名菩薩摩訶薩行處。云何名菩薩摩訶薩親近處？菩薩摩訶薩不親近國王、王子、大臣、官長，不親近諸外道梵志、尼犍子等，及造世俗文筆、讚詠外書，及路伽耶陁、逆路伽耶陁者；亦不親近諸有兇戲、相扠相撲，及那羅等種種變現之戲；又不親近旃陁羅，及畜猪羊(009_0768_c)鷄狗，畋獵漁捕諸惡律儀。 . . 如是人等，或時來者，則爲說法，無所悕望。又不親近求聲聞比丘、比丘尼、優婆塞、優婆夷，亦不問訊。若於房中，若經行處，若在講堂中，不共住止。或時來者，隨宜說法，無所悕求。 .

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

Mañgusrî, the prince royal, said to the Lord: It is difficult, Lord, most difficult, what these Bodhisattvas Mahâsattvas will attempt out of reverence for the Lord. How are these Bodhisattvas Mahâsattvas to promulgate this Dharmaparyâya at the end of time, at the last period? Whereupon the Lord answered Mañgusrî, the prince royal: A Bodhisattva Mahâsattva, Mañgusrî, he who is to promulgate this Dharmaparyâya at the end of time, at the last period, must be firm in four things. In which things? The Bodhisattva Mahâsattva, Mañgusrî, must be firm in his conduct and proper sphere if he wishes to teach this Dharmaparyâya. And how, Mañgusrî, is a Bodhisattva Mahâsattva firm in his conduct and proper sphere? When the Bodhisattva Mahâsattva, Mañgusrî, is patient, meek, has reached the stage of meekness; when he is not rash, nor envious; when, moreover, Mañgusrî, he clings to no law whatever and sees the real character of the laws (or things); when he is refraining from investigating and discussing these laws, Mañgusrî; that is called the conduct of a Bodhisattva Mahâsattva. And what is the proper sphere of a Bodhisattva Mahâsattva, Mañgusrî? When the Bodhisattva Mahasattva, Mañgusrî, does not serve, not court, not wait upon kings; does not serve, not court, not wait upon princes; when he does not approach them; when he does not serve, not court, not wait upon persons of another sect, Karakas, Parivrâgakas, Âgîvakas, Nirgranthas [Three kinds of mendicant friars not belonging to the Buddhist, nor to the Gaina persuasion], nor persons passionately fond of fine literature; when he does not serve, not court, not wait upon adepts at worldly spells, and votaries of a worldly philosophy, nor keep any intercourse with them; when he does not go to see Kândâlas, jugglers, vendors of pork, poulterers, deer-hunters, butchers, actors and dancers, wrestlers, nor resort to places whither others flock for amusement and sport; . when he keeps no intercourse with them unless from time to time to preach the law to them when they come to him, and that freely; when he does not serve, not court, not wait upon monks, nuns, lay devotees, male and female, who are adherents of the vehicle of disciples, nor keep intercourse with them; when he does not come in contact with them at the place of promenade or in the monastery, unless from time to time to preach the law to them when they come to him, and even that freely. This, Mañgusrî, is the proper sphere of a Bodhisattva Mahâsattva.

punar aparaṃ mañjuśrīrbodhisattvo mahāsattvo na mātṛgrāmasya anyatarānyataramanunayanimittamudgṛhya abhīkṣṇaṃ dharmaṃ deśayati, na ca mātṛgrāmasya abhīkṣṇaṃ darśanakāmo bhavati | na ca kulānyupasaṃkramati, na ca dārikāṃ vā kanyāṃ vā vadhukāṃ vā abhīkṣṇamābhāṣitavyāṃ manyate, na pratisaṃmodayati | na ca paṇḍakasya dharmaṃ deśayati, na ca tena sārdhaṃ saṃstavaṃ karoti, na ca pratisaṃmodayati | na caikākī bhikṣārtham antargṛhaṃ praviśati anyatra tathāgatānusmṛtiṃ bhāvayamānaḥ | sacetpunar mātṛgrāmasya dharmaṃ deśayati, sa nāntaśo dharmasaṃrāgeṇāpi dharmaṃ (167,1) deśayati, kaḥ punar vādaḥ strīsaṃrāgeṇa | nāntaśo dantāvalīmapyupadarśayati, kaḥ punar vāda audārikamukhavikāram | na ca śrāmaṇeraṃ na ca śrāmaṇerīṃ na bhikṣuṃ na bhikṣuṇīṃ na kumārakaṃ na kumārikāṃ sātīyati, na ca taiḥ sārdhaṃ saṃstavaṃ karoti, na ca saṃlāpaṃ karoti | sa ca pratisaṃlayanaguruko bhavati, abhīkṣṇaṃ ca pratisaṃlayanaṃ sevate | ayamucyate mañjuśrīrbodhisattvasya mahāsattvasya prathamo gocaraḥ ||

. . . . . . . . .

“文殊師利！又菩薩摩訶薩不應於女人身，取能生欲想相而爲說法，亦不樂見。若入他家，不與小女、處女、寡女等共語。亦復不近五種不男之人以爲親厚，不獨入他家，若有因緣須獨入時，但一心念佛。若爲女人說法，不露齒笑，不現胸臆，乃至爲法猶不親厚，況復餘事。不樂畜年少弟子、沙彌、小兒，亦不樂與同師。常好坐禪，在於閑處，修攝其心。文殊師利！是名初親近處。”

. . . . . . . . .

Again, Mañgusrî, the Bodhisattva Mahasattva does not take hold of some favourable opportunity or another to preach the law to females every now and anon, nor is he desirous of repeatedly seeing females; nor does he think it proper to visit families and then too often address a girl, virgin, or young wife, nor does he greet them too fondly in return. He does not preach the law to a hermaphrodite, keeps no intercourse with such a person, nor greets too friendly in return. He does not enter a house alone in order to receive alms, unless having the Tathâgata in his thoughts. And when he happens to preach the law to females, he does not do so by passionate attachment to the law, far less by passionate attachment to a woman. When he is preaching, he does not display his row of teeth, let alone a quick emotion on his physiognomy. He addresses no novice, male or female, no nun, no monk, no young boy, no young girl, nor enters upon a conversation with them; he shows no great readiness in answering their address, nor cares to give too frequent answers. . This, Mañgusrî, is called the first proper sphere of a Bodhisattva Mahasattva.

punar aparaṃ mañjuśrīrbodhisattvo mahāsattvaḥ sarvadharmān śūnyān vyavalokayati, yathāvat pratiṣṭhitān dharmān aviparītasthāyino yathābhūtasthitānacalānakampyānavivartyānaparivartān sadā yathābhūtasthitānākāśasvabhāvānniruktivyavahāravivarjitānajātānabhutān anasaṃbhūtān asaṃskṛtān asaṃtānān asattābhilāpapravyāhṛtānasaṅgasthānasthitān saṃjñāviparyāsaprādurbhūtān | evaṃ hi mañjuśrīrbodhisattvo mahāsattvo ’bhīkṣṇaṃ sarvadharmān vyavalokayan viharati anena vihāreṇa viharan bodhisattvo mahāsattvo gocare sthito bhavati | ayaṃ mañjuśrīrbodhisattvasya dvitīyo gocaraḥ ||

. . .

“復次，菩薩摩訶薩觀一切法空，如實相，不顚倒、不動、不退、不轉，如虛空，無所有性。一切語言道斷，不生、不出、不起，無名、無相，實無所有，無量、無邊，無礙、無障，但以因緣有，從顚倒生故說。常樂觀如是法相，是名菩薩摩訶薩第二親近處。”

. . .

Further, Mañgusrî, a Bodhisattva Mahâsattva looks upon all laws (and things) as void; he sees them duly established, remaining unaltered, as they are in reality, not liable to be disturbed, not to be moved backward, unchangeable, existing in the highest sense of the word (or in an absolute sense), having the nature of space, escaping explanation and expression by means of common speech, not born, composed and simple, aggregated and isolated, not expressible in words, independently established, manifesting themselves owing to a perversion of perception. In this way then, Mañgusrî, the Bodhisattva Mahâsattva constantly views all laws, and if he abides in this course, he remains in his own sphere. This, Mañgusrî, is the second proper sphere of a Bodhisattva Mahâsattva.

atha khalu bhagavān etam evārthaṃ bhūyasyā mātrayā saṃdarśayamānas tasyāṃ velāyām imā gāthā abhāṣata -

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爾時世尊欲重宣此義，(009_0769_a)而說偈言：

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And in order to expound this matter in greater detail, the Lord uttered the following stanzas :

yo bodhisattva iccheyā paścāt kāle sudāruṇe |
idaṃ sūtraṃ prakāśetuṃ anolīno viśāradaḥ || 13.1 ||

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若有菩薩於後惡世無怖畏心欲說是經

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1. The Bodhisattva who, undaunted and unabashed, wishes to set forth this Sûtra in the dreadful period hereafter,

ācāragocaraṃ rakṣedasaṃsṛṣṭaḥ śucirbhavet |
varjayetsaṃstavaṃ nityaṃ rājaputrehi rājabhiḥ || 13.2 ||

.

應入行處及親近處常離國王及國王子大臣官長

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2. Must keep to his course (of duty) and proper sphere; he must be retired and pure, constantly avoid intercourse with kings and princes.

ye cāpiṃ rājapuruṣāḥ kuryāttehi na saṃstavam |
caṇḍālamuṣṭikaiḥ śauṇḍaistīrthikaiścāpi sarvaśaḥ || 13.3 ||

.

兇險戲者及旃陁羅外道梵志亦不親近

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3. Nor should he keep up intercourse with king's servants, nor with Kândâlas, jugglers, and Tîrthikas in general.

adhimānīnna seveta vinaye cāgame sthitān |
arhantasaṃmatān bhikṣūn duḥśīlāṃś caiva varjayet || 13.4 ||

.

增上慢人貪著小乘三藏學者

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4. He ought not to court conceited men, but catechise such as keep to the religion. He must also avoid such monks as follow the precepts of the Arhat [of the Gainas], and immoral men.

bhikṣuṇīṃ varjayennityaṃ hāsyasaṃlāpagocarām |
upāsikāś ca varjeta prākaṭā yā avasthitāḥ || 13.5 ||

.

破戒比丘名字羅漢及比丘尼好戲笑者

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5. He must be constant in avoiding a nun who is fond of banter and chatter; he must also avoid notoriously loose female lay devotees.

yā nirvṛtiṃ gaveṣanti dṛṣṭe dharme upāsikāḥ |
varjayet saṃstavaṃ tābhiḥ ācāro ayamucyate || 13.6 ||

.

破戒比丘名字羅漢及比丘尼好戲笑者深著五欲求現滅度諸優婆夷皆勿親近

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6. He should shun any intercourse with such female lay devotees as seek their highest happiness in this transient world. This is called the proper conduct of a Bodhisattva.

yaś cainamupasaṃkramya dharmaṃ pṛcche ’grabodhaye |
tasya bhāṣet sadā dhīro anolīno aniśritaḥ || 13.7 ||

.

若是人等以好心來到菩薩所爲聞佛道菩薩則以無所畏心不懷悕望而爲說法

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7. But when one comes to him to question him about the law for the sake of superior enlightenment, he should, at any time, speak freely, always firm and undaunted.

(168,1) strīpaṇḍakāś ca ye sattvāḥ saṃstavaṃ tair vivarjayet |
kuleṣu cāpi vadhukāṃ kumāryaś ca vivarjayet || 13.8 ||

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寡女處女及諸不男皆勿親近以爲親厚

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8. He should have no intercourse with women and hermaphrodites; he should also shun the young wives and girls in families.

na tā saṃmodayejjātu kauśalyaṃ hāsa pṛcchitum |
saṃstavaṃ tehi varjeta saukaraurabhrikaiḥ saha || 13.9 ||

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亦莫親近屠兒魁膾畋獵漁捕爲利殺害

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9. He must never address them to ask after their health. He must also avoid intercourse with vendors of pork and mutton.

ye cāpi vividhān prāṇīn hiṃseyurbhogakāraṇāt |
māṃsaṃ sūnāya vikrenti saṃstavaṃ tair vivarjayet || 13.10 ||

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販肉自活

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10. With any persons who slay animals of various kind for the sake of profit, and with such as sell meat he should avoid having any intercourse.

strīpoṣakāś ca ye sattvā varjayettehi saṃstavam |
naṭebhir jhallamallebhir ye cānye tādṛśā janāḥ || 13.11 ||

.

衒賣女色如是之人皆勿親近

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11. He must shun the society of whoremongers, players, musicians, wrestlers, and other people of that sort.

vāramukhyā na seveta ye cānye bhogavṛttinaḥ |
pratisaṃmodanaṃ tebhiḥ sarvaśaḥ parivarjayet || 13.12 ||

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兇險相撲種種嬉戲諸婬女等盡勿親近

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12. He should not frequent whores, nor other sensual persons; he must avoid any exchange of civility with them.

yadā ca dharmaṃ deśeyā mātṛgrāmasya paṇḍitaḥ |
na caikaḥ praviśettatra nāpi hāsyasthito bhavet || 13.13 ||

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莫獨屛處爲女說法若說法時無得戲笑

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13. And when the sage has to preach for a woman, he should not enter into an apartment with her alone, nor stay to banter.

yadāpi praviśed grāmaṃ bhojanārthī punaḥ punaḥ |
dvitīyaṃ bhikṣu mārgeta buddhaṃ vā samanusmaret || 13.14 ||

.

入里乞食將一比丘若無比丘一心念佛

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14. When he has often to enter a village in quest of food, he must have another monk with him or constantly think of the Buddha.

ācāragocaro hyeṣa prathamo me nidarśitaḥ |
viharanti yena saprajñā dhārentā sūtramīdṛśam || 13.15 ||

.

是則名爲行處近處以此二處能安樂說

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15. Herewith have I shown the first sphere of proper conduct. Wise are they who, keeping this Sqtra in memory, live according to it.

yadā na carate dharmaṃ hīnautkṛṣṭamadhyame |
saṃskṛtāsaṃskṛte cāpi bhūtābhūte ca sarvaśaḥ || 13.16 ||

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又復不行上中下法有爲無爲實不實法

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16. And when one observes no law at all, low, superior or mean, composed or uncomposed, real or not real;

strīti nācarate dhīro puruṣeti na kalpayet |
sarvadharma ajātatvād gaveṣanto na paśyati || 13.17 ||

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亦不分別是男是女 (009_0769_b)不得諸法不知不見

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17. When the wise man does not remark, 'This is a woman,' nor marks,'This is a man;' when in searching he finds no laws (or things), because they have never existed;

ācāro hi ayaṃ ukto bodhisattvāna sarvaśaḥ |
gocaro yādṛśasteṣāṃ taṃ śṛṇotha prakāśataḥ || 13.18 ||

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是則名爲菩薩行處

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18. This is called the observance of the Bodhisattvas in general. Now listen to me when I set forth what should be their proper sphere.

asantakā dharma ime prakāśitā aprādubhūtāś ca ajāta sarve |
śūnyā nirīhā sthita nityakālaṃ ayaṃ gocaro ucyati paṇḍitānām || 13.19 ||

.

一切諸法空無所有無有常住亦無起滅是名智者所親近處

.

19. All laws (i.e. the laws, the things) have been declared to be non-existing, not appearing, not produced, void, immovable, everlasting; this is called the proper sphere of the wise.

viparītasaṃjñīhi ime vikalpitā asantasantā hi abhūtabhūtataḥ | (169,1) anutthitāścāpi ajātadharmā jātātha bhūtā viparītakalpitāḥ || 13.20 ||

. .

顚倒分別諸法有無是實非實是生非生在於閑處修攝其心 .

. .

20. They have been divided into existing and non-existing, real and unreal, by those who had wrong notions; other laws also, of permanency, of being produced, of birth from something already produced, are wrongly assumed.

ekāgracitto hi samāhitaḥ sadā sumerukūṭo yatha susthitaś ca |
evaṃ sthitaścāpi hi tān nirīkṣedākāśabhūtānima sarvadharmān || 13.21 ||

.

觀一切法皆無所有猶如虛空無有堅固

.

21. Let (the Bodhisattva) be concentrated in mind, attentive, ever firm as the peak of Mount Sumeru, and in such a state (of mind) look upon all laws (and things) as having the nature of space [i.e. as being void],

sadāpi ākāśasamānasārakān aniñjitān manyanavarjitāṃś ca |
sthitā hi dharmā iti nityakālaṃ ayu gocaro ucyati paṇḍitānām || 13.22 ||

.

不生不出不動不退常住一相是名近處

.

22. Permanently equal to space, without essence, immovable, without substantiality. These, indeed, are the laws, all and for ever. This is called the proper sphere of the wise.

īryāpathaṃ yo mama rakṣamāṇo bhaveta bhikṣū mama nirvṛtasya |
prakāśayet sūtramidaṃ hi loke na cāpi saṃlīyana tasya kācit || 13.23 ||

.

若有比丘於我滅後入是行處及親近處說斯經時無有怯弱

.

23. The monk observing this rule of conduct given by me may, after my extinction, promulgate this Sûtra in the world, and shall feel no depression.

kālena vā cintayamānu paṇḍitaḥ praviśya lenaṃ tatha ghaṭṭayitvā |
vipaśya dharmaṃ imu sarva yoniśo utthāya deśeta alīnacittaḥ || 13.24 ||

.

菩薩有時入於靜室以正憶念隨義觀法

.

24. Let the sage first, for some time, coerce his thoughts, exercise meditation with complete absorption, and correctly perform all that is required for attaining spiritual insight, and then, after rising (from his pious meditation), preach with unquailing mind.

rājāna tasyeha karonti rakṣāṃ ye rājaputrāś ca śṛṇonti dharmam |
anye ’pi co gṛhapati brāhmaṇāś ca parivārya sarve ’sya sthitā bhavanti || 13.25 ||

.

從禪定起爲諸國王王子臣民婆羅門等文殊師利是名菩薩安住初法能於後世說法華經

.

25. The kings of this earth and the princes who listen to the law protect him. Others also, both laymen (or burghers) and Brahmans, will be found together in his congregation.

punar aparaṃ mañjuśrirbodhisattvo mahāsattvas tathāgatasya parinirvṛtasya paścime kāle paścime samaye saddharmavipralope vartamāne imaṃ dharmaparyāyaṃ saṃprakāśayitukāmaḥ sukhasthito bhavati | sa sukhasthitaś ca dharmaṃ bhāṣate kāyagataṃ vā pustakagataṃ vā | pareṣāṃ ca deśayamāno nādhimātramupālambhajātīyo bhavati, na cānyān dharmabhāṇakān bhikṣūn parivadati, na cāvarṇaṃ bhāṣate, na cāvarṇaṃ niścārayati, na cānyeṣāṃ śrāvakayānīyānāṃ bhikṣūṇāṃ nāma gṛhītvā avarṇa bhāṣate, na cāvarṇaṃ cārayati, na ca teṣām antike pratyarthikasaṃjñī bhavati | tat kasya hetoḥ? yathāpīdaṃ sukhasthānavasthitatvāt | sa āgatāgatānāṃ dhārmaśrāvaṇikānām anuparigrāhikayā anabhyasūyayā (170,1) dharmaṃ deśayati | avivadamāno na ca praśnaṃ pṛṣṭaḥ śrāvakayānena visarjayati | api tu khalu punas tathā visarjayati, yathā buddhajñānam abhisaṃbudhyate ||

. . . . . . .

“又，文殊師利！如來滅後，於末法中欲說是經，應住安樂行。 . 若口宣說、若讀經時，不樂說人及經典過。亦不輕慢諸餘法師，不說他人好惡、長短。於聲聞人，亦不稱名說其過惡，亦不稱名讚歎其美，又亦不生怨嫌之心。善修(009_0769_c)如是安樂心故，諸有聽者不逆其意，有所難問，不以小乘法答，但以大乘而爲解說，令得一切種智。”

. . . . . . .

Further, Mañgusrî, the Bodhisattva Mahasattva who, after the complete extinction of the Tathâgata at the end of time, the last period, the last five hundred years, when the true law is in a state of decay, is going to propound this Dharmaparyâya, must be in a peaceful state (of mind) and then preach the law, whether he knows it by heart or has it in a book. In his sermon he will not be too prone to carping at others, not blame other preaching friars, not speak scandal nor propagate scandal. He does not mention by name other monks, adherents of the vehicle of disciples, to propagate scandal. He cherishes even no hostile feelings against them, because he is in a peaceful state. All who come, one after the other, to hear the sermon he receives with benevolence, and preaches the law to them without invidiousness. He refrains from entering upon a dispute; but if he is asked a question, he does not answer in the way of (those who follow) the vehicle of disciples; on the contrary, he answers as if he had attained Buddha-knowledge.

atha khalu bhagavāṃs tasyāṃ velāyām imā gāthā abhāṣata -

.

爾時世尊欲重宣此義，而說偈言：

.

And on that occasion the Lord uttered the following stanzas :

sukhasthito bhoti sadā vicakṣaṇaḥ sukhaṃ niṣaṇṇastatha dharmu bhāṣate |
udāra prajñapta karitva āsanaṃ caukṣe manojñe pṛthivīpradeśe || 13.26 ||

.

菩薩常樂安隱說法於淸淨地而施牀座

.

26. The wise man is always at ease, and in that state he preaches the law, seated on an elevated pulpit which has been prepared for him on a clean and pretty spot.

caukṣaṃ cāsau cīvara prāvaritvā suraktaraṅgaṃ supraśastaraṅgaiḥ |
āsevakāṃ kṛṣṇa tathādaditvā mahāpramāṇaṃ ca nivāsayitvā || 13.27 ||

.

以油塗身澡浴塵穢著新淨衣內外俱淨

.

27. He puts on a clean, nice, red robe, dyed with good colours, and a black woollen garment and a long undergarment;

sapādapīṭhasmi niṣadya āsane vicitradūṣyehi susaṃstṛtasmin |
sudhautapādaś ca upāruhitvā snigdhena śīrṣeṇa mukhena cāpi || 13.28 ||

.

28. Having duly washed his feet and rubbed his head and face with smooth ointments, he ascends the pulpit, which is provided with a footbank and covered with pieces of fine cloth of various sorts, and sits down.

dharmāsane cātra niṣīdiyāna ekāgrasattveṣu samāgateṣu |
upasaṃhareccitrakathā bahūś ca bhikṣūṇa co bhikṣūṇikāna caiva || 13.29 ||

.

安處法座隨問爲說若有比丘及比丘尼

.

29. When he is thus seated on the preacher's pulpit and all who have gathered round him are attentive, he proceeds to deliver many discourses, pleasing by variety, before monks and nuns,

upāsakānāṃ ca upāsikānāṃ rājñāṃ tathā rājasutāna caiva |
vicitritārthāṃ madhurāṃ katheyā anabhyasūyantu sadā sa paṇḍitaḥ || 13.30 ||

.

諸優婆塞及優婆夷國王王子群臣士民以微妙義和顏爲說

.

30. Before male and female lay devotees, kings and princes. The wise man always (takes care to) deliver a sermon diversified in its contents and sweet, free from invidiousness.

pṛṣṭo ’pi cāsau tada praśna tehi anulomamarthaṃ punar nirdiśeta |
tathā ca deśeya tamarthajātaṃ yatha śrutva bodhīya bhaveyu lābhinaḥ || 13.31 ||

.

若有難問隨義而答因緣譬喩敷演分別以是方便皆使發心漸漸增益入於佛道

.

31. If occasionally he is asked some question, even after he has commenced, he will explain the matter anew in regular order, and he will explain it in such away that his hearers gain enlightenment.

kilāsitāṃ cāpi vivarjayitvā na cāpi utpādayi khedasaṃjñām | (171,1) aratiṃ ca sarvāṃ vijaheta paṇḍito maitrībalaṃ cā pariṣāya bhāvayet || 13.32 ||

. .

除懶惰意及懈怠想離諸憂惱慈心說法

. .

32. The wise man is indefatigable; not even the thought of fatigue will rise in him; he knows no listlessness, and so displays to the assembly the strength of charity.

bhāṣecca rātriṃdivamagradharmaṃ dṛṣṭāntakoṭīnayutaiḥ sa paṇḍitaḥ |
saṃharṣayetparṣa tathaiva toṣayenna cāpi kiṃcittatu jātu prārthayet || 13.33 ||

.

晝夜常說無上道教以諸因緣無量譬喩

.

33. Day and night the wise man preaches this sublime law with myriads of kotis of illustrations; he edifies and satisfies his audience without ever requiring anything.

khādyaṃ ca bhojyaṃ ca tathānnapānaṃ vastrāṇi śayyāsana cīvaraṃ vā |
gilānabhaiṣajya na cintayeta na vijñapeyā pariṣāya kiṃcit || 13.34 ||

.

開示衆生咸令歡喜衣服臥具飮食醫藥而於其中無所悕望

.

34. Solid food, soft food, nourishment and drink, cloth, couches, robes, medicaments for the sick, all this does not occupy his thoughts, nor does he want anything from the congregation.

anyatra cinteya sadā vicakṣaṇo bhaveya buddho ’hamime ca sattvāḥ |
etanmamo sarvasukhopadhānaṃ yaṃ dharma śrāvemi hitāya loke || 13.35 ||

.

但一心念說法因緣願成佛道令衆亦爾是則大利安樂供養

.

35. On the contrary, the wise man is always thinking: How can I and these beings become Buddhas? I will preach this true law, upon which the happiness of all beings depends, for the benefit of the world.

yaś cāpi bhikṣū mama nirvṛtasya anīrṣuko eta prakāśayeyā |
na tasya duḥkhaṃ na ca antarāyo śokopayāsā na bhavetkadācit || 13.36 ||

.

我滅度後若有比丘能演說斯妙法華經心無嫉恚諸惱障礙

.

36. The monk who, after my extinction, shall preach in this way, without envy, shall not meet with trouble, impediment, grief or despondency.

na tasya saṃtrāsana kaści kuryānna tāḍanāṃ nāpi avarṇa bhāṣet |
na cāpi nipkāsana jātu tasya tathā hi so kṣāntibale pratiṣṭhitaḥ || 13.37 ||

.

亦無憂愁及罵詈者又無怖畏 (009_0770_a)加刀杖等亦無擯出安住忍故

.

37. Nobody shall frighten him, beat or blame him; never shall he be driven away, because he is firm in the strength of forbearance.

sukhasthitasyo tada paṇḍitasya evaṃ sthitasyo yatha bhāṣitaṃ mayā |
guṇāna koṭīśata bhontyaneke na śakyate kalpaśate hi vaktum || 13.38 ||

.

智者如是善修其心能住安樂如我上說其人功德千萬億劫算數譬喩說不能盡

.

38. The wise man who is peaceful, so disposed as I have just said, possesses hundreds of kotis of advantages, so many that one would not be able to enumerate them in hundreds of Æons.

punar aparaṃ mañjuśrīrbodhisattvo mahāsattvas tathāgatasya parinirvṛtasya saddharmakṣayāntakāle vartamāne idaṃ sūtraṃ dhārayamāṇo bodhisattvo mahāsattvo ’nīrṣuko bhavatyaśaṭho ’māyāvī, na cānyeṣāṃ bodhisattvayānīyānāṃ pudgalānām avarṇaṃ bhāṣate, nāpavadati nāvasādayati | na cānyeṣāṃ bhikṣubhikṣuṇyupāsakopāsikānāṃ śrāvakayānīyānāṃ vā pratyekabuddhayānīyānāṃ vā bodhisattvayānīyānāṃ vā kaukṛtyamupasaṃharati - dūre yūyaṃ kulaputrā anuttarāyāḥ samyaksaṃbodheḥ, na tasyāṃ yūyaṃ (172,1) sadṛśyadhve | atyantapramādavihāriṇo yūyam | na yūyaṃ pratibalāstaṃ jñānam abhisaṃboddhum | ityevaṃ na kasyacid bodhisattvayānīyasya kaukṛtyamupasaṃharati | na ca dharmavivādābhir ato bhavati, na ca dharmavivādaṃ karoti, sarvasattvānāṃ cāntike maitrībalaṃ na vijahāti | sarvatathāgatānāṃ cāntike pitṛsaṃjñāmutpādayati, sarvabodhisattvānāṃ cāntike śāstṛsaṃjñāmutpādayati | ye ca daśasu dikṣu loke bodhisattvā mahāsattvāḥ, tānabhīkṣṇamadhyāśayena gauraveṇa ca namaskurute | dharmaṃ ca deśayamāno ’nūnamanadhikaṃ dharmaṃ deśayati samena dharmapremṇā, na ca kasyacidantaśo dharmapremṇāpyadhikataramanugrahaṃ karoti imaṃ dharmaparyāyaṃ saṃprakāśayamānaḥ ||

. . . . . . . . .

“又，文殊師利菩薩摩訶薩！於後末世法欲滅時，受持、讀誦斯經典者，無懷嫉妒謟誑之心，亦勿輕罵學佛道者求其長短；若比丘、比丘尼、優婆塞、優婆夷，求聲聞者、求辟支佛者、求菩薩道者，無得惱之，令其疑悔，語其人言：‘汝等去道甚遠，終不能得一切種智。所以者何？汝是放逸之人，於道懈怠故。’ . 又亦不應戲論諸法，有所諍競。當於一切衆生起大悲想於諸如來，起慈父想，於諸菩薩，起大師想，於十方諸大菩薩，常應深心恭敬禮拜。於一切衆生，平等說法，以順法故，不多不少，乃至深愛法者，亦不爲多說。”

. . . . . . . . .

Again, Mañgusrî, the Bodhisattva Mahâsattva who lives after the extinction of the Tathâgata at the end of time when the true law is in decay, the Bodhisattva Mahasattva who keeps this Sûtra is not envious, not false, not deceitful; he does not speak disparagingly of other adherents of the vehicle of Bodhisattvas, nor defame, nor humble them. He does not bring forward the shortcomings of other monks, nuns, male and female lay devotees, neither of the adherents of the vehicle of disciples nor of those of the vehicle of Pratyekabuddhas. He does not say: You young men of good family, you are far off from supreme, perfect enlightenment; you give proof of not having arrived at it; you are too fickle in your doings and not capable of acquiring true knowledge. He does not in this way bring forward the shortcomings of any adherent of the vehicle of the Bodhisattvas. Nor does he show any delight in disputes about the law, or engage in disputes about the law, and he never abandons the strength of charity towards all beings. In respect to all Tathâgatas he feels as if they were his fathers, and in respect to all Bodhisattvas as if they were his masters. And as to the Bodhisattvas Mahâsattvas in all directions of space, he is assiduous in paying homage to them by good will and respect. When he preaches the law, he preaches no less and no more than the law, without partial predilection for (any part of) the law, and he does not show greater favour to one than to another, even from love of the law.

anena mañjuśrīstṛtīyena dharmeṇa samanvāgato bodhisattvo mahāsattvas tathāgatasya parinirvṛtasya saddharmaparikṣayāntakāle vartamāne imaṃ dharmaparyāyaṃ saṃprakāśayamānaḥ sukhasparśaṃ viharati, aviheṭhitaścemaṃ dharmaparyāyaṃ saṃprakāśayati | bhavanti cāsya dharmasaṃgītyāṃ sahāyakāḥ | utpatsyante cāsya dhārmaśrāvaṇikāḥ, ye ’syemaṃ dharmaparyāyaṃ śroṣyanti śraddhāsyanti, pattīyiṣyanti dhārayiṣyanti paryavāpsyanti likhiṣyanti likhāpayiṣyanti, pustakagataṃ ca kṛtvā satkariṣyanti gurukariṣyanti mānayiṣyanti pūjayiṣyanti ||

. . . .

“文殊師利！是菩薩摩訶薩，於後末世法欲滅時，有成就是第三安樂行者，說是法時，無能惱亂， . 得好同學共讀誦是經，亦得大衆而來聽受，聽已能持，持已能誦，誦已能說，說已能書、若(009_0770_b)使人書，供養經卷，恭敬、尊重、讚歎。”

. . . .

Such, Mañgusrî, is the third quality with which a Bodhisattva Mahâsattva is endowed who is to expound this Dharmaparyâya after the extinction of the Tathâgata at the end of time when the true law is in decay; who will live at ease' and not be annoyed in the exposition of this Dharmaparyâya. . And in the synod he will have allies, and he will find auditors at his sermons who will listen to this Dharmaparyâya, believe, accept, keep, read, penetrate, write it and cause it to be written, and who, after it has been written and a volume made of it, will honour, respect, esteem, and worship it.

idamavocad bhagavān | idaṃ vaditvā sugato hyathāparametaduvāca śāstā -

. .

. 爾時世尊欲重宣此義，而說偈言：

. .

. This said the Lord, and thereafter he, the Sugata, the Master, added the following:

śāṭhyaṃ ca mānaṃ tatha kūṭanāṃ ca aśeṣato ujjhiya dharmabhāṇakaḥ |
īrṣyāṃ na kuryāttatha jātu paṇḍito ya icchate sūtramidaṃ prakāśitum || 13.39 ||

.

若欲說是經當捨嫉恚慢謟誑邪僞心常修質直行

.

39. The wise man, the preacher, who wishes to expound this Sûtra must absolutely renounce falsehood, pride, calumny, and envy.

avarṇa jātū na vadeya kasyaciddṛṣṭīvivādaṃ ca na jātu kuryāt |
kaukṛtyasthānaṃ ca na jātu kuryānna lapsyase jñānam anuttara tvam || 13.40 ||

.

不輕蔑於人亦不戲論法不令他疑悔云汝不得佛

.

40. He should never speak a disparaging word of anybody; never engage in a dispute on religious belief; never say to such as are guilty of shortcomings, You will not obtain superior knowledge.

sadā ca so ārjavu mardāvaś ca kṣāntaś ca bhotī sugatasya putraḥ |
dharmaṃ prakāśetuḥ punaḥ punaścimaṃ na tasya khedo bhavatī kadācit || 13.41 ||

.

是佛子說法常柔和能忍慈悲於一切不生懈怠心

.

41. He is always sincere, mild, forbearing; (as) a (true) son of Sugata he will repeatedly preach the law without any feeling of vexation.

ye bodhisattvā daśasū diśāsu sattvānukampāya caranti loke |
te sarvi śāstāra bhavanti mahyaṃ gurugauravaṃ teṣu janeta paṇḍitaḥ || 13.42 ||

.

十方大菩薩愍衆故行道應生恭敬心是則我大師

.

42. 'The Bodhisattvas in all directions of space, who out of compassion for creatures are moving in the world, are my teachers;' (thus thinking) the wise man respects them as his masters.

(173,1) smaritva buddhāna dvipadānamuttamān jineṣu nityaṃ pitṛsaṃjña kuryāt |
adhimānasaṃjñāṃ ca vihāya sarvāṃ na tasya bhotī tada antarāyaḥ || 13.43 ||

.

於諸佛世尊生無上父想破於憍慢心說法無障礙

.

43. Cherishing the memory of the Buddhas, the supreme amongst men, he will always feel towards them as if they were his fathers, and by forsaking all idea of pride he will escape hindrance.

śruṇitva dharmaṃ imam evarūpaṃ sa rakṣitavyastada paṇḍitena |
sukhaṃ vihārāya samāhitaś ca surakṣito bhoti ca prāṇikoṭibhiḥ || 13.44 ||

.

第三法如是智者應守護一心安樂行無量衆所敬

.

44. The wise man who has heard this law, should be constant in observing it. If he earnestly strives after a peaceful life, kotis of beings will surely protect him.

punar aparaṃ mañjuśrīrbodhisattvo mahāsattvas tathāgatasya parinirvṛtasya saddharmapratikṣayāntakāle vartamāne imaṃ dharmaparyāyaṃ dhārayitukāmastena bhikṣuṇā gṛhasthapravrajitānām antikād dūreṇa dūraṃ vihartavyam, maitrīvihāreṇa ca vihartavyam | ye ca sattvā bodhāya saṃprasthitā bhavanti, teṣāṃ sarveṣām antike spṛhotpādayitavyā | evaṃ cānena cittam utpādayitavyam | mahāduṣprajñajātīyā bateme sattvāḥ, ye tathāgatas yopāyakauśalyaṃ saṃdhābhāṣitaṃ na śṛṇvanti na jānanti na budhyante na pṛcchanti na śraddadhanti nādhimucyante | kiṃcāpyete sattvā imaṃ dharmaparyāyaṃ nāvataranti, na budhyante, api tu khalu punar ahametām anuttarāṃ samyaksaṃbodhim abhisaṃbudhya yo yasmin sthito bhaviṣyati, taṃ tasminn eva ṛddhibalenāvarjayiṣyāmi pattīyāpayiṣyāmi avatārayiṣyāmi paripācayiṣyāmi ||

. . . . .

“又，文殊師利！菩薩摩訶薩，於後末世法欲滅時，有持是法華經者，於在家、出家人中生大慈心，於非菩薩人中生大悲心，應作是念： ‘如是之人，則爲大失。如來方便隨宜說法，不聞不知不覺、不問不信不解，其人雖不問不信不解是經，我得阿耨多羅三藐三菩提時，隨在何地，以神通力、智慧力，引之，令得住是法中。’

. . . . .

Further, Mañgusrî, the Bodhisattva Mahâsattva, living at the time of destruction of the true law after the extinction of the Tathâgata, who is desirous of keeping this Dharmaparyâya, should live as far as possible away from laymen and friars, and lead a life of charity. He must feel affection for all beings who are striving for enlightenment and therefore make this reflection: To be sure, they are greatly perverted in mind, those beings who do not hear, nor perceive, nor understand the skilfulness and the mystery of the Tathâgata, who do not inquire for it, nor believe in it, nor even are willing to believe in it. Of course, these beings do not penetrate, nor understand this Dharmaparyâya. Nevertheless will I, who have attained this supreme, perfect knowledge, powerfully bend to it the mind of every one, whatever may be the position he occupies, and bring about that he accepts, understands, and arrives at full ripeness.

anenāpi mañjuśrīścaturthena dharmeṇa samanvāgato bodhisattvo mahāsattvas tathāgatasya parinirvṛtasya imaṃ dharmaparyāyaṃ saṃprakāśayamāno ’vyābādho bhavati, satkṛto gurukṛto mānitaḥ pūjito bhikṣubhikṣuṇyupāsakopāsikānāṃ rājñā rajaputrāṇāṃ rājāmātyānāṃ rājamahāmātrāṇāṃ naigamajānapadānāṃ brāhmaṇagṛhapatīnām | antarīkṣāvacarāścāsya devatāḥ śrāddhāḥ pṛṣṭhato ’nubaddhā bhaviṣyanti dharmaśravaṇāya | devaputrāścāsya sadānubaddhā bhaviṣyantyārakṣāyai grāmagatasya vā vihāragatasya vā | upasaṃkramiṣyanti rātriṃdivaṃ dharmaṃ paripṛcchakāḥ | tasya ca vyākaraṇenaṃ tuṣṭā udagrā āttamanaskā bhaviṣyanti | tat kasya hetoḥ? sarvabuddhādhiṣṭhito ’yaṃ mañjuśrīrdharmaparyāyaḥ | atītānāgatapratyutpannair mañjuśrīs tathāgatair arhadbhiḥ samyaksaṃbuddhair ayaṃ dharmaparyāyo nityādhiṣṭhitaḥ | durlabho ’sya mañjuśrīrdharmaparyāyasya bahuṣu lokadhātuṣu śabdo vā ghoṣo vā nāmaśravo vā ||

. . . . . . . .

文殊師利！是菩薩摩訶薩，於如來滅後、有成就此第四法者，說是法時，無有過失，常爲比丘、比丘尼、優婆塞、優婆夷、國王、王子、大臣、人民、婆羅門、居士等，供養恭敬、(009_0770_c)尊重讚歎。虛空諸天，爲聽法故亦常隨侍。若在聚落、城邑、空閑林中，有人來欲難問者，諸天晝夜常爲法故而衛護之，能令聽者皆得歡喜。所以者何？此經是一切過去、未來、現在諸佛神力所護故。 . 文殊師利！是法華經，於無量國中，乃至名字不可得聞，何況得見受持讀誦？”

. . . . . . . .

By possessing also this fourth quality, Mañgusrî, a Bodhisattva Mahasattva, who is to expound the law after the extinction of the Tathâgata, will be unmolested, honoured, respected, esteemed, venerated by monks, nuns, and lay devotees, male and female, by kings, princes, ministers, king's officers, by citizens and country people, by Brahmans and laymen; the gods of the sky will, full of faith, follow his track to hear the law, and the angels will follow his track to protect him; whether he is in a village or in a monastery, they will approach him day and night to put questions about the law, and they will be satisfied, charmed with his explanation. For this Dharmaparyâya, Mañgusrî, has been blessed by all Buddhas. With the past, future, and present Tathâgata, Mañgusrî, this Dharmaparyâya is for ever blessed. Precious in all worlds, Mañgusrî, is the sound, rumour, or mentioning of this Dharmaparyâya.

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 ||

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

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。 . 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， . 長夜守護不妄宣說，始於今日乃與汝等，而敷演之。” .

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

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. . 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. .

atha khalu bhagavān etam evārthaṃ bhūyasyā mātrayā saṃdarśayamānas tasyāṃ velāyām imā gāthā abhāṣata -

.

爾時世尊欲重宣此義，而說偈言：

.

And in order to elucidate this matter more in detail, the Lord on that occasion uttered the following stanzas:

maitrībalaṃ co sada darśayantaḥ kṛpāyamāṇaḥ sada sarvasattvān |
prakāśayeddharmamimevarūpaṃ sūtraṃ viśiṣṭaṃ sugatehi varṇitam || 13.45 ||

.

常行忍辱哀愍一切乃能演說佛所讚經

.

45. Always displaying the strength of charity, always filled with compassion for all creatures, expounding this law, the Sugatas have approved this exalted Sûtra.

(175,1) gṛhastha ye pravrajitāś ca ye syuratha bodhisattvās tada kāli paścime |
sarveṣu maitrībala so hi darśayī mā haiva kṣepsyanti śruṇitva dharmam || 13.46 ||

.

後末世時持此經者於家出家及非菩薩應生慈悲斯等不聞不信是經則爲大失

.

46. The laymen, as well as the mendicant friars, and the Bodhisattvas who shall live at the end of time, must all show the strength of charity, lest those who hear the law reject it.

ahaṃ tu bodhimanuprāpuṇitvā yadā sthito bheṣyi tathāgatatve |
tato upāneṣyi upāyi sthitvā saṃśrāvayiṣye imam agrabodhim || 13.47 ||

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我得佛道以諸方便爲說此法 (009_0771_b)令住其中

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47. But I, when I shall have reached enlightenment and be established in Tathâgataship, will initiate (others), and after having initiated disciples preach everywhere this superior enlightenment.

yathāpi rājā balacakravartī yodhāna dadyādvividhaṃ hiraṇyam |
hastīṃś ca aśvāṃś ca rathān padātīn nagarāṇi grāmāṃś ca dadāti tuṣṭaḥ || 13.48 ||

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譬如强力轉輪之王兵戰有功賞賜諸物象馬車乘嚴身之具及諸田宅聚落城邑

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48. It is (a case) like that of a king, ruler of armies, who gives to his soldiers various things, gold, elephants, horses, cars, foot soldiers; he also gives towns and villages, in token of his contentment.

keṣāṃci hastābharaṇāni prīto dadāti rūpyaṃ ca suvarṇasūtram |
muktāmaṇiṃ śaṅkhaśilāpravālaṃ vividhāṃś ca dāsān sa dadāti prītaḥ || 13.49 ||

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或與衣服種種珍寶奴婢財物歡喜賜與

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49. In his satisfaction he gives to some hand-ornaments, silver and gold thread; pearls, gems, conch-shells, stones (?), coral; he also gives slaves of various description.

yadā tu so uttamasāṃhasena vismāpito kenaci tatra bhoti |
vijñāya āścaryamidaṃ kṛtaṃ ti mukuṭaṃ sa muñcitva maṇiṃ dadāti || 13.50 ||

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如有勇健能爲難事三解髻中明珠賜之

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50. But when he is struck with the incomparable daring of one amongst the soldiers, he says: Thou. hast admirably done this; and, taking off his crown, makes him a present of the jewel.

tathaiva buddho ahu dharmarājā kṣāntībalaḥ prajñaprabhūtakośaḥ |
dharmeṇa śāsāmimu sarvalokaṃ hitānukampī karūṇāyamānaḥ || 13.51 ||

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如來亦爾爲諸法王忍辱大力智慧寶藏

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51. Likewise do I, the Buddha, the king of the law, I who have the force of patience and a large treasure of wisdom, with justice govern the whole world, benign, compassionate, and pitiful.

sattvāṃś ca dṛṣṭvātha vihanyamānān bhāṣāmi sūtrāntasahasrakoṭyaḥ |
parākramaṃ jāniya teṣa prāṇināṃ ye śuddhasattvā iha kleśaghātinaḥ || 13.52 ||

.

以大慈悲如法化世見一切人受諸苦惱欲求解脫與諸魔戰爲是衆生說種種法

.

52. And seeing how the creatures are in trouble, I pronounce thousands of kotis of Sûtrântas, when I perceive the heroism of those living beings who by pure-mindedness overcome the sinful inclinations of the world.

atha dharmarājāpi mahābhiṣaṭkaḥ paryāyakoṭīśata bhāṣamāṇaḥ | (176,1) jñātvā ca sattvān balavantu jñānī cūḍāmaṇiṃ vā ima sūtra deśayī || 13.53 ||

. .

以大方便說此諸經旣知衆生得其力已末後乃爲說是法華如三解髻明珠與之

. .

53. And the king of the law, the great physician, who expounds hundreds of kotis of Paryâyas, when he recognises that creatures are strong, shows them this Sûtra, comparable to a crown jewel.

imu paścimu loki vadāmi sūtraṃ sūtrāṇa sarveṣa mamāgrabhūtam |
saṃrakṣitaṃ me na ca jātu proktaṃ taṃ śrāvayāmyadya śṛṇotha sarve || 13.54 ||

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此經爲尊衆經中上我常守護不妄開示今正是時爲汝等說

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54. This is the last Sûtra proclaimed in the world, the most eminent of all my Sûtras, which I have always kept and never divulged. Now I am going to make it known; listen all.

catvāri dharmā imi evarūpāḥ mayi nirvṛte ye ca niṣevitavyāḥ |
ye cārthikā uttamamagrabodhau vyāpāraṇaṃ ye ca karonti mahyam || 13.55 ||

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我滅度後求佛道者欲得安隱演說斯經應當親近如是四法

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55. There are four qualities to be acquired by those who at the period after my extinction desire supreme enlightenment and perform my charge. The qualities are such as follows.

na tasya śoko na pi cāntarāyo daurvarṇikaṃ nāpi gilānakatvam |
na ca cchavī kṛṣṇika tasya bhoti na cāpi hīne nagarasmi vāsaḥ || 13.56 ||

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讀是經者常無憂惱又無病痛顏色鮮白不生貧窮卑賤醜陋

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56. The wise man knows no vexation, trouble, sickness; the colour of his skin is not blackish; nor does he dwell in a miserable town.

priyadarśano ’sau satataṃ maharṣī tathāgato vā yatha pūjya bhoti |
upasthāyakāstasya bhavanti nityaṃ ye devaputrā daharā bhavanti || 13.57 ||

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衆生樂見如慕賢聖天諸童子以爲給使

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57. The great Sage has always a pleasant look, deserves to be honoured, as if he were the Tathâgata himself, and little angels shall constantly be his attendants.

na tasya śastraṃ na viṣaṃ kadācit kāye krame nāpi ca daṇḍaloṣṭam |
saṃmīlitaṃ tasya mukhaṃ bhaveya yo tasya ākrośamapī vadeyā || 13.58 ||

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刀杖不加毒不能害若人惡罵口則閉塞遊行無畏如師子王

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58. His body can never be hurt by weapons, poison, sticks, or clods, and the mouth of the man who utters a word of abuse against him shall be closed.

so bandhubhūto bhavatīha prāṇināmālokajāto vicarantu medinīm |
timiraṃ haranto bahuprāṇakoṭināṃ yo sūtradhāre imu nirvṛte mayi || 13.59 ||

.

59. He is a friend to all creatures in the world. He goes all over the earth as a light, dissipating the gloom of many kotis of creatures, he who keeps this Sûtra after my extinction.

supinasmi so paśyati bhadrarūpaṃ bhikṣūṃś ca so paśyati bhikṣuṇīś ca |
sihāsanasthaṃ ca tathātmabhāvaṃ dharmaṃ prakāśentu bahuprakāram || 13.60 ||

.

智慧光明如日之照若於夢中但見妙事 (009_0771_c)見諸如來坐師子座諸比丘衆圍繞說法

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60. In his sleep he sees visions in the shape of Buddha; he sees monks and nuns appearing on thrones and proclaiming the many-sided law.

(177,1) devāṃś ca yakṣān yatha gaṅgāvālikā asurāṃś ca nāgāṃś ca bahuprakārān |
teṣāṃ ca so bhāṣati agradharmaṃ supinasmi sarveṣa kṛtāñjalīnām || 13.61 ||

.

又見龍神阿修羅等數如恒沙恭敬合掌

.

61. He sees in his dream gods and goblins, (numerous) as the sands of the Ganges, as well as demons and Nâgas of many kinds, who lift their joined hands and to whom he expounds the eminent law.

tathāgataṃ so supinasmi paśyati deśenta dharmaṃ bahuprāṇikoṭinām |
raśmīsahasrāṇi pramuñcamānaṃ valgusvaraṃ kāñcanavarṇanātham || 13.62 ||

.

自見其身而爲說法又見諸佛身相金色

.

62. He sees in his dream the Tathâgata preaching the law to many kotis of beings with lovely voice, the Lord with golden colour.

so cā tahī bhoti kṛtāñjalisthito abhiṣṭuvanto dvipaduttamaṃ munim |
so cā jino bhāṣati agradharmaṃ caturṇa parṣāṇa mahābhiṣaṭūkaḥ || 13.63 ||

.

放無量光照於一切以梵音聲演說諸法

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63. And he stands there with joined hands glorifying the Seer, the highest of men, whilst the Gina, the great physician, is expounding the law to the four classes.

so ca prahṛṣṭo bhavatī śruṇitvā prāmodyajātaś ca karoti pūjām |
supine ca so dhāraṇi prāpuṇoti avivartiyaṃ jñāna spṛśitva kṣipram || 13.64 ||

.

佛爲四衆說無上法見身處中合掌讚佛聞法歡喜而爲供養得陁羅尼證不退智佛知其心深入佛道

.

64. And he, glad to have heard the law, joyfully pays his worship, and after having soon reached the knowledge which never slides back, he obtains, in dream, magical spells.

jñātvā ca so āśayu lokanāthastaṃ vyākarotī puruṣarṣabhatve |
kulaputra tvaṃ pīha anuttaraṃ śivaṃ spṛśiṣyasi jñānamanāgate ’dhvani || 13.65 ||

.

卽爲授記成最正覺汝善男子當於來世得無量智佛之大道

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65. And the Lord of the world, perceiving his good intention, announces to him his destiny of becoming a leader amongst men: Young man of good family (says he), thou shalt here reach in future supreme, holy knowledge.

tavāpi kṣetraṃ vipulaṃ bhaviṣyati parṣāś ca catvāri yathaiva mahyam |
śroṣyanti dharmaṃ vipulaṃ anāsravaṃ sagauravā bhūtva kṛtāñjalī ca || 13.66 ||

.

國土嚴淨廣大無比亦有四衆合掌聽法

.

66. Thou shalt have a large field and four classes (of hearers), even as myself, that respectfully and with joined hands shall hear from thee the vast and faultless law.

punaś ca so paśyati ātmabhāvaṃ bhāventa dharmaṃ girikandareṣu |
bhāvitva dharmaṃ ca spṛśitva dharmatāṃ samādhi so labdhu jinaṃ ca paśyati || 13.67 ||

.

又見自身在山林中修習善法證諸實相

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67. Again he sees his own person occupied with meditating on the law in mountain caverns; and by meditating he attains the very nature of the law and, on obtaining complete absorption, sees the Gina.

suvarṇavarṇaṃ śatapuṇyalakṣaṇaṃ supinasmi dṛṣṭvā ca śṛṇoti dharmam | (178,1) śrutvā ca taṃ parṣadi saṃprakāśayī supino khu tasyo ayamevarūpaḥ || 13.68 ||

. .

深入禪定見十方佛諸佛身金色百福相莊嚴聞法爲人說常有是好夢

. .

68. And after seeing in his dream the goldcoloured one, him who displays a hundred hallowed signs, he hears the law, whereafter he preaches it in the assembly. Such is his dream.

svapne ’pi sarvaṃ prajahitva rājyamantaḥpuraṃ jñātigaṇaṃ tathaiva |
abhiniṣkramī sarva jahitva kāmānupasaṃkramī yena ca bodhimaṇḍam || 13.69 ||

.

又夢作國王捨宮殿眷屬及上妙五欲行詣於道場在菩提樹下而處師子座

.

69. And in his dream he also forsakes his whole realm, harem, and numerous kinsfolk; renouncing all pleasures he leaves home (to become an ascetic), and betakes himself to the place of the terrace of enlightenment.

siṃhāsane tatra niṣīdiyāno drumasya mūle tahi bodhiarthikaḥ |
divasāna saptāna tathātyayena anuprāpsyate jñānu tathāgatānām || 13.70 ||

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求道過七日得諸佛之智成無上道已

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70. There, seated upon a throne at the foot of a tree to seek enlightenment, he will, after the lapse of seven days, arrive at the knowledge of the Tathâgatas.

bodhiṃ ca prāptastatu vyutthahitvā pravartayī cakramanāsravaṃ hi |
caturṇa parṣāṇa sa dharma deśayī acintiyā kalpasahasrakoṭyaḥ || 13.71 ||

.

起而轉法輪爲四衆說法經千萬億劫說無漏妙法

.

71. On having reached enlightenment he will rise up from that place to move forward the faultless wheel and preach the law during an inconceivable number of thousands of kotis of Æons.

prakāśayitvā tahi dharma nāsravaṃ nirvāpayitvā bahu prāṇikoṭyaḥ |
nirvāyatī hetukṣaye va dīpaḥ supino ayaṃ so bhavatevarūpaḥ || 13.72 ||

.

度無量衆生後當入涅槃如煙盡燈滅

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72. After having revealed perfect enlightenment and led many kotis of beings to perfect rest, he himself will be extinguished like a lamp when the oil is exhausted. So is that vision.

bahu ānuśaṃsāś ca anantakāś ca ye mañjughoṣā sada tasya bhonti |
yo paścime kāli iamamagradharmaṃ sūtraṃ prakāśeya mayā sudeśitam || 13.73 ||

.

若後惡世中說是第一法是人得大利如上諸功德

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73. Endless, Mañgughosha, are the advantages which constantly are his who at the end of time shall expound this Sûtra of superior enlightenment that I have perfectly explained.

ity āryasaddharmapuṇḍarīke dharmaparyāye sukhavihāraparivarto nāma trayodaśamaḥ ||

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(179,1)14: bodhisattvapṛthivīvirasamudgamaparivartaḥ |

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從地踊出品第十五

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CHAPTER XIV
ISSUING OF BODHISATTVAS FROM THE GAPS OF THE EARTH

atha khalu anyalokadhātvāgatānāṃ bodhisattvānāṃ mahāsattvānām aṣṭau gaṅgānadīvālukāsamā bodhisattvā mahāsattvās tasmin samaye tataḥ parṣanmaṇḍalādabhyutthitā abhūvan | te ’ñjaliṃ pragṛhya bhagavato ’bhimukhā bhagavantaṃ namasyamānā bhagavantam etadūcuḥ - saced bhagavān asmākamanujānīyāt, vayam api bhagavan imaṃ dharmaparyāyaṃ tathāgatasya parinirvṛtasya tasyāṃ sahāyāṃ lokadhātau saṃprakāśeyama vācayema lekhayema pūjayema, asmiṃś ca dharmaparyāye yogam āpadyemahi | tatsādhu bhagavān asmākamapīmaṃ dharmaparyāyamanujānātu | atha khalu bhagavāṃs tān bodhisattvānetad avocat - alaṃ kulaputrāḥ | kiṃ yuṣmākamanena kṛtyena? santi kulaputrā iha mamaivāsyāṃ sahāyāṃ lokadhātau ṣaṣṭigaṅgānadīvālukāsamāni bodhisattvasahasrāṇi ekasya bodhisattvasya parivāraḥ | evaṃrūpāṇāṃ ca bodhisattvānāṃ ṣaṣṭyeva gaṅgānadīvālukāsamāni bodhisattvasahasrāṇi, yeṣām ekaikasya bodhisattvasya iyāneva parivāraḥ ye mama parinirvṛtasya paścime kāle paścime samaye imaṃ dharmaparyāyaṃ dhārayiṣyanti vācayiṣyanti saṃprakāśayiṣyanti ||

. . . . . . . .

(009_0772_a)爾時他方國土諸來菩薩摩訶薩，過八恒河沙數，於大衆中起立， “世尊！若聽我等，於佛滅後，在此娑婆世界，懃加精進，護持、讀誦、書寫、供養是經典者，當於此土而廣說之。” . 爾時佛告諸菩薩摩訶薩衆： “止，善男子！不須汝等護持此經。所以者何？我娑婆世界自有六萬恒河沙等菩薩摩訶薩，一一菩薩各有六萬恒河沙眷屬，是諸人等，能於我滅後，護持、讀誦、廣說此經。”

. . . . . . . .

Out of the multitude of Bodhisattvas Mahâsattvas who had flocked from other worlds, Bodhisattvas eight (times) equal to the sands of the river Ganges then rose from the assembled circle. Their joined hands stretched out towards the Lord to pay him homage, they said to him: If the Lord will allow us, we also would, after the extinction of the Lord, reveal this Dharmaparyâya in this Saha-world; we would read, write, worship it, and wholly devote ourselves to that law. Therefore, O Lord, deign to grant to us also this Dharmaparyâya. And the Lord answered: Nay, young men of good family, why should you occupy yourselves with this task? I have here in this Saha-world thousands of Bodhisattvas equal to the sands of sixty Ganges rivers, forming the train of one Bodhisattva; and of such Bodhisattvas there is a number equal to the sands of sixty Ganges rivers, each of these Bodhisattvas having an equal number in their train, who at the end of time, at the last period after my extinction, shall keep, read, proclaim this Dharmaparyâya.

samanantarabhāṣitā ceyaṃ bhagavatā vāk, atheyaṃ sahā lokadhātuḥ samantāt sphuṭitā visphuṭitā abhūt | tebhyaś ca sphoṭāntarebhyo bahūni bodhisattvakoṭīnayutaśatasahasrāṇyuttiṣṭhante sma suvarṇavarṇaiḥ kāyair dvātriṃśadbhir mahāpuruṣalakṣaṇaiḥ samanvāgatāḥ, ye ’syāṃ mahāpṛthivyāmadha ākāśadhātau viharanti sma | imāmeva sahāṃ lokadhātuṃ niśritya te khalv imam evaṃrūpaṃ bhagavataḥ śabdaṃ śrutvā pṛthivyā adhaṃ samutthitāḥ, yeṣām ekaiko bodhisattvaḥ ṣaṣṭigaṅgānadīvālukopamabodhisattvaparivāro gaṇī mahāgaṇī gaṇācaryaḥ | tādṛśānāṃ bodhisattvānāṃ mahāsattvānāṃ gaṇīnāṃ mahāgaṇīnāṃ gaṇācāryāṇāṃ ṣaṣṭigaṅgānadīvālukopamāni bodhisattvakoṭīnayutaśatasahasrāṇi, ye itaḥ sahāyā lokadhātordharaṇīvivarebhyaḥ samunmajjante sma | kaḥ punar vādaḥ pañcāśadgaṅgānadīvālukopamabodhisattvaparivārāṇāṃ bodhisattvānāṃ mahāsattvānām? kaḥ punar vādaścatvāriṃśadgaṅgānadīvālukopamabodhisattvaparivārāṇāṃ bodhisattvānāṃ mahāsattvānām? kaḥ punar vādas triṃśadgaṅgānadīvālukopamabodhisattvaparivārāṇāṃ bodhisattvānāṃ mahāsattvānām? kaḥ punar vādo viṃśatibodhisattvaparivārāṇāṃ bodhisattvānāṃ mahāsattvānām? kaḥ punar vādo daśagaṅgānadīvālukopamabodhisattvaparivārāṇāṃ bodhisattvānāṃ mahāsattvānām? kaḥ punar vādaḥ pañcacatustridvigaṅgānadīvālukopamabodhisattvaparivārāṇāṃ bodhisattvānāṃ mahāsattvānām? kaḥ punar vāda ekagaṅgānadīvālukopamabodhisattvaparivārāṇāṃ bodhisattvānāṃ mahāsattvānām? kaḥ punar vādo ’rdhagaṅgānadīvālukopamabodhisattvaparivārāṇāṃ bodhisattvānāṃ mahāsattvānām? kaḥ punar vādaś caturbhāgaṣaḍbhāgāṣṭabhāga-daśabhāga-viṃśatibhāga-triṃśadbhāga-catvāriṃśadbhāga-pañcāśadbhāgaśatabhāgasahasrabhāgaśatasahasrabhāgakoṭībhāgakoṭīśatabhāgakoṭīsahasrabhāgakoṭīśatasahasrabhāgakoṭīnayutaśatasahasrabhāgagaṅgānadīvālukopamabodhisattvaparivārāṇāṃ bodhisattvānāṃ mahāsattvānām? (180,1) kaḥ punar vādo bahubodhisattvakoṭīnayutaśatasahasraparivārāṇāṃ bodhisattvānāṃ mahāsattvānām? kaḥ punar vādaḥ koṭīparivārāṇāṃ bodhisattvānāṃ mahāsattvānām? kaḥ punar vādaḥ śatasahasraparivārāṇāṃ bodhisattvānāṃ mahāsattvānām? kaḥ punar vādaḥ sahasraparivārāṇāṃ bodhisattvānāṃ mahāsattvānām? kaḥ punar vādaḥ pañcaśataparivārāṇāṃ bodhisattvānāṃ mahāsattvānām? kaḥ punar vādaścatuḥśatatriśatadviśataparivārāṇāṃ bodhisattvānāṃ mahāsattvānām? kaḥ punar vādaḥ ekaśataparivārāṇāṃ bodhisattvānāṃ mahāsattvānām? kaḥ punar vādaḥ pañcāśadbodhisattvaparivārāṇāṃ bodhisattvānāṃ mahāsattvānām? peyālam | kaḥ punar vādaścatvāriṃśatriṃśadviṃśatidaśapañcacatustridvibodhisattvaparivārāṇāṃ bodhisattvānāṃ mahāsattvānām? kaḥ punar vāda ātmadvitīyānāṃ bodhisattvānāṃ mahāsattvānām? kaḥ punar vādo ’parivārāṇām ekavihāriṇāṃ bodhisattvānāṃ mahāsattvānām? na teṣāṃ saṃkhyā vā gaṇanā vā upamā vā upaniṣadvā upalabhyate, ya iha sahāyāṃ lokadhātau dharaṇīvivarebhyo bodhisattvā mahāsattvāḥ samunmajjante sma | te ca unmajjyonmajjya yena sa mahāratnastūpo vaihāyasam antarīkṣe sthitaḥ, yasmin sa bhagavān prabhūtaratnas tathāgato ’rhan samyaksaṃbuddhaḥ parinirvṛtaḥ, bhagavatā śākyamuninā tathāgatenārhatā samyaksaṃbuddhena sārdhaṃ siṃhāsane niṣaṇṇaḥ, tenopasaṃkrāmanti sma | upasaṃkramya ca ubhayayos tathāgatayorarhatoḥ samyaksaṃbuddhayoḥ pādau śirobhir vanditvā sarvāṃś ca tān bhagavataḥ śākyamunes tathāgatas yātmīyān nirmitāṃs tathāgatavigrahān ye te samantato daśasu dikṣvanyonyāsu lokadhātuṣu saṃnipatitāḥ, nānāratnavṛkṣamūleṣu siṃhāsanopaviṣṭāḥ, tān sarvānabhivandya namaskṛtya ca anekaśatasahasrakṛtvastāṃs tathāgatān arhataḥ samyaksaṃbuddhān pradakṣiṇīkṛtya nānāprakārair bodhisattvas tavair abhiṣṭutya ekānte tasthuḥ | añjaliṃ pragṛhya bhagavantaṃ śākyamuniṃ tathāgatam arhantaṃ samyaksaṃbuddhaṃ bhagavantaṃ ca prabhūtaratnaṃ tathāgatam arhantaṃ samyaksaṃbuddham abhisaṃmukhaṃ namaskurvanti sma ||

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佛說是時，娑婆世界三千大千國土地皆震裂，而於其中，有無量千萬億菩薩摩訶薩同時踊出。是諸菩薩，身皆金色，三十二相，無量光明，先盡在此娑婆世界之下、此界虛空中住。是諸菩薩，聞釋迦牟尼佛所說音聲，從下發來。一一菩薩皆是大衆唱導之首，各將六萬恒河沙眷屬； . 況將五萬、四萬、三萬、二萬、一萬恒河沙等眷屬者；況復乃至一恒河沙、半恒河沙、四分之一、乃至千萬億那由他分之一；況復千萬億那由他眷屬；況復億萬眷屬；況復千萬、百(009_0772_b)萬、乃至一萬；況復一千、一百、乃至一十；況復將五、四、三、二、一弟子者； . . . . . . . . . . . . . . . . 況復單己，樂遠離行。如是等比，無量無邊，算數譬喩所不能知。是諸菩薩從地出已，各詣虛空七寶妙塔多寶如來、釋迦牟尼佛所。到已，向二世尊頭面禮足，及至諸寶樹下師子座上佛所，亦皆作禮，右繞三帀，合掌恭敬，以諸菩薩種種讚法而以讚歎，住在一面，欣樂瞻仰於二世尊。是諸菩薩摩訶薩，從初踊出，以諸菩薩種種讚法而讚於佛，

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

No sooner had the Lord uttered these words than the Saha-world burst open on every side, and from within the clefts arose many hundred thousand myriads of kotis of Bodhisattvas with gold-coloured bodies and the thirty-two characteristic signs of a great man, who had been staying in the element of ether underneath this great earth, close to this Saha-world. These then on hearing the word of the Lord came up from below the earth. Each of these Bodhisattvas had a train of thousands of Bodhisattvas similar to the sands of sixty Ganges rivers; (each had) a troop, a great troop, as teacher of a troop. Of such Bodhisattvas Mahâsattvas having a troop, a great troop, as teachers of a troop, there were hundred thousands of myriads of kotis equal to the sands of sixty Ganges rivers, who emerged from the gaps of the earth in this Saha-world. Much more there were to be found of Bodhisattvas Mahâsattvas having a train of Bodhisattvas similar to the sands of fifty Ganges rivers; much more there were to be found of Bodhisattvas Mahâsattvas having a train of Bodhisattvas similar to the sands of forty Ganges rivers; Of 30, 20, 10, 5, 4, 3, 2, 1 Ganges river; of 1/2, 1/4, 1/6, 1/10, 1/20, 1/50, 1/100, 1/1000, 1/100,000, 1/10,000,000, 1/100 X 10,000,000, 1/1000 X 10,000,000, 1/100 X 1000 X 10,000,000, 1/100 X 1000 X 10,000 X 10,000,000 part of the river Ganges. Much more there were to be found of Bodhisattvas Mahâsattvas having a train of many hundred thousand myriads of kotis of Bodhisattvas; of one koli; of one hundred thousand; of one thousand; Of 500; Of 400; Of 300; Of 200; Of 100; Of 50; Of 40; Of 30; Of 20; Of 10; Of 5, 4, 3, 2. Much more there were to be found of Bodhisattvas Mahâsattvas having one follower. . . . . . . . . . . . . . . . . Much more there were to be found of Bodhisattvas Mahâsattvas standing isolated. They cannot be numbered, counted, calculated, compared, known by occult science, the Bodhisattvas Mahâsattvas who emerged from the gaps of the earth to appear in this Saha-world. And after they had successively emerged they went up to the Stûpa of precious substances which stood in the sky, where the Lord Prabhûtaratna, the extinct Tathâgata, was seated along with the Lord Sâkyamuni on the throne. Whereafter they saluted the feet of both Tathâgatas, &c., as well as the images of Tathâgatas produced by the Lord Sâkyamuni from his own body, who all together were seated on thrones at the foot of various jewel trees on every side in all directions, in different worlds. After these Bodhisattvas had many hundred thousand times saluted, and thereon circumambulated the Tathâgatas, &c., from left to right, and celebrated them with various Bodhisattva hymns, they went and kept themselves at a little distance, the joined hands stretched out to honour the Lord Sâkyamuni, the Tathâgata, &c., and the Lord Prabhûtaratna, the Tathâgata, &c.

tena khalu punaḥ samayena teṣāṃ bodhisattvānāṃ mahāsattvānāṃ pṛthivīvivarebhya unmajjatāṃ tathāgatāṃś ca vandamānānāṃ nānāprakārair bodhisattvas tavair abhiṣṭuvatāṃ paripūrṇāḥ pañcāśadantarakalpā gacchanti sma | tāṃś ca pañcāśadantarakalpān sa bhagavān śākyamunis tathāgato ’rhan samyaksaṃbuddhastūṣṇīmabhūt | tāścatasraḥ parṣadastāneva pañcāśadantakalpāṃstūṣṇīṃbhāvenāvasthitā abhūvan | atha khalu bhagavāṃs tathārūpamṛddhyabhisaṃskāram akarot, yathārūpeṇa ṛddhyabhisaṃskāreṇābhisaṃskṛtena tāś catasraḥ parṣadas tam evaikaṃ paścād bhaktaṃ saṃjānante sma | imāṃ ca sahāṃ lokadhātuṃ śatasahasrākāśaparigṛhītāṃ bodhisattvaparipūrṇāmadrākṣuḥ | tasya khalu punar mahato bodhisattvagaṇasya mahato bodhisattvarāśeś catvāro bodhisattvā mahāsattvāḥ, ye pramukhā abhūvan, tadyathā viśiṣṭacāritraś ca nāma bodhisattvo mahāsattvaḥ, anantacāritraś ca nāma bodhisattvo mahāsattvaḥ, viśuddhacāritraś ca nāma bodhisattvo mahāsattvaḥ, supratiṣṭhitacāritraś ca nāma bodhisattvo mahāsattvaḥ | ime catvāro bodhisattvā mahāsattvās tasya mahato bodhisattvagaṇasya mahato bodhisattvarāśeḥ pramukhā abhūvan | atha khalu catvāro bodhisattvā mahāsattvās tasya mahato (181,1) bodhisattvagaṇasya mahato bodhisattvarāśeragrataḥ sthitvā bhagavato ’bhimukhamañjaliṃ pragṛhya bhagavantam etadūcuḥ - kaccid bhagavato ’lpābādhatā mandaglānatā sukhasaṃsparśavihāratā ca? kaccid bhagavan sattvāḥ svākārāḥ suvijñāpakāḥ suvineyāḥ suviśodhakāḥ? mā haiva bhagavataḥ khedamutpādayanti ||

. . . . . . . . . .

如是時閒，經五十小劫。是時，釋迦牟尼佛嘿然而坐，及諸四衆亦皆嘿然五十小劫；佛神力故，令諸大衆謂如半日。爾時四衆，亦以佛神力故，見諸菩薩遍滿無量百千萬億國土虛空。是菩薩衆中有四導師：一名上行，二名無邊行，三名淨行，四名安立行。是四菩薩，於其衆中最爲上首唱導之師，在大衆前，各共合掌，觀釋迦牟尼佛而問訊言：“世尊！少病、少惱，安樂行不？所應度者，受教易不？不令世尊生疲勞耶？”

. . . . . . . . . .

And while those Bodhisattvas Mahâsattvas who had emerged from the gaps of the earth were saluting and celebrating the Tathâgatas by various Bodhisattva hymns, fifty intermediate kalpas in full rolled away, during which fifty intermediate kalpas the Lord Sâkyamuni remained silent, and likewise the four classes of the audience. Then the Lord produced such an effect of magical power that the four classes fancied that it had been no more than one afternoon, and they saw this Saha-world assume the appearance of hundred thousands of worlds replete with Bodhisattvas. The four Bodhisattvas Mahisattvas who were the chiefest of that great host of Bodhisattvas, viz. the Bodhisattva Mahâsattva called Visishtakâritra (i.e. of eminent conduct), the Bodhisattva Mahasattva called Anantakâritra (i.e. of endless conduct), the Bodhisattva Mahâsattva called Visuddhakâritra (i.e. of correct conduct), and the Bodhisattva Mahasattva called Supratishthitakâritra (i.e. of very steady conduct), these four Bodhisattvas Mahâsattvas standing at the head of the great host, the great multitude of Bodhisattvas stretched out the joined hands towards the Lord and addressed him thus: Is the Lord in good health? Does he enjoy well-being and good ease? Are the creatures decorous, docile, obedient, correctly performing their task, so that they give no trouble to the Lord?

atha khalu te catvāro bodhisattvā mahāsattvā bhagavantām ābhyāṃ gāthābhyām adhyabhāṣanta -

.

爾時四大菩薩而說偈言：

.

And those four Bodhisattvas Mahâsattvas addressed the Lord with the two following stanzas:

kaccit sukhaṃ viharasi lokanātha prabhaṃkara |
ābādhavipramukto ’si sparśaḥ kāye tavānagha || 14.1 ||

.

(009_0772_c)世尊安樂少病少惱教化衆生得無疲惓

.

1. Does the Lord of the world, the illuminator, feel at ease? Dost thou feel free from bodily disease, O Perfect One?

svākārāścaiva te sattvāḥ suvineyāḥ suśodhakāḥ |
mā haiva khedaṃ janayanti lokanāthasya bhāṣataḥ || 14.2 ||

.

又諸衆生受化易不不令世尊生疲勞耶

.

2. The creatures, we hope, will be decorous, docile, performing the orders of the Lord of the world, so as to give no trouble.

atha khalu bhagavāṃs tasya mahato bodhisattvagaṇasya mahato bodhisattvarāśeḥ pramukhāṃś caturo bodhisattvān mahāsattvānetad avocat - evametat kulaputrāḥ, evametat | sukhasaṃsparśavihāro ’smi alpābādho mandaglānaḥ | svākārāś ca mamaiva te sattvāḥ suvijñāpakāḥ suvineyāḥ suviśodhakāḥ | na ca me khedaṃ janayanti viśodhyamānāḥ | tat kasya hetoḥ? mamaiva hyete kulaputrāḥ sattvāḥ paurvakeṣu samyaksaṃbuddheṣu kṛtaparikarmāṇaḥ | darśanādeva hi kulaputrāḥ śravaṇācca mamādhimucyante, buddhajñānamavataranti avagāhante | yatra ye ’pi śrāvakabhūmau vā pratekabuddhabhūmau vā kṛtaparicaryā abhuvan, te ’pi mayaiva etarhi buddhadharmajñānamavatāritāḥ saṃśrāvitāś ca paramārtham ||

. . . . . . . .

爾時世尊，於菩薩大衆中而作是言： “如是，如是！諸善男子！如來安樂，少病、少惱；諸衆生等，易可化度，無有疲勞。 . 亦於過去諸佛，供養尊重，種諸善根。此諸衆生，始見我身，聞我所說，卽皆信受入如來慧；除先修習學小乘者。如是之人，我今亦令得聞是經，入於佛慧。”

. . . . . . . .

And the Lord answered the four Bodhisattvas Mahâsattvas who were at the head of that great host, that great multitude of Bodhisattvas: So it is, young men of good family, I am in good health, well-being, and at ease. And these creatures of mine are decorous, docile, obedient, well performing what is ordered; . and that, young men of good family, because these creatures, owing to their being already prepared under the ancient, perfectly enlightened Buddhas, have but to see and hear me to put trust in me, to understand and fathom the Buddha-knowledge. And those who fulfilled their duties in the stage of disciples have now been introduced by me into Buddha-knowledge and well instructed in the highest truth.

atha khalu te bodhisattvā mahāsattvās tasyāṃ velāyām ime gāthe abhāṣanta -

.

爾時諸大菩薩而說偈言：

.

And at that time the Bodhisattvas Mahâsattvas uttered the following stanzas:

sādhu sādhu mahāvīra anumodāmahe vayam |
svākārā yena te sattvāḥ suvineyāḥ suśodhakāḥ || 14.3 ||

.

善哉善哉大雄世尊諸衆生等易可化度

.

3. Excellent, excellent, O great Hero! we are happy to hear that those creatures are decorous, docile, well performing their duty';

ye cedaṃ jñāna gambhīraṃ śṛṇvanti tava nāyaka |
śrutvā ca adhimucyante uttaranti ca nāyaka || 14.4 ||

.

能問諸佛甚深智慧聞已信行我等隨喜

.

4. And that they listen to thy profound knowledge, O Leader, and that after listening to it they have put trust in it and understand it.

evam ukte bhagavāṃs tasya mahato bodhisattvagaṇasya mahato bodhisattvarāśeḥ pramukhebhyaś caturbhyo bodhisattvebhyo mahāsattvebhyaḥ sādhukāramadāt - sādhu sādhu kulaputrāḥ, ye yūyaṃ tathāgatam abhinandatha iti ||

.

於時世尊讚歎上首諸大菩薩：“善哉，善哉！善男子！汝等能於如來發隨喜心。”

.

This said, the Lord declared his approval to the four Bodhisattvas Mahâsattvas who were at the head of that great host, that great multitude of Bodhisattvas Mahâsattvas, saying: Well done, young men of good family, well done, that you so congratulate the Tathâgata.

tena khalu punaḥ samayena maitreyasya bodhisattvasya mahāsattvasya anyeṣāṃ cāṣṭānāṃ gaṅgānadīvālukopamānāṃ bodhisattvakoṭīnayutaśatasahasrāṇām etad abhavat - adṛṣṭapūrvo ’yamasmābhir mahābodhisattvagaṇo mahābodhisattvarāśiḥ | aśrutapūrvaś ca yo ’yaṃ pṛthivīvivarebhyaḥ samunmajya bhagavataḥ purataḥ sthitvā bhagavantaṃ satkurvanti gurukurvanti mānayanti pūjayanti bhagavantaṃ ca pratisaṃmodante | kutaḥ khalv ime bodhisattvā mahāsattvā āgatā iti?(182,1) atha khalu maitreyo bodhisattvo mahāsattva ātmanā vicikitsāṃ kathaṃkathāṃ viditvā teṣāṃ gaṅgānadīvālukopamānāṃ bodhisattvakoṭīnayutaśatasahasrāṇāṃ cetasaiva cetaḥ parivitarkamājñāya tasyāṃ velāyām añjaliṃ pragṛhya bhagavantaṃ gāthābhigītenaitamevārthaṃ paripṛcchanti sma -

. . . .

爾時彌勒菩薩及八千恒河沙諸菩薩衆，皆作是念： “我等從昔已來，不見不聞如是大菩薩摩訶薩衆，從地踊出，住世尊前，合掌、供養，問訊如來。” 時彌勒菩薩摩訶薩，知八千恒河沙諸(009_0773_a)菩薩等心之所念，幷欲自決所疑，合掌向佛，以偈問曰：

. . . .

And at that moment the following thought arose in the mind of the Bodhisattva Mahâsattva Maitreya and the eight hundred thousand myriads of kotis of Bodhisattvas similar to the sands of the river Ganges: We never yet saw so great a host, so great a multitude of Bodhisattvas; we never yet heard of such a multitude, that after issuing from the gaps of the earth has stood in the presence of the Lord to honour, respect, venerate, worship him and greet him with joyful shouts. Whence have these Bodhisattvas Mahâsattvas flocked hither? Then the Bodhisattva Mahâsattva Maitreya, feeling within himself doubt and perplexity, and inferring from his own thoughts those of the eight hundred thousand myriads of kotis of Bodhisattvas similar to the sands of the river Ganges, stretched out his joined hands towards the Lord and questioned him about the matter by uttering the following stanzas:

bahusahasrā nayutāḥ koṭīyo ca anantakāḥ |
apūrvā bodhisattvānām akhyāhi dvipadottama || 14.5 ||

.

無量千萬億大衆諸菩薩昔所未曾見願兩足尊說

.

5. Here are many thousand myriads of kotis of Bodhisattvas, numberless, whom we never saw before; tell us, O supreme of men!

kuto ime kathaṃ vāpi āgacchanti maharddhikāḥ |
mahātmabhāvā rūpeṇa kuta eteṣa āgamaḥ || 14.6 ||

.

是從何所來以何因緣集巨身大神通智慧叵思議

.

6. Whence and how do these mighty persons come? Whence have they come here under the form of great bodies'?

dhṛtimantāścime sarve smṛtimanto maharṣayaḥ |
priyadarśanāś ca rūpeṇa kuta eteṣa āgamaḥ || 14.7 ||

.

其志念堅固有大忍辱力衆生所樂見爲從何所來

.

7. All are great Seers, wise and strong in memory, whose outward appearance is lovely to see; whence have they come?

ekaikasya ca lokendra bodhisattvasya vijñinaḥ |
aprameyaḥ parivāro yathā gaṅgāya vālikāḥ || 14.8 ||

.

一一諸菩薩所將諸眷屬其數無有量如恒河沙等

.

8. And each of those Bodhisattvas, O Lord of the world, has an immense train, like the sands of the Ganges.

gaṅgāvālikasamā ṣaṣṭi paripūrṇā yaśasvinaḥ |
parivāro bodhisattvasya sarve bodhāya prasthitāḥ || 14.9 ||

.

或有大菩薩將六萬恒沙如是諸大衆一心求佛道是諸大師等六萬恒河沙俱來供養佛及護持是經

.

9. The train of (each) glorious Bodhisattva is equal to the sands of sixty Ganges in full. All are striving after enlightenment.

evaṃrūpāṇa vīrāṇāṃ parṣavantāna tāyinām |
ṣaṣṭireva pramāṇena gaṅgāvālikayā ime || 14.10 ||

.

10. Of such heroes and mighty possessors of a troop the followers are equal to the sands of sixty Ganges.

ato bahutarāścānye parivārair anantakaiḥ |
pañcāśatīya gaṅgāya catvāriṃśacca triṃśati || 14.11 ||

.

將五萬恒沙其數過於是四萬及三萬二萬至一萬

.

11. There are others, still more numerous, with an unlimited train, like the sands of fifty, forty, and thirty Ganges;

samo viṃśati gaṅgāyā parivāraḥ samantataḥ |
ato bahutarāścānye yeṣāṃ daśa ca pañca ca || 14.12 ||

.

一千一百等乃至一恒沙半及三四分億萬分之一

.

12, 13. Who have a train equal to the (sands of) twenty Ganges. Still more numerous are the mighty sons of Buddha, who have each a train (equal to the sands) of ten, of five Ganges.

ekaikasya parīvāro buddhaputrasya tāyinaḥ |
kuto ’yamīdṛśī parṣadāgatādya vināyaka || 14.13 ||

.

catvāri trīṇi dve cāpi gaṅgāvālikayā samāḥ |
ekaikasya parīvārā ye ’nuśikṣā sahāyakāḥ || 14.14 ||

.

14. There are others who have each a train of pupils and companions equal to the sands of four, three, or two Ganges.

ato bahutarāścānye gaṇanā yeṣv anantikā |
kalpakoṭīsahasreṣu upametuṃ na śaknuyāt || 14.15 ||

.

千萬那由他萬億諸弟子乃至於半億其數復過上

.

15. There are others more numerous yet; it would be impossible to calculate their number in thousands of kotis of Æons.

ardhagaṅgā tribhāgaś ca daśaviṃśatibhāgikaḥ |
parivāro ’tha vīrāṇāṃ bodhisattvāna tāyinām || 14.16 ||

.

百萬至一萬一千及一百五十與一十乃至三二一

.

16. (Equal to) a half Ganges, one third, one tenth, one twentieth, is the train of those heroes, those mighty Bodhisattvas.

ato bahutarāścānye pramāṇaiṣāṃ na vidyate |
ekaikaṃ gaṇayantena kalpakoṭīśatair api || 14.17 ||

.

17. There are yet others who are incalculable; it would be impossible to count them even in hundreds of kotis of Æons.

(183,1) ato bahutarāścānye parivārair anantakaiḥ |
koṭī koṭī ca koṭī ca ardhakoṭī tathaiva ca || 14.18 ||

.

18. Many more yet there are, with endless trains; they have in their attendance kotis, and kotis and again kotis, and also half kotis.

gaṇanāvyativṛttāś ca anye bhūyo maharṣiṇām |
bodhisattvā mahāprajñāḥ sthitāḥ sarve sagauravāḥ || 14.19 ||

.

19. Other great Seers again, beyond computation, very wise Bodhisattvas are seen in a respectful posture.

parivārasahasraṃ ca śatapañcāśadeva ca |
gaṇanā nāsti eteṣāṃ kalpakoṭīśatair api || 14.20 ||

.

20. They have a thousand, a hundred, or fifty attendants; in hundreds of kotis of Æons one would not be able to count them.

viṃśatiddaśa pañcātha catvāri trīṇi dve tathā |
parivāro ’tha vīrāṇāṃ gaṇanaiṣāṃ na vidyate || 14.21 ||

.

21. The suite of (some of these) heroes consists of twenty, of ten, five, four, three, or two; those are countless.

carantyekātmakā ye ca śāntiṃ vindanti caikakāḥ |
gaṇanā teṣa naivāsti ye ihādya samāgatāḥ || 14.22 ||

.

單己無眷屬樂於獨處者俱來至佛所其數轉過上

.

22. As to those who are walking alone and come to their rest alone, they have now flocked hither in such numbers as to be beyond computation.

gaṅgāvālikāsamān kalpān gaṇayeta yadī naraḥ |
śalākāṃ gṛhya hastena paryantaṃ naiva so labhet || 14.23 ||

.

如是諸大衆若人行籌數過於恒沙劫猶不能盡知

.

23. Even if one with a magic wand in his hand would try for a number of Æons equal to the sands of the Ganges to count them, he would not reach the term.

mahātmanāṃ ca sarveṣāṃ vīryantāna tāyinām |
bodhisattvāna vīrāṇāṃ kuta eteṣa saṃbhavaḥ || 14.24 ||

.

是諸大威德精進菩薩衆誰爲其說法教化而成就

.

24. Where do all those noble, energetic heroes, those mighty Bodhisattvas, come from?

kenaiṣāṃ deśito dharmaḥ kena bodhīya sthāpitāḥ |
rocanti śāsanaṃ kasya kasya śāsanadhārakāḥ || 14.25 ||

.

從誰初發心稱揚何佛法受持行誰經修習何佛道

.

25. Who has taught them the law (or duty)? and by whom have they been destined to enlightenment? Whose command do they accept? Whose command do they keep?

bhittvā hi pṛthivīṃ sarvāṃ samantena caturdiśam |
unmajjanti mahāprajñā ṛddhimantā vicakṣaṇāḥ || 14.26 ||

.

如是諸菩薩神通大智力四方地震裂皆從中踊出

.

26. Bursting forth at all points of the horizon through the whole extent of the earth they emerge, those great Sages endowed with magical faculty and wisdom.

jarjarā lokadhātveyaṃ samantena kṛtā mune |
unmajjamānair etair hi bodhisattvair viśāradaiḥ || 14.27 ||

.

27. This world on every side is being perforated, O Seer, by the wise Bodhisattvas, who at this time are emerging.

na hyete jātu asmābhir dṛṣṭapūrvāḥ kadācana |
ākhyāhi no tasya nāma lokadhātorvināyaka || 14.28 ||

.

世尊我昔來未曾見是事願說其所從 (009_0773_b)國土之名號

.

28. Never before have we seen anything like this. Tell us the name of this world, O Leader.

daśādiśā hi asmābhir añcitāyo punaḥ punaḥ |
na ca dṛṣṭā ime ’smābhir bodhisattvāḥ kadācana || 14.29 ||

.

我常遊諸國未曾見是衆我於此衆中乃不識一人

.

29. We have repeatedly roamed in all directions of space, but never saw these Bodhisattvas.

dṛṣṭo na jāturasmābhir eko ’pi tanayastava |
ime ’dya sahasā dṛṣṭā ākhyāhi caritaṃ mune || 14.30 ||

.

30. We never saw a single infant of thine, and now, on a sudden, these appear to us. Tell us their history, O Seer.

bodhisattvasahasrāṇi śatāni nayutāni ca |
sarve kautūhalaprāptāḥ paśyanti dvipadottamam || 14.31 ||

.

忽然從地出願說其因緣今此之大會無量百千億

.

31. Hundreds, thousands, ten thousands of Bodhisattvas, all equally filled with curiosity, look up to the highest of men.

vyākuruṣva mahāvīra aprameya niropadhe |
kuta enti ime śūrā bodhisattvā viśāradaḥ || 14.32 ||

.

是諸菩薩等皆欲知此事是諸菩薩衆本末之因緣無量德世尊唯願決衆疑

.

32. Explain to us, O incomparable, great hero,who knowest no bounds, where do these heroes, these wise Bodhisattvas, come from?

(184,1) tena khalu punaḥ samayena ye te tathāgatā arhantaḥ samyaksaṃbuddhā anyebhyo lokadhātukoṭīnayutaśatasahasrebhyo ’bhyāgatā bhagavataḥ śākyamunes tathāgatasya nirmitāḥ, ye ’nyeṣu lokadhātuṣu sattvānāṃ dharmaṃ deśayanti sma, ye bhagavataḥ śākyamunes tathāgatasyārhataḥ samyaksaṃbuddhasya samantādaṣṭabhyo digbhyo ratnavṛkṣamūleṣu mahāratnasiṃhāsaneṣūpaviṣṭāḥ paryaṅkabaddhāḥ, teṣāṃ tathāgatānām arhatāṃ samyaksaṃbuddhānāṃ ye svakasvakā upasthāyakāḥ, te ’pi taṃ mahāntaṃ bodhisattvagaṇaṃ bodhisattvarāśiṃ dṛṣṭvā samantāt pṛthivīvivarebhya unmajjantamākāśadhātupratiṣṭhitam, te ’pyāścaryaprāptāstān svān svāṃs tathāgatānetadūcuḥ - kuto bhagavan iyanto bodhisattvā mahāsattvā āgacchantyaprameyā asaṃkhyeyāḥ? evamuktāste tathāgatā arhantaḥ samyaksaṃbuddhāstān svān svānupasthāyakānetadūcuḥ - āgamayadhvaṃ yūyaṃ kulaputrā muhūrtam | eṣa maitreyo nāma bodhisattvo mahāsattvo bhagavataḥ śākyamuneranantaraṃ vyākṛto ’nuttarāyāṃ samyaksaṃbodhau, sa etaṃ bhagavantaṃ śākyamuniṃ tathāgatam arhantaṃ samyaksaṃbuddhametam arthaṃ paripṛcchati | eṣa ca bhagavān śākyamunis tathāgato ’rhan samyaksaṃbuddho vyākariṣyati | tato yūyaṃ śroṣyatheti ||

. . . . .

爾時釋迦牟尼分身諸佛，從無量千萬億他方國土來者，在於八方諸寶樹下，師子座上，結加趺坐。其佛侍者，各各見是菩薩大衆，於三千大千世界四方，從地踊出，住於虛空。各白其佛言： “世尊！此諸無量無邊阿僧祇菩薩大衆，從何所來？” 爾時諸佛各告侍者：“諸善男子！且待須臾，有菩薩摩訶薩，名曰彌勒——釋迦牟尼佛之所授記，次後作佛——以問斯事，佛今答之，汝等自當因是得聞。”

. . . . .

Meanwhile the Tathâgatas, &c., who had flocked from hundred thousands of myriads of kotis of worlds, they, the creations of the Lord Sâkyamuni, who were preaching the law to the beings in other worlds; who all around the Lord Sâkyamuni, the Tathâgata, &c., were seated with crossed legs on magnificent jewel thrones at the foot of jewel trees in every direction of space; as well as the satellites of those Tathâgatas were struck with wonder and amazement at the sight of that great host, that great multitude of Bodhisattvas emerging from the gaps of the earth and established in the element of ether, and they (the satellites) asked each their own Tathâgata: Where, O Lord, do so many Bodhisattvas Mahâsattvas, so innumerable, so countless, come from? Whereupon those Tathâgatas, &c., answered severally to their satellites: Wait awhile, young men of good family; this Bodhisattva Mahâsattva here, called Maitreya, has just received from the Lord Sâkyamuni a revelation about his destiny to supreme, perfect enlightenment. He has questioned the Lord Sâkyamuni, the Tathâgata, &c., about the matter, and the Lord Sâkyamuni, the Tathâgata, &c., is going to explain it; then you may hear.

atha khalu bhagavān maitreyaṃ bodhisattvaṃ mahāsattvam āmantrayate sma - sādhu sādhu ajita | udārametadajita sthānaṃ yattvaṃ māṃ paripṛcchasi | atha khalu bhagavān sarvāvantaṃ bodhisattvagaṇam āmantrayate sma - tena hi kulaputrāḥ sarva eva prayatā bhavadhvam | susaṃnaddhā dṛḍhasthāmāś ca bhavadhvam, sarvaścāyaṃ bodhisattvagaṇaḥ | tathāgatajñānadarśanaṃ kulaputrās tathāgato ’rhan samyaksaṃbuddhaḥ sāṃprataṃ saṃprakāśayati, tathāgatavṛṣabhitaṃ tathāgatakarma tathāgatavikrīḍitaṃ tathāgatavijṛmbhitaṃ tathāgataparākramam iti ||

. . . . . . .

爾時釋迦牟尼佛告彌勒菩薩： “善哉，善哉！阿逸多！乃能問佛如是大事。 . . 汝等當共一心，被精進鎧，發堅固意，如來今欲顯發宣示諸佛智慧、諸佛自在神通之力、諸佛師子奮迅之力、諸佛威猛大勢之力。”

. . . . . . .

Thereupon the Lord addressed the Bodhisattva Maitreya: Well done, Agita, well done; it is a sublime subject, Agita, about which thou questionest me. Then the Lord addressed the entire host of Bodhisattvas: Be attentive all, young men of good family - be well prepared and steady on your post, you and the entire host of Bodhisattvas; the Tathâgata, the Arhat, &c., is now going to exhibit the sight of the knowledge of the Tathâgata, young men of good family, the leadership of the Tathâgata, the work of the Tathâgata, the sport [i.e. magic display of creative power, lîlâ, synonymous with mâyâ.] of the Tathâgata, the might of the Tathâgata, the energy of the Tathâgata.

atha khalu bhagavāṃs tasyāṃ velāyām imā gāthā abhāṣata -

.

爾時世尊欲重宣此義，而說偈言：

.

And on that occasion the Lord pronounced the following stanzas:

prayatā bhavadhvaṃ kulaputra sarva imāṃ pramuñcāmi girāmananyathām |
mā khū viṣādaṃ kurutheha paṇḍitā acintiyaṃ jñānu tathāgatānām || 14.33 ||

.

(009_0773_c)當精進一心我欲說此事勿得有疑悔佛智叵思議

.

33. Be attentive all, young men of good family; I am to utter an infallible word; refrain from disputing about it, O sages: the science of the Tathâgata is beyond reasoning.

dhṛtimanta bhūtvā smṛtimanta sarve samāhitāḥ sarviḥ sthitā bhavadhvam |
apūrvadharmo śruṇitavyu adya āścaryabhūto hi tathāgatānām || 14.34 ||

.

汝今出信力住於忍善中昔所未聞法今皆當得聞

.

34. Be all steady and thoughtful; continue attentive all. To-day you will hear a law as yet unknown, the wonder of the Tathâgatas.

vicikitsa mā jātu kurudhva sarve ahaṃ hi yuṣmān parisaṃsthapemi |
ananyathāvādirahaṃ vināyako jñānaṃ ca me yasya na kāci saṃkhyā || 14.35 ||

.

我今安慰汝勿得懷疑懼佛無不實語智慧不可量

.

35. Never have any doubt, ye sages, for I shall strengthen you, I am the Leader who speaketh infallible truth, and my knowledge is unlimited.

gambhīra dharmāḥ sugatena buddhā atarkiyā yeṣa premāṇu nāsti | (185,1) tānadya haṃ dharma prakāśayiṣye śṛṇotha me yādṛśakā yathā ca te || 14.36 ||

. .

所得第一法甚深叵分別如是今當說汝等一心聽 .

. .

36. Profound are the laws known to the Sugata, above reasoning and beyond argumentation. These laws I am going to reveal; ye, hear which and how they are.

atha khalu bhagavān imā gāthā bhāṣitvā tasyāṃ velāyāṃ maitrayaṃ bodhisattvaṃ mahāsattvam āmantrayate sma - ārocayāmi te ajita, prativedayāmi | ya ime ajita bodhisattvā aprameyā asaṃkhyeyā acintyā atulyā agaṇanīyāḥ, ye yuṣmābhir adṛṣṭapūrvāḥ, ya etarhi pṛthivīvirebhyo niṣkrāntāḥ, mayaite ajita sarve bodhisattvā mahāsattvā asyāṃ sahāyāṃ lokadhātāv anuttarāṃ samyaksaṃbodhim abhisaṃbudhya samādāpitāḥ samuttejitāḥ saṃpraharṣitāḥ, anuttarāyāṃ samyaksaṃbodhau pariṇāmitāḥ | mayā caite kulaputrā asmin bodhisattvadharme paripācitāḥ pratiṣṭhāpitā niveśitāḥ parisaṃsthāpitā avatāritāḥ paribodhitāḥ pariśodhitāḥ | ete ca ajita bodhisattvā mahāsattvā asyāṃ sahāyāṃ lokadhātau adhastādākāśadhātuparigrahe prativasanti | svādhyāyoddeśacintāyoniśomanasikārapravṛttā ete kulaputrā asaṃgaṇikārāmā asaṃsargābhir atā anikṣiptadhurā ārabdhavīryāḥ | ete ajita kulaputrā vivekārāmā vivekābhir atāḥ | naite kulaputrā devamanuṣyānupaniśrāya viharanti asaṃsargacaryābhir atāḥ | ete kulaputrā dharmārāmābhir atā buddhajñāne ’bhiyuktāḥ ||

. . . . . . . . .

爾時世尊說此偈已，告彌勒菩薩： “我今於此大衆，宣告汝等。阿逸多！是諸大菩薩摩訶薩，無量無數阿僧祇，從地踊出，汝等昔所未見者，我於是娑婆世界得阿耨多羅三藐三菩提已，教化示導是諸菩薩，調伏其心，令發道意。 . 此諸菩薩，皆於是娑婆世界之下、此界虛空中住；於諸經典，讀誦通利，思惟分別，正憶念。阿逸多！是諸善男子等，不樂在衆多有所說；常樂靜處，懃行精進未曾休息；亦不依止人天而住。常樂深智，無有障礙，亦常樂於諸佛之法，一心精進，求無上慧。”

. . . . . . . . .

After uttering these stanzas the Lord addressed the Bodhisattva Mahasattva Maitreya: I announce to thee, Agita, I declare to thee: These Bodhisattvas Mahâsattvas, Agita, so innumerable, incalculable, inconceivable, incomparable, uncountable, whom you never saw before, who just now have issued from the gaps of the earth, these Bodhisattvas Mahâsattvas, Agita, have I roused, excited, animated, fully developed to supreme, perfect enlightenment after my having arrived at supreme, perfect enlightenment in this world. . And these Bodhisattvas Mahâsattvas, Agita, occupy in this Saha-world the domain of the ether-element below. Only thinking of the lesson they have to study, and devoted to thoroughly comprehend it, these young men of good family have no liking for social gatherings, nor for bustling crowds; they do not put off their tasks, and are strenuous. These young men of gyood family, Agita, delight in seclusion, are fond of seclusion. These young men of good family do not dwell in the immediate vicinity of gods and men, they not being fond of bustling crowds. These young men of good family find their luxury in the pleasure of the law, and apply themselves to Buddha-knowledge.

atha khalu bhagavāṃs tasyāṃ velāyām imā gāthā abhāṣata -

.

爾時世尊欲重宣此義，而說偈言：

.

And on that occasion the Lord uttered the following stanzas:

ye bodhisattvā ime aprameyā acintiyā yeṣa pramāṇu nāsti |
ṛddhīya prajñāya śrutenupetā bahukalpakoṭīcaritāś ca jñāne || 14.37 ||

.

阿逸汝當知是諸大菩薩從無數劫來修習佛智慧

.

37. These Bodhisattvas, immense, inconceivable and beyond measure, endowed with magic power, wisdom, and learning, have progressed in knowledge for many kotis of Æons.

paripācitāḥ sarvi mayaiti bodhaye mamaiva kṣetrasmi vasanti caite |
paripācitāḥ sarvi mayaiva ete mamaiva putrāścimi bodhisattvāḥ || 14.38 ||

.

悉是我所化令發大道心此等是我子依止是世界

.

38. It is I who have brought them to maturity for enlightenment, and it is in my field that they have their abode; by me alone have they been brought to maturity; these Bodhisattvas are my sons.

sarve ti āraṇyadhutābhiyuktāḥ saṃsargabhūmiṃ sada varjayanti |
asaṅgacārī ca mamaiti putrā mamottamāṃ caryanuśikṣamāṇāḥ || 14.39 ||

.

常行頭陁事 (009_0744_a)志樂於靜處捨大衆憒鬧不樂多所說如是諸子等學習我道法

.

39. All have devoted themselves to a hermit life and are assiduous in shunning places of bustle; they walk detached, these sons of mine, following my precepts in their lofty course.

vasanti ākāśaparigrahe ’smin kṣetrasya heṣṭhā paricāri vīrāḥ |
samudānayantā imam agrabodhiṃ udyukta rātriṃdivamapramattāḥ || 14.40 ||

.

晝夜常精進爲求佛道故在娑婆世界下方空中住

.

40. They dwell in the domain of ether, in the lower portion of the field, those heroes who, unwearied, are striving day and night to attain superior knowledge.

(186,1) ārabdhavīryāḥ smṛtimanta sarve prajñābalasmin sthita aprameye |
viśāradā dharmu kathenti caite prabhāsvarā putra mamaiti sarve || 14.41 ||

.

志念力堅固常懃求智慧說種種妙法其心無所畏

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41. All strenuous, of good memory, unshaken in the immense strength of their intelligence, those serene sages preach the law, all radiant, as being my sons.

mayā ca prāpya imam agrabodhiṃ nagare gayāyāṃ drumamūli tatra |
anuttaraṃ vartiya dharmacakraṃ paripācitāḥ sarvi ihāgrabodhau || 14.42 ||

.

我於伽耶城菩提樹下坐得成最正覺轉無上法輪爾乃教化之

.

42. Since the time when I reached this superior (or foremost) enlightenment, at the town of Gayâ, at the foot of the tree, and put in motion the allsurpassing wheel of the law, I have brought to maturity all of them for superior enlightenment.

anāsravā bhūta iyaṃ mi vācā śruṇitva sarve mama śraddadhadhvam |
evaṃ ciraṃ prāpta mayāgrabodhi paripācitāścaiti mayaiva sarve || 14.43 ||

.

令初發道心今皆住不退悉當得成佛我今說實語汝等一心信我從久遠來教化是等衆

.

43. These words I here speak are faultless, really true; believe me, all of you who hear me: verily, I have reached superior enlightenment, and it is by me alone that all have been brought to maturity.

atha khalu maitreyo bodhisattvo mahāsattvastāni ca saṃbahulāni bodhisattvakoṭīnayutaśatasahasrāṇyāścaryaprāptāny abhūvan, adbhutaprāptāni vismayaprāptāni - kathaṃ nāma bhagavatā anena kṣaṇavihāreṇa alpena kālāntareṇa amī etāvanto bodhisattvā mahāsattvā asaṃkhyeyāḥ samādāpitāḥ, paripācitāś ca anuttarāyāṃ samyaksaṃbodhau | atha khalu maitreyo bodhisattvo mahāsattvo bhagavantam etad avocat - kathamidānīṃ bhagavaṃs tathāgatena kumārabhūtena kapilavastunaḥ śākyanagarānniṣkasya gayānagarānnātidūre bodhimaṇḍavarāgragatena anuttarā samyaksaṃbodhir abhisaṃbuddhā? tasyādya bhagavan kālasya sātiriṃkāṇi catvāriṃśadvarṣāṇi | tatkathaṃ bhagavaṃs tathāgatena iyatā kālāntareṇedamaparimitaṃ tathāgatakṛtyaṃ kṛtam, tathāgatena tathāgatavṛṣabhitā tathāgataparākramaḥ kṛtaḥ, yo ’yaṃ bodhisattvagaṇo bodhisattvarāśiriyatā bhagavan kālāntareṇa anuttarāyāṃ samyaksaṃbodhau samādāpitaḥ paripācitaśca? asya bhagavan bodhisattvagaṇasya bodhisattvarāśergaṇyamānasya kalpakoṭīnayutaśatasahasrair apy anto nopalabhyate | evamaprameyā bhagavan ime bodhisattvā mahāsattvāḥ, evamasaṃkhyeyāściracaritabrahmacaryā bahubuddhaśatasahasrāvaropitakuśalamūlā bahukalpaśatasahasrapariniṣpannāḥ ||

. . . . . . .

爾時，彌勒菩薩摩訶薩及無數諸菩薩等，心生疑惑，怪未曾有，而作是念： “云何世尊於少時閒、教化如是無量無邊阿僧祇諸大菩薩，令住阿耨多羅三藐三菩提？” 卽白佛言： “世尊！如來爲太子時，出於釋宮，去伽耶城不遠，坐於道場，得成阿耨多羅三藐三菩提。從是已來，始過四十餘年。世尊！云何於此少時，大作佛事，以佛勢力、以佛功德，教化如是無量大菩薩衆，當成阿耨多羅三藐三菩提？ “世尊！此大菩薩衆，假使有人於千萬億劫數不能盡，不得其邊。斯等久遠已來，於無量無邊諸佛所，殖諸善根，成就菩薩(009_9774_b)道，常修梵行。世尊！如此之事，世所難信。

. . . . . . .

The Bodhisattva Mahâsattva Maitreya and those numerous hundred thousands of myriads of kotis of Bodhisattvas were struck with wonder, amazement, and surprise, (and thought): How is it possible that within so short a moment, within the lapse of so short a time so many Bodhisattvas, so countless, have been roused and made fully ripe to reach supreme, perfect enlightenment? Then the Bodhisattva Mahâsattva Maitreya asked the Lord: How then, O Lord, has the Tathâgata, after he left, when a prince royal, Kapilavastu, the town of the Sâkyas, arrived at supreme, perfect enlightenment on the summit of the terrace of enlightenment, not far from the town of Gayâ, somewhat more than forty years since, O Lord? How then has the Lord, the Tathâgata, within so short a lapse of time, been able to perform the endless task of a Tathâgata, to exercise the leadership of a Tathâgata, the energy of a Tathâgata? How has the Tathâgata, within so short a time, been able to rouse and bring to maturity for supreme, perfect enlightenment this host of Bodhisattvas, this multitude of Bodhisattvas, a multitude so great that it would be impossible to count the whole of it, even if one were to continue counting for hundred thousands of myriads of kotis of Æons? These Bodhisattvas, so innumerable, O Lord, so countless, having long followed a spiritual course of life and planted roots of goodness under many hundred thousands of Buddhas, have in the course of many hundred thousands of Æons become finally ripe.

tadyathāpi nāma bhagavan kaścid eva puruṣo navo daharaḥ śiśuḥ kṛṣṇakeśaḥ prathamena vayasā samanvāgataḥ pañcaviṃśativarṣo jātyā bhavet | sa varṣaśatikān putrānādarśayet, evaṃ ca vadet - ete kulaputrā mama putrā iti | te ca varṣaśatikāḥ puruṣā evaṃ ca vadeyuḥ - eṣo ’smākaṃ pitā janaka iti | tasya ca puruṣasya bhagavaṃs tadvacanamaśraddheyaṃ bhavellokasya duḥśraddheyam | evam eva bhagavān acirābhisaṃbuddho ’nuttarāṃ samyaksaṃbodhim, ime ca bodhisattvā mahāsattvā bahvaprameyā bahukalpakoṭīnayutaśatasahasracīrṇacaritabrahmacaryāḥ, dīrgharātraṃ hi kṛtaniścayāḥ, buddhajñāne samādhimukhaśatasahasrasamāpadyanavyutthānakuśalāḥ mahābhijñāparikarmaniryātāḥ mahābhijñākṛtaparikarmāṇaḥ (187,1) paṇḍitā buddhabhūmau, saṃgītakuśalās tathāgatadharmāṇām , āścaryādbhutā lokasya mahāvīryabalasthāmaprāptāḥ | tāṃś ca bhagavān evaṃ vadati - mayaite ādita eva samādāpitāḥ samuttejitāḥ paripācitāḥ, pariṇāmitāś ca asyāṃ bodhisattvabhūmāviti | anuttarāṃ samyaksaṃbodhim abhisaṃbuddhena mayaiṣa sarvavīryaparākramaḥ kṛta iti | kiṃcāpi vayaṃ bhagavaṃs tathāgatasya vacanaṃ śraddhayāgamiṣyāmaḥ - ananyathāvādī tathāgata iti | tathāgata evaitamarthaṃ jānīyāt | navayānasaṃprasthitāḥ khalu punar bhagavan bodhisattvā mahāsattvā vicikitsāmāpadyante | atra sthāne parinirvṛte tathāgate imaṃ dharmaparyāyaṃ śrutvā na pattīyiṣyanti na śraddhāsyanti nādhimokṣyanti | tataste bhagavan dharmavyasanasaṃvartanīyena karmābhisaṃskāreṇa samanvāgatā bhaviṣyanti | tatsādhu bhagavan etam evārtha deśaya, yadvayaṃ niḥsaṃśayā asmin dharme bhavema, anāgate ’dhvani bodhisattvayānīyāḥ kulaputrā vā kuladuhitaro vā śrutvā na vicikitsāmāpadyeranniti ||

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

譬如有人，色美髮黑，年二十五，指百歲人，言：‘是我子。’ 其百歲人，亦指年少，言：‘是我父，生育我等。’ 是事難信。佛亦如是，得道已來，其實未久，而此大衆諸菩薩等，已於無量千萬億劫，爲佛道故，懃行精進，善入出住無量百千萬億三昧，得大神通，久修梵行，善能次第習諸善法，巧於問答，人中之寶，一切世閒甚爲希有。今日世尊方云：‘得佛道時，初令發心，教化示導，令向阿耨多羅三藐三菩提。’世尊得佛未久，乃能作此大功德事。 . . 我等雖復信佛隨宜所說，佛所出言未曾虛妄，佛所知者皆悉通達。 . 然諸新發意菩薩，於佛滅後，若聞是語，或不信受，而起破法罪業因緣。 . 唯然，世尊！願爲解說，除我等疑，及未來世諸善男子聞此事已，亦不生疑。”

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

It is just as if some man, young and youthful, a young man with black hair and in the prime of youth, twenty-five years of age, would represent centenarians as his sons, and say: 'Here, young men of good family, you see my sons;' and if those centenarians would declare: 'This is the father who begot us! Now, Lord, the speech of that man would be incredible, hard to be believed by the public. It is the same case with the Tathâgata, who but lately has arrived at supreme, perfect enlightenment, and with these Bodhisattvas Mahâsattvas, so immense in number, who for many hundred thousand myriads of kotis of Æons, having observed a spiritual course of life, have long since come to certainty in regard to Tathâgata-knowledge; who are able to plunge in and again rise from the hundred thousand sorts of meditation'; who are adepts at the preparatories to noble transcendent wisdom, have accomplished the preparatories to noble transcendent wisdom; who are clever on the Buddha-ground, able in the (ecclesiastical) Council and in Tathâgata duties; who are the wonder and admiration of the world; who are possessed of great vigour, strength, and power. And the Lord says: From the very beginning have I roused, brought to maturity, fully developed them to be fit for this Bodhisattva position. It is I who have displayed this energy and vigour after arriving at supreme, perfect enlightenment. But, O Lord, how can we have faith in the words of the Tathâgata, when he says: The Tathâgata speaks infallible truth? . The Tathâgata must know that the Bodhisattvas who have newly entered the vehicle are apt to fall into doubt on this head; after the extinction of the Tathâgata those who hear this Dharmaparyâya will not accept, not believe, not trust it. Hence, O Lord, they will design acts tending to the ruin of the law. Therefore, O Lord, deign to explain us this matter, that we may be free from perplexity, and that the Bodhisattvas who in future shall hear it, be they young men of good family or young ladies, may not fall into doubt.

atha khalu maitreyo bodhisattvo mahāsattvas tasyāṃ velāyāṃ bhagavantam ābhir gāthābhir adhyabhāṣata -

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爾時彌勒菩薩欲重宣此義，而說偈言：

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On that occasion the Bodhisattva Mahasattva Maitreya addressed the Lord with the following stanzas:

yadāsi jāto kapilāhvayasmin śākyādhivāse abhiniṣkramitvā |
prāpto ’si bodhiṃ nagare gayāhvaye kālo ’yamalpo ’tra tu lokanātha || 14.44 ||

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佛昔從釋種出家近伽耶坐於菩提樹

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44. When thou wert born in Kapilavastu, the home of the Sâkyas, thou didst leave it and reach enlightenment at the town of Gayâ. That is a short time ago, O Lord of the world.

ime ca te ārya viśāradā bahū ye kalpakoṭīcaritā mahāgaṇī |
ṛddhībale ca sthita aprakampitāḥ suśikṣitāḥ prajñabale gatiṃgatāḥ || 14.45 ||

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爾來尚未久此諸佛子等其數不可量久已行佛道住於神通力善學菩薩道 (009_0774_c)不染世閒法

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45. And now thou hast so great a crowd of followers, these sages who for many kotis of Æons have fulfilled their duties, stood firm in magic power, unshaken, well disciplined, accomplished in the might of wisdom;

anūpaliptāḥ padumaṃ va vāriṇā bhittvā mahīṃ ye iha adya āgatāḥ |
kṛtāñjalī sarvi sthitāḥ sagauravāḥ smṛtimanta lokādhipatisya putrāḥ || 14.46 ||

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如蓮花在水從地而踊出皆起恭敬心住於世尊前

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46. These, who are untainted as the lotus is by water; who to-day have flocked hither after rending the earth, and are standing all with joined hands, respectful and strong in memory, the sons of the Master of the world.

kathaṃ imaṃ adbhutamīdṛśaṃ te taṃ śraddadhiṣyantimi bodhisattvāḥ |
vicikitsanirghātanahetu bhāṣa taṃ tvaṃ caiva deśehi yathaiva arthaḥ || 14.47 ||

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是事難思議云何而可信佛得道甚近所成就甚多願爲除衆疑如實分別說

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47. How will these Bodhisattvas believe this great wonder? Expel (all) doubt, tell the cause, and show how the matter really is.

yathā hi puruṣo iha kaścid eva daharo bhaveyā śiśu kṛṣṇakeśaḥ |
jātyā ca so viṃśatiruttare vā darśeti putrān śatavarṣajātān || 14.48 ||

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譬如少壯人年始二十五示人百歲子髮白而面皺

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48. It is as if there were some man, a young man with black hair, twenty years old or somewhat more, who presented as his sons some centenarians,

(188,1) valīhi palitehi ca te upetā eṣo ca no dehakaro ti brūyuḥ |
duḥśraddadhaṃ tadbhavi lokanātha daharasya putrā imi evarūpāḥ || 14.49 ||

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是等我所生子亦說是父父少而子老擧世所不信

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49. And the latter, covered with wrinkles and grey-haired, declared the (young) man to be their father. But such (a young man) never having sons of such appearance, it would be difficult to believe, O Lord of the world, that they were sons to so young a man.

emeva bhagavāṃś ca navo vayasthaḥ ime ca vijñā bahubodhisattvāḥ |
smṛtimanta prajñāya viśāradāś ca suśikṣitāḥ kalpasahasrakoṭiṣu || 14.50 ||

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世尊亦如是得道來甚近是諸菩薩等志固無怯弱

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50. In the same manner, O Lord, we are unable to conceive how these numerous Bodhisattvas of good memory and excelling in wisdom, who have been well instructed during thousands of kotis of Æons;

dhṛtimanta prajñāya vicakṣaṇāś ca prāsādikā darśaniyāś ca sarve |
viśāradā dharmaviniścayeṣu parisaṃstutā lokavināyakehi || 14.51 ||

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從無量劫來而行菩薩道巧於難問答其心無所畏忍辱心決定端正有威德十方佛所讚善能分別說

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51. Who are firm, of keen intelligence, lovely and agreeable to sight, free from hesitation in the decisions on law, praised by the Leaders of the world;

asaṅgacārī pavaneva santi ākāśadhātau satataṃ aniśritāḥ |
jānenti vīryaṃ sugatasya putrāḥ paryeṣamāṇā ima buddhabhūmim || 14.52 ||

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不樂在人衆常好在禪定爲求佛道故於下空中住

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52. Who in freedom live in the wood; who unattached in the element of ether constantly display their energy, who are the sons of Sugata striving after this Buddha-ground;

kathaṃ nu śraddheyamidaṃ bhaveyā parinirvṛte lokavināyakasmin |
vicikitsa asmāka na kācidasti śṛṇomathā saṃmukha lokanāthā || 14.53 ||

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我等從佛聞於此事無疑願佛爲未來演說令開解

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53. How will this be believed when the Leader of the world shall be completely extinct? After hearing it from the Lord's own mouth we shall never more feel any doubt.

vicikitsa kṛtvāna imasmi sthāne gaccheyu mā durgati bodhisattvāḥ |
tvaṃ vyākuruṣvā bhagavan yathāvat katha bodhisattvāḥ paripācitā ime || 14.54 ||

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若有於此經生疑不信者卽當墮惡道願今爲解說是無量菩薩云何於少時教化令發心而住不退地

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54. May Bodhisattvas never come to grief by having doubt on this head. Grant us, O Lord, a truthful account how these Bodhisattvas have been brought to maturity by thee.

ity āryasaddharmapuṇḍarīke dharmaparyāye bodhisattvapṛthivīvivarasamudgamaparivarto nāma caturdaśamaḥ ||

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15: tathāgatāyuṣpramāṇaparivartaḥ |

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如來壽量品第十六

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CHAPTER XV
DURATION OF LIFE OF THE TATHÂGATA

atha khalu bhagavān sarvāvantaṃ bodhisattvagaṇam āmantrayate sma - avakalpayadhvaṃ me kulaputrāḥ, abhiśraddadhadhvaṃ tathāgatasya bhūtāṃ vācaṃ vyāharataḥ | dvitīyakam api bhagavāṃs tān bodhisattvānām antrayate sma - avakalpayadhvaṃ me kulaputrāḥ, abhiśraddadhadhvaṃ tathāgatasya bhutāṃ vācaṃ vyāharataḥ | tṛtīyakam api bhagavāṃs tan bodhisattvānām antrayate sma - avakalpayadhvaṃ me kulaputrāḥ, abhiśraddadhadhvaṃ tathāgatasya bhūtāṃ vācaṃ vyāharataḥ | atha khalu sa sarvāvān bodhisattvagaṇo maitreyaṃ bodhisattvaṃ mahāsattvamagrataḥ sthāpayitvā añjaliṃ pragṛhya bhagavantam etad avocat - bhāṣatu bhagavān etam evārtham , bhāṣatu sugataḥ | vayaṃ tathāgatasya bhāṣitam abhiśraddhāsyāmaḥ | dvitīyakam api sa sarvāvān bodhisattvagaṇo bhagavantam etad avocat - bhāṣatu bhagavān etam evārtham , bhāṣatu sugataḥ | vayaṃ tathāgatasya bhāṣitam abhiśraddhāsyāmaḥ | tṛtīyakam api sa sarvāṃvān bodhisattvagaṇo bhagavantam etad avocat - bhāṣatu bhagavān etam evārtham , bhāṣatu sugataḥ | vayaṃ tathāgatasya bhāṣitam abhiśraddhāsyāma iti ||

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爾時，佛告諸菩薩及一切大衆： “諸善男子！汝等當信解如來誠諦之語。” 復告大衆： “汝等當信解如來誠諦之語。” 又復告諸大衆： “汝等當信解如來誠諦之語。” 是時菩薩大衆，彌勒爲首，合掌白佛言： “世尊！唯願說之，我等當信(009_0775_a)受佛語。” . . 如是三白已，復言：“唯願說之，我等當信受佛語。” . .

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Thereupon the Lord addressed the entire host of Bodhisattvas: Trust me, young men of good family, believe in the Tathâgata speaking a veracious word. A second time the Lord addressed the Bodhisattvas: Trust me, young gentlemen of good family, believe in the Tathâgata speaking a veracious word. A third and last time the Lord addressed the Bodhisattvas: Trust me, young men of good family, believe in the Tathâgata speaking a veracious word. Then the entire host of Bodhisattvas with Maitreya, the Bodhisattva Mahasattva at their head, stretched out the joined hands and said to the Lord: Expound this matter, O Lord; expound it, O Sugata; we will believe in the word of the Tathâgata. A second time the entire host, &c. &c. A third time the entire host, &c. &c. . . . . .

atha khalu bhagavāṃs teṣāṃ bodhisattvānāṃ yāvattṛtīyakam apy adhyeṣaṇāṃ viditvā tān bodhisattvānām antrayate sma - tena hi kulaputrāḥ śṛṇudhvamidam evaṃrūpaṃ mamādhiṣṭhānabalādhānam, yadayaṃ kulaputrāḥ sadevamānuṣāsuro loka evaṃ saṃjānīte - sāṃprataṃ bhagavatā śākyamuninā tathāgatena śākyakulādabhiniṣkramya gayāhvaye mahānagare bodhimaṇḍavarāgragatena anuttarā samyaksaṃbodhir abhisaṃbuddheti | naivaṃ draṣṭavyam | api tu khalu punaḥ kulaputrāḥ bahūni mama kalpakoṭīnayutaśatasahasrāṇy anuttarāṃ samyaksaṃbodhim abhisaṃbuddhasya | tadyathāpi nāma kulaputrāḥ pañcāśatsu lokadhātukoṭīnayutaśatasahasreṣu ye pṛthivīdhātuparamāṇavaḥ, atha khalu kaścid eva puruṣa utpadyate | sa ekaṃ paramāṇurajaṃ gṛhītvā pūrvasyāṃ diśi pañcāśallokadhātvasaṃkhyeyaśatasahasrāṇyatikramya tadekaṃ paramāṇurajaḥ samupanikṣipet | anena paryāyeṇa kalpakoṭīnayutaśatasahasrāṇi sa puruṣaḥ sarvāṃs tāṃllokadhātūna vyapagatapṛthivīdhātūn kuryāt, sarvāṇi ca tāni pṛthivīdhātuparamāṇurajāṃsi anena paryāyeṇa anena ca lakṣanikṣepeṇa pūrvasyāṃ diśyupanikṣipet | tatkiṃ manyadhve kulaputrāḥ śakyaṃ te lokadhātavaḥ kenaciccintayituṃ vā gaṇayituṃ vā tulayituṃ vā upalakṣayituṃ vā? evam ukte maitreyo bodhisattvo mahāsattvaḥ sa ca sarvāvān bodhisattvagaṇo bodhisattvarāśirbhagavantam etad avocat - asaṃkhyeyāste bhagavaṃllokadhātavaḥ, agaṇanīyāścittabhūmisamatikrāntāḥ | sarvaśrāvakapratyekabuddhair api bhagavan āryeṇa jñānena na śakyaṃ cintayituṃ vā gaṇayituṃ vā tulayituṃ vā upalakṣayituṃ vā | asmākam api tāvad bhagavan avaivartyabhūmisthitānāṃ bodhisattvānāṃ mahāsattvānām asmin sthāne cittagocaro na pravartate | tāvad aprameyā bhagavaṃste lokadhātavo bhaveyur iti ||

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爾時世尊知諸菩薩三請不止，而告之言： “汝等諦聽，如來秘密神通之力。一切世閒天、人及阿修羅，皆謂：‘今釋迦牟尼佛，出釋氏宮，去伽耶城不遠，坐於道場，得阿耨多羅三藐三菩提。’ . 然，善男子，我實成佛已來無量無邊百千萬億那由他劫。譬如五百千萬億那由他阿僧祗三千大千世界，假使有人末爲微塵，過於東方五百千萬億那由他阿僧祇國乃下一塵，如是東行，盡是微塵。諸善男子！於意云何？是諸世界，可得思惟挍計，知其數不？” 彌勒菩薩等俱白佛言： “世尊！是諸世界，無量無邊，非筭數所知，亦非心力所及；一切聲聞、辟支佛，以無漏智，不能思惟知其限數；我等住阿惟越致地，於是事中亦所不達。我等住阿惟越致地，於是事中亦所不達。世尊！如是諸世界，無量無邊。”

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The Lord, considering that the Bodhisattvas repeated their prayer up to three times, addressed them thus: The Lord, considering that the Bodhisattvas repeated their prayer up to three times, addressed them thus: Listen then, young men of good family. The force of a strong resolve which I assumed is such, young men of good family, that this world, including gods, men, and demons, acknowledges: Now has the Lord Sakyamuni, after going out from the home of the Sakyas, arrived at supreme, perfect enlightenment, on the summit of the terrace of enlightenment at the town of Gaya. . But, young men of good family, the truth is that many hundred thousand myriads of kotis of Æons ago I have arrived at supreme, perfect enlightenment. By way of example, young men of good family, let there be the atoms of earth of fifty hundred thousand myriads of kotis of worlds; let there exist some man who takes one of those atoms of dust and then goes in an eastern direction fifty hundred thousand myriads of kotis of worlds further on, there to deposit that atom of dust; let in this manner the man carry away from all those worlds the whole mass of earth, and in the same manner, and by the same act as supposed, deposit all those atoms in an eastern direction. Now, would you think, young men of good family, that any one should be able to imagine, weigh, count, or determine (the number of) those worlds? The Lord having thus spoken, the Bodhisattva Mahasattva Maitreya and the entire host of Bodhisattvas replied: They are incalculable, O Lord, those worlds, countless, beyond the range of thought. Not even all the disciples and Pratyekabuddhas, O Lord, with their Ârya-knowledge, will be able to imagine, weigh, count, or determine them. For us also, O Lord, who are Bodhisattvas standing on the place from whence there is no turning back, this point lies beyond the sphere of our comprehension; so innumerable, O Lord, are those worlds.

(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。 . “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。 . “諸善男子！我本行菩薩道所成壽命，今猶未盡， . 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.

tadyathāpi nāma kulaputrāḥ kaścid eva vaidyapuruṣo bhavet paṇḍito vyakto medhāvī sukuśalaḥ sarvavyādhipraśamanāya | tasya ca puruṣasya bahavaḥ putrā bhaveyur daśa vā viṃśatirvā triṃśadvā catvāriṃśadvā pañcāśadvā śataṃ vā | sa ca vaidyaḥ pravāsagato bhavet, te cāsya sarve putrā garapīḍā vā viṣapīḍā vā bhaveyuḥ | tena gareṇa vā viṣeṇa vā duḥkhābhir vedanābhir abhitūrṇā bhaveyuḥ | te tena gareṇa vā viṣeṇa vā dahyamānāḥ pṛthivyāṃ prapateyuḥ | atha sa teṣāṃ vaidyaḥ pitā pravāsādāgacchet | te cāsya putrāstena gareṇa vā viṣeṇa vā duḥkhābhir vedanābhir ārtāḥ | kecidviparītasaṃjñino bhaveyuḥ, kecidaviparītasaṃjñino bhaveyuḥ | sarve ca te tenaiva duḥkhenārtāstaṃ pitaraṃ dṛṣṭvābhinandeyuḥ, evaṃ cainaṃ vadeyuḥ - diṣṭyāsi tāta kṣemasvastibhyāmāgataḥ | tadasmākamasmādātmoparodhād garādvā viṣādvā parimocayasva | dadasva nastāta jīvitam iti | atha khalu sa vaidyastān putrān duḥkhārtān dṛṣṭvā vedanābhibhūtān dahyataḥ pṛthivyāṃ pariveṣṭamānān, tato mahābhaiṣajyaṃ samudānayitvā varṇasaṃpannaṃ gandhasaṃpannaṃ rasasaṃpannaṃ ca, śilāyāṃ piṣṭvā teṣāṃ putrāṇāṃ pānāya dadyāt, evaṃ cainān vadet - pibatha putrā idaṃ mahābhaiṣajyaṃ varṇasaṃpannaṃ gandhasaṃpannaṃ rasasaṃpannam | idaṃ yūyaṃ putrā mahābhaiṣajyaṃ pītvā kṣipramevāsmād garādvā viṣādvā parimokṣyadhve, svasthā bhaviṣyatha arogāś ca | tatra ye tasya vaidyasya putrā aviparītasaṃjñinaḥ te bhaiṣajyasya varṇaṃ ca dṛṣṭvā gandhaṃ cāghrāya rasaṃ cāsvādya kṣipramevābhyavahareyuḥ | te cābhyavaharantastasmādābādhāt sarveṇa sarvaṃ vimuktā bhaveyuḥ | ye punas tasya putrā viparītasaṃjñinaḥ te taṃ pitaram abhinandeyuḥ, enaṃ caivaṃ vadeyuḥ - diṣṭayāsi tāta kṣemasvastibhyāmāgato yastvamasmākaṃ cikitsaka iti | (192,1) te caivaṃ vācaṃ bhāṣeran, tacca bhaiṣajyamupanāmitaṃ na pibeyuḥ | tat kasya hetoḥ? tathā hi teṣāṃ tayā viparītasaṃjñyā tad bhaiṣajyamupanāmitaṃ varṇenāpi na rocate, gandhenāpi rasenāpi na rocate | atha khalu sa vaidyapuruṣa evaṃ cintayet - ime mama putrā anena gareṇa vā viṣeṇa vā viparītasaṃjñinaḥ | te khalv idaṃ mahābhaiṣajyaṃ na pibanti, māṃ cābhinandanti | yannavahamimān putrānupāyakauśalyena idaṃ bhaiṣajyaṃ pāyayeyam iti | atha khalu sa vaidyastān putrānupāyakauśalyena tadbhaiṣajyaṃ pāyayitukāma evaṃ vadet - jīrṇo ’hamasmi kulaputrāḥ, vṛddho mahallakaḥ | kālakriyā ca me pratyupasthitā | mā ca yūyaṃ putrāḥ śociṣṭha, mā ca klamamāpadhvam | idaṃ vo mayā mahābhaiṣajyamupanītam | sacedākāṅkṣadhve, tadeva bhaiṣajyaṃ pibadhvam | sa evaṃ tān putrānupāyakauśalyena anuśiṣya anyataraṃ janapadapradeśaṃ prakrāntaḥ | tatra gatvā kālagatamātmānaṃ yeṣāṃ glānānāṃ putrāṇām ārocayet, te tasmin samaye ’tīva śocayeyuḥ, atīva parideveyuḥ - yo hyasmākaṃ pitā nātho janako ’nukampakaḥ so ’pi nāmaikaḥ kālagataḥ, te ’dya vayamanāthāḥ saṃvṛttāḥ | te khalv anāthabhūtamātmānaṃ samanupaśyanto ’śaraṇamātmānaṃ samanupaśyanto ’bhīkṣṇaṃ śokārtā bhaveyuḥ | teṣāṃ ca tayābhīkṣṇaṃ śokārtatayā sā viparītasaṃjñā aviparītasaṃjñā bhavet | yacca tad bhaiṣajyaṃ varṇagandharasopetaṃ tadvarṇagandharasopetam eva saṃjānīyuḥ | tatas tasmin samaye tadbhaiṣajyamabhyavahareyuḥ | te cābhyavaharantastasmādābādhāt parimuktā bhaveyuḥ | atha khalu sa vaidyastān putrānābādhavimuktān viditvā punar evātmānamupadarśayet | tatkiṃ manyadhve kulaputrā mā haiva tasya vaidyasya tadupāyakauśalyaṃ kurvataḥ kaścinmṛṣāvādena saṃcodayet? āhuḥ - no hīdaṃ bhagavan, no hīdaṃ sugata | āha - evam eva kulaputrāḥ aham apy aprameyāsaṃkhyeyakalpakoṭīnayutaśatasahasrābhisaṃbuddha imām anuttarāṃ samyaksaṃbodhim | api tu khalu punaḥ kulaputrāḥ ahamantarāntaramevaṃrūpāṇyupāyakauśalyāni sattvānām upadarśayāmi vinayārtham | na ca me kaścidatra sthāne mṛṣāvādo bhavati ||

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譬如良醫，智慧聰達，明練方藥，善治衆病。其人多諸子息——若十、二十乃至百數，以有事緣，遠至(009_0776_a)餘國。諸子於後，飮他毒藥，藥發悶亂，宛轉于地。是時其父還來歸家，諸子飮毒，或失本心、或不失者，遙見其父，皆大歡喜，拜跪問訊： ‘善安隱歸。我等愚癡，誤服毒藥，願見救療，更賜壽命。’ 父見子等苦惱如是，依諸經方，求好藥草，色香美味皆悉具足，擣篩和合與子令服，而作是言： ‘此大良藥，色香美味皆悉具足，汝等可服，速除苦惱，無復衆患。’ 其諸子中不失心者，見此良藥、色香俱好，卽便服之，病盡除愈。餘失心者，見其父來，雖亦歡喜問訊，求索治病，然與其藥而不肯服。所以者何？毒氣深入，失本心故，於此好色香藥而謂不美。父作是念： ‘此子可愍，爲毒所中，心皆顚倒。雖見我喜，求索救療；如是好藥而不肯服。我今當設方便，令服此藥。’ 卽作是言： ‘汝等當知！我今衰老，死時已至，是好良藥，今留在此，汝可取服，勿憂不差。’ 作是教已，復至他國，遣使還告：‘汝父已死。’是時諸子聞父背喪，心大憂惱而作是念： ‘若父在者，慈愍我等，能見救護，今者(009_0776_b)捨我遠喪他國。’自惟孤露，無復恃怙，常懷悲感，心遂醒悟，乃知此藥色味香美，卽取服之，毒病皆愈。父聞子悉已得差，尋便來歸，咸使見之。 “諸善男子！於意云何？頗有人能說此良醫虛妄罪不？” “不也，世尊！” 佛言： “我亦如是，成佛已來、無量無邊百千萬億那由他阿僧祇劫，爲衆生故，以方便力、言當滅度，亦無有能如法說我虛妄過者。”

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Let us suppose an analogous case, young men of good family. There is some physician, learned, intelligent, prudent, clever in allaying all sorts of diseases. That man has many sons, ten, twenty, thirty, forty, fifty, or a hundred. Their father, the physician, comes home from his journey at the time when his sons are suffering from that poison or venom. . Overcome with the grievous pains caused by that poison or venom which burns them they lie rolling on the ground. Their father, the physician, comes home from his journey at the time when his sons are suffering from that poison or venom. Some of them have perverted notions, others have right notions, but all suffer the same pain. On seeing their father they cheerfully greet him and say: Hail, dear father, that thou art come back in safety and welfare! Now deliver us from our evil, be it poison or venom; let us live, dear father. And the physician, seeing his sons befallen with disease, overcome with pain and rolling on the ground, prepares a great remedy, having the required colour, smell, and taste, pounds it on a stone and gives it as a potion to his sons, with these words: Take this great remedy, my sons, which has the required colour, smell, and taste. For by taking this great remedy, my sons, you shall soon be rid of this poison or venom; you shall recover and be healthy. Those amongst the children of the physician that have right notions, after seeing the colour of the remedy, after smelling the smell and tasting the flavour, quickly take it, and in consequence of it are soon totally delivered from their disease. But the sons who have perverted notions cheerfully greet their father and say: Hail, dear father, that thou art come back in safety and welfare; do heal us. So they speak, but they do not take the remedy offered, and that because, owing to the perverseness of their notions, that remedy does not please them, in colour, smell, nor taste. Then the physician reflects thus: These sons of mine must have become perverted in their notions owing to this poison or venom, as they do not take the remedy nor hail me. herefore will I by some able device induce these sons to take this remedy. Prompted by this desire he speaks to those sons as follows: I am old, young men of good family, decrepit, advanced in years, and my term of life is near at hand; but be not sorry, young men of good family, do not feel dejected; here have I prepared a great remedy for you; if you want it, you may take it. Having thus admonished them, he skilfully betakes himself to another part of the country and lets his sick sons know that he has departed life. They are extremely sorry and bewail him extremely: So then he is dead, our father and protector; he who begat us; he, so full of bounty! now are we left without a protector. Fully aware of their being orphans and of having no refuge, they are continually plunged in sorrow, by which their perverted notions make room for right notions. They acknowledge that remedy possessed of the required colour, smell, and taste to have the required colour, smell, and taste, and by taking it are delivered from their evil. Then, on knowing that these sons are delivered from evil, the physician shows himself again. Now, young men of good family, what is your opinion? Would any one charge that physician with falsehood on account of his using that device? No, certainly not, Lord; certainly not, Sugata. He proceeded: In the same manner, young men of good family, I have arrived at supreme, perfect enlightenment since an immense, incalculable number of hundred thousands of myriads of kotis of Æons, but from time to time I display such able devices to the creatures, with the view of educating them, without there being in that respect any falsehood on my part.

atha khalu bhagavān imāmeva arthagatiṃ bhūyasyā mātrayā saṃdarśayamānas tasyāṃ velāyām imāṃ gāthā abhāṣata -

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爾時世尊欲重宣此義，而說偈言：

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In order to set forth this subject more extensively the Lord on that occasion uttered the following stanzas:

acintiyā kalpasahasrakoṭyo yāsāṃ pramāṇaṃ na kadāci vidyate |
prāptā mayā eṣa tadāgrabodhirdharmaṃ ca deśemyahu nityakālam || 15.1 ||

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自我得佛來所經諸劫數無量百千萬億載阿僧祇

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1. An inconceivable number of thousands of kotis of Æons, never to be measured, is it since I reached superior (or first) enlightenment and never ceased to teach the law.

samādapemī bahubodhisattvān bauddhasmi jñānasmi sthapemi caiva |
sattvāna koṭīnayutānanekān paripācayāmī bahukalpakoṭyaḥ || 15.2 ||

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常說法教化無數億衆生令入於佛道爾來無量劫

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2. I roused many Bodhisattvas and established them in Buddha-knowledge. I brought myriads of kotis of beings, endless, to full ripeness in many kotis of Æons.

(193,1) nirvāṇabhūmiṃ cupadarśayāmi vinayārtha sattvāna vadāmyupāyam |
na cāpi nirvāmyahu tasmi kāle ihaiva co dharmu prakāśayāmi || 15.3 ||

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爲度衆生故方便現涅槃而實不滅度常住此說法

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3. I show the place of extinction, I reveal to (all) beings a device to educate them, albeit I do not become extinct at the time, and in this very place continue preaching the law.

tatrāpi cātmānamadhiṣṭhahāmi sarvāṃś ca sattvāna tathaiva cāham |
viparītabuddhī ca narā vimūḍhāḥ tatraiva tiṣṭhantu na paśyiṣū mām || 15.4 ||

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我常住於此以諸神通力令顚倒衆生雖近而不見

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4. There I rule myself as well as all beings, I. But men of perverted minds, in their delusion, do not see me standing there.

parinirvṛtaṃ dṛṣṭva mamātmabhāvaṃ dhātūṣu pūjāṃ vividhāṃ karonti |
māṃ cā apaśyanti janenti tṛṣṇāṃ tatorjukaṃ citta prabhoti teṣām || 15.5 ||

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衆見我滅度廣供養舍利咸皆懷戀慕而生渴仰心

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5. In the opinion that my body is completely extinct, they pay worship, in many ways, to the relics, but me they see not. They feel (however) a certain aspiration by which their mind becomes right.

ṛjū yadā te mṛdumārdavāś ca utsṛṣṭakāmāś ca bhavanti sattvāḥ |
tato ahaṃ śrāvakasaṃgha kṛtvāḥ ātmāna darśemyahu gṛdhrakūṭe || 15.6 ||

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衆生旣信伏質直意柔軟一心欲見佛不自惜身命時我及衆僧俱出靈鷲山

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6. When such upright (or pious), mild, and gentle creatures leave off their bodies, then I assemble the crowd of disciples and show myself here on the Gridhrakûta.

evaṃ ca haṃ teṣa vadāmi paścāt ihaiva nāhaṃ tada āsi nirvṛtaḥ |
upāyakauśalya mameti bhikṣavaḥ punaḥ puno bhomyahu jīvaloke || 15.7 ||

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我時語衆生常在此不滅以方便力故現有滅不滅

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7. And then I speak thus to them, in this very place: I was not completely extinct at that time; it was but a device of mine, monks; repeatedly am I born in the world of the living.

anyehi sattvehi puraskṛto ’haṃ teṣāṃ prakāśemi mamāgrabodhim |
yūyaṃ ca śabdaṃ na śṛṇotha mahyaṃ anyatra so nirvṛtu lokanāthaḥ || 15.8 ||

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餘國有衆生恭敬信樂者我復於彼中爲說無上法汝等不聞此但謂我滅度 (009_0776_c)我見諸衆生沒在於苦惱

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8. Honoured by other beings, I show them my superior enlightenment, but you would not obey my word, unless the Lord of the world enter Nirvâna.

paśyāmyahaṃ sattva vihanyamānān na cāhu darśemi tadātmabhāvam |
spṛhentu tāvanmama darśanasya tṛṣitāna saddharmu prakāśayiṣye || 15.9 ||

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故不爲現身令其生渴仰因其心戀慕乃出爲說法

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9. I see how the creatures are afflicted, but I do not show them my proper being. Let them first have an aspiration to see me; then I will reveal to them the true law.

sadādhiṣṭhānaṃ mama etadīdṛśaṃ acintiyā kalpasahasrakoṭyaḥ | (194,1) na ca cyavāmī itu gṛdhrakūṭāt anyāsu śayyāsanakoṭibhiś ca || 15.10 ||

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神通力如是於阿僧祇劫常在靈鷲山及餘諸住處

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10. Such has always been my firm resolve during an inconceivable number of thousands of kotis of Æons, and I have not left this Gridhrakûta for other abodes.

yadāpi sattvā ima lokadhātuṃ paśyanti kalpenti ca dahyamānam |
tadāpi cedaṃ mama buddhakṣetraṃ paripūrṇa bhotī marumānuṣāṇām || 15.11 ||

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衆生見劫盡大火所燒時我此土安隱天人常充滿

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11. And when creatures behold this world and imagine that it is burning, even then my Buddhafield is teeming with gods and men.

krīḍā ratī teṣa vicitra bhoti udyānaprāsādavimānakoṭyaḥ |
pratimaṇḍitaṃ ratnamayaiś ca parvatair drumais tathā puṣpaphalair upetaiḥ || 15.12 ||

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園林諸堂閣種種寶莊嚴寶樹多花菓衆生所遊樂

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12. They dispose of manifold amusements, kotis of pleasure gardens, palaces, and aerial cars; (this field) is embellished by hills of gems and by trees abounding with blossoms and fruits.

upariṃ ca devābhihananti tūryān mandāravarṣaṃ ca visarjayanti |
mamaṃ ca abhyokiri śrāvakāṃś ca ye cānya bodhāviha prasthitā vidū || 15.13 ||

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諸天擊天鼓常作衆伎樂雨曼陁羅花散佛及大衆

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13. And aloft gods are striking musical instruments and pouring a rain of Mandâras by which they are covering me, the disciples and other sages who are striving after enlightenment.

evaṃ ca me kṣetramidaṃ sadā sthitaṃ anye ca kalpentimu dahyamānam |
subhair avaṃ paśyiṣu lokadhātuṃ upadrutaṃ śokaśatābhikīrṇam || 15.14 ||

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我淨土不毀而衆見燒盡憂怖諸苦惱如是悉充滿

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14. So is my field here, everlasti.ngly; but others fancy that it is burning; in their view this world is most terrific, wretched, replete with number of woes.

na cāpi me nāma śṛṇonti jātu tathāgatānāṃ bahukalpakoṭibhiḥ |
dharmasya vā mahya gaṇasya cāpi pāpasya karmasya phalevarūpam || 15.15 ||

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是諸罪衆生以惡業因緣過阿僧祇劫不聞三寶名

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15. Ay, many kotis of years they may pass without ever having mentioned my name, the law, or my congregation. That is the fruit of sinful deeds.

lyadā tu sattvā mṛdu mārdavāś ca utpanna bhontīha manuṣyaloke |
utpannamātrāś ca śubhena karmaṇā paśyanti māṃ dharmu prakāśayantam || 15.16 ||

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諸有修功德柔和質直者則皆見我身在此而說法

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16. But when mild and gentle beings are born in this world of men, they immediately see me revealing the law, owing to their good works.

na cāhu bhāṣāmi kadāci teṣāṃ imāṃ kriyāmīdṛśikīm anuttarām |
teno ahaṃ dṛṣṭa cirasya bhomi tato ’sya bhāṣāmi sudurlabhā jināḥ || 15.17 ||

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或時爲此衆說佛壽無量久乃見佛者爲說佛難値

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17. I never speak to them of the infinitude of my action. Therefore, I am, properly, existing since long, and yet declare: The Ginas are rare (or precious).

(195,1) etādṛśaṃ jñānabalaṃ mayedaṃ prabhāsvaraṃ yasya na kaścidantaḥ |
āyuś ca me dīrghamanantakalpaṃ samupārjitaṃ pūrva caritva caryām || 15.18 ||

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我智力如是慧光照無量壽命無數劫久修業所得

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18. Such is the glorious power of my wisdom that knows no limit, and the duration of my life is as long as an endless period; I have acquired it after previously following a due course.

mā saṃśayaṃ atra kurudhva paṇḍitā vicikitsitaṃ co jahathā aśeṣam |
bhūtāṃ prabhāṣāmyahameta vācaṃ mṛṣā mamā naiva kadāci vāg bhavet || 15.19 ||

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汝等有智者勿於此生疑當斷令永盡佛語實不虛

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19. Feel no doubt concerning it, O sages, and leave off all uncertainty: the word I here pronounce is really true; my word is never false.

yathā hi so upāyaśikṣito viparītasaṃjñīna sutāna hetoḥ |
jīvantamātmāna mṛteti brūyāt taṃ vaidyu vijño na mṛṣeṇa codayet || 15.20 ||

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如醫善方便爲治狂子故實在而言死無能說虛妄

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20. For even as that physician skilled in devices, for the sake of his sons whose notions were perverted, said that he had died although he was still alive, and even as no sensible man, would charge that physician with falsehood;

yam eva haṃ lokapitā svayaṃbhūḥ cikitsakaḥ sarvaprajāna nāthaḥ |
viparīta mūḍhāṃś ca viditva bālān anirvṛto nirvṛta darśayāmi || 15.21 ||

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我亦爲世父救諸苦患者爲凡夫顚倒實在而言滅

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21. So am I the father of the world, the Self born, the Healer, the Protector of all creatures. Knowing them to be perverted, infatuated, and ignorant I teach final rest, myself not being at rest.

kiṃ kāraṇaṃ mahyamabhīkṣṇadarśanād viśraddha bhontī abudhā ajānakāḥ |
viśvasta kāmeṣu pramatta bhontī pramādahetoḥ prapatanti durgatim || 15.22 ||

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以常見我故而生憍恣心放逸著五欲墮於惡道中

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22. What reason should I have to continually manifest myself? When men become unbelieving, unwise, ignorant, careless, fond of sensual pleasures, and from thoughtlessness run into misfortune,

cariṃ cariṃ jāniya nityakālaṃ vadāmi sattvāna tathā tathāham |
kathaṃ nu bodhāvupanāmayeyaṃ katha buddhadharmāṇa bhaveyu lābhinaḥ || 15.23 ||

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我常知衆生行道不行道隨所應可度爲說種種法每自作是意以何令衆生得入無上慧速成就佛身

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23. Then I, who know the course of the world, declare: I am so and so, (and consider): How can I incline them to enlightenment? how can they become partakers of the Buddha-laws?

ity āryasaddharmapuṇḍarīke dharmaparyāye tathāgatāyuṣpramāṇaparivarto nāma pañcadaśamaḥ ||

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(196,1)16: puṇyaparyāyaparivartaḥ |

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分別功德品第十七

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CHAPTER XVI
OF PIETY

asmin khalu punas tathāgatāyuṣpramāṇanirdeśe nirdiśyamāne aprameyāṇām asaṃkhyeyānāṃ sattvānām arthaḥ kṛto ’bhūt | atha khalu bhagavān maitreyaṃ bodhisattvaṃ mahāsattvam āmantrayate sma - asmin khalu punar ajita tathāgatāyuṣpramāṇanirdeśadharmaparyāye nirdiśyamāne aṣṭaṣaṣṭigaṅgānadīvālukāsamānāṃ bodhisattvakoṭīnayutaśatasahasrāṇām anutpattikadharmakṣāntirutpannā | ebhyaḥ sahasraguṇena yeṣāṃ bodhisattvānāṃ mahāsattvānāṃ dhāraṇīpratilambho ’bhūt | anyeṣāṃ ca sāhasrikalokadhātuparamāṇurajaḥsamānāṃ bodhisattvānāṃ mahāsattvānām imaṃ dharmaparyāyaṃ śrutvā asaṅgapratibhānatāpratilambho ’bhūt | anyeṣāṃ ca dvisāhasrikalokadhātuparamāṇurajaḥsamānāṃ bodhisattvānāṃ mahāsattvānāṃ koṭīnayutaśatasahasraparivartāyā dhāraṇyāḥ pratilambho ’bhūt | anye ca trisāhasrikalokadhātuparamāṇurajaḥsamā bodhisattvā mahāsattvā imaṃ dharmaparyāyaṃ śrutvā avaivartyadharmacakraṃ pravartayām āsuḥ | anye ca madhyamakalokadhātuparamāṇurajaḥsamā bodhisattvā mahāsattvā imaṃ dharmaparyāyaṃ śrutvā vimalanirbhāsacakraṃ pravartayām āsuḥ | anye ca kṣudrakalokadhātuparamāṇurajaḥsamā bodhisattvā mahāsattvā imaṃ dharmaparyāyaṃ śrutvā aṣṭajāti[prati]baddhā abhūvan anuttarāyāṃ samyaksaṃbodhau | anye ca catuścāturdvīpikā lokadhātuparamāṇurajaḥsamā bodhisattvā mahāsattvā imaṃ dharmaparyāyaṃ śrutvā caturjātipratibaddhā abhūvan anuttarāyāṃ samyaksaṃbodhau | anye ca tricāturdvīpikā lokadhātuparamāṇurajaḥsamā bodhisattvā mahāsattvā imaṃ dharmaparyāyaṃ śrutvā trijātipratibaddhā abhūvan anuttarāyāṃ samyaksaṃbodhau | anye ca dvicāturdvīpikā lokadhātuparamāṇurajaḥsamā bodhisattvā mahāsattvā imaṃ dharmaparyāyaṃ śrutvā dvijātipratibaddhā abhūvann anuttarāyāṃ samyaksaṃbodhau | anye caikacāturdvīpikā lokadhātuparamāṇurajaḥsamā bodhisattvā mahāsattvā imaṃ dharmaparyāyaṃ śrutvā ekajātipratibaddhā abhūvann anuttarāyāṃ samyaksaṃbodhau | aṣṭatrisāhasramahāsāhasralokadhātuparamāṇurajaḥ samaiś ca bodhisattvair mahāsattvair imaṃ dharmaparyāyaṃ śrutvā anuttarāyāṃ samyaksaṃbodhau cittānyutpāditāni ||

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(009_0777_a)爾時大會，聞佛說壽命劫數長遠如是，無量無邊阿僧祇衆生得大饒益。於時世尊告彌勒菩薩摩訶薩： “阿逸多！我說是如來壽命長遠時，六百八十萬億那由他恒河沙衆生，得無生法忍；復有千倍菩薩摩訶薩，得聞持陁羅尼門；復有一世界微塵數菩薩摩訶薩，得樂說無礙辯才；復有一世界微塵數菩薩摩訶薩，得百千萬億無量旋陁羅尼；復有三千大千世界微塵數菩薩摩訶薩，能轉不退法輪；復有二千中國土微塵數菩薩摩訶薩，能轉淸淨法輪；復有小千國土微塵數菩薩摩訶薩，八生當得阿耨多羅三藐三菩提；復有四四天下微塵數菩薩摩訶薩，四生當得阿耨多羅三藐三菩提；復有三四天下微塵數菩薩摩訶薩，三生當得阿耨多羅三藐三菩提；復有二四天下微塵數菩薩摩訶薩，二生當得阿耨多羅三藐三菩提；復有一四天下微塵數菩薩摩訶薩，一生當得阿耨多羅三藐三菩提；復有八世界微塵數衆生，皆(009_0777_b)發阿耨多羅三藐三菩提心。”

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While this exposition of the duration of the Tathâgata's lifetime was being given, innumerable, countless creatures profited by it. Then the Lord addressed the Bodhisattva Mahâsattva Maitreya: While this exposition of the duration of the Tathâgata's lifetime was being given, Agita, sixty-eight hundred thousand myriads of kotis of Bodhisattvas, comparable to the sands of the Ganges, have acquired the faculty to acquiesce in the law that has no origin. A thousand times more Bodhisattvas Mahisattvas have obtained Dharanî [Dhârani usually denotes a magic spell, a talisman. Here and there it interchanges with dhâranâ, support, the bearing in mind, attention. The synonymous rakshâ embraces the meaning of talisman and protection, support. It is not easy to decide what is intended in the text]; and other Bodhisattvas Mahâsattvas, equal to the dust atoms of one third of a macrocosm, have by hearing this Dharmaparyâya obtained the faculty of unhampered view. Other Bodhisattvas Mahâsattvas again, equal to the dust atoms of two-third parts of a macrocosm, have by hearing this Dharmaparyâya obtained the Dhârani that makes hundred thousand kotis of revolutions. Again, other Bodhisattvas Mahâsattvas, equal to the dust atoms of a whole macrocosm, have by hearing this Dharmaparyâya moved forward the wheel that never rolls back. Some Bodhisattvas Mahâsattvas, equal to the dust atoms of a mean universe, have by hearing this Dharmaparyâya moved forward the wheel of spotless radiance. Other Bodhisattvas Mahâsattvas, equal to the dust atoms of a small universe, have by hearing this Dharmaparyâya come so far that they will reach supreme, perfect enlightenment after eight births. Other Bodhisattvas Mahâsattvas, equal to the dust atoms of four worlds of four continents, have by hearing this Dharmaparyâya become such as to require four births (more) before reaching supreme, perfect enlightenment. Other Bodhisattvas Mahâsattvas, equal to the dust atoms of three four-continental worlds, have by hearing this Dharmaparyâya become such as to require three births (more) before reaching supreme, perfect enlightenment. Other Bodhisattvas Mahâsattvas, equal to the dust atoms of two four-continental worlds, have by hearing this Dharmaparyâya become such as to require two births (more) before reaching supreme, perfect enlightenment. Other Bodhisattvas Mahâsattvas, equal to the dust atoms of one fourcontinental world, have by hearing this Dharmaparyâya become such as to require but one birth before reaching supreme, perfect enlightenment. Other Bodhisattvas Mahâsattvas, equal to the dust atoms of eight macrocosms consisting of three parts, have by hearing this Dharmaparyâya conceived the idea of supreme, perfect enlightenment.

atha samanantaranirdiṣṭe bhagavataiṣāṃ bodhisattvānāṃ mahāsattvānāṃ dharmābhisamaye pratiṣṭhāne, atha tāvad evoparivaihāyasādantarīkṣānmāndāravamahāmāndāravāṇāṃ puṣpāṇāṃ puṣpavarṣam abhipravṛṣṭam | teṣu ca lokadhātukoṭīnayutaśatasahasreṣu yāni tāni buddhakoṭīnayutaśatasahasrāṇyāgatya ratnavṛkṣamūleṣu siṃhāsanopaviṣṭāni, tāni sarvāṇi cāvakiranti sma, abhyavakiranti sma, abhiprakiranti sma | bhagavantaṃ ca śākyamuniṃ tathāgatam arhantaṃ samyaksaṃbuddhaṃ taṃ ca bhagavantaṃ prabhūtaratnaṃ tathāgatam arhantaṃ samyaksaṃbuddhaṃ parinirvṛtaṃ siṃhāsanopaviṣṭamavakiranti sma, abhyavakiranti sma, abhiprakiranti sma | taṃ ca sarvāvantaṃ bodhisattvagaṇaṃ tāś catasraḥ parṣado ’vakiranti sma, abhyavakiranti sma, abhiprakiranti sma | divyāni ca candanāgarucūrṇānyantarīkṣāt pravarṣanti sma | upariṣṭāccāntarīkṣe vaihāyasaṃ mahādundubhayo ’ghaṭṭitāḥ praṇedurmanojñamadhuragambhīranirghoṣāḥ (197,1)| divyāni ca dūṣyayugmaśatasahasrāṇyupariṣṭādantarīkṣāt prapatanti sma | hārārdhahāramuktāhāramaṇiratnamahāratnāni copariṣṭādvaihāyasamantarīkṣe samantāt savāsu dikṣu pralambanti sma | samantācca anarghaprāptasya dhūpasya ghaṭikāsahasrāṇi ratnamayāni svayam eva pravicaranti sma | ekaikasya ca tathāgatasya ratnamayīṃ chatrāvalīṃ yāvad brahmalokādupari vaihāyasam antarīkṣe bodhisattvā mahāsattvā dhārayām āsuḥ | anena paryāyeṇa sarveṣāṃ teṣām aprameyāṇām asaṃkhyeyānāṃ buddhakoṭīnayutaśatasahasrāṇāṃ te bodhisattvā mahāsattvā ratnamayīṃ chatrāvalīṃ yāvad brahmalokādupari vaihāyasam antarīkṣe dhārayām āsuḥ | pṛthak pṛthag gāthābhinirhārair bhūtair buddhastavaistāṃs tathāgatānābhiṣṭuvanti sma ||

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佛說是諸菩薩摩訶薩得大法利時，於虛空中，雨曼陁羅華、摩訶曼陁羅華，以散無量百千萬億衆寶樹下、師子座上諸佛，幷散七寶塔中師子座上釋迦牟尼佛及久滅度多寶如來，亦散一切諸大菩薩及四部衆。又雨細末栴檀、沈水香等。於虛空中，天鼓自鳴，妙聲深遠。又雨千種天衣，垂諸瓔珞、眞珠瓔珞、摩尼珠瓔珞、如意珠瓔珞，遍於九方。衆寶香鑪燒無價香，自然周至，供養大會。一一佛上，有諸菩薩，執持幡蓋，次第而上，至于梵天。 . 是諸菩薩，以妙音聲，歌無量頌，讚歎諸佛。

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No sooner had the Lord given this exposition determining the duration and periods of the law, than there fell from the upper sky a great rain of Mandârava and great Mandârava flowers that covered and overwhelmed all the hundred thousand myriads of kotis of Buddhas who were seated on their thrones at the foot of the jewel trees in hundred thousands of myriads of kotis of worlds. It also covered and overwhelmed the Lord Sâkyamuni, the Tathâgata, &c., and the Lord Prabhûtaratna, the Tathâgata, &c., the latter sitting fully extinct on his throne, as well as that entire host of Bodhisattvas and the four classes of the audience. A rain of celestial powder of sandal and agallochum. trickled down from the sky, whilst higher up in the firmament the great drums resounded, without being struck, with a pleasant, sweet, and deep sound. Double pieces of fine heavenly cloth fell down by hundreds and thousands from the upper sky; necklaces, halfnecklaces, pearl necklaces, gems, jewels, noble gems, and noble jewels were seen high in the firmament, hanging down from every side in all directions of space, while all around thousands of jewel censers, containing priceless, exquisite incense, were moving of their own accord. Bodhisattvas Mahâsattvas were seen holding above each Tathâgata, high aloft, a row of jewel umbrellas stretching as high as the Brahma-world. So acted the Bodhisattvas Mahâsattvas in respect to all the innumerable hundred thousands of myriads of kotis of Buddhas. Severally they celebrated these Buddhas in appropriate stanzas, sacred hymns in praise of the Buddhas.

atha khalu maitreyo bodhisattvo mahāsattvas tasyāṃ velāyām imā gāthā abhāṣata -

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爾時彌勒菩薩從座而起，偏袒右肩，合掌向佛，而說偈言：

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And on that occasion the Bodhisattva Mahâsattva Maitreya uttered the followino, stanzas:

āścarya dharmaḥ sugatena śrāvito na jātu asmābhiḥ śrutaiṣa pūrvam |
mahātmatā yādṛśi nāyakānāṃ āyuṣpramāṇaṃ ca yathā anantam || 16.1 ||

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佛說希有法昔所未曾聞世尊有大力壽命不可量

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1. Wonderful is the law which the Sugata has expounded, the law we never heard before; how great the majesty of the Leaders is, and how infinite the duration of their life!

evaṃ ca dharmaṃ śruṇiyāna adya vibhajyamānaṃ sugatena saṃmukham |
prītisphuṭāḥ prāṇasahasrakoṭyo ya aurasā lokavināyakasya || 16.2 ||

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無數諸佛子聞世尊分別說得法利者歡喜充遍身

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2. And on hearing such a law imparted by the Sugata from face to face, thousands of kotis of creatures, the genuine sons of the Leader of the world, have been pervaded with gladness.

avivartiyā keci sthitāgrabodhau keci sthitā dhāraṇiye varāyām |
asaṅgapratibhāṇi sthitāś ca kecit koṭīsahasrāya ca dhāraṇīye || 16.3 ||

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或住不退地或得陁羅尼或無礙樂說萬億旋摠持

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3. Some have reached the point of supreme enlightenment from whence there is no return, others are standing on the lower stage; some have reached the standpoint of having an unhampered view, and others have obtained thousands of kotis of Dhâranis.

paramāṇukṣetrasya tathaiva cānye ye prasthitā uttamabuddhajñāne |
kecicca jātībhi tathaiva cāṣṭabhi jinā bhaviṣyanti anantadarśinaḥ || 16.4 ||

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或有大千界微塵數菩薩各各皆能轉不退之法輪復有中千界微塵數菩薩各各皆能轉淸淨之法輪復有小千界 (009_0777_c)微塵數菩薩餘各八生在當得成佛道

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4. There are others, (as) atoms, who have reached supreme Buddha-knowledge. Some, again, will after eight births become Ginas seeing the infinite.

kecittu catvāri atikramitvā kecitribhiś caiva dvibhiś ca anye |
lapsyanti bodhiṃ paramārthadarśinaḥ śruṇitva dharmaṃ imu nāyakasya || 16.5 ||

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復有四三二如此四天下微塵諸菩薩隨數生成佛

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5. Among those who hear this law from the Master, some will obtain enlightenment and see the truth after four births, others after three, others after two.

(198,1) ke cāpi ekāya sthihitva jātyā sarvajña bhoṣyanti bhavāntareṇa |
śruṇitva āyu imu nāyakasya etādṛśaṃ labdhu phalaṃ anāsravam || 16.6 ||

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或一四天下微塵數菩薩餘有一生在當成一切智

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6. Some among them will become all-knowing after one birth, in the next following existence. Such will be the perfect result of learning the duration of life of the Chief.

aṣṭāna kṣetrāṇa yathā rajo bhavet evāpramāṇā gaṇanāya tattakāḥ |
yāḥ sattvakoṭyo hi śruṇitva dharmaṃ utpādayiṃsū varabodhicittam || 16.7 ||

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如是等衆生聞佛壽長遠得無量無漏淸淨之果報復有八世界微塵數衆生聞佛說壽命皆發無上心

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7. Innumerable, countless as the atoms of the eight fields, are the kotis of beings who by hearing this law have conceived the idea of superior enlightenment.

etādṛśaṃ karma kṛtaṃ maharṣiṇā prakāśayantenima buddhabodhim |
anantakaṃ yasya pramāṇu nāsti ākāśadhātū ca yathāprameyaḥ || 16.8 ||

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世尊說無量不可思議法多有所饒益如虛空無邊

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8. Such is the effect produced by the great Seer, when he reveals this Buddha-state that is endless and has no limit, which is as immense as the element of ether.

māndāravāṇāṃ ca pravarṣi varṣaṃ bahudevaputrāṇa sahasrakoṭyaḥ |
śakrāś ca brahmā yathā gaṅgavālikā ye āgatā kṣetrasahasrakoṭibhiḥ || 16.9 ||

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雨天曼陁羅摩訶曼陁羅釋梵如恒沙無數佛土來

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9. Many thousand kotis of angels, Indras, and Brahma-angels, like the sands of the Ganges, have flocked hither from thousands of kotis of distant fields and have poured a rain of Mandairavas.

sugandhacūrṇāni ca candanasya agarusya cūrṇāni ca muñcamānāḥ |
caranti ākāśi yathaiva pakṣī abhyokirantā vidhivajjinendrān || 16.10 ||

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雨栴檀沈水繽紛而亂墜如鳥飛空下供散於諸佛

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10. They move in the sky like birds, and strew fragrant powder of sandal and agallochum, to cover ceremoniously the Chief of Ginas withal.

upariṃ ca vaihāyasu dundubhīyo ninādayanto madhurā aghaṭṭitāḥ |
divyāna dūṣyāṇa sahasrakoṭyaḥ kṣipanti bhrāmenti ca nāyakānām || 16.11 ||

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天鼓虛空中自然出妙聲天衣千萬種旋轉而來下

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11 High aloft tymbals without being struck emit sweet sounds; thousands of kotis of white cloth whirl down upon the Chiefs.

anarghamūlyasya ca dhūpanasya ratnāmayī ghaṭikasahasrakoṭyaḥ |
svayaṃ samantena viceru tatra pūjārtha lokādhipatisya tāyinaḥ || 16.12 ||

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衆寶妙香爐燒無價之香自然悉周遍供養諸世尊

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12. Thousands of kotis of jewel censers of costly incense move of their own accord on every side to honour the mighty Lord of the world.

uccān mahantān ratanāmayāṃś ca chatrāṇa koṭīnayutānanantān |
dhārantime paṇḍita bodhisattvāḥ avataṃsakān yāvat brahmalokāt || 16.13 ||

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其大菩薩衆執七寶幡蓋高妙萬億種次第至梵天

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13. Innumerable wise Bodhisattvas hold myriads of kotis of umbrellas, elevated and made of noble jewels, like chaplets, up to the Brahma-world.

(199,1) savaijayantāṃś ca sudarśanīyān dhvajāṃś ca oropayi nāyakānām |
gāthāsahasraiś ca abhiṣṭuvanti prahṛṣṭacittāḥ sugatasya putrāḥ || 16.14 ||

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一一諸佛前寶幢懸勝幡亦以千萬偈歌詠諸如來

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14. The sons of Sugata, in their great joy, have attached beautiful triumphal streamers at the top of the banner staffs in honour of the Leaders whom they celebrate in thousands of stanzas.

etādṛśāścaryaviśiṣṭa adbhutā vicitra dṛśyantimi adya nāyakāḥ |
āyuṣpramāṇasya nidarśanena prāmodyalabdhā imi sarvasattvāḥ || 16.15 ||

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如是種種事昔所未曾有聞佛壽無量一切皆歡喜

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15. Such a marvellous, extraordinary, prodigious, splendid phenomenon, O Leader, is being displayed by all those beings who are gladdened by the exposition of the duration of life (of the Tathâgata).

vipulo ’dya artho daśasū diśāsu ghoṣaś ca abhyudgatu nāyakānām |
saṃtarpitāḥ prāṇasahasrakoṭyaḥ kuśalena bodhāya samanvitāś ca || 16.16 ||

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佛名聞十方廣饒益衆生一切具善根以助無上心

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16. Grand is the matter now (occurring) in the ten points of space, and (great) the sound raised by the Leaders; thousands of kotis of living beings are refreshed and gifted with virtue for enlightenment.

atha khalu bhagavān maitreyaṃ bodhisattvaṃ mahāsattvam āmantrayate sma - yair ajita asmiṃs tathāgatāyuṣpramāṇanirdeśadharmaparyāye nirdiśyamāne sattvair ekacittotpādikāpyadhimuktirutpāditā, abhiśraddadhānatā vā kṛtā, kiyat te kulaputrā vā kuladuhitaro vā puṇyaṃ prasavantīti tacchṛṇu, sādhu ca suṣṭhu ca manasi kuru | bhāṣiṣye ’haṃ yāvat puṇyaṃ prasavantīti | tadyathāpi nāma ajitakaścid eva kulaputro vā kuladuhitā vā anuttarāṃ samyaksaṃbodhim abhikāṅkṣamāṇaḥ pañcasu pāramitāsvaṣṭau kalpakoṭīnayutaśatasahasrāṇi caret | tadyathā dānapāramitāyāṃ śīlapāramitāyāṃ kṣāntipāramitāyāṃ vīryapāramitāyāṃ dhyānapāramitāyāṃ virahitaḥ prajñāpāramitayā, yena ca ajita kulaputreṇa vā kuladuhitrā vā imaṃ tathāgatāyuṣpramāṇanirdeśaṃ dharmaparyāyaṃ śrutvā ekacittotpādikāpyadhimuktirutpāditā abhiśraddadhānatā vā kṛtā, asya puṇyābhisaṃskārasya kuśalābhisaṃskārasya asau paurvakaḥ puṇyābhisaṃskāraḥ kuśalābhisaṃskāraḥ pañcapāramitāpratisaṃyukto ’ṣṭakalpakoṭīnayutaśatasahasrapariniṣpannaḥ śatatamīm api kalāṃ nopayāti, sahasratamīm api śatasahasratamīm api koṭīśatasahasratamīm api koṭīnayutasahasratamīm api koṭīnayutaśatasahasratamīm api kalāṃ nopayāti, saṃkhyām api kalām api gaṇanām api upamām api upanisām api na kṣamate | evaṃrūpeṇa ajita puṇyābhisaṃskāreṇa samanvāgataḥ kulaputro vā kuladuhitā vā vivartate ’nuttarāyāḥ samyaksaṃbodheriti naitat sthānaṃ vidyate ||

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爾時佛告彌勒菩薩摩訶薩： “阿逸多！其有衆生，聞佛壽命長遠如是，乃至能生一念信解，所得功德，無有限量。 . 若有善男子、善女人，爲阿耨多羅三(009_0778_a)藐三菩提故，於八十萬億那由他劫，行五波羅蜜—— 檀波羅蜜、尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪波羅蜜——除般若波羅蜜，以是功德比前功德，百分、千分、百千萬億分、不及其一，乃至筭數譬喩所不能知。若善男子、善女人，有如是功德，於阿耨多羅三藐三菩提退者，無有是處。”

. . . . . .

Thereupon the Lord addressed the Bodhisattva Mahâsattva Maitreya: Those beings, Agita, who during the exposition of this Dharmaparyâya in which the duration of the Tathâgata's life is revealed have entertained, were it but a single thought of trust, or have put belief in it, how great a merit are they to produce, be they young men and young ladies of good family? Listen then, and mind it well, how great the merit is they shall produce. Let us suppose the case, Agita, that some young man or young lady of good family, desirous of supreme, perfect enlightenment, for eight hundred thousand myriads of kotis of Æons practises the five perfections of virtue (Pâramitâs), to wit, perfect charity in alms, perfect morality, perfect forbearance, perfect energy, perfect meditation-perfect wisdom being excepted; let us, on the other hand, suppose the case, Agita, that a young man or young lady of good family, on hearing this Dharmaparyâya containing the exposition of the duration of the Tathâgata's life, conceives were it but a single thought of trust or puts belief in it; then that former accumulation of merit, that accumulation of good connected with the five perfections of virtue, (that accumulation) which has come to full accomplishment in eight hundred thousand myriads of kotis of Æons, does not equal one hundredth part of the accumulation of merit in the second case; it does not equal one thousandth part; it admits of no calculation, no counting, no reckoning, no comparison, no approximation, no secret teaching. One who is possessed of such an accumulation of merit, Agita, be he a young man or a young lady of good family, will not miss supreme, perfect enlightenment; no, that is not possible.

atha khalu bhagavāṃs tasyāṃ velāyām imā gāthā abhāṣata -

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爾時世尊欲重宣此義，而說偈言：

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And on that occasion the Lord uttered the following stanzas:

yaś ca pāramitāḥ pañca samādāyehi vartate |
idaṃ jñānaṃ gaveṣanto buddhajñānam anuttaram || 16.17 ||

.

若人求佛慧於八十萬億那由他劫數行五波羅蜜

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17. Let a man who is seeking after this knowledge, superior Buddha-knowledge, undertake to practise in this world the five perfect virtues;

kalpakoṭīsahasrāṇi aṣṭau pūrṇāni yujyate |
dānaṃ dadanto buddhebhyaḥ śrāvakebhyaḥ punaḥ punaḥ || 16.18 ||

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於是諸劫中布施供養佛及緣覺弟子幷諸菩薩衆珍異之飮食

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18. Let him, during eight thousand kotis of complete Æons, continue giving repeated alms to Buddhas and disciples;

(200,1) pratyekabuddhāṃstarpento bodhisattvāna koṭiyaḥ |
khādyabhojyānnapānehi vastraśayyāsanehi ca || 16.19 ||

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上服與臥具栴檀立精舍以園林莊嚴

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19. Regaling Pratyekabuddhas and kotis of Bodhisattvas by giving meat, food and drink, clothing and lodging;

pratiśrayān vihārāṃś ca candanasyeha kārayet |
ārāmān ramaṇīyāṃś ca caṃkramasthānaśobhitān || 16.20 ||

.

20. Let him build on earth refuges and monasteries of sandal-wood, and pleasant convent gardens provided with walks;

etādṛśaṃ daditvāna dānaṃ citra bahūvidham |
kalpakoṭīsahasrāṇi datvā bodhāya nāmayet || 16.21 ||

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如是等布施種種皆微妙盡此諸劫數以迴向佛道

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21. Let him after so bestowing gifts, various and diversified, during thousands of kotis of Æons, direct his mind to enlightenment;

punaś ca śīlaṃ rakṣeta śuddhaṃ saṃbuddhavarṇitam |
akhaṇḍaṃ saṃstutaṃ vijñair buddhajñānasya kāraṇāt || 16.22 ||

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若復持禁戒淸淨無缺漏求於無上道諸佛之所歎

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22. Let him then, for the sake of Buddhaknowledge, keep unbroken the pure moral precepts which have been recommended by the perfect Buddhas and acknowledged by the wise;

punaś ca kṣānti bhāveta dāntabhūmau pratiṣṭhitaḥ |
dhṛtimān smṛtimāṃś caiva paribhāṣāḥ kṣame bahūḥ || 16.23 ||

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若復行忍辱住於調柔地設衆惡來加其心不傾動

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23. Let him further develop the virtue of forbearance, be steady in the stage of meekness [i.e. of a monk under training.], be constant, of good memory, and patiently endure many censures;

ye copalambhikāḥ sattvā adhimāne pratiṣṭhitāḥ |
kutsanaṃ ca sahetteṣāṃ buddhajñānasya kāraṇāt || 16.24 ||

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諸有得法者懷於增上慢爲此所輕惱如是亦能忍

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24. Let him, moreover, for the sake of Buddha-knowledge, bear the contemptuous words of unbelievers who are rooted in pride;

nityodyuktaś ca vīryasmin abhiyukto dṛḍhasmṛtiḥ |
ananyamanasaṃkalpo bhaveyā kalpakoṭiyaḥ || 16.25 ||

.

若復懃精進志念常堅固於無量億劫一心不懈息

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25. Let him, always zealous, strenuous, studious, of good memory, without any other pre-occupation in his mind, practise meditation, during kotis of.Æons;

araṇyavāsi tiṣṭhanto caṃkramaṃ abhir uhya ca |
styānamiddhaṃ ca varjitvā kalpakoṭyo hi yaś caret || 16.26 ||

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又於無數劫住於空閑處若坐若經行除睡常攝心

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26. Let him, whether living in the forest or entering upon a vagrant life [i.e. a Yogin, a contemplative mystic.], go about, avoiding sloth and torpor, for kotis of Æons;

yaś ca dhyāyī mahādhyāyī dhyānārāmaḥ samāhitaḥ |
kalpakoṭyaḥ sthito dhyāyet sahasrāṇyaṣṭanūnakāḥ || 16.27 ||

.

以是因緣故能生諸禪定八十億萬劫安住心不亂

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27. Let him as a philosopher, a great philosopher who finds his delight in meditation, in concentration of mind, pass eight thousand kotis of Æons;

tena dhyānena so vīraḥ prārthayed bodhimuttamām |
ahaṃ syāmiti sarvajño dhyānapāramitāṃ gataḥ || 16.28 ||

.

持此一心福願求無上道 (009_0778_b)我得一切智盡諸禪定際

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28. Let him energetically pursue enlightenment with the thought of his reaching all-knowingness, and so arrive at the highest degree of meditation;

yacca puṇyaṃ bhavetteṣāṃ niṣevitvā imāṃ kriyām |
kalpakoṭīsahasrāṇi ye pūrvaṃ parikīrtitāḥ || 16.29 ||

.

是人於百千萬億劫數中行此諸功德如上之所說

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29. Then the merit accruing to those who practise the virtues oft described, during thousands of kotis of Æons,

āyuṃ ca mama yo śrutvā strī vāpi puruṣo ’pi vā |
ekakṣaṇaṃ pi śraddhāti idaṃ puṇyamanantakam || 16.30 ||

.

有善男女等聞我說壽命乃至一念信其福過於彼

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30. (Is less than that of) a man or a woman who, on hearing the duration of my life, for a single moment believes in it; this merit is endless.

vicikitsāṃ ca varjitvā iñjitā manyitāni ca |
adhimucyenmuhūrtaṃ pi phalaṃ tasyedamīdṛśam || 16.31 ||

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若人悉無有一切諸疑悔深心須臾信其福爲如此

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31. He who renouncing doubt, vacillation, and misgiving shall believe even for a short moment, shall obtain such a reward.

bodhisattvāś ca ye bhonti caritāḥ kalpakoṭiyaḥ |
na te trasanti śrutvedaṃ mama āyuracintiyam || 16.32 ||

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其有諸菩薩無量劫行道聞我說壽命是則能信受

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32. The Bodhisattvas also,who have practised those virtues during kotis of Æons, will not be startled at hearing of this inconceivably long life of mine.

mūrdhena ca namasyanti ahamapyedṛśo bhavet |
anāgatasminnadhvāni tāreyaṃ prāṇikoṭiyaḥ || 16.33 ||

.

如是諸人等頂受此經典願我於未來長壽度衆生

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33. They will bow their heads (and think): 'May I also in future become such a one and release kotis of living beings!

(201,1) yathā śākyamunirnāthaḥ śākyasiṃho mahāmuniḥ |
bodhimaṇḍe niṣīditvā siṃhanādamidaṃ nadet || 16.34 ||

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如今日世尊諸釋中之王道場師子吼說法無所畏

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34. 'As the Lord Sâkyamuni, the Lion of the Sakya race, after he had occupied his seat on the terrace of enlightenment, raised his lion's roar;

aham apy anāgate ’dhvāni satkṛtaḥ sarvadehinām |
bodhimaṇḍe niṣīditvā āyuṃ deśeṣyamīdṛśam || 16.35 ||

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我等未來世一切所尊敬坐於道場時說壽亦如是

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35. 'So may I in future be sitting on the terrace of enlightenment, honoured by all mortals, to teach so long a life!'

adhyāśayena saṃpannāḥ śrutādhārāś ca ye narāḥ |
saṃdhābhāṣyaṃ vijānanti kāṅkṣā teṣāṃ na vidyate || 16.36 ||

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若有深心者淸淨而質直多聞能摠持隨義解佛語如是諸人等於此無有疑

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36. Those who are possessed of firmness of intention and have learnt the principles, will understand the mystery and feel no uncertaint.

punar aparamajita ya imaṃ tathāgatāyuṣpramāṇanirdeśaṃ dharmaparyāyaṃ śrutvā avataredadhimucyeta avagāheta avabudhyeta, so ’smādaprameyataraṃ puṇyābhisaṃskāraṃ prasaved buddhajñānasaṃvartanīyam | kaḥ punar vādo ya imam evaṃrūpaṃ dharmaparyāyaṃ śṛṇuyācchrāvayeta vācayeda dhārayedvā likhedvā likhāpayedvā pustakagataṃ vā satkuryāt, gurukuryānmānayet pūjayet satkārayedvā puṣpadhūpagandhamālyavilepanacūrṇacīvaracchatradhvajapātakābhistailapradīpair vā ghṛtapradīpair vā gandhatailapradīpair vā, bahutaraṃ puṇyābhisaṃskāraṃ prasaved buddhajñānasaṃvartanīyam ||

. .

“又，阿逸多！若有聞佛壽命長遠，解其言趣，是人所得功德無有限量，能起如來無上之慧。何況廣聞是經、若教人聞，若自持、若教人持，若自書、若教人書、若以華、香、瓔珞、幢幡、繒蓋、香油、酥燈，供養經卷，是人功德無量無邊，能生一切種智。

. .

Again, Agita, he who after hearing this Dharmaparyâya, which contains an exposition of the duration of the Tathâgata's life, apprehends it, penetrates and understands it, will produce a yet more immeasurable accumulation of merit conducive to Buddhaknowledge; unnecessary to add that he who hears such a Dharmaparyâya as this or makes others hear it; who keeps it in memory, reads, comprehends or makes others comprehend it; who writes or has it written, collects or has it collected into a volume, honours, respects, worships it with flowers, incense, perfumed garlands, ointments, powder, cloth, umbrellas, flags, streamers, (lighted) oil lamps, ghee lamps or lamps filled with scented oil, will produce a far greater accumulation of merit conducive to Buddha-knowledge.

yadā ca ajita sa kulaputro vā kuladuhitā vā imaṃ tathāgatāyuṣpramāṇanirdeśaṃ dharmaparyāya śrutvā adhyāśayenādhimucyate, tadā tasyedamadhyāśayalakṣaṇaṃ veditavyam - yaduta gṛdhrakūṭaparvatagataṃ māṃ dharmaṃ nirdeśayantaṃ drakṣyati bodhisattvagaṇaparivṛtaṃ bodhisattvagaṇapuraskṛtaṃ śrāvakasaṃghamadhyagatam | idaṃ ca me buddhakṣetraṃ sahāṃ lokadhātuṃ vaiḍūryamayīṃ samaprastarāṃ drakṣyati suvarṇasūtrāṣṭāpadavinaddhāṃ ratnavṛkṣair vicitritām | kūṭāgāraparibhogeṣu ca atra bodhisattvān nivasato drakṣyati | idamajita adhyāśayenādhimuktasya kulaputrasya vā kuladuhiturvā adhyāśayalakṣaṇaṃ veditavyam ||

. . . .

“阿逸多！若善男子、善女人，聞我說壽命長遠，深心信解，則爲見佛常在耆闍崛山，共大菩薩、諸聲聞衆圍繞說法。又見此娑婆世界，其地琉璃，坦然平正，閻浮檀金以界(009_0778_c)八道，寶樹行列，諸臺樓觀皆悉寶成，其菩薩衆咸處其中。若有能如是觀者，當知是爲深信解相。

. . . .

And, Agita, as a test whether that young man or young lady of good family who hears this exposition of the duration of the Tathâgata's life most decidedly believes in it may be deemed the following. They will behold me teaching the law I here on the Gridhrakûta, surrounded by a host of Bodhisattvas, attended by a host of Bodhisattvas, in the centre of the congregation of disciples. They will behold here my Buddha-field in the Saha-world, consisting of lapis lazuli and forming a level plain; forming a chequered board of eight compartments with gold threads; set off with jewel trees. They will behold the towers that the Bodhisattvas use as their abodes. By this test, Agita, one may know if a young man or young lady of good family has a most decided belief.

api tu khalu punar ajita tān apy ahamadhyāśayādhimuktān kulaputrān vadāmi, ye tathāgatasya parinirvṛtasya imaṃ dharmaparyāyaṃ śrutvā na pratikṣepsyanti uttari cābhyanumodayiṣyanti | kaṃḥ punar vādo ye dhārayiṣyanti vācayiṣyanti | tatas tathāgataṃ soṃ ’sena pariharati ya imaṃ dharmaparyāyaṃ pustakagataṃ kṛtvā aṃsena pariharati | na me tenājita kulaputreṇa vā kuladuhitrā vā stūpāḥ kartavyāḥ, na vihārā kartavyāḥ, na bhikṣusaṃghāya glānapratyayabhaiṣajyapariṣkārāstenānupradeyā bhavanti | tat kasya hetoḥ? kṛtā me tena ajita kulaputreṇa vā kuladuhitrā vā śarīreṣu śarīrapūjā, saptaratnamayāś ca stūpāḥ kāritāḥ, yāvad brahmalokamuccaistvena anupūrvapariṇāhena sacchatraparigrahāḥ savaijayantīkā ghaṇṭāsamudgānuratāḥ, teṣāṃ ca śarīrastūpānāṃ vividhāḥ satkārāḥ kṛtā nānāvidhair divyair mānuṣyakaiḥ puṣpadhūpagandhamālyavilepanacūrṇacīvaracchatradhvajapatākāvaijayantībhir vividhamadhuramanojñapaṭupaṭahadundubhimahādundubhibhir vādyatālaninādarnirghoṣaśabdair nānāvidhaiś ca gītanṛtyalāsyaprakārair bahubhir aparimitair bahvaprameyāṇi kalpakoṭīnayutaśatasahasrāṇi satkāraḥ kṛto bhavati | imaṃ dharmaparyāyaṃ mama parinirvṛtasya dhārayitvā vācayitvā likhitvā (202,1) prakāśayitvā vihārā api tena ajita kṛtā bhavanti vipulā vistīrṇāḥ | pragṛhītāś ca lohitacandanamayā dvātriṃśatprāsādā aṣṭatalā bhikṣusahasrāvāsāḥ | ārāmapuṣpopaśobhitāścaṃkramavanopetāḥ śayanāsanopastabdhāḥ khādyabhojyānnapānaglānapratyayabhaiṣajyapariṣkāraparipūrṇāḥ sarvasukhopadhānapratimaṇḍitāḥ | te ca bahvaprameyā yaduta śataṃ vā sahasraṃ vā śatasahasraṃ vā koṭī vā koṭīśataṃ vā koṭīsahasraṃ vā koṭiśatasahasraṃ vā koṭīnayutaśatasahasraṃ vā | te ca mama saṃmukhaṃ śrāvakasaṃghasya niryātitāḥ, te ca mayā paribhuktā veditavyāḥ | ya imaṃ dharmaparyāyaṃ tathāgatasya parinirvṛtasya dhārayedvā vācayedvā deśayedvā likhedvā lekhayedvā, tadanenāhamajitaparyāyeṇa evaṃ vadāmi - na me tena parinirvṛtasya dhātustūpāḥ kārayitavyāḥ, na saṃghapūjā | kaḥ punar vādo ’jita ya imaṃ dharmaparyāyaṃ dhārayan dānena vā saṃpādayecchīlena vā kṣāntyā vā vīryeṇa vā dhyānena vā prajñayā vā saṃpādayet, bahutaraṃ puṇyābhisaṃskāraṃ sa kulaputro vā kuladuhitā vā prasaved buddhajñānasaṃvartanīyamaprameyamasaṃkhyeyamaparyantam | tadyathāpi nāma ajita ākāśa dhāturaparyantaḥ pūrvadakṣiṇapaścimottarādharordhvāsu dikṣu vidikṣu, evamaprameyāsaṃkhyeyān sa kulaputro vā kuladuhitā vā puṇyābhisaṃskārān prasaved buddhajñānasaṃvartanīyān ya imaṃ dharmaparyāyaṃ dhārayedvā vācayedvā deśayedvā likhedvā likhāpayedvā | tathāgatacaityasatkārārthaṃ ca abhiyukto bhavet, tathāgataśrāvakāṇāṃ ca varṇaṃ bhāṣeta, bodhisattvānāṃ ca mahāsattvānāṃ guṇakoṭīnayutaśatasahasrāṇi parikīrtayet, pareṣāṃ ca saṃprakāśayet, kṣāntyā ca saṃpādayet, śīlavāṃś ca bhavet, kalyāṇadharmaḥ sukhasaṃvāsaḥ kṣāntaś ca bhavet, dāntaś ca bhaved anabhyasūyakaś ca, apagatakrodhamanaskāro ’vyāpannamanaskāraḥ smṛtimāṃś ca sthāmavāṃś ca bhavet, vīryavāṃś ca nityābhiyuktaś ca bhavet, buddhadharmaparyeṣṭyā dhyāyī ca bhavet, pratisaṃlayanagurukaḥ pratisaṃlayanabahulaś ca praśnaprabhedakuśalaś ca bhavet, praśnakoṭīnayutaśatasahasrāṇāṃ visarjayitā | yasya kasyacidajita bodhisattvasya mahāsattvasya imaṃ dharmaparyāyaṃ tathāgatasya parinirvṛtasya dhārayataḥ ime evaṃrūpā guṇā bhaveyur ye mayā parikīrtitāḥ, so ’jita kulaputro vā kuladuhitā vā evaṃ veditavyaḥ - bodhimaṇḍasaṃprasthito ’yaṃ kulaputro vā kuladuhitā vā bodhim abhisaṃboddhuṃ bodhivṛkṣamūlaṃ gacchati | yatra ca ajita sa kulaputro vā kuladuhitā vā tiṣṭhedvā niṣīdedvā caṃkramedvā, tatra ajita tathāgatamuddiśya caityaṃ kartavyam, tathāgatas tūpo ’yam iti ca sa vaktavyaḥ sadevakena lokeneti ||

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

“又復如來滅後，若聞是經而不毀呰，起隨喜心，當知已爲深信解相，何況讀誦、受持之者，斯人則爲頂戴如來。 “阿逸多！是善男子、善女人，不須爲我復起塔寺，及作僧坊、以四事供養衆僧。所以者何？是善男子、善女人，受持讀誦是經典者，爲已起塔、造立僧坊、供養衆僧。則爲以佛舍利起七寶塔，高廣漸小至于梵天，懸諸幡蓋及衆寶鈴，華、香、瓔珞，末香、塗香、燒香，衆鼓、伎樂，簫、笛、箜篌，種種儛戲，以妙音聲歌唄讚頌，則爲於無量千萬億劫作是供養已。 “阿逸多！若我滅後，聞是經典，有能受持，若自書、若教人書，則爲起立僧坊，以赤栴檀作諸殿堂三十有二，高八多羅樹，高廣嚴好，百千比丘於其中止，園林、浴池、經行、禪窟，衣服、飮食、牀褥、湯藥，一切樂具充滿其中。如是僧坊、堂閣，若干百千萬億，其數無量，以此現前供養於我及比丘僧。是故我(009_0779_a)說：‘如來滅後，若有受持、讀誦、爲他人說，若自書、若教人書，供養經卷，不須復起塔寺，及造僧坊、供養衆僧。’ ’況復有人能持是經，兼行布施、持戒、忍辱、精進、一心、智慧，其德最勝，無量無邊。東西南北、四維上下無量無邊；是人功德，亦復如是無量無邊，疾至一切種智。若人讀誦受持是經，爲他人說，若自書、若教人書，復能起塔，及造僧坊、供養讚歎聲聞衆僧，亦以百千萬億讚歎之法讚歎菩薩功德，又爲他人，種種因緣隨義解說此法華經，復能淸淨持戒，與柔和者而共同止，忍辱無瞋，志念堅固，常貴坐禪得諸深定，精進勇猛攝諸善法，利根智慧善答問難。 “阿逸多！若我滅後，諸善男子、善女人，受持讀誦是經典者，復有如是諸善功德，當知是人已趣道場，近阿耨多羅三藐三菩提，坐道樹下。 “阿逸多！是善男子、善女人，若坐、若立、若行處，此中便應起塔，一切天人皆應供養如佛之塔。”

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Agita, I declare that a young man of good family who, after the complete extinction of the Tathâgata, shall not reject, but joyfully accept this Dharmaparyâya when hearing it, that such a young man of good family also is earnest in his belief; far more one who keeps it in memory or reads it. He who after collecting this Dharmaparyâya into a volume carries it on his shoulder carries the Tathâgata on his shoulder. Such a young man or young lady of good family, Agita, need make no Stûpas for me, nor monasteries; need not give to the congregation of monks medicaments for the sick or (other) requisites [This agrees with the teaching of the Vedanta that Brahma-knowledge is independent of good works]. For, Agita, such a young man or young lady of good family has (spiritually) built for the worship of my relics Stûpas of seven precious substances reaching up to the Brahma-world in height, and with a circumference in proportion, with the umbrellas thereto belonging, with triumphal streamers, with tinkling bells and baskets; has shown manifold marks of respect to those Stûpas of relics with diverse celestial and earthly flowers, incense, perfumed garlands, ointments, powder, cloth, umbrellas, banners, flags, triumphal streamers, by various sweet, pleasant, clear-sounding tymbals and drums, by the tune, noise, sounds of musical instruments and castanets, by songs, nautch and dancing of different kinds, of many, innumerable kinds; has done those acts of worship during many, innumerable thousands of kotis of Æons. One who keeps in memory this Dharmaparyâya after my complete extinction, who reads, writes, promulgates it, Agita, shall also have built monasteries, large, spacious, extensive, made of red sandal-wood, with thirty-two pinnacles, eight stories, fit for a thousand monks, adorned with gardens and flowers, having walks furnished with lodgings, completely provided with meat, food and drink and medicaments for the sick, well equipped with all comforts. And those numerous, innumerable beings, say a hundred or a thousand or ten thousand or a koti or hundred kotis or thousand kotis or hundred thousand kotis or ten thousand times hundred thousand kotis, they must be considered to form the congregation of disciples seeing me from face to face, and must be considered as those whom I have fully blessed. He who, after my complete extinction, shall keep this Dharmaparyâya, read, promulgate, or write it, he, I repeat, Agita, need not build Stûpas of relics, nor worship the congregation; not necessary to tell, Agita, that the young man or young lady of good family who, keeping this Dharmaparyâya, shall crown it by charity in alms, morality, forbearance, energy, meditation, or wisdom, will produce a much greater accumulation of merit; it is, in fact, immense, incalculable, infinite. Just as the element of ether, Agita, is boundless, to the east, south, west, north, beneath, above, and in the intermediate quarters, so immense and incalculable an accumulation of merit, conducive to Buddha-knowledge, will be produced by a young man or young lady of good family who shall keep, read, write, or cause to be written, this Dharmaparyâya. He will be zealous in worshipping the Tathâgata shrines; he will laud the disciples of the Tathâgata, praise the hundred thousands of myriads of kotis of virtues of the Bodhisattvas Mahâsattvas, and expound them to others; he will be accomplished in forbearance, be moral, of good character, agreeable to live with, and tolerant, modest, not jealous of others, not wrathful, not vicious in mind, of good memory, strenuous and always busy, devoted to meditation in striving after the state of a Buddha, attaching great value to abstract meditation, frequently engaging in abstract meditation, able in solving questions and in avoiding hundred thousands of myriads of kotis of questions. Any Bodhisattva Mahâsattva, Agita, who, after the Tathâgata's complete extinction, shall keep this Dharmaparyâya, will have the good qualities I have described. Such a young man or young lady of good family, Agita, must be considered to make for the terrace of enlightenment; that young man or young lady of good family steps towards the foot of the tree of enlightenment in order to reach enlightenment. And where that young man or young lady of good family, Agita, stands, sits, or walks, there one should make a shrine', dedicated to the Tathâgata, and the world, including the gods, should say: This is a Stûpa of relics of the Tathâgata.

atha khalu bhagavāṃs tasyāṃ velāyām imā gāthā abhāṣata -

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爾時世尊欲重宣此義，而說(009_0779_b)偈言：

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And on that occasion the Lord uttered the following stanzas:

puṇyaskandho aparyanto varṇito me punaḥ punaḥ |
ya idaṃ dhārayetsūtraṃ nirvṛte naranāyake || 16.37 ||

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若我滅度後能奉持此經斯人福無量如上之所說

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37. An immense mass of merit, as I have repeatedly mentioned, shall be his who, after the complete extinction of the Leader of men, shall keep this Sûtra.

pūjāś ca me kṛtāstena dhātustūpāś ca kāritāḥ |
ratnāmayā vicitrāś ca darśanīyaḥ suśobhanāḥ || 16.38 ||

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是則爲具足一切諸供養以舍利起塔七寶而莊嚴

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38. He will have paid worship to me, and built Stûpas of relics, made of precious substances, variegated, beautiful, and splendid;

(203,1) brahmalokasamā uccā chatrāvalibhir anvitāḥ |
pariṇāhavantaḥ śrīmanto vaijayantīsamanvitāḥ || 16.39 ||

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39. In height coming up to the Brahma-world, with rows of umbrellas, great in circumference gorgeous, and decorated with triumphal streamers;

paṭughaṇṭā raṇantaś ca paṭṭadāmopaśobhitāḥ |
vāteritāstathā ghaṇṭā śobhanti jinadhātuṣu || 16.40 ||

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表剎甚高廣漸小至梵天寶鈴千萬億風動出妙音

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40. Resounding with the clear ring of bells, and decorated with silk bands, while jingles moved by the wind form another ornament at (the shrines of) Gina relics.

pūjā ca vipulā teṣāṃ puṣpagandhavilepanaiḥ |
kṛtā vādyaiś ca vastraiś ca dundubhībhiḥ punaḥ puna || 16.41 ||

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又於無量劫而供養此塔華香諸瓔珞天衣衆伎樂

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41. He will have shown great honour to them by flowers, perfumes, and ointments ; by music, clothes, and the repeated (sound of) tymbals.

madhurā vādyabhāṇḍā ca vāditā teṣu dhātuṣu |
gandhatailapradīpāś ca dattāste ’pi samantataḥ || 16.42 ||

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燃香油酥燈周帀常照明惡世法末時

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42. He will have sweet musical instruments struck at those relics, and lamps with scented oil kept burning all around.

ya idaṃ dhārayet sūtraṃ kṣayakāli ca deśayet |
īdṛśī me kṛtā tena vividhā pūjanantikā || 16.43 ||

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能持是經者則爲已如上具足諸供養

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43. He who at the period of depravation shall keep and teach this Sûtra, he will have paid me such an infinitely varied worship.

agrā vihārakoṭyo ’pi bahuścandanakāritāḥ |
dvātriṃśatī ca prāsādā uccaistvenāṣṭavattalāḥ || 16.44 ||

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若能持此經則如佛現在以牛頭栴檀起僧坊供養

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44. He has built many kotis of excellent monasteries of sandal-wood, with thirty-two pinnacles, and eight terraces high;

śayyāsanair upastabdhāḥ khādyabhojyaiḥ samanvitāḥ |
praveṇī praṇīta prajñaptā āvāsāś ca sahasraśaḥ || 16.45 ||

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堂有三十二高八多羅樹上饌妙衣服牀臥皆具足

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45. Provided with couches, with food hard and soft; furnished with excellent curtains, and having cells by thousands.

ārāmāścaṃkramā dattāḥ puṣpārāmopaśobhitāḥ |
bahu ucchadakāścaiva bahurūpavicitritāḥ || 16.46 ||

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百千衆住處園林諸浴池經行及禪窟種種皆嚴好

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46. He has given hermitages and walks embellished by flower-gardens; many elegant objects of various forms and variegated.

saṃghasya vividhā pūjā kṛtā me tena saṃmukham |
ya idaṃ dhārayetsūtraṃ nirvṛtasmin vināyake || 16.47 ||

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47. He has shown manifold worship to the host of disciples in my presence, he who, after my extinction, shall keep this Sûtra.

adhimuktisāro yo syādato bahutaraṃ hi saḥ |
puṇyaṃ labheta yo etatsūtraṃ vācellikheta vā || 16.48 ||

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若有信解心受持讀誦書若復教人書及供養經卷

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48. Let one be ever so good in disposition, much greater merit will he obtain who shall keep or write this Sûtra.

likhāpayennaraḥ kaścit suniruktaṃ ca pustake |
pustakaṃ pūjayettacca gandhamālyavilepanaiḥ || 16.49 ||

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散華香末香以須曼瞻蔔阿提目多伽薰油常燃之如是供養者

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49. Let a man cause this to be written and have it well put together in a volume; let him always worship the volume with flowers, garlands, ointments.

dīpaṃ ca dadyādyo nityaṃ gandhatailasya pūritam |
jātyutpalātimuktaiś ca prakaraiścampakasya ca || 16.50 ||

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50. Let him constantly place near it a lamp filled with scented oil, along with full-blown lotuses and suitable' oblations of Michelia Champaka.

kuryādetādṛśīṃ pūjāṃ pustakeṣu ca yo naraḥ |
bahu prasavate puṇyaṃ pramāṇaṃ yasya no bhavet || 16.51 ||

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得無量功德如虛空無邊其福亦如是

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51. The man who pays such worship to the books will produce a mass of merit which is not to be measured.

yathaivākāśadhātau hi pramāṇaṃ nopalabhyate |
diśāsu daśasū nityaṃ puṇyaskandho ’yamīdṛśaḥ || 16.52 ||

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52. Even as there is no measure of the element of ether, in none of the ten directions, so there is no measure of this mass of merit.

kaḥ punar vādo yaś ca syāt kṣānto dāntaḥ samāhitaḥ |
śīlavāṃś caiva dhyāyī ca pratisaṃlānagocaraḥ || 16.53 ||

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況復持此經兼布施持戒忍辱樂禪定不瞋不惡口

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53. How much more will this be the case with one who is patient, meek, devoted, moral, studious, and addicted to meditation;

(204,1) akrodhano apiśunaścaityasmin gaurave sthitaḥ |
bhikṣūṇāṃ praṇato nityaṃ nādhimānī na cālasaḥ || 16.54 ||

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恭敬於塔廟謙下諸比丘遠離自高心

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54. Who is not irascible, not treacherous, reverential towards the sanctuary, always humble towards monks, not conceited, nor neglectful;

prajñavāṃś caiva dhīraś ca praśnaṃ pṛṣṭo na kupyati |
anulomaṃ ca deśeti kṛpābuddhī ca prāṇiṣu || 16.55 ||

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常思惟智慧有問難不瞋隨順爲解說

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55. Sensible and wise, not angry when he is asked a question; who, full of compassion for living beings, gives such instruction as suits them.

ya īdṛśo bhavetkaścid yaḥ sūtraṃ dhārayedidam |
na tasya puṇyaskandhasya pramāṇamupalabhyate || 16.56 ||

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若能行是行功德不可量若見此法師成就如是德

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56. If there be such a man who (at the same time) keeps this Sûtra, he will possess a mass of merit that cannot be measured.

yadi kaścinnaraḥ paśyedīdṛśaṃ dharmabhāṇakam |
dhārayantamidaṃ sūtraṃ kuryādvai tasya satkriyām || 16.57 ||

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應以天華散天衣覆其身頭面接足禮生心如佛想

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57. If one meets such a man as here described, a keeper of this Sûtra, one should do homage to him.

divyaiś ca puṣpais tatha okireta divyaiś ca vastrair abhicchādayeta |
mūrdhena vanditva ca tasya pādau tathāgato ’yaṃ janayeta saṃjñām || 16.58 ||

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58. One should present him with divine flowers, cover him with divine clothes, and bow the head to salute his feet, in the conviction of his being a Tathâgata.

dṛṣṭvā ca taṃ cintayi tasmi kāle gamiṣyate eṣa drumasya mūlam |
budhyiṣyate bodhim anuttarāṃ śivāṃ hitāya lokasya sadevakasya || 16.59 ||

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又應作是念不久詣道樹 (009_0779_c)得無漏無爲廣利諸人天

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59. And at the sight of such a man one may directly make the reflection that he is going towards the foot of the tree to arrive at superior, blessed enlightenment for the weal of all the world, including the gods.

yasmiṃś ca so caṃkrami tādṛśo viduḥ tiṣṭheta vā yatra niṣīdayedvā |
śayyāṃ ca kalpeya kahiṃci dhīro bhāṣantu gāthāṃ pi tu ekasūtrāt || 16.60 ||

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其所住止處經行若坐臥乃至說一偈是中應起塔

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60. And wherever such a sage is walking, standing, sitting, or lying down; wherever the hero pronounces were it but a single stanza from this Sûtra;

yasmiṃś ca stūpaṃ puruṣottamasya kārāpayeccitrasudarśanīyam |
uddiśya buddhaṃ bhagavanta nāyakaṃ pūjāṃ ca citrāṃ tahi kārayettathā || 16.61 ||

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莊嚴令妙好種種以供養

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61. There one should build a Stûpa for the most high of men, a splendid, beautiful (Stûpa), dedicated to the Lord Buddha, the Chief, and then worship it in manifold ways.

mayā sa bhuktaḥ pṛthivīpradeśo mayā svayaṃ caṃkramitaṃ ca tatraṃ |
tatropaviṣṭo aham eva ca syāṃ yatra sthitaḥ so bhavi buddhaputraḥ || 16.62 ||

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佛子住此地則是佛受用常在於其中經行及坐臥

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62. That spot of the earth has been enjoyed by myself; there have I walked myself, and there have I been sitting; where that son of Buddha has stayed, there I am.

iti śrīsaddharmapuṇḍarīke dharmaparyāye puṇyaparyāyaparivarto nāma ṣoḍaśamaḥ ||

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(205,1)17: anumodanāpuṇyanirdeśaparivartaḥ |

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(009_0780_a)隨喜功德品第十八

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CHAPTER XVII
INDICATION OF THE MERITORIOUSNESS OF JOYFUL ACCEPTANCE

atha khalu maitreyo bodhisattvo mahāsattvo bhagavantam etad avocat - yo bhagavan imaṃ dharmaparyāyaṃ deśyamānaṃ śrutvā anumodet kulaputro vā kuladuhitā vā, kiyantaṃ sa bhagavan kulaputro vā kuladuhitā vā puṇyaṃ prasavediti?

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爾時，彌勒菩薩摩訶薩白佛言： “世尊！若有善男子、善女人，聞是法華經隨喜者，得幾所福？”

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Thereupon the Bodhisattva Mahâsattva Maitreya said to the Lord: O Lord, one who, after hearing this Dharmaparyâya being preached, joyfully I accepts it, be that person a young man of good family or a young lady, how much merit, O Lord, will be produced by such a young man or young lady of good family?

atha khalu maitreyo bodhisattvo mahāsattvas tasyāṃ velāyām imāṃ gāthām abhāṣata -

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而說偈言：

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And on that occasion the Bodhisattva Mahâsattva Maitreya uttered this stanza:

yo nirvṛte mahāvīre śṛṇuyātsūtramīdṛśam |
śrutvā cābhyanumodeyā kiyantaṃ kuśalaṃ bhavet || 17.1 ||

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世尊滅度後其有聞是經若能隨喜者爲得幾所福

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1. How great will be the merit of him who, after the extinction of the great Hero, shall hear this exalted Sûtra and joyfully accept it?

atha khalu bhagavān maitreyaṃ bodhisattvaṃ mahāsattvam etad avocat - yaḥ kaścidajita kulaputro vā kuladuhitā vā tathāgatasya parinirvṛtasya imaṃ dharmaparyāya deśyamānaṃ saṃprakāśyamānaṃ śṛṇuyād bhikṣurvā bhikṣuṇī vā upāsako vā upāsikā vā vijñapuruṣo vā kumārako vā, kumārikā vā, śrutvā ca abhyanumodeta, sacettato dharmaśravaṇādutthāya prakrāmet, sa ca vihāragato vā gṛhagato vā araṇyagato vā vīthīgato vā grāmagato vā janapadagato vā tān hetūṃstāni kāraṇāni taṃ dharmaṃ yathāśrutaṃ yathodgṛhītaṃ yathābalamaparasya sattvasyācakṣīta māturvā piturvā jñātervā, saṃmoditasya vā anyasya vā saṃstutasya kasyacit, so ’pi yadi śrutvā anumodeta, anumodya ca punar anyasmai ācakṣīta | so ’pi yadi śrutvānumodeta, anumodya ca so ’pyaparasmai ācakṣīta, so ’pi taṃ śrutvānumodeta | ityanena paryāyeṇa yāvat pañcāśat paraṃparayā | atha khalv ajita yo ’sau pañcāśattamaḥ puruṣo bhavet paraṃparāśravānumodakaḥ, tasyāpi tāvad ahamajita kulaputrasya vā kuladuhiturvā anumodanāsahagataṃ puṇyābhisaṃskāram abhinirdekṣyāmi | taṃ śṛṇu, sādhu ca suṣṭhu ca manasikuru | bhāṣiṣye ’haṃ te ||

. . . . . . .

爾時，佛告彌勒菩薩摩訶薩： “阿逸多！如來滅後，若比丘、比丘尼、優婆塞、優婆夷、及餘智者若長若幼，聞是經隨喜已，從法會出，至於餘處，若在僧坊，若空閑地，若城邑、巷陌、聚落、田里，如其所聞，爲父母、宗親、善友、知識，隨力演說。是諸人等，聞已隨喜，復行轉教；餘人聞已，亦隨喜轉教。如是展轉，至第五十。 “阿逸多！其第五十善男子、善女人，隨喜功德，我今說之，汝當善聽。 .

. . . . . . .

And the Lord said to the Bodhisattva Mahâsattva Maitreya: If any one, Agita, either a young man of good family or a young lady, after the complete extinction of the Tathâgata, hears the preaching of this Dharmaparyayâ, let it be a monk or nun, a male or female lay devotee, a man of ripe understanding or a boy or girl; if the hearer joyfully accepts it, and then after the sermon rises up to go elsewhere, to a monastery, house, forest, street, village, town, or province, with the motive and express aim to expound the law such as he has understood, such as he has heard it, and according to the measure of his power, to another person, his mother, father, kinsman, friend, acquaintance, or any other person; if the latter, after hearing, joyfully accepts, and, in consequence, communicates it to another; if the latter, after hearing, joyfully accepts, and communicates it to another; if this other, again, after hearing, joyfully accepts it, and so on in succession until a number of fifty is reached; then, Agita, the fiftieth person to hear and joyfully accept the law so heard, let it be a young man of good family or a young lady, will have acquired an accumulation of merit connected with the joyful acceptance, Agita, which I am going to indicate to thee. Listen, and take it well to heart; I will tell thee.

tadyathāpi nāma ajita caturṣu lokadhātuṣvasaṃkhyeyaśatasahasreṣu ye sattvāḥ santaḥ saṃvidyamānāḥ ṣaṭsu gatiṣūpapannāḥ, aṇḍajā vā jarāyujā vā saṃsvedajā vā aupapādukā vā rūpiṇo vā arūpiṇo vā saṃjñino vā asaṃjñino vā naivasaṃjñino vā nāsaṃjñino vā apadā vā dvipadā vā catuṣpadā vā bahupadā vā yāvad eva sattvāḥ sattvadhātau saṃgrahasamavasaraṇaṃ gacchanti | atha kaścid eva puruṣaḥ samutpadyeta puṇyakāmo hitakāmas tasya sattvakāyasya sarvakāmakrīḍāratiparibhogāniṣṭān kāntān priyān manāpān dadyāt | ekaikasya sattvasya jambudvīpaṃ paripūrṇaṃ dadyāt kāmakrīḍāratiparibhogāya, hiraṇyasuvarṇarūpyamaṇimuktāvaiḍūryaśaṅkhaśilāpravālānaśvarathagorathahastirathān dadyāt prāsādān kūṭāgārān | anena paryāyeṇa ajita sa puruṣo dānapatirmahādānapatiḥ paripūrṇānyaśītiṃ varṣāṇi dānaṃ dadyāt | atha khalv ajita sa puruṣo dānapatirmahādānapatirevaṃ cintayet - ime khalu sattvāḥ sarve mayā krīḍāpitā ramāpitāḥ sukhaṃ jivāpitāḥ | ime ca te bhavantaḥ sattvā balinaḥ palitaśiraso jīrṇavṛddhā mahallakā (206,1) aśītivarṣikā jātyā | abhyāśībhūtāścaite kālakriyāyāḥ | yan nv ahametāṃs tathāgatapravedite dharmavinaye ’vatārayeyamanuśāsayeyam | atha khalv ajita sa puruṣastān sarvasattvān samādāpayet | samādāpayitvā ca tathāgatapravedite dharmavinaye ’vatārayed grāhayet | tasya te sattvās taṃ ca dharmaṃ śṛṇuyuḥ | śrutvā ca ekakṣaṇena ekamuhūrtena ekalavena sarve srotaāpannāḥ syuḥ, sakṛdāgāmino ’nāgāmino ’nāgāmiphalaṃ prāpnuyuryāvad arhanto bhaveyuḥ, kṣīṇāsravā dhyāyino mahādhyāyino ’ṣṭavimokṣadhyāyinaḥ | tatkiṃ manyase ajita api nu sa puruṣo dānapatirmahādānapatistatonidānaṃ bahu puṇyaṃ prasavedaprameyamasaṃkhyeyam? evam ukte maitreyo bodhisattvo mahāsattvo bhagavantam etad avocat - evametat bhagavan, evametat sugata | anenaiva tāvad bhagavan kāraṇena sa puruṣo dānapatirmahādānapatirbahu puṇyaṃ prasavet, yastāvatāṃ sattvānāṃ sarvasukhopadhānaṃ dadyāt | kaḥ punar vādo yaduttariarhattve pratiṣṭhāpayet ||

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若四百萬億阿僧祇世界，六趣四生衆生——卵生、胎生、濕生、化生，若有形、無形，有想、無想、非有想、非無想，無足、二足、四足、多足，如是等在衆生數者—— 有(009_0780_b)人求福，隨其所欲娛樂之具，皆給與之。一一衆生，與滿閻浮提金、銀、琉璃、車璖馬腦、珊瑚、虎珀，諸妙珍寶，及象、馬車乘，七寶所成宮殿樓閣等。是大施主，如是布施滿八十年已，而作是念： ‘我已施衆生娛樂之具，隨意所欲，然此衆生，皆已衰老年過八十，髮白面皺，將死不久，我當以佛法而訓導之。’ 卽集此衆生，宣布法化，示教利喜， . 一時皆得須陁洹道、斯陁含道、阿那含道、阿羅漢道，盡諸有漏，於深禪定皆得自在，具八解脫。於汝意云何，是大施主所得功德寧爲多不？” 彌勒白佛言： “世尊！是人功德甚多，無量無邊。若是施主，但施衆生一切樂具，功德無量； . 何況令得阿羅漢果。”

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It is, Agita, as if the creatures existing in the four hundred thousand Asankhyeyas of worlds, in any of the six states of existence, born from an egg, from a womb, from warm humidity, or from metamorphosis, whether they have a shape or have not, be they conscious or unconscious, neither conscious nor unconscious, footless, two-footed, four-footed, or many-footed, as many beings as are contained in the world of creatures,-(as if) all those had flocked together to one place. Further, suppose some man appears, a lover of virtue, a lover of good, who gives to that whole body the pleasures, sports, amusements, and enjoyments they desire, like, and relish. He gives to each of them all Gambudvîpa for his pleasures, sports, amusements, and enjoyments; gives bullion, gold, silver, gems, pearls, lapis lazuli, conches, stones (?), coral, carriages yoked with horses, with bullocks, with elephants; gives palaces and towers. In this way, Agita, that master of munificence, that great master of munificence continues spending his gifts for fully eighty years. Then, Agita, that master of munificence, that great master of munificence reflects thus: All these beings have I allowed to sport and enjoy themselves, but now they are covered with wrinkles and grey-haired, old, decrepit, eighty years of age, and near the term of their life. Let me therefore initiate them in the discipline of the law revealed by the Tathâgata, and instruct them. Thereupon, Aota, the man exhorts all those beings, thereafter initiates them in the discipline of the law revealed by the Tathâgata, and makes them adopt it. Those beings learn the law from him, and in one moment, one instant, one bit of time, all become Srotaâpannas, obtain the fruit of the rank of Sakridâgâmin and of Anâgâmin, until they become Arhats, free from all imperfections, adepts in meditation, adepts in great meditation and in the meditation with eight emancipations. Now, what is thine opinion, Agita, will that master of munificence, that great master of munificence, on account of his doings, produce great merit, immense, incalculable merit? Whereupon the Bodhisattva Mahâsattva Maitreya said in reply to the Lord: Certainly, Lord; certainly, Sugata; that person, Lord, will already produce much merit on that account, because he gives to the beings all that is necessary for happiness; . how much more then if he establishes them in Arhatship!

evam ukte bhagavān ajitaṃ bodhisattvaṃ mahāsattvam etad avocat - ārocayāmi te ajita, prativedayāmi | yaś ca sa dānapatirmahādānapatiḥ puruṣaścaturṣu lokadhātuṣvasaṃkhyeyaśatasahasreṣu sarvasattvānāṃ sarvasukhopadhānaiḥ paripūrya arhattve pratiṣṭhāpya puṇyaṃ prasavet, yaś ca pañcāśattamaḥ puruṣaḥ paraṃparāśravānugataḥ śravaṇena ito dharmaparyāyādekām api gāthāmekapadam api śrutvā anumodeta | yaccaitasya puruṣasyānumodanāsahagataṃ puṇyakriyāvastu, yacca tasya puruṣasya dānapatermahādānapaterdānasahagatamarhattvaṃ pratiṣṭhāpanāsahagatapuṇyakriyāvastu, idam eva tato bahutaram | yo ’yaṃ puruṣaḥ pañcāśattamaḥ, tataḥ puruṣaparaṃparāta ito dharmaparyāyādekām api gāthāmekapadam api śrutvā anumodet | asya anumodanāsahagatasya ajita puṇyābhisaṃskārasya kuśalamūlābhisaṃskārasya anumodanāsahagatasya agrataḥasau paurviko dānasahagataś ca arhattvapratiṣṭhāpanāsahagataś ca puṇyābhisaṃskāraḥ śatatamīm api kalāṃ nopayāti, sahasratamīm api śatasahasratamīm api koṭītamīm api koṭīśatatamīm api koṭīsahasratamīm api koṭīśatasahasratamīm api koṭīniyutaśatasahasratamīm api kalāṃ nopayāti | saṃkhyām api kalām api gaṇanām api upamām api upaniḥadam api na kāamate | evamaprameyamasaṃkhyeyamajita so ’pi tāvat pañcāśattamaḥ paraṃparāśravaṇe puruḥa ito dharmaparyāyādantaśa ekagāthām api ekapadam api anumodya ca puṇyaṃ prasavati | kaḥ punar vādo ’jita yo ’yaṃ mama saṃmukhamimaṃ dharmaparyāyaṃ śṛṇuyāt, śrutvā cābhyanumodet, aprameyataramasaṃkhyayetaraṃ tasyāhamajita taṃ puṇyābhisaṃskāraṃ vadāmi ||

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佛告彌勒： “我今分明語汝，是人以一切樂具，施於四百萬億阿僧祇世界六趣衆生，又令得阿羅漢果，所得功德，不如是第五十人，聞法華經一偈隨喜功德， . . 百分、千分、百千萬億分、不及其一，乃至筭數譬喩所不能知。 “阿逸多！如是第五十人展轉聞法華經隨喜功德，(009_0780_c)尚無量無邊阿僧祇，何況最初於會中聞而隨喜者，其福復勝，無量無邊阿僧祇，不可得比。

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This said, the Lord spoke to the Bodhisattva Mahâsattva Maitreya as follows: I announce to thee, Agita, I declare to thee; (take) on one side the master of munificence, the great master of munificence, who produces merit by supplying all beings in the four hundred thousand Asanikhyeyas of worlds with all the necessaries for happiness and by establishing them in Arhatship; (take) on the other side the person who, ranking the fiftieth in the series of the oral tradition of the law, hears, were it but a single stanza, a single word, from this Dharmaparyâya and joyfully accepts it; if (we compare) the mass of merit connected with the joyful acceptance and the mass of merit connected with the charity of the master of munificence, the great master of munificence, then the greater merit will be his who, ranking the fiftieth in the series of the oral tradition of the law, after hearing were it but a single stanza, a single word, from this Dharmaparyâya, joyfully accepts it. Against this accumulation of merit, Agita, this accumulation of roots of goodness connected with that joyful acceptance, the former accumulation of merit connected with the charity of that master of munificence, that great master of munificence, and connected with the confirmation in Arhatship, does not fetch the 1/100 part, not the 1/100,000, not the 1/10,000,000 not the 1/1000,000,000 not the 1/1000 x 10,000,000 not the 1/100,000 x 10,000,000, not the 1/100,000 x 10,000 x 10,000,000 part; it admits of no calculation, no counting, no reckoning, no comparison, no approximation, no secret teaching. So immense, incalculable, Agita, is the merit which a person, ranking the fiftieth in the series of the tradition of the law, produces by joyfully accepting, were it but a single stanza, a single word, from this Dharmaparyâya; how much more then (will) he (produce), Agita, who hears this Dharmaparyâya in my presence and then joyfully accepts it? I declare, Agita, that his accumulation of merit shall be even more immense, more incalculable.

yaḥ khalu punar ajita asya dharmaparyāyasya śravāṇārthaṃ kulaputro vā kuladuhitā vā svagṛhānniṣkramya vihāraṃ gacchet | sa ca gattvā tasminnimaṃ dharmaparyāyaṃ muhūrtakam api śṛṇuyāt sthito vā niṣaṇṇo vā | sa sattvas tanmātreṇa puṇyābhisaṃskāreṇa kṛtenopacitena jātivinivṛtto dvitīye samucchraye dvitīye ātmabhāvapratilambhe gorathānāṃ lābhī bhaviṣyati, aśvarathānāṃ hastirathānāṃ śibikānāṃ goyanānām ṛṣabhayānānāṃ divyānāṃ ca vimānānāṃ lābhī bhaviṣyati | sacet punas tatra dharmaśravaṇe muhūrtamātram api niṣadya idaṃ dharmaparyāyaṃ śṛṇuyāt, (207,1) paraṃ vā niṣādayet, āsanasaṃvibhāgaṃ vā kuryādaparasya sattvasya, tena sa puṇyābhisaṃskāreṇa lābhī bhaviṣyati śakrāsanānāṃ brahmāsanānāṃ cakravartisaṃhāsanānām | sacet punar ajita kaścid eva kulaputro vā kuladuhitā vā aparaṃ puruṣam evaṃ vadet - āgaccha tvaṃ bhoḥ puruṣa | saddharmapuṇḍarīkaṃ nāma dharmaparyāyaṃ śṛṇuṣva | sa ca puruṣas tasya tāṃ protsāhanāmāgamya yadi muhūrtamātram api śṛṇuyāt, sa sattvastena protsāhena kuśalamūlenābhisaṃskṛtena dhāraṇīpratilabdhair bodhisattvaiḥ sārdhaṃ samavadhānaṃ pratilabhate | ajaḍaś ca bhavati, tīkṣṇendriyaḥ prajñāvān | na tasya jātiśatasahasrair api pūti mukhaṃ bhavati na durgandhi | nāpyasya jihvārogo bhavati, na mukharogo bhavati | na ca śyāmadanto bhavati, na viṣamadanto bhavati, na pītadanto bhavati, na duḥsaṃsthitadanto na khaṇḍadanto na patitadanto na vakradanto na lamboṣṭho bhavati, nābhyantaroṣṭho na prasāritoṣṭho na khaṇḍoṣṭho na vaṅkoṣṭho na kṛṣṇoṣṭho na bībhatsoṣṭho bhavati | na cipīṭanāso bhavati, na vakranāso bhavati | na dīrghamukho bhavati, na vaṅkamukho bhavati, na kṛṣṇamukho bhavati, nāpriyadarśanamukhaḥ | api tu khalv ajita sūkṣmasujātajihvādantoṣṭho bhavati āyatanāsaḥ | praṇītamukhamaṇḍalaḥ subhrūḥ suparinikṣiptalalāṭo bhavati | suparipūrṇapuruṣavyañjanapratilābhī ca bhavati | tathāgataṃ ca avavādānuśāsakaṃ pratilabhate | kṣipraṃ ca buddhair bhagavadbhiḥ saha samavadhānaṃ pratilabhate | paśya ajita ekasattvam api nāma utsāhayitvā iyat puṇyaṃ prasavati | kaḥ punar vādo yaḥ satkṛtya śṛṇuyāt, satkṛtya vācayet, satkṛtya deśayet, satkṛtya prakāśayediti ||

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“又，阿逸多！若人爲是經故，往詣僧坊，若坐、若立須臾聽受，緣是功德，轉身所生，得好上妙象、馬車乘、珍寶輦輿，及乘天宮。若復有人於講法處坐，更有人來，勸令坐聽，若分座令坐，是人功德，轉身得帝釋坐處，若梵王坐處，若轉輪聖王所坐之處。 “阿逸多！若復有人，語餘人言： ‘有經，名法華，可共往聽。’ 卽受其教，乃至須臾閒聞，是人功德，轉身得與陁羅尼菩薩共生一處，利根智慧，百千萬世終不瘖瘂，口氣不臭，舌常無病，口亦無病，齒不垢黑、不黃、不疏、亦不缺落，不差、不曲，脣不下垂亦不褰縮、不麤澀、不瘡胗，亦不缺壞，亦不喎斜，不厚、不大，亦不黧黑，無諸可惡。鼻不匾㔸，亦不曲戾，面色不黑，亦不狹長，亦不窊曲，無有一切不可喜相。脣舌牙齒悉皆嚴好，鼻脩高直，面貌圓滿，眉高而長，額廣平正，人相具足， . 世世所生，見佛聞法、信受教誨。 “阿逸多！汝且(009_0781_a)觀是，勸於一人令往聽法，功德如此，何況一心聽說、讀誦，而於大衆爲人分別、如說修行？”

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And further, Agita, if a young man of good family or a young lady, with the design to hear this discourse on the law, goes from home to a monastery, and there hears this Dharmaparyâya for a single moment, either standing or sitting, then that person, merely by the mass of merit resulting from that action, will after the termination of his (present) life, and at the time of his second existence when he receives (another) body, become a possessor of carriages yoked with bullocks, horses, or elephants, of litters, vehicles yoked with bulls, and of celestial aerial cars. If further that same person at that preaching sits down, were it but a single moment, to hear this Dharmaparyâya, or persuades another to sit down or shares with him his seat, he will by the store of merit resulting from that action gain seats of Indra, seats of Brahma, thrones of a Kakravartin. And, Agita, if some one, a young man of good family or a young lady, says to another person: Come, friend, and hear the Dharmaparyâya of the Lotus of the True Law, and if that other person owing to that exhortation is persuaded to listen, were it but a single moment, then the former will by virtue of that root of goodness, consisting in that exhortation, obtain the advantage of a connection with Bodhisattvas who have acquired Dhâranî. He will become the reverse of dull, will get keen faculties, and have wisdom; in the course of a hundred thousand existences he will never have a fetid mouth, nor an offensive one; he will have no diseases of the tongue, nor of the mouth; he will have no black teeth, no unequal, no yellow, no ill-ranged, no broken teeth, no teeth fallen out; his lips will not be pendulous, not turned inward, not gaping, not mutilated, not loathsome; his nose will not be flat, nor wry; his face will not be long, nor wry, nor unpleasant. On the contrary, Agita, his tongue, teeth, and lips will be delicate and wellshaped; his nose long; his face perfectly round; the eyebrows well-shaped; the forehead well-formed. He will receive a very complete organ of manhood. He will have the advantage that the Tathâgata renders sermons intelligible to him and soon come in connection with Lords, Buddhas. Mark, Agita, how much good is produced by one's inciting were it but a single creature; how much more then by him who reverentially hears, reverentially reads, reverentially preaches, reverentially promulgates the law!

atha khalu bhagavāṃs tasyāṃ velāyām imā gāthā abhāṣata -

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爾時世尊欲重宣此義，而說偈言：

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And on that occasion the Lord uttered the following stanzas:

pañcāśimo yaś ca paraṃparāyāṃ sūtrasyimasyo śṛṇutekagāthām |
anumodayitvā ca prasannacittaḥ śṛṇuṣva puṇyaṃ bhavi yattakaṃ tat || 17.2 ||

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若人於法會得聞是經典乃至於一偈隨喜爲他說如是展轉教至于第五十最後人獲福今當分別之

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2. Listen how great the merit is of one who, the fiftieth in the series (of tradition), hears a single stanza from this Sûtra and with placid mind joyfully adopts it.

sa caiva puruṣo bhavi dānadātā sattvān koṭīnayuteṣu nityam |
ye pūrvamaupamyakṛtā mayā vai tān sarvi tarpeya aśīti varṣān || 17.3 ||

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如有大施主供給無量衆具滿八十歲隨意之所欲

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3. Suppose there is a man in the habit of giving alms to myriads of kotis of beings, whom I have herebefore indicated by way of comparison'; all of them he satisfies during eighty years.

so dṛṣṭva teṣāṃ ca jarāmupasthitāṃ valī ca khaṇḍaṃ ca śiraś ca pāṇḍaram |
hāhādhimucyanti hi sarvasattvā yannūna dharmeṇa hu ovadeyam || 17.4 ||

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見彼衰老相髮白而面皺齒疏形枯竭念其死不久

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4. Then seeing that old age has approached for them, that their brow is wrinkled and their head grey (he thinks): Alas, how all beings come to decay! Let me therefore admonish them by (speaking of) the law.

(208,1) so teṣa dharmaṃ vadatīha paścānnirvāṇabhūmiṃ ca prakāśayeta |
sarve bhavāḥ phenamarīcikalpā nirvidyathā sarvabhaveṣu kṣipram || 17.5 ||

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我今應當教令得於道果卽爲方便說涅槃眞實法世皆不牢固如水沫泡焰汝等咸應當疾生厭離心

.

5. He teaches them the law here on earth and points to the state of Nirvana hereafter. 'All existences' (he says) 'are like a mirage; hasten to become disgusted with all existence.'

te sarvasattvāś ca śruṇitva dharmaṃ tasyaiva dātuḥ puruṣasya antikāt |
arhantabhūtā bhavi ekakāle kṣīṇāsravā antimadehadhāriṇaḥ || 17.6 ||

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諸人聞是法皆得阿羅漢具足六神通三明八解脫

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6. All creatures, by hearing the law from that charitable person, become at once Arhats, free from imperfections, and living their last life.

puṇyaṃ tato bahutaru tasya hi syat paraṃparātaḥ śruṇi ekagāthām |
anumodi vā yattaku tasya puṇyaṃ kala puṇyaskandhaḥ purimo na bhoti || 17.7 ||

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最後第五十聞一偈隨喜是人福勝彼不可爲譬喩如是展轉聞

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7. Much more merit than by that person will be acquired by him who through unbroken tradition shall hear were it but a single stanza and joyfully receive it. The mass of merit of the former is not even so much as a small particle of the latter's.

evaṃ bahu tasya bhaveta puṇyaṃ anantakaṃ yasya pramāṇu nāsti |
gāthāṃ pi śrutvaika paraṃparāya kiṃ vā punaḥ saṃmukha yo śruṇeyā || 17.8 ||

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其福尚無量何況於法會初聞隨喜者

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8. So great will be one's merit, endless, immeasurable, owing to one's hearing merely a single stanza, in regular tradition; how much more then if one hears from face to face!

yaś caikasattvaṃ pi vadeya tatra protsāhaye gaccha śṛṇuṣva dharmam |
sudurlabhaṃ sutramidaṃ hi bhoti kalpāna koṭīnayutair anekaiḥ || 17.9 ||

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若有勸一人將引聽法華言此經深妙千萬劫難遇卽受教往聽

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9. And if somebody exhorts were it but a single creature and says: Go, hear the law, for this Sûtra is rare in many myriads of kotis of Æons;

sa cāpi protsāhitu tena sattvaḥ śruṇeya sūtrema muhūrtakaṃ pi |
tasyāpi dharmasya phalaṃ śṛṇohi mukharoga tasya na kadāci bhoti || 17.10 ||

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乃至須臾聞斯人之福報今當分別說世世無口患

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10. And if the creature so exhorted should hear the Sûtra even for a moment, hark what fruit is to result from that action. He shall never have a mouth disease;

jihvāpi tasya na kadāci duḥkhati na tasya dantā patitā bhavanti |
śyāmātha pītā viṣamā ca jātu bībhatsitoṣṭho na ca jātu bhoti || 17.11 ||

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齒不疏黃黑脣不厚褰缺無有可惡相舌不乾黑短

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11. His tongue is never sore; his teeth shall never fall out, never be black, yellow, unequal; his lips never become loathsome;

kuṭilaṃ ca śuṣkaṃ ca na jātu dīrghaṃ mukhaṃ na cipiṭaṃ sya kadāci bhoti | (209,1) susaṃsthitā nāsa tathā lalāṭaṃ dantā ca oṣṭho mukhamaṇḍalaṃ ca || 17.12 ||

. .

鼻高脩且直額廣而平正面目悉端嚴 .

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12. His face is not wry, nor lean, nor long; his nose not flat; it is well-shaped, as well as his forehead, teeth, lips, and round face.

priyadarśano bhoti sadā narāṇāṃ pūrtiṃ ca vakraṃ na kadāci bhoti |
yathotpalasyeha sadā sugandhiḥ pravāyate tasya mukhasya gandhaḥ || 17.13 ||

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爲人所喜見口氣無臭穢優鉢華之香常從其口出

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13. His aspect is ever pleasant to men; his mouth is never fetid, it constantly emits a smell sweet as the lotus.

gṛhādvihāraṃ hi vrajitva dhīro gaccheta sūtraṃ śravaṇāya etat |
gatvā ca so tatra śṛṇe muhūrtaṃ prasannacittasya phalaṃ śṛṇotha || 17.14 ||

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若故詣僧坊 (009_0781_b)欲聽法華經須臾聞歡喜今當說其福

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14. If some wise man, to hear this Sûtra, goes from his home to a monastery and there listen, were it but for a single moment, with a placid mind, hear what results from it.

sugauru tasyo bhavatetmabhāvaḥ pariyāti co aśvarathehi dhīraḥ |
hastīrathāṃśco abhir uhya uccān ratanehi citrānanucaṃkrameyā || 17.15 ||

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後生天人中得妙象馬車珍寶之輦輿及乘天宮殿

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15. His body is very fair; he drives with horsecarriages, that wise man, and is mounted on elevated carriages drawn by elephants and variegated with gems.

vibhūṣitāṃ so śibikāṃ labheta narair anekair iha vāhyamānām |
gatvāpi dharmaṃ śravaṇāya tasya phalaṃ śubhaṃ bhoti ca evarūpam || 17.16 ||

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若於講法處勸人坐聽經是福因緣得釋梵轉輪座何況一心聽

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16. He possesses litters covered with ornaments and carried by numerous men. Such is the blessed fruit of his going to hear preaching.

niṣadya cāsau pariṣāya tatra śuklena karmeṇa kṛtena tena |
śakrāsanānāṃ bhavate sa lābhī brahmāsanānāṃ ca nṛpāsanānām || 17.17 ||

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解說其義趣如說而修行其福不可量

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17. Owing to the performance of that pious work he shall, when sitting in the assembly there, obtain seats of Indra, seats of Brahma, seats of kings.

iti śrīsaddharmapuṇḍarīke dharmaparyāye anumodanāpuṇyanirdeśaparivarto nāma saptadaśamaḥ ||

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(210,1)18: dharmabhāṇakānuśaṃsāparivartaḥ |

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法師功德品第十九

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CHAPTER XVIII
THE ADVANTAGES OF A RELIGIOUS PREACHER

atha khalu bhagavān satatasamitābhiyuktaṃ bodhisattvaṃ mahāsattvamāmantrayām āsa - yaḥ kaścit kulaputra imaṃ dharmaparyāyaṃ dhārayiṣyati vācayiṣyati vā deśayiṣyati vā likhiṣyati va, sa kulaputro vā kuladuhitā va aṣṭau cakṣurguṇaśatāni pratilapsyate, dvādaśa śrotraguṇaśatāni pratilapsyate, aṣṭau ghrāṇaguṇaśatāni pratilapsyate, dvādaśa jihvāguṇaśatāni pratilapsyate, aṣṭau kāyaguṇaśatāni pratilapsyate, dvādaśa manoguṇaśatāni pratilapsyate | tasyaibhir bahubhir guṇaśataiḥ ṣaḍindriyagrāmaḥ pariśuddhaḥ supariśuddho bhaviṣyati | sa evaṃ pariśuddhena cakṣurindriyeṇa prākṛtena māṃsacakṣuṣā mātāpitṛsaṃbhavena trisāhasramahāsāhasrāṃ lokadhātuṃ sāntarbahiḥ saśailavanaṣaṇḍāmadho yāvad avīcimahānirayamupādāya upari ca yāvat bhavāgraṃ tat sarvaṃ drakṣyati prākṛtena māṃsacakṣuṣā | ye ca tasmin sattvā upapannāḥ, tān sarvān drakṣyati, karmavipākaṃ ca teṣāṃ jñāsyatīti ||

. . . .

爾時佛告常精進菩薩摩訶薩： “若善男子、善女人，受持是法華經，若讀、若誦、若解說、若書寫，是人當得八百眼功德、千二百耳功德、八百鼻功德、千二百舌功德、八百身功德、千二百意功德，以是功德，莊嚴六根，皆令淸淨。是善男子、善女人，父母所生淸淨肉眼，見於三千大千世界內外所有山林河海，下至阿鼻地獄，上至有頂，亦見其中一切衆生，及業因緣、果報生處，悉見悉知。”

. . . .

The Lord then addressed the Bodhisattva Mahâsattva Satatasamitâbhiyukta (i.e. ever and constantly strenuous). Any one, young man of good family, who shall keep, read, teach, write this Dharmaparyâya or have it written, let that person be a young man of good family or a young lady, shall obtain eight hundred good qualities of the eye, twelve hundred of the ean, eight hundred of the nose, twelve hundred of the tongue, eight hundred of the body, twelve hundred of the mind. By these many hundred good qualities the whole of the six organs shall be perfect, thoroughly perfect. By means of the natural, carnal eye derived from his parents being perfect, he shall see the whole triple universe, outwardly and inwardly, with its mountains and woody thickets, down to the great hell Avîki and up to the extremity of existence. All that he shall see with his natural eye, as well as the creatures to be found in it, and he shall know the fruit of their works.

atha khalu bhagavāṃs tasyāṃ velāyām imā gāthā abhāṣata -

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爾時世尊欲重宣此義，而說偈言：

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And on that occasion the Lord uttered the following stanzas:

ya imaṃ sūtra bhāṣeta parṣāsu ca viśāradaḥ |
anolīnaḥ prakāśeyā guṇāṃstasya śṛṇuṣva me || 18.1 ||

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若於大衆中以無所畏心說是法華經汝聽其功德

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1. Hear from me what good qualities shall belong to him who unhesitatingly and undismayed shall preach this Sûtra to the congregated assembly.

aṣṭau guṇaśatāas tasya cakṣuṣo bhonti sarvaśaḥ |
yenāsya vimalaṃ bhoti śuddhaṃ cakṣuranāvilam || 18.2 ||

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是人得八百功德殊勝眼以是莊嚴故其目甚淸淨

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2. First, then, his eye (or, organ of vision) shall possess eight hundred good qualities by which it shall be correct, clear, and untroubled.

sa māṃsacakṣuṣā tena mātāpitṛkasaṃbhunā |
paśyate lokadhātvemāṃ saśailavanakānanām || 18.3 ||

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父母所生眼悉見三千界

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3. With the carnal eye derived from his parents he shall see the whole world from within and without.

meruṃ sumeru sarvā ca cakravālā sa paśyati |
ye cānye parvatāḥ khaṇḍāḥ samudrāṃścāpi paśyati || 18.4 ||

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內外彌樓山須彌及鐵圍幷諸餘山林大海江河水

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4. He shall see the Meru and Sumeru, all the horizon and other mountains, as well as the seas.

yāvānavīci heṣṭhena bhavāgraṃ copariṣṭataḥ |
sarvaṃ sa paśyate dhīro māṃsacakṣusya īdṛśam || 18.5 ||

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下至阿鼻獄 (009_0781_c)上至有頂處其中諸衆生一切皆悉見

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5. He, the hero, sees all, downward to the Avîki and upward to the extremity of existence. Such is his carnal eye.

na tāva divyacakṣu sya bhoti no cāpi jāyate |
viṣayo māṃsacakṣusya bhavettasyāyamīdṛśaḥ || 18.6 ||

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雖未得天眼肉眼力如是

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6. But he has not yet got the divine eye, it having not yet been produced in him; such as here described is the range of his carnal eye.

punar aparaṃ satatasamitābhiyukta sa kulaputro vā kuladuhitā vā imaṃ dharmaparyāyaṃ saṃprakāśayamānaḥ pareṣāṃ ca saṃśrāvayamānastair dvādaśabhiḥ śrotraguṇaśataiḥ samanvāgataḥ ye trisāhasramahāsāhasrāyāṃ lokadhātau vividhāḥ śabdā niścaranti yāvad avīcirmahānirayo yāvac ca bhavāgraṃ sāntarbahiḥ, tadyathā - hastiśabdā vā aśvaśabdā vā uṣṭraśabdā vā gośabdā vā ajaśabdā vā janapadaśabdā vā rathaśabdā vā ruditaśabdā vā śokaśabdā vā bhair avaśabdā vā śaṅkhaśabdā vā ghaṇṭāśabdā vā paṭahaśabdā vā bherīśabdā vā krīḍāśabdā vā gītaśabdā vā nṛtyaśabdā vā tūryaśabdā vā vādyaśabdā vā strīśabdā vā puruṣaśabdā vā dārakaśabdā vā (211,1) dārikāśabdā vā dharmaśabdā vā adharmaśabdā vā sukhaśabdā vā duḥkhaśabdā vā bālaśabdā vā āryaśabdā vā manojñaśabdā vā amanojñaśabdā vā devaśabdā vā nāgaśabdā vā yakṣaśabdā vā rākṣasaśabdā vā gandharvaśabdā vā asuraśabdā vā garuḍaśabdā vā kinnaraśabdā vā mahoragaśabdā vā manuṣyaśabdā vā amanuṣyaśabdā vā agniśabdā vā vāyuśabdā vā udakaśabdā vā grāmaśabdā vā nagaraśabdā vā bhikṣuśabdā vā śrāvakaśabdā vā pratyekabuddhaśabdā vā bodhisattvaśabdā vā tathāgataśabdā vā, yāvantaḥ kecitrisāhasramahāsāhasrāyāṃ lokadhātau sāntarbahiḥ śabdā niścaranti, tān śabdāṃstena prākṛtena pariśuddhena śrotrendriyeṇa śṛṇoti | na ca tāvad divyaṃ śrotram abhinirharati | teṣāṃ teṣāṃ ca sattvānāṃ rutāny avabudhyate, vibhāvayati vibhajati tena ca prākṛtena śrotrendriyeṇa | teṣāṃ teṣāṃ ca sattvānāṃ rutāni śṛṇvatas tasya taiḥ sarvaśabdaiḥ śrotrendriyaṃ nābhibhūyate | evaṃrūpaḥ satatasamitābhiyukta tasya bodhisattvasya mahāsattvasya śrotrendriyapratilambho bhavati, na ca tāvad divyaṃ śrotram abhinirharati ||

. . . . .

“復次，常精進！若善男子、善女人，受持此經，若讀、若誦、若解說、若書寫，得千二百耳功德。以是淸淨耳，聞三千大千世界，下至阿鼻地獄，上至有頂，其中內外種種語言音聲——象聲、馬聲、牛聲、車聲、啼哭聲、愁歎聲、螺聲、鼓聲、鍾聲、鈴聲、笑聲、語聲、男聲、女聲、童子聲、童女聲、法聲、非法聲、苦聲、樂聲、凡夫聲、聖人聲、喜聲、不喜聲、天聲、龍聲、夜叉聲、乾闥婆聲、阿修羅聲、迦樓羅聲、緊那羅聲、摩睺羅伽聲、火聲、水聲、風聲、地獄聲、畜生聲、餓鬼聲、比丘聲、比丘尼聲、聲聞聲、辟支佛聲、菩薩聲、佛聲——以要言之，三千大千世界中一切內外所有諸聲，雖未得天耳，以父母所生淸淨常耳，皆悉聞知， . . 如是分別種種音聲而不壞耳根。” .

. . . . .

Further, Satatasamitâbhiyukta, the young man of good family or the young lady who proclaims this Dharmaparyâya and preaches it to others, is possessed of the twelve hundred good qualities of the ear. The various sounds that are uttered in the triple universe, downward to the great hell Avîki and upward to the extremity of existence, within and without, such as the sounds of horses, elephants, cows, peasants, goats. cars; the sounds of weeping and wailing; of horror, of conch-trumpets, bells, tymbals; of playing and singing; of camels, of tigers; of women, men, boys, girls; of righteousness (piety) and unrighteousness (impiety); of pleasure and pain; of ignorant men and âryas; pleasant and unpleasant sounds; sounds of gods, Nâgas, goblins, Gandharvas, demons, Garudas, Kinnaras, great serpents, men, and beings not human; of monks, disciples, Pratyekabuddhas, Bodhisattvas, and Tathâgatas; as many sounds as are uttered in the triple world, within and without, all those he hears with his natural organ of hearing when perfect. Still he does not enjoy the divine ear, although he apprehends the sounds of those different creatures, understands, discerns the sounds of those different creatures, and when with his natural organ of hearing he hears the sounds of those creatures, his ear is not overpowered by any of those sounds. Such, Satatasamitâbhiyukta, is the organ of hearing that the Bodhisattva Mahâsattva acquires; yet he does not possess the divine ear.

idamavocadbhagavān | idaṃ vaditvā sugato hyathāparametaduvāca śāstā -

. .

. 爾時世尊欲重宣此義，而說偈言：

. .

Thus spoke the Lord; thereafter he, the Sugata, the Master, added:

śrotrendriyaṃ tasya viśuddhu bhoti anāvilaṃ prākṛtakaṃ ca tāvat |
vividhān hi yeneha śṛṇoti śabdāniha lokadhātau hi aśeṣato ’yam || 18.7 ||

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父母所生耳淸淨無濁穢以此常耳聞三千世界聲

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7. The organ of hearing of such a person becomes (or, is) cleared and perfect, though as yet it be natural; by it he perceives the various sounds, without any exception, in this world.

hastīna aśvāna śṛṇoti śabdān rathāna goṇāna ajaiḍakānām |
bherīmṛdaṅgāna sughoṣakānāṃ vīṇāna veṇūnatha vallakīnām || 18.8 ||

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象馬車牛聲鍾鈴螺鼓聲琴瑟箜篌聲簫笛之音聲

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8. He perceives the sounds of elephants, horses, cars, cows, goats, and sheep; of noisy kettle-drums, tabours, lutes, flutes, Vallaki-lutes.

gītaṃ manojñaṃ madhuraṃ śṛṇoti na cāpi so sajjati tatra dhīraḥ |
manuṣyakoṭīna śṛṇoti śabdān bhāṣanti yaṃ yaṃ ca yahiṃ yahiṃ te || 18.9 ||

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淸淨好歌聲 (009_0782_a)聽之而不著無數種人聲聞悉能解了

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9. He can hear singing, lovely and sweet, and, at the same time, is constant enough not to allow himself to be beguiled by it; he perceives the sounds of kotis of men, whatever and wherever they are speaking.

devāna co nitya śṛṇoti śabdān gītasvaraṃ ca madhuraṃ manojñam |
puruṣāṇa istrīṇa rutāni cāpi tatha dārakāṇām atha dārikāṇām || 18.10 ||

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又聞諸天聲微妙之歌音及聞男女聲童子童女聲

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10. He, moreover, always hears the voice of gods and Nâgas; he hears the tunes, sweet and affecting, of song, as well as the voices of men and women, boys and girls.

ye parvateṣv eva guhānivāsī kalaviṅkakā kokila barhiṇaś ca | (212,1) pakṣīṇa ye jīvakajīvakā hi teṣāṃ ca valgū śṛṇute hi śabdān || 18.11 ||

. .

山川嶮谷中迦陵頻伽聲命命等諸鳥悉聞其音聲

. .

11. He hears the cries of the denizens of mountains and glens; the tender notes of Kalavinkas, cuckoos, pea fowls, pheasants, and other birds.

narakeṣu ye vedana vedayanti sudāruṇāṃścāpi karonti śabdān |
āhāraduḥkhair avapīḍitānāṃ yān preta kurvanti tathaiva śabdān || 18.12 ||

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地獄衆苦痛種種楚毒聲餓鬼飢渴逼求索飮食聲

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12. He also (hears) the heart-rending cries of those who are suffering pains in the hells, and the yells uttered by the Spirits, vexed as they are by the difficulty to get food;

asurāś ca ye sāgaramadhyavāsino muñcanti ghoṣāṃstatha cānyamanyān |
sarvānihastho sa hi dharmabhāṇakaḥ śṛṇoti śabdānna ca ostarīyati || 18.13 ||

.

諸阿修羅等居在大海邊自共語言時出于大音聲如是說法者安住於此間

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13. Likewise the different cries produced by the demons and the inhabitants of the ocean. All these sounds the preacher is able to hear from his place on earth, without being overpowered by them.

tiryāṇa yonīṣu rutāni yāni anyonyasaṃbhāṣaṇatāṃ karonti |
iha sthitastān api so śṛṇoti vividhāni śabdāni bahūvidhāni || 18.14 ||

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遙聞是衆聲而不壞耳根十方世界中禽獸鳴相呼

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14. From where he is stationed here on the earth he also hears the different and multifarious sounds through which the inhabitants of the realm of brutes are conversing with each other.

ye brahmaloke nivasanti devā akaniṣṭha ābhāsvara ye ca devāḥ |
ye cānyamanyasya karonti ghoṣān śṛṇoti tatsarvam aśeṣato ’sau || 18.15 ||

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其說法之人於此悉聞之其諸梵天上光音及遍淨乃至有頂天言語之音聲法師住於此悉皆得聞之

.

15. He apprehends all the sounds, without any exception, whereby the numerous angels living in the Brahma-world, the Akanishthas and Âbhâsvaras, call one another.

svādhyāya kurvantiha ye ca bhikṣavaḥ sugatāniha śāsani pravrajitvā |
parṣāsu ye deśayate ca dharmaṃ teṣāṃ pi śabdaṃ śṛṇute sa nityam || 18.16 ||

.

一切比丘衆及諸比丘尼若讀誦經典若爲他人說

.

16. He likewise always hears the sound which the monks on earth are raising when engaged in reading, and when preaching the law to congregations, after having taken orders under the command of the Sugatas.

ye bodhisattvāściha lokadhātau svādhyāya kurvanti paraspareṇa |
saṃgīti dharmeṣu ca ye karonti śṛṇoti śabdān vividhāṃś ca teṣām || 18.17 ||

.

法師住於此悉皆得聞之復有諸菩薩讀誦於經法

.

17. And when the Bodhisattvas here on earth have a reading together and raise their voices in the general synods, he hears them severally.

bhagavān pi buddho naradamyasārathiḥ parṣāsu dharmaṃ bruvate yamagram |
taṃ cāpi so śṛṇvanti ekakāle yo bodhisattvo imu sūtra dhārayet || 18.18 ||

.

若爲他人說撰集解其義如是諸音聲悉皆得聞之諸佛大聖尊教化衆生者於諸大會中演說微妙法

.

18. The Bodhisattva who preaches this Stara shall, at one time, also hear the perfect law that the Lord Buddha, the tamer of men, announces to the assemblies.

(213,1) sarve trisāhasri imasmi kṣetre ye sattva kurvanti bahūṃ pi śabdān |
abhyantareṇāpi ca bāhireṇa avīciparyanta bhavāgramūrdhvam || 18.19 ||

.

持此法華者悉皆得聞之三千大千界內外諸音聲下至阿鼻獄上至有頂天皆聞其音聲

.

19. The numerous sounds produced by all beings in the triple world, in this field, within and without, (downward) to the Avîki and upward to the extremity of existence, are heard by him.

sarveṣa sattvāna śṛṇoti śabdān naṃ cāpi kṣetraṃ uparudhyate ’sya |
paṭvindriyo jānati sthānasthānaṃ śrotrendriyaṃ prākṛtakaṃ hi tāvat || 18.20 ||

.

而不壞耳根其耳聰利故悉能分別知

.

20. (In short), he perceives the voices of all beings, his ear being open. Being in the possession of his six senses, he will discern the different sources (of sound), and that while his organ of hearing is the natural one;

na ca tāva divyasmi karoti yatnaṃ prakṛtya saṃtiṣṭhati śrotrametat |
sūtraṃ hi yo dhārayate viśārado guṇā sya etādṛśakā bhavanti || 18.21 ||

.

持是法花者雖未得天耳但用所生耳功德已如是

.

21. The divine ear is not yet operating in him; his ear continues in its natural state. Such as here told are the good qualities belonging to the wise man who shall be a keeper of this Sûtra.

punar aparaṃ satatasamitābhiyukta asya bodhisattvasya mahāsattvasya imaṃ dharmaparyāyaṃ dhārayataḥ prakāśayataḥ svādhyāyato likhato ’ṣṭābhir guṇaśataiḥ samanvāgataṃ ghrāṇendriyaṃ pariśuddhaṃ bhavati | sa tena pariśuddhena ghrāṇendriyeṇa ye trisāhasramahāsāhasrāyāṃ lokadhātau sāntarbahirvividhagandhāḥ saṃvidyante, tadyathā - pūtigandhā vā manojñagandhā vā nānāprakārāṇāṃ sumanasāṃ gandhāḥ, tadyathā - jātimallikācampakapāṭalagandhāḥ, tān gandhān ghrāyati | jalajānām api puṣpāṇāṃ vividhān gandhān ghrāyati, tadyathā - utpalapadmakumudapuṇḍarīkāṇāṃ gandhān ghrāyati | vividhānāṃ puṣpaphalavṛkṣāṇāṃ puṣpaphalagandhān ghrāyati, tadyathā - candanatamālapatratagarāgarusurabhigandhān ghrāyati | nānāvikārāṇi gandhavikṛtiśatasahasrāṇi yānyekasthānasthitaḥ sarvāṇi ghrāyati | sattvānām api vividhān gandhān ghrāyati, tadyathā - hastyaśvagaveḍakapaśugandhān ghrāyati | vividhānāṃ ca tiryagyonigatānāṃ prāṇināmātmabhāvagandhān ghrāyati | strīpuruṣātmabhāvagandhān ghrāyati | dārakadārikātmabhāvagandhān ghrāyati | dūrasthānām api tṛṇagulmauṣadhivanaspatīnāṃ gandhān ghrāyati | bhūtān gandhān vandati, na ca tair gandhaiḥ saṃhriyate, na saṃmuhyati | sa ihasthita eva devānām api gandhān ghrāyati, tadyathā - pārijātakasya kovidārasya māndāravamahāmāndāravamañjūṣakamahāmañjūṣakānāṃ divyānāṃ puṣpāṇāṃ gandhān ghrāyati | divyānām agarucūrṇacandanacūrṇānāṃ gandhān ghrāyati | divyānāṃ ca nānāvidhānāṃ puṣpavikṛtiśatasahasrāṇāṃ gandhān ghrāyati, nāmāni caiṣāṃ saṃjānīte | devaputrātmabhāvagandhān ghrāyati, tadyathā - śakrasya devānām indrasya ātmabhāvagandhaṃ ghrāyati | taṃ ca jānīte yadi vā vaijayante prāsāde krīḍantaṃ ramantaṃ paricārayantaṃ yadi vā sudharmāyāṃ devasabhāyāṃ devānāṃ trāyastriṃśānāṃ dharmaṃ deśayantaṃ yadi vā udyānabhūmau niryāntaṃ krīḍanāya | anyeṣāṃ ca devaputrāṇāṃ (214,1) pṛthakpṛthagātmabhāvagandhān ghrāyati | devakanyānām api devavadhūnām api ātmabhāvagandhān ghrāyati | devakumārāṇām api ātmabhāvagandhān ghrāyati | devakumārikāṇām api ātmabhāvagandhān ghrāyati | na ca tair gandhaiḥ saṃhriyate | anena paryāyeṇa yāvad bhavāgropapannānām api sattvānām ātmabhāvagandhān ghrāyati | brahmakāyikānām api devaputrāṇāṃ mahābrahmaṇām api cātmabhāvagandhān ghrāyati | anena paryāyeṇa sarvadevanikāyānām api ātmabhāvagandhān ghrāyati | śrāvakapratyekabuddhabodhisattvatathāgatātmabhāvagandhān ghrāyati | tathāgatāsanānām api gandhān ghrāyati | yasmiṃś ca sthāne te tathāgatā arhantaḥ samyaksaṃbuddhā viharanti, tacca prajānāti | na cāsya tad ghrāṇendiyaṃ tais tair vividhair gandhaiḥ pratihanyate, nopahanyate, na saṃpīḍyate | ākāṅkṣamāṇaś ca tāṃstān gandhān pareṣām api vyākaroti | na cāsya smṛtirupahanyate ||

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

“復次，常精進！若善男子、善女人，受持是經，若讀、若誦、若解說、若書寫，成就(009_0782_b)八百鼻功德。以是淸淨鼻根，聞於三千大千世界上下內外種種諸香——須曼那華香、闍提華香、末利華香、瞻蔔華香、波羅羅華香、赤蓮華香、靑蓮華香、白蓮華香、華樹香、菓樹香、栴檀香、沈水香、多摩羅跋香、多伽羅香、及千萬種和香、若末、若丸、若塗香——持是經者，於此閒住，悉能分別。又復別知衆生之香——象香、馬香、牛羊等香， . 男香、女香、童子香、童女香，及草木叢林香——若近、若遠、所有諸香，悉皆得聞，分別不錯。持是經者，雖住於此，亦聞天上諸天之香——波利質多羅、拘鞞陁羅樹香，及曼陁羅華香、摩訶曼陁羅華香、曼殊沙華香、摩訶曼殊沙華香、栴檀、沈水、種種末香，諸雜華香——如是等天香和合所出之香，無不聞知。又聞諸天身香——釋提桓因在勝殿上，五欲娛樂嬉戲時香；若在妙法堂上，爲忉利諸天說法時香；若於諸園遊戲時香；及餘天等男女身香；皆悉遙聞。 . . . . . 如是展轉乃至梵世，上至有頂諸天身香，亦皆聞之，幷聞諸天所燒之香。 . 及聲聞(009_0782_c)香、辟支佛香、菩薩香、諸佛身香，亦皆遙聞，知其所在。雖聞此香，然於鼻根不壞不錯，若欲分別爲他人說，憶念不謬。”

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

Further, Satatasamitâbhiyukta, the Bodhisattva Mahâsattva who keeps, proclaims, studies, writes this Dharmaparyâya becomes possessed of a perfect organ of smell with eight hundred good qualities. Further, Satatasamitâbhiyukta, the Bodhisattva Mahâsattva who keeps, proclaims, studies, writes this Dharmaparyâya becomes possessed of a perfect organ of smell with eight hundred good qualities. By means of that organ he smells the different smells that are found in the triple world, within and without, such as fetid smells, pleasant and unpleasant smells, the fragrance of diverse flowers, as the greatflowered jasmine, Arabian jasmine, Michelia Chainpaka, trumpet-flower; likewise the different scents of aquatic flowers, as the blue lotus, red lotus, white esculent water-lily and white lotus. He smells the odour of fruits and blossoms of various trees bearing fruits and blossoms, such as sandal, Xanthochymus, Tabernæmontana, agallochum. The manifold hundred-thousand mixtures of perfumes he smells and discerns, without moving from his standing-place. He smells the diverse smells of creatures, as elephants, horses, cows, goats, beasts, as well as the smell issuing from the body of various living beings in the condition of brutes. He perceives the smells exhaled by the body of women and men, of boys and girls. He smells, even from a distance, the odour of grass, bushes, herbs, trees. He perceives those smells such as they really are, and is not surprised nor stunned by them. Staying on this very earth he smells the odour of gods and the fragrance of celestial flowers, such as Erythrina, Bauhinia, Mandârava and great Mandârava, Mañgûsha and great Mañgûsha. He smells the perfume of the divine powders of sandal and agallochum, as well as that of the hundred-thousands of mixtures of different divine flowers. He smells the odour exhaled by the body of the gods, such as Indra, the chief of the gods, and thereby knows whether (the god) is sporting, playing, and enjoying himself in his palace Vaigayanta or is speaking the law to the gods of paradise in the assembly-hall of the gods, Sudharmâ, or is resorting to the pleasure-park for sport. He smells the odour proceeding from the body of the sundry other gods, as well as that proceeding from the girls and wives of the gods, from the youths and maidens amongst the gods, without being surprised or stunned by those smells. . He likewise smells the odour exhaled by the bodies of all Devanikâyas, Brahmakâyikas, and Mahâbrahmas. . In the same manner he perceives the smells coming from disciples, Pratyekabuddhas, Bodhisattvas, and Tathâgatas. He smells the odour arising from the seats of the Tathâgatas and so discovers where those Tathâgatas, Arhats, &c. abide. And by none of all those different smells is his organ of smell hindered, impaired, or vexed; and, if required, he may give an account of those smells to others without his memory being impaired by it.

atha khalu bhagavāṃs tasyāṃ velāyām imā gāthā abhāṣata -

.

爾時世尊欲重宣此義，而說偈言：

.

And on that occasion the Lord uttered the following stanzas:

ghrāṇendriyaṃ tasya viśuddha bhoti vividhāṃś ca gandhān bahu ghrāyate ’sau |
ye lokadhātau hi imasmi sarve sugandha durgandha bhavanti kecit || 18.22 ||

.

是人鼻淸淨於此世界中若香若臭物種種悉聞知

.

22. His organ of smell is quite correct, and he perceives the manifold and various smells, good or bad, which exist in this world;

jātīya gandho atha mallikāyā tamālapatrasya ca candanasya |
tagarasya gandho agarusya cāpi vividhāna puṣpāṇa phalāna cāpi || 18.23 ||

.

須曼那闍提多摩羅栴檀沈水及桂香種種華菓香

.

23. The fragrance of the great-flowered jasmine, Arabian jasmine, Xanthochymus, sandal, agallochum, of several blossoms and fruits.

sattvāna gandhān pi tathaiva jānati narāṇa nārīṇa ca dūrataḥ sthitaḥ |
kumārakāṇāṃ ca kumārikāṇāṃ gandhena so jānati teṣa sthānam || 18.24 ||

.

及知衆生香男子女人香說法者遠住聞香知所在

.

24. He likewise perceives the smells exhaled by men, women, boys, and girls, at a considerable distance, and by the smell he knows where they are.

rājñāṃ pi so jānati cakravartināṃ balacakravartīnatha maṇḍalīnām |
kumārakāmātya tathaiva teṣāṃ gandhena cāntaḥpura sarva jānati || 18.25 ||

.

大勢轉輪王小轉輪及子群臣諸宮人聞香知所在

.

25. He recognises emperors, rulers of armies, governors of provinces, as well as royal princes and ministers, and all the ladies of the harem by their (peculiar) scent.

paribhogaratnāni bahūvidhāni kupyāni bhūmau nihitāni yāni |
strīratnabhūtāni bhavanti yāpi gandhena so jānati bodhisattvaḥ || 18.26 ||

.

身所著珍寶及地中寶藏轉輪王寶女聞香知所在

.

26. It is by the odour that the Bodhisattva discovers sundry jewels of things, such as are found on the earth and such as serve as jewels for women.

(215,1) teṣāṃ ca yā ābharaṇā bhavanti kāyasmi āmukta vicitrarūpā |
vastraṃ ca mālyaṃ ca vilepanaṃ ca gandhena so jānati bodhisattvaḥ || 18.27 ||

.

諸人嚴身具衣服及瓔珞種種所塗香聞香知其身

.

27. That Bodhisattva likewise knows by the odour the various kinds of ornament that women use for their body, robes, wreaths, and ointments.

sthitāṃ niṣaṇṇāṃ śayitāṃ tathaiva krīḍāratiṃ ṛddhibalaṃ ca sarvam |
so jānatī ghrāṇabalena dhīro yo dhārayet sūtramidaṃ variṣṭham || 18.28 ||

.

諸天若行坐遊戲及神變持是法華者聞香悉能知

.

28. The wise man who keeps this exalted Sûtra recognises, by the power of a good-smelling organ, a woman standing, sitting, or lying; he discovers wanton sport and magic power.

sugandhatailāna tathaiva gandhān nānāvidhān puṣpaphalāna gandhān |
sakṛtasthito jānati ghrāyate ca amukasmi deśasmi imasmi gandhān || 18.29 ||

.

諸樹華菓實及酥油香氣持經者住此悉知其所在

.

29. He perceives at once where he stands, the fragrance of scented oils, and the different odours of flowers and fruits, and thereby knows from what source the odour proceeds.

ye parvatānāṃ vivarāntareṣu bahu candanā puṣpita tatra santi |
ye cāpi tasminnivasanti sattvāḥ sarveṣa gandhena vidurvijānati || 18.30 ||

.

諸山深嶮處栴檀樹花敷衆生在中者聞香皆能知

.

30. The discriminating man recognises by the odour the numerous sandal-trees in full blossom in the glens of the mountains, as well as all creatures dwelling there.

ye cakravālasya bhavanti pārśve ye sāgarasyo nivasanti madhye |
pṛthivīya ye madhyi vasanti sattvāḥ sarvān sa gandhena vidurvijānati || 18.31 ||

.

鐵圍山大海地中諸衆生持經者聞香悉知其所在

.

31. All the beings living within the compass of the horizon or dwelling in the depth of the sea or in the bosom of the earth the discriminating man knows how to distinguish from the (peculiar) smell.

surāṃś ca jānāti tathāsurāṃś ca asurāṇa kanyāś ca vijānate ’sau |
asurāṇa krīḍāś ca ratiṃ ca jānati ghrāṇasya tasyedṛśakaṃ balaṃ hi || 18.32 ||

.

阿修羅男女及其諸眷屬鬪諍遊戲時聞香皆能知

.

32. He discerns the gods and demons, and the daughters of demons; he discovers the sports of demons and their luxury. Such, indeed, is the power of his organ of smell.

aṭavīṣu ye keci catuṣpadāsti siṃhāś ca vyāghrāstatha hastināgāḥ |
mahiṣā gavā ye gavayaś ca tatra ghrāṇena so jānati teṣa vāsam || 18.33 ||

.

曠野嶮隘處師子象虎狼野牛水牛等聞香知所在

.

33. By the smell he tracks the abodes of the quadrupeds in the woods, lions, tigers, elephants, snakes, buffaloes, cows, gayals.

striyaś ca yā gurviṇikā bhavanti kumārakāṃ vāpi kumārikāṃ vā |
dhārenti kukṣau hi kilāntakāyā gandhena so jānati yaṃ tahiṃ syāt || 18.34 ||

.

若有懷妊者未辯其男女無根及非人聞香悉能知

.

34. He infers from the odour, whether the child that women, languid from pregnancy, bear in the womb be a boy or a girl.

(216,1) āpannasattvāṃ pi vijānate ’sau vināśadharmāṃ pi vijānate ’sau |
iyaṃ pi nārī vyapanītaduḥkhā prasaviṣyate puṇyamayaṃ kumāram || 18.35 ||

.

以聞香力故知其初懷妊成就不成就安樂產福子

.

35. He can discern if a woman is big with a dead child; he discerns if she is subject to throes, and, further, if a woman, the pains being removed, shall be delivered of a healthy boy.

puruṣāṇa abhiprāyu bahuṃ vijānate abhiprāyagandhaṃ ca tathaiva ghrāyate |
raktāna duṣṭāna tathaiva mrakṣiṇāṃ upaśāntacittāna ca gandha ghrāyate || 18.36 ||

.

以聞香力故 (009_0783_a)知男女所念染欲癡恚心亦知修善者

.

36. He guesses the various designs of men, he smells (so to say) an air of design; he finds out the odour of passionate, wicked, hypocritical, or quiet persons.

pṛthivīya ye cāpi nidhāna santi ghanaṃ hiraṇyaṃ ca suvarṇarūpyam |
mañjūṣa lohī ca tathā supūrṇā gandhena so ghrāyati bodhisattvaḥ || 18.37 ||

.

地中衆伏藏金銀諸珍寶銅器之所盛聞香悉能知

.

37. That Bodhisattva by the scent smells treasures hidden in the ground, money, gold, bullion, silver, chests, and metal pots.

hārārdhahārān maṇimuktikāś ca anarghaprāptā vividhā ca ratnā |
gandhena so jānati tāni sarvā anarghanāmaṃ dyutisaṃsthitaṃ ca || 18.38 ||

.

種種諸瓔珞無能識其價聞香知貴賤出處及所在

.

38. Necklaces of two sorts, gems, pearls, nice priceless jewels he knows by the scent, as well as things priceless and brilliant in general.

upariṃ ca deveṣu tathaiva puṣpā mandāravāṃś caiva mañjūṣakāṃś ca |
yā pārijātasya ca santi puṣpā iha sthito ghrāyati tā sa dhīraḥ || 18.39 ||

.

天上諸華等曼陁曼殊沙波利質多樹聞香悉能知

.

39. That great man from his very place on earth smells the flowers here above (in the sky) with the gods, such as Mandâravas, Mañgûshakas, and those growing on the coral tree.

vimāna ye yādṛśakāś ca yasya udāra hīnāstatha madhyamāś ca |
vicitrarūpāś ca bhavanti yatra iha sthito ghrāṇabalena ghrāyati || 18.40 ||

.

天上諸宮殿上中下差別衆寶花莊嚴聞香悉能知

.

40. By the power of his organ of smell he, without leaving his stand on earth, perceives how and whose are the aerial cars, of lofty, low, and middling size, and other brilliant forms shooting (through the firmament).

udyānabhūmiṃ ca tathā prajānate sudharma devāsani vaijayante |
prāsādaśreṣṭhe ca tathā vijānate ye co ramante tahi devaputrāḥ || 18.41 ||

.

天園林勝殿諸觀妙法堂在中而娛樂聞香悉能知

.

41. He likewise finds out the paradise, the gods (in the hall) of Sudharmâ and in the most glorious palace of Vaigayanta, and the angels who there are diverting themselves.

iha sthito ghrāyati gandhu teṣāṃ gandhena so jānati devaputrān | (217,1) yo yatra karmā kurute sthito vā śete vā gacchati yatra vāpi || 18.42 ||

. .

. 諸天若聽法或受五欲時來往行坐臥聞香悉能知

. .

42. He perceives, here on earth, an air of them; by the scent he knows the angels, and where each of them is acting, standing, listening, or walking.

yā devakanyā bahupuṣpamaṇḍitā āmuktamālyābharaṇā alaṃkṛtāḥ |
ramanti gacchanti ca yatra yatra gandhena so jānati bodhisattvaḥ || 18.43 ||

.

天女所著衣好華香莊嚴周旋遊戲時聞香悉能知

.

43. That Bodhisattva tracks by the scent the houris who are decorated with many flowers, decked with wreaths and ornaments and in full attire; he knows wherever they are dallying or staying at the time.

yāvad bhavāgrādupariṃ ca devā brahmā mahābrahma vimānacāriṇaḥ |
tāṃścāpi gandhena tahiṃ prajānate sthitāṃś ca dhyāne atha vyutthitān vā || 18.44 ||

.

如是展轉上乃至於梵世入禪出禪者聞香悉能知

.

44. By smell he apprehends the gods, Brahmas, and Brahmakâyas moving on aerial cars aloft, upwards to the extremity of existence; he knows whether they are absorbed in meditation or have risen from it.

ābhāsvarān jānati devaputrān cyutopapannāṃś ca apūrvakāṃś ca |
ghrāṇendriyaṃ īdṛśa tasya bhoti yo bodhisattvo imu sūtra dhārayet || 18.45 ||

.

光音遍淨天乃至于有頂初生及退沒聞香悉能知

.

45. He perceives the Âbhâsvara angels falling (and shooting) and appearing, even those that he never saw before. Such is the organ of smell of the Bodhisattva who keeps this Sûtra.

ya keci bhikṣū sugatasya śāsane abhiyuktarūpā sthita cakrameṣu |
uddeśasvādhyāyaratāś ca bhikṣavo sarvān hi so jānati bodhisattvaḥ || 18.46 ||

.

諸比丘衆等於法常精進若坐若經行及讀誦經法

.

46. The Bodhisattva also recognises all monks under the rule of the Sugata, who are strenuously engaged in their walks and find their delight in their lessons and reading.

ye śrāvakā bhonti jinasya putrā viharanti kecit sada vṛkṣamūle |
gandhena sarvān vidu jānate tān amutra bhikṣū amuko sthito ti || 18.47 ||

.

或在林樹下專精而坐禪持經者聞香悉知其所在

.

47. Intelligent as he is, he discerns those among the sons of Gina who are disciples and those who used to live at the foot of trees, and he knows that the monk so and so is staying in such and such a place.

ye bodhisattvāḥ smṛtimanta dhyāyino uddeśasvādhyāyaratāś ca ye sadā |
parṣāsu dharmaṃ ca prakāśayanti gandhena tān jānati bodhisattvaḥ || 18.48 ||

.

菩薩志堅固坐禪若讀誦或爲人說法聞香悉能知

.

48. The Bodhisattva knows by the odour whether other Bodhisattvas are of good memory, meditative, delighting in their lessons and reading, and assiduous in preaching to congregations.

yasyāṃ diśāyāṃ sugato mahāmunirdharmaṃ prakāśeti hitānukampakaḥ |
puraskṛtaḥ śrāvakasaṃghamadhye gandhena so jānati lokanātham || 18.49 ||

.

在在方世尊一切所恭敬愍衆而說法聞香悉能知

.

49. In whatever point of space the Sugata, the great Seer, so benign and bounteous, reveals the law in the midst of the crowd of attending disciples, the Bodhisattva by the odour recognises him as the Lord of the universe.

(218,1) ye cāpi sattvā sya śṛṇoti dharmaṃ śrutvā ca ye prītamanā bhavanti |
iha sthito jānati bodhisattvo jinasya parṣāmapui tatra sarvām || 18.50 ||

.

衆生在佛前聞經皆歡喜如法而修行聞香悉能知

.

50. Staying on earth, the Bodhisattva also perceives those beings who hear the law and rejoice at it, and the whole assembly of the Gina.

etādṛśaṃ ghrāṇabalaṃ sya bhoti na ca tāva divyaṃ bhavate sya ghrāṇam |
pūrvaṃgamaṃ tasya tu eta bhoti divyasya ghrāṇasya anāsravasya || 18.51 ||

.

雖未得菩薩無漏法生鼻而是持經者先得此鼻相

.

51. Such is the power of his organ of smell. Yet it is not the divine organ he possesses, but (the natural one) prior to the perfect, divine faculty of smell.

punar aparaṃ satatasamitābhiyukta sa kulaputro vā kuladuhitā vā imaṃ dharmaparyāyaṃ dhārayamāṇo deśayamānaḥ prakāśayamāno likhamānastair dvādaśabhir jihvāguṇaśataiḥ samanvāgataṃ jihvendriyaṃ pratilapsyate | sa tathārūpeṇa jihvendriyeṇa yān yān rasānāsvādayati, yān yān rasān jihvendriye upanikṣepsati, sarve te divyaṃ mahārasaṃ mokṣyante | tathā ca āsvādayiṣyati yathā na kaṃcid rasamamanaāpamāsvādayiṣyati | ye ’pi amanaāpā rasāste ’pi tasya jihvendriye samupanikṣiptāḥ divyaṃ rasaṃ mokṣyante | yaṃ ca dharmaṃ vyāhariṣyati parṣanmadhyagataḥ, tena tasya te sattvāḥ prīṇitendriyā bhaviṣyanti tuṣṭāḥ paramatuṣṭāḥ prāmodyajātāḥ | madhuraścāsya valgumanojñasvaro gambhīro niścariṣyati hṛdayaṃgamaḥ premaṇīyaḥ | tenāsya te sattvās tuṣṭā udagracittā bhaviṣyanti | yeṣāṃ ca dharmaṃ deśayiṣyati, te cāsya madhuranirghoṣaṃ śrutvā valgumanojñaṃ devā apyupasaṃkramitavyaṃ maṃsyante darśanāya vandanāya paryupāsanāya dharmaśravanāya ca | devaputrā api devakanyā api upasaṃkramitavyaṃ maṃsyante darśanāya vandanāya paryupāsanāya dharmaśravaṇāya ca | śakrā api brahmāṇo ’pi brahmakāyikā api devaputrā upasaṃkramitavyaṃ maṃsyante darśanāya vandanāya paryupāsanāya dharmaśravaṇāya ca | nāgā nāgakanyā api upasaṃkramitavyaṃ maṃsyante darśanāya vandanāya paryupāsanāya dharmaśravaṇāya ca | asurā asurakanyā api upasaṃkramitavyaṃ maṃsyante darśanāya vandanāya paryupāsanāya dharmaśravaṇāya ca | garūḍā garūḍakanyā api upasaṃkramitavyaṃ maṃsyante darśanāya vandanāya paryupāsanāya dharmaśravaṇāya ca | kinnarāḥ kinnarakanyā api, mahoragā mahoragakanyā api, yakṣā yakṣakanyā api, piśācāḥ piśācakanyā api upasaṃkramitavyaṃ maṃsyante darśanāya vandanāya paryupāsanāya dharmaśravaṇāya ca | te cāsya satkāraṃ kariṣyanti, gurukāraṃ mānanāṃ pūjanāmarcanāmapacāyanāṃ kariṣyanti | bhikṣubhikṣuṇyupāsakopāsikā api darśanakāmā bhaviṣyanti | rājāno ’pi rājaputrā api rājāmātyā api rājamahāmātrā api darśanakāmā bhaviṣyanti | balacakravartino ’pi rājānaḥ, cakravartino ’pi saptaratnasamanvāgatāḥ sakumārāḥ sāmātyāḥ sāntaḥpuraparivārā darśanakāmā bhaviṣyanti satkārārthinaḥ | tāvanmadhuraṃ sa dharmabhāṇako dharmaṃ bhāṣiṣyate yathābhūtaṃ yathoktaṃ tathāgatena | anye ’pi brāhmaṇagṛhapatayo naigamajānapadāstasya dharmabhāṇakasya (219,1) satatasamitaṃ samanubaddhā bhaviṣyanti yāvad āyuṣparyavasānam | tathāgataśrāvakā api asya darśanakāmā bhaviṣyanti | pratyekabuddhā apy asya darśanakāmā bhaviṣyanti | buddhā apy asya bhagavanto darśanakāmā bhaviṣyanti | yasyāṃ ca diśi sa kulaputro vā kuladuhitā vā vihariṣyati, tasyāṃ diśi tathāgatābhimukhaṃ dharmaṃ deśayiṣyati, buddhadharmāṇāṃ ca bhājanabhūto bhaviṣyati | evaṃ manojñas tasya gambhīro dharmaśabdo niścariṣyati ||

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

“復次，常精進！若善男子、善女人，受持是經，若讀、若誦、若解說、若書寫，得千(009_0783_b)二百舌功德。 . 若好、若醜，若美、不美，及諸苦澀物，在其舌根，皆變成上味，如天甘露，無不美者。 . 若以舌根於大衆中有所演說，出深妙聲，能入其心，皆令歡喜快樂。 . . 又諸天子、天女，釋梵諸天，聞是深妙音聲，有所演說言論次第，皆悉來聽。 . . . . . 及諸龍、龍女、夜叉、夜叉女，乾闥婆、乾闥婆女，阿修羅、阿修羅女，迦樓羅、迦樓羅女，緊那羅、緊那羅女、摩睺羅伽、摩睺羅伽女，爲聽法故，皆來親近恭敬供養。 . 及比丘、比丘尼，優婆塞、優婆夷，國王、王子、群臣、眷屬，小轉輪王、大轉輪王、七寶千子內外眷屬，乘其宮殿，俱來聽法，以是菩薩善說法故。婆羅門、居士、國內人民、盡其形壽，隨侍供養。又諸聲聞、辟支佛、菩薩、諸佛，常樂見之。是人所在方面，諸佛皆向其處說法，悉能受持一切佛法，又能出於深妙法音。”

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

Further, Satatasamitâbhiyukta, the young man of good family or the young lady who keeps, teaches, proclaims, writes this Dharmaparyâya shall have an organ of taste possessed of twelve hundred good faculties of the tongue. All flavours he takes on his tongue will yield a divine, exquisite relish. And he tastes in such a way that he is not to relish anything unpleasant; and even the unpleasant flavours that are taken on his tongue will yield a divine relish. And whatever he shall preach in the assembly, the creatures will be satisfied by it; they will be content, thoroughly content, filled with delight. A sweet, tender, agreeable, deep voice goes out from him, an amiable voice which goes to the heart, at which those creatures will be ravished and charmed; and those to whom he preaches, after having heard his sweet voice, so tender and melodious, will, even (if they are) gods, be of opinion that they ought to go and see, venerate, and serve him. And the angels and houris will be of opinion, &c. The Indras, Brahmas, and Brahmakayikas will be of opinion, &c. The Nâgas and Nâga girls will be of opinion, &c. The demons and their girls will be of opinion, &c. The Garudas and their girls will be of opinion, &c. The Kinnaras and their girls, the great serpents and their girls, the goblins and their girls, the imps and their girls will be of opinion that they ought to go and see, venerate, serve him, and hear his sermon, and all will show him honour, respect, esteem, worship, reverence, and veneration. Monks and nuns, male and female lay devotees will likewise be desirous of seeing him. Kings, royal pyinces, and grandees (or ministers) will also be desirous of seeing him. Kings, royal pyinces, and grandees (or ministers) will also be desirous of seeing him. Kings ruling armies and emperors possessed of the seven treasures, along with the princes royal, ministers, ladies of the harem, and their retinue will be desirous of seeing him and paying him their homage. So sweet will be the speech delivered by that preacher, so truthful and according to the teaching of the Tathâgata will be his words. Others also, Brahmans and laymen, citizens and peasants, will always and ever follow that preacher till the end of life. Even the disciples of the Tathâgata will be desirous of seeing him; likewise the Pratyekabuddhas and the Lords Buddhas. And wherever that young man of good family or young lady shall stay, there he (or she) will preach, the face turned to the Tathâgata, and he (or she) will be a worthy vessel of the Buddha-qualities. Such, so pleasant, so deep will be the voice of the law going out from him.

atha khalu bhagavāṃs tasyāṃ velāyām imā gāthā abhāṣata -

.

爾時世尊欲重宣此義，而說偈言：

.

And on that occasion the Lord uttered the following stanzas:

jihvendriyaṃ tasya viśiṣṭu bhoti na jātu hīnaṃ rasa svādayeta |
nikṣiptamātrāś ca bhavanti divyā rasena divyena samanvitāś ca || 18.52 ||

.

是人舌根淨終不受惡味其有所食噉悉皆成甘露

.

52. His organ of taste is most excellent, and he will never relish anything of inferior flavour; the flavours are no sooner put on his tongue than they become divine and possessed of a divine taste.

valgusvarāṃ madhura prabhāṣate girāṃ śravaṇīyamiṣṭāṃ ca manoramāṃ ca |
parṣāya madhyasmi ha premaṇīyaṃ gambhīraghoṣaṃ ca sadā prabhāṣate || 18.53 ||

.

以深淨妙聲於大衆說法以諸因緣喩引導衆生心

.

53. He has a tender voice and delivers sweet words, pleasant to hear, agreeable, charming; in the midst of the assembly lie is used to speak with a melodious and deep voice.

yaś cāpi dharmaṃ śṛṇute ’sya bhāṣato dṛṣṭāntakoṭīnayutair anekaiḥ |
prāmodya tatrāpi janeti so ’graṃ pūjāṃ ca tasya kurute ’prameyām || 18.54 ||

.

聞者皆歡喜 (009_0783_c)設諸上供養

.

54. And whosoever hears him when he is delivering a sermon with myriads of kotis of examples, feels a great joy and shows him an immense veneration.

devā pi nāgāsuraguhyakāś ca draṣṭuṃ tamicchanti ca nityakālam |
śṛṇvanti dharmaṃ ca sagauravāś ca ime guṇāstasya bhavanti sarve || 18.55 ||

.

諸天龍夜叉及阿修羅等皆以恭敬心而共來聽法

.

55. The gods, Nâgas, demons, and goblins always long to see him, and respectfully listen to his preaching. All those good qualities are his.

ākāṅkṣamāṇaś ca ima lokadhātuṃ svareṇa sarvām abhivijñapeyā |
snigdhaḥ svaro ’sya madhuraś ca bhoti gambhīra valguś ca supremaṇīyaḥ || 18.56 ||

.

是說法之人若欲以妙音遍滿三千界隨意卽能至

.

56. If he would, he might make his voice heard by the whole of this world; his voice is (so) fine, sweet, deep, tender, and winning.

rājāna ye kṣitipati cakravartinaḥ pūjārthikāstasyupasaṃkramanti |
saputradārā kariyāṇa añjaliṃ śṛṇvanti dharmasya ca nityakālam || 18.57 ||

.

大小轉輪王及千子眷屬合掌恭敬心常來聽受法

.

57. The emperors on earth, along with their children and wives, go to him with the purpose of honouring him, and listen all the time to his sermon with joined hands.

(220,1) yakṣāṇa co bhoti sadā puraskṛto nāgāna gandharvagaṇāna caiva |
piśācakānāṃ ca piśācikānāṃ susatkṛto mānitu pūjitaś ca || 18.58 ||

.

諸天龍夜叉羅剎毘舍闍亦以歡喜心常樂來供養

.

58. He is constantly followed by goblins, crowds of Nâgas, Gandharvas, imps, male and female, who honour, respect, and worship him.

brahmāpi tasya vaśavarti bhoti maheśvaro īśvara devaputraḥ |
śakrastathānye ’pi ca devaputrā bahudevakanyāścupasaṃkramanti || 18.59 ||

.

梵天王魔王自在大自在如是諸天衆常來至其所

.

59. Brahma himself becomes his obedient servant; the gods Îsvara and Mahesvara, as well as Indra and the numerous heavenly nymphs, approach him.

buddhāś ca ye lokahitānukampakāḥ saśrāvakās tasya niśāmya ghoṣam |
karonti rakṣāṃ mukhadarśanāya tuṣṭāś ca bhonti bruvato ’sya dharmam || 18.60 ||

.

諸佛及弟子聞其說法音常念而守護或時爲現身

.

60. And the Buddhas, benign and merciful for the world, along with their disciples, hearing his voice, protect him by showing their face, and feel satisfaction in hearing him preaching.

punar aparaṃ satatasamitābhiyukta sa bodhisattvo mahāsattva imaṃ dharmaparyāyaṃ dhārayamāṇo vā vācayamāno vā prakāśayamāno vā deśayamāno vā likhamāno vā aṣṭau kāyaguṇaśatāni pratilapsyati | tasya kāyaḥ śuddhaḥ pariśuddho vaiḍūryapariśuddhacchavivarṇo bhaviṣyati, priyadarśanaḥ sattvānām | sa tasminnātmabhāve pariśuddhe sarvaṃ trisāhasramahāsāhasralokadhātuṃ drakṣyati | ye ca trisāhasramahāsāhasre lokadhātau sattvāścyavanti upapadyante ca, hīnāḥ praṇītāśca, suvarṇā durvarṇāḥ, sugatau durgatau, ye ca cakravālamahācakravāleṣu merusumeruṣu ca parvatarājeṣu sattvāḥ prativasanti, ye ca adhastādavīcyāmūrdhvaṃ ca yāvad bhavāgraṃ sattvāḥ prativasanti, tān sarvān sva ātmabhāve drakṣyati | ye cāpi kecidasmiṃstrisāhasramahāsāhasre lokadhātrau śrāvakā vā pratyekabuddhā vā bodhisattvā vā tathāgatā vā prativasanti, yaṃ ca te tathāgatā dharmaṃ deśayanti, ye ca sattvās tāṃs tathāgatān paryupāsante, sarveṣāṃ teṣāṃ sattvānām ātmabhāvapratilambhān sva ātmabhāve drakṣyati | tat kasya hetoḥ? yathāpīdaṃ pariśuddhatvādātmabhāvasyeti ||

. . . . . .

“復次，常精進！若善男子、善女人，受持是經，若讀、若誦，若解說、若書寫，得八百身功德。得淸淨身、如淨琉璃，衆生憙見。其身淨故，三千大千世界衆生，生時、死時，上下、好醜，生善處、惡處，悉於中現。及鐵圍山、大鐵圍山、彌樓山、摩訶彌樓山等諸山，及其中衆生，悉於中現。下至阿鼻地獄，上至有頂，所有及衆生，悉於中現。若聲聞、辟支佛、菩薩、諸佛、說法，皆於身中現其色像。” .

. . . . . .

Further, Satatasamitâbhiyukta, the Bodhisattva Mahâsattva who keeps, reads, promulgates, teaches, writes this Dharmaparyâya shall have the eight hundred good qualities of the body. It will be pure, and show a hue clear as the lapis lazuli ; it will be pleasant to see for the creatures. On that perfect body he will see the whole triple universe; the beings who in the triple world disappear and appear, who are low or lofty, of good or of bad colour, in fortunate or in unfortunate condition, as well as the beings dwelling within the circular plane of the horizon and of the great horizon, on the chief mountains Meru and Sumeru, and the beings dwelling below in the Avîki and upwards to the extremity of existence; all of them he will see on his own body. The disciples, Pratyekabuddhas, Bodhisattvas, and Tathâgatas dwelling in the triple universe, and the law taught by those Tathâgatas and the beings serving the Tathâgatas, he will see all of them on his own body, because he receives the proper body of all those beings, and that on account of the perfectness of his body.

atha khalu bhagavāṃs tasyāṃ velāyām imā gāthā abhāṣata -

.

爾時世尊欲重宣此義，而說偈言：

.

And on that occasion the Lord uttered the following stanzas:

pariśuddha tasyo bhavatetmabhāvo yathāpi vaiḍūryamayo viśuddhaḥ |
sattvāna nityaṃ priyadarśanaś ca yaḥ sūtra dhāreti idaṃ udāram || 18.61 ||

.

若持法花者其身甚淸淨如彼淨琉璃衆生皆憙見

.

61. His body becomes thoroughly pure, clear as if consisting of lapis lazuli; he who keeps this sublime Sûtra is always a pleasant sight for (all) creatures.

ādarśapṛṣṭhe yatha vimbu paśyet loko ’sya kāye ayu dṛśyate tathā | (221,1) svayaṃbhu so paśyati nānyi sattvāḥ pariśuddhi kāyasmi ima evarūpā || 18.62 ||

. .

又如淨明鏡悉見諸色像菩薩於淨身皆見世所有 .

. .

62. As on the surface of a mirror an image is seen, so on his body this world. Being self-born, he sees no other beings. Such is the perfectness of his body.

ye lokadhātau hi ihāsti sattvā manuṣya devāsura guhyakā vā |
narakeṣu preteṣu tiraścayoniṣu pratibimbu saṃdṛśyati tatra kāye || 18.63 ||

.

唯獨自明了 (009_0784_a)餘人所不見三千世界中一切諸群萌天人阿修羅地獄鬼畜生如是諸色像皆於身中現

.

63. Indeed, all beings who are in this world, men, gods, demons, goblins, the inhabitants of hell, the spirits, and the brute creation are seen reflected on that body.

vimāna devāna bhavāgra yāvacchailaṃ pi co parvatacakravālam |
himavān sumeruś ca mahāṃś ca meruḥ kāyasmi dṛśyantimi sarvathaiva || 18.64 ||

.

諸天等宮殿乃至於有頂鐵圍及彌樓摩訶彌樓山諸大海水等皆於身中現

.

64. The aerial cars of the gods up to the extremity of existence, the rocks, the ridge of the horizon, the Himâlaya, Sumeru, and great Meru, all are seen on that body.

buddhān pi so paśyati ātmabhāve saśrāvakān buddhasutāṃstathānyān |
ye bodhisattvā viharanti caikakā gaṇe ca ye dharma prakāśayanti || 18.65 ||

.

諸佛及聲聞佛子菩薩等若獨若在衆說法悉皆現

.

65. He also sees the Buddhas on his body, along with the disciples and other sons of Buddha; likewise the Bodhisattvas who lead a solitary life, and those who preach the law to congregations.

etādṛśī kāyaviśuddhi tasya yahi dṛśyate sarviya lokadhātuḥ |
na ca tāva so divya na prāpuṇoti prakṛtīya kāyasyiyamīdṛśī bhavet || 18.66 ||

.

雖未得無漏法性之妙身以淸淨常體一切於中現

.

66. Such is the perfectness of his body, though he has not yet obtained a divine body; the natural property of his body is such.

punar aparaṃ satatasamitābhiyukta asya bodhisattvasya mahāsattvasya tathāgate parinirvṛte imaṃ dharmaparyāyaṃ dhārayato deśayataḥ saṃprakāśayato likhato vācayatastair dvādaśabhir manaskāraguṇaśataiḥ samanvāgataṃ manaindriyaṃ pariśuddhaṃ bhaviṣyati | sa tena pariśuddhena manaindriyeṇa yadyekagāthām apy antaśaḥ śroṣyati, tasya bahvartham ājñāsyati | sa tāvamabudhya tannidānaṃ māsam api dharmaṃ deśayiṣyati, caturmāsam api saṃvatsaram api dharmaṃ deśayiṣyati | yaṃ ca dharmaṃ bhāṣiṣyati, so ’sya smṛto na sa saṃpramoṣaṃ yāsyati | ye kecillaukikā lokavyavahārā bhāṣyāṇi vā mantrā vā, sarvāṃs tān dharmanayena saṃsyandayiṣyati | yāvantaś ca kecitrisāhasramahāsāhasrāyāṃ lokadhātau ṣaṭsu gatiṣūpapannāḥ sattvāḥ saṃsaranti, sarveṣāṃ teṣāṃ sattvānāṃ cittacaritavispanditāni jñāsyati | iñjitamanyitaprapañcitāni jñāsyati praviciniṣyati | apratilabdhe ca tāvad āryajñāne evaṃrūpaṃ cāsya manaindriyaṃ pariśuddhaṃ bhaviṣyati || yāṃ yāṃ ca dharmaniruktimanuvicintya dharmaṃ deśayiṣyati, sarvaṃ tad bhūtaṃ deśayiṣyati | sarvaṃ tattathāgatabhāṣitaṃ sarvaṃ pūrvajinasūtraparyāyanirdiṣṭaṃ bhāṣati ||

. . . . . . . . .

“復次，常精進！若善男子、善女人，如來滅後、受持是經，若讀、若誦、若解說、若書寫，得千二百意功德。以是淸淨意根，乃至聞一偈一句，通達無量無邊之義，解是義已，能演說一句一偈至於一月、四月乃至一歲， . 諸所說法，隨其義趣，皆與實相不相違背。若說俗閒經書、治世語言、資生業等，皆順正法。 . 三千大千世界六趣衆生，心之所行、心所動作、心所戲論，皆悉知之。雖未得無漏智慧，而其意根、淸淨如此。是人有所思惟、籌量、言說，皆是佛法，無不眞實，亦是先佛經中所說。”

. . . . . . . . .

Further, Satatasamitâbhiyukta, the Bodhisattva Mahâsattva who after the complete extinction of the Tathâgata keeps, teaches, writes, reads this Dharmaparyâya shall have a mental organ possessed of twelve hundred good qualities of intellect. By this perfect mental organ he will, even if he hears a single stanza, recognise its various meanings. By fully comprehending the stanza he will find in it the text to preach upon for a month, for four months, nay, for a whole year. And the sermon he preaches will not fade from his memory. The popular maxims of common life, whether sayings or counsels, he will know how to reconcile with the rules of the law. Whatever creatures of this triple universe are subject to the mundane whirl, in any of the six conditions of existence, he will know their thoughts, doings, and movements. He will know and discern their motions, purposes, and aims. Though he has not yet attained the state of an Ârya, his intellectual organ will be thoroughly perfect. And all he shall preach after having pondered on the interpretation of the law will be really true; he speaks what all Tathâgatas have spoken, all that has been declared in the Sûtras of former Ginas.

(222,1) atha khalu bhagavāṃs tasyāṃ velāyām imā gāthā abhāṣata -

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爾時世尊欲重宣此義，而說偈言：

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And on that occasion the Lord uttered the following stanzas:

manaindriyaṃ tasya viśuddha bhoti prabhāsvaraṃ śuddhamanāvilaṃ ca |
so tena dharmān vividhān prajānati hīnānathotkṛṣṭa tathaiva madhyamān || 18.67 ||

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是人意淸淨明利無穢濁以此妙意根知上中下法

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67. His mental organ is perfect, lucid, right, and untroubled. By it he finds out the various laws, low, high, and mean.

ekām api gātha śruṇitva dhīro artha bahuṃ jānati tasya tatra |
samitaṃ ca bhūtaṃ ca sadā prabhāṣate māsān pi catvāri tathāpi varṣam || 18.68 ||

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乃至聞一偈通達無量義 (009_0784_b)次第如法說月四月至歲

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68. On hearing the contents of a single stanza, the wise man catches the manifold significations (hidden) in it, and he is able for a month, four months, or even a year to go on expounding both its conventional and its true sense.

ye cāpi sattvā iha lokadhātau abhyantare bāhiri ye vasanti |
devā manuṣyāsuraguhyakāś ca nāgāś ca ye cāpi tiraścayoniṣu || 18.69 ||

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是世界內外一切諸衆生若天龍及人夜叉鬼神等

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69. And the beings living in this world, within or without, gods, men, demons, goblins, Nâgas, brutes,

ṣaṭsu gatīṣu nivasanti sattvā vicintitaṃ teṣa bhaveta yaṃ ca |
ekakṣaṇe sarvi vidurvijānate dhāretva sūtraṃ ima ānuśaṃsāḥ || 18.70 ||

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其在六趣中所念若干種持法花之報一時皆悉知

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70. The beings stationed in any of the six conditions of existence, all their thoughts the sage knows instantaneously. These are the advantages of keeping this Sûtra.

yaṃ cāpi buddhaḥ śatapuṇyalakṣaṇo dharmaṃ prakāśedida sarvaloke |
tasyāpi śabdaṃ śṛṇute viśuddhaṃ yaṃ cāpi so bhāṣati gṛhyate tat || 18.71 ||

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十方無數佛百福莊嚴相爲衆生說法悉聞能受持

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71. He also hears the holy sound of the law which the Buddha, marked with a hundred blessed signs, preaches all over the world, and he catches what the Buddha speaks.

bahūn vicinteti ca agradharmān bahūṃś ca so bhāṣati nityakālam |
na cāsya saṃmoha kadāci bhoti dhāretva sūtraṃ imi ānuśaṃsāḥ || 18.72 ||

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思惟無量義說法亦無量終始不忘錯以持法華故

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72. He reflects much on the supreme law, and is in the wont of constantly dilating upon it; he is never hesitating. These are the advantages of keeping this Sûtra.

saṃdhiṃ visaṃdhiṃ ca vijānate ’sau sarveṣu dharmeṣu vilakṣaṇāni |
prajānate artha niruktayaś ca yathā ca taṃ jānati bhāṣate tathā || 18.73 ||

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悉知諸法相隨義識次第達名字語言如所知演說

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73. He knows the connections and knots; he discerns in all laws contrarieties; he knows the meaning and the interpretations, and expounds them according to his knowledge.

(223,1) yaṃ bhāṣitaṃ bhotiha dīrgharātraṃ pūrvehi lokācariyehi sūtram |
taṃ dharma so bhāṣati nityakālaṃ asaṃtrasanto pariṣāya madhye || 18.74 ||

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此人有所說皆是先佛法以演此法故於衆無所畏

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74. The Sûtra which since so long a time has been expounded by the ancient Masters of the world is the law which he, never flinching, is always preaching in the assembly.

manaindriyaṃ īdṛśamasya bhoti dhāretva sūtraṃ imu vācayitvā |
na ca tāva asaṅgaṃ labhate ha jñānaṃ pūrvaṃgamaṃ tasya imaṃ tu bhoti || 18.75 ||

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持法花經者意根淨若斯雖未得無漏先有如是相是人持此經安住希有地

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75. Such is the mental organ of him who keeps or reads this Sûtra; he has not yet the knowledge of emancipation, but one that precedes it.

ācāryabhūmau hi sthitaś ca bhoti sarveṣa sattvāna katheya dharmam |
niruktikoṭīkuśalaś ca bhoti imu dhārayanto sugatasya sutram || 18.76 ||

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爲一切衆生歡喜而愛敬能以千萬種善巧之語言分別而說法持法花經故

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76. He who keeps this Sûtra of the Sugata stands on the stage of a master; he may preach to all creatures and is skilful in kotis of interpretations.

iti śrīsaddharmapuṇḍarīke dharmaparyāye dharmabhāṇakānuśaṃsāparivarto nāmāṣṭādaśamaḥ ||

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(224,1)19: sadāparibhūtaparivartaḥ |

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常不輕菩薩品第二十

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CHAPTER XIX
SADÂPARIBHÛTA

atha khalu bhagavān mahāsthāmaprāptaṃ bodhisattvaṃ mahāsattvam āmantrayate sma - anenāpi tāvan mahāsthāmaprāpta paryāyeṇa evaṃ veditavyam - yathā ya imam evaṃrūpaṃ dharmaparyāyaṃ pratikṣepsyanti, evaṃrūpāṃś ca sūtrāntadhārakāṃś ca bhikṣubhikṣuṇyupāsakopāsikā ākrośiṣyanti, paribhāṣiṣyanti, asatyayā paruṣayā vācā samudācariṣyanti, teṣām evam aniṣṭo vipāko bhaviṣyati, yo na śakyaṃ vācā parikīrtayitum | ye ca imam evaṃrūpaṃ sūtrāntaṃ dhārayiṣyanti vācayiṣyanti deśayiṣyanti paryavāpsyanti, parebhyaś ca vistareṇa saṃprakāśayiṣyanti, teṣām evam iṣṭo vipāko bhaviṣyati yādṛśo mayā pūrvaṃ parikīrtitaḥ | evaṃrūpāṃ ca cakṣuḥśrotraghrāṇajihvākāyamanaḥ - pariśuddhim adhigamiṣyanti ||

. . . . .

爾時，佛告得大勢菩薩摩訶薩： “汝今當知！若比丘、比丘尼、優婆塞、優婆夷持法花經者，若有惡口、罵詈、誹謗，獲大罪報，如前所說；其所得功德，如向所說，眼、耳、鼻、舌、身、意淸淨。

. . . . .

The Lord then addressed the Bodhisattva Mahisattva Mahâsthâmaprâpta. In a similar way, Mahâsthâmaprâpta, one may infer from what has been said that he who rejects such a Dharmaparyâya as this, who abuses monks, nuns, lay devotees male or female, keeping this Sûtra, insults them, treats them with false and harsh words, shall experience dire results, to such an extent as is impossible to express in words. But those that keep, read, comprehend, teach, amply expound it to others, shall experience happy results, such as I have already mentioned: they shall attain such a perfection of the eye, ear, nose, tongue, body, and mind as just described.

bhūtapūrvaṃ mahāsthāmaprāpta atīte ’dhvanyasaṃkhyeyaiḥ kalpair asaṃkhyeyatarair vipulair aprameyair acintyaistebhyaḥ pareṇa paratareṇa yadāsīt - tena kālena samayena bhīṣmagarjitasvararājo nāma tathāgato ’rhan samyaksaṃbuddho loka udapādi vidyācaraṇasaṃpannaḥ sugato lokavid anuttaraḥ puruṣadamyasārathiḥ śāstā devānāṃ ca manuṣyāṇāṃ ca buddho bhagavān vinirbhoge kalpe mahāsaṃbhavāyāṃ lokadhātau | sa khalu punar mahāsthāmaprāpta bhagavān bhīṣmagarjitasvararājas tathāgato ’rhan samyaksaṃbuddhas tasyāṃ mahāsaṃbhavāyāṃ lokadhātau sadevamānuṣāsurasya lokasya purato dharmaṃ deśayati sma | yadidaṃ śrāvakāṇāṃ caturāryasatyasaṃprayuktaṃ dharmaṃ deśayati sma jātijarāvyādhimaraṇaśokaparidevaduḥkhadaurmanasyopāyāsasamatikramāya nirvāṇaparyavasānaṃ pratītyasamutpādapravṛttim | bodhisattvānāṃ mahāsattvānāṃ ṣaṭpāramitāpratisaṃyuktānām anuttarāṃ samyaksaṃbodhim ārabhya tathāgatajñānadarśanaparyavasānaṃ dharmaṃ deśayati sma | tasya khalu punar mahāsthāmaprāpta bhagavato bhīṣmagarjitasvararājasya tathāgatasyārhataḥ samyaksaṃbuddhasya catvāriṃśadgaṅgānadīvālikāsamāni kalpakoṭīnayutaśatasahasrāṇyāyuṣpramāṇamabhūt | parinirvṛtasya jambudvīpaparamāṇurajaḥsamāni kalpakoṭīnayutaśatasahasrāṇi saddharmaḥ sthito ’bhūt | caturdvīpaparamāṇurajaḥsamāni kalpakoṭīnayutasahasrāṇi saddharmapratirūpakaḥ sthito ’bhūt | tasyāṃ khalu punar mahāsthāmaprāpta mahāsaṃbhavāyāṃ lokadhātau bhagavato bhīṣmagarjitasvararājasya tathāgatasyārhataḥ samyaksaṃbuddhasya parinirvṛtasya saddharmapratirūpake ca antarhite aparo ’pi bhīṣmagarjitasvararāja eva tathāgato ’rhan samyaksaṃbuddho loka udapādi vidyācaraṇasaṃpannaḥ sugato lokavid anuttaraḥ puruṣadamyasārathiḥ śāstā devānāṃ ca manuṣyāṇāṃ ca buddho bhagavān | anayā mahāsthāmaprāpta paraṃparayā tasyāṃ mahāsaṃbhavāyāṃ lokadhātau bhīṣmagarjitasvararājanāmnāṃ tathāgatānām arhatāṃ samyaksaṃbuddhānāṃ viṃśatikoṭīnayutaśatasahasrāṇyabhūvan | tatra mahāsthāmaprāpta yo ’sau tathāgataḥ sarvapūrvako ’bhūd bhīṣmagarjitasvararājo nāma tathāgato ’rhan samyaksaṃbuddho vidyācaraṇasaṃpannaḥ sugato lokavid anuttaraḥ puruṣadamyasārathiḥ śāstā devānāṃ ca manuṣyāṇāṃ ca buddho bhagavān , tasya bhagavataḥ parinirvṛtasya saddharme ’ntarhite saddharmapratirūpake ca antardhīyamāne tasmin śāsane ’dhimānikabhikṣvadhyākrānte (225,1) sadāparibhūto nāma bodhisattvo bhikṣurabhūt | kena kāraṇena mahāsthāmaprāpta sa bodhisattvo mahāsattvaḥ sadāparibhūta ityucyate? sa khalu punar mahāsthāmaprāpta bodhisattvo mahāsattvo yaṃ yam eva paśyati bhikṣuṃ vā bhikṣūṇīṃ vā upāsakaṃ vā upāsikāṃ vā, taṃ tamupasaṃkramya eva vadati - nāhamāyuṣmanto yuṣmākaṃ paribhavāmi | aparibhūtā yūyam | tat kasya hetoḥ? sarve hi bhavanto bodhisattvacaryāṃ carantu | bhaviṣyatha yūyaṃ tathāgatā arhantaḥ samyaksaṃbuddhā iti | anena mahāsthāmaprāpta paryāyeṇa sa bodhisattvo mahāsattvo bhikṣubhūto noddeśaṃ karoti, na svādhyāya karoti, anyatra yaṃ yam eva paśyati dūragatamapi, sarvaṃ tamupaṃsakramya evaṃ saṃśrāvayati bhikṣuṃ vā bhikṣuṇīṃ vā upāsakaṃ vā upāsikāṃ vā, taṃ tamupasaṃkramyaivaṃ vadati - nāhaṃ bhaginyo yuṣmākaṃ paribhavāmi | aparibhūtā yūyam | tat kasya hetoḥ? sarvā yūyaṃ bodhisattvacaryāṃ caradhvam | bhaviṣyatha yūyaṃ tathāgatā arhantaḥ samyaksaṃbuddhāḥ | yaṃ yam eva mahāsthāmaprāpta sa bodhisattvo mahāsattvas tasmin samaye bhikṣuṃ vā bhikṣuṇīṃ vā upāsakaṃ vā upāsikāṃ vā evaṃ saṃśrāvayati, sarve ’sya yadbhūyastvena krudhyanti, vyāpādanti aprasādamutpādayanti ākrośanti paribhāṣante - kuto ’yamapṛṣṭo bhikṣuraparibhavacittamityasmākamupadarśayati? paribhūtamātmānaṃ karoti yadasmākaṃ vyākaroty anuttarāyāṃ samyaksaṃbodhau asantamanākāṅkṣitaṃ ca | atha khalu mahāsthāmaprāpta tasya bodhisattvasya mahāsattvasya bahūni varṣāṇi tathā ākruśyataḥ paribhāṣyamāṇasya gacchanti | na ca kasyacit krudhyati, na vyāpādacittam utpādayati | ye cāsya evaṃ saṃśrāvayato loṣṭaṃ vā daṇḍaṃ vā kṣipanti, sa teṣāṃ dūrata eva uccaiḥsvaraṃ kṛtvā saṃśrāvayati sma - nāhaṃ yuṣmākaṃ paribhavāmīti | tasya tābhir abhimānikabhikṣubhikṣuṇyupāsakopāsikābhiḥ satatasamitaṃ saṃśrāvyamāṇābhiḥ sadāparibhūta iti nāma kṛtamabhūt ||

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“得大勢！乃往古昔，過無量無邊不可思議阿僧祇劫，有佛名威音王如來、應供、正遍知、明行足、善逝、世閒解、無上士、調御丈夫、天人師、佛、世尊。劫名離衰，國名(009_0784_c)大成。其威音王佛，於彼世中，爲天、人、阿修羅說法，爲求聲聞者，說應四諦法，度生老病死，究竟涅槃；爲求辟支佛者，說應十二因緣法；爲諸菩薩，因阿耨多羅三藐三菩提，說應六波羅蜜法，究竟佛慧。 “得大勢！是威音王佛，壽四十萬億那由他恒河沙劫；正法住世劫數，如一閻浮提微塵；像法住世劫數，如四天下微塵。其佛饒益衆生已，然後滅度。正法、像法滅盡之後，於此國土復有佛出，亦號威音王如來、應供、正遍知、明行足、善逝、世閒解、無上士、調御丈夫、天人師、佛、世尊。如是次第有二萬億佛，皆同一號。 “最初威音王如來旣已滅度，正法滅後，於像法中，增上慢比丘有大勢力。爾時，有一菩薩比丘名常不輕。得大勢！以何因緣名常不輕？是比丘，凡有所見——若比丘、比丘尼、優婆塞、優婆夷——皆悉禮拜讚歎而作是言： ‘我深敬汝等，不敢輕慢。 . 所以者何？汝等皆行菩薩道，當得作佛。’ 而是比丘，不專讀誦經典，但行禮拜，乃至遠見四衆，亦復故往(009_0785_a)禮拜讚歎而作是言： ‘我不敢輕於汝等， . . 汝等皆當作佛。’ 四衆之中，有生瞋恚、心不淨者，惡口罵詈言：‘是無智比丘從何所來？自言：“我不輕汝。” 而與我等授記，當得作佛。我等不用如是虛妄授記。’ 如此經歷多年，常被罵詈，不生瞋恚，常作是言：‘汝當作佛。’ 說是語時，衆人或以杖木瓦石而打擲之，避走遠住，猶高聲唱言： ‘我不敢輕於汝等，汝等皆當作佛。’ 以其常作是語故，增上慢比丘、比丘尼、優婆塞、優婆夷，號之爲常不輕。

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In the days of yore, Mahâsthâmaprâpta, at a past period, before incalculable Æons, nay, more than incalculable, immense, inconceivable, and even long before, there appeared in the world a Tathâgata, &c., named Bhîshmagargitasvararâga, endowed with science and conduct, a Sugata, &c. &c., in the Æon Vinirbhoga, in the world Mahâsambhava. Now, Mahâsthâmaprâpta, that Lord Bhîshmagargitasvararâga, the Tathâgata, &c., in that world Vinirbhoga, showed the law in the presence of the world, including gods, men, and demons; the law containing the four noble truths and starting from the chain of causes and efferts, tending to overcome birth, decrepitude, sickness, death, sorrow, lamentation, woe, grief, despondency, and finally leading to Nirvâna, he showed to the disciples; the law connected with the six Perfections of virtue and terminating in the knowledge of the Omniscient, after the attainment of supreme, perfect enlightenment, he showed to the Bodhisattvas. The lifetime of that Lord Bhîshmagargitasvararâga, the Tathâgata, &c., lasted forty hundred thousand myriads of kotis of Æons equal to the sands of the river Ganges. After his complete extinction his true law remained hundred thousands of myriads of kotis of Æons equal to the atoms (contained) in Gambudvîpa, and the counterfeit of the true law continued hundred thousands of myriads of kotis of Æons equal to the dust-atoms in the four continents. When the counterfeit of the true law of the Lord Bhîshmagargitasvararâga, the Tathâgata, &c., after his complete extinction, had disappeared in the world Mahâsambhava, Mahâsthâmaprâpta, another Tathâgata Bhîshmagargitasvararâga, Arhat, &c., appeared, endowed with science and conduct. So in succession, Mahâsthâmaprâpta, there arose in that world Mahâsambhava twenty hundred thousand myriads of kotis of Tathâgatas, &c., called Bhîshmagargitasvararâga. At the time, Mahâsthâmaprâpta, after the complete extinction of the first Tathâgata amongst all those of the name of Bhîshmagargitasvararâga, Tathâgata, &c., endowed with science and conduct, &c. &c., when his true law had disappeared and the counterfeit of the true law was fading; when the reign (of the law) was being oppressed by proud monks, there was a monk, a Bodhisattva Mahâsattva, called Sadâparibhûta. For what reason, Mahâsthâmaprâpta, was that Bodhisattva Mahâsattva called Sadâparibhûta? It was, Mahâsthâmaprâpta, because that Bodhisattva Mahâsattva was in the habit of exclaiming to every monk or nun, male or female lay devotee, while approaching them: I do not contemn you, worthies. You deserve no contempt, for you all observe the course of duty of Bodhisattvas and are to become Tath.âgatas, &c. In this way, Mahâsthâmaprâpta, that Bodhisattva Mahâsattva, when a monk, did not teach nor study; the only thing he did was, whenever he descried from afar a monk or nun, a male or female lay devotee, to approach them and exclaim: I do not contemn you, sisters. You deserve no contempt, for you all observe the course of duty of Bodhisattvas and are to become Tathâgatas, &c. So, Mahâsthâmaprâpta, the Bodhisattva Mahâsattva at that time used to address every monk or nun, male or female devotee. But all were extremely irritated and angry at it, showed him their displeasure, abused and insulted him: Why does he, unasked, declare that he feels no contempt for us? just by so doing he shows a contempt for us. He renders himself contemptible by predicting our future destiny to supreme, perfect enlightenment; we do not care for what is not true. . but he was not angry at anybody, nor felt malignity, and to those who, when he addressed them in the said manner, cast a clod or stick at him, he loudly exclaimed from afar: I do not contemn you. Those monks and nuns, male and female lay devotees, being always and ever addressed by him in that phrase gave him the (nick)name of Sadâparibhûta.

tena khalu punar mahāsthāmaprāpta sadāparibhūtena bodhisattvena mahāsattvena kālakriyāyāṃ pratyupasthitāyāṃ maraṇakālasamaye pratyupasthite ayaṃ saddharmapuṇḍarīko dharmaparyāyaḥ śruto ’bhūt | tena ca bhagavatā bhīṣmagarjitasvararājena tathāgatenārhatā samyaksaṃbuddhena ayaṃ dharmaparyāyo viṃśatibhir gāthāviṃśatikoṭīnayutaśatasahasrair bhāṣito ’bhūt | sa ca sadāparibhūto bodhisattvo mahāsattvo maraṇakālasamaye pratyupasthite antarīkṣanirghoṣādimaṃ dharmaparyāyamaśrauṣīt | yena kenacid bhāṣitamantarīkṣānnirghoṣaṃ śrutvā imaṃ dharmaparyāyamudgṛhītavān, imāṃ caivaṃrūpāṃ cakṣurviśuddhiṃ śrotraviśuddhiṃ ghrāṇaviśuddhiṃ jihvāviśuddhiṃ kāyaviśuddhiṃ manoviśuddhiṃ ca pratilabdhavān | sahapratilabdhābhir viśuddhibhiḥ punar anyāni viṃśativarṣakoṭīnayutaśatasahasrāṇi ātmano jīvitasaṃskāramadhiṣṭhāya imaṃ saddharmapuṇḍarīkaṃ dharmaparyāyaṃ saṃprakāśitavān | ye ca te ’bhimānikāḥ sattvā bhikṣubhikṣuṇyupāsakopāsikāḥ, ye pūrvaṃ nāhaṃ yuṣmākaṃ paribhavāmīti saṃśrāvitāḥ, yair asyedaṃ sadāparibhūta iti nāma kṛtamabhūt, tasyodārarddhibalasthāmaṃ pratijñāpratibhānabalasthāmaṃ prajñābalasthāmaṃ (226,1) ca dṛṣṭvā sarve ’nusahāyībhūtā abhūvan dharmaśravaṇāya | sarve tena anyāni ca bahūni prāṇikoṭīnayutaśatasahasrāṇi anuttarāyāṃ samyaksaṃbodhau samādāpitāny abhūvan ||

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是比丘臨欲終時，於虛空中，具聞威音王佛先所說‘法華經二十千萬億偈，悉能受持， . . 卽得如上眼根淸淨、耳鼻舌身意根淸淨。得是六根淸淨已，更增壽命二百萬億那由他歲，廣爲人說是法華經。於時增上慢四衆——比丘、比丘尼、優婆塞、優婆夷——輕賤是人，爲作不輕名者，見其得大神通力、樂說辯力、大善寂力、聞其所說，皆信伏隨從。是菩薩復化千萬億衆，令住阿耨多羅三藐三菩提。

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Under those circumstances, Mahâsthâmaprâpta, the Bodhisattva Mahâsattva Sadâparibhûta happened to hear this Dharmaparyâya of the Lotus of the True Law when the end of his life was impending, and the moment of dying drawing near. It was the Lord Bhîshmagargitasvararâga, the Tathâgata, &c., who expounded this Dharmaparyâya in twenty times twenty hundred thousand myriads of kotis of stanzas, which the Bodhisattva Mahâsattva Sadâparibhûta heard from a voice in the sky, when the time of his death was near at hand. On hearing that voice from the sky, without there appearing a person speaking, he grasped this Dharmaparyâya and obtained the perfections already mentioned: the perfection of sight, hearing, smell, taste, body, and mind. With the attainment of these perfections he at the same time made a vow to prolong his life for twenty hundred thousand myriads of kotis of years, and promulgated this Dharmaparyâya of the Lotus of the True Law. And all those proud beings, monks, nuns, male and female lay devotees to whom he had said: I do not contemn you, and who had given him the name of Sadâparibhûta, became all his followers to hear the law, after they had seen the power and strength of his sublime magic faculties, of his vow, of his readiness of wit, of his wisdom. All those and many hundred thousand myriads of kotis of other beings were by him roused to supreme, perfect enlightenment.

sa khalu punar mahāsthāmaprāpta bodhisattvo mahāsattvas tataścyavitvā candrasvararājasahanāmnāṃ tathāgatānām arhatāṃ samyaksaṃbuddhānāṃ viṃśatikoṭīśatānyārāgitavān, sarveṣu ca imaṃ dharmaparyāyaṃ saṃprakāśayām āsa | so ’nupūrveṇa tenaiva pūrvakeṇa kuśalamūlena punar apy anupūrveṇa dundubhisvararājasahanāmnāṃ tathāgatānām arhatāṃ samyaksaṃbuddhānāṃ viṃśatimeva tathāgatakoṭīnayutaśatasahasrāṇyārāgitavān | sarveṣu ca imam eva saddharmapuṇḍarīkaṃ dharmaparyāyamārāgitavān, saṃprakāśitavāṃś catasṛṇāṃ parṣadām | so ’nenaiva pūrvakeṇa kuśalamūlena punar apy apūrveṇa meghasvararājasahanāmnāṃ tathāgatānām arhatāṃ samyaksaṃbuddhānāṃ viṃśatimeva tathāgatakoṭīśatasahasrāṇyārāgitavān, sarveṣu ca imam eva saddharmapuṇḍarīkaṃ dharmaparyāyamāragitavān, saṃprakāśitavāṃś catasṛṇāṃ parṣadām | sarveṣu ca evaṃrūpayā cakṣuḥpariśuddhayā samanvāgato ’bhūt, śrotrapariśuddhyā ghrāṇapariśuddhayā jihvāpariśuddhayā kāyapariśuddhayā manaḥpariśuddhayā samanvāgato ’bhūt ||

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命終之後，得値二千億佛，皆號日月燈明，(009_0785_b)於其法中，說是法華經。以是因緣，復値二千億佛，同號雲自在燈王，於此諸佛法中，受持讀誦，爲諸四衆說此經典故，得是常眼淸淨，耳、鼻、舌、身、意諸根淸淨，於四衆中說法，心無所畏。

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Afterwards, Mahâsthamaprâpta, that Bodhisattva Mahâsattva disappeared from that place and propitiated twenty hundred kotis of Tathâgatas, &c., all bearing the same name of Kandraprabhâsvararâga, under all of whom he promulgated this Dharmaparyâya. By virtue of his previous root of goodness he, in course of time, propitiated twenty hundred thousand myriads of kotis of Tathâgatas, &c., all bearing the name of Dundubhisvararâga, and under all he obtained this very Dharmaparyâya of the Lotus of the True Law and promulgated it to the four classes. By virtue of his previous root of goodness he again, in course of time, propitiated twenty hundred thousand myriads of kotis of Tathâgatas, &c., all bearing the name of Meghasvararâga, and under all he obtained this very Dharmaparyâya of the Lotus of the True Law and promulgated it to the four classes. And under all of them he was possessed of the afore-mentioned perfectness of sight, hearing, smell, taste, body, and mind.

sa khalu punar mahāsthāmaprāpta sadāparibhūto bodhisattvo mahāsattva iyatāṃ tathāgata koṭīnayutaśatasahasrāṇāṃ satkāraṃ gurukāraṃ mānanāṃ pūjanāmarcanāmapacāyanāṃ kṛtvā anyeṣāṃ ca bahūnāṃ buddhakoṭīnayutaśatasahasrāṇāṃ satkāraṃ gurukāraṃ mānanāṃ pūjanāmarcanāmapacāyanāṃ kṛtvā, sarveṣu ca teṣu imam eva saddharmapuṇḍarīkaṃ dharmaparyāyamārāgitavān, ārāgayitvā sa tenaiva pūrvakeṇa kuśalamūlena paripakvena anuttarāṃ samyaksaṃbodhim abhisaṃbuddhaḥ | syāt khalu punas te mahāsthāmaprāpta evaṃ kāṅkṣā vā vimatirvā vicikitsā vā - anyaḥ sa tena kālena tena samayena sadāparibhūto nāma bodhisattvo mahāsattvo ’bhūt, yas tasya bhagavato bhīṣmagarjitasvararājasya tathāgatasyārhataḥ samyaksaṃbuddhasya śāsane catasṛṇāṃ parṣadāṃ sadāparibhūtaḥ saṃmato ’bhūt, yena te tāvantas tathāgatā arhantaḥ samyaksaṃbuddhā ārāgitā abhūvan? na khalu punas te mahāsthāmaprāpta evaṃ draṣṭavyam | tat kasya hetoḥ? aham eva sa mahāsthāmaprāpta tena kālena tena samayena sadāparibhūto nāma bodhisattvo mahāsattvo ’bhūvam | yadā mayā mahāsthāmaprāpta pūrvamayaṃ dharmaparyāyo nodgṛhīto ’bhaviṣyat, na dhāritaḥ, nāham evaṃ kṣipram anuttarāṃ samyaksaṃbodhim abhisaṃbuddho ’bhaviṣyam | yataścāhaṃ mahāsthāmaprāpta paurvikāṇāṃ tathāgatānām arhatāṃ samyaksaṃbuddhānām antikādimaṃ dharmaparyāyaṃ dhāritavān vācitavān deśitavān, tato ’ham evaṃ kṣipram anuttarāṃ samyaksaṃbodhim abhisaṃbuddhaḥ | yāny api tāni mahāsthāmaprāpta tena sadāparibhūtena bodhisattvena mahāsattvena bhikṣuśatāni bhikṣuṇīśatāni ca upāsakaśatāni upāsikāśatāni ca tasya bhagavataḥ śāsane imaṃ dharmaparyāyaṃ saṃśrāvitāny abhūvan - nāhaṃ yuṣmākaṃ paribhavāmīti | sarve bhavanto bodhisattvacaryāṃ carantu | bhaviṣyatha yūyaṃ tathāgatā arhantaḥ samyaksaṃbuddhāḥ | yais tasya bodhisattvasyāntike vyāpādacittam utpāditamabhūt, (227,1) tair viśatikalpakoṭīnayutaśatasahasrāṇi na jātu tathāgato dṛṣṭo ’bhūt, nāpi dharmaśabdo na saṃghaśabdaḥ śruto ’bhūt | daśa ca kalpasahasrāṇyavīcau mahānarake dāruṇāṃ vedanāṃ vedayām āsuḥ | te ca sarve tasmāt karmāvaraṇāt parimuktāḥ | tenaiva bodhisattvena mahāsattvena paripācitā anuttarāyāṃ samyaksaṃbodhau | syāt khalu punas te mahāsthāmaprāpta kāṅkṣā vā vimatirvā vicikitsā vā - katame tena kālena tena samayena te sattvā abhūvan ye te taṃ bodhisattvaṃ ptahāsattvamullāpitavanta uccagghitavantaḥ? asyāmeva mahāsthāmaprāpta parṣadi bhadrapālapramukhāṇi pañca bodhisattvaśatāni siṃhacandrāpramukhāni pañcabhikṣuṇīśatāni sugatacetanāpramukhāni pañcopāsikāśatāni sarvāṇyavaivartikāni kṛtāni anuttarāyāṃ samyaksaṃbodhau | evamiyaṃ mahāsthāmaprāpta mahārthasya dharmaparyāyasya dhāraṇā vācanā deśanā bodhisattvānāṃ mahāsattvānām anuttarāyāḥ samyaksaṃbodherāhārikā saṃvartate | tasmāttarhi mahāsthāmaprāpta ayaṃ dharmaparyāyo bodhisattvair mahāsattvais tathāgate parinirvṛte abhīkṣṇaṃ dhārayitavyo vācayitavyo deśayitavyaḥ saṃprakāśayitavya iti ||

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“得大勢！是常不輕菩薩摩訶薩，供養如是若干諸佛，恭敬、尊重、讚歎、種諸善根，於後復値千萬億佛，亦於諸佛法中說是經典，功德成就，當得作佛。 “得大勢！於意云何？爾時常不輕菩薩豈異人乎？ . 則我身是。若我於宿世不受持讀誦此經、爲他人說者，不能疾得阿耨多羅三藐三菩提。我於先佛所，受持讀誦此經、爲人說故，疾得阿耨多羅三藐三菩提。 “得大勢！彼時四衆——比丘、比丘尼、優婆塞、優婆夷——以瞋恚意輕賤我故， . . 二百億劫常不値佛、不聞法、不見僧，千劫於阿鼻地獄受大苦惱。畢是罪已，復遇常不輕菩薩，教化阿耨多羅三藐三菩提。 “得大勢，於汝意云何？爾時四衆常輕是菩薩者，豈異人乎？今此會中跋陁婆羅等五百菩薩、師子月等五百比丘、尼思佛等五百優婆(009_0785_c)塞、皆於阿耨多羅三藐三菩提不退轉者是。 “得大勢！當知是法華經，大饒益諸菩薩摩訶薩，能令至於阿耨多羅三藐三菩提。是故諸菩薩摩訶薩，於如來滅後，常應受持、讀誦、解說、書寫是經。”

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Now, Mahâsthâmaprâpta, that Bodhisattva Mahâsattva Sadâparibhûta, after having honoured, respected, esteemed, worshipped, venerated, revered so many hundred thousand myriads of kotis of Tathâgatas, and after having acted in the same way towards many hundred thousand myriads of kotis of other Buddhas, obtained under all of them this very Dharmaparyâya of the Lotus of the True Law, and owing to his former root of goodness having come to full development, gained supreme, perfect enlightenment. Perhaps, Mahâsthâmaprâpta, thou wilt have some doubt, uncertainty, or misgiving, and think that he who at that time, at that juncture was the Bodhisattva Mahâsattva called Sadâparibhûta was one, and he who under the rule of that Lord Bhishmagargitasvararâga, the Tathâgata, &c., was generally called Sadâparibhûta by the four classes, by whom so many Tathâgatas were propitiated, was another. But thou shouldst not think so. For it is myself who at that time, at that juncture was the Bodhisattva Mahâsattva Sadâparibhûta. Had I not formerly grasped and kept this Dharmaparyâya, Mahâsthâmaprâpta, I should not so soon have arrived at supreme, perfect enlightenment. It is because I have kept, read, preached this Dharmaparyâya (derived) from the teaching of the ancient Tathâgatas, &c., Mahâsthâmaprâpta, that I have so soon arrived at supreme, perfect enlightenment. As to the hundreds of monks, nuns, male and female lay devotees, Mahâsthâmaprâpta, to whom under that Lord the Bodhisattva Mahâsattva Sadâparibhûta promulgated this Dharmaparyâya by saying: I do not contemn you; you all observe the course of duty of Bodhisattvas; you are to become Tathâgatas, &c., and in whom awoke a feeling of malignity towards that Bodhisattva, they in twenty hundred thousand myriads of kotis of .Æons never saw a Tathâgata, nor heard the call of the law, nor the call of the assembly, and for ten thousand Æons they suffered terrible pain in the great hell Avîki. Thereafter released from the ban, they by the instrumentality of that Bodhisattva Mahâsattva were all brought to full ripeness for supreme, perfect enlightenment. Perhaps, Mahâsthâmaprâpta, thou wilt have some doubt, uncertainty, or misgiving as to who at that time, at that juncture were the persons hooting and laughing at the Bodhisattva Mahâsattva. They are, in this very assembly, the five hundred Bodhisattvas headed by Bhadrapâla, the five hundred nuns following Simhakandrâ, the five hundred lay devotees following Sugataketanâ,who all of them have been rendered inflexible in supreme, perfect enlightenment. So greatly useful it is to keep and preach this Dharmaparyâya, as it tends to result for Bodhisattvas Mahâsattvas in supreme, perfect enlightenment. Hence, Mahâsthâmaprapta, the Bodhisattvas Mahâsattvas should, after the complete extinction of the Tathâgata, constantly keep, read, and promulgate this Dharmaparyâya.

atha khalu bhagavāṃs tasyāṃ velāyām imā gāthā abhāṣata -

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爾時世尊欲重宣此義，而說偈言：

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And on that occasion the Lord uttered the following stanzas:

atītam adhvānam anusmarāmi bhīṣmasvaro rāja jino yadāsi |
mahānubhāvo naradevapūjitaḥ praṇāyako naramaruyakṣarakṣasām || 19.1 ||

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過去有佛號威音王神智無量將導一切天人龍神所共供養

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1. I remember a past period, when king Bhîshmasvara, the Gina, lived, very mighty, and revered by gods and men, the leader of men, gods, goblins, and giants.

tasya jinasya parinirvṛtasya saddharma saṃkṣobha vrajanti paścime |
bhikṣū abhūṣī tada bodhisattvo nāmena so sadaparibhūta ucyate || 19.2 ||

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是佛滅後法欲盡時有一菩薩名常不輕

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2. At the time succeeding the complete extinction of that Gina, when the decay of the true law was far advanced, there was a monk, a Bodhisattva, called by the name of Sadâparibhûta.

upasaṃkramitvā tada bhikṣu anyān upalambhadṛṣṭīna tathaiva bhikṣuṇī |
paribhāva mahyaṃ na kadācid asti yūyaṃ hi caryāṃ carathāgrabodhaye || 19.3 ||

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時諸四衆計著於法不輕菩薩往到其所而語之言我不輕汝汝等行道皆當作佛

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3. Other monks and nuns who did not believe but in what they saw, he would approach (and say): I never am to contemn you, for you observe the course leading to supreme enlightenment.

evaṃ ca saṃśrāvayi nityakālaṃ ākrośa paribhāṣa sahantu teṣām |
kālakriyāyāṃ samupasthitāyāṃ śrutaṃ idaṃ sūtramabhūṣi tena || 19.4 ||

.

諸人聞已輕毀罵詈不輕菩薩能忍受之其罪畢已臨命終時

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4. It was his wont always to utter those words, which brought him but abuse and taunts from their part. At the time when his death was impending he heard this Sûtra.

akṛtva kālaṃ tada paṇḍitena adhiṣṭhihitvā ca sudīrghamāyuḥ |
prakāśitaṃ sūtramidaṃ tadāsīt tahi śāsane tasya vināyakasya || 19.5 ||

.

得聞此經六根淸淨神通力故增益壽命

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5. The sage, then, did not expire; he resolved upon a very long life, and promulgated this Sûtra under the rule of that leader.

(228,1) te cāpi sarve bahu opalambhikā bodhīya tena paripācitāsīt |
tataścyavitvāna sa bodhisattvo ārāgayī buddhasahasrakoṭyaḥ || 19.6 ||

.

復爲諸人廣說是經諸著法衆皆蒙菩薩教化成就令住佛道不輕命終値無數佛

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6. And those many (persons) who only acknowledged the evidence of sensual perception were by him brought to full ripeness for enlightenment. Then, disappearing from that place, he propitiated thousands of kotis of Buddhas.

anupūrva puṇyena kṛtena tena prakāśayitvā imu sūtra nityam |
bodhiṃ sa saṃprāpta jinasya putro aham eva so śākyamunistadāsīt || 19.7 ||

.

說是經故得無量福漸具功德疾成佛道彼時不輕則我身是

.

7. Owing to the successive good actions performed by him, and to his constantly promulgating this Sûtra, that son of Gina reached enlightenment. That Bodhisattva then is myself, Sâkyamuni.

ye cāpi bhikṣū tada opalambhikā yā bhikṣuṇī ye ca upāsakā vā |
upāsikāstatra ca yā tadāsīd ye bodhi saṃśrāvita paṇḍitena || 19.8 ||

.

時四部衆著法之者聞不輕言汝當作佛以是因緣値無數佛

.

8. And those persons who only believed in perception by the senses, those monks, nuns, male and female lay devotees who by the sage were admonished of enlightenment,

te cāpi dṛṣṭvā bahubuddhakoṭya ime ca te pañcaśatā anūnakāḥ |
tathaiva bhikṣūṇa ca bhikṣuṇī ca upāsikāścāpi mi mahya saṃmukham || 19.9 ||

.

(009_0786_a)此會菩薩五百之衆幷及四部淸信士女今於我前聽法者是

.

9. And who have seen many kotis of Buddhas, are the monks here before me,-no less than five hundred,-nuns, and female lay devotees.

sarve mayā śrāvita agradharmā te caiva sarve paripācitā me |
mayi nirvṛte cāpimi sarvi dhīrā imu dhārayiṣyanti ha sūtramagram || 19.10 ||

.

我於前世勸是諸人聽受斯經第一之法

.

10. All of them have been by me brought to complete ripeness, and after my extinction they will all, full of wisdom, keep this Sûtra.

kalpāna koṭyo bahubhīracintyair na kadācidetādṛśa dharma śrūyate |
buddhāna koṭīśata caiva bhonti na ca te pimaṃ sūtra prakāśayanti || 19.11 ||

.

開示教人令住涅槃世世受持如是經典億億萬劫至不可議時乃得聞是法華經

.

11. Not once in many, inconceivably many kotis of Æons has such a Sûtra as this been heard. There are, indeed, hundreds of kotis of Buddhas, but they do not elucidate this Sûtra.

tasmācchrūṇitvā idam evarūpaṃ parikīrtitaṃ dharmu svayaṃ svayaṃbhūvā |
ārāgayitvā ca punaḥ punaścimaṃ prakāśayet sūtra mayīha nirvṛte || 19.12 ||

.

億億萬劫至不可議諸佛世尊時說是經是故行者於佛滅後聞如是經勿生疑惑應當一心廣說此經世世値佛疾成佛道

.

12. Therefore let one who has heard this law exposed by the Self-born himself, and who has repeatedly propitiated him, promulgate this Sûtra after my extinction in this world.

iti śrīsaddharmapuṇḍarīke dharmaparyāye sadāparibhūtaparivarto nāmaikonaviṃśatimaḥ ||

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(229,1)20: tathāgataddharyabhisaṃskāraparivartaḥ |

.

如來神力品第二十一

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CHAPTER XX
CONCEPTION OF THE TRANSCENDENT POWER OF THE TATHÂGATAS

atha khalu yāni tāni sāhasralokadhātuparamāṇurajaḥsamāni bodhisattvakoṭīnayutaśatasahasrāṇi pṛthivīvivarebhyo niṣkrāntāni, tāni sarvāṇi bhagavato ’bhimukhamañjaliṃ pragṛhya bhagavantam etadūcuḥ - vayaṃ bhagavan imaṃ dharmaparyāyaṃ tathāgatasya parinirvṛtasya sarvabuddhakṣetreṣu yāni yāni bhagavato buddhakṣetrāṇi, yatra yatra bhagavān parinirvṛto bhaviṣyati, tatra tatra saṃprakāśayiṣyāmaḥ | arthino vayaṃ bhagavan anenaikavamudāreṇa dharmaparyāyeṇa dhāraṇāya vācanāya deśanāya saṃprakāśanāya vā likhanāya ||

. .

爾時，千世界微塵等菩薩摩訶薩，從地踊出者，皆於佛前一心合掌，瞻仰尊顏，而白佛言： “世尊！我等於佛滅後，世尊分身所在國土滅度之處，當廣說此經。所以者何？我等亦自欲得是眞淨大法，受持、讀誦、解說、書寫，而供養之。”

. .

Thereupon those hundred thousands of myriads of kotis of Bodhisattvas equal to the dust-atoms of a macrocosm, who had issued from the gaps of the earth, all stretched their joined hands towards the Lord, and said unto him: We, O Lord, will, after the complete extinction of the Tathâgata, promulgate this Dharmaparyâya everywhere (or on every occasion) in all Buddha-fields of the Lord, wherever (or whenever) the Lord shall be completely extinct [Hence follows that Nirvâna is repeatedly entered into by the Lord]. We are anxious to obtain this sublime Dharmaparyâya, O Lord, in order to keep, read, publish, and write it.

atha khalu mañjuśrīpramukhāni bahūni bodhisattvakoṭīnayutaśatasahasrāṇi yāni asyāṃ sahāyāṃ lokadhātau vāstavyāni, bhikṣubhikṣuṇyupāsakopāsikā devanāgayakṣāgandharvāsuragarūḍakinnaramahoragamanuṣyāmanuṣyāḥ, bahavaś ca gaṅgānadīvālikopamā bodhisattvā mahāsattvā bhagavantam etadūcuḥ - vayam api bhagavan imaṃ dharmaparyāyaṃ saṃprakāśayiṣyāmas tathāgatasya parinirvṛtasya addaṣṭenātmabhāvena, bhagavan antarīkṣe sthitā ghoṣaṃ saṃśrāvayiṣyāmaḥ, anavaropitakuśalamūlānāṃ ca sattvānāṃ kuśalamūlānyavaropayiṣyāmaḥ ||

.

Thereupon the hundred thousands of myriads of kotis of Bodhisattvas, headed by Mañgusrî; the monks, nuns, male and female lay devotees living in this world; the gods, Nâgas, goblins, Gandharvas, demons, Garudas, Kinnaras, great serpents, men, and beings not human, and the many Bodhisattvas Mahâsattvas equal to the sands of the river Ganges, said unto the Lord: We also, O Lord, will promulgate this Dharmaparyâya after the complete extinction of the Tathâgata. While standing with an invisible body in the sky, O Lord, we will send forth a voice, and plant the roots of goodness of such creatures as have not (yet) planted roots of goodness.

atha khalu bhagavāṃs tasyāṃ velāyāṃ teṣāṃ paurvikāṇāṃ bodhisattvānāṃ mahāsattvānāṃ gaṇināṃ mahāgaṇināṃ gaṇācāryāṇām ekaṃ pramukhaṃ viśiṣṭacāritraṃ nāma bodhisattvaṃ mahāsattvaṃ mahāgaṇinaṃ gaṇācāryamāmantrayām āsa - sādhu sādhu viśiṣṭacāritra | evaṃ yuṣmābhiḥ karaṇīyamasya dharmaparyāyasyārthe | yūyaṃ tathāgatena paripācitāḥ ||

. . .

Then the Lord addressed the Bodhisattva Mahasattva Visishtakâritra, followed by a troop, a great troop, the master of a troop, who was the very first of those afore-mentioned Bodhisattvas Mahâsattvas followed by a troop, a great troop, masters of a troop: Very well, Visishtakâritra, very well; so you should do; it is for the sake of this Dharmaparyâya that the Tathâgata has brought you to ripeness.

atha khalu bhagavān śākyamunis tathāgataḥ sa ca bhagavān prabhūtaratnas tathāgato ’rhan samyaksaṃbuddhaḥ parinirvṛtaḥ stūpamadhye | siṃhāsanopaviṣṭau dvāv api smitaṃ prāduṣkṛrutaḥ, mukhavivarāntarābhyāṃ ca jihvendriyaṃ nirṇāmayataḥ | tābhyāṃ ca jihvendriyābhyāṃ yāvad brahmalokamanuprāpnutaḥ | tābhyāṃ ca jihvendriyābhyāṃ bahūni raśmikoṭīnayutaśatasahasrāṇi niścaranti sma | tāsu ca raśmiṣvekaikasyā raśmerbahūni bodhisattvakoṭīnayutaśatasahasrāṇi niśceruḥ | suvarṇavarṇāḥ kāyair dvātriṃśadbhir mahāpuruṣalakṣaṇaiḥ samanvāgatāḥ padmagarbhe siṃhāsane niṣaṇṇāḥ | te ca bodhisattvā digvidikṣu lokadhātuśatasahasreṣu visṛtāḥ, sarvāsu digvidikṣvantarīkṣe sthitā dharmaṃ deśayām āsuḥ | yathaiva bhagavān śākyamunis tathāgato ’rhan samyaksaṃbuddho jihvendriyeṇa ṛddhiprātihāryaṃ karoti prabhūtaratnaś ca tathāgato ’rhan samyaksaṃbuddhaḥ tathaiva te sarve tathāgatā arhantaḥ samyaksaṃbuddhāḥ, ye te ’nyalokadhātukoṭīnayutaśatasahasrebhyo ’bhyāgatā ratnavṛkṣamūleṣu pṛthak pṛthak siṃhāsanopaviṣṭā jihvendriyeṇa ṛddhiprātihāryaṃ kurvanti ||

. . . . . . . .

. 爾時世尊，於文殊師利等無量百千萬億舊住娑婆世界菩薩摩訶薩，及諸比丘、比丘尼、優婆塞、優婆夷，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，一切衆前，現大神力，出廣長舌上至梵世，一切(009_0786_b)毛孔放於無量無數色光， . . . 皆悉遍照十方世界。衆寶樹下、師子座上諸佛，亦復如是，出廣長舌，放無量光。釋迦牟尼佛及寶樹下諸佛現神力時，

. . . . . . . .

Thereupon the Lord Sâkyamuni, the Tathâgata, &c., and the wholly extinct Lord Prabhûtaratna, the Tathâgata, &c., both seated on the throne in the centre of the Stûpa, commenced smiling to one another, and from their opened mouths stretched out their tongues, so that with their tongues they reached the Brahma-world, and from those two tongues issued many hundred thousand myriads of kotis of rays. From each of those rays issued many hundred thousand myriads of kotis of Bodhisattvas, with gold-coloured bodies and possessed of the thirty-two characteristic signs of a great man, and seated on thrones consisting of the interior of lotuses. Those Bodhisattvas spread in all directions in hundred thousands of worlds, and while on every side stationed in the sky preached the law. Just as the Lord Sâkyamuni, the Tathâgata, &c., produced a miracle of magic by his tongue, so, too, Prabhûtaratna, the Tathâgata, &c., and the other Tathâgatas, &c., who, having flocked from hundred thousands of myriads of kolis of other worlds, were seated on thrones at the foot of jewel trees, by their tongues produced a miracle of magic.

atha khalu bhagavān śākyamunis tathāgato ’rhan samyaksaṃbuddhaḥ te ca sarve tathāgatā arhantaḥ samyaksaṃbuddhāḥ tamṛddhayabhisaṃskāraṃ paripūrṇaṃ varśaśatasahasraṃ kṛtavantaḥ | atha khalu varṣaśatasahasrasyātyayena te tathāgatā arhantaḥ samyaksaṃbuddhāstāni jihvendriyāṇi punar evopasaṃhṛtya ekasminneva kṣaṇalavamuhūrte samakālaṃ sarvair mahāsiṃhotkāsanaśabdaḥ kṛtaḥ, ekaścācchaṭāsaṃghātaśabdaḥ (230,1) kṛtaḥ | tena ca mahotkāsanaśabdena mahācchaṭāsaṃghātaśabdena yāvanti daśasu dikṣu buddhakṣetrakoṭīnayutaśatasahasrāṇi, tāni sarvāṇyākampitāny abhūvan, prakampitāni saṃprakampitāni calitāni pracalitāni saṃpracalitāni vedhitāni pravedhitāni saṃpravedhitāni | teṣu ca sarveṣu buddhakṣetreṣu yāvantaḥ sarvasattvā devanāgayakṣagandharvāsuragaruḍakinnaramahoragamanuṣyāmanuṣyāḥ, te ’pi sarve buddhānubhāvena tatrasthā evamimāṃ sahāṃ lokadhātuṃ paśyanti sma | tāni ca sarvatathāgatakoṭīnayutaśatasahasrāṇi ratnavṛkṣamūleṣu pṛthak pṛthak siṃhāsanopaviṣṭāni bhagavantaṃ ca śākyamuniṃ tathāgatam arhantaṃ samyaksaṃbuddhaṃ taṃ ca bhagavantaṃ prabhūtaratnaṃ tathāgatam arhantaṃ samyaksaṃbuddhaṃ parinirvṛtaṃ tasya mahāratnastūpasya madhye siṃhāsanopaviṣṭaṃ bhagavatā śākyamuninā tathāgatena sārdhaṃ niṣaṇṇāṃ tāś ca tisraḥ parṣadaḥ paśyanti sma | dṛṣṭvā ca āścaryaprāptā adbhutaprāptā audbilyaprāptā abhūvan | evaṃ ca antarīkṣād ghoṣamaśrauṣuḥ - eṣa mārṣā aprameyāṇyasaṃkhyeyāni lokadhātukoṭīnayutaśatasahasrāṇyatikramya sahā nāma lokadhātuḥ | tasyāṃ śākyamunirnāma tathāgato ’rhan samyaksaṃbuddhāḥ | sa etarhi saddharmapuṇḍarīkaṃ nāma dharmaparyāyaṃ sūtrāntaṃ mahāvaipulyaṃ bodhisattvāvavādaṃ sarvabuddhaparigrahaṃ bodhisattvānāṃ mahāsattvānāṃ saṃprakāśayati | taṃ yūyamadhyāśayena anumodadhvam, taṃ ca bhagavantaṃ śākyamuniṃ tathāgatam arhantaṃ samyaksaṃbuddhaṃ taṃ ca bhagavantaṃ prabhūtaratnaṃ tathāgatam arhantaṃ samyaksaṃbuddhaṃ namaskurudhvam ||

. . . . . . . . . .

. 滿百千歲，然後還攝舌相。一時謦欬、俱共彈指，是二音聲，遍至十方諸佛世界，地皆六種震動。其中衆生，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，以佛神力故，皆見此娑婆世界，無量無邊百千萬億衆寶樹下、師子座上諸佛；及見釋迦牟尼佛共多寶如來，在寶塔中、坐師子座；又見無量無邊百千萬億菩薩摩訶薩及諸四衆，恭敬圍繞釋迦牟尼佛。旣見是已，皆大歡喜，得未曾有。卽時諸天、於虛空中、高聲唱言： “過此無量無邊百千萬億阿僧祇世界，有國名娑婆，是中有佛名釋迦牟尼，今爲諸菩薩摩訶薩說大乘經，名妙法蓮華，教菩薩法，佛所護念。汝等當深心隨喜，亦當禮拜供養釋迦牟尼佛。”

. . . . . . . . . .

The Lord Sâkyamuni, the Tathâgata, &c., and all those Tathâgatas, &c., produced that magical effect during fully a thousand years. After the lapse of that millennium those Tathâgatas, &c., pulled back their tongue, and all simultaneously, at the same moment, the same instant, made a great noise as of expectoration and of snapping the fingers, by which sounds all the hundred thousands of myriads of kotis of Buddha-fields in every direction of space were moved, removed, stirred, wholly stirred, tossed, tossed forward, tossed along, and all beings in all those Buddha-fields, gods, Nâgas, goblins, Gandharvas, demons, Garudas, Kinnaras, great serpents, men, and beings not human beheld, by the power of the Buddha, from the place where they stood, this Saha-world. They beheld the hundred thousands of myriads of kotis of Tathâgatas seated severally on their throne at the foot of a jewel tree, and the Lord Sâkyamuni, the Tathâgata, &c., and the Lord Prabhûtaratna, the Tathâgata, &c., wholly extinct, sitting on the throne in the centre of the Stûpa of magnificent precious substances, along with the Lord Sâkyamuni, the Tathâgata, &c.; they beheld, finally, those four classes of the audience. At this sight they felt struck with wonder, amazement, and rapture. And they heard a voice from the sky calling: Worthies, beyond a distance of an immense, incalculable number of hundred thousands of myriads of kotis of worlds there is the world named Saha; there the Tathâgata called Sâkyamuni, the Arhat, &c., is just now revealing to the Bodhisattvas Mahasattvas the Dharmaparyâya of the Lotus of the True Law, a Sûtrânta of great extent, serving to instruct Bodhisattvas, and belonging in proper to all Buddhas. Ye accept it joyfully with all your heart, and do homage to the Lord Sâkyamuni, the Tathâgata, &c., and the Lord Prabhûtaratna, the Tathâgata, &c.

atha khalu te sarvasattvā imam evaṃrūpamantarīkṣānnirghoṣaṃ śrutvā tatrasthā eva namo bhagavate śākyamunaye tathāgatāyārhate samyaksaṃbuddhāyeti vācaṃ bhāṣante sma añjaliṃ pragṛhya | vividhāś ca puṣpadhūpagandhamālyavilepanacūrṇacīvaracchatradhvajapatākāvaijayantyo yeneyaṃ sahā lokadhātustena kṣipanti sma, nānavidhāni cābharaṇāni pindhāṇi hārārdhahāramaṇiratnāny api kṣipanti sma, bhagavataḥ śākyamuneḥ prabhūtaratnasya ca tathāgatasya pūjākarmaṇe, asya ca saddharmapuṇḍarīkasya dharmaparyāyasya | tāś ca puṣpadhūpagandhamālyavilepanacūrṇacīvaracchatradhvajapatākāvaijayantyastāni ca hārārdhahāramaṇiratnāni kṣiptāni imāṃ sahāṃ lokadhātumāgacchanti sma | taiś ca puṣpadhūpagandhamālyavilepanacūrṇacīvaracchatradhvajapatākāvaijayantīrāśibhir hārārdhahārair maṇiratnaiś ca asyāṃ sahāyāṃ lokadhātau sārdhaṃ tair anyarlokadhātukoṭīnayutaśatasahasrair ekībhūtair ye teṣu tathāgatāḥ saṃniṣaṇṇāḥ, teṣu sarveṣu vaihāyase ’ntarīkṣe samantānmahāpuṣpavitānaṃ parisaṃsthitamabhūt ||

. . . .

彼諸衆生，聞虛空中聲已，合掌向娑婆世界作如是言： “南無釋迦牟尼佛！南(009_0786_c)無釋迦牟尼佛。” 以種種華、香、瓔珞、幡蓋，及諸嚴身之具、珍寶妙物，皆共遙散娑婆世界。所散諸物，從十方來，譬如雲集，變成寶帳，遍覆此閒諸佛之上。 .

. . . .

On hearing such a voice from the sky all those beings exclaimed from the place where they stood, with joined hands: Homage to the Lord Sâkyamuni, the Tathâgata. Then they threw towards the Saha-world various flowers, incense, fragrant wreaths, ointment, gold, cloth, umbrellas, flags, banners, and triumphal streamers, as well as ornaments, parures, necklaces, gems and jewels of all sorts, in order to worship the Lord Sâkyamuni, the Tathâgata, and this Dharmaparyâya of the Lotus of the True Law. Those flowers, incense, &c., and those necklaces, &c., came down upon this Saha-world, where they formed a great canopy of flowers hanging in the sky above the Tathâgatas there sitting, as well as those in the hundred thousands of myriads of kotis of other worlds.

atha khalu bhagavāṃs tān viśiṣṭacāritrapramukhān bodhisattvān mahāsattvānām antrayām āsa - acintyaprabhāvāḥ kulaputrās tathāgatā arhantaḥ samyaksaṃbuddhāḥ | bahūny apy ahaṃ kulaputrāḥ kalpakoṭīnayutaśatasahasrāṇi asya dharmaparyāyasya parīndanārthaṃ nānādharmapramukhair bahūnānuśaṃsān bhāṣeyam | na cāhaṃ guṇānāṃ pāraṃ gaccheyamasya dharmaparyāyasya bhāṣamāṇaḥ | saṃkṣepeṇa kulaputrāḥ sarvabuddhavṛṣabhitā sarvabuddharahasyaṃ sarvabuddhagambhīrasthānaṃ mayā asmin dharmaparyāye deśitam | tasmāttarhi kulaputrā yuṣmābhis tathāgatasya parinirvṛtasya satkṛtya ayaṃ dharmaparyāyo dhārayitavyo deśayitavyo likhitavyo vācayitavyaḥ prakāśayitavyo bhāvayitavyaḥ pūjayitavyaḥ | (231,1) yasmiṃś ca kulaputrāḥ pṛthivīpradeśe ayaṃ dharmaparyāyo vācyeta vā prakāśyeta vā deśyeta vā likhyeta vā cintyeta vā bhāṣyeta vā svādhyāyeta vā pustakagato vā tiṣṭhat ārāme vā vihāre vā gṛhe vā vane vā nagare vā vṛkṣamūle vā prāsāde vā layane vā guhāyāṃ vā, tasmin pṛthivīpradeśe tathāgatamudiśya caityaṃ kartavyam | tat kasya hetoḥ? sarvatathāgatānāṃ hi sa pṛthivīpradeśo bodhimaṇḍo veditavyaḥ | tasmiṃś ca pṛthivīpradeśe sarvatathāgatā arhantaḥ samyaksaṃbuddhā anuttarāṃ samyaksaṃbodhim abhisaṃbuddhā iti veditavyam | tasmiṃś ca pṛthivīpradeśe sarvatathāgatair dharmacakraṃ pravartitam, tasmiṃścapṛthivīpradeśe sarvatathāgatāḥ parinirvṛtā iti veditavyam ||

. . . . . . . . .

爾時，佛告上行等菩薩大衆： “諸佛神力如是，無量無邊、不可思議，若我以是神力，於無量無邊百千萬億阿僧祇劫，爲囑累故，說此經功德，猶不能盡。以要言之，如來一切所有之法、如來一切自在神力、如來一切秘要之藏、如來一切甚深之事，皆於此經宣示顯說。是故汝等於如來滅後，應一心受持、讀誦、解說、書寫、如說修行，所在國土，若有受持、讀誦、解說、書寫、如說修行，若經卷所住之處，若於園中、若於林中、若於樹下、若於僧坊、若白衣舍、若在殿堂、若山谷曠野，是中，皆應起塔供養。所以者何？當知是處、卽是道場，諸佛於此得阿耨多羅三藐三菩提，諸佛於此轉于法輪，諸佛於此而般涅槃。”

. . . . . . . . .

Thereupon the Lord addressed the Bodhisattvas Mahasattvas headed by Visishtakâritra: Inconceivable, young men of good family, is the power of the Tathâgatas, &c. In order to transmit this Dharmaparyâya, young men of good family, I might go on for hundred thousands of myriads of kotis of Æons explaining the manifold virtues of this Dharmaparyâya through the different principles of the law, without reaching the end of those virtues. In this Dharmaparyâya I have succinctly taught all Buddha-laws (or Buddha-qualities), all the superiority, all the mystery, all the profound conditions of the Buddhas. Therefore, young men of good family, you should, after the complete extinction of the Tathâgata, with reverence keep, read, promulgate, cherish, worship it. And wherever on earth, young men of good family, this Dharmaparyâya shall be made known, read, written, meditated, expounded, studied or collected into a volume, be it in a monastery or at home, in the wilderness or in a town, at the foot of a tree or in a palace, in a building or in a cavern, on that spot one should erect a shrine in dedication to the Tathâgata. For such a spot must be regarded as a terrace of enlightenment; such a spot must be regarded as one where all Tathâgatas &c. have arrived at supreme, perfect enlightenment; on that spot have all Tathâgatas moved forward the wheel of the law; on that spot one may hold that all Tathâgatas have reached complete extinction.

atha khalu bhagavāṃs tasyāṃ velāyām imā gāthā abhāṣata -

.

爾時世尊欲重宣此義，而說偈言：

.

And on that occasion the Lord uttered the following stanzas:

acintiyā lokahitāna dharmatā abhijñajñānasmi pratiṣṭhitānām |
ye ṛddhi darśenti anantacakṣuṣaḥ prāmodyahetoriha sarvadehinām || 20.1 ||

.

(009_0787_a)諸佛救世者住於大神通爲悅衆生故現無量神力

.

1. Inconceivable is the power to promote the weal of the world possessed by those who, firmly established in transcendent knowledge, by means of their unlimited sight display their magic faculty in order to gladden all living beings on earth.

jihvendriyaṃ prāpiya brahmalokaṃ raśmīsahasrāṇi pramuñcamānāḥ |
āścaryabhūtā iha ṛddhidarśitāḥ te sarvi ye prasthita agrabodhau || 20.2 ||

.

舌相至梵天身放無數光爲求佛道者現此希有事

.

2. They extend their tongue over the whole world, darting thousands of beams to the astonishment of those to whom this effect of magic is displayed and who are making for supreme enlightenment.

utkāsitaṃ cāpi karonti buddhā ekācchaṭā ye ca karonti śabdam |
te vijñapentī imu sarvalokaṃ daśo diśāyāṃ ima lokadhātum || 20.3 ||

.

諸佛謦欬聲及彈指之聲周聞十方國地皆六種動

.

3. The Buddhas made a noise of expectoration and of snapping the fingers, (and by it) called the attention of the whole world, of all parts of the world in the ten directions of space.

etāni cānyāni ca prātihāryā guṇānnidarśenti hitānukampakāḥ |
kathaṃ nu te harṣita tasmi kāle dhāreyu sūtraṃ sugatasya nirvṛte || 20.4 ||

.

以佛滅度後能持是經故諸佛皆歡喜現無量神力

.

4. Those and other miraculous qualities they display in their benevolence and compassion (with the view) that the creatures, gladly excited at the time, may (also) keep the Sûtra after the complete extinction of the Sugata.

bahū pi kalpāna sahasrakoṭyo vadeya varṇaṃ sugatātmajānām |
ye dhārayiṣyantima sūtramagraṃ parinirvṛte lokavināyakasmin || 20.5 ||

.

囑累是經故讚美受持者於無量劫中猶故不能盡

.

5. Even if I continued for thousands of kotis of Æons speaking the praise of those sons of Sugata who shall keep this eminent Sûtra after thc extinction of the Leader of the world,

na teṣa paryanta bhaved guṇānāṃ ākāśadhātau hi yathā diśāsu |
acintiyā teṣā guṇā bhavanti ye sūtra dhārenti idaṃ śubhaṃ sadā || 20.6 ||

.

是人之功德無邊無有窮如十方虛空不可得邊際

.

6. I should not have terminated the enumeration of their qualities; inconceivable as the qualities of infinite space are the merits of those who constantly keep this holy Sûtra.

dṛṣṭo ahaṃ sarva ime ca nāyakā ayaṃ ca yo nirvṛtu lokanāyakaḥ | (232,1) ime ca sarve bahubodhisattvāḥ parṣāś ca catvāri anena dṛṣṭāḥ || 20.7 ||

. .

.

. .

7. They behold me as well as these chiefs, and the Leader of the world now extinct; (they behold) all these numerous Bodhisattvas and the four classes.

ahaṃ ca ārāgitu tenihādya ime ca ārāgita sarvi nāyakāḥ |
ayaṃ ca yo nirvṛtako jinendro ye cāpi anye daśasū diśāsu || 20.8 ||

.

能持是經者則爲已見我亦見多寶佛及諸分身者

.

8. Such a one now here propitiates me and all these leaders, as well as the extinct chief of Ginas and the others in every quarter.

anāgatātīta tathā ca buddhāḥ tiṣṭhanti ye cāpi daśasu ddiśāsu |
te sarvi dṛṣṭāś ca supūjitāś ca bhaveyu yo dhārayi sūtrametat || 20.9 ||

.

又見我今日教化諸菩薩能持是經者令我及分身滅度多寶佛一切皆歡喜十方現在佛幷過去未來亦見亦供養亦令得歡喜

.

9. The future and past Buddhas stationed in the ten points of space will all be seen and worshipped by him who keeps this Sûtra.

rahasyajñānaṃ puruṣottamānāṃ yaṃ bodhimaṇḍasmi vicintitāsīt |
anucintayetso pi tu kṣipram eva yo dhārayet sūtrimu bhūtadharmam || 20.10 ||

.

諸佛坐道場所得秘要法能持是經者不久亦當得

.

10. He who keeps this Sûtra, the veritable law, will fathom the mystery of the highest man; will soon comprehend what truth it was that was arrived at on the terrace of enlightenment.

pratibhānu tasyāpi bhaved anantaṃ yathāpi vāyurna kahiṃci sajjati |
dharme ’pi cārthe ca nirukti jānati yo dhārayet sutramidaṃ viśiṣṭam || 20.11 ||

.

能持是經者於諸法之義名字及言辭樂說無窮盡如風於空中一切無障礙

.

11. The quickness of his apprehension will be unlimited; like the wind he will nowhere meet impediments; he knows the purport and interpretation of the law, he who keeps this exalted Sûtra.

anusaṃdhisūtrāṇa sadā prajānati saṃdhāya yaṃ bhāṣitu nāyakehi |
parinirvṛtasyāpi vināyakasya sūtrāṇa so jānati bhutamartham || 20.12 ||

.

於如來滅後知佛所說經因緣及次第隨義如實說

.

12. He will, after some reflection, always find out the connection of the Sûtras spoken by the leaders; even after the complete extinction of the leader he will grasp the real meaning of the Sûtras.

candropamaḥ sūryasamaḥ sa bhāti ālokapradyotakaraḥ sa bhoti |
vicarantu so medini tena tena samādapetī bahubodhisattvān || 20.13 ||

.

如日月光明能除諸幽冥斯人行世閒能滅衆生闇

.

13. He resembles the moon and the sun; he illuminates all around him, and while roaming the earth in different directions he rouses many Bodhisattvas.

tasmāddhi ye paṇḍita bodhisattvāḥ śrutvānimānīddaśa ānuśaṃsān |
dhāreyu sūtraṃ mama nirvṛtasya na teṣa bodhāya bhaveta saṃśayaḥ || 20.14 ||

.

教無量菩薩畢竟住一乘是故有智者聞此功德利於我滅度後應受持斯經是人於佛道決定無有疑

.

14. The wise Bodhisattvas who, after hearing the enumeration of such advantages, shall keep this Sûtra after my complete extinction will doubtless reach enlightenment.

iti śrīsaddharmapuṇḍarīke dharmaparyāye tathāgataddharyabhisaṃskāraparivarto nāma viṃśatitamaḥ ||

.

(233,1)21: dhāraṇīparivartaḥ |

.

(009_0795_b)陁羅尼品第二十六

.

CHAPTER XXI
SPELLS

atha khalu bhaiṣajyarājo bodhisattvo mahāsattva utthāyāsanād ekāṃsam uttarāsaṅgaṃ kṛtvā dakṣiṇaṃ jānumaṇḍalaṃ pṛthivyāṃ pratiṣṭhāpya yena bhagavāṃs tenāñjaliṃ praṇamya bhagavantam etad avocat kiyad bhagavan sa kulaputro vā kuladuhitā vā puṇyaṃ prasavet, ya imaṃ saddharmapuṇḍarīkaṃ dharmaparyāyaṃ dhārayet, kāyagataṃ vā pustakagataṃ vā kṛtvā? evam ukte bhagavān bhaiṣajyarājaṃ bodhisattvaṃ mahāsattvam etad avocat - yaḥ kaścid bhaiṣajyarāja kulaputro vā kuladuhitā vā aśītigaṅgānadīvālikāsamāni tathāgatakoṭīnayutaśatasahasrāṇi satkuryād gurukuryānmānayet pūjayet, takiṃ manyase bhaiṣajyarāja kiyat kulaputro vā kuladuhitā vā tatonidānaṃ bahu puṇyaṃ prasavet? bhaiṣajyarājo bodhisattvo mahāsattva āha - bahu bhagavan, bahu sugata | bhagavān āha - ārocayāmi te bhaiṣajyarāja, prativedayāmi | yaḥ kaścid bhaiṣajyarāja kulaputro vā kuladuhitā vā asmāt saddharmapuṇḍarīkāddharmaparyāyādantaśa ekām api catuṣpadīgāthāṃ dhārayet, vācayet, paryavāpnuyāt, pratipattyā ca saṃpādayet, ataḥ sa bhaiṣajyarāja kulaputro vā kuladuhitā vā tatonidānaṃ bahutaraṃ puṇyaṃ prasavet ||

. . . . . .

爾時，藥王菩薩卽從座起，偏袒右肩，合掌向佛，而白佛言：“世尊！若善男子、善女人，有能受持法華經者——若讀誦通利，若書寫經卷——得幾所福？” 佛告藥王： “若有善男子、善女人，供養八百萬億那由他恒河沙等諸佛。於汝意云何？其所得福，寧爲多不？” “甚多，世尊。” 佛言： “若善男子、善女人，能於是經，乃至受持一四句偈，讀誦、解義、如說修行，功德甚多。”

. . . . . .

Thereupon the Bodhisattva Mahâsattva Bhaishagyarâga rose from his seat, and having put his upper robe upon one shoulder and fixed the right knee upon the ground lifted his joined hands up to the Lord and said: How great, O Lord, is the pious merit which will be produced by a young man of good family or a young lady who keeps this Dharmaparyâya of the Lotus of the True Law, either in memory or in a book? Whereupon the Lord said to the Bodhisattva Mahâsattva Bhaishagyarâga: Suppose, Bhaishagyarâga, that some man of good family or a young lady honours, respects, reveres, worships hundred thousands of myriads of kotis of Tathâgatas equal to the sands of eighty Ganges rivers; dost thou think, Bhaishagyarâga, that such a young man or young lady of good family will on that account produce much pious merit? The Bodhisattva Bhaishagyarâga replied: Yes, Lord; yes, Sugata. The Lord said: I announce to thee, Bhaishagyarâga, I declare to thee: any young man or young lady of good family, Bhaishagyarâga, who shall keep, read, comprehend, and in practice follow, were it but a single stanza from this Dharmaparyâya of the Lotus of the True Law, that young man or young lady of good family, Bhaishagyarag-a, will on that account produce far more pious merit.

atha khalu bhaiṣajyarājo bodhisattvo mahāsattvas tasyāṃ velāyāṃ bhagavantam etad avocat - dāsyāmo vayaṃ bhagavaṃsteṣāṃ kulaputrāṇāṃ kuladuhitṛṇāṃ vā yeṣām ayaṃ saddharmapuṇḍarīko dharmaparyāyaḥ kāyagato vā syāt, pustakagato vā, rakṣāvaraṇaguptaye dhāraṇīmantrapadāni | tadyathā -

. . .

爾時藥王菩薩白佛言： “世尊！我今當與說法者陁羅尼呪，以守護之。” 卽說呪曰：

. . .

Then the Bodhisattva Mahâsattva Bhaishagyarâga immediately said to the Lord: To those young men or young ladies of good family, O Lord, who keep this Dharmaparyâya of the Lotus of the True Law in their memory or in a book, we will give talismanic words for guard, defence, and protection; such as,

anye manye mane mamane citte carite same samitā viśānte mukte muktatame same aviṣame samasame jaye kṣaye akṣaye akṣiṇe śānte samite dhāraṇi ālokabhāṣe pratyavekṣaṇi nidhiru abhyantaraniviṣṭe abhyantarapāriśuddhimutkule araḍe paraḍe sukāṅkṣi asamasame buddhavilokite dharmaparīkṣite saṃghanirghoṣaṇi nirghoṇi bhayābhayaviśodhani mantre mantrākṣayate rute rutakauśalye akṣaye akṣayavanatāye vakkule valoḍra amanyanatāye svāhā ||

.

“安爾一曼爾二摩禰三摩摩禰四旨隸五遮梨第六賖咩羊鳴音七賖履罔雉反多瑋八羶輸千反帝九目帝十目多履十一娑履十二阿瑋娑履十三桑履十四娑履十五叉裔十六阿叉裔十七阿耆膩十八羶帝十九賖履二十陁羅尼二十一阿盧伽婆娑蘇奈反簸蔗毘叉膩二十二禰毘剃二十三阿便哆都餓反邏禰履剃二十四阿亶哆波隸輸地途賣反二十五漚(009_0795_c)究隸二十六牟究隸二十七阿羅隸二十八波羅隸二十九首迦差初几反三十阿三磨三履三十一佛馱毘吉利帙帝三十二達磨波利差猜離反帝三十三僧伽涅瞿沙禰三十四婆舍婆舍輸地三十五曼哆邏三十六曼哆邏叉夜多三十七郵樓哆三十八郵樓哆憍舍略來加反三十九惡叉邏四十惡叉冶多冶四十一阿婆盧四十二阿摩若荏蔗反那多夜四十三

.

anye manye mane mamane kitte karite same, samitâvi, sânte, mukte, muktatame, same avishame, samasame, gaye, kshaye, akshine, sânte sanî, dhârani âlokabhâshe, pratyavekshani, nidhini, abhyantaravisishte, utkule mutkule, asade, parade, sukânkshî, asamasame, buddhavilokite, dharmaparikshite, sanghanirghoshani, nirghoshanî bhayâbhayasodhanî, mantre mantrâkshayate, rutakausalye, akshaye, akshavanatâya, vakule valoda, amanyatâya.

imāni bhagavan mantradhāraṇīpadāni dvāṣaṣṭibhir gaṅgānadīvālikāsamair buddhair bhagavadbhir bhāṣitāni | te sarve buddhā bhagavantastena drugdhāḥ syuḥ, ya evaṃrupān dharmabhāṇakānevaṃrūpān sūtrāntadhārakānatikrāmet ||

. .

“世尊！是陁羅尼神呪，六十二億恒河沙等諸佛所說，若有侵毀此法師者，則爲侵毀是諸佛已。”

. .

These words of charms and spells, O Lord, have been pronounced by reverend Buddhas (in number) equal to the sands of sixty-two Ganges rivers. All these Buddhas would be offended by any one who would attack such preachers, such keepers of the Sûtrânta.

atha khalu bhagavān bhaiṣajyarājāya bodhisattvāya mahāsattvāya sādhukāramadāt sādhu sādhu bhaiṣajyarāja, sattvānām arthaḥ kṛtaḥ | dhāraṇīpadāni bhāṣitāni sattvānām anukampāmupādaya | rakṣāvaraṇaguptiḥ kṛtā ||

. . .

“善哉，善哉！藥王！汝愍念擁護此法師故，說是陁羅尼，於諸衆生，多所饒益。” .

. . .

The Lord expressed his approval to the Bodhisattva Mahâsattva Bhaishagyarâga by saying: Very well, Bhaishagyarâga, by those talismanic words being pronounced out of compassion for creatures, the common weal of creatures is promoted; their guard, defence, and protection is secured.

atha khalu pradānaśūro bodhisattvo mahāsattvo bhagavantam etad avocat - aham api bhagavan evaṃrūpāṇāṃ dharmabhāṇakānām arthāya dhāraṇīpadāni dāsyāmi, yatteṣām evaṃrūpāṇāṃ dharmabhāṇakānāṃ na kaścidavatāraprekṣī avatāragaveṣī avatāraṃ lapsyate | tadyathā yakṣo vā rākṣaso vā pūtano vā kṛtyo vā kumbhāṇḍo vā preto vā avatāraprekṣī avatāragaveṣī avatāraṃ na lapsyata iti ||

. . .

爾時勇施菩薩白佛言： “世尊！我亦爲擁護讀誦受持法華經者，說陁羅尼。若此法師得是陁羅尼，若夜叉、若羅剎、若富單那、若吉遮、若鳩槃茶、若餓鬼等，伺求其短，無能得便。”\

. . .

Thereupon the Bodhisattva Mahâsattva Pradânasûra said unto the Lord: I also, O Lord, will, for the benefit of such preachers, give them talismanic words, that no one seeking for an occasion to surprise such preachers may find the occasion, be it a demon, giant, goblin, sorcerer, imp or ghost; that none of these when seeking and spying for an occasion to surprise may find the occasion.

(234,1) atha khalu pradānaśūro bodhisattvo mahāsattvas tasyāṃ velāyām imāni dhāraṇīmantrapadāni bhāṣate sma | tadyathā -

. .

卽於佛前而說呪曰： .

. .

And then the Bodhisattva Mahâsattva Pradânasûra instantly pronounced the following words of a spell: .

jvale mahājvale ukke tukke mukke aḍe aḍāvati nṛtye nṛtyāvati iṭṭini viṭṭini ciṭṭini nṛtyani nṛtyāvati svāhā ||

.

“痤誓螺反隸一摩訶痤隸二郁枳三目枳四阿隸五阿羅婆第六涅隸第七涅隸多婆第八伊緻猪履反柅女氏反九韋緻柅十 (009_0796_a)旨緻抳十一涅隸墀抳十二涅犂墀婆底十三

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gvale mahâgvale, ukke mukke, ade adâvati, tritye trityâvati, itini vitini kitini, tritti trityâvati svâhâ.

imāni bhagavan dhāraṇīpadāni gaṅgānadīvālikāsamais tathāgatair arhadbhiḥ samyaksaṃbuddhair bhāṣitāni, anumoditāni ca | te sarve tathāgatāstena drugdhāḥ syuḥ, yastānevaṃrūpān dharmabhāṇakānatikrameta ||

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“世尊！是陁羅尼神呪，恒河沙等諸佛所說，亦皆隨喜，若有侵毀此法師者，則爲侵毀是諸佛已。”

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These talismanic words, O Lord, have been pronounced and approved by Tathâgatas, &c. (in number) equal to the sands of the river Ganges. All those Tathâgatas would be offended by any one who would attack such preachers.

atha khalu vaiśravaṇo mahārājo bhagavantam etad avocat - aham api bhagavan dhāraṇīpadāni bhāṣiṣye teṣāṃ dharmabhāṇakānāṃ hitāya sukhāya anukampāyai rakṣāvaraṇaguptaye || tadyathā -

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爾時毘沙門天王護世者白佛言： “世尊！我亦爲愍念衆生、擁護此法師故，說是陁羅尼。” 卽說呪曰：

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Thereupon Vaisravana, one of the four rulers of the cardinal points, said unto the Lord: I also, O Lord, will pronounce talismanic words for the benefit and weal of those preachers, out of compassion to them, for their guard, defence, and protection :

aṭṭe taṭṭe naṭṭe vanaṭṭe anaḍe nāḍi kunaḍi svāhā ||

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“阿梨一那梨二㝹那梨三阿那盧四那履五拘那履六

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atte natte vanatte anade, nâdi kunadi svâhâ .

ebhir bhagavan dhāraṇīpadaisteṣāṃ dharmabhāṇakānāṃ pudgalānāṃ rakṣāṃ karomi, yojanaśatāccāhaṃ teṣāṃ kulaputrāṇāṃ kuladuhitṛṇāṃ ca evaṃrūpāṇāṃ sūtrāntadhārakāṇāṃ rakṣā kṛtā bhaviṣyati, svastyayanaṃ kṛtaṃ bhaviṣyati ||

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“世尊！以是神呪擁護法師，我亦自當擁護持是經者，令百由旬內無諸衰患。”

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With these spells, O Lord, I shall guard those preachers over an extent of a hundred yoganas. Thus will those young men or young ladies of good family, who keep this Sûtrânta, be guarded, be safe.

atha khalu virūḍhako mahārājo tasyām eva parṣadi saṃnipatito ’bhūt saṃniṣaṇṇaś ca kumbhāṇḍakoṭīnayutaśatasahasraiḥ parivṛtaḥ puraskṛtaḥ | sa utthāyāsanād ekāṃsam uttarāsaṅgaṃ kṛtvā yena bhagavāṃs tenāñjaliṃ praṇāmya bhagavantam etad avocat - aham api bhagavan dhāraṇīpadāni bhāṣiṣye bahujanahitāya | teṣāṃ ca tathārūpāṇāṃ dharmabhāṇakānām evaṃrūpāṇāṃ sūtrāntadhārakāṇāṃ rakṣāvaraṇaguptaye dhāraṇīmantrapadāni | tadyathā -

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爾時持國天王在此會中，與千萬億那由他乾闥婆衆，恭敬圍繞，前詣佛所，合掌白佛言： “世尊！我亦以陁羅尼神呪，擁護持法華經者。” . 卽說呪曰：

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At that meeting was present Virûdhaka, another of the four rulers of the cardinal points, sitting surrounded and attended by hundred thousands of myriads of kotis of Kumbhândas. He rose from his seat, put his upper robe upon one shoulder, lifted his joined hands up to the Lord, and spoke to him as follows: I also, O Lord, will pronounce talismanic words for the benefit of people at large, and to guard, defend, protect such preachers as are qualified, who keep the Sûtrântas mentioned; viz.

agaṇe gaṇe gauri gandhāri caṇḍāli mātaṅgi pukkasi saṃkule vrūsali sisi svāhā ||

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阿伽禰一伽禰二瞿利三乾陁利四旃陁利五摩蹬耆六常求利七浮樓莎抳八頞底九

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agane gane gauri gandhâri kandâli mâtangi pukkasi sankule vrûsali svâhâ.

imāni tāni bhagavan dhāraṇīmantrapadāni, yāni dvācatvāriṃśadbhir buddhakoṭībhir bhāṣitāni | te sarve tena drugdhāḥ syuḥ, yastānevaṃrūpān dharmabhāṇakānatikrameta ||

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“世尊！是陁羅尼神呪，四十二億諸佛所說，若有侵毀此法師者，則爲侵毀是諸佛已。”

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These talismanic words, O Lord, have been pronounced by forty-two hundred thousand myriads of kotis of Buddhas. All those Buddhas would be offended by any one who would attack such preachers as are qualified.

atha khalu lambā ca nāma rākṣasī vilambā ca nāma rākṣasī kūṭadantī ca nāma rākṣasī puṣpadantī ca nāma rākṣasī makuṭadantī ca nāma rākṣasī keśinī ca nāma rākṣasī acalā ca nāma rākṣasī mālādhārī ca nāma rākṣasī kuntī ca nāma rākṣasī sarvasattvojohārī ca nāma rākṣasī hārītī ca nāma rākṣasī saputraparivārā etāḥ sarvā rākṣasyo yena bhagavāṃstenopasaṃkrāntāḥ | upasaṃkramya sarvāstā rākṣasya ekasvareṇa bhagavantam etad avocan - vayam api bhagavaṃs teṣām evaṃrūpāṇāṃ sūtrāntadhārakāṇāṃ dharmabhāṇakānāṃ rakṣāvaraṇaguptiṃ kariṣyāmaḥ, svastyayanaṃ ca kariṣyāmaḥ | yathā teṣāṃ dharmabhāṇakānāṃ na kaścid avatāraprekṣī avatāragaveṣī avatāraṃ lapsyatīti ||

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爾時有羅剎女等，一名藍婆，二名毘藍婆，三名曲齒，四名華齒，五名黑齒，(009_0796_b)六名多髮，七名無厭足，八名持瓔珞，九名睪帝，十名奪一切衆生精氣，是十羅剎女，與鬼子母，幷其子及眷屬，俱詣佛所，同聲白佛言： “世尊！我等亦欲擁護讀誦受持法華經者，除其衰患，若有伺求法師短者，令不得便。”

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Thereupon the giantesses called Lambâ,Vilambâ, Kûtadantî, Pushpadantî, Makutadantî, Kesinî, Akalâ, Mâlâdharî, Kuntî, Sarvasattvogahârî, and Hârîtî, all with their children and suite went up to the place where the Lord was, and with one voice said unto him: We also, O Lord, will afford guard, defence, and protection to such preachers as keep this Sûtrânta; we will afford them safety, that no one seeking for an occasion to surprise those preachers may find the occasion.

atha khalu tāḥ sarvā rākṣasya ekasvareṇa samaṃ saṃgītyā bhagavata imāni dhāraṇīmantrapadāni prayacchanti sma | tadyathā -(235,1) iti me iti me iti me iti me iti me | nime nime nime nime nime | ruhe ruhe ruhe ruhe ruhe | stuhe stuhe stuhe stuhe stuhe svāhā ||

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卽於佛前，而說呪曰： “伊提履一伊提泯二伊提履三阿提履四伊提履五泥履六泥履七泥履八泥履九泥履十樓醯十一樓醯十二樓醯十三樓醯十四多醯十五多醯十六多醯十七兜醯十八㝹醯十九 . . .

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And the giantesses all simultaneously and in a chorus gave to the Lord the following words of spells: iti me, iti me, iti me, iti me, iti me; nime nime nime nime nime; ruhe ruhe ruhe ruhe ruhe; stuhe stuhe stuhe stuhe stuhe, svâhâ. . . .

imaṃ śīrṣaṃ samāruhya mā kaścid drohī bhavatu dharmabhāṇakānāṃ yakṣo vā rākṣaso vā preto vā piśāco vā pūtano vā kṛtyo va vetālo vā kumbhāṇḍo vā stabdho vā omārako vā ostārako vā apasmārako vā yakṣakṛtyo vā amanuṣyakṛtyo vā manuṣyakṛtyo vā ekāhiko vā dvaitīyako vā traitīyako vā caturthako vā nityajvaro vā viṣamajvaro vā | antaśaḥ svapnāntaragatasyāpi strīrūpāṇi vā puruṣarūpāṇi vā dārakarūpāṇi vā dārikārūpāṇi vā viheṭhāṃ kuryuḥ, nedaṃ sthānaṃ vidyate ||

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“寧上我頭上，莫惱於法師。若夜叉、若羅剎、若餓鬼、若富單那、若吉遮、若毘陁羅、若犍馱、若烏摩勒伽、若阿跋摩羅、若夜叉吉遮、若人吉遮、若熱病若一日、若二日、若三日、若四日、乃至七日，若常熱病，若男形、若女形、若童男形、若童女形，乃至夢中，亦復莫惱。”

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No one shall overpower and hurt such preachers; no goblin, giant, ghost, devil, imp, sorcerer, spectre, gnome; no spirit causing epilepsy, no sorcerer of goblin race, no sorcerer of not-human race, no sorcerer of human race; no sorcerer producing tertian ague, quartian ague, quotidian ague. Even if in his dreams he has visions of women, men, boys or girls, it shall be impossible that they hurt him.

atha khalu tā rākṣasya evasvareṇa samaṃ saṃgītyā bhagavantam ābhir gāthābhir adhyabhāṣanta -

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卽於佛前、而說偈言：

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And the giantesses simultaneously and in a chorus addressed the Lord with the following stanzas:

saptadhāsya sphuṭenmūrdhā arjakasyeva mañjarī |
ya imaṃ mantra śrutvā vai atikrameddharmabhāṇakam || 21.1 ||

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若不順我呪惱亂說法者頭破作七分如阿梨樹枝

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1. His head shall be split into seven pieces, like a sprout of Symplocos Racemosa, who after hearing this spell would attack a preacher.

yā gatirmātṛghātīnāṃ pitṛghātīna yā gatiḥ |
tāṃ gatiṃ pratigacchedyo dharmabhāṇakamatikramet || 21.2 ||

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如殺父母罪

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2. He shall go the way of parricides and matricides, who would attack a preacher.

yā gatistilapīḍānāṃ tilakūṭānāṃ ca yā gatiḥ |
tāṃ gatiṃ pratigacchedyo dharmabhāṇakamatikramet || 21.3 ||

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亦如壓油殃

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3. He shall go the way of oil-millers and sesamum-pounders, who would attack a preacher.

yā gatistulakūṭānāṃ kāṃsyakūṭāna yā gatiḥ |
tāṃ gatiṃ pratigacchedyo dharmabhāṇakamatikramet || 21.4 ||

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斗秤欺誑人調達破僧罪犯此法師者當獲如是殃

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4. He shall go the way of those who use false weights and measures, who would attack a preacher.

evamuktvā tāḥ kuntipramukhā rākṣasyo bhagavantam etadūcuḥ - vayam api bhagavaṃsteṣām evaṃrūpāṇāṃ dharmabhāṇakānāṃ rakṣāṃ kariṣyāmaḥ, svastyayanaṃ daṇḍaparihāraṃ viṣadūṣaṇaṃ kariṣyāma iti | evam ukte bhagavāṃs tā rākṣasya etad avocat - sādhu sādhu bhaginyaḥ | yad yūyaṃ teṣāṃ dharmabhāṇakānāṃ rakṣāvaraṇaguptiṃ kariṣyadhve ye ’sya dharmaparyāyasya antaśo nāmadheyamātram api dhārayiṣyanti | kaḥ punar vādo ya imaṃ dharmaparyāyaṃ sakalasamāptaṃ dhārayiṣyanti, pustakagataṃ vā satkuryuḥ puṣpadhūpagandhamālyavilepanacūrṇacīvaracchatradhvajapatākāvaijayantībhistailapradīpair vā ghṛtapradīpair vā gandhatailapradīpair vā campakatailapradīpair vā vārṣikatailapradīpair vā utpalatailapradīpair vā sumanātailapradīpair vā īddaśair bahuvidhaiḥ pūjāvidhānaśatasahasraiḥ satkariṣyanti gurukariṣyanti, te tvayā kunti saparivārayā rakṣitavyāḥ ||

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(009_0796_c)諸羅剎女說此偈已，白佛言： “世尊！我等亦當身自擁護受持、讀誦、修行是經者，令得安隱，離諸衰患，消衆毒藥。” 佛告諸羅剎女： “善哉，善哉！汝等但能擁護受持法華名者，福不可量，何況擁護具足受持，供養經卷——華、香、瓔珞，末香、塗香、燒香、幡蓋、伎樂；燃種種燈：酥燈、油燈、諸香油燈、蘇摩那華油燈、瞻蔔華油燈、婆師迦華油燈、優鉢羅華油燈，如是等百千種供養者。睪帝！汝等及眷屬，應當擁護如是法師。”

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Thereafter the giantesses headed by Kuntî said unto the Lord: We also, O Lord, will afford protection to such preachers; we will procure them safety; we will protect them against assault and poison. Whereupon the Lord said to those giantesses : Very well, sisters, very well; you do well in affording guard, defence, and protection to those preachers, even to such who shall keep no more than the name of this Dharmaparyâya; how much more then to those who shall keep this Dharmaparyâya wholly and entirely, or who, possessing the text of it in a volume, honour it with flowers, incense, fragrant garlands, ointment, powder, cloth, flags, banners, lamps with sesamum oil, lamps with scented oil, lamps with Kampaka-scented oil, with Vârshikascented oil, with lotus-scented oil, with jasminescented oil; who by such-like manifold hundred thousand manners of worshipping shall honour, respect, revere, venerate (this Sûtra), deserve to be guarded by thee and thy suite, Kuntî!

asmin khalu punar dhāraṇīparivarte nirdiśyamāne aṣṭāṣaṣṭīnāṃ prāṇisahasrāṇām anutpattikadharmakṣāntipratilābho ’bhūt ||

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說是陁羅尼品時，六萬八千人、得無生法忍。

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And while this chapter on spells was being expounded, sixty-eight thousand living beings received the faculty of acquiescence in the law that has no origin.

iti śrīsaddharmapuṇḍarīke dharmaparyāye dhāraṇīparivarto nāmaikaviṃśatimaḥ ||

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(236,1)22: bhaiṣajyarājapūrvayogaparivartaḥ |

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(009_0787_c)藥王菩薩本事品第二十三

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CHAPTER XXII
ANCIENT DEVOTION OF BHAISHAGYARÂGA

atha khalu nakṣatrarājasaṃkusumitābhijño bodhisattvo mahāsattvo bhagavantam etad avocat - kena kāreṇena bhagavan bhaiṣajyarājo bodhisattvo mahāsattvo ’syāṃ sahāyāṃ lokadhātau pravicarati, bahūni cāsya bhagavan duṣkarakoṭīnayutaśatasahasrāṇi saṃdṛśyante? tatsādhu bhagavān deśayatu tathāgato ’rhan samyaksaṃbuddho bhaiṣajyarājasya bodhisattvasya mahāsattvasya yat kiṃciccaryāpradeśamātram, yacchrutvā devanāgayakṣagandharvāsuragaruḍakinnaramahoragamanuṣyāmanuṣyāstadanyalokadhātvāgatāś ca bodhisattvā mahāsattvā ime ca mahāśrāvakāḥ śrutvā sarve prītāstuṣṭā udagrā āttamanaso bhaveyur iti ||

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爾時宿王華菩薩白佛言： “世尊！藥王菩薩云何遊於娑婆世界？世尊！是藥王菩薩有若干百千萬億那由他難行苦行？善哉，世尊！願少解說。”諸天、龍、神、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，又他國土諸來菩薩，及此聲聞衆，聞皆歡喜。

. . .

Thereupon the Bodhisattva Mahâsattva Nakshatrararâgasankusumitâbhigña spoke to the Lord as follows: Wherefore, O Lord, does the Bodhisattva Bhaishagyarâga pursue his course in this Saha-world, while he is fully aware of the many hundred thousands of myriads of kotis of difficulties he has to meet? Let the Lord, the Tathâgata, &c., deign to tell us any part of the course of duty of the Bodhisattva Mahâsattva Bhaishagyarâga, that by hearing it the gods, Nâgas, goblins, Gandharvas, demons, Garudas, Kinnaras, great serpents, men, and beings not human, as well as the Bodhisattvas Mahâsattvas from other worlds here present, and these great disciples here may be content, delighted, overjoyed.

atha khalu bhagavān nakṣatrarājasaṃkusumitābhijñasya bodhisattvasya mahāsattvasya adhyeṣaṇāṃ viditvā tasyāṃ velāyāṃ nakṣatrarājasaṃkusumitābhijñaṃ bodhisattvaṃ mahāsattvam etad avocat - bhūtapurvaṃ kulaputra atīte ’dhvani gaṅgānadīvālikāsamaiḥ kalpair yadāsīt | tena kālena tena samayena candrasūryavimalaprabhāsaśrīrnāma tathāgato ’rhan samyaksaṃbuddho loka udapādividyācaraṇasaṃpannaḥ sugato lokavid anuttaraḥ puruṣadamyasārathiḥ śāstā devānāṃ ca manuṣyāṇāṃ ca buddho bhagavān | tasya khalu punar nakṣatrarājasaṃkusumitābhijña bhagavataścandrasūryavimalaprabhāsaśriyas tathāgatasyārhataḥ samyaksaṃbuddhasya aśītikoṭyo bodhisattvānāṃ mahāsattvānāṃ mahāsaṃnipāto ’bhūt dvāsaptatigaṅgānadīvālikāsamāścāsya śrāvakasaṃnipāto ’bhūt | apagamātṛgrāmaṃ ca tatpravacanamabhūt, apagatanirayatiryagyonipretāsurakāyaṃ samaṃ ramaṇīyaṃ pāṇitalajātaṃ ca tadbuddhakṣetramabhūt, divyavaiḍūryamayabhūmibhāgaṃ ratnacandanavṛkṣasamalakṛtaṃ ca ratnajālasamīritaṃ ca avasaktapaṭṭadāmābhipralambitaṃ ca ratnagandhaghaṭikānirdhūpitaṃ ca | sarveṣu ca ratnavṛkṣamūleṣu iṣukṣepamānamātre ratnavyomakāni saṃsthitāny abhūvan | sarveṣu ca ratnavyomakamūrdhneṣu koṭīśataṃ devaputrāṇāṃ tūryatālāvacarasaṃgītisaṃprabhāṇitena avasthitamabhūt tasya bhagavataścandrasūryavimalaprabhāsaśriyas tathāgatasyārhataḥ samyaksaṃbuddhasya pūjākarmaṇe | sa ca bhagavān imaṃ saddharmapuṇḍarīkaṃ dharmaparyāyaṃ teṣāṃ mahāśrāvakāṇāṃ teṣāṃ ca bodhisattvānāṃ mahāsattvānāṃ vistareṇa saṃprakāśayati sma, sarvasattvapriyadarśanaṃ bodhisattvaṃ mahāsattvamadhiṣṭhānaṃ kṛtvā | tasya khalu punar nakṣatrarājasaṃkusumitābhijña bhagavataścandrasūryavimalaprabhāsaśriyas tathāgatasyārhataḥ samyaksaṃbuddhasya dvācatvāriṃśatkalpasahasrāṇyāyuṣpramāṇamabhūt, teṣāṃ ca bodhisattvanāṃ mahāsattvānāṃ teṣāṃ ca mahāśrāvakāṇāṃ tāvad evāyuṣpramāṇamabhūt | sa ca sarvasattvapriyadarśano bodhisattvo mahāsattvas tasya bhagavataḥ pravacane duṣkaracaryābhiyukto ’bhūt | sa dvādaśavarṣasahasrāṇi caṃkramābhir uḍho ’bhūt, mahāvīryārambheṇa yogābhiyukto ’bhūt | sa dvādaśānāṃ varṣasahasrāṇām atyayena sarvarūpasaṃdarśanaṃ nāma samādhiṃ pratilabhate sma | sahapratilambhācca tasya samādheḥ sa sarvasattvapriyadarśano bodhisattvo mahāsattvastuṣṭa udagra āttamanāḥ pramuditaḥ prītisaumanasyajātas tasyāṃ velāyām evaṃ cintayām āsa - imaṃ saddharmapuṇḍarīkaṃ dharmaparyāyamāgamya ayaṃ mayā sarvarūpasaṃdarśanaḥ (237,1) samādhiḥ pratilabdhaḥ | tasyāṃ velāyāṃ sa sarvasattvapriyadarśano bodhisattvo mahāsattva evaṃ cintayati sma - yan nv ahaṃ bhagavataścandrasūryavimalaprabhāsaśriyas tathāgatasya pūjāṃ kuryāmū, asya ca saddharmapuṇḍarīkasya dharmaparyāyasya | sa tasyāṃ velāyāṃ tathārūpaṃ samādhiṃ samāpannaḥ yasya samādheḥ samanantarasamāpannasya sarvasattvapriyadarśanasya bodhisattvasya mahāsattvasya, adya tāvad evoparyandarīkṣānmāndāravamahāmāndāravāṇāṃ puṣpāṇāṃ mahantaṃ puṣpavarṣam abhipravṛṣṭam | kālānusāricandanameghaḥ kṛtaḥ | uragasāracandanavarṣanabhipravṛṣṭam | tādṛśī ca nakṣatrarājasaṃkusumitābhijña sā gandhajātiḥ, yasyā ekaḥ karṣa imāṃ sahālokadhātuṃ mūlyena kṣamati ||

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

爾時佛告宿王華菩薩： “乃往過去無量恒河沙劫，有佛號日月淨明德如來、應供、正遍知、明行足、善逝、世閒解、無上士、調御丈夫、天人師、佛、世尊。其佛有(009_0788_a)八十億大菩薩摩訶薩，七十二恒河沙大聲聞衆，佛壽四萬二千劫，菩薩壽命亦等。彼國無有女人、地獄、餓鬼、畜生、阿修羅等，及以諸難；地平如掌，琉璃所成，寶樹莊嚴，寶帳覆上，垂寶華幡，寶甁香爐周遍國界，七寶爲臺，一樹一臺，其樹去臺盡一箭道。此諸寶樹，皆有菩薩、聲聞而坐其下。諸寶臺上，各有百億諸天作天伎樂，歌歎於佛，以爲供養。爾時彼佛爲一切衆生憙見菩薩，及衆菩薩、諸聲聞衆，說法華經。 . “是一切衆生憙見菩薩，樂習苦行，於日月淨明德佛法中，精進經行，一心求佛，滿萬二千歲已，得現一切色身三昧。得此三昧已，心大歡喜，卽作念言： ‘我得現一切色身三昧，皆是得聞法華經力， . 我今當供養日月淨明德佛及法華經。’ 卽時入是三昧，於虛空中，雨曼陁羅華、摩訶曼陁羅華、細末堅黑栴檀，滿虛空中，如雲而下，又雨海此岸栴檀之香—— 此香六銖，價直娑婆世界——以供養佛。

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

And the Lord, out of regard to that request of the Bodhisattva Mahâsattva Nakshatrararâgasankusumitâbhigña, told him the following: Of yore, young man of good family, at a past epoch, at a time (as many) Æons ago as there are grains of sand in the river Ganges, there appeared in the world a Tathâgata, &c., by the name of Kandravimalasûryaprabhâsasrî, endowed with science and conduct, a Sugata, &c. &c. Now that Tathâgata, &c., Kandravimalasûryaprabhâsasrî had a great assembly of eighty kotis of Bodhisattvas Mahâsattvas and an assembly of disciples equal to the sands of seventytwo Ganges rivers. His spiritual rule was exempt from the female sex, and his Buddha-field had no hell, no brute creation, no ghosts, no demons; it was level, neat, smooth as the palm of the hand. Its floor consisted of heavenly lapis lazuli, and it was adorned with trees of jewel and sandal-wood; inlaid with a multitude of jewels, and hung with long bands of silk, and scented by censors made of jewels. Under each jewel tree, at a distance not farther than a bowshot, was made a small jewel-house, and on the top of those small jewel-houses stood a hundred kotis of angels performing a concert of musical instruments and castanets, in order to honour the Lord Kandravimalasûryaprabhâsasrî, the Tathâgata, &c., while that Lord was extensively expounding this Dharmaparyâya of the Lotus of the True Law to the great disciples and Bodhisattvas, directing himself to the Bodhisattva Mahâsattva Sarvasattvapriyadarsana. Now, Nakshatrararâgasankusumitâbhigña, the lifetime of that Lord Kandravimalasûryaprabhâsasrî, the Tathâgata, &c., lasted forty-two thousand Æons, and likewise that of the Bodhisattvas Mahâsattvas and great disciples. It was under the spiritual rule of that Lord that the Bodhisattva Mahâsattva Sarvasattvapriyadarsana applied himself to his difficult course. He wandered twelve thousand years strenuously engaged in contemplation. After the expiration of those twelve thousand years he acquired the Samâdhi termed Sarvarûpasandarsana (i. e. the sight or display of all forms). No sooner had he acquired that Samâdhi than satisfied, glad, joyful, rejoicing, and delighted he made the following reflection: It is owing to this Dharmaparyâya of the Lotus of the True Law that I have acquired the Samâdhi of Sarvarûpasandarsana. Then he made another reflection: Let me do homage to the Lord Kandravimalasuryaprabhâsasrî and this Dharmaparyâya of the Lotus of the True Law. No sooner had he entered upon such a meditation than a great rain of Mandârava and great Mandârava flowers fell from the upper sky. A cloud of Kâlânusârin sandal was formed, and a rain of Uragasâra sandal poured down. And the nature of those essences was so noble that one karsha of it was worth the whole Saha-world.

atha khalu punar nakṣatrarājasaṃkusumitābhijña sa sarvasattvapriyadarśano bodhisattvo mahāsattvaḥ smṛtimān saṃprajānaṃstasmāt samādher vyudatiṣṭhat | vyutthāya caivaṃ ciantayām āsa - na tadarddhiprātihāryasaṃdarśanena bhagavataḥ pūjā kṛtā bhavati, yathā ātmabhāvaparityāgeneti | atha khalu punar nakṣatrarājasaṃkusumitābhijña sa sarvasattvapriyadarśano bodhisattvo mahāsattvas tasyāṃ velāyām agaruturuṣkakundurukarasaṃ bhakṣayati sma, campakatailaṃ ca pibati sma | tena khalu punar nakṣatrarājasaṃkusumitābhijña paryāyeṇa tasya sarvasattvapriyadarśanasya bodhisattvasya mahāsattvasya satatasamitaṃ gandhaṃ bhakṣayataścampakatailaṃ ca pibato dvādaśa varṣāṇyatikrāntāny abhūvan | atha khalu nakṣatrarājasaṃkusumitābhijña sa sarvasattvapriyadarśano bodhisattvo mahāsattvasteṣāṃ dvādaśānāṃ varṣāṇām atyayena taṃ svamātmabhāvaṃ divyair vastraiḥ pariveṣṭaya gandhatailaplutaṃ kṛtvā svakamadhiṣṭhānam akarot | svakamadhiṣṭhānaṃ kṛtvā svaṃ kāyaṃ prajvālayām āsa tathāgatasya pūjākarmaṇe, asya ca saddharmapuṇḍarīkasya dharmaparyāyasya pūjārtham | atha khalu nakṣatrarājasaṃkusumitābhijña tasya sarvasattvapriyadarśanasya bodhisattvasya mahāsattvasya tābhiḥ kāyapradīpaprabhājvālābhir aśītigaṅgānadīvālikāsamā lokadhātavaḥ sphuṭā abhuvan | tāsu ca lokadhātuṣu aśītigaṅgānadīvālikāsamā eva buddhā bhagavantaste sarve sādhukāraṃ dadanti sma - sādhu sādhu kulaputra, sādhu khalu punas tvaṃ kulaputra, ayaṃ sa bhūto bodhisattvānāṃ mahāsattvānāṃ vīryārambhaḥ | iyaṃ sā bhūtā tathāgatapūjā dharmapūjā | na tathā puṣpadhūpagandhamālyavilepanacūrṇacīvaracchatradhvajapatākāpūjā, nāpy āmiṣapūjā nāpy uragasāracandanapūjā | iyaṃ tatkulaputra agrapradānam | na tathā rājyaparityāgadānaṃ na priyaputrabhāryāparityāgadānam | iyaṃ punaḥ kulaputra viśiṣṭā agrā varā pravarā praṇītā dharmapūjā, yo ’yamātmabhāvaparityāgaḥ | atha khalu punar nakṣatrarājasaṃkusumitābhijña te buddhā bhagavanta imāṃ vācaṃ bhāṣitvā tūṣṇīmabhūvan ||

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

作是供養已，從三昧起，而自念言： ‘我雖以神力(009_0788_b)供養於佛，不如以身供養。’ 卽服諸香——栴檀、薰陸、兜樓婆、畢力迦、沈水、膠香，又飮瞻蔔、諸華香油，滿千二百歲已，香油塗身，於日月淨明德佛前，以天寶衣而自纏身，灌諸香油，以神通力願而自然身，光明遍照八十億恒河沙世界。其中諸佛同時讚言： ‘善哉，善哉！善男子！是眞精進，是名眞法供養如來。若以華、香、瓔珞、燒香、末香、塗香、天繒、幡蓋及海此岸栴檀之香，如是等種種諸物供養，所不能及；假使國城、妻子布施，亦所不及。善男子！是名第一之施， . 於諸施中最尊最上，以法，供養諸如來故。’ 作是語已而各嘿然。

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

After a while, Nakshatrararâgasankusumitâbhigña, the Bodhisattva Mahâsattva Sarvasattvapriyadarsana rose from that meditation with memory and full consciousness, and reflected thus: This display of magic power is not likely to honour the Lord and Tathâgata so much as the sacrifice of my own body will do. Then the Bodhisattva Mahâsattva Sarvasattvapriyadarsana instantly began to eat Agallochum, Olibanum, and the resin of Boswellia Thurifera, and to drink oil of Kampaka. So, Nakshatrararâgasankusumitâbhigña, the Bodhisattva Mahâsattva Sarvasattvapriyadarsana passed twelve years in always and constantly eating those fragrant substances and drinking oil of Kampaka. After the expiration of those twelve years the Bodhisattva Mahâsattva Sarvasattvapriyadarsana wrapped his body in divine garments, bathed it in oil, made his (last) vow, and thereafter burnt his own body with the object to pay worship to the Tathâgata and this Dharmaparyâya of the Lotus of the True Law. Then, Nakshatrararâgasankusumitâbhigña, eighty worlds equal to the sands of the river Ganges were brightened by the glare of the flames from the blazing body of the Bodhisattva Mahâsattva Sarvasattvapriyadarsana, and the eight Lords Buddhas equal to the sands of the Ganges in those worlds all shouted their applause, (and exclaimed): Well done, well done, young man of good family, that is the real heroism which the Boddhisattvas Mahasattvas should develop; that is the real worship of the Tathâgata, the real worship of the law. No worshipping with flowers, incense, fragrant wreaths, ointment, powder, cloth, umbrellas, flags, banners; no worshipping with material gifts or with Uragasâra sandal equals it. This, young man of good family, is the sublimest gift, higher than the abandoning of royalty, the abandoning of beloved children and wife. Sacrificing one's own body, young man of good family, is the most distinguished, the chiefest, the best, the very best, the most sublime worship of the law. After pronouncing this speech, Nakshatrararâgasankusumitâbhigña, those Lords Buddhas were silent.

tasya khalu punar nakṣatrarājasaṃkusumitābhijña sarvasattvapriyadarśanātmabhāvasya dīpyato dvādaśa varṣaśatāny atikrāntāny abhūvan, na ca praśamaṃ gacchati sma | sa paścād dvādaśānāṃ varṣaśatānām atyayāt praśānto ’bhūt | sa khalu punar nakṣatrarājasaṃkusumitābhijña sarvasattvapriyadarśano bodhisattvo mahāsattva evaṃrūpāṃ tathāgatapūjāṃ ca dharmapūjāṃ ca kṛtvā tataścyutas tasyaiva bhagavataścandrasūryavimalaprabhāsaśriyas tathāgatasyārhataḥ samyaksaṃbuddhasya pravacane rājño vimaladattasya gṛhe (238,1) upapanna aupapādikaḥ | utsaṅge paryaṅkeṇa prādurbhūto ’bhūt | samanantaropapannaś ca khalu punaḥ sa sarvasattvapriyadarśano bodhisattvo mahāsattvas tasyāṃ velāyāṃ svamātāpitarau gāthayādhyabhāṣata -

. . . . .

其身火燃千二百歲，過是已後，其身乃盡。 “一切衆生憙見菩薩作如是法供養已，命終之後，復生日月淨明德佛國中，於淨德王家結加趺坐，忽然化生。 . 卽爲其父而說偈言：

. . . . .

The body of Sarvasattvapriyadarsana continued blazing for twelve thousand years without ceasing to burn. After the expiration of those twelve thousand years the fire was extinguished. Then, Nakshatrararâgasankusumitâbhigña, the Bodhisattva Mahâsattva Sarvasattvapriyadarsana, having paid such worship to the Tathâgata, disappeared from that place, and (re)appeared under the (spiritual) reign of that very Lord Kandravimalasûryaprabhâsasrî, the Tathâgata, &c., in the house of king Vimaladatta, by apparitional birth, and sitting crosslegged. Immediately after his appearance the Bodhisattva Mahâsattva Sarvasattvapriyadarsana addressed his father and mother in the following stanza :

ayaṃ mamā caṃkramu rājaśreṣṭha yasmin mayā sthitva samādhi labdhaḥ |
vīryaṃ dṛḍhaṃ ārabhitaṃ mahāvrataṃ parityajitvā priyamātmabhāvam || 22.1 ||

.

大王今當知我經行彼處卽時得一切現諸身三昧懃行大精進捨所愛之身供養於世尊爲求無上慧

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1. This, O exalted king, is the walk in which I have acquired meditation; I have achieved a heroical feat, fulfilled a great vote by sacrificing my own dear body.

atha khalu nakṣatrarājasaṃkusumitābhijña sa sarvasattvapriyadarśano bodhisattvo mahāsattva imāṃ gāthāṃ bhāṣitvā svamātāpitarāvetad avocat - adyāpyamba tāta sa bhagavāṃś candrasūryavimalaprabhāsaśrīs tathāgato ’rhan samyaksaṃbuddha etarhi tiṣṭhati dhriyate yāpayati dharmaṃ deśayati, yasya mayā bhagavataścandrasūryavimalaprabhāsaśriyas tathāgatasya pūjāṃ kṛtvā sarvarutakauśalyadhāraṇī pratilabdhā, ayaṃ ca saddharmapuṇḍarīko dharmaparyāyo ’śītibhir gāthākoṭīnayutaśatasahasraiḥ kaṅkaraiś ca vivaraiś ca akṣobhyaiś ca tasya bhagavato ’ntikācchruto ’bhūt | sādhu amba tāta gamiṣyāmyahaṃ tasya bhagavato ’ntikam , tasmiṃś ca gatvā bhūyas tasya bhagavataḥ pūjāṃ kariṣyāmīti | atha khalu nakṣatrarājasaṃkusumitābhijña sa sarvasattvapriyadarśano bodhisattvo mahāsattvas tasyāṃ velāyāṃ saptatālamātraṃ vaihāyasam abhyudgamya saptaratnamaye kūṭāgāre paryaṅkamābhujya tasya bhagavataḥ sakāśamupasaṃkrāntaḥ | upasaṃkramya tasya bhagavataḥ pādau śirasābhivandya taṃ bhagavantaṃ saptakṛtvaḥ pradakṣiṇīkṛtya yena sa bhagavāṃs tenāñjaliṃ praṇāmya taṃ bhagavantaṃ namaskṛtvā anayā gāthāyābhiṣṭauti sma -

. . . . .

“說是偈已，而白父言： ‘日月淨明德佛，今故現在。我先供養佛已，得解一切(009_0788_c)衆生語言陁羅尼，復聞是法華經八百千萬億那由他甄迦羅、頻婆羅、阿閦婆等偈。大王！我今當還供養此佛。’ 白已，卽坐七寶之臺，上昇虛空，高七多羅樹，往到佛所，頭面禮足，合十指爪，以偈讚佛：

. . . . .

After uttering this stanza, Nakshatrararâgasankusumitâbhigña, the Bodhisattva Mahâsattva Sarvasattvapriyadarsana said to his father and mother: Even now, father and mother, the Lord Kandravimalasûryaprabhâsasrî, the Tathâgata, &c., is still living, existing, staying in the world, the Lord by worshipping whom I have obtained the spell of knowing all sounds and this Dharmaparyâya of the Lotus of the True Law, consisting of eighty hundred thousand myriads of kotis of stanzas, of a hundred Niyutas [a thousand billions], of Vivaras [a hundred thousand billions], of a hundred Vivaras, which I have heard from that Lord. Therefore, father and mother, I should like to go to that Lord and worship him again. Instantaneously, Nakshatrararâgasankusumitâbhigña, the Bodhisattva Mahasattva Sarvasattvapriyadarsana rose seven tâlas [the height of a palm-tree,or a span.] high into the sky and sat cross-legged on the top of a tower of seven precious substances. So he went up to the presence of that Lord, and having approached him humbly saluted him, circumambulated him seven times from left to right, stretched the joined hands towards the Lord, and after thus paying his homage addressed him with the following stanza:

suvimalavadanā narendra dhīrā tava prabha rājatiyaṃ daśaddiśāsu |
tubhya sugata kṛtva agrapūjāṃ ahamiha āgatu nātha darśanāya || 22.2 ||

.

容顏甚奇妙光明照十方我適曾供養今復還親覲

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2. O thou whose face is so spotless and bright; thou, king and sage! How thy lustre sparkles in all quarters! After having anciently paid thee homage, O Sugata, I now come again to behold thee, O Lord.

atha khalu nakṣatrarājasaṃkusumitābhijña sa sarvasattvapriyadarśano bodhisattvo mahāsattvas tasyāṃ velāyām imāṃ gāthāṃ bhāṣitvā taṃ bhagavantaṃ candrasūryavimalaprabhāsaśriyaṃ saṃkusumitābhijña sa bhagavāṃś candrasūryavimalaprabhāsaśrīs tathāgato ’rhan samyaksaṃbuddhastaṃ sarvasattvapriyadarśanaṃ bodhisattvaṃ mahāsattvam etad avocat - parinirvāṇakālasamayo me kulaputra anuprāptaḥ, kṣayāntakālo me kulaputra anuprāptaḥ | tadgaccha tvaṃ kulaputra, mama mañcaṃ prajñapayasva, parinirvāyiṣyāmīti ||

. . .

“爾時，一切衆生憙見菩薩說是偈已，而白佛言： ‘世尊！世尊猶故在世。’ 爾時日月淨明德佛，告一切衆生憙見菩薩： ‘善男子！我涅槃時到，滅盡時至，汝可安施牀座，我於今夜當般涅槃。’

. . .

Having pronounced this stanza, the Bodhisattva Mahâsattva Sarvasattvapriyadarsana said to the Lord Kandravimalasûryaprabhâsasri, the Tathâgata, &c.: Thou art then still alive, Lord? Whereon the Lord Kandravimalasûryaprabhasasrî, the Tathâgata, &c., replied: The time of my final extinction, young man of good family, has arrived; the time of my death has arrived. Therefore, young man of good family, prepare my couch; I am going to enter complete extinction.

atha khalu nakṣatrarājasaṃkusumitābhijña sa bhagavāṃś candrasūryavimalaprabhāsaśrīs tathāgatas taṃ sarvasattvapriyadarśanaṃ bodhisattvaṃ mahāsattvam etad avocat - idaṃ ca te kulaputra śāsanamanuparindāmi, (239,1) imāṃś ca bodhisattvān mahāsattvān, imāṃś ca mahāśrāvakān, imāṃ ca buddhabodhim, imāṃ ca lokadhātum, imāni ca ratnavyomakāni, imāni ca ratnavṛkṣāṇi, imāṃś ca devaputrān, mamopasthāyakānanuparindāmi | parinirvṛtasya ca me kulaputra ye dhātavastānanuparindāmi | ātmanā ca tvayā kulaputra mama dhātūnāṃ vipulā pūjā kartavyā | vaistārikāś ca te dhātavaḥ kartavyāḥ | stūpānāṃ ca bahūni sahasrāṇi kartavyāni | atha khalu nakṣatrarājasaṃkusumitābhijña sa bhagavāṃś candrasūryavimalaprabhāsaśrīs tathāgato ’rhan samyaksaṃbuddhastaṃ sarvasattvapriyadarśanaṃ bodhisattvaṃ mahāsattvamevamanuśiṣya tasyām eva rātryāṃ paścime yāme anupadhiśeṣe nirvāṇadhātau parinirvṛto ’bhūt ||

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又勅一切衆生憙見菩薩： ‘善男子！我以佛法囑累於汝及諸菩薩大弟子，幷阿耨多羅三藐三菩提法，亦以三千大千七寶世界諸寶樹、寶臺及給侍諸天，悉付於汝。我滅度後，所有舍利亦付囑汝，當令流布，廣設供養，應起若干千塔。’ 如是日月淨明德佛勅一切衆生憙見菩薩已，於夜後分入於涅槃。

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Then, Nakshatrararâgasankusumitâbhigña, the Lord Kandravimalasûryaprabhâsasri said to the Bodhisattva Mahasattva Sarvasattvapriyadarsana: I entrust to thee, young man of good family, my commandment (or mastership, rule); I entrust to thee these Bodhisattvas Mahâsattvas, these great disciples, this Buddha-enlightenment, this world, these jewel cars, these jewel trees, and these angels, my servitors. I entrust to thee also, young man of good family, my relics after my complete extinction. Thou shouldst pay a great worship to my relics, young man of good family, and also distribute them and build many thousands of Stûpas. And, Nakshatrararâgasankusumitâbhigña, after the Lord Kandravimalasûryaprabhâsasrî, the Tathâgata, &c., had given these instructions to the Bodhisattva Mahâsattva Sarvasattvapriyadarsana he in the last watch of the night entered absolute final extinction.

atha khalu nakṣatrarājasaṃkusumitābhijña sa sarvasattvapriyadarśano bodhisattvo mahāsattvas taṃ bhagavanta candrasūryavimalaprabhāsaśriyaṃ tathāgataṃ parinirvṛtaṃ viditvā uragasāracandanacittāṃ kṛtvā taṃ tathāgatātmabhāvaṃ saṃprajvālayām āsa | dagdhaṃ niśāntaṃ ca tathāgatātmabhāvaṃ viditvā tato dhātūn gṛhītvā rodati krandati paridevate sma | atha khalu nakṣatrarājasaṃkusumitābhijña sa sarvasattvapriyadarśano bodhisattvo mahāsattvo ruditvā kranditvā paridevitvā saptaratnamayāni caturaśītikumbhasahasrāṇi kārayitvā teṣu tāṃs tathāgatadhātūn prakṣipya saptaratnamayāni caturaśītistūpasahasrāṇi pratiṣṭhāpayāmāsa, yāvad brahmalokamuccaistvena, chatrāvalīsamalaṃkṛtāni paṭṭaghaṇṭāsamīritāni ca | sa tān stūpān pratiṣṭhāpya evaṃ cintayām āsa - kṛtā mayā tasya bhagavataścandrasūryavimalaprabhāsaśriyas tathāgatasya dhātūnāṃ pūjā | ataś ca bhūya uttari viśiṣṭatarāṃ tathāgatadhātūnāṃ pūjāṃ kariṣyāmīti | atha khalu punar nakṣatrarājasaṃkusumitābhijña sa sarvasattvapriyadarśano bodhisattvo mahāsattvas taṃ sarvāvantaṃ bodhisattvagaṇaṃ tāṃś ca mahāśrāvakāṃstāṃś ca devanāgayakṣagandharvāsuragaruḍakinnaramahoragamanuṣyāmanuṣyagaṇānām antrayām āsa - sarve yūyaṃ kulaputrāḥ samanvāharadhvam | tasya bhagavato dhātūnāṃ pūjāṃ kariṣyāma iti | atha khalu nakṣatrarājasaṃkusumitābhijña sa sarvasattvapriyadarśano bodhisattvo mahāsattvas tasyāṃ velāyāṃ teṣāṃ caturaśītīnāṃ tathāgatadhātustūpasahasrāṇāṃ purastācchatapuṇyavicitritaṃ svaṃ bāhumādīpayām āsa | ādīpya ca dvāsaptativarṣasahasrāṇi teṣāṃ tathāgatadhātustūpānāṃ pūjām akarot | pūjāṃ ca kurvatā tasyāḥ parṣado ’saṃkhyeyāni śrāvakakoṭīnayutaśatasahasrāṇi vinītāni | sarvaiś ca tair bodhisattvaiḥ sarvarūpasaṃdarśanasamādhiḥ pratilabdho ’bhūt ||

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“爾時，一切衆生憙見菩薩見佛滅度，悲感、懊惱，戀慕於佛，卽以海此(009_0789_a)岸栴檀爲艹/積，供養佛身，而以燒之。火滅已後，收取舍利，作八萬四千寶甁，以起八萬四千塔，高三世界，表剎莊嚴，垂諸幡蓋，懸衆寶鈴。 “爾時一切衆生憙見菩薩復自念言： ‘我雖作是供養，心猶未足，我今當更供養舍利。’ 便語諸菩薩大弟子及天、龍、夜叉等一切大衆： ‘汝等當一心念，我今供養日月淨明德佛舍利。’ 作是語已，卽於八萬四千塔前，燃百福莊嚴臂七萬二千歲而以供養，令無數求聲聞衆、無量阿僧祇人，發阿耨多羅三藐三菩提心，皆使得住現一切色身三昧。

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Thereupon, Nakshatrararâgasankusumitâbhigña, the Bodhisattva Mahâsattva Sarvasattvapriyadarsana, perceiving that the Lord Kandravimalasûryaprabhâsasrî, the Tathâgata, &c., had expired, made a pyre of Uragasâra sandal-wood and burnt the body of the Tathâgata. When he saw that the body was burnt to ashes and the fire extinct, be took the bones and wept, cried and lamented. After having wept, cried and lamented, Nakshatrararâgasankusumitâbhigña, the Bodhisattva Mahâsattva Sarvasattvapriyadarsana caused to be made eighty-four thousand urns of seven precious substances, deposed in them the bones of the Tathâgata, founded eighty-four thousand Stûpas, reaching in height to the Brahma-world, adorned with a row of umbrellas, and equipped with silk bands and bells. After founding those Stûpas he made the following reflection : I have paid honour to the Tathâgata-relics of the Lord Kandravimalasûryaprabhasasrî, but I will pay to those relics a yet loftier and most distinguished honour. Then, Nakshatrararâgasankusumitâbhigña, the Bodhisattva Mahâsattva Sarvasattvapriyadarsana addressed that entire assembly of Bodhisattvas, those great disciples, those gods, Nâgas, goblins, Gandharvas, demons, Garudas, Kinnaras, great serpents, men, and beings not human: Ye all, young men of good family, unanimously vow to pay worship to the relics of the Lord. Immediately after, Nakshatrararâgasankusumitâbhigña, the Bodhisattva Mahâsattva Sarvasattvapriyadarsana, in presence of those eighty-four thousand Stûpas, burnt his own arm which was marked by the one hundred auspicious signs, and so paid worship to those Stûpas containing the relics of the Tathâgata, during seventy-two thousand years. And while paying worship, he educated countless hundred thousands of myriads of kotis of disciples from that assembly, in consequence whereof all those Bodhisattvas acquired the Samâdhi termed Sarvarûpasandarsana.

atha khalu nakṣatrarājasaṃkusumitābhijña sa sarvāvān bodhisattvagaṇaḥ, te ca sarve mahāśrāvakāḥ, taṃ sarvasattvapriyadarśanaṃ bodhisattvaṃ mahāsattvamaṅgahīnaṃ dṛṣṭvā aśrumukhā rudantaḥ krandantaḥ paridevamānāḥ parasparametadūcuḥ - ayaṃ sarvasattvapriyadarśano bodhisattvo mahāsattvo ’smākamācāryo ’nuśāsakaḥ | so ’yaṃ sāṃpratamaṅgahīno bāhuhīnaḥ saṃvṛtta iti | atha khalu nakṣatrarājasaṃkusumitābhijña sa sarvasattvapriyadarśano bodhisattvo mahāsattvastān bodhisattvāṃstāṃś ca mahāśrāvakāṃstāṃś ca devaputrānām antrayām āsa - mā yūyaṃ kulaputrā māmaṅgahīnaṃ dṛṣṭvā rudata, mā (240,1) kradanta, mā paridevadhvam | eṣo ’haṃ kulaputrā ye keciddaśasu dikṣu anantāparyantāsu lokadhātuṣu buddhā bhagavantas tiṣṭhanti dhriyante yāpayanti, tān sarvān buddhān bhagavataḥ sākṣiṇaḥ kṛtvā teṣāṃ purataḥ sattvādhiṣṭhānaṃ karomi, yena satyena satyavacanena svaṃ mama bāhuṃ tathāgatapūjākarmaṇe parityajya suvarṇavarṇo me kāyo bhaviṣyati | tena satyena satyavacanena ayaṃ mama bāhuryathāpaurāṇo bhavatu, iyaṃ ca mahāpṛthivī ṣaḍvikāraṃ prakampatu, antarīkṣagatāś ca devaputrā mahāpuṣpavarṣaṃ pravarṣantu | atha khalu nakṣatrarājasaṃkusumitābhijña samanantarakṛte ’smin satyādhiṣṭhāne tena sarvasattvapriyadarśanena bodhisattvena mahāsattvena, atha khalv iyaṃ trisāhasramahāsāhasrī lokadhātuḥ ṣaḍvikāraṃ prakampitā, uparyantarīkṣācca mahāpuṣpavarṣam abhipravarṣitam | tasya ca sarvasattvapriyadarśanasya bodhisattvasya mahāsattvasya sa bāhuryathāpaurāṇaḥ saṃsthito ’bhūt, yaduta tasyaiva bodhisattvasya mahāsattvasya jñānabalādhānena puṇyabalādhānena ca | syāt khalu punas te nakṣatrarājasaṃkusumitābhijña kāṅkṣā vā vimatirvā vicikitsā vā - anyaḥ sa tena kālena tena samayena sarvasattvapriyadarśano bodhisattvo mahāsattvo ’bhūt? na khalu punas te nakṣatrarājasaṃkusumitābhijña evaṃ draṣṭavyam | tat kasya hetoḥ? ayaṃ sa nakṣatrarājasaṃkusumitābhijña bhaiṣajyarājo bodhisattvo mahāsattvastena kālena tena samayena sarvasattvapriyadarśano bodhisattvo mahāsattvo ’bhūt | iyanti nakṣatrarājasaṃkusumitābhijña bhaiṣajyarājo bodhisattvo mahāsattvo duṣkarakoṭīnayutaśatasahasrāṇi karoti, ātmabhāvaparityāgāṃś ca karoti | bahutaraṃ khalv api sa nakṣatrarājasaṃkusumitābhijña bodhisattvayānasaṃprasthitaḥ kulaputro vā kuladuhitā vā imām anuttarāṃ samyaksaṃbodhimākāṅkṣamāṇo yaḥ pādāṅguṣṭhaṃ tathāgatacaityeṣvādīpayet | ekāṃ hastāṅguliṃ pādāṅguliṃ vā ekāṅgaṃ vā bāhumādīpayet, bodhisattvayānasaṃprasthitaḥ sa kulaputro vā kuladuhitā vā bahutaraṃ puṇyābhisaṃskāraṃ prasavati | na tveva rājyaparityāgānna priyaputraduhitṛbhāryāparityāgānna trisāhasramahāsāhasrīlokadhātoḥ savanasamudraparvatotsasarastaḍāgakūpārāmāyāḥ parityāgāt | yaś ca khalu punar nakṣatrarājasaṃkusumitābhijña bodhisattvayānasaṃprasthitaḥ kulaputro vā kuladuhitā vā imāṃ trisāhasramahāsāhasrīṃ lokadhātuṃ saptaratnaparipūrṇāṃ kṛtvā sarvabuddhabodhisattvaśrāvakapratyekabuddhebhyo dānaṃ dadyāt, sa nakṣatrarājasaṃkusumitābhijña kulaputro vā kuladuhitā vā tāvat puṇyaṃ prasavati, yāvat sa kulaputro vā kuladuhitā vā yaḥ itaḥ saddharmapuṇḍarīkāddharmaparyāyādantaśaścatuṣpādikām api gāthāṃ dhārayet, imaṃ tasya bahutaraṃ puṇyābhisaṃskāraṃ vadāmi | na tvevaṃ imāṃ trisāhasramahāsāhasrīṃ lokadhātuṃ saptaratnaparipūrṇāṃ kṛtvā dānaṃ dadatas tasya sarvabuddhabodhisattvaśrāvakapratyekabuddhebhyaḥ ||

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“爾時，諸菩薩、天、人、阿修羅等，見其無臂，憂惱悲哀而作是言： ‘此一切衆生憙見菩薩，是我等師，教化我者，而今燒臂，身不具足。’ 于時一切衆生憙見菩薩，於大衆中立此誓言： ‘我捨兩臂，必當得佛金色之身，若實不虛，令我兩臂還復如故。’ 作是誓已，自然還復，由斯菩薩福德智慧淳厚所致。當爾之時，三千大千世界六種震動，天雨寶華，一切人、天得未曾有。” . 佛告宿王華(009_0789_b)菩薩： “於汝意云何？一切衆生憙見菩薩，豈異人乎？今藥王菩薩是也。其所捨身布施，如是無量百千萬億那由他數。 “宿王華！若有發心欲得阿耨多羅三藐三菩提者，能燃手指，乃至足一指， . 供養佛塔，勝以國城、妻子，及三千大千國土山林河池、諸珍寶物、而供養者，若復有人，以七寶滿三千大千世界，供養於佛，及大菩薩、辟支佛、阿羅漢，是人所得功德，不如受持此法華經，乃至一四句偈，其福最多。 .

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Then, Nakshatrararâgasankusumitâbhigña, the entire assembly of Bodhisattvas and all great disciples, seeing the Bodhisattva Mahâsattva Sarvasattvapriyadarsana deprived of a limb, said, with tears in their eyes, weeping, crying, lamenting: The Bodhisattva Mahâsattva Sarvasattvapriyadarsana, our master and instructor, is now deprived of a limb, deprived of one arm. But the Bodhisattva Mahâsattva Sarvasattvapriyadarsana addressed those Bodhisattvas, great disciples, and angels in the following terms: Do not, young men of good family, weep, cry, lament at the sight of my being deprived of one arm. All the Lords Buddhas who be, exist, live in the endless, limitless worlds in every direction of space, have I taken to witness. Before their face have I pronounced a vow of truth, and by that truth, by that word of truth shall I, after the sacrifice of my own arm in honour of the Tathâgata, have a body of gold colour. By this truth, by this word of truth let this arm of mine become such as it was before, and let the great earth shake in six different ways, and let the angels in the sky pour down a rain of flowers. No sooner, Nakshatrararâgasankusumitâbhigña, had the Bodhisattva Mahâsattva Sarvasattvapriyadarsana made that vow of truth, than the whole triple macrocosm was shaken in six different ways , and from the sky aloft fell a great rain of flowers. The arm of the Bodhisattva Mahâsattva Sarvasattvapriyadarsana became again as it was before, and that by the power of knowledge and by the power of pious merit belonging to that Bodhisattva Mahasattva. Perhaps, Nakshatrararâgasankusumitâbhigña, thou wilt have some doubt, uncertainty or misgiving, (and think) that the Bodhisattva Mahâsattva Sarvasattvapriyadarsana at that time, and that epoch, was another. But do not think so; for the Bodhisattva Mahâsattva Bhaishagyarâga here was at that time, and that epoch, the Bodhisattva Mahâsattva Sarvasattvapriyadarsana. So many hundred thousand myriads of kolis of difficult things, Nakshatrararâgasankusumitâbhigña, and sacrifices' of his body does this Bodhisattva Mahâsattva Sarvasattvapriyadarsana accomplish. Now, Nakshatrararâgasankusumitâbhigña, the young man or young lady of good family striving in the Bodhisattva vehicle towards the goal and longing for supreme, perfect enlightenment, who at the Tathâgata-shrines shall burn a great toe, a finger, a toe, or a whole limb, such a young man or young lady of good family, I assure thee, shall produce far more pious merit, far more than results from giving up a kingdom, sons, daughters, and wives, the whole triple world with its woods, oceans, mountains, springs, streams, tanks, wells, and gardens. And, Nakshatrararâgasankusumitâbhigña, the young man or young lady of good family, striving in the Bodhisattva-vehicle for the goal, who after filling with the seven precious substances this whole triple world should give it in alms to all Buddhas, Bodhisattvas, disciples, Pratyekabuddhas, that young man or young lady of good family, Nakshatrararâgasankusumitâbhigña, does not produce so much pious merit as a young man or young lady of good family who shall keep, were it but a single verse from this Dharmaparyâya of the Lotus of the True Law. I positively declare that the accumulation of merit of the latter is greater than if a person, after filling the whole triple world with the seven precious substances, bestows it in alms on all Buddhas, Bodhisattvas, disciples, or Pratyekabuddhas.

tadyathāpi nāma nakṣatrarājasaṃkusumitābhijña sarveṣām utsasarastaḍāgānāṃ mahāsamudro mūrdhaprāptaḥ, evam eva nakṣatrarājasaṃkusumitābhijña sarveṣāṃ tathāgatabhāṣitānāṃ sūtrāntānām ayaṃ saddharmapuṇḍarīko dharmaparyāyo mūrdhaprāptaḥ | tadyathāpi nāma nakṣatrarājasaṃkusumitābhijña sarveṣāṃ kālaparvatānāṃ cakravālānāṃ mahācakravālānāṃ ca sumeruḥ parvatarājo mūrdhaprāptaḥ, evam eva nakṣatrarājasaṃkusumitābhijña (241,1) ayaṃ saddharmapuṇḍarīko dharmaparyāyaḥ sarveṣāṃ tathāgatabhāṣitānāṃ sūtrāntānāṃ rājā mūrdhaprāptaḥ | tadyathāpi nāma nakṣatrarājasaṃkusumitābhijña sarveṣāṃ nakṣatrāṇāṃ candramāḥ prabhākaro ’graprāptaḥ, evam eva nakṣatrarājasaṃkusumitābhijña sarveṣāṃ tathāgatabhāṣitānāṃ sūtrāntānām ayaṃ saddharmapuṇḍarīko dharmaparyāyaś candrakoṭīnayutaśatasahasrātirekaprabhākaro ’graprāptaḥ | tadyathāpi nāma nakṣatrarājasaṃkusumitābhijña sūryamaṇḍalaṃ sarvaṃ tamondhakāraṃ vidhamati, evam eva nakṣatrarājasaṃkusumitābhijña ayaṃ saddharmapuṇḍarīko dharmaparyāyaḥ sarvākuśalatamondhakāraṃ vidhamati | tadyathāpi nāma nakṣatrarājasaṃkusumitābhijña trāyastriṃśānāṃ devānāṃ śakro devānām indraḥ, evam eva nakṣatrarājasaṃkusumitābhijña ayaṃ saddharmapuṇḍarīko dharmaparyāyaḥ sarveṣāṃ tathāgatabhāṣitānāṃ sūtrāntānām indraḥ | tadyathāpi nāma nakṣatrarājasaṃkusumitābhijña brahmā sahāṃpatiḥ sarveṣāṃ brahmakāyikānāṃ devānāṃ rājā brahmaloke pitṛkāryaṃ karoti, evam eva nakṣatrarājasaṃkusumitābhijña ayaṃ saddharmapuṇḍarīko dharmaparyāyaḥ sarveṣāṃ sattvānāṃ śaikṣāśaikṣāṇāṃ ca sarvaśrāvakāṇāṃ pratyekabuddhānāṃ bodhisattvayānasaṃprasthitānāṃ ca pitṛkāryaṃ karoti | tadyathāpi nāma nakṣatrarājasaṃkusumitābhijña sarvabālapṛthagjanānatikrāntaḥ srotaāpannaḥ sakṛdāgāmī anāgāmī arhan pratyekabuddhaś ca, evam eva nakṣatrarājasaṃkusumitābhijña ayaṃ saddharmapuṇḍarīko dharmaparyāyaḥ sarvāṃs tathāgatabhāṣitān sūtrāntānatikramya abhyudgato mūrdhaprāpto veditavyaḥ | te ’pi nakṣatrarājasaṃkusumitābhijña sattvā mūrdhaprāptā veditavyāḥ, ye khalv imaṃ sūtrarājaṃ dhārayiṣyanti | tadyathāpi nāma nakṣatrarājasaṃkusumitābhijña sarvaśrāvakapratyekabuddhānāṃ bodhisattvo ’gra ākhyāyate, evam eva nakṣatrarājasaṃkusumitābhijña ayaṃ saddharmapuṇḍarīko dharmaparyāyaḥ sarveṣāṃ tathāgatabhāṣitānāṃ sutrāntānām agra ākhyāyate | tadyathāpi nāma nakṣatrarājasaṃkusumitābhijña sarveṣāṃ śrāvakapratyekabuddhabodhisattvānāṃ tathāgato dharmarājaḥ paṭṭabaddhaḥ, evam eva nakṣatrarājasaṃkusumitābhijña ayaṃ saddharmapuṇḍarīko dharmaparyāyas tathāgatabhūto bodhisattvayānasaṃprasthitānām | trātā khalv api nakṣatrarājasaṃkusumitābhijña ayaṃ saddharmapuṇḍarīko dharmaparyāyaḥ sarvasattvānāṃ sarvabhayebhyaḥ, vimocakaḥ sarvaduḥkhebhyaḥ | taḍāga iva tṛṣitānām agniriva śītārtānāṃ cailam iva nagnānāṃ sārthavāha iva vaṇijānāṃ māteva putrāṇāṃ nauriva pāragāmināṃ iva āturāṇāṃ dīpa iva tamondhakārāvṛtānāṃ ratnam iva dhanārthināṃ cakravartīva sarvakoṭṭarājānāṃ samudra iva saritāmulkeva sarvatamondhakāravidhamanāya | evam eva nakṣatrarājasaṃkusumitābhijña ayaṃ saddharmapuṇḍarīko dharmaparyāyaḥ sarvaduḥkhapramocakaḥ sarvavyādhicchedakaḥ sarvasaṃsārabhayabandhanasaṃkaṭapramocakaḥ | yena cāyaṃ nakṣatrarājasaṃkusumitābhijña saddharmapuṇḍarīko dharmaparyāyaḥ śruto bhaviṣyati, yaś ca likhati, yaś ca lekhayati, eṣāṃ nakṣatrarājasaṃkusumitābhijña puṇyābhisaṃskārāṇāṃ bauddhena jñānena na śakyaṃ paryanto ’dhigantum, yāvantaṃ puṇyābhisaṃskāraṃ sa kulaputro vā kuladuhitā vā prasaviṣyati | ya imaṃ dharmaparyāyaṃ dhārayitvā vācayitvā vā deśayitvā vā śrutvā vā likhitvā (242,1) vā pustakagataṃ vā kṛtvā satkuryāt gurukuryānmānayet pūjayet puṣpadhūpagandhamālyavilepanacūrṇacīvaracchatradhvajapatākavaijayantībhir vādyavastrāñjalikarm abhir vā ghṛtapradīpair vā gandhatailapradīpair vācampakatailapradīpair vā sumanātailapradīpair vā pāṭalatailapradipair vā vārṣikatailapradīpair vā navamālikātailapradīpair vā bahuvidhābhiś ca pūjābhiḥ satkāraṃ kuryād gurukāraṃ kuryāt mānanāṃ kuryāt pūjanāṃ kuryāt, bahu sa nakṣatrarājasaṃkusumitābhijña bodhisattvayānasaṃprasthitaḥ kulaputro vā kuladuhitā vā puṇyaṃ prasaviṣyati ya imaṃ bhaiṣajyarājapūvayogaparivartaṃ dhārayiṣyati vācayiṣyati śroṣyati | sacet punar nakṣatrarājasaṃkusumitābhijña mātṛgrāma imaṃ dharmaparyāyaṃ śrutvā udgahīṣyati dhārayiṣyati tasya sa eva paścimaḥ strībhāvo bhaviṣyati | yaḥ kaścinnakṣatrarājasaṃkusumitābhijña imaṃ bhaiṣajyarājapūrvayogaparivartaṃ paścimāyāṃ pañcāśatyāṃ śrutvā mātṛgrāmaḥ pratipatsyate sa khalv ataścyutaḥ sukhāvatyāṃ lokadhātāvupapatsyate yasyāṃ sa bhagavān amitāyus tathāgato ’rhan samyaksaṃbuddho bodhisattvagaṇaparivṛtastiṣṭhati dhriyate yāpayati | sa tasyāṃ padmagarbhe siṃhāsane niṣaṇṇa upapatsyate | na ca tasya rāgo vyābādhiṣyate, na dveṣo na moho na māno na mātsaryaṃ na krodho na vyāpādaḥ | sahopapannāś ca pañcābhijñāḥ pratilapsyate | anutpattikadharmakṣāntiṃ ca pratilapsyate | anutpattikadharmakṣāntipratilabdhaḥ sa khalu punar nakṣatrarājasaṃkusumitābhijña bodhisattvo mahāsattvo dvāsaptatigaṅgānadīvālikāsamāṃs tathāgatān drakṣyati | tādṛśaṃ cāsya cakṣurindriyaṃ pariśuddhaṃ bhaviṣyati, yena cakṣurindriyeṇa pariśuddhena tān buddhān bhagavato drakṣyati | te cāsya buddhā bhagavantaḥ sādhukāramanupradāsyanti - sādhu sādhu kulaputra, yattvayā saddharmapuṇḍarīkaṃ dharmaparyāyaṃ śrutvā tasya bhagavataḥ śākyamunes tathāgatasyārhataḥ samyaksaṃbuddhasya pravacane uddiṣṭaṃ svādhyāyitaṃ bhāvitaṃ cintitaṃ manasi kṛtaṃ parasattvānāṃ ca saṃprakāśitam, ayaṃ te kulaputra puṇyābhisaṃskāro na śakyamagninā dagdhuṃ nodakena hartum | ayaṃ te kulaputra puṇyābhisaṃskāro na śakyaṃ buddhasahesreṇāpi nirdeṣṭum | vihatamārapratyarthikastvaṃ kulaputra uttīrṇabhayasaṃgrāmo marditaśatrukaṇṭakaḥ | buddhaśatasahasrādhiṣṭhito ’si | na tava kulaputra sadevake loke samārake sabrahmake saśramaṇabrāhmaṇikāyāṃ prajāyāṃ sadṛśo vidyate tathāgatamekaṃ vinirmucya | nānyaḥ kaścicchrāvako vā pratyekabuddho vā bodhisattvo vā yastvāṃ śaktaḥ puṇyena vā prajñayā vā samādhinā vā abhibhavitum | evaṃ jñānabalādhānaprāptaḥ sa nakṣatrarājasaṃkusumitābhijña bodhisattvo bhaviṣyati ||

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“宿王華！譬如一切川流江河，諸水之中海爲第一；此法華經亦復如是，於諸如來所說經中，最爲深大。又如土山、黑山、小鐵圍山、大鐵圍山及十寶山，衆山之中，須彌山爲第一；此法華經亦復如是，於諸經中最爲其上。又如衆星之中，月天子最爲第一；此法華經亦復如是，於千萬億種諸經法中，最爲照明。又如日天子能除諸闇；此經亦復如是，能破一切不善之闇。又如諸小王中，轉輪聖王最爲第一；此經亦復如是，於衆經中最爲其尊。又(009_0789_c)如帝釋、於三十三天中王，此經亦復如是，諸經中王。又如大梵天王，一切衆生之父；此經亦復如是，一切賢聖，學、無學，及發菩薩心者之父。又如一切凡夫人中，須陁洹、斯陁含、阿那含、阿羅漢、辟支佛爲第一；此經亦復如是，一切如來所說、若菩薩所說、若聲聞所說，諸經法中，最爲第一。有能受持是經典者，亦復如是，於一切衆生中、亦爲第一。一切聲聞、辟支佛中，菩薩爲第一；此經亦復如是，於一切諸經法中，最爲第一。如佛爲諸法王；此經亦復如是，諸經中王。 “宿王華！此經能救一切衆生者，此經能令一切衆生離諸苦惱，此經能大饒益一切衆生，充滿其願。如淸涼池！能滿一切諸渴乏者，如寒者得火，如裸者得衣，如商人得主，如子得母，如渡得舩，如病得醫，如暗得燈，如貧得寶，如民得王，如賈客得海，如炬除暗；此法華經亦復如是，能令衆生離一切苦、一切病痛，能解一切生死之縛。若人得聞此法華經，若自書、若使人書，所得功德，(009_0790_a)以佛智慧籌量多少，不得其邊。若書是經卷，華、香、瓔珞、燒香、末香、塗香、幡蓋、衣服，種種之燈——酥燈、油燈、諸香油燈、瞻蔔油燈、須曼那油燈、波羅羅油燈、婆利師迦油燈、那婆摩利油燈——供養，所得功德，亦復無量。“宿王華！若有人聞是藥王菩薩本事品者，亦得無量無邊功德。若有女人聞是藥王菩薩本事品，能受持者，盡是女身，後不復受。若如來滅後後五百歲中，若有女人聞是經典，如說修行。於此命終，卽往安樂世界，阿彌陁佛、大菩薩衆，圍繞住處，生蓮華中，寶座之上，不復爲貪欲所惱，亦復不爲瞋恚愚癡所惱，亦復不爲憍慢嫉妒諸垢所惱，得菩薩神通、無生法忍。 . 是忍已，眼根淸淨，以是淸淨眼根，見七百萬二千億那由他恒河沙等諸佛如來。是時諸佛遙共讚言： ‘善哉，善哉！善男子！汝能於釋迦牟尼佛法中，受持讀誦思惟是經，爲他人說，所得福德無量無邊，火不能燒，水不能漂，汝之功德，千佛共說不能令盡。汝今已能破諸魔賊，(009_0790_b)壞生死軍，諸餘怨歒皆悉摧滅。善男子！百千諸佛，以神通力共守護汝，於一切世閒天、人之中無如汝者，唯除如來，其諸聲聞、辟支佛、乃至菩薩，智慧禪定無有與汝等者。’ 宿王華！此菩薩成就如是功德智慧之力。

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Just as the great ocean, Nakshatrararâgasankusumitâbhigña, surpasses all springs, streams, and tanks, so, Nakshatrararâgasankusumitâbhigña, this Dharmaparyâya of the Lotus of the True Law surpasses all Sûtras spoken by the Tathâgata. just as the Sumeru, the king of mountains, Nakshatrararâgasankusumitâbhigña, all elevations at the cardinal points, horizon circles and great horizons, So, Nakshatrararâgasankusumitâbhigña, this Dharmaparyâya of the Lotus of the True Law surpasses as a king all the Sûtrântas spoken by the Tathagâta. As the moon, Nakshatrararâgasankusumitâbhigña, as a luminary, takes the first rank amongst the whole of the asterisms, so, Nakshatrararâgasankusumitâbhigña, this Dharmaparyâya of the Lotus of the True Law ranks first amongst all Sûtrantas spoken by the Tathâgata, though it surpasses hundred thousands of myriads of kotis of moons. As the orb of the sun, Nakshatrararâgasankusumitâbhigña, dispels gloomy darkness, so, Nakshatrararâgasankusumitâbhigña, this Dharmaparyâya of the Lotus of the True Law dispels all the gloomy darkness of unholy works. As Indra, Nakshatrararâgasankusumitâbhigña, is the chief of the gods of paradise, so, Nakshatrararâgasankusumitâbhigña, this Dharmaparyâya of the Lotus of the True Law is the chief of Sûtrântas spoken by the Tathâgata. As Brahma Sahâmpati, Nakshatrararâgasankusumitâbhigña, is the king of all Brahmakayika gods and exercises the function of a father in the Brahma world, so, Nakshatrararâgasankusumitâbhigña, this Dharmaparyâya of the Lotus of the True Law exercises the function of a father to all beings, whether under training or past it, to all disciples, Pratyekabuddhas, and those who in the Bodhisattva-vehicle are striving for the goal. As the Srotaâpanna, Nakshatrararâgasankusumitâbhigña, as well as the Sakridagâmin, Anâgamin, Arhat, and Pratyekabuddha, excels the ignorant people and the profanum vulgus, so, Nakshatrararâgasankusumitâbhigña, the Dharmaparyâya of the Lotus of the True Law must be held to excel and surpass all Sûtrântas spoken by the Tathâgata; and such as shall keep this king of Sûtras, Nakshatrararâgasankusumitâbhigña, must be held to surpass others (who do not). As a Bodhisattva is accounted superior to all disciples and Pratyekabuddhas, so, Nakshatrararâgasankusumitâbhigña, this Dharmaparyâya of the Lotus of the True Law is accounted superior to all Sûtrantas spoken by the Tathâgata. Even as the Tathâgata is the crowned king of the law of all disciples, Pratyekabuddhas, and Bodhisattvas, so, Nakshatrararâgasankusumitâbhigña, this Dharmaparyâya is a Tathâgata in respect to those who in the vehicle of Bodhisattvas are striving to reach the goal. This Dharmaparyâya of the Lotus of the True Law, Nakshatrararâgasankusumitâbhigña, saves all beings from all fear, delivers them from all pains. It is like a tank for the thirsty, like a fire for those who suffer from cold, like a garment for the naked, like the caravan leader for the merchants, like a mother for her children, like a boat for those who ferry over, like a leech for the sick, like a lamp for those who are wrapt in darkness, like a jewel for those who want wealth, like the ocean for the rivers, like a torch for the dispelling of darkness. So, Nakshatrararâgasankusumitâbhigña, this Dharmaparyâya of the Lotus of the True Law delivers from all evils, extirpates all diseases, releases from the narrow bonds of the mundane whirl. And he who shall hear this Dharmaparyâya of the Lotus of the True Law, who shall write it and cause it to be written, will produce an accumulation of pious merit the term of which is not to be arrived at even by Buddha-knowledge; so great is the accumulation of pious merit that will be produced by a young man of good family or a young lady who after teaching or learning it, writing it or having it collected into a volume, shall honour, respect, venerate, worship it with flowers, incense, fragrant garlands, ointment, powder, umbrellas, flags, banners, triumphal streamers, with music, with joining of hands, with lamps burning with ghee, scented oil, Kampaka oil, jasmine oil, trumpet-flower oil, Vârshika oil or double jasmine oil. Great will be the pious merit, Nakshatrararâgasankusumitâbhigña, to be produced by a young man of good family or a young lady striving to reach the goal in the Bodhisattva-vehicle, who shall keep this chapter of the Ancient Devotion of Bhaishagyarâga, who shall read and learn it. And, Nakshatrarâga, should a female, after hearing this Dharmaparyâya, grasp and keep it, then this existence will be her last existence as a woman. Any female, Nakshatrararâgasankusumitâbhigña, who in the last five hundred years of the millennium shall hear and penetrate this chapter of the Ancient Devotion of Bhaishagyarâga, will after disappearing from earth be (re)born in the world Sukhâvatî, where the Lord Amitâyus, the Tathâgata, &c., dwells, exists, lives surrounded by a host of Bodhisattvas. There will he (who formerly was a female) appear seated on a throne consisting of the interior of a lotus; no affection, no hatred, no infatuation, no pride, no envy, no wrath, no malignity will vex him. With his birth he will also receive the five transcendent faculties, as well as the acquiescence in the eternal law, and, once in possession thereof, Nakshatrararâgasankusumitâbhigña, he as a Bodhisattva Mahâsattva will see Tathâgatas equal to the sands of seventy-two rivers Ganges. So perfect will be his organ of sight that by means thereof he shall see those Lords Buddhas, which Lords Buddhas will applaud him (and say): Well done, well done, young man of good family, that after hearing this Dharmaparyâya of the Lotus of the True Law which has been promulgated by the spiritual proclamation of the Lord Sakyamuni, the Tathâgata, &c., thou hast studied, meditated, examined, minded it, and expounded it to other beings, other persons. This accumulation of thy pious merit, young man of good family, cannot be burnt by fire, nor swept away by water. Even a thousand Buddhas would not be able to determine this accumulation of thy pious merit, young man of good family. Thou hast subdued the opposition of the Evil One, young man of good family. Thou, young man of good family, hast victoriously emerged from the battle of mundane existence, hast crushed the enemies annoying thee. Thou, young man of good family, hast been superintended by thousands of Buddhas; Thou, young man of good family, hast been superintended by thousands of Buddhas; thine equal, young man of good family, is not to be found in the world, including the gods, with the only exception of the Tathâgata; there is no other, be he disciple, Pratyekabuddba, or Bodhisattva, able to surpass thee in pious merit, knowledge, wisdom or meditation. Such a power of knowledge, Nakshatrararâgasankusumitâbhigña, will be acquired by that Bodhisattva.

yaḥ kaścinnakṣatrarājasaṃkusumitābhijña imaṃ bhaiṣajyarājapūrvayogaparivartaṃ bhāṣyamāṇaṃ śrutvā sādhukāramanupradāsyati, tasyotpalagandho mukhādvāsyati, gātrebhyaś cāsya candanagandho bhaviṣyati | ya iha dharmaparyāye sādhukāraṃ dāsyati, tasyema evaṃrūpā dṛṣṭadhārmikā guṇānuśaṃsā bhaviṣyanti, (243,1) ye mayaitarhi nirdiṣṭāḥ | tasmāttarhi nakṣatrarājasaṃkusumitābhijña anuparindāmyahamimaṃ sarvasattvapriyadarśanasya bodhisattvasya mahāsattvasya pūrvayogaparivartam, yathā paścime kāle paścime samaye paścimāyāṃ pañcāśatyāṃ vartamānāyāmasmin jambudvīpe pracaret, nāntardhānaṃ gacchet, na ca māraḥ pāpīyānavatāraṃ labhet, na mārakāyikā devatāḥ, na nāgā na yakṣā na gandharvā na kumbhāṇḍā avatāraṃ labheyuḥ | tasmāttarhi nakṣatrarājasaṃkusumitābhijña adhitiṣṭhāmīmaṃ dharmaparyāyamasmin jambudvīpe | bhaiṣajyabhūto bhaviṣyati glānānāṃ sattvānāṃ vyādhispṛṣṭānām | imaṃ dharmaparyāyaṃ śrutvā vyādhiḥ kāye na kramiṣyati, na jarā nākālamṛtyuḥ | sacet punar nakṣatrarājasaṃkusumitābhijña yaḥ kaścid bodhisattvayānasaṃprasthitaḥ paśyedevaṃrūpaṃ sūtrāntadhārakaṃ bhikṣum, taṃ candanacūrṇair nīlotpalair abhyakiret, abhyavakīrya caivaṃ cittam utpādayitavyam - gamiṣyatyayaṃ kulaputro bodhimaṇḍam | grahīṣyatyayaṃ tṛṇāni | prajñapayiṣyatyayaṃ bodhimaṇḍe tṛṇasaṃstaram | kariṣyatyayaṃ mārayakṣaparājayam | prapūrayiṣyatyayaṃ dharmaśaṅkham | parāhaniṣyatyayaṃ dharmabherīm | uttariṣyatyayaṃ bhavasāgaram | evaṃ nakṣatrarājasaṃkusumitābhijña tena bodhisattvayānasaṃprasthitena kulaputreṇa vā kuladuhitrā vā evaṃrūpaṃ sūtrāntadhārakaṃ bhikṣuṃ dṛṣṭvā evaṃ cittam utpādayitavyam - ityetādṛśāścāsya guṇānuśaṃsā bhaviṣyanti yādṛśās tathāgatena nirdiṣṭāḥ ||

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

若有人聞是藥王菩薩本事品，能隨喜讚善者，是人現世口中常出靑蓮華香，身毛孔中常出牛頭栴檀之香，所得功德，如上所說。是故，宿王華！以此藥王菩薩本事品囑累於汝。我滅度後後五百歲中，廣宣流布於閻浮提，無令斷絕，惡魔、魔民、諸天、龍、夜叉、鳩槃茶等，得其便也。宿王華！汝當以神通之力守護是經。所以者何？此經則爲閻浮提人，病之良藥。若人有病，得聞是經，病卽消滅，不老不死。宿王華！汝若見有受持是經者，應以靑蓮花盛滿末香，供散其上。散已，作是念言： ‘此人不久必當取草坐於道場， . . 破諸魔軍，當吹法螺、擊大法鼓，度脫一切衆生老病死海。’ 是故求佛道者、見有受持是經典人，應當如是生恭敬心。”

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Any one, Nakshatrararâgasankusumitâbhigña, who on hearing this chapter of the ancient devotion of Bhaishagyarâga approves it, will emit from his mouth a breath sweet as of the lotus, and from his limbs a fragrance as of sandal-wood. Such temporal advantages as I have just now indicated will belong to him who approves this Dharmaparyâya. On that account then, Nakshatrararâgasankusumitâbhigña, I transmit to thee this chapter of the Ancient Devotion of the Bodhisattva Mahâsattva Sarvasattvapriyadarsana, that at the end of time, the last period, in the latter half of the millennium it may have course here in Gambudvipa and not be lost; that neither Mâra the Fiend, nor the celestial beings called Mârakâyikas, Nâgas, goblins, imps may find the opportunity of hurting it. Therefore, Nakshatrararâgasankusumitâbhigña, I bequeath this Dharmaparyâya; it is to be like a medicament for sick and suffering creatures in Gambudvîpa. No sickness shall overpower him who has heard this Dharmaparyâya, no decrepitude, no untimely death. Whenever a person striving to reach the goal in the vehicle of Bodhisattvas happens to see such a monk as keeps this Sûtrânta, then he should strew him with sandalpowder and blue lotuses, and reflect thus: This young man of good family is going to reach the terrace of enlightenment; he will spread the bundle of grass on the terrace of enlightenment; . he will put to flight the party of Mâra, blow the conch trumpet of the law, beat the drum of the law, cross the ocean of existence. Thus, Nakshatrararâgasankusumitâbhigña, should a young man of good family, striving to reach the goal in the vehicle of Bodhisattva, reflect when seeing a monk who keeps this Sûtra, and he will acquire such advantages as have been indicated by the Tathâgata.

asmin khalu punar bhaiṣajyapūrvayogaparivarte nirdiśyamāne caturaśītīnāṃ bodhisattvasahasrāṇāṃ sarvarutakauśalyānugatāyā dhāraṇyāḥ pratilambho ’bhūt | sa ca bhagavān prabhūtaratnas tathāgato ’rhan samyaksaṃbuddhaḥ sādhukāramadāt - sādhu sādhu nakṣatrarājasaṃkusumitābhijña, yatra hi nāma tvamevamacintyaguṇadharmas tathāgatena nirdiṣṭaḥ, tvaṃ cācintyaguṇadharmasamanvāgataṃ tathāgataṃ paripṛcchasīti ||

. .

說(009_0790_c)是藥王菩薩本事品時，八萬四千菩薩得解一切衆生語言陁羅尼。多寶如來於寶塔中讚宿王華菩薩言： “善哉，善哉！宿王華！汝成就不可思議功德，乃能問釋迦牟尼佛如此之事，利益無量一切衆生。”

. .

While this chapter of the Ancient Devotion of Bhaishagyarâga was being expounded, eighty-four thousand Bodhisattvas attained the spell connected with skill in all sounds. And the Lord Prabhûtaratna, the Tathâgata, &c., intimated his approval (by saying): Well done, well done, Nakshatrararâgasankusumitâbhigña; thou hast done well in thus questioning the Tathâgata, who is endowed with such inconceivable qualities and properties.

iti śrīsaddharmapuṇḍarīke dharmaparyāye bhaiṣajyarājapūrvayogaparivarto nāma dvāviṃśatimaḥ ||

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(244,1)23: gadgadasvaraparivartaḥ |

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(009_0791_a)妙音菩薩品第二十四

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CHAPTER XXIII
GADGADASVARA

atha khalu bhagavān śākyamunis tathāgato ’rhan samyaksaṃbuddhas tasyāṃ velāyāṃ mahāpuruṣalakṣaṇād bhrūvivarāntarādūrṇākośāt prabhāṃ pramumoca, yayā prabhayā pūrvasyāṃ diśi aṣṭādaśagaṅgānadīvālikāsamāni buddhakṣetrakoṭīnayutaśatasahasrāṇi ābhayā sphuṭānyabhūvan | tāni ca aṣṭādaśagaṅgānadīvālikāsamāni buddhakṣetrakoṭīnayutaśatasahasrāṇyatikramya vair ocanaraśmipratimaṇḍitā nāma lokadhātuḥ, tatra kamaladalavimalanakṣatrarājasaṃkusumitābhijño nāma tathāgato ’rhan samyaksaṃbuddhastiṣṭhati dhriyate yāpayati vipulenāyuṣpramāṇena | vipulena bodhisattvasaṃghena sārdhaṃ parivṛtaḥ puraskṛto dharmaṃ deśayati sma | atha khalu yā bhagavatā śākyamuninā tathāgatenārhatā samyaksaṃbuddhenorṇākośāt prabhā pramuktāḥ, sā tasyāṃ velāyāṃ vair ocanaraśmipratimaṇḍitāṃ lokadhātuṃ mahatyā ābhayā spharati sma | tasyāṃ khalu punar vair ocanaraśmipratimaṇḍitāyāṃ lokadhātau gadgadasvaro nāma bodhisattvo mahāsattvaḥ prativasati sma avaropitakuśalamūlaḥ | dṛṣṭapūrvāś ca tena bahūnāṃ tathāgatānām arhatāṃ samyaksaṃbuddhānām evaṃrūpā raśmyavabhāsāḥ | bahusamādhipratilabdhaś ca sa gadgadasvaro bodhisattvo mahāsattvaḥ | tadyathā dhvajāgrakeyūrasamādhipratilabdhaḥ saddharmapuṇḍarīkasamādhipratilabdho vimaladattasamādhipratilabdho nakṣatrarājavikrīḍitasamādhipratilabdhaḥ anilambhasamādhipratilabdho jñānamudrāsamādhipratilabdhaḥ candrapradīpasamādhipratilabdhaḥ sarvarutakauśalyasamādhipratilabdhaḥ sarvapuṇyasamuccayasamādhipratilabdhaḥ prasādavatīsamādhipratilabdhaḥ ṛddhivikrīḍitasamādhipratilabdho jñānolkāsamādhipratilabdho vyūharājasamādhipratilabdho vimalaprabhāsasamādhipratilabdho vimalagarbhasamādhipratilabdho ’pkṛtsnasamādhipratilabdhaḥ sūryāvartasamādhipratilabdhaḥ | peyālaṃ yāvad gaṅgānadīvālikopamasamādhikoṭīnayutaśatasahasrapratilabdho gadgadasvaro bodhisattvo mahāsattvaḥ | tasya khalu punar gadgadasvarasya bodhisattvasya mahāsattvasya sā prabhā kāye nipatitābhūt | atha khalu gadgadasvaro bodhisattvo mahāsattva utthāyāsanād ekāṃsam uttarāsaṅgaṃ kṛtvā dakṣiṇaṃ jānumaṇḍalaṃ pṛthivyāṃ pratiṣṭhāpya yena bhagavāṃs tenāñjaliṃ praṇāmya taṃ bhagavantaṃ kamaladalavimalanakṣatrarājasaṃkusumitābhijñaṃ tathāgatam arhantaṃ samyaksaṃbuddham etad avocat - gamiṣyāmyahaṃ bhagavaṃstāṃ sahāṃ lokadhātuṃ taṃ bhagavantaṃ śākyamuniṃ tathāgatam arhantaṃ samyaksaṃbuddhaṃ darśanāya vandanāya paryupāsanāya, taṃ ca mañjuśriyaṃ kumārabhūtaṃ darśanāya, taṃ ca bhaiṣajyarājaṃ bodhisattvaṃ darśanāya, taṃ ca pradānaśūraṃ bodhisattvaṃ darśanāya, taṃ ca nakṣatrarājasaṃkusumitābhijñaṃ bodhisattvaṃ darśanāya, taṃ ca viśiṣṭacāritraṃ bodhisattvaṃ darśanāya, taṃ ca vyūharājaṃ bodhisattvaṃ darśanāya, taṃ ca bhaiṣajyarājasamudgataṃ bodhisattvaṃ darśanāya ||

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

爾時釋迦牟尼佛放大人相肉髻光明，及放眉間白毫相光，遍照東方百八萬億那由他恒河沙等諸佛世界。過是數已，有世界名淨光莊嚴，其國有佛，號淨華宿王智如來、應供、正遍知、明行足、善逝、世閒解、無上士、調御丈夫、天人師、佛、世尊，爲無量無邊菩薩大衆恭敬圍繞而爲說法，釋迦牟尼佛白毫光明遍照其國。爾時一切淨光莊嚴國中，有一菩薩名曰妙音，久已殖衆德本，供養親近無量百千萬億諸佛，而悉成就甚深智慧，得妙幢相三昧、法華三昧、淨德三昧、宿王戲三昧、無緣三昧、智印三昧、解一切衆生語言三昧、集一切功德三昧、淸淨三昧、神通遊戲三昧、慧炬三昧、莊嚴王三昧、淨光明三昧、淨藏三昧、不共三昧、日旋三昧，得如是等百千萬億恒河沙等諸大三昧。釋迦牟尼佛光(009_0791_b)照其身，卽白淨華宿王智佛言： “世尊！我當往詣娑婆世界，禮拜、親近、供養釋迦牟尼佛，及見文殊師利法王子菩薩、藥王菩薩、勇施菩薩、宿王華菩薩、上行意菩薩、莊嚴王菩薩、藥上菩薩。”

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

At that moment the Lord Sâkyamuni, the Tathâgata, &c., darted a flash of light from the circle of hair between his eyebrows, one of the characteristic signs of a great man, by which flash of light hundred thousands of myriads of kotis of Buddha-fields, equal to the sands of eighteen rivers Ganges, became illuminated. Beyond those Buddha-fields, equal, &c., is the world called Vairokanarasmipratimandita (i.e. embellished by the rays of the sun). There dwells, lives, exists the Tathâgata named Kamaladalavimalanakshatrarâgasankusumitâbhigña, who, surrounded and attended by a large and immense assembly of Bodhisattvas, preached the law. Immediately the ray of light flashing from the circle of hair between the eyebrows of the Lord Sâkyamuni, the Tathâgata, &c., filled the world Vairokanarasmipratimandita with a great lustre. In that world Vairokanarasmipratimandita there was a Bodhisattva Mahâsattva called Gadgadasvara, who had planted roots of goodness, who had before seen similar luminous flashes emitted by many Tathâgatas, &c., and who had acquired many Samâdhis, such as the Samâdhi Dhvagâgrakeyûra (i. e. bracelet at the upper end of the banner staff), Saddharma-pundarîka (i. e. the Lotus of the True Law), Vimaladatta (i.e. given by Vimala), Nakshatraragâvikrîdita (i.e. sport of the king of asterisms, the moon god), Anilambha [Of uncertain meaning], Gñânamudrâ (i.e. the seal of science), Kandrapradîpa (i.e. moon-light), Sarvarutakausalya (i.e. skill in all sounds), Sarvapunyasamukkaya (i.e. compendium or collection of all piety), Prasâdavatî (i.e. the favourably-disposed lady), Riddhivikrîdita (i.e. sport of magic), Gñanolkâ (i.e. torch of knowledge), Vyûharâga (i.e. king of expansions or speculations), Vimalaprabhâ (i.e. spotless lustre), Vimalagarbha (i.e. of spotless interior part), Apkritsna [I.e. belonging to the mystic rite, called Âpokasina in Pali], Sûryâvarta (i.e. sun-turn); in short, he had acquired many hundred thousand myriads of kotis of Samâdhis equal to the sands of the river Ganges. Now, the flash of light came down upon that Bodhisattva Mahâsattva Gadgadasvara. Then the Bodhisattva Mahâsattva Gadgadasvara rose from his seat, put his upper robe upon one shoulder, fixed his right knee on the ground, stretched his joined hands towards the Lord Buddha, and said to the Tathâgata Kamaladalavimalanakshatrarâgasankusumitâbhigña: O Lord, I would resort to the Saha-world to see, salute, wait upon the Lord Sâkyamuni, the Tathâgata, &c.; to see and salute Mañgusrî, the prince royal; to see the Bodhisattvas Bhaishagyarâga, Pradânasûra, Nakshatrarâgasankusumitâbhigña,Visishtakâritra,Vyûharâga, Bhaishagyarâgasamudgata.

atha khalu bhagavān kamaladalavimalanakṣatrarājasaṃkusumitābhijñas tathāgato ’rhan samyaksaṃbuddhastaṃ gadgadasvaraṃ bodhisattvaṃ mahāsattvam etad avocat - na tvayā kulaputra tasyāṃ sahāyāṃ lokadhātau gatvā hīnasaṃjñotpādayitavyā | sā khalu punaḥ kulaputra lokadhāturutkūlanikūlā (245,1) mṛnmayī kālaparvatākīrṇā gūthoḍillaparipūrṇā | sa ca bhagavān śākyamunis tathāgato ’rhan samyaksaṃbuddho hrasvakāyaḥ, te ca bodhisattvā hrasvakāyāḥ | tava ca kulaputra dvācatvāriṃśadyojanaśatasahasrāṇyātmabhāvapratilābhaḥ | mama ca kulaputra aṣṭaṣaṣṭiyojanaśatasahasrāṇyātmabhāvapratilābhaḥ | tvaṃ ca kulaputra prāsādiko darśanīyo ’bhir ūpaḥ, paramaśubhavarṇapuṣkaratayā samanvāgataḥ, puṇyaśatasahasrātirekalakṣmīkaḥ | tasmāttarhi kulaputra tāṃ sahāṃ lokadhātuṃ gatvā mā hīnasaṃjñāmutpādayiṣyasi tathāgate ca bodhisattveṣu ca tasmiṃś ca buddhakṣetre ||

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爾時淨華宿王智佛告妙音菩薩： “汝莫輕彼國，生下劣想。善男子！彼娑婆世界，高下不平，土石諸山，穢惡充滿，佛身卑小，諸菩薩衆其形亦小。而汝身四萬二千由旬，我身六百八十萬由旬，汝身第一端正，百千萬福，光明殊妙，是故汝往、莫輕彼國——若佛、菩薩及國土，生下劣想。”

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Then the Lord Kamaladalavimalanakshatrarâgasankusumitâbhigña, the Tathâgata, &c., said to the Bodhisattva Mahâsattva Gadgadasvara: On coming to the Saha-world, young man of good family, thou must not conceive a low opinion of it. That world, young man of good family, has ups and downs, consists of earth, is replete with mountains of Kâla, filled with gutters. The Lord Sâkyamuni, the Tathâgata, &c., is short of stature, and so are the Bodhisattvas Mahâsattvas, whereas thou, young man of good family, hast got a body forty-two hundred thousand yoganas high, and myself have got a body sixty-eight hundred thousand yoganas high. And, young man of good family, thou art lovely, handsome, of pleasant appearance, endowed with a full bloom of extremely fine colour, and abundantly blest with hundred thousands of holy signs. Therefore then, young man of good family, when you have come to the Saha-world, do not conceive a low opinion of the Tathâgata, nor of the Bodhisattvas, nor of that Buddha-field.

evam ukte gadgadasvaro bodhisattvo mahāsattvas taṃ bhagavantaṃ kamaladalavimalanakṣatrarājasaṃkusumitābhijñaṃ tathāgatam arhantaṃ samyaksaṃbuddham etad avocat - tathāhaṃ bhagavan kariṣye, yathā tathāgata ājñāpayati | gamiṣyāmyahaṃ bhagavaṃstāṃ sahāṃ lokadhātuṃ tathāgatādhiṣṭhānena tathāgatabalādhānena tathāgatavikrīḍitena tathāgatavyūhena tathāgatābhyudgatajñānena | atha khalu gadgadasvaro bodhisattvo mahāsattvas tasyāṃ velāyām anuccalita eva tasmād buddhakṣetrādanutthitaścaiva tasmād āsanāt tathārūpaṃ samādhiṃ samāpadyate sma, yasya samādheḥ samanantarasamāpannasya gadgadasvarasya bodhisattvasya atha tāvad eveha sahāyāṃ lokadhātau gṛdhrakūṭe parvate tasya tathāgatadharmāsanasya purastāccaturaśītipadmakoṭīnayutaśatasahasrāṇi prādurbhūtāny abhūvan suvarṇadaṇḍāni rupyapatrāṇi padmakiṃśukarvaṇāni saṃdṛśyante sma ||

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妙音菩薩白其佛言： . “世尊！我今詣娑婆世界，皆是如來之力，如來神通遊戲，如來功德智慧莊嚴。” 於是妙音菩薩不起于座，身不動搖，而入三昧，以三昧力，於耆闍崛山，去法座不遠，化作八萬四千衆寶蓮華，閻浮檀金爲莖，白銀爲葉，金剛爲鬚，甄叔迦寶以爲其臺。

. . . .

Thus addressed, the Bodhisattva Mahâsattva Gadgadasvara said to the Lord Kamaladalavimalanakshatrarâgasankusumitâbhigña, the Tathâgata, &c.: I shall do, Lord, as the Lord commands; I shall go to that Saha-world by virtue of the Lord's resolution, of the Lord's power, of the Lord's might, of the Lord's disposal, of the Lord's foresight. Whereon the Bodhisattva Mahâsattva Gadgadasvara, without leaving that Buddha-field and without leaving his seat, plunged into so deep a meditation that immediately after, on a sudden, there appeared before the Tathâgata on the Gridhrakûta-mountains in the Saha-world eighty-four hundred thousand myriads of kotis of lotuses on gold stalks with silver leaves and with cups of the hue of rosy lotuses and Butea Frondosa.

atha khalu mañjuśrīḥ kumārabhūtastaṃ padmavyūhaprādurbhāvaṃ dṛṣṭvā bhagavantaṃ śākyamuniṃ tathāgatam arhantaṃ samyaksaṃbuddham etad avocat - kasyedaṃ bhagavan pūrvanimittaṃ yenemāni caturaśītipadmakoṭīnayutaśatasahasrāṇi saṃdṛśyante sma suvarṇadaṇḍāni rūpyapatrāṇi padmakiṃśukavarṇāni? evam ukte bhagavān mañjuśriyaṃ kumārabhūtam etad avocat - eṣa mañjuśrīḥ pūrvasmāddigbhāgādvair ocanaraśmipratimaṇḍitāyā lokadhātostasya bhagavataḥ kamaladalavimalanakṣatrarājasaṃkusumitābhijñasya tathāgatasyārhataḥ samyaksaṃbuddhasya buddhakṣetrād gadgadasvaro bodhisatvo mahāsattvaścaturaśītibodhisattvakoṭīnayutaśatasahasraiḥ parivṛtaḥ puraskṛta imāṃ sahāṃ lokadhātumāgacchati mama darśanāya vandanāya paryupāsanāya, asya ca saddharmapuṇḍarīkasya dharmaparyāyasya śravaṇāya | atha khalu mañjuśrīḥ kumārabhūto bhagavantam etad avocat - kastena bhagavan kulaputreṇa kuśalasaṃbhāraḥ kṛtaḥ, yena sa kuśalasaṃbhāreṇa kṛtenopacitena ayaṃ viśeṣaḥ pratilabdhaḥ? katamasmiṃś ca bhagavan samādhau sa bodhisattvaścarati? taṃ vayaṃ bhagavan samādhiṃ śṛṇuyāma, tatra ya vayaṃ bhagavan samādhau carema | taṃ ca vayaṃ bhagavan bodhisattvaṃ mahāsattvaṃ paśyema, kīdṛśas tasya bodhisattvasya varṇaḥ, kīdṛg rūpam, kīdṛg liṅgam, kīdṛkū saṃsthānam, ko ’syācāra iti | tatsādhu bhagavan karotu tathāgatas tathārūpaṃ nimittaṃ yena nimittena saṃcoditaḥ samānaḥ sa bodhisattvo mahāsattva imāṃ sahāṃ lokadhātumāgacchet ||

. . . . . . . . . .

爾時，文殊師利法王子見是蓮華，而白佛言： “世尊！是何因緣，先現此瑞？有若干千萬蓮華，閻浮檀金爲莖，白銀爲葉，金(009_0791_c)剛爲鬚，甄叔迦寶以爲其臺。” 爾時，釋迦牟尼佛告文殊師利： “是妙音菩薩摩訶薩，欲從淨華宿王智佛國，與八萬四千菩薩，圍繞而來至此娑婆世界，供養、親近、禮拜於我，亦欲供養、聽法華經。” 文殊師利白佛言： “世尊！是菩薩種何善本？修何功德？而能有是大神通力？行何三昧？願爲我等說是三昧名字，我等亦欲勤修行之，行此三昧，乃能見是菩薩色相大小，威儀進止。唯願世尊以神通力，彼菩薩來，令我得見。”

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On seeing the appearance of this mass of lotuses the Bodhisattva Mahâsattva Mañgusrî, the prince royal, asked the Lord Sakyamunî, the Tathâgata, &c.: By what cause and by whom, O Lord, have been produced these eighty-four hundred thousand myriads of kotis of lotuses on gold stalks with silver leaves and with cups of the hue of rosy lotuses and Butea Frondosa; Whereon the Lord replied to Mañgusrî, the prince royal: It is, Mañgusrî, the Bodhisattva Mahâsattva Gadgadasvara, who accompanied and attended by eighty-four hundred thousand myriads of kotis of Bodhisattvas arrives from the east, from the world Vairokanarasmipratimandita, the Buddha-field of the Lord Kamaladalavimalanakshatrarâgasankusumitâbhigña, the Tathâgata, &c., at this Saha-world to see, salute, wait upon me, and to hear this Dharmaparyâya of the Lotus of the True Law. Then Mañgusrî, the prince royal, said to the Lord: What mass of roots of goodness, O Lord, has that young man of good family collected, that he has deserved to obtain such a distinction? And what meditation is it, O Lord, that the Bodhisattva practises; Let us also learn that meditation, O Lord, and practise that meditation. And let us see that Bodhisattva, Lord; see how the colour, outward shape, character, figure, and behaviour of that Bodhisattva is. May the Lord deign to produce such a token that the Bodhisattva Mahâsattva be admonished by it to come to this Saha-world.

atha khalu bhagavān śākyamunis tathāgato ’rhan samyaksaṃbuddhastaṃ bhagavantaṃ prabhūtaratnaṃ tathāgatam arhantaṃ samyaksaṃbuddhaṃ parinirvṛtam etad avocat - karotu bhagavāṃs tathārūpaṃ nimittaṃ yena (246,1) gadgadasvaro bodhisattvo mahāsattva imāṃ sahāṃ lokadhātumāgacchet | atha khalu bhagavān prabhūtaratnas tathāgato ’rhan samyaksaṃbuddhaḥ parinirvṛtas tasyāṃ velāyāṃ tathārūpaṃ nimittaṃ prāduścakāragadgadasvarasya bodhisattvasya mahāsattvasya saṃcodanārtham - āgaccha kulaputra imāṃ sahāṃ lokadhātum | ayaṃ tu mañjuśrīḥ kumārabhūto darśanam abhinandati | atha khalu gadgadasvaro bodhisattvo mahāsattvas tasya bhagavataḥ kamaladalavimalanakṣatrarājasaṃkusumitābhijñasya tathāgatasyārhataḥ samyaksaṃbuddhasya pādau śirasābhivandya triḥ pradakṣiṇīkṛtya sārdhaṃ taiścaturaśītibodhisattvakoṭīnayutaśatasahasraiḥ parivṛtaḥ puraskṛtas tasyā vair ocanaraśmipratimaṇḍitāyā lokadhātorantarhitaḥ imāṃ sahāṃ lokadhātumāgacchati sma, prakampadbhiḥ kṣetraiḥ, pravarṣadbhiḥ padmaiḥ, pravādyamānaistūryakoṭīnayutaśatasahasraiḥ, nīlotpalapadmanetreṇa vadanena, suvarṇavarṇena kāyena, puṇyaśatasahasrālaṃkṛtenātmabhāvena, śriyā jājvalyamānaḥ, tejasā dedīpyamānaḥ, lakṣaṇair vicitritagātro nārāyaṇasaṃhananakāyaḥ | saptaratnamayaṃ kūṭāgāram abhir uhya vaihāyase saptatālamātreṇa bodhisattvagaṇaparivṛtaḥ puraskṛta āgacchati sma | sa yeneyaṃ sahā lokadhātuḥ, yena ca gṛdhrakūṭaḥ parvatarājastenopasaṃkrāmat | upasaṃkramya tasmāt kūṭāgārādavatīrya śatasahasramūlyaṃ muktāhāraṃ gṛhītvā yena bhagavāṃs tenopasaṃkrāmat | upasaṃkramya bhagavataḥ pādau śirasābhivandya saptakṛtvaḥ pradakṣiṇīkṛtya taṃ muktāhāraṃ bhagavataḥ pūjākarmaṇe niryātayām āsa | niryātya ca bhagavantam etad avocat - kamaladalavimalanakṣatrarājasaṃkusumitābhijño bhagavāṃs tathāgato ’rhan samyaksaṃbuddho bhagavataḥ paripṛcchati alpābādhatām ālpataṅkatāṃ laghūtthānatāṃ yātrāṃ balaṃ sukhasaṃsparśavihāratām | evaṃ ca sa bhagavān avocat - kaccitte bhagavan kṣamaṇīyam, kaccid yāpanīyam, kacciddhātavaḥ pratikurvanti, kaccitte sattvāḥ svākārāḥ suvaineyāḥ sucikitsāḥ, kaccicchucikāyā mā atīva rāgacaritāḥ, mā atīva dveṣacaritā mā atīva mohacaritā mā atīva bhagavan sattvā īrṣyālukā mā matsariṇo mā amātṛjñā mā apitṛjñā mā aśrāmaṇya mā abrāhmaṇyā mā mithyādṛṣṭyo mā adāntacittā mā aguptendriyāḥ | kaccitte bhagavan nihatamārapratyarthikā ete sattvāḥ | kaccid bhagavan prabhūtaratnas tathāgato ’rhan samyaksaṃbuddhaḥ parinirvṛtaḥ imāṃ sahāṃ lokadhātumāgato dharmaśravaṇāya saptaratnamaye stūpe madhyagataḥ | taṃ ca bhagavantaṃ tathāgatarmahantaṃ samyaksaṃbuddhaṃ sa bhagavān paripṛcchati - kaccidbhagavaṃs tasya bhagavataḥ prabhūtaratnasya tathāgatasyārhataḥ samyaksaṃbuddhasya kṣamaṇīyam, kaccid yāpanīyam, kaccid bhagavan prabhūtaratnas tathāgato ’rhan samyaksaṃbuddhaściraṃ sthāsyati | vayam api bhagavaṃs tasya prabhūtaratnasya tathāgatasyārhataḥ samyaksaṃbuddhasya dhātuvigrahaṃ paśyema | tatsādhu bhagavān darśayatu tathāgatas tasya bhagavataḥ prabhūtaratnasya tathāgatasyārhataḥ samyaksaṃbuddhasya dhātuvigraham iti ||

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爾時釋迦牟尼佛告文殊師利： “此久滅度多寶如來，當爲汝等而現其相。” . 時多寶佛告彼菩薩： “善男子！來，文殊師利法王子欲見汝身。” 于時妙音菩薩於彼國沒，與八萬四千菩薩俱共發來。所經諸國，六種震動，皆悉雨於七寶蓮華；百千天樂，不鼓自鳴。是菩薩目如廣大靑蓮華葉，正使和合百千萬月，其面貌端正復過於此，身眞金色，無量百千功德莊嚴，威德熾盛，光明照曜，諸相具足，如那羅延堅固之身。入七寶臺，上昇虛空，去(009_0792_a)地七多羅樹，諸菩薩衆恭敬圍繞，而來詣此娑婆世界耆闍崛山。到已，下七寶臺，以價直百千瓔珞，持至釋迦牟尼佛所，頭面禮足，奉上瓔珞，而白佛言： “世尊！淨華宿王智佛問訊世尊， . 少病、少惱，起居輕利，安樂行不？四大調和不？世事可忍不？衆生易度不？無多貪欲、瞋恚、愚癡、嫉妒、慳慢不？無不孝父母、不敬沙門、邪見、不善心、不攝五情不？世尊！衆生能降伏諸魔怨不？久滅度多寶如來在七寶塔中，來聽法不？又問訊多寶如來，安隱、少惱，堪忍久住不？世尊！我今欲見多寶佛身，唯願世尊，示我令見。”

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Then the Lord Sâkyamuni, the Tathâgata, &c., said to the Lord Prabhûtaratna, the Tathâgata, &c., who was completely extinct: Produce such a token, Lord, that the Bodhisattva Mahâsattva Gadgadasvara be admonished by it to come to this Saha-world. And the Lord Prabhûtaratna, the Tathâgata, &c., who was completely extinct, instantly produced a token in order to admonish the Bodhisattva Mahâsattva Gadgadasvara (and said): Come, young man of good family, to this Saha-world; Mañgusrî, the prince royal, will hail thy coming. And the Bodhisattva Mahâsattva Gadgadasvara, after humbly saluting the feet of the Lord Kamaladalavimalanakshatrarâgasankusumitâbhigña, the Tathâgata, &c., and after three times circumambulating him from left to right, vanished from the world Vairokanarasmipratimandita, along with eighty-four hundred thousand myriads of kotis of Bodhisattvas who surrounded and followed him, and arrived at this Saha-world, among a stir of Buddhafields, a rain of lotuses, a noise of hundred thousands of myriads of kotis of musical instruments. His face showed eyes resembling blue lotuses, his body was gold-coloured, his person marked by a hundred thousand of holy signs; he sparkled with lustre, glowed with radiance, had limbs marked by the characteristic signs, and a body compact as Nârâyana's. Mounted on a tower made of seven precious substances, he moved through the sky to a height of seven Tâlas [Or spans]. There are seven regions of winds. Vâyu, the god of wind or air, is nearly akin to Indra and Vishnu], surrounded by a host of Bodhisattvas, in the direction of this Saha-world, and approached the Gridhrakûta, the king of mountains. At his arrival, he alighted from the tower, and went, with a necklace of pearls worth a hundred thousands, to the place where the Lord was sitting. After humbly saluting the feet of the Lord, and circumambulating him seven times from left to right, he offered him the necklace of pearls in token of homage, whereafter he said to the Lord: The Lord Kamaladalavimalanakshatrarâgasankusumitâbhigña, the Tathâgata, &c., inquires after the Lord's health, welfare, and sprightliness; whether he feels free from affliction and at ease. That Lord has also charged me to ask: Is there something thou hast to suffer or allow? the humours of the body are not in an unfavourable state; thy creatures are decent in manners, tractable, and easy to be healed; their bodies are clean; They are not too passionate, I hope, not too irascible, not too unwise in their doings? They are not jealous, Lord, not envious, not ungrateful to their father and mother, not impious, not heterodox, not unsubdued in mind, not unrestrained in sexual desires; Are the creatures able to resist the Evil One; Are the creatures able to resist the Evil One; Has the Lord Prabhûtaratna, the Tathâgata, &c., who is completely extinct, come to the Saha-world in order to hear the law, sitting in the centre of a Stûpa made of seven precious substances; And as to that, Lord Prabhûtaratna, the Tathâgata, &c., the Lord Kamaladalavimalanakshatrarâgasankusumitâbhigña, inquires: Is there something that the Lord Prabhûtaratna, &c., has to suffer or allow; Is the Lord Prabhûtaratna, &c., to stay long; We also, O Lord, are desirous of seeing the rudimentary frame [Dhâtuvigraha, the frame of the elementary parts, or the bone relics.] of that Lord Prabhûtaratna, the Tathâgata, &c. May the Lord therefore please to show us the rudimentary frame of the Lord Prabhûtaratna, the Tathâgata, &c.

atha khalu bhagavān śākyamunis tathāgato ’rhan samyaksaṃbuddhastaṃ bhagavantaṃ prabhūtaratnaṃ (247,1) tathāgatam arhantaṃ samyaksaṃbuddhaṃ parinirvṛtam etad avocat - ayaṃ bhagavan gadgadasvaro bodhisattvo mahāsattvo bhagavantaṃ prabhūtaratnaṃ tathāgatam arhantaṃ samyaksaṃbuddhaṃ parinirvṛtaṃ draṣṭukāmaḥ | atha khalu bhagavān prabhūtaratnas tathāgato ’rhan samyaksaṃbuddhastaṃ gadgadasvaraṃ bodhisattvaṃ mahāsattvam etad avocat - sādhu sādhu kulaputra, yatra hi nāma tvaṃ bhagavantaṃ śākyamuniṃ tathāgatam arhantaṃ samyaksaṃbuddhaṃ draṣṭukāmo ’bhyāgataḥ, imaṃ ca saddharmapuṇḍarīkaṃ dharmaparyāya śrāvaṇāya mañjuśriyaṃ ca kumārabhūtaṃ darśanāyeti ||

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爾時釋迦牟尼佛語多寶佛： “是妙音菩薩欲得相見。” 時多寶佛告妙音言： “善哉，善哉！汝能爲供養釋迦牟尼佛及聽法華經，幷見文殊師利等，故來至此。”

. . . .

Then the Lord Sâkyamuni, the Tathâgata, &c., said to the Lord Prabhûtaratna, the Tathâgata, &c., who was completely extinct: Lord, the Bodhisattva Mahâsattva Gadgadasvara here wishes to see the Lord Prabûtaratna, the Tathâgata, &c., who is completely extinct. Whereon the Lord Prabhûtaratna, the Tathâgata, &c., spoke to the Bodhisattva Maliasattva Gadgadasvara in this strain: Well done, well done, young gentleman, that thou hast come hither in the desire to see the Lord Sâkyamuni, the Tathâgata, &c.; to hear this Dharmaparyâya of the Lotus of the True Law, and see Mañgusrî, the prince royal.

atha khalu padmaśrīrbodhisattvo mahāsattvo bhagavantam etad avocat - kīdṛśaṃ bhagavan gadgadasvareṇa bodhisattvena mahāsattvena pūrvaṃ kuśalamūlamavaropitam, kasya vā tathāgatas yāntike? atha khalu bhagavān śākyamunis tathāgato ’rhan samyaksaṃbuddhaḥ padmaśriyaṃ bodhisattvaṃ mahāsattvam etad avocat - bhūtapūrvaṃ kulaputra atīte ’dhvani asaṃkhyeye kalpe asaṃkhyeyatare vipule aprameye apramāṇe yadāsīt | tena kālena tena samayena meghadundubhisvararājo nāma tathāgato ’rhan samyaksaṃbuddho loka udapādi vidyācaraṇasaṃpannaḥ sugato lokavid anuttaraḥ puruṣadamyasārathiḥ śāstā devānāṃ ca manuṣyāṇāṃ ca buddho bhagavān sarvarūpasaṃdarśanāyāṃ lokadhātau priyadarśane kalpe | tasya khalu punaḥ kulaputra bhagavato meghadundubhisvararājasya tathāgatasyārhataḥ samyaksaṃbuddhasya gadgadasvareṇa bodhisattvena mahāsattvena tūryaśatasahasrapravāditena dvādaśavarṣaśatasahasrāṇi pūjā kṛtābhūt | saptaratnamayānāṃ ca bhājanānāṃ caturaśītisahasrāṇi dattāny abhūvan | tatra kulaputra meghadundubhisvararājasya tathāgatasya pravacane gadgadasvareṇa bodhisattvena mahāsattvena iyamīdṛśī śrīḥ prāptā | syāt khalu punas te kulaputra kāṅkṣā vā vimatirvā vicikitsā vā - anyaḥ sa tena kālena tena samayena gadgadasvaro nāma bodhisattvo mahāsattvo ’bhūt, yena sā tasya bhagavato meghadundubhisvararājasya tathāgatasyārhataḥ samyaksaṃbuddhasya pūjā kṛtā, tāni caturaśītibhājanasahasrāṇi dattāni? na khalu punas te kulaputra evaṃ draṣṭavyam | tat kasya hetoḥ? ayam eva sa kulaputra gadgadasvaro bodhisattvo mahāsattvo ’bhūt, yena sā tasya bhagavato meghadundubhisvararājasya tathāgatasyārhataḥ samyaksaṃbuddhasya pūjā kṛtā, tāni caturaśitibhājanasahasrāṇi dattāni | evaṃ bahubuddhaparyupāsitaḥ kulaputra gadgadasvaro bodhisattvo mahāsattvaḥ bahubuddhaśatasahasrāvaropitakuśalamūlaḥ kṛtabuddhaparikarmā | dṛṣṭapūrvāścānena gadgadasvareṇa bodhisattvena mahāsattvena gaṅgānadīvālikāsamā buddhā bhagavantaḥ | paśyasi tvaṃ padmaśrīretaṃ gadgadasvaraṃ bodhisattvaṃ mahāsattvam? padmaśrīrāha - paśyāmi bhagavan, paśyāmi sugata | bhagavān āha - eṣa khalu punaḥ padmaśrīrgadgadasvaro bodhisattvo mahāsattvo bahubhī rūpair imaṃ saddharmapuṇḍarīkaṃ dharmaparyāyaṃ deśayati sma | tadyathā - kvacid brahmarūpeṇa, kvacid rūdrarūpeṇa, kvacicchakrarūpeṇa, kvacidīśvararūpeṇa, kvacit senāpatirūpeṇa, kvacid vaiśravaṇarūpeṇa, kvaciccakravartirūpeṇa, kvacit koṭṭarājarūpeṇa, kvacicchreṣṭhirūpeṇa, kvacid gṛhapatirūpeṇa, kvacinnaigamarūpeṇa, kvacid brāhmaṇarūpeṇa imaṃ saddharmapuṇḍarīkaṃ (248,1) dharmaparyāyaṃ deśayati sma | kvacid bhikṣurūpeṇa, kvacid bhikṣuṇīrūpeṇa, kvacidupāsakarūpeṇa, kvacidupāsikārūpeṇa kvacicchreṣṭhibhāryārūpeṇa, kvacid gṛhapatibhāryārūpeṇa, kvacinnaigamabhāryārūpeṇa, kvaciddārakarūpeṇa, kvaciddārikārūpeṇa, gadgadasvaro bodhisattvo mahāsattvaḥ imaṃ saddharmapuṇḍarīkaṃ dharmaparyāyaṃ sattvānāṃ deśayati sma | iyadbhiḥ kulaputra rūpasaṃdarśanair gadgadasvaro bodhisatvo mahāsattva imaṃ saddharmapuṇḍarīkaṃ dharmaparyāyaṃ sattvānāṃ deśayati sma | yāvat keṣāṃcid yakṣarūpeṇa gadgadasvaro bodhisattvo mahāsattva imaṃ saddharmapuṇḍarīkaṃ dharmaparyāyaṃ sattvānāṃ deśayati sma | keṣāṃcit surarūpeṇa, keṣāṃcid garūḍarūpeṇa, keṣāṃcit kinnararūpeṇa, keṣāṃcinmahoragarūpeṇa gadgadasvaro bodhisattvo mahāsattva imaṃ saddharmapuṇḍarīkaṃ dharmaparyāyaṃ sattvānāṃ deśayati sma | yāvannirayatiryagyoniyamalokākṣaṇopapannānām api sattvānāṃ gadgadasvaro bodhisattvo mahāsattva imaṃ saddharmapuṇḍarīkaṃ dharmaparyāyaṃ deśayaṃstrātā bhavati | yāvad antaḥpuramadhyagatānām api sattvānāṃ gadgadasvaro bodhisattvo mahāsattvaḥ strīrūpam abhinirmāya ima saddharmapuṇḍarīkaṃ dharmaparyāyaṃ sattvānāṃ deśayati sma | asyāṃ sahāyāṃ lokadhātau sattvānāṃ dharmaṃ deśayati sma | trātā khalv api padmaśrīrgadgadasvaro bodhisattvo mahāsattvaḥ sahāyāṃ lokadhātāvupapannānāṃ sattvānām | tasyāṃ ca sahāyāṃ lokadhātāveva sa gadgadasvaro bodhisattvo mahāsattva iyadbhī rūpanimittair imaṃ saddharmapuṇḍarīkaṃ dharmaparyāyaṃ sattvānāṃ deśayati | na cāsya satpuruṣasya ṛddhihānirnāpi prajñāhāniḥ | iyadbhiḥ kulaputra jñānāvabhāsair gadgadasvaro bodhisattvo mahāsattvo ’syāṃ sahāyāṃ lokadhātau prajñāyate | anyeṣu ca gaṅgānadīvālikāsameṣu lokadhātuṣu bodhisattvavaineyānāṃ sattvānāṃ bodhisattvarūpeṇa dharmaṃ deśayati | śrāvakavaineyānāṃ sattvānāṃ śrāvakarūpeṇa dharmaṃ deśayati | pratyekabuddhavaineyānāṃ sattvānāṃ pratyekabuddharūpeṇa dharmaṃ deśayati | tathāgatavaineyānāṃ sattvānāṃ tathāgatarūpeṇa dharmaṃ deśayati | yāvattathāgatadhātuvaineyānāṃ sattvānāṃ tathāgatadhātuṃ darśayati | yāvat parinirvāṇavaineyānāṃ sattvānāṃ parinirvṛtamātmānaṃ darśayati | evaṃ jñānabalādhānaprāptaḥ khalu punaḥ padmaśrīrgadgadasvaro bodhisattvo mahāsattvaḥ ||

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爾時華德菩薩白佛言： “世尊！是妙音菩薩，種何善根，修何功德，有是神力？” 佛告華德菩薩： “過去有佛，名雲雷音王多陁阿伽度、阿羅訶、三藐三佛陁，國名現一切世閒，劫名憙見，妙音菩(009_0792_b)薩於萬二千歲，以十萬種伎樂供養雲雷音王佛，幷奉上八萬四千七寶鉢。以是因緣果報，今生淨華宿王智佛國，有是神力。華德！於汝意云何？爾時雲雷音王佛所，妙音菩薩——伎樂供養、奉上寶器者，豈異人乎？ . 今此妙音菩薩摩訶薩是。華德！是妙音菩薩，已曾供養親近無量諸佛，久殖德本，又値恒河沙等百千萬億那由他佛。 . “華德！汝但見妙音菩薩其身在此，而是菩薩，現種種身，處處爲諸衆生說是經典—— 或現梵王身，或現帝釋身，或現自在天身，或現大自在天身，或現天大將軍身，或現毘沙門天王身，或現轉輪聖王身，或現諸小王身，或現長者身，或現居士身，或現宰官身，或現婆羅門身，或現比丘、比丘尼、優婆塞、優婆夷身，或現長者居士婦女身，或現宰官婦女身，或現婆羅門婦女身，或現童男、童女身， . 或現天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等身，而說是經。諸有地獄、餓鬼、畜生，及衆難處，皆能救濟，乃至(009_0792_c)於王後宮，變爲女身，而說是經。 “華德！是妙音菩薩，能救護娑婆世界諸衆生者， . 是妙音菩薩如是種種變化現身，在此娑婆國土，爲諸衆生說是經典，於神通、變化、智慧無所損減。是菩薩，以若干智慧明照娑婆世界，令一切衆生各得所知；於十方恒河沙世界中，亦復如是。若應以聲聞形得度者，現聲聞形而爲說法；應以辟支佛形得度者，現辟支佛形而爲說法；應以菩薩形得度者，現菩薩形而爲說法； . . 應以佛形得度者，卽現佛形而爲說法。 . 如是種種，隨所應度而爲現形，乃至應以滅度而得度者，示現滅度。 “華德！妙音菩薩摩訶薩，成就大神通智慧之力，其事如是。”

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Subsequently the Bodhisattva Mahâsattva Padmasrî said to the Lord: What root of goodness has the Bodhisattva Mahâsattva Gadgadasvara formerly planted; And in presence of which Tathâgata; And the Lord Sâkyamuni, the Tathâgata, &c., said to the Bodhisattva Mahâsattva Padmasrî: In the days of yore, young man of good family, at a past period there appeared in the world a Tathâgata called Meghadundubhisvararâga (i.e. the king of the drum-sound of the clouds), perfectly enlightened, endowed with science and conduct, a Sugata, &c., in the world Sarvabuddhasandarsana (i. e. sight or display of all Buddhas), in the Æon Priyadarsana. To that Lord Meghadundubhisvararâga the Bodhisattva Mahâsattva Gadgadasvara paid homage by making resound hundred thousands of musical instruments during twelve thousand years. He presented to him also eighty-four thousand vessels of seven precious substances. Under the preaching of the Tathâgata Meghadundubhisvararâga, young man of good family, has the Bodhisattva Mahâsattva Gadgadasvara obtained such a beauty as he now displays. Perhaps, young man of good family, thou hast some doubt, uncertainty or misgiving, (and thinkest) that at that time, that epoch, there was another Bodhisattva Mahâsattva called Gadgadasvara, who paid that homage to the Lord Meghadundubhisvararâga, the Tathâgata, and presented him the eighty-four thousand vessels. But, young man of good family, do not think so. For it was the very same Bodhisattva Mahâsattva Gadgadasvara, young man of good family, who paid that homage to the Lord Meghadundubhisvararâga, the Tathâgata, and presented to him the eighty-four thousand vessels. So, young man of good family, the Bodhisattva Mahâsattva Gadgadasvara has waited upon many Buddhas, has planted good roots under many Buddhas, and prepared the soil under each of them. And this Bodhisattva Mahâsattva Gadgadasvara had previously seen Lords Buddhas similar to the sands of the river Ganges. Dost thou see, Padmasrî, how the Bodhisattva Mahâsattva Gadgadasvara now looks; Padmasrî replied: I do, Lord; I do, Sugata. The Lord said: Now, Padmasrî, this Bodhisattva Mahâsattva Gadgadasvara preaches this Dharmaparyâya of the Lotus of the True Law under many shapes he assumes; sometimes [or somewhere] under the shape of Brahma, sometimes under that of Indra, sometimes under that of Shiva, sometimes under that of Kubera, sometimes under that of a sovereign, sometimes under that of a duke, sometimes under that of a chief merchant, sometimes under that of a citizen, sometimes under that of a villager, sometimes under that of a Brâhman. Sometimes again the Bodhisattva Mahâsattva Gadgadasvara preaches this Dharmaparyâya of the Lotus of the True Law under a monk's shape, sometimes under a nun's, sometimes under a male lay devotee's, sometimes under a female lay devotee's, sometimes under that of a chief merchant's wife, sometimes under that of a citizen's wife, sometimes under a boy's, sometimes under a girl's shape. With so many variations in the manner to show himself, the Bodhisattva Mahâsattva Gadgadasvara preaches this Dharmaparyâya of the Lotus of the True Law to creatures. He has even assumed the shape of a goblin to preach this Dharmaparyâya to such as were to be converted by a goblin. To some he has preached this Dharmaparyâya of the Lotus of the True Law under the shape of a demon, to some under a Garuda's, to some under a Kinnara's, to some under a great serpent's shape. Even to the beings in any of the wretched states, in the hells, the brute creation, Yama's realm, the Bodhisattva Mahâsattva Gadgadasvara is a supporter. Even to the creatures in the gynæceums of this Saha-world has the Bodhisattva Mahâsattva Gadgadasvara, after metamorphosing himself into a woman, preached this Dharmaparyâya of the Lotus of the True Law. Verily, Padmasrî, the Bodhisattva Mahâsattva Gadgadasvara is the supporter of the creatures living in this Saha-world. . Under so many shapes, assumed at will, has the Bodhisattva Mahâsattva Gadgadasvara preached this Dharmaparyâya of the Lotus of the True Law to creatures. Yet, there is no diminution of wisdom, nor diminution of magic power in that good man. So many, young man of good family, are the manifestations of knowledge by which this Bodhisattva Mahâsattva Gadgadasvara has made himself known in this Saha-world. In other worlds also, similar to the sands of the river Ganges, he preaches the law, under the shape of a Bodhisattva to such as must be converted by a Bodhisattva; under the shape of a disciple to such as must be converted by a disciple; under the shape of a Pratyekabuddha to such as must be converted by a Pratyekabuddha; under the shape of a Tathâgata to such as must be converted by a Tathâgata. Nay, he will show to those who must be converted by a relic of the Tathâgata himself such a relic, and to those who must be converted by complete extinction he will show himself completely extinct. Such is the powerful knowledge, Padmasrî, the Bodhisattva Mahâsattva is possessed of.

atha khalu padmaśrīrbodhisattvo mahāsattvo bhagavantam etad avocat - avaropitakuśalamūlo ’yaṃ bhagavan gadgadasvaro bodhisattvo mahāsattvaḥ | katama eṣa bhagavan samādhiryasmin samādhāvavasthitena gadgadasvareṇa bodhisattvena mahāsattvena iyantaḥ sattvā vinītā iti? evam ukte bhagavān śākyamunis tathāgato ’rhan samyaksaṃbuddhaḥ padmaśriyaṃ bodhisattvaṃ mahāsattvam etad avocat - eṣa hi kulaputra sarvarūpasaṃdarśano nāma samādhiḥ | asmin samādhāvavasthitena gadgadasvareṇa bodhisattvena mahāsattvena evamaprameyaḥ sattvārthaḥ kṛtaḥ ||

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爾時華德菩薩白佛言： “世尊！是妙音菩薩，深種善根。世尊！是菩薩住何三昧，而能如是在所變現，度脫衆生？” 佛告華德菩薩： “善男子！其三昧名現一切色身，妙音菩薩住是三昧中，能如是饒益無量衆生。”

. . . . . .

Thereafter the Bodhisattva Mahâsattva Padmasrî said to the Lord: The Bodhisattva Mahâsattva Gadgadasvara then has planted good roots, Lord. What meditation is it, Lord, whereby the Bodhisattva Mahâsattva Gadgadasvara, with unshaken firmness, has converted (or educated) so many creatures; Whereupon the Lord Sâkyamuni, the Tathâgata. &c.. replied to the Bodhisattva Mahâsattva Padmasrî: It is, young man of good family, the meditation termed Sarvarûpasandarsana. By steadiness in it has the Bodhisattva Mahâsattva Gadgadasvara so immensely promoted the weal of creatures.

asmin khalu punar gadgadasvaraparivarte nirdiśyamāne yāni gadgadasvareṇa bodhisattvena mahāsattvena sārdhaṃ caturaśītibodhisattvakoṭīnayutaśatasahasrāṇi imāṃ sahāṃ lokadhātumāgatāni, sarveṣāṃ teṣāṃ sarvarūpasaṃdarśanasya samādheḥ pratilambho ’bhūt | asyāṃ ca sahāyāṃ lokadhātau (249,1) gaṇanāsamatikrāntānāṃ bodhisattvānāṃ mahāsattvānāṃ yeṣāṃ sarvarūpasaṃdarśanasya samādheḥ pratilambho ’bhūt ||

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說是妙音菩薩品時，與妙音菩薩俱來者八萬四千人，(009_0793_a)皆得現一切色身三昧；此娑婆世界無量菩薩，亦得是三昧及陁羅尼。 .

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While this chapter of Gadgadasvara was being expounded, all the eighty-four hundred thousand myriads of kotis of Bodhisattvas Mahâsattvas who, along with the Bodhisattva Mahâsattva Gadgadasvara, had come to the Saha-world, obtained the meditation Sarvarûpasandarsana, and as to the number of Bodhisattvas Mahâsattvas of this Saha-world obtaining the meditation Sarvarûpasandarsana, it was beyond calculation.

atha khalu gadgadasvaro bodhisattvo mahāsattvo bhagavataḥ śākyamunes tathāgatasyārhataḥ samyaksaṃbuddhasya tasya ca bhagavataḥ prabhūtaratnasya tathāgatasyārhataḥ samyaksaṃbuddhasya dhātustūpe vipulāṃ vistīrṇāṃ pūjāṃ kṛtvā punar api saptaratnamaye kūṭāgāre ’bhir uhya prakampadbhiḥ kṣetraiḥ pravarṣadbhiḥ padmaiḥ pravādyamānaistūryakoṭīnayutaśatasahasraiḥ sārdhaṃ taiścaturaśītibodhisattvakoṭīnayutaśatasahasraiḥ parivṛtaḥ puraskṛtaḥ punar api svaṃ buddhakṣetram abhigataḥ | sam abhigamya ca taṃ bhagavantaṃ kamaladalavimalanakṣatrarājasaṃkusumitābhijñaṃ tathāgatam arhantaṃ samyaksaṃbuddham etad avocat - kṛto me bhagavan sahāyāṃ lokadhātau sattvārthaḥ | tasya ca bhagavataḥ prabhūtaratnasya tathāgatasyārhataḥ samyaksaṃbuddhasya dhātustūpo dṛṣṭaḥ vanditaś ca | sa ca bhagavān śākyamunis tathāgato dṛṣṭo vanditaś ca | sa ca mañjuśrīḥ kumārabhūto dṛṣṭaḥ | sa ca bhaiṣajyarājo bodhisattvo mahāsattvo vīryabalabegaprāptaḥ, sa ca pradānaśūro bodhisattvo mahāsattvo dṛṣṭaḥ | sarveṣāṃ ca teṣāṃ caturaśītibodhisattvakoṭīnayutaśatasahasrāṇāṃ sarvarūpasaṃdarśanasya samādheḥ pratilambho ’bhūt ||

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爾時妙音菩薩摩訶薩供養釋迦牟尼佛及多寶佛塔已，還歸本土，所經諸國，六種震動，雨寶蓮華，作百千萬億種種伎樂。旣到本國，與八萬四千菩薩、圍繞至淨華宿王智佛所，白佛言： “世尊！我到娑婆世界饒益衆生，見釋迦牟尼佛，及見多寶佛塔，禮拜、供養； . 又見文殊師利法王子菩薩，及見藥王菩薩、得勤精進力菩薩、勇施菩薩等，亦令是八萬四千菩薩得現一切色身三昧。

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Then the Bodhisattva Mahâsattva Gadgadasvara, after having paid great and ample worship to the Lord Sâkyamuni, the Tathâgata, &c., and at the Stûpa of relics of the Lord Prabhûtaratna, the Tathâgata, &c., again mounted the tower made of seven precious substances, among the stir of the fields, the rain of lotuses, the noise of hundred thousands of myriads of kotis of musical instruments [After a last effort the storm subsides], and with the eighty-four hundred thousand myriads of kotis of Bodhisattvas surrounding and following him, returned to his own Buddha-field. At his arrival there he said to the Lord Kamaladalavimalanakshatrarâgasankusumitâbhigña, the Tathâgata, &c.: O Lord, I have in the Saha-world promoted the weal of creatures; I have seen and saluted the Stilpa of relics of the Lord Prabhâtaratna, the Tathâgata, &c.; I have seen and saluted the Lord Sâkyamuni, the Tathâgata, &c.; I have seen Mañgusri, the prince royal, as well as the Bodhisattva Bhaishagyarâga, who is possessed of mighty knowledge and impetuosity, and the Bodhisattva Mahâsattva Pradânasûra; and these eightyfour hundred thousand myriads of kotis of Bodhisattvas Mahâsattvas have all obtained the meditation termed Sarvarûpasandarsana.

asmin khalu punar gadgadasvarasya bodhisattvasya mahāsattvasya gamanāgamanaparivarte bhāṣyamāṇe dvācatvāriṃśatāṃ bodhisattvasahasrāṇām anutpattikadharmakṣāntipratilambho ’bhūt | padmaśriyaś ca bodhisattvasya mahāsattvasya saddharmapuṇḍarīkasya samādheḥ pratilambho ’bhūt ||

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說是妙音菩薩來往品時，四萬二千天子得無生法忍，華德菩薩得法華三昧。”

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And while this relation of the going and coming of the Bodhisattva Mahâsattva Gadgadasvara was being delivered, forty-two thousand Bodhisattvas acquired the facultyof acquiescence in future things, and the Bodhisattva Mahâsattva Padmasrî acquired the meditation called the Lotus of the True Law.

iti śrīsaddharmapuṇḍarīke dharmaparyāye gadgadasvaraparivarto nāma trayoviṃśatimaḥ ||

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(250,1)24: samantamukhaparivartaḥ ||

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觀世音菩薩普門品第二十五

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CHAPTER XXIV
CHAPTER CALLED THAT OF THE ALL-SIDED ONE, CONTAINING A DESCRIPTION OF THE TRANSFORMATIONS OF AVALOKITESVARA

atha khalu akṣayamatirbodhisattvo mahāsattva utthāyāsanād ekāṃsam uttarāsaṅgaṃ kṛtvā dakṣiṇaṃ jānumaṇḍalaṃ pṛthivyāṃ pratiṣṭhāpya yena bhagavāṃs tenāñjaliṃ praṇāmya bhagavantam etad avocat - kena kāraṇena bhagavan avalokiteśvaro bodhisattvo mahāsattvo ’valokiteśvara ityucyate? evam ukte bhagavān akṣayamatiṃ bodhisattvaṃ mahāsattvam etad avocat - iha kulaputra yāvanti sattvakoṭīnayutaśatasahasrāṇi yāni duḥkhāni pratyuanubhavanti, tāni sacedavalokiteśvarasya bodhisattvasya mahāsattvasya nāmadheyaṃ śṛṇuyuḥ, te sarve tasmād duḥkhaskandhād parimucyeran | ye ca kulaputra sattvā avalokiteśvarasya bodhisattvasya mahāsattvasya nāmadheyaṃ dhārayiṣyanti, sacette mahatyagniskandhe prapateyuḥ, sarve te avalokiteśvarasya bodhisattvasya mahāsattvasya tejasā tasmānmahato ’gniskandhāt parimucyeran | sacet punaḥ kulaputra sattvā nadībhir uhyamānā avalokiteśvarasya bodhisattvasya mahāsattvasyākrandaṃ kuryuḥ, sarvāstā nadyasteṣāṃ sattvānāṃ gādhaṃ dadyuḥ | sacet punaḥ kulaputra sāgaramadhye vahanābhir ūḍhānāṃ sattvakoṭīnayutaśatasahasrāṇāṃ hiraṇyasuvarṇamaṇimuktāvajravaiḍūryaśaṅkhaśilāpravālāśmagarbhamusāragalvalohitamuktādīnāṃ kṛtanidhīnāṃ sa potasteṣāṃ kālikāvātena rākṣasīdvīpe kṣiptaḥ syāt, tasmiṃś ca kaścid evaikaḥ sattvaḥ syāt yo ’valokiteśvarasya bodhisattvasya mahāsattvasyākrandaṃ kuryāt, sarve te parimucyeraṃstasmād rākṣasīdvīpāt | anena khalu punaḥ kulaputra kāraṇena avalokiteśvaro bodhisattvo mahāsattvo ’valokiteśvara iti saṃjñāyate ||

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爾時，無盡意菩薩卽從座起，偏袒右肩，合掌向佛，而作是言： “世尊！觀世音菩薩，以何因緣名觀世音？” 佛告無盡意菩薩： “善男子！若有無量百千萬億衆生受諸苦惱，聞是觀世音菩薩，一心稱名，觀世音菩薩卽時觀其音聲，皆得解脫。若有持是觀世音菩薩名(009_0793_b)者，設入大火，火不能燒，由是菩薩威神力故。若爲大水所漂，稱其名號，卽得淺處。若有百千萬億衆生，爲求金、銀、琉璃、車璖、馬瑙、珊瑚、虎珀、眞珠等寶，入於大海，假使黑風吹其舩舫，飄墮羅剎鬼國，其中若有，乃至一人，稱觀世音菩薩名者，是諸人等皆得解脫羅剎之難。以是因緣，名觀世音。

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Thereafter the Bodhisattva Mahâsattva Akshayamati rose from his seat, put his upper robe upon one shoulder, stretched his joined hands towards the Lord, and said: For what reason, O Lord, is the Bodhisattva Mahâsattva Avalokitesvara called Avalokitesvara? So he asked, and the Lord answered to the Bodhisattva Mahâsattva Akshayamati: All the hundred thousands of myriads of kolis of creatures, young man of good family, who in this world are suffering troubles will, if they hear the name of the Bodhisattva Mahâsattva Avalokitesvara, be released from that mass of troubles. Those who shall keep the name of this Bodhisattva Mahâsattva Avalokitesvara, young man of good family, will, if they fall into a great mass of fire, be delivered therefrom by virtue of the lustre of the Bodhisattva Mahâsattva. In case, young man of good family, creatures, carried off by the current of rivers, should implore the Bodhisattva Mahâsattva Avalokitesvara, all rivers will afford them a ford. In case,young man of good family, many hundred thousand myriads of kotis of creatures, sailing in a ship on the ocean, should see their bullion, gold, gems, pearls, lapis lazuli, conch shells, stones (?), corals, emeralds, Musâragalvas, read pearls (?), and other goods lost, and the ship by a vehement, untimely gale cast on the island of Giantesses, and if in that ship a single being implores Avalokitesvara, all will be saved from that island of Giantesses. For that reason, young man of good family, the Bodhisattva Mahâsattva Avalokitesvara is named Avalokitesvara.

sacet kulaputra kaścid eva vadhyotsṛṣṭo ’valokiteśvarasya bodhisattvasya mahāsattvasyākrandaṃ kuryāt, tāni teṣāṃ vadhyaghātakānāṃ śastrāṇi vikīryeran | sacet khalu punaḥ kulaputra ayaṃ trisāhasramahāsāhasro lokadhāturyakṣarākṣasaiḥ paripūrṇo bhavet, te ’valokiteśvarasya mahāsattvasya nāmadheyagrahaṇena duṣṭacittā draṣṭum apy aśaktāḥ syuḥ | sacetkhalu punaḥ kulaputra kaścid eva sattvo dārvāyasmayair haḍinigaḍabandhanair baddho bhavet, aparādhyanaparādhī vā, tasyāvalokiteśvarasya bodhisattvasya mahāsattvasya nāmadheyagrahaṇena kṣipraṃ tāni haḍinigaḍabandhanāni vivaramanuprayacchanti | īdṛśaḥ kulaputra avalokiteśvarasya bodhisattvasya mahāsattvasya prabhāvaḥ ||

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若復有人臨當被害，稱觀世音菩薩名者，彼所執刀杖尋段段壞，而得解脫。若三千大千國土，滿中夜叉、羅剎，欲來惱人，聞其稱觀世音菩薩名者，是諸惡鬼，尚不能以惡眼視之，況復加害。設復有人，若有罪、若無罪，杻械、枷鎖檢繫其身，稱觀世音菩薩名者，皆悉斷壞，卽得解脫。 .

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If a man given up to capital punishment implores Avalokitesvara, young man of good family, the swords of the executioners shall snap asunder. Further, young man of good family, if the whole triple chiliocosm were teeming with goblins and giants, they would by virtue of the name of the Bodhisattva Mahâsattva Avalokitesvara being pronounced lose the faculty of sight in their wicked designs. If some creature, young man of good family, shall be bound in wooden or iron manacles, chains or fetters, be he guilty or innocent, then those manacles, chains or fetters shall give way as soon as the name of the Bodhisattva Mahâsattva Avalokitesvara is pronounced. Such, young man of good family, is the power of the Bodhisattva Mahâsattva Avalokitesvara.

sacetkulaputra ayaṃ trisāhasramahāsāhasro lokadhāturdhūrtair amitraiścauraiś ca śastrapāṇibhiḥ paripūrṇo bhavet, tasmiṃścaikaḥ sārthavāho mahāntaṃ sārthaṃ ratnāḍhyamanardhyaṃ gṛhītvā gacchet | te gacchantastāṃś caurān dhūrtān śatrūṃś ca śastrahastān paśyeyuḥ | dṛṣṭvā ca punar bhītāstrastā aśaraṇamātmānaṃ saṃjānīyuḥ | sa ca sārthavāhastaṃ sārtham evaṃ brūyāt - mā bhaiṣṭa kulaputrāḥ, mā bhaiṣṭa, abhayaṃdadamavalokiteśvaraṃ bodhisattvaṃ mahāsattvamekasvareṇa sarve samākrandadhvam | tato yūyamasmāccaurabhayādamitrabhayāt kṣipram eva parimokṣyadhve | atha khalu sarva eva sa sārthaḥ ekasvareṇa avalokiteśvaramākrandet - namo namastasmai abhayaṃdadāyāvalokiteśvarāya bodhisattvāya mahāsattvāyeti (251,1)| sahanāmagrahaṇenaiva sa sārthaḥ sarvabhayebhyaḥ parimukto bhavet | īdṛśaḥ kulaputra avalokiteśvarasya bodhisattvasya mahāsattvasya prabhāvaḥ ||

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若三千大千國土，滿中怨賊，有一商主，將諸商人，齎持重寶、經過嶮路， . 其中一人作是唱言：‘諸善男子！勿得恐怖，汝等應當一心稱觀世音菩薩名號。是菩薩能以無畏施於衆生，汝等若稱名者，於此怨賊當得解脫。’ 衆商人聞，俱發聲言：‘南無觀世音菩薩。’稱其名故，卽得解脫。 (009_0793_c)“無盡意！觀世音菩薩摩訶薩，威神之力巍巍如是。

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If this whole triple chiliocosm, young man of good family, were teeming with knaves, enemies, and robbers armed with swords, and if a merchant leader of a caravan marched with a caravan rich in jewels; if then they perceived those robbers, knaves, and enemies armed with swords, and in their anxiety and fright thought themselves helpless; if, further, that leading merchant spoke to the caravan in this strain: Be not afraid, young gentlemen, be not frightened; invoke, all of you, with one voice the Bodhisattva Mahâsattva Avalokitesvara, the giver of safety; then you shall be delivered from this danger by which you are threatened at the hands of robbers and enemies; if then the whole caravan with one voice invoked Avalokitesvara with the words: Adoration, adoration be tothe giver of safety, to Avalokitesvara Bodhisattva Mahâsattva! then, by the mere act of pronouncing that name, the caravan would be released from all danger. Such, young man of good family, is the power of the Bodhisattva Mahâsattva Avalokitesvara.

ye kulaputra rāgacaritāḥ sattvāḥ, te ’valokiteśvarasya bodhisattvasya mahāsattvasya namaskāraṃ kṛtvā vigatarāgā bhavanti | ye dveṣacaritāḥ sattvāḥ, te ’valokiteśvarasya bodhisattvasya mahāsattvasya namaskāraṃ kṛtvā vigatadveṣā bhavanti | ye mohacaritāḥ sattvāḥ, te ’valokiteśvarasya bodhisattvasya mahāsattvasya namaskāraṃ kṛtvā vigatamohā bhavanti | evaṃ maharddhikaḥ kulaputra avalokiteśvaro bodhisattvo mahāsattvaḥ ||

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若有衆生多於婬欲，常念恭敬觀世音菩薩，便得離欲。若多瞋恚，常念恭敬觀世音菩薩，便得離瞋。若多愚癡，常念恭敬觀世音菩薩，便得離癡。 “無盡意！觀世音菩薩、有如是等大威神力，多所饒益，是故衆生常應心念。

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In case creatures act under the impulse of impure passion, young man of good family, they will, after adoring the Bodhisattva Mahâsattva Avalokitesvara, be freed from passion. Those who act under the impulse of hatred will, after adoring the Bodhisattva Mahâsattva Avalokitesvara, be freed from hatred. Those who act under the impulse of infatuation will, after adoring the Bodhisattva Mahâsattva Avalokitesvara, be freed from infatuation. So mighty, young man of good family, is the Bodhisattva Mahâsattva Avalokitesvara.

yaś ca kulaputra avalokiteśvarasya bodhisattvasya mahāsattvasya putrakāmo mātṛgrāmo namaskāraṃ karoti, tasya putraḥ prajāyate abhir ūpaḥ prāsādiko darśanīyaḥ | putralakṣaṇasamanvāgato bahujanapriyo manāpo ’varopitakuśalamūlaś ca bhavati | yo dārikām abhinandati, tasya dārikā prajāyate abhir ūpā prāsādikā darśanīyā paramayā śubhavarṇapuṣkaratayā samanvāgatā dārikā - lakṣaṇasamanvāgatā bahujanapriyā manāpā avaropitakuśalabhūlā ca bhavati | īdṛśaḥ kulaputra avalokiteśvarasya bodhisattvasya mahāsattvasya prabhāvaḥ ||

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若有女人，設欲求男，禮拜供養觀世音菩薩，便生福德智慧之男， . 設欲求女，便生端正有相之女，宿殖德本，衆人愛敬。 “無盡意！觀世音菩薩有如是力，

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If a woman, desirous of male offspring, young man of good family, adores the Bodhisattva Avalokitesvara, she shall get a son, nice, handsome, and beautiful; one possessed of the characteristics of a male child, generally beloved and winning, who has planted good roots. If a woman is desirous of getting a daughter, a nice, handsome, beautiful girl shall be born to her; one possessed of the (good) characteristics of a girl, generally beloved and winning, who has planted good roots. Such, young man of good family, is the power of the Bodhisattva Mahâsattva Avalokitesvara.

ye ca kulaputra avalokiteśvarasya bodhisattvasya mahāsattvasya namaskāraṃ kariṣyanti, nāmadheyaṃ ca dhārayiṣyanti, teṣām amoghaphalaṃ bhavati | yaś ca kulaputra avalokiteśvarasya bodhisattvasya mahāsattvasya namaskāraṃ kariṣyati, nāmadheyaṃ ca dhārayiṣyati, yaś ca dvāṣaṣṭīnāṃ gaṅgānadīvālikāsamānāṃ buddhānāṃ bhagavatāṃ namaskāraṃ kuryāt, nāmadheyāni ca dhārayet, yaś ca tāvatām eva buddhānāṃ bhagavatāṃ tiṣṭhatāṃ dhriyatāṃ yāpayatāṃ cīvarapiṇḍapātaśayanāsanaglānapratyayabhaiṣajyapariṣkāraiḥ pūjāṃ kuryāt, tatkiṃ manyase kulaputra kiyantaṃ sa kulaputro vā kuladuhitā vā tatonidānaṃ puṇyābhisaṃskāraṃ prasavet? evam ukte akṣayamatirbodhisattvo mahāsattvo bhagavantam etad avocat - bahu bhagavan, bahu sugata sa kulaputro vā kuladuhitā vā tatonidānaṃ bahuṃ puṇyābhisaṃskāraṃ prasavet | bhagavān āha - yaś ca kulaputra tāvatāṃ buddhānāṃ bhagavatāṃ satkāraṃ kṛtvā puṇyābhisaṃskāraḥ, yaś ca avalokiteśvarasya bodhisattvasya mahāsattvasya antaśa ekam api namaskāraṃ kuryāt nāmadheyaṃ ca dhārayet, samo ’nadhiko ’natirekaḥ puṇyābhisaṃskāraḥ ubhayato bhavet | yaś ca teṣāṃ dvāṣaṣṭīnāṃ gaṅgānadīvālikāsamānāṃ buddhānāṃ bhagavatāṃ satkāraṃ kuryāt nāmadheyāni ca dhārayet, yaś ca avalokiteśvarasya bodhisattvasya mahāsattvasya namaskāraṃ kuryāt nāmadheyaṃ ca dhārayet, etāvubhau puṇyaskandhau na sukarau kṣapayituṃ kalpakoṭīnayutaśatasahasrair api | evamaprameyaṃ kulaputra avalokiteśvarasya bodhisattvasya mahāsattvasya nāmadhāraṇāt puṇyam ||

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若有衆生，恭敬禮拜觀世音菩薩，福不唐捐，是故衆生皆應受持觀世音菩薩名號。 “無盡意！若有人受持六十二億恒河沙菩薩名字，復盡形供養飮食、衣服、臥具、醫藥。於汝意云何？是善男子、善女人，功德多不？” 無盡意言： “甚多，世尊！” 佛言： “若復有人受持觀世音菩薩名號，乃至一時禮拜、供養，是二人福，正等無異，於百千萬億劫不可窮盡。無盡意！受持觀世音菩薩名號，得如是無量無邊福德之利。” . .

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Those who adore the Bodhisattva Mahâsattva Avalokitesvara will derive from it an unfailing profit. Suppose, young man of good family, (on one hand) some one adoring the Bodhisattva Mahâsattva Avalokitesvara and cherishing his name; (on the other hand) another adoring a number of Lords Buddhas equal to sixty-two times the sands of the river Ganges, cherishing their names and worshipping so many Lords Buddhas during their stay, existence, and life, by giving robes, alms-bowls, couches, medicaments for the sick; how great is then in thine opinion, young man of good family, the accumulation of pious merit which that young gentleman or young lady will produce in consequence of it? So asked, the Bodhisattva Mahâsattva Akshayamati said to the Lord: Great, O Lord, great, O Sugata, is the pious merit which that young gentleman or young lady will produce in consequence of it. The Lord proceeded: Now, young man of good family, the accumulation of pious merit produced by that young gentleman paying homage to so many Lords Buddhas, and the accumulation of pious merit produced by him who performs were it but a single act of adoration to the Bodhisattva Mahâsattva Avalokitesvara and cherishes his name, are equal. He who adores a number of Lords Buddhas equal to sixty-two times the sands of the river Ganges and cherishes their names, and he who adores the Bodhisattva Mahâsattva Avalokitesvara and cherishes his name, have an equal accumulation of pious merit; both masses of pious merit are not easy to be destroyed even in hundred thousands of myriads of kotis of Æons. So immense, young man of good family, is the pious merit resulting from cherishing the name of the Bodhisattva Mahâsattva Avalokitesvara.

atha khalv akṣayamatirbodhisattvo mahāsattvo bhagavantam etad avocat - kathaṃ bhagavan avalokiteśvaro bodhisattvo mahāsattvo ’syāṃ sahāyāṃ lokadhātau pravicarati? kathaṃ sattvānāṃ dharmaṃ deśayati? kīdṛśaścāvalokiteśvarasya bodhisattvasya mahāsattvasyopāyakauśalyaviṣayaḥ? evam ukte bhagavān akṣayamatiṃ bodhisattvaṃ mahāsattvam etad avocat - santi kulaputra lokadhātavaḥ (252,1) yeṣv avalokiteśvaro bodhisattvo mahāsattvo buddharūpeṇa sattvānāṃ dharmaṃ deśayati | santi lokadhātavaḥ, yeṣv avalokiteśvaro bodhisattvo mahāsattvo bodhisattvarūpeṇa sattvānāṃ dharmaṃ deśayati | keṣāṃcit pratyekabuddharūpeṇa avalokiteśvaro bodhisattvo mahāsattvaḥ sattvānāṃ dharmaṃ deśayati | keṣāṃcicchrāvakarūpeṇa avalokiteśvaro bodhisattvo mahāsattvaḥ sattvānāṃ dharmaṃ deśayati | keṣāṃcid brahmarūpeṇāvalokiteśvaro bodhisattvo mahāsattvaḥ sattvānāṃ dharmaṃ deśayati | keṣāṃcicchakrarūpeṇāvalokiteśvaro bodhisattvo mahāsattvaḥ dharmaṃ deśayati | keṣāṃcid gandharvarūpeṇāvalokiteśvaro bodhisattvo mahāsattvaḥ sattvānāṃ dharmaṃ deśayati | keṣāṃcid gandharvarūpeṇāvalokiteśvaro bodhisattvo mahāsattvaḥ sattvānāṃ dharmaṃ deśayati | yakṣavaineyānāṃ sattvānāṃ yakṣarūpeṇa dharmaṃ deśayati | īśvaravaineyānāṃ sattvānām īśvararūpeṇa, maheśvaravaineyānāṃ sattvānāṃ maheśvararūpeṇa dharmaṃ deśayati | cakravartirājavaineyānāṃ sattvānāṃ cakravartirājarūpeṇa dharmaṃ deśayati | piśācavaineyānāṃ sattvānāṃ piśācarūpeṇa dharmaṃ deśayati | vaiśravaṇavaineyānāṃ sattvānāṃ vaiśravaṇarūpeṇa dharmaṃ deśayati | senāpativaineyānāṃ sattvānāṃ senāpatirūpeṇa dharmaṃ deśayati | brāhmaṇavaineyānāṃ sattvānāṃ brāhmaṇarūpeṇa dharmaṃ deśayati | vajrapāṇivaineyānāṃ sattvānāṃ vajrapāṇirūpeṇa dharmaṃ deśayati | evamacintyaguṇasamanvāgataḥ kulaputra avalokiteśvaro bodhisattvo mahāsattvaḥ | tasmāttarhi kulaputra avalokiteśvaraṃ bodhisattvaṃ mahāsattvaṃ pūjayadhvam | eṣa kulaputra avalokiteśvaro bodhisattvo mahāsattvo bhītānāṃ sattvānām abhayaṃ dadāti | anena kāraṇena abhayaṃdada iti saṃjñāyate iha sahāyāṃ lokadhātau ||

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(009_0794_a)無盡意菩薩白佛言： “世尊！觀世音菩薩，云何遊此娑婆世界？云何而爲衆生說法？方便之力，其事云何？” 佛告無盡意菩薩： “善男子！若有國土衆生，應以佛身得度者，觀世音菩薩卽現佛身而爲說法； . 應以辟支佛身得度者，卽現辟支佛身而爲說法；應以聲聞身得度者，卽現聲聞身而爲說法；應以梵王身得度者，卽現梵王身而爲說法；應以帝釋身得度者，卽現帝釋身而爲說法；應以自在天身得度者，卽現自在天身而爲說法； . . 應以大自在天身得度者，卽現大自在天身而爲說法；應以天大將軍身得度者，卽現天大將軍身而爲說法； . 應以毘沙門身得度者，卽現毘沙門身而爲說法；應以小王身得度者，卽現小王身而爲說法；應以長者身得度者，卽現長者身而爲說法；應以居士身得度者，卽現居士身而爲說法；應以宰官身得度者，卽現宰官身而爲說法；應以婆羅門身得度者，卽現婆羅門身而爲說法；應以比丘、比丘尼、優婆塞、(009_0794_b)優婆夷身得度者，卽現比丘、比丘尼、優婆塞、優婆夷身而爲說法；應以長者、居士、宰官、婆羅門婦女身得度者，卽現婦女身而爲說法；應以童男、童女身得度者，卽現童男、童女身而爲說法；應以天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等身得度者，卽皆現之而爲說法；應以執金剛身得度者，卽現執金剛身而爲說法。 “無盡意！是觀世音菩薩成就如是功德，以種種形，遊諸國土，度脫衆生。是故汝等，應當一心供養觀世音菩薩。是觀世音菩薩摩訶薩，於怖畏急難之中能施無畏，是故此娑婆世界，皆號之爲施無畏者。”

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Again the Bodhisattva Mahâsattva Akshayamati said to the Lord: How, O Lord, is it that the Bodhisattva Mahâsattva Avalokitesvara frequents this Saha-world? And how does he preach the law? Andwhich is the range of the skilfulness of the Bodhisattva Mahâsattva Avalokitesvara? So asked, the Lord replied to the Bodhisattva Mahâsattva Akshayamati: In some worlds, young man of good family, the Bodhisattva Mahâsattva Avalokitesvara preaches the law to creatures in the shape of a Buddha; in others he does so in the shape of a Bodhisattva. To some beings he shows the law in the shape of a Pratyekabuddha; to others he does so in the shape of a disciple; to others again under that of Brahma, Indra, or a Gandharva. . . To those who are to be converted by a goblin, he preaches the law assuming the shape of a goblin; to those who are to be converted by Isvara, he preaches the law in the shape of isvara; to those who are to be converted by Mahesvara, he preaches assuming the shape of Mahesvara. To those who are to be converted by a Kakravartin [This term is ambiguous; it means both 'the mover of the wheel', i.e. Vishnu, and 'an emperor'], he shows the law after assuming the shape of a Kakravartin; to those who are to be converted by an imp, he shows the law under the shape of an imp; to those who are to be converted by Kubera, he shows the law by appearing in the shape of Kubera; . to those who are to be converted by Senâpati [Ambiguous; the word denotes both 'the commander-in-chief of the army of the gods, Skanda,' and 'a commander-in-chief in general'], he preaches in the shape of Senapati ; to those who are to be converted by assuming a Brâhman [the Brâhman may be Brihaspati] , he preaches in the shape of a Brâhman; to those who are to be converted by Vagrapâni [Vagrapâni is the name of one of the Dhyânibuddhas, and of certain geniuses, and an ephitet of Indra] , he preaches in the shape of Vagrapâni [The function of Avalokitesvara, as it appears from these passages, agree with those of Gadgadasvara mentioned in the foregoing chapter]. With such inconceivable qualities, young man of good family, is the Bodhisattva Mahâsattva Avalokitesvara endowed. Therefore then, young man of good family, honour the Bodhisattva Mahâsattva Avalokitesvara. The Bodhisattva Mahâsattva Avalokitesvara, young man of good family, affords safety to those who are in anxiety. On that account one calls him in this Saha-world Abhayandada (i. e. Giver of Safety).

atha khalv akṣayamatirbodhisattvo mahāsattvo bhagavantam etad avocat - dāsyāmo vayaṃ bhagavan avalokiteśvarāya bodhisattvāya mahāsattvāya dharmaprābhṛtaṃ dharmācchādam | bhagavān āhayasyedānīṃ kulaputra kālaṃ manyase | atha khalv akṣayamatirbodhasattvo mahāsattvaḥ svakaṇṭhādavartāya śatasahasramūlyaṃ muktāhāramavalokiteśvarāya bodhisattvāya mahāsattvāya dharmācchādamanuprayacchati sma - pratīccha satpuruṣa imaṃ dharmācchādaṃ mamāntikāt | sa na pratīcchati sma | atha khalv akṣayamatirbodhisattvo mahāsattvo ’valokiteśvaraṃ bodhisattvaṃ mahāsattvam etad avocat - pratigṛhāṇa tvaṃ kulaputra imaṃ muktāhāramasmākamanukampām upādāya | atha khalv avalokiteśvaro bodhisattvo mahāsattvo ’kṣayamaterbodhisattvasya mahāsattvasyāntikāt taṃ muktāhāraṃ pratigṛhṇāti sma akṣayamaterbodhisattvasya mahasattvasyānukampām upādāya, tāsāṃ ca catasṛṇāṃ parṣadāṃ teṣāṃ ca devanāgayakṣagandharvāsuragarūḍakinnaramahoragamanuṣyāmanuṣyāṇām anukampām upādāya | pratigṛhya ca dvau pratyaṃśau kṛtavān | kṛtvā caikaṃ pratyaṃśaṃ bhagavate śākyamunaye dadāti sma, dvitīyaṃ pratyaṃśaṃ bhagavataḥ prabhūtaratnasya tathāgatasyārhataḥ samyaksaṃbuddhasya ratnastūpe samupanāmayāyāsa | īdṛśyā kulaputra vikurvayā avalokiteśvaro bodhisattvo mahāsattvo ’syāṃ sahāyāṃ lokadhātāvanuvicarati ||

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

無盡意菩薩白佛言： “世尊！我今當供養觀世音菩薩。” . 卽解頸衆寶珠、瓔珞，價直百千兩金，而以與之，作是言： “仁者！受此法施珍寶瓔珞。” 時觀世音菩薩不肯受之。無盡意復白觀世音菩薩言： “仁者！愍我等故，受此瓔珞。” 爾時佛告觀世音菩薩： “當愍此無盡意菩薩及四衆，天、龍、夜叉、乾闥婆、阿(009_0794_c)修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等故，受是瓔珞。” 卽時觀世音菩薩愍諸四衆，及於天、龍、人非人等，受其瓔珞，分作二分，一分奉釋迦牟尼佛，一分奉多寶佛塔。 “無盡意，觀世音菩薩有如是自在神力，遊於娑婆世界。”

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

Further, the Bodhisattva Mahâsattva Akshayamati said to the Lord: Shall we give a gift of piety, a decoration of piety, O Lord, to the Bodhisattva Mahâsattva Avalokitesvara? The Lord replied: Do so, if thou thinkest it opportune. Then the Bodhisattva Mahâsattva Akshayamati took from his neck a pearl necklace, worth a hundred thousand (gold pieces), and presented it to the Bodhisattva Mahâsattva Avalokitesvara as a decoration of piety, with the words: Receive from me this decoration of piety, good man. But he would not accept it. Then the Bodhisattva Mahâsattva Akshayamati said to the Bodhisattva Mahâsattva Avalokitesvara: Out of compassion to us, young man of good family, accept this pearl necklace. Then the Bodhisattva Mahâsattva Avalokitesvara accepted the pearl necklace from the Bodhisattva Mahâsattva Akshayamati, out of compassion to the Bodhisattva Mahâsattva Akshayamati and the four classes, and out of compassion to the gods, Nâgas, goblins, Gandharvas demons, Garudas, Kinnaras, great serpents, men: and beings not human. Thereafter he divided (the necklace) into two parts, and offered one part to the Lord Sakyamuni, and the other to the jewel Stûpa of the Lord Prabhûtaratna, the Tathagata, &c., who had become completely extinct. With such a faculty of transformation, young man of good family, the Bodhisattva Mahâsattva Avalokitesvara is moving in this Saha-world.

atha khalu bhagavāṃs tasyāṃ velāyām imā gāthā abhāṣata -

.

爾時，無盡意菩薩以偈問曰：

.

And on that occasion the Lord uttered the following stanzas:

citradhvaja akṣayomatī etam arthaṃ paripṛcchi kāraṇāt | (253,1) kenā jinaputra hetunā ucyate hi avalokiteśvaraḥ || 24.1 ||

. .

. 世尊妙相具我今重問彼佛子何因緣名爲觀世音

. .

. 1. Kitradhvaga asked Akshayamati the following question: For what reason, son of Gina, is Avalokitesvara (so) called?

atha sa diśatā vilokiyā praṇidhīsāgaru akṣayomati |
citradhvajo ’dhyabhāṣata śṛṇu caryāmavalokiteśvare || 24.2 ||

.

具足妙相尊偈答無盡意汝聽觀音行善應諸方所

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2. And Akshayamati, that ocean of profound insight, after considering how the matter stood, spoke to Kitradhvaga: Listen to the conduct of Avalokitesvara.

kalpaśata nekakoṭyacintiyā bahubuddhāna sahasrakoṭibhiḥ |
praṇidhāna yathā viśodhitaṃ statha śṛṇvāhi mama pradeśataḥ || 24.3 ||

.

弘誓深如海歷劫不思議侍多千億佛發大淸淨願

.

3. Hear from my indication how for numerous, inconceivable Æons he has accomplished his vote under many thousand kotis of Buddhas.

śravaṇo atha darśano ’pi ca anupūrvaṃ ca tathā anusmṛtiḥ |
bhavatīha amogha prāṇināṃ sarvaduḥkhabhavaśokanāśakaḥ || 24.4 ||

.

我爲汝略說聞名及見身心念不空過能滅諸有苦

.

4. Hearing, seeing, regularly and constantly thinking will infallibly destroy all suffering, (mundane) existence, and grief of living beings here on earth.

saci agnikhadāya pātayed ghatanārthāya praduṣṭamānasaḥ |
smarato avalokiteśvaraṃ abhisikto iva agni śāmyati || 24.5 ||

.

假使興害意推落大火坑念彼觀音力火坑變成池

.

5. If one be thrown into a pit of fire, by a wicked enemy with the object of killing him, he has but to think of Avalokitesvara, and the fire shall be quenched as if sprinkled with water.

saci sāgaradurgi pātayennāgamakarasurabhūta-ālaye |
smarato avalokiteśvaraṃ jalarāje na kadācisīdati || 24.6 ||

.

或漂流巨海龍魚諸鬼難念彼觀音力波浪不能沒

.

6. If one happens to fall into the dreadful ocean, the abode of Nagas, marine monsters, and demons, he has but to think of Avalokitesvara, and he shall never sink down in the king of waters.

saci merutalātu pātayed ghatanārthāya praduṣṭamānasaḥ |
smarato avalokiteśvaraṃ sūryabhūto va nabhe pratiṣṭhati || 24.7 ||

.

或在須彌峯爲人所推墮念彼觀音力如日虛空住

.

7. If a man happens to be hurled down from the brink of the Meru, by some wicked person with the object of killing him, he has but to think of Avalokitesvara, and he shall, sunlike, stand firm in the sky.

vajrāmaya parvato yadi ghatanārthāya hi mūrdhni oṣaret |
smarato avalokiteśvaraṃ romakūpa na prabhonti hiṃsitum || 24.8 ||

.

或被惡人逐墮落金剛山念彼觀音力不能損一毛

.

8. If rocks of thunderstone and thunderbolts are thrown at a man's head to kill him, he has but to think of Avalokitesvara, and they shall not be able to hurt one hair of the body.

(254,1) saci śatrugaṇaiḥ parīvṛtaḥ śastrahastair vihiṃsacetasaiḥ |
smarato avalokiteśvaraṃ maitracitta tada bhonti tatkṣaṇam || 24.9 ||

.

或値怨賊繞各執刀加害念彼觀音力咸卽起慈心

.

9. If a man be surrounded by a host of enemies armed with swords, who have the intention of killing him, he has but to think of Avalokitesvara, and they shall instantaneously become kind-hearted.

saci āghatane upasthito vadhyaghātanavaśaṃgato bhavet |
smarato avalokiteśvaraṃ khaṇḍakhaṇḍa tada śastra gacchiyuḥ || 24.10 ||

.

或遭王難苦臨刑欲壽終念彼觀音力刀尋段段壞

.

10. If a man, delivered to the power of the executioners, is already standing at the place of execution, he has but to think of Avalokitesvara, and their swords shall go to pieces.

saci dārumayair ayomayair haḍinigaḍair iha baddhabandhanaiḥ |
smarato avalokiteśvaraṃ kṣipram eva vipaṭanti bandhanā || 24.11 ||

.

或囚禁枷鎖手足被杻械念彼觀音力釋然得解脫

.

11. If a person happens to be fettered in shackles of wood or iron, he has but to think of Avalokitesvara, and the bonds shall be speedily loosened.

mantrā bala vidya oṣadhī bhūta vetāla śarīranāśakā |
smarato avalokiteśvaraṃ tān gacchanti yataḥ pravartitāḥ || 24.12 ||

.

呪詛諸毒藥所欲害身者念彼觀音力還著於本人

.

12. Mighty spells, witchcraft, herbs, ghosts, and spectres, pernicious to life, revert thither whence they come, when one thinks of Avalokitesvara.

saci ojaharaiḥ parīvṛto nāgayakṣasurabhūtarākṣasaiḥ |
smarato avalokiteśvaraṃ romakūpa na prabhonti hiṃsitum || 24.13 ||

.

(009_0795_a)或遇惡羅剎毒龍諸鬼等念彼觀音力時悉不敢害

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13. If a man is surrounded by goblins, Nâgas, demons, ghosts, or giants, who are in the habit of taking away bodily vigour, he has but to think of Avalokitesvara, and they shall not be able to hurt one hair of his body.

saci vyālamṛgaiḥ parīvṛtastīkṣṇadaṃṣṭranakharair mahābhayaiḥ |
smarato avalokiteśvaraṃ kṣipra gacchanti diśā anantataḥ || 24.14 ||

.

若惡獸圍遶利牙爪可怖念彼觀音力疾走無邊方

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14. If a man is surrounded by fearful beasts with .sharp teeth and claws, he has but to think of Avalokitesvara, and they shall quickly fly in all directions.

saci dṛṣṭiviṣaiḥ parīvṛto jvalanārciśikhiduṣṭadāruṇaiḥ |
smarato avalokiteśvaraṃ kṣipram eva te bhonti nirviṣāḥ || 24.15 ||

.

蚖蛇及蝮蝎氣毒煙火燃念彼觀音力尋聲自迴去

.

15. If a man is surrounded by snakes malicious and frightful on account of the flames and fires (they emit), be has but to think of Avalokitesvara, and they shall quickly lose their poison.

(255,1) gambhīra savidyu niścarī meghavajrāśani vāriprasravāḥ |
smarato avalokiteśvaraṃ kṣipram eva praśamanti tatkṣaṇam || 24.16 ||

.

雲雷鼓掣電降雹澍大雨念彼觀音力應時得消散

.

16. If a heavy thunderbolt shoots from a cloud pregnant with lightning and thunder, one has but to think of Avalokitesvara, and the fire of heaven shall quickly, instantaneously be quenched.

bahuduḥkhaśatair upadrutān sattva dṛṣṭva bahuduḥkhapīḍitān |
śubhajñānabalo vilokiyā tena trātaru gaje sadevake || 24.17 ||

.

衆生被困厄無量苦逼身觀音妙智力能救世閒苦

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17. He (Avalokitesvara) with his powerful knowledge beholds all creatures who are beset with many hundreds of troubles and afflicted by many sorrows, and thereby is a saviour in the world, including the gods.

ṛddhībalapāramiṃgato vipulajñāna upāyaśikṣitaḥ |
sarvatra daśaddiśī jage sarvakṣetreṣu aśeṣa dṛśyate || 24.18 ||

.

具足神通力廣修智方便十方諸國土無剎不現身

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18. As he is thoroughly practised in the power of magic, and possessed of vast knowledge and skilfulness, he shows himself' in all directions and in all regions of the world.

ye ca akṣaṇadurgatī bhayā narakatiryagyamasya śāsane |
jātījaravyādhipīḍitā anupūrvaṃ praśamanti prāṇinām || 24.19 ||

.

種種諸惡趣地獄鬼畜生生老病死苦以漸悉令滅

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19. Birth, decrepitude, and disease will come to an end for those who are in the wretched states of existence, in hell, in brute creation, in the kingdom of Yama, for all beings (in general).

atha khalu akṣamatirhṛṣṭatuṣṭamanā imā gāthā abhāṣata -

.

śubhalocana maitralocanā prajñājñānaviśiṣṭalocanā |
kṛpalocana śuddhalocanā premaṇīya sumukhā sulocanā || 24.20 ||

.

眞觀淸淨觀廣大智慧觀悲觀及慈觀常願常瞻仰

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20. O thou whose eyes are clear, whose eyes are kind, distinguished by wisdom and knowledge, whose eyes are full of pity and benevolence; thou so lovely by thy beautiful face and beautiful eyes!

amalāmalanirmalaprabhā vitimira jñānadivākaraprabhā |
apahṛtānilajvalaprabhā pratapanto jagatī virocase || 24.21 ||

.

無垢淸淨光慧日破諸闇能伏災風火普明照世閒

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21. Pure one, whose shine is spotless bright, whose knowledge is free from darkness, thou shining as the sun, not to be beaten away, radiant as the blaze of fire, thou spreadest in thy flying course thy lustre in the world.

kṛpasadguṇamaitragarjitā śubhaguṇa maitramanā mahāghanā |
kleśāgni śamesi prāṇināṃ dharmavarṣaṃ amṛtaṃ pravarṣasi || 24.22 ||

.

悲體戒雷震慈意妙大雲澍甘露法雨滅除煩惱焰

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22. O thou who rejoicest in kindness having its source in compassion, thou great cloud of good qualities and of benevolent mind, thou quenchest the fire that vexes living beings, thou pourest out nectar, the rain of the law.

(256,1) kalahe ca vivādavigrahe narasaṃgrāmagate mahābhaye |
smarato avalokiteśvaraṃ praśameyā arisaṃgha pāpakā || 24.23 ||

.

諍訟經官處怖畏軍陣中念彼觀音力衆怨悉退散

.

23. In quarrel, dispute, war, battle, in any great danger one has to think of Avalokitesvara, who shall quell the wicked troop of foes.

meghasvara dundubhisvaro jaladharagarjita brahmasusvaraḥ |
svaramaṇḍalapāramiṃgataḥ smaraṇīyo avalokiteśvaraḥ || 24.24 ||

.

妙音觀世音梵音海潮音勝彼世閒音是故須常念

.

24. One should think of Avalokitesvara, whose sound is as the cloud's and the drum's, who thunders like a rain-cloud, possesses a good voice like Brahma, (a voice) going through the whole gamut of tones.

smarathā smarathā sa kāṅkṣathā śuddhasattvaṃ avalokiteśvaram |
maraṇe vyasane upadrave trāṇu bhoti śaraṇaṃ parāyaṇam || 24.25 ||

.

念念勿生疑觀世音淨聖於苦惱死厄能爲作依怙

.

25. Think, O think with tranquil mood of Avalokitesvara, that pure being; he is a protector, a refuge, a recourse in death, disaster, and calamity.

sarvaguṇasya pāramiṃgataḥ sarvasattvakṛpamaitralocano |
guṇabhūta mahāguṇodadhī vandanīyo avalokiteśvaraḥ || 24.26 ||

.

具一切功德慈眼視衆生福聚海無量是故應頂禮

.

26. He who possesses the perfection of all virtues, and beholds all beings with compassion and benevolence, he, an ocean of virtues, Virtue itself, he, Avalokitesvara, is worthy of adoration.

yo ’sau anukampako jage buddha bheṣyati anāgate ’dhvani |
sarvaduḥkhabhayaśokanāśakaṃ praṇamāmī avalokiteśvaram || 24.27 ||

.

27. He, so compassionate for the world, shall once become a Buddha, destroying all dangers and sorrows; I humbly bow to Avalokitesvara.

lokeśvara rājanāyako bhikṣudharmākaru lokapūjito |
bahukalpaśatāṃś caritva ca prāptu bodhi virajāṃ anuttarām || 24.28 ||

.

28. This universal Lord, chief of kings, who is a (rich) mine of monastic virtues, he, universally worshipped, has reached pure, supreme enlightenment, after plying his course (of duty) during many hundreds of Æons.

sthita dakṣiṇavāmatastathā vījayanta amitābhanāyakam |
māyopamatā samādhinā sarvakṣetre jina gatva pūjiṣu || 24.29 ||

.

29. At one time standing to the right, at another to the left of the Chief Amitabha, whom he is fanning, he, by dint of meditation, like a phantom, in all regions honours the Gina.

diśi paścimataḥ sukhākarā lokadhātu virajā sukhāvatī | (257,1) yatra eṣa amitābhanāyakaḥ saṃprati tiṣṭhati sattvasārathiḥ || 24.30 ||

. .

30. In the west, where the pure world Sukhâkara is situated, there the Chief Amitabha, the tamer of men, has his fixed abode.

na ca istriṇa tatra saṃbhavo nāpi ca maithunadharma sarvaśaḥ |
upapāduka te jinorasāḥ padmagarbheṣu niṣaṇṇa nirmalāḥ || 24.31 ||

.

31. There no women are to be found; there sexual intercourse is absolutely unknown; there the sons of Gina, on springing into existence by apparitional birth, are sitting in the undefiled cups of lotuses.

so caiva amitābhanāyakaḥ padmagarbhe viraje manorame |
siṃhāsani saṃniṣaṇṇako śālarajo va yathā virājate || 24.32 ||

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32. And the Chief Amitâbha himself is seated on a throne in the pure and nice cup of a lotus, and shines as the Sâla-king.

so ’pi tathā lokanāyako yasya nāsti tribhavesmi sādṛśaḥ |
yanme puṇya stavitva saṃcitaṃ kṣipra bhomi yatha tvaṃ narottama || 24.33 ||

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33. The Leader of the world, whose store of merit has been praised, has no equal in the triple world. O supreme of men, let us soon become like thee!

iti ||

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atha khalu dharaṇiṃdharo bodhisattvo mahāsattva utthāyāsanād ekāṃsam uttarāsaṅgaṃ kṛtvā dakṣiṇaṃ jānumaṇḍalaṃ pṛthivyāṃ pratiṣṭhāpya yena bhagavāṃs tenāñjaliṃ praṇāmya bhagavantam etad avocat - na te bhagavan sattvāḥ avarakeṇa kuśalamūlena samanvāgatā bhaviṣyanti, ye ’valokiteśvarasya bodhisattvasya mahāsattvasyemaṃ dharmaparyāyaparivartaṃ śroṣyanti avalokiteśvarasya bodhisattvasya mahāsattvasya vikurvānirdeśaṃ samantamukhaparivartaṃ nāma avalokiteśvarasya bodhisattvasya vikurvaṇaprātihāryam ||

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爾時持地菩薩卽從座起，前白佛言： “世尊！若有衆生，聞是觀世音菩薩品自在之業，普門示現神通力者，當知是人功德不少。”

. .

Thereupon the Bodhisattva Mahâsattva Dharanindhara rose from his seat, put his upper robe upon one shoulder, fixed his right knee against the earth, stretched his joined hands towards the Lord and said: They must be possessed of not a few good roots, O Lord, who are to hear this chapter from the Dharmaparyâya about the Bodhisattva Mahâsattva Avalokitesvara and this miraculous power of transformation of the Bodhisattva Mahâsattva Avalokitesvara.

asmin khalu punaḥ samantamukhaparivarte bhagavatā nirdeśyamāne tasyāḥ parṣadaścaturaśītināṃ prāṇisahasrāṇām asamasamāyām anuttarāyāṃ samyaksaṃbodhau cittānyutpannānyabhūvan ||

.

佛說是普門品時，衆(009_0795_b)中八萬四千衆生，皆發無等等阿耨多羅三藐三菩提心。

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And while this chapter of the All-sided One was being expounded by the Lord, eighty-four thousand living beings from that assembly felt their minds drawn to that supreme and perfect enlightenment, with which nothing else can be compared.

iti śrīsaddharmapuṇḍarīke dharmaparyāye samantamukhaparivarto nāmāvalokiteśvaravikurvaṇanirdeśaścaturviśatimaḥ ||

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(258,1)25: śubhavyūharājapūrvayogaparivartaḥ |

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(009_0796_c)妙莊嚴王本事品第二十七

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CHAPTER XXV
ANCIENT DEVOTION

atha khalu bhagavān sarvāvantaṃ bodhisattvagaṇamāmantrayām āsa - bhūtapūrvaṃ kulaputra atīte ’dhvanyasaṃkhyeyaiḥ kalpair asaṃkhyeyatarair yadāsīt | tena kālena tena samayena jaladharagarjitaghoṣasusvaranakṣatrarājasaṃkusumitābhijño nāma tathāgato ’rhan samyaksaṃbuddho loka udapādi, vidyācaraṇasaṃpannaḥ sugato lokavid anuttaraḥ puruṣadamyasārathiḥ śāstā devānāṃ ca manuṣyāṇāṃ ca buddho bhagavān priyadarśane kalpe vairocanaraśmipratimaṇḍitāyāṃ lokadhātau | tasya khalu punaḥ kulaputrā jaladharagarjitaghoṣasusvaranakṣatrarājasaṃkusumitābhijñasya tathāgatasya pravacane śubhavyūho nāma rājābhūt | tasya khalu punaḥ kulaputrā rājñaḥ śubhavyūhasya vimaladattā nāma bhāryābhūt | tasya khalu punaḥ kulaputrā rājñaḥ śubhavyūhasya dvau putrāvabhūtām - eko vimalagarbho nāma, dvitīyo vimalanetro nāma | tau ca dvau dārakāvṛddhimantau cābhūtām, prajñāvantau ca puṇyavantau ca jñānavantau ca bodhisattvacaryāyāṃ ca abhiyuktāvabhūtām | tadyathā - dānapāramitāyām abhiyuktāvabhūtām, śīlapāramitāyāṃ kṣāntipāramitāyāṃ vīryapāramitāyāṃ dhyānapāramitāyāṃ prajñāpāramitāyāmupāyakauśalyapāramitāyāṃ maitryāṃ karuṇāyāṃ muditāyāmupekṣāyāṃ yāvat saptatriṃśatsu bodhipakṣikeṣu dharmeṣu | sarvatra pāraṃgatāvabhūtām, vimalasya samādheḥ pāraṃgatau, nakṣatrarājādityasya samādheḥ pāraṃgatau, vimalanirbhāsasya samādheḥ pāraṃgatau, vimalabhāsasya samādheḥ pāraṃgatau, alaṃkāraśubhasya samādheḥ pāraṃgatau, mahātejogarbhasya samādheḥ pāraṃgatāvabhūtām | sa ca bhagavāṃs tena kālena tena samayena imaṃ saddharmapuṇḍarīkaṃ dharmaparyāyaṃ deśayām āsa teṣāṃ sattvānām anukampāyai, tasya ca rājñaḥ śubhavyūhasyānukampāyai | atha khalu kulaputrā vimalagarbho dārako vimalanetraś ca dārako yena svamātā janayitrī, tenopasaṃkrāmatām | upasaṃkramya daśanakhamañjaliṃ pragṛhya janayitrīm etad avocatām ehyamba gamiṣyāvas tasya bhagavato jaladharagarjitaghoṣasusvaranakṣatrarājasaṃkusumitābhijñasya tathāgatasyārhataḥ samyaksaṃbuddhasya sakāśam taṃ bhagavantaṃ jaladharagarjitaghoṣasusvaranakṣatrarājasaṃkusumitābhijñaṃ tathāgatam arhantaṃ samyaksaṃbuddhaṃ darśanāya vandanāya paryupāsanāya | tat kasya hetoḥ? eṣa hyamba sa bhagavān jaladharagarjitaghoṣasusvaranakṣatrarājasaṃkusumitābhijñas tathāgato ’rhan samyaksaṃbuddhaḥ sadevakasya lokasya purataḥ saddharmapuṇḍarīkaṃ nāma dharmaparyāyaṃ visteraṇa saṃprakāśayati, taṃ śravaṇāya gamiṣyāvaḥ | evam ukte kulaputrā vimaladattā rājabhāryā vimalagarbhaṃ dārakaṃ vimalanetraṃ ca dārakam etad avocat - eṣa khalu kulaputrau yuvayoḥ pitā rājā śubhavyūho brāhmaṇeṣv abhiprasannaḥ | tasmānna lapsyatha taṃ tathāgataṃ darśanāyābhigantum | atha khalu kulaputrā vimalagarbho dārako vimalanetraś ca dārako daśanakhamañjaliṃ pragṛhya tāṃ svamātaraṃ janayitrīm etad avocatām - mithyādṛṣṭikule ’sminnāvāṃ jātau? āvāṃ punar dharmarājaputrāviti | atha khalu kulaputrā vimaladattā rājabhāryā tau dvau dārakāvetad avocat - sādhu sādhu kulaputrau (259,1)| yuvāṃ tasya svapitū rājñaḥ śubhavyūhasyānukampāyai kiṃcideva prātihāryaṃ saṃdarśayatam | apyeva nāma yuvayorantike prasādaṃ kuryāt | prasannacittaś ca asmākamanujānīyāt tasya bhagavato jaladharagarjitaghoṣasusvaranakṣatrarājasaṃkusumitābhijñasya tathāgatasyārhataḥ samyaksaṃbuddham abhigantum ||

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爾時佛告諸大衆： “乃往古世，過無量無邊不可思議阿僧祇劫，有佛名雲雷音宿王華智多陁阿伽度、阿羅訶、三藐三佛陁，國名光明莊嚴，劫名憙見。彼佛法中有王，名妙莊嚴，其王夫人名曰淨德，有二子，一名淨藏，二名淨眼。是二子有大神力，福德智慧，久修菩薩所行之道，所謂檀波羅蜜、尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅(009_0797_a)蜜、禪波羅蜜、般若波羅蜜、方便波羅蜜、慈悲喜捨，乃至三十七品助道法皆悉明了通達。又得菩薩淨三昧、日星宿三昧、淨光三昧、淨色三昧、淨照明三昧、長莊嚴三昧、大威德藏三昧，於此三昧亦悉通達。 “爾時彼佛欲引導妙莊嚴王，及愍念衆生故，說是法華經。時淨藏、淨眼二子到其母所，合十指爪掌白言： ‘願母往詣雲雷音宿王華智佛所，我等亦當侍從，親近、供養、禮拜。此佛於一切天人衆中說法華經，宜應聽受。’ 母告子言： ‘汝父信受外道，深著婆羅門法，汝等應往白父，與共俱去。’ 淨藏、淨眼合十指爪掌白母：‘我等是法王子，而生此邪見家。’ . 母告子言： ‘汝等當憂念汝父，爲現神變，若得見者，心必淸淨，或聽我等，往至佛所。’

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Thereupon the Lord addressed the entire assemblage of Bodhisattvas: Of yore, young men of good family, at a past epoch, incalculable, more than incalculable Æons ago, at that time there appeared in the world a Tathâgata named Galadharagargitaghoshasusvaranakshatrarâgasankusumitâbhigña, an Arhat, &c., endowed with science and conduct, &c. &c., in the Æon Priyadarsana, in the world Vairokanarasmipratimandita. Now, there was, young men of good family, under the spiritual rule of the Tatbâgata Galadharagargitaghoshasusvaranakshatrarâgasankusumitâbhigña a king called Subhavyaha. That king Subhavyûha, young men of good family, had a wife called Vimaladatta, and two sons, one called Vimalagarbha, the other Vimalanetra. These two boys, who possessed magical power and wisdom, applied themselves to the course of duty of Bodhisattvas, viz. to the perfect virtues (Pâramitâs) of alms-giving, morality, forbearance, energy, meditation, wisdom, and skilfulness; they were accomplished in benevolence, compassion, joyful sympathy and indifference, and in all the thirty-seven constituents of true knowledge. They had perfectly mastered the meditation Vimala (i.e. spotless), the meditation Nakshatraragâditya, the meditation Vimalanirbhâsa, the meditation Vimalâbhasa, the meditation Alankârasûra, the meditation Mahâtegogarbha. Now at that time, that period the said Lord preached the Dharmaparyâya of the Lotus of the True Law out of compassion for the beings then living and for the king Subhavyfiha. Then, young men of good family, the two young princes Vimala,crarbha and Vimalanetra went to their mother, to whom they said, after stretching their joined hands: We should like to go, mother, to the Lord Galadharagargitaghoshasusvaranakshatrarâgasankusumitâbhigña, the Tathâgata, &c., that, mother, because the Lord Galadharagargitaghoshasusvaranakshatrarâgasankusumitâbhigña, the Tathagata, &c., expounds, in great extension, before the world, including the gods, the Dharmaparvâya of the Lotus of the True Law. We should like to hear it. Whereupon the queen Vinialadattâ said to the two young princes Vimalagarbha and Vimalanetra: Your father, young gentlemen, the king Subhavyûha, favours the Brahmans. Therefore you will not obtain the permission to go and see the Tathâgata. Then the two young princes Vimalagarbha and Vimalanetra, stretching their joined hands, said to their mother: Though born in a family that adheres to a false doctrine, we feel as sons to the king of the law. Then, young men of good family, the queen Vimaladattâ said to the young princes: Well, young gentlemen, out of compassion for your father, the king Subhavyûha, display some miracle, that he may become favourably inclined to you, and on that account grant you the permission of going to the Lord Galadharagargitaghoshasusvaranakshatrarâgasankusumitâbhigña, the Tathâgata, &c.

atha khalu kulaputrā vimalagarbho dārako vimalanetraś ca dārakas tasyāṃ velāyāṃ saptatālamātraṃ vaihāyasam abhyudgamya tasya pitū rājñaḥ śubhavyūhasyānukampāyai buddhānujñātāni yamakāni prātihāryāṇyakurutām | tau tatraivāntarīkṣe gatau śayyāmakalpayatām | tatraivāntarīkṣe caṃkramataḥ, tatraivāntarīkṣe rajo vyadhunītām, tatraivāntarīkṣe ’dhaḥkāyādvāridhārāṃ pramumocatuḥ, ūrdhvakāyādagniskandhaṃ prajvālayataḥ sma | ūrdhvakāyādvāridhārāṃ pramumocatuḥ, adhaḥkāyādagniskandhaṃ prajvālayataḥ sma | tau tasminnevākāśe mahāntau bhūtvā khuḍḍakau bhavataḥ, khuḍḍakau bhūtvā mahāntau bhavataḥ | tasminnevāntarīkṣe ’ntardhāyataḥ | pṛthivyāmunmajjataḥ | pṛthivyāmunmajjitvā ākāśaunmajjataḥ | iyadbhiḥ khalu punaḥ kulaputrā ṛddhiprātihāryaistābhyāṃ dvābhyāṃ dārakābhyāṃ sa śubhavyūho rājā svapitā vinītaḥ | atha khalu kulaputrāḥ sa rājā śubhavyūhastayordārakayostamṛddhiprātihāryaṃ dṛṣṭvā tasyāṃ velāyāṃ tuṣṭa udagra āttamanāḥ pramuditaḥ prītisaumanasyajāto daśanakhamañjaliṃ pragṛhya tau dārakāvetad avocat - ko yuvayoḥ kulaputrau śāstā, kasya vā yuvāṃ śiṣyāviti? atha khalu kulaputrāstau dvau dārakau taṃ rājānaṃ śubhavyūham etad avocat - eṣa sa mahārāja bhagavān jaladharagarjitaghoṣasusvaranakṣatrarājasaṃkusumitābhijñas tathāgato ’rhan samyaksaṃbuddhastiṣṭhati dhriyate yāpayati ratnamaye bodhivṛkṣamūle dharmāsanopaviṣṭaḥ | sadevakasya lokasya purataḥ saddharmapuṇḍarīkaṃ nāma dharmaparyāyaṃ vistareṇa saṃprakāśayati | sa āvayorbhagavān śāstā | tasyāvāṃ mahārāja śiṣyau | atha khalu kulaputrāḥ sa rājā śubhavyūhastau dārakāvetad avocat - paśyāmo vayaṃ kulaputrau taṃ yuvayoḥ śāstāram | gamiṣyāmo vayaṃ tasya bhagavataḥ sakāśam ||

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於是二子念其父故，踊在虛空，高七多羅樹，現種種神變—— . 於虛空中行住坐臥；身上出水、身下出火；身下出水、身上出火，或現大身滿虛空中，而復現小，小復現大；於空中滅，忽然在地；入地如水，履水如地。 (009_0797_b)現如是等種種神變，令其父王心淨信解。時父見子神力如是，心大歡喜，得未曾有，合掌向子言： ‘汝等，師爲是誰，誰之弟子？’ 二子白言： ‘大王！彼雲雷音宿王華智佛，今在七寶菩提樹下法座上坐，於一切世閒天人衆中廣說法華經，是我等師，我是弟子。’ 父語子言： ‘我今亦欲見汝等師，可共俱往。’

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Immediately the young princes Vimalagarbha and Vimalanetra rose into the atmosphere to a height of seven Tâl trees and performed miracles such as are allowed by the Buddha, out of compassion for their father, the king, Subhavyûha. They prepared in the sky a couch and raised dust; there they also emitted from the lower part of their body a shower of rain, and from the upper part a mass of fire; then again they emitted from the upper part of their body a shower of rain, and from the lower part a mass of fire. While in the firmament they became now big, then small; and now small, then big. Then they vanished from the sky to come up again from the earth and reappear in the air. Such, young men of good family, were the miracles produced by the magical power of the two young princes, whereby their father, the king Subhavyûha, was converted. At the sight of the miracle produced by the magical power of the two young princes, the king Subhavyûha was content, in high spirits, ravished, rejoiced, joyful, and happy, and, the joined hands raised, he said to the boys: Who is your master, young gentlemen? whose pupils are you? And the two young princes answered the king Subhavyûha: There is, noble king, there exists and lives a Lord Galadharagargitaghoshasusvaranakshatrarâgasankusumitâbhigña, a Tathagata, &c.; seated on the stool of law at the foot of the tree of enlightenment; he extensively reveals the Dharmaparyâya of the Lotus of the True Law to the world, including the gods. That Lord is our Master, O noble king; we are his pupils. Then, young gentlemen of good family, the king Subhavyûha said to the young princes: I will see your Master, young gentlemen; I am to go myself to the presence of that Lord.

atha khalu kulaputrāstau dvau dārakau tato ’ntarīkṣādavatīrya yena svamātā janayitrī tenopasaṃkrāmatām | upasaṃkramya daśanakhamañjaliṃ pragṛhya svamātaraṃ janayitrīm etad avocatām - eṣa āvābhyāmamba vinītaḥ svapitā anuttarāyāṃ samyaksaṃbodhau | kṛtamāvābhyāṃ pituḥ śāstṛkṛtyam | tadidānīmutsraṣṭumarhasi | āvāṃ tasya bhagavataḥ sakāśe pravrajiṣyāva iti ||

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於是二子從空中下，到其母所，合掌白母： ‘父王今已信解，堪任發阿耨多羅三藐三菩提心。我等爲父已作佛事，願母見聽，於彼佛所出家修道。’

. . . . .

After the two young princes had descended from the sky, young gentlemen, they went to their mother and with joined hands stretched forward said to her: Mother, we have converted our father to supreme and perfect knowledge; we have performed the office of masters towards him; therefore let us go now; we wish to enter upon the ecclesiastical life in the face of the Lord.

atha khalu kulaputrā vimalagarbho dārako vimalanetraś ca dārakas tasyāṃ velāyāṃ svamātaraṃ janayitrīṃ gāthābhyāmadhyabhāṣatām -

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“爾時二子欲重宣其意，以偈白母：

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And on that occasion, young men of good family, the young princes Vimalagarbha and Vimalanetra addressed their mother in the following two stanzas:

anujānīhyāvayoramba pravrajyāmanagārikām |
āvāṃ vai pravrajiṣyāvo durlabho hi tathāgataḥ || 25.1 ||

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願母放我等出家作沙門諸佛甚難値我等隨佛學

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1. Allow us, O mother, to go forth from home and to embrace the houseless life; ay, we will become ascetics, for rare to be met with (or precious) is a Tathâgata.

(260,1) audumbaraṃ yathā puṣpaṃ sudurlabhataro jinaḥ |
utsṛjya pravrajiṣyāvo durlabhā kṣaṇasaṃpadā || 25.2 ||

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如優曇鉢羅値佛復難是脫諸難亦難願聽我出家

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2. As the blossom of the glomerated fig-tree, nay, more rare is the Gina. Let us depart; we will renounce the world; the favourable moment is precious (or not often to be met with).

vimaladattā rājabhāryā āha -

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“母卽告言：

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Vimaladattâ said:

utsṛjāmi yuvāmadya gacchathā sādhu dārakau |
vayaṃ pi pravrajiṣyāmo durlabho hi tathāgataḥ || 25.3 ||

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‘聽汝出家。所以者何？佛難値故。’

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3. Now I grant you leave; go, my children, I give my consent. I myself will likewise renounce the world, for rare to be met with (or precious) is a Tathâgata.

iti ||

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atha khalu kulaputrāstau dvau dārakāvime gāthe bhāṣitvā tau mātāpitarāvetad avocatām - sādhu amba tāta eta | vayaṃ sarve sahitā bhūtvā gamiṣyāmas tasya bhagavato jaladharagarjitaghoṣasusvaranakṣatrarājasaṃkusumitābhijñasya tathāgatasyārhataḥ samyaksaṃbuddhasya sakāśam | upasaṃkramiṣyāmastaṃ bhagavantaṃ darśanāya vandanāya paryupāsanāya dharmaśravaṇāya | tat kasya hetoḥ? durlabho hyamba tāta buddhotpādaḥ, udumbarapuṣpasadṛśo mahārṇavyugacchidrakūrmagrīvāpraveśavat | durlabhaprādurbhāvā amba buddhā bhagavantaḥ | tasmāttarhi amba tāta paramapuṇyopastabdhā vayamīdṛśe pravacane upapannāḥ | tat sādhu amba tāta utsṛjadhvam | āvāṃ gamiṣyāvaḥ | tasya bhagavato jaladharagarjitaghoṣasusvaranakṣatrarājasaṃkusumitābhijñasya tathāgatasyārhataḥ samyaksaṃbuddhasya sakāśe pravrajiṣyāvaḥ | durlabhaṃ hi amba tāta tathāgatānāṃ darśanam | durlabho hyadya kālaḥ | īdṛśo dharmarājā | paramadurlabhedṛśī kṣaṇasaṃpat ||

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“於是二子白父母言： ‘善哉，父母！願時往詣雲雷音宿王華智佛所，親近供養。所以者何？佛難得値，如優曇鉢羅華，又如一眼之龜，値浮木孔。 . 而我等宿福深厚，生値佛法，是故父母當聽我等，令得出家。 . . 所以者何？諸佛(009_0797_c)難値，時亦難遇。’ . . .

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Having uttered these stanzas, young men of good family, the two young princes said to their parents: Pray, father and mother, you also go together with us to the Lord Galadharagargitaghoshasusvaranakshatrarâgasankusumitâbhigña, the Tathâgata, &c., in order to see, humbly salute and wait upon him, and to hear the law. For, father and mother, the appearance of a Buddha is rare to be met with as the blossom of the glomerated fig-tree, as the entering of the tortoise's neck into the hole of the yoke formed by the great ocean. The appearance of Lords Buddhas, father and mother, is rare. Hence, father and mother, it is a happy lot we have been blessed with, to have been born at the time of such a prophet. Therefore, father and mother, give us leave; . we would go and become ascetics in presence of the Lord Galadharagargitaghoshasusvaranakshatrarâgasankusumitâbhigña, the Tathagata, &c., for the seeing of a Tathâgata is something rare. . Such a king of the law is rarely met with; such a favourable occasion is rarely met with.

tena khalu punaḥ kulaputrāḥ samayena tasya rājñaḥ śūbhavyūhasya antaḥpurāccaturaśītirantaḥpurikāsahasrāṇi asya saddharmapuṇḍarīkasya dharmaparyāyasya bhājanabhutāny abhūvan | vimalanetraś ca dārako ’smin dharmaparyāye caritāvī | vimalagarbhaś ca dārako bahukalpakoṭīnayutaśatasahasrāṇi sarvasattvapāpajahane samādhau carito ’bhūt kimiti sarvasattvāḥ sarvapāpaṃ jaheyuriti | sā ca tayordārakayormātā vimaladattā rājabhāryā sarvabuddhasaṃgītiṃ sarvabuddhadharmaguhyasthānāni ca saṃjānīte sma | atha khalu kulaputrā rājā śubhavyūhastābhyāṃ dvābhyāṃ dārakābhyāṃ tathāgataśāsane vinītaḥ, avatāritaś ca, paripācitaś ca sarvasvajanaparivāraḥ | sā ca vimaladattā rājabhāryā sarvasvajanaparivārā tau ca dvau dārakau rājñaḥ śubhavyūhasya putrau dvācatvāriṃśadbhiḥ prāṇisahasraiḥ sārdhaṃ sāntapurau sāmātyau sarve sahitāḥ samagrāḥ yena bhagavān jaladharagarjitaghoṣasusvaranakṣatrarājasaṃkusumitābhijñas tathāgato ’rhan samyaksaṃbuddhaḥ, tenopasaṃkrāman | upasaṃkramya tasya bhagavataḥ pādau śirasābhivandya taṃ bhagavantaṃ triṣkṛtvaḥ pradakṣiṇīkṛtya ekānte tasthuḥ ||

. . . . . . .

“彼時妙莊嚴王後宮八萬四千人，皆悉堪任受持是法華經。淨眼菩薩，於法華三昧，久已通達；淨藏菩薩，已於無量百千萬億劫通達離諸惡趣三昧，欲令一切衆生離諸惡趣故。其王夫人，得諸佛集三昧，能知諸佛秘密之藏。 “二子如是以方便力善化其父，令心信解，好樂佛法。於是妙莊嚴王與群臣眷屬俱，淨德夫人與後宮婇女眷屬俱，其王二子與四萬二千人俱，一時共詣佛所。到已，頭面禮足，繞佛三帀，卻住一面。

. . . . . . .

Now at that juncture, young men of good family, the eighty-four thousand women of the harem of the king Subhavyûha became worthy of being receptacles of this Dharmaparyaya of the Lotus of the True Law. The young prince Vimalanetra exercised himself in this Dharmaparyâya, whereas the young prince Vimalagarbha for many hundred thousand myriads of kotis of Æons practised the meditation Sarvasattvapapagahana, with the object that all beings should abandon all evils. And the mother of the two young princes, the queen Vimaladattâ, acknowledged the harmony between all Buddhas and all topics treated by them. Then, young men of good family, the king Subhavyûha, having been converted to the law of the Tathâgata by the instrumentality of the two young princes, having been initiated and brought to full maturity in it, along with all his relations and retinue; the queen Vimaladattâ with the whole crowd of women in her suite, and the two young princes, the sons of the king Subhavyûha, accompanied by forty-two thousand living beings, along with the women of the harem and the ministers, went all together and unanimously to the Lord Galadharagargitaghoshasusvaranakshatrarâgasankusumitâbhigña, the Tathâgatha, &c. On arriving at the place where the Lord was, they humbly saluted his feet, circumarnbulated him three times from left to right and took their stand at some distance.

atha khalu kulaputrāḥ sa bhagavān jaladharagarjitaghoṣasusvaranakṣatrarājasaṃkusumitābhijñas tathāgato ’rhan samyaksaṃbuddho rājānaṃ śubhavyūhaṃ saparivāramupasaṃkrāntaṃ viditvā dhārmyā kathayā saṃdarśayati samādāpayati samuttejayati saṃpraharṣayati | atha khalu kulaputrā rājā śubhavyūhastena bhagavatā dhārmyā kathayā sādhu ca suṣṭhu ca saṃdarśitaḥ samādāpitaḥ samuttejitaḥ (261,1) saṃpraharṣitas tasyāṃ velāyāṃ tuṣṭa udagra āttamanāḥ pramuditaḥ prītisaumanasyajātaḥ kanīyaso bhrātuḥ paṭṭaṃ baddhvā rājye pratiṣṭhāpya saputrasvajanaparivāraḥ, sā ca vimaladattā rājabhāryā sarvastrīgaṇaparivārā, tau ca dvau dārakau sārdhaṃ tair dvācatvāriṃśadbhiḥ prāṇisahasraiḥ, sarve sahitāḥ samagrāstasya bhagavato jaladharagarjitaghoṣasusvaranakṣatrarājasaṃkusumitābhijñasya tathāgatasyārhataḥ samyaksaṃbuddhasya pravacane śraddhayā agārādanagārikāṃ pravrajitāḥ | pravrajitvā ca rājā śubhavyūhaḥ saparivāraścaturaśītivarṣasahasrāṇyabhiyukto vijahāra imaṃ saddharmapuṇḍarīkaṃ dharmaparyāyaṃ cintayan bhāvayan paryavadāpayan | atha khalu kulaputrāḥ sa rājā śubhavyūhasteṣāṃ caturaśītīnāṃ varṣasahasrāṇām atyayena sarvaguṇālaṃkāravyūhaṃ nāma samādhiṃ pratilabhate sma | sahapratilabdhāccāsya samādheḥ, atha tāvad eva saptatālamātraṃ vaihāyasam abhyudgacchati sma ||

. . . . .

爾時，彼佛爲王說法，示ㆍ教ㆍ利ㆍ喜，王大歡悅。 “爾時妙莊嚴王及其夫人，解頸眞珠瓔珞，價直百千，以散佛上，於虛空中化成四柱寶臺，臺中有大寶牀，敷百千萬天衣，其上有佛結加趺坐，放大光明。爾時妙莊嚴王作是念： ‘佛身希有，端嚴殊特，成就第一微妙之色。’ 時雲雷音宿王華智佛告四衆言： ‘汝等見是妙莊嚴王，於我前合掌立不？此王於我法中作比丘，精勤修習，助佛道法，當得作佛，號娑羅樹王，國(009_0798_a)名大光，劫名大高王。其娑羅樹王佛，有無量菩薩衆及無量聲聞，其國平正，功德如是。’ 其王卽時以國付弟，與夫人、二子幷諸眷屬，於佛法中出家，修道。“王出家已，於八萬四千歲，常勤精進修行妙法華經。 . 過是已後，得一切淨功德莊嚴三昧，卽昇虛空，高七多羅樹，

. . . . .

Then, young men of good family, the Lord Galadharagargitaghoshasusvaranakshatrarâgasankusumitâbhigña, the Tathâgata, &c., perceiving the king Subhavyu'ha, who had arrived with his retinue, instructed, roused, excited, and comforted him with a sermon. And the king Subhavyûha, young men of good family, after he had been well and duly instructed, roused, excited, and comforted by the sermon of the Lord, was so content, glad, ravished, joyful, rejoiced, and delighted, that he put his diadem on the head of his younger brother and established him in the government, whereafter he himself with his sons, kinsmen, and retinue, as well as the queen Vimaladatta and her numerous train of women, the two young princes accompanied by forty-two thousand living beings went all together and unanimously forth from home to embrace the houseless life, prompted as they were by their faith in the preaching of the Lord Galadharagargitaghoshasusvaranakshatrarâgasankusumitâbhigña, the Tathâgata, &c. Having become an ascetic, the king Subhavyûha, with his retinue, remained for eighty-four thousand years applying himself to studying, meditating, and thoroughly penetrating this Dharmaparyâya of the Lotus of the True Law. At the end of those eighty four thousand years, young men of good family, the king Subhavyûha acquired the meditation termed Sarvagunâlankâravyûha. No sooner had he acquired that meditation, than he rose seven Tâls up to the sky,

atha khalu kulaputrāḥ sa rājāḥ śubhavyūho gaganatale sthitastaṃ bhagavantaṃ jaladharagarjitaghoṣasusvaranakṣatrarājasaṃkusumitābhijñaṃ tathāgatam arhantaṃ samyaksaṃbuddham etad avocat - imau bhagavan mama putrau śāstārau bhavataḥ | yadahamābhyāmṛddhiprātihāryeṇa tasmānmahato dṛṣṭigatādvinivartitaḥ, tathāgataśāsane ca pratiṣṭhapitaḥ, paripācitaś ca avatāritaś ca, tathāgatadarśanāya ca saṃcoditaḥ | kalyāṇamitrau bhagavan mama tau dvau dārakau putrarūpeṇa mama gṛha upapannau, yaduta pūrvakuśalamūlasmaraṇārtham ||

. . . .

而白佛言： ‘世尊！此我二子，已作佛事，以神通變化轉我邪心，令得安住於佛法中，得見世尊。此二子者，是我善知識，爲欲發起宿世善根，饒益我故，來生我家。’

. . . .

and while staying in the air, young men of good family, the king Subhavyûha said to the Lord Galadharagargitaghoshasusvaranakshatrarâgasankusumitâbhigña, the Tathagata, &c.: My two sons, O Lord, are my masters, since it is owing to the miracle produced by their magical power that I have been diverted from that great heap of false doctrines, been established in the command of the Lord, brought to full ripeness in it, introduced to it, and exhorted to see the Lord. They have acted as true friends to me, O Lord, those two young princes who as sons were born in my house, certainly to remind me of my former roots of goodness.

evam ukte bhagavān jaladharagarjitaghoṣasusvaranakṣatrarājasaṃkusumitābhijñas tathāgato ’rhan samyaksaṃbuddhastaṃ rājānaṃ śubhavyūham etad avocat - evametanmahārāja, evametad yathā vadasi | avaropitakuśalamūlānāṃ hi mahārāja kulaputrāṇāṃ kuladuhitṛṇāṃ ca sarveṣu bhavagaticyutyupapattyāyataneṣūpapannānāṃ sulabhāni bhavanti kalyāṇamitrāṇi, yāni śāstṛkṛtyena pratyupasthitāni bhavanti, yāny anuttarāyāṃ samyaksaṃbodhau śāsakānyavatārakāṇi paripācakāni bhavanti | udārametanmahārāja sthānaṃ yaduta kalyāṇamitraparigrahas tathāgatadarśanasamādāpakaḥ | paśyasi tvaṃ mahārāja etau dvau dārakau? āha - paśyāmi bhagavan, paśyāmi sugata | bhagavān āha - etau khalu punar mahārāja kulaputrau pañcaṣṭīnāṃ gaṅgānadīvālikāsamānāṃ tathāgatānām arhatāṃ samyaksaṃbuddhānām antike pūjāṃ kariṣyataḥ, imaṃ ca saddharmapuṇḍarīkaṃ dharmaparyāyaṃ dhārayiṣyataḥ sattvānām anukampāyai, mithyādṛṣṭīnāṃ ca sattvānāṃ samyagdṛṣṭaye vīryasaṃjananārtham ||

. . . . . . .

“爾時，雲雷音宿王華智佛告妙莊嚴王言： ‘如是，如是！如汝所言。若善男子、善女人，種善根故，世世得善知識，其善知識，能作佛事，示教利喜，令入阿耨多羅三藐三菩提。大王！當知善知識者是大因緣，所謂化導令得見佛，發阿耨多羅三藐三菩提心。大王！汝見此二子不？ . 此二子，已曾供養六十五百千萬億那由他恒河沙諸佛，親近ㆍ恭敬，於諸佛所受持法華經，愍念邪見衆生，令住正見。’

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At these words the Lord Galadharagargitaghoshasusvaranakshatrarâgasankusumitâbhigña, the Tathâgata, &c., spoke to the king Subhavyûha: It is as thou sayest, noble king. Indeed, noble king, such young men or young ladies of good family as possess roots of goodness, will in any existence, state, descent, rebirth or place I easily find true friends, who with them shall perform the task of a master , who shall admonish, introduce, fully prepare them to obtain supreme and perfect enlightenment. It is an exalted position, noble king, the office of a true friend who rouses (another) to see the Tathâgata. Dost thou see these two young princes, noble king? I do, Lord; I do, Sugata, said the king. The Lord proceeded: Now, these two young gentlemen, noble king, will pay worship to sixty-five (times the number of) Tathâgatas, &c., equal to the sands of the Ganges; they will keep this Dharmaparyâya of the Lotus of the True Law, out of compassion for beings who hold false doctrines, and with the aim to produce in those beings an earnest striving after the right doctrine.

atha khalu kulaputrāḥ sa rājā śubhavyūhastato gaganatalādavatīrya daśanakhamañjaliṃ pragṛhya taṃ bhagavantaṃ jaladharagarjitaghoṣasusvaranakṣatrarājasaṃkusumitābhijñaṃ tathāgatam arhantaṃ samyaksaṃbuddham etad avocat - tatsādhu bhagavan | nirdiśatu tathāgataḥ - kīdṛśena jñānena samanvāgatas tathāgato ’rhan samyaksaṃbuddho yena mūrdhni uṣṇīṣo vibhāti, vimalanetraś ca bhagavān , bhruvormadhye corṇā vibhāti śaśiśaṅkhapāṇḍarābhā, sā ca samasahitā dantāvalī vadanāntare virājati, bimboṣṭhaś ca bhagavāṃścārunetraś ca sugataḥ ||

. . .

妙莊嚴王卽從(009_0798_b)虛空中下，而白佛言： ‘世尊！如來甚希有，以功德智慧故，頂上肉髻光明顯照，其眼長廣而紺靑色，眉閒毫相白如珂月，齒白齊密常有光明，脣色赤好如頻婆菓。’

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Thereupon, young men of good family, the king Subhavyûha came down from the sky, and, having raised his joined hands, said to the Lord Galadharagargitaghoshasusvaranakshatrarâgasankusumitâbhigña, the Tathâgata, &c.: Please, Lord, deign to tell me, what knowledge the Tathagata is possessed of, so that the protuberance on his head is shining; that the Lord's eyes are so clear; that between his brows the Ûrnâ (circle of hair) is shining, resembling in whiteness the moon; that in his mouth a row of equal and close-standing teeth is glittering; that the Lord has lips red as the Bimba and such beautiful eyes.

(262,1) atha khalu kulaputrāḥ sa rāja śubhavyūha iyadbhir guṇais taṃ bhagavantaṃ jaladharagarjitaghoṣasusvaranakṣatrarājasaṃkusumitābhijñaṃ tathāgatam arhantaṃ samyaksaṃbuddham abhiṣṭutya anyaiś ca guṇakoṭīnayutaśatasahasrais taṃ bhagavantam abhiṣṭutya tasyāṃ velāyāṃ taṃ bhagavantaṃ jaladharagarjitabhoṣasusvaranakṣatrarājasaṃkusumitābhijñaṃ tathāgatam arhantaṃ samyaksaṃbuddham etad avocat - āścaryaṃ bhagavan yāvan mahārtham idaṃ tathāgataśāsanam, acintyaguṇasamanvāgataś ca tathāgatapravedito dharmavinayaḥ, yāvat suprajñaptā ca tathāgataśikṣā | adyāgreṇa vayaṃ bhagavanna bhūyaś cittasya vaśagā bhaviṣyāmaḥ, na bhūyo mithyādṛṣṭervaśagā bhaviṣyāmaḥ, na bhūyaḥ krodhasya vaśagā bhaviṣyāmaḥ, na bhūyaḥ pāpakānāṃ cittotpādānāṃ vaśagā bhaviṣyāmaḥ | ebhir ahaṃ bhagavan iyadbhir akuśalaidharmaiḥ samanvāgato necchāmi bhagavato ’ntikam upasaṃkramitum | sa tasya bhagavato jaladharagarjitaghoṣasusvaranakṣatrajasaṃkusumitābhijñasya tathāgatasyārhataḥ samyaksaṃbuddhasya pādau śirasābhivandya antarīkṣagata evāsthāt ||

. . . . .

“爾時妙莊嚴王，讚歎佛如是等無量百千萬億功德已，於如來前，一心合掌，復白佛言： . ‘世尊！未曾有也。如來之法，具足成就不可思議微妙功德，教誡所行，安隱快善，我從今日，不復自隨心行，不生邪見、憍慢、瞋恚諸惡之心。’ 說是語已，禮佛而出。”

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As the king Subhavyûha, young men of good family, had celebrated the Lord Galadharagargitaghoshasusvaranakshatrarâgasankusumitâbhigña, the Tathagata, &c., by enumerating so manygood qualities and hundred thousands of myriads of kotis of other good qualities besides, he said to the Lord Galadharagargitaghoshasusvaranakshatrarâgasankusumitâbhigña, the Tathâgata, &c.: . It is wonderful, O Lord, how valuable the Tathâgata's teaching is, and with how many inconceivable virtues the religious discipline proclaimed by the Tathagata is attended; how beneficial the moral precepts proclaimed by the Tathdgata are. From henceforward, O Lord, we will no more be slaves to our own mind; no more be slaves to false doctrine; no more slaves to rashness; no more slaves to the sinful thoughts arising in us. Being possessed of so many good qualities, O Lord, I do not wish to go away from the presence of the Lord. After humbly saluting the feet of the Lord Galadharagargitaghoshasusvaranakshatrarâgasankusumitâbhigña, the Tathâgata, &c., the king rose up to the sky and there stood.

atha khalu sa rājā śubhavyūhaḥ sā ca vimaladattā rājabhāryā śatasahasramūlyaṃ muktāhāraṃ bhagavata uparyantarīkṣe ’kṣaipsīt | samanantarakṣiptaś ca sa muktāhāras tasya bhagavato mūrdhni muktāhāraḥ kūṭāgāraḥ saṃsthito ’bhūccaturasraścatuḥsthūṇaḥ samabhāgaḥ suvibhakto darśanīyaḥ | tasmiṃś ca kūṭāgāre paryaṅkaḥ prādurbhūto ’nekadūṣyaśatasahasrasaṃstṛtaḥ | tasmiṃś ca paryaṅke tathāgatavigrahaḥ paryaṅkabaddhaṃ saṃdṛśyate sma | atha khalu rājñaḥ śubhavyūhasyaitadabhavat - mahānubhāvamidaṃ buddhajñānam, acintyaguṇasamanvāgataś ca tathāgataḥ | yatra hi nāma ayaṃ tathāgatavigrahaḥ kūṭāgāramadhyagataḥ saṃdṛśyate prāsādiko darśanīyaḥ paramaśubhavarṇapuṣkaratayā samanvāgataḥ ||

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Thereupon the king Subhavyûha and the queen Vimaladattâ from the sky, threw a pearl necklace worth a hundred thousand (gold pieces) upon the Lord; and that pearl necklace no sooner came down upon the head of the Lord than it assumed the shape of a tower with four columns, regular, well-constructed, and beautiful. On the summit of the tower appeared a couch covered with many hundred thousand pieces of fine cloth, and on the couch was seen the image of a Tathâgata sitting cross-legged. Then the following thought presented itself to the kingsubbavyûha: The Buddha- knowledge must be very powerful, and the Tathagata endowed with inconceivable good qualities that this Tathâgataimage shows itself on the summit of the tower, (an image) so nice, beautiful, possessed of an extreme abundance of good colours.

atha khalu bhagavān jaladharagarjitaghoṣasusvaranakṣatrarājasaṃkusumitābhijñas tathāgataścatasraḥ parṣadaḥ āmantrayate sma - paśyatha bhikṣavo yūyaṃ śubhavyūhaṃ rājānaṃ gaganatalasthaṃ siṃhanādaṃ nadantam? āhuḥ - paśyāmo bhagavan | bhagavān āha - eṣa khalu bhikṣavaḥ śubhavyūho rājā mama śāsane bhikṣubhāvaṃ kṛtvā śālendrarājo nāma tathāgato ’rhan samyaksaṃbuddho loke bhaviṣyati, vidyācaraṇasaṃpannaḥ sugato lokavid anuttaraḥ puruṣadamyasārathiḥ śāstā devānāṃ ca manuṣyāṇāṃ ca buddho bhagavān vistīrṇavatyāṃ lokadhātau | abhyudgatarājo nāma sa kalpo bhaviṣyati | tasya khalu punar bhikṣavaḥ śālendrarājasya tathāgatasyārhataḥ samyaksaṃbuddhasya aprameyo bodhisattvasaṃgho bhaviṣyati, aprameyaḥ śrāvakasaṃghaḥ | samā pāṇitalajātā ca vaidūryamayī sā vistīrṇavatī lokadhāturbhaviṣyati | evamacintyaḥ sa tathāgato ’rhan samyaksaṃbuddho bhaviṣyati | syāt khalu punaḥ kulaputrāḥ yuṣmākaṃ kāṅkṣā vā vimatirvā vicikitsā vā - anyaḥ sa tena kālena tena samayena śubhavyūho nāma rājābhūt? na khalu punaḥ kulaputrā yuṣmābhir evaṃ draṣṭavyam | tat kasya hetoḥ? ayam eva sa padmaśrīrbodhisattvo mahāsattvastena kālena tena samayena śubhavyūho nāma rājābhut | syāt khalu punaḥ kulaputrā yuṣmākaṃ kāṅkṣā vā vimatirvā vicikitsā vā - anyā sā tena kālena tena samayena vimaladattā nāma (263,1) rājabhāryābhūt? na khalu punaḥ kulaputrā yuṣmābhir evaṃ draṣṭavyam | tat kasya hetoḥ? ayaṃ sa vair ocanaraśmipratimaṇḍitadhvajarājo nāma bodhisattvo mahāsattvastena kālena tena samayena vimaladattā nāma rājabhāryābhut | tasya rājñaḥ śubhavyūhasyānukampāyai teṣāṃ ca sattvānāṃ rājñaḥ śubhavyūhasya bhāryātvamabhyupagato ’bhūt | syāt khalu punaḥ kulaputrā yuṣmākaṃ kāṅkṣā vā vimatirvā vicikitsā vā - anyau tau tena kālena tena samayena dvau dārakāvabhūtām? na khalu punaḥ kulaputrā yuṣmābhir evaṃ draṣṭavyam | tat kasya hetoḥ? imau tau bhaiṣajyarājaś ca bhaiṣajyasamundataś ca tena kālena tena samayena tasya rājñaḥ śubhavyūhasya putrāvabhūtām | evamacintyaguṇasamanvāgatau kulaputrā bhaiṣajyarājo bhaiṣajyasamudgataś ca bodhisattvau mahāsattvau, bahubuddhakoṭīnayutaśatasahasrāvaropitakuśalamūlau etāvubhāv api satpuruṣāvacintyadharmasamanvāgatau | ye ca etayoḥ satpuruṣayornāmadheyaṃ dhārayiṣyanti, te sarve namaskaraṇīyā bhaviṣyanti sadevakena lokena ||

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. . . . . . . . 佛告大衆： “於意云何？妙莊嚴王，豈異人乎？ . 今華德菩薩是。 . . 其淨德夫人，今佛前光照莊嚴相菩薩是。 . . . 哀愍妙莊嚴王及諸眷屬故，於彼中生。其二子者，今藥王菩薩、藥上菩薩是。是藥王、藥上菩薩，成就如此諸大功德，已於無量百千萬億諸佛所殖衆德本，成就不可思議諸善功德。若有人識是二菩薩名字者，一切世閒諸天人民亦應禮拜。”

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Then the Lord Galadharagargitaghoshasusvaranakshatrarâgasankusumitâbhigña, the Tathagata, &c., addressed the four classes (and asked): Do you see, monks, the king Subliavyûha who, standing in the sky, is emitting a lion's roar? They answered: We do, Lord. The Lord proceeded: This king Subhavyûha, monks, after having become a monk under my rule shall become a Tathagata in the world, by the name of Sâlendrarâga, endowed with science and conduct, &c. &c., in the world Vistîritavati; his epoch shall be called AbhyudgatarAga. That Tathâgata Sâlendrarâga, monks, the Arhat, &c., shall have an immense congregation of Bodhisattvas, an immense congregation of disciples. The said world Vistîrnavatî shall be level as the palm of the hand, and consist of lapis lazuli. So he shall be an inconceivably great Tathâgata, &c. Perhaps, young men of good family, you will have some doubt, uncertainty or misgiving (and think) that the king Subhavyûha at that time, that juncture was another. But you must not think so; for it is the very same Bodhisattva Mahâsattva Padmasrî here present, who at that time, that juncture was the king Subhavyûha. Perhaps, young men of good family, you will have some doubt, uncertainty or misgiving (and think) that the queen Vimaladattâ at that time, that juncture was another. But you must not think so; for it is the very same Bodhisattva Mahâsattva called Vairokanarasmipratimanditarâga, who at that time, that juncture was the queen Vimaladatta, and who out of compassion for the king Subhavyûha and the creatures had assumed the state of being the wife of king Subhavyûha. Perhaps, young men of good family, you will have some doubt, uncertainty or misgiving (and think) that the two young princes were others. But you must not think so; for it was Bhaishagyarâga and Bhaishagyarâgasamudgata, who at that time, that juncture were sons to the king Subhavyûha. With such inconceivable qualities, young men of good family, were the Bodhisattvas Mahasattvas Bhaishagyarâga and Bhaishagyarâgasamudgata endowed, they, the two good men, having planted good roots under many hundred thousand myriads of kotis of Buddhas. Those that shall cherish the name of these two good men shall all become worthy of receiving homage from the world, including the gods.

asmin khalu punaḥ pūrvayogaparivarte bhāṣyamāṇe caturaśītīnāṃ prāṇisahasrāṇāṃ virajo vigatamalaṃ dharmeṣu dharmacakṣurviśuddham ||

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佛說是妙莊嚴王本事品時，八萬四千人遠塵離垢，於諸法中得法眼淨。

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While this chapter on Ancient Devotion was being expounded, the spiritual insight of eighty-four thousand living beings in respect to the law was purified so as to become unclouded and spotless.

iti śrīsaddharmapuṇḍarīke dharmaparyāye śubhavyūharājapūrvayogaparivarto nāma pañcaviṃśatimaḥ ||

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(264,1)26: samantabhadrotsāhanaparivartaḥ |

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(009_0798_c)普賢菩薩勸發品第二十八

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CHAPTER XXVI
ENCOURAGEMENT OF SAMANTABHADRA

atha khalu samantabhadro bodhisattvo mahāsattvaḥ pūrvasyāṃ diśi gaṇanāsamatikrāntair bodhisattvair mahāsattvaiḥ sārdhaṃ parivṛtaḥ puraskṛtaḥ prakampadbhiḥ kṣetrai pravarṣadbhiḥ padmaiḥ pravādyamānaistūryakoṭīnayutaśatasahasraiḥ, mahatā bodhisattvānubhāvena mahatyā bodhisattvavikurvayā mahatyā bodhisattvaddharyā mahata bodhisattvamāhātmyena mahatā bodhisattvasamāhitena mahatā bodhisattvatejasā jājvalyamānena, mahatā bodhisattvayānena, mahatā bodhisattvaprātihāryeṇa, mahadbhir devanāgayakṣagandharvāsuragarūḍakinnaramahoragamanuṣyāmanuṣyaiḥ parivṛtaḥ puraskṛtaḥ evamacintyair ṛddhiprātihāryaiḥ samantabhadro bodhisattvo mahāsattva imāṃ lokadhātuṃ saṃprāptaḥ | sa yenagṛdhrakūṭaḥ parvatarājaḥ yena ca bhagavāṃs tenopasaṃkrāmat | upasaṃkramya bhagavataḥ pādau śirasābhivandya saptakṛtvaḥ pradakṣiṇīkṛtya bhagavantam etad avocat - ahaṃ bhagavaṃs tasya bhagavato ratnatejobhyudgatarājasya tathāgatasya buddhakṣetrādihāgataḥ iha bhagavan sahāyāṃ lokadhātāvayaṃ saddharmapuṇḍarīko dharmaparyāyo deśyata iti | tamahaṃ śravaṇāyāgato bhagavataḥ śākyamunes tathāgatasya sakāśam | amūni ca bhagavannetāvanti bodhisattvaśatasahasrāṇi imaṃ saddharmapuṇḍarīkaṃ dharmaparyāyaṃ śravaṇāyāgatāni | tatsādhu bhagavān deśayatu tathāgato ’rhan samyaksaṃbuddha imaṃ saddharmapuṇḍārīkaṃ dharmaparyāyameṣāṃ bodhisattvānāṃ mahāsattvānāṃ vistareṇa | evam ukte bhagavān samantabhadraṃ bodhisattvaṃ mahāsattvam etad avocat - uddhaṭitajñā hi kulaputra ete bodhisattvā mahāsattvāḥ | api tvayaṃ saddharmapuṇḍarīko dharmaparyāyo yaduta asaṃbhinnatathatā | te bodhisattvā āhuḥ - evametad bhagavan, evametatsugata | atha khalu yāstasyāṃ parṣadi bhikṣubhikṣuṇyupāsakopāsikāś ca saṃnipatitāḥ, tāsāṃ saddharmapuṇḍarīke dharmaparyāye pratiṣṭhāpanārthaṃ punar api bhagavān samantabhadraṃ bodhisattvaṃ mahāsattvam etad avocat - caturbhiḥ kulaputra dharmaiḥ samanvāgatasya mātṛgrāmasya ayaṃ saddharmapuṇḍarīko dharmaparyāyo hastagato bhaviṣyati | katamaiścaturbhiḥ? yaduta buddhair bhagavadbhir adhiṣṭhito bhaviṣyati, avaropitakuśalamūlaś ca bhaviṣyati, nirayarāśivyavasthitaś ca bhaviṣyati, sarvasattvaparitrāṇārtham anuttarāyāṃ samyaksaṃbodhau cittam utpādayiṣyati | ebhiḥ kulaputra caturbhir dharmaiḥ samanvāgatasya mātṛgrāmasya ayaṃ saddharmapuṇḍarīko dharmaparyāyo hastagato bhaviṣyati ||

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爾時普賢菩薩，以自在神通力，威德名聞，與大菩薩無量無邊不可稱數，從東方來。所經諸國，普皆震動，雨寶蓮華，作無量百千萬億種種伎樂。又與無數諸天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，大衆圍繞，各現威德神通之力，到娑婆世界耆闍崛山中， . 頭面禮釋迦牟尼佛，右繞七帀，白佛言： “世尊，我於寶威德上王佛國，遙聞此娑婆世界說法華經， . 與無量無邊百千萬億諸菩薩衆共來聽受，唯願世尊當爲說之。若善男子、善女人，於如來滅後，云何能得是法華經？” 佛告普賢菩薩： . . . . “若善男子、善女人，成就四法，於如來滅後，當得是法華經： . 一者、爲諸佛護念，二者、殖衆德本，三者、入正定聚，四者、發救一切衆生之心。善男子、善女人，如是成就四法，於如來滅後，必得是經。”

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Thereupon the Bodhisattva Mahâsattva Samantabhadra, in the east, surrounded and followed by Bodhisattvas Mahâsattvas surpassing all calculation, amid the stirring of fields, a rain of lotuses, the playing of hundred thousands of myriads of kotis of musical instruments, proceeded with the great pomp of a Bodhisattva, the great display of transformations proper to a Bodhisattva, the great magnificence of a Bodhisattva, the great power of a Bodhisattva, the great lustre of a glorious Bodhisattva, the great stately march of a Bodhisattva, the great miraculous display of a Bodhisattva, a great phantasmagorical sight of gods, Nâgas, goblins, Gandharvas, demons, Garudas, Kinnaras, great serpents, men, and beings not human, who, produced by his magic, surrounded and followed him; Samantabhadra, then, the Bodhisattva, amid such inconceivable miracles worked by magic, arrived at this Saha-world. He went up to the place of the Lord on the Gridhrakûta, the king of mountains, and on approaching he humbly saluted the Lord's feet, made seven circumambulations from left to right, and said to the Lord: I have come hither, O Lord, from the field of the Lord Ratnategobhyudgata, the Tathâgata, &c., as I am aware, Lord, that here in the Saha-world is taught the Dharmaparyâya of the Lotus of the True Law, to hear which from the mouth of the Lord Sâkyamuni I have come accompanied by these hundred thousands of Bodhisattvas Mahâsattvas. May the Lord deign to expound, in extension, this Dharmaparyâya of the Lotus of the True Law to these Bodhisattvas Mahâsattvas. So addressed, the Lord said to the Bodhisattva Mahâsattva Samantabhadra: These Bodhisattvas, young man of good family, are, indeed, quick of understanding, but this is the Dharmaparyâya of the Lotus of the True Law, that is to say, an unmixed truth. The Bodhisattvas exclaimed: Indeed Lord; indeed, Sugata. Then in order to confirm, in the Dharmaparyâya of the Lotus of the True Law, the females among the monks, nuns, and lay devotees assembled at the gathering, the Lord again spoke to the Bodhisattva Mahâsattva Samantabhadra: This Dharmaparyâya of the Lotus of the True Law, young man of good family, shall be entrusted to a female if she be possessed of four requisites, . to wit: she shall stand under the superintendence of the Lords Buddhas; she shall have planted good roots; she shall keep steadily to the mass of disciplinary regulations; she shall, in order to save creatures, have the thoughts fixed on supreme and perfect enlightenment. These are the four requisites, young man of good family, a female must be possessed of, to whom this Dharmaparyâya of the Lotus of the True Law is to be entrusted.

atha khalu samantabhadro bodhisattvo mahāsattvo bhagavantam etad avocat - ahaṃ bhagavan paścime kāle paścime samaye paścimāyāṃ pañcaśatyāṃ vartamānāyāmevaṃrūpāṇāṃ sūtrāntadhārakāṇāṃ bhikṣūṇāṃ rakṣāṃ kariṣyāmi, svastyayanaṃ kariṣyāmi, daṇḍaparihāraṃ kariṣyāmi, viṣadūṣaṇaṃ kariṣyāmi, yathā na kaścitteṣāṃ dharmabhāṇakānām avatāraprekṣī avatāragaveṣī avatāraṃ lapsyate | na māraḥ pāpīyānavatāraprekṣī avatāragaveṣī avatāraṃ lapsyate, na māraputrā na mārakāyikā devaputrā na mārakanyā na mārapārṣadyā yāvanna bhūyo māraparyutthito bhaviṣyati | na devaputrā na yakṣā na pretā na pūtanā na kṛtyā na vetālāstasya dharmabhāṇakasyāvatāraprekṣiṇo ’vatāragaveṣiṇo ’vatāraṃ lapsyante | ahaṃ bhagavaṃs tasya dharmabhāṇakasya satatasamitaṃ nityakālaṃ rakṣāṃ (265,1) kariṣyāmi | yadā ca sa dharmabhāṇako ’smin dharmaparyāye cintāyogamanuyuktaścaṃkramābhir ūḍho bhaviṣyati, tadāhaṃ bhagavaṃs tasya dharmabhāṇakasyāntike śvetaṣaḍdantaṃ gajarājam abhir uhya tasya dharmabhāṇakasya caṃkramakuṭīmupasaṃkramiṣyāmi bodhisattvagaṇaparivṛto ’sya dharmaparyāyasyārakṣāyai | yadā punas tasya dharmabhāṇakasya asmin dharmaparyāye cintāyogamanuyuktasya sataḥ ito dharmaparyāyadantaśaḥ padavyañjanaṃ paribhraṣṭaṃ bhaviṣyati, tadāhaṃ tasmin śvetaṣaḍdante gajarāje ’bhir uhya tasya dharmabhāṇakasya saṃmukhamupadarśayitvā imaṃ dharmaparyāyamavikalaṃ pratyuccārayiṣyāmi | sa ca dharmabhāṇako mamātmabhāvaṃ dṛṣṭvā imaṃ ca dharmaparyāyamavikalaṃ mamāntikācchrutvā tuṣṭa udagra āttamanāḥ pramuditaḥ prītisaumanasyajāto bhūyasyā mātrayā asmin dharmaparyāye vīryamārapsyate, āttamanāḥ pramuditaḥ prītisaumanasyajāto bhūyasyā mātrayā asmin dharmaparyāye vīryamārapsyate, mama ca sahadarśanena samādhiṃ pratilapsyate, dhāraṇyāvartāṃ ca nāma dhāraṇīṃ pratilapsyate, koṭīśatasahasrāvartāṃ ca nāma dhāraṇīṃ pratilapsyate, sarvarutakauśalyāvartāṃ ca nāma dhāraṇīṃ pratilapsyate ||

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爾時普賢菩薩白佛言： “世尊！於後五百歲、濁惡世中，其有受持是經典者，我當守護，除其衰患，令得安隱，使無(009_0799_a)伺求得其便者，若魔、若魔子、若魔女、若魔民、若爲魔所著者，若夜叉、若羅剎、若鳩槃茶、若毘舍闍、若吉遮、若富單那、若韋陁羅等，諸惱人者，皆不得便。 . 是人若行、若立、讀誦此經，我爾時乘六牙白象王，與大菩薩衆俱詣其所，而自現身，供養守護，安慰其心，亦爲供養法華經故。\ 是人若坐、思惟此經，爾時我復乘白象王現其人前，其人若於法華經有所忘失一句一偈，我當教之，與共讀誦，還令通利。爾時受持讀誦法華經者，得見我身，甚大歡喜，轉復精進，以見我故，卽得三昧及陁羅尼，名爲旋陁羅尼、百千萬億旋陁羅尼、法音方便陁羅尼、得如是等陁羅尼。

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Then the Bodhisattva Mahâsattva Samantabhadra said to the Lord: At the end of time, at the end of the period, in the second half of the millennium, I will protect the monks who keep this Satrânta; I will take care of their safety, avert blows [or punishment], and destroy poison, so that no one laying snares for those preachers may surprise them, neither Mâra the Evil One, nor the sons of Mâra, the angels called Mârakâyikas, the daughters of Mâra, the followers of Mâra, and all other servitors to Mâra; that no gods, goblins, ghosts, imps, wizards, spectres laying snares for those preachers may surprise them. Incessantly and constantly, O Lord, will I protect such a preacher. And when a preacher who applies himself to this Dharmaparyâya shall take a walk, then, O Lord, will I mount a white elephant with six tusks, and with a train of Bodhisattvas betake myself to the place where that preacher is walking, in order to protect this Dharmaparyâya. And when that preacher, applying himself to this Dharmaparyâya, forgets, be it but a single word or syllable, then will I mount the white elephant with six tusks, show my face to that preacher, and repeat this entire Dharmaparyâya. And when the preacher has seen my proper body and heard from me this entire Dharmaparyâya, he, content, in high spirits, ravished, rejoiced, joyful, and delighted, will the more do his utmost to study this Dharmaparyâya, and immediately after beholding me he will acquire meditation and obtain spells, termed the talisman of preservation, the talisman of hundred thousand kotis, and the talisman of skill in all sounds.

ye ca bhagavan paścime kāle paścime samaye paścimāyāṃ pañcāśatyāṃ bhikṣavo vā bhikṣūṇyo vā upāsakā vā upāsikā vā evaṃ sūtrāntadhārakā evaṃ sūtrāntalekhakā evaṃ sūtrāntamārgakā evaṃ sūtrāntavācakā ye paścime kāle paścime samaye paścimāyāṃ pañcaśatyāmasmin dharmaparyāye trisaptāhamekaviṃśatidivasāni caṃkramābhir ūḍhā abhiyuktā bhaviṣyanti, teṣām ahaṃ sarvasattvapriyadarśanamātmabhāvaṃ saṃdarśayiṣyāmi | tam eva śvetaṃ ṣaḍdantaṃ gajarājam abhir uhya bodhisattvagaṇaparivṛtaḥ ekaviṃśatime divase teṣāṃ dharmabhāṇakānāṃ caṃkramamāgamiṣyāmi | āgatya ca tān dharmabhāṇakān parisaṃharṣayiṣyāmi samādāpayiṣyāmi samuttejayiṣyāmi saṃpraharṣayiṣyāmi | dhāraṇīṃ caiṣāṃ dāsyāmi, yathā te dharmabhāṇakā na kenaciddharṣaṇīyā bhaviṣyanti | na caiṣāṃ manuṣyā vā amanuṣyā vā avatāraṃ lapsyante, na ca nāryo ’pasaṃhariaṣyanti | rakṣāṃ caiṣāṃ kariṣyāmi, svastyayanaṃ kariṣyāmi, daṇḍaparihāraṃ kariṣyāmi, viṣadūṣaṇaṃ kariṣyāmi | teṣāṃ vayaṃ bhagavan dharmabhāṇakānām imāni dhāraṇīpadāni dāsyāmi | tāni bhagavan dhāraṇīpadāni | tadyathā -

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“世尊！若後世後五百歲、濁惡世中，比丘、比丘尼、優婆塞、優婆夷，求索者、受持者、讀誦者、書寫者，欲修習是法華經，於三七日中，應一心精進。滿三七日已，我當乘六牙白象，與無量菩薩而自圍繞，以一切衆生所憙見身，現其人前， . 而爲說法，示教利喜，亦復與其陁羅尼呪，得是陁羅尼(009_0799_b)故，無有非人能破壞者，亦不爲女人之所惑亂，我身亦自常護是人。唯願，世尊聽我說此陁羅尼呪。” 卽於佛前，而說呪曰： . .

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Again, Lord, the monks, nuns, male or female lay devotees, who at the end of time, at the end of the period, in the second half of the millennium, shall study this Dharmaparyâya, when walking for three weeks, (or) twenty-one days, to them will I show my body, at the sight of which all beings rejoice. Mounted on that same white elephant with six tusks, and surrounded by a troop of Bodhisattvas, I shall on the twenty-first day betake myself to the place where the preachers are walking; there I shall rouse, excite, and stimulate them, and give them spells whereby those preachers shall become inviolable, so that no being, either human or not human, shall be able to surprise them, and no women able to beguile them. I will protect them, take care of their safety, avert blows, and destroy poison. I will, besides, O Lord, give those preachers words of talismanic spells, such as,

adaṇḍe daṇḍapati daṇḍāvartani daṇḍakuśale daṇḍasudhāri sudhārapati buddhapaśyane sarvadhāraṇi āvartani saṃvartani saṃghaparīkṣite saṃghanirghātani dharmaparīkṣite sarvasattvarutakauśalyānugate siṃhavikrīḍite anuvarte vartani vartāli svāhā ||

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“阿檀地途賣反一檀陁婆地二檀陁婆帝三檀陁鳩舍隸四檀陁修陁隸五修陁隸六修陁羅婆底七佛馱波羶禰八薩婆陁羅尼阿婆多尼九薩婆婆沙阿婆多尼十修阿婆多尼十一僧伽婆履叉尼十二僧伽涅伽陁尼十三阿僧祇十四僧伽波伽地十五帝隸阿惰僧伽兜略盧遮反阿羅帝婆羅帝十六薩婆僧伽三摩地伽蘭地十七薩婆達磨修波利剎帝十八薩婆薩埵樓馱憍舍略阿㝹伽地十九辛阿毘吉利地帝二十

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Adande dandapati, dandâvartani dandakusale dandasudhâri dhâri sudhârapati, buddhapasyani dhârani, âvartani samvartani sanghaparîkshite sanghanirghâtani dharmaparîkshite sarvasattvarutakausalyânugate simhavikrîdite.

imāni tāni bhagavan dhāraṇīpadāni yasya bodhisattvasya mahāsattvasya śrotrendriyasyāvabhāsamāgamiṣyanti, veditavyametat samantabhadrasya bodhisattvasya mahāsattvasyādhiṣṭhānam iti ||

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“世尊！若有菩薩得聞是陁羅尼者，當知普賢神通之力，若法華經行閻浮提，有受持者，應作此念：‘皆是普賢威神之力。’

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The Bodhisattva Mahâsattva, whose organ of hearing is struck by these talismanic words, Lord, shall be aware that the Bodhisattva Mahâsattva Samantabhadra is their ruling power.

ayaṃ ca bhagavan saddharmapuṇḍarīko dharmaparyāyo ’smin jambudvīpe pracaramāṇo yeṣāṃ bodhisattvānāṃ mahāsattvānāṃ hastagato bhaviṣyati, tair bhagavan dharmabhāṇakair evaṃ veditavyam - samantabhadrasya bodhisattvasya mahāsattvasyānubhāvena yadasmākamayaṃ dharmaparyāyo hastagataḥ samantabhadrasya bodhisattvasya mahāsattvasya tejasā | samantabhadrasya bodhisattvasya (266,1) mahāsattvasya caryāyāste bhagavan sattvā lābhino bhaviṣyanti | bahubuddhāvaropitakuśalamūlāś ca te sattvā bhaviṣyanti | tathāgatapāṇiparimārjitamūrdhānaś ca te bhagavan sattvā bhaviṣyati | ye idaṃ sūtraṃ likhiṣyanti dhārayiṣyanti, mama tair bhagavan priyaṃ kṛtaṃ bhaviṣyati | ya idaṃ sūtraṃ likhisyanti, ye ca asyārtham anubhotsyante, likhitvā ca te bhagavannidaṃ sūtramitaścyutvā trāyastriṃśatāṃ devānāṃ sabhāgatāya upapatsyante, sahopapannānāṃ caiṣāṃ caturaśītirapsarasāṃ sahasrāṇyupasaṃkramiṣyanti | bherīmātreṇa mukuṭena te devaputrāstāsāmapsarasāṃ madhye sthāsyanti | īdṛśaḥ kulaputrā imaṃ dharmaparyāyaṃ likhitvā puṇyaskandhaḥ | kaḥ punar vādo ye etamuddekṣyanti svādhyāyiṣyanti cintayiṣyanti manasi kariṣyanti | tasmāttarhi kulaputrāḥ satkṛtya ayaṃ saddharmapuṇḍarīko dharmaparyāyo likhitavyaḥ, sarvadetaḥ samanvāhṛtya | yaś ca avikṣiptena manasikāreṇa likhiṣyati, tasya buddhasahasraṃ hastamupanāmayiṣyati, maraṇakāle cāsya buddhasahasraṃ saṃmukhamupadarśanaṃ kariṣyati | na ca durgativinipātagāmī bhaviṣyati | itaścyutaś ca tuṣitānāṃ devānāṃ sabhāgatāyopapatsyate, yatra sa maitreyo bodhisattvo mahāsattvastiṣṭhati, dvātriṃśadvaralakṣaṇo bodhisattvasattvagaṇaparivṛto ’psaraḥkoṭīnayutaśatasahasrapuraskṛto dharmaṃ deśayati | tasmāttarhi kulaputrāḥ paṇḍitena kulaputreṇa vā kuladuhitā vā ayaṃ saddharmapuṇḍarīko dharmaparyāyaḥ satkṛtya likhitavyaḥ satkṛtyoddeṣṭavyaḥ, satkṛtya svādhyāyitavyaḥ, satkṛtya manasikartavyaḥ | imaṃ kulaputrā dharmaparyāyaṃ likhitvā uddiśya svādhyāyitvā bhāvayitvā manasikṛtvā evamaprameyā guṇā bhaviṣyanti | tasmāttarhi tena paṇḍitena bhagavan kulaputreṇa vā kuladuhitrā vā ayaṃ saddharmapuṇḍarīko dharmaparyāyo dhārayitavyaḥ | etāvantasteṣāṃ guṇānuśaṃsā bhaviṣyanti | tasmāttarhi bhagavan aham api tāvad imaṃ dharmaparyāyamadhiṣṭhāsyāmi, yathā bhagavan mamādhiṣṭhānena ayaṃ dharmaparyāyo ’smin jambudvīpe pracariṣyati ||

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. 若有受持、讀誦，正憶念，解其義趣，如說修行，當知是人行普賢行，於無量無邊諸佛所深種善根，爲諸如來手摩其頭。 . 若但書寫，是人命終，當生忉利天上，是時八萬四千天女(009_0799_c)作衆伎樂而來迎之，其人卽著七寶冠，於婇女中娛樂快樂； . 何況受持、讀誦，正憶念，解其義趣，如說修行。 . 若有人受持、讀誦，解其義趣，是人命終，爲千佛授手，令不恐怖，不墮惡趣，卽往兜率天上彌勒菩薩所。彌勒菩薩，有三十二相大菩薩衆所共圍繞，有百千萬億天女眷屬，而於中生，有如是等功德利益。是故智者，應當一心自書、若使人書，受持、讀誦，正憶念，如說修行。 . . “世尊！我今以神通力故，守護是經，於如來滅後閻浮提內，廣令流布，使不斷絕。”

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Further, Lord, the Bodhisattvas Mahâsattvas to whom this Dharmaparyâya of the Lotus of the True Law shall be entrusted, as long as it continues having course in Gambudvîpa, those preachers, Lord, should take this view: It is owing to the power and grandeur of the Bodhisattva Mahâsattva Samantabhadra that this Dharmaparyâya has been entrusted to us. Those creatures who shall write and keep this Sûtra, O Lord, are to partake of the course of duty of the Bodhisattva Mahâsattva Samantabhadra; they will belong to those who have planted good roots under many Buddhas, O Lord, and whose heads are caressed by the hands of the Tathâgata. Those who shall write and keep this Sûtra, O Lord, will afford me pleasure. Those who shall write this Sûtra, O Lord, and comprehend it, shall, when they disappear from this world, after having written it, be reborn in the company of the gods of paradise, and at that birth shall eighty-four thousand heavenly nymphs immediately come near them. Adorned with a high crown, they shall as angels dwell amongst those nymphs. Such is the mass of merit resulting from writing this Dharmaparyâya; how much greater will be the mass of merit reaped by those who recite, study, meditate, remember it! Therefore, young men of good family, one ought to honour this Dharmaparyâya of the Lotus of the True Law, and write it with the utmost attention. He who writes it with undistracted attention shall be supported by the hands of a thousand Buddhas, and at the moment of his death he shall see another thousand of Buddhas from face to face. He shall not sink down into a state of wretchedness, and after disappearing from this world he shall enter the company of the Tushita-gods, where the Bodhisattva Mahâsattva Maitreya is residing, and where, marked by the thirty-two sublime characteristics, surrounded by a host of Bodhisattvas, and waited upon by hundred thousands of myriads of kolis of heavenly nymphs he is preaching the law. Therefore, then, young men of good family, a wise young man or young lady of good family should respectfully write this Dharmaparyâya of the Lotus of the True Law, respectfully recite it, respectfully study it, respectfully treasure it up in his (or her) mind. By writing, reciting, studying this Dharmaparyâya, and by treasuring it up in one's mind, young men of good family, one is to acquire innumerable good qualities. Hence a wise young man or young lady of good family ought to keep this Dharmaparyâya of the Lotus of the True Law. . I myself, O Lord, will superintend this Dharmaparyâya, that through my superintendence it may here spread in Gambudvîpa.

atha khalu tasyāṃ velāyāṃ bhagavān śākyamunis tathāgato ’rhan samyaksaṃbuddhaḥ samantabhadrāya bodhisattvāya mahāsattvāya sādhukāramadāt - sādhu sādhu samantabhadra, yatra hi nāma tvam evaṃ bahujanahitāya bahujanasukhāya lokānukampāyai mahato janakāyasyārthāya hitāya sukhāya pratipannaḥ | evamacintyadharmasamanvāgato ’si mahākaruṇāsaṃgṛhītenādhyāśayena, acintyasaṃgṛhītena cittotpādena, yastvaṃ svayam eva teṣāṃ dharmabhāṇakānām adhiṣṭhānaṃ karoṣi | ye kecit kulaputrāḥ samantabhadrasya bodhisattvasya mahāsattvasya nāmadheyaṃ dhārayiṣyanti, veditavyaṃ taiḥ śākyamunis tathāgato dṛṣṭa iti | ayaṃ ca saddharmapuṇḍarīko dharmaparyāyas tasya bhagavataḥ śākyamunerantikācchrutaḥ | śākyamuniś ca tathāgatas taiḥ pūjitaḥ | śākyamuneś ca tathāgatasya dharmaṃ deśayataḥ sādhukāro ’nupradattaḥ | anumoditaścāyaṃ dharmaparyāyo bhaviṣyati śākyamuninā ca tathāgatena teṣāṃ mūrdhni pāṇiḥ pratiṣṭhāpito bhaviṣyati | bhagavāṃś ca śākyamunistaiścīvarair avacchādito bhaviṣyati | tathāgataśāsanaparigrāhakāś ca te samantabhadra kulaputrā vā kuladuhitaro (267,1) vā veditavyāḥ | na ca teṣāṃ lokāyate rucirbhaviṣyati, na kāvyaprasṛtāḥ sattvās teṣām abhir ucitā bhaviṣyanti, na nṛttakā na mallā na nartakā na śauṇḍikaurabhrikakaukkuṭikasaukarikastrīpoṣakāḥ sattvās teṣām abhir ucitā bhaviṣyanti | īdṛśāṃś ca sūtrāntān śrutvā likhitvā dhārayitvā vācayitvā vā na teṣām anyadabhir ucitaṃ bhaviṣyati | svabhāvadharmasamanvāgatāś ca te sattvā veditavyāḥ | pratyātmikaś ca teṣāṃ yoniśomanasikāro bhaviṣyati | svapuṇyabalādhārāś ca te sattvā bhaviṣyanti, priyadarśanāś ca te bhaviṣyanti sattvānām | evaṃ sūtrāntadhārakāś ca ye bhikṣavo bhaviṣyanti, na teṣāṃ rāgo vyābādhiṣyati, na dveṣo na moho nerṣyā na mātsaryaṃ na mrakṣo na māno nādhimāno na mithyāmānaḥ | svalābhasaṃtuṣṭāś ca te samantabhadra dharmabhāṇakā bhaviṣyanti | yaḥ samantabhadra paścime kāle paścime samaye paścimāyāṃ pañcaśatyāṃ vartamānāyāmasya saddharmapuṇḍarīkasya dharmaparyāyasya dhārakaṃ bhikṣuṃ paśyet, evaṃ cittam utpādayitavyam - gamiṣyatyayaṃ kulaputro bodhimaṇḍam, nirjeṣyatyayaṃ kulaputro mārakalicakram, pravartayiṣyatyayaṃ dharmacakram, parāhaniṣyatyayaṃ dharmadundubhim, prapūrayiṣyatyayaṃ dharmaśaṅkham, pravarṣayiṣyatyayaṃ dharmavarṣam, abhir okṣyatyayaṃ dharmasiṃhāsanam | ya imaṃ dharmaparyāyaṃ paścime kāle paścime samaye paścimāyāṃ pañcaśatyāṃ vartamānāyāṃ dhārayiṣyanti, na te bhikṣavo lubdhā bhaviṣyanti, na cīvaragṛddhā na pātragṛddhā bhaviṣyanti | ṛjukāś ca te dharmabhāṇakā bhaviṣyanti | trivimokṣalābhinaś ca te dharmabhāṇakā bhaviṣyanti | dṛṣṭadhārmikaṃ ca teṣāṃ nivartiṣyati | ya evaṃ sūtrāntadhārakāṇāṃ dharmabhāṇakānāṃ bhikṣūṇāṃ mohaṃ dāsyanti, jātyandhāste sattvā bhaviṣyanti | ye caivaṃrūpāṇāṃ sūtrāntadhārakāṇāṃ bhikṣūṇāmavarṇaṃ saṃśrāvayiṣyanti, teṣāṃ dṛṣṭa eva dharme kāyaś citro bhaviṣyati | ya evaṃ sūtrāntalekhakānām uccagghanaṃ kariṣyanti ullapiṣyanti, te khaṇḍadantāś ca bhaviṣyanti, varaladantāś ca bhaviṣyanti, bībhatsoṣṭhāś ca bhaviṣyanti, cipiṭanāsāś ca bhaviṣyanti, viparītahastapādāś ca bhaviṣyanti, viparītanetrāś ca bhaviṣyanti, durgandhikāyāś ca bhaviṣyanti, gaṇḍapiṭakavicarcidadrukaṇḍvākīrṇaśarīrāś ca bhaviṣyanti | ye īdṛśānāṃ sūtrāntalekhakānāṃ sūtrāntavācakānāṃ ca sūtrāntadhārakāṇāṃ ca sūtrāntadeśakānāṃ ca apriyāṃ vācaṃ bhūtāmabhūtāṃ vā saṃśrāvayiṣyanti, teṣām idamāgāḍhataraṃ pāpakaṃ karma veditavyam | tasmāttarhi samantabhadra asya dharmaparyāyasya dhārakāṇāṃ bhikṣūṇāṃ dūrata eva pratyutthātavyam | yathā tathāgatas yāntike gauravaṃ kartavyam, tathā teṣām eva sūtrāntadhārakāṇāṃ bhikṣūṇām evaṃ gauravaṃ kartavyam ||

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爾時釋迦牟尼佛讚言： “善哉，善哉！普賢！汝能護助是經，令多所衆生安樂利益。汝已成就不可思議功德，深大慈悲，從久遠來，發阿耨多羅三藐三菩提意，而能作是神通之願，守護是經。我當以神通力，守護能受持普賢菩薩名者。 “普賢！若有受持、讀誦，正憶念，修習、書寫是法華經者，當知是人，則見釋迦牟尼佛，如從佛口聞此經典；當知是人，供養釋迦牟尼佛；當知是人，佛讚善哉；當知是人，(009_0800_a)爲釋迦牟尼佛手摩其頭；當知是人，爲釋迦牟尼佛衣之所覆。 . 如是之人，不復貪著世樂，不好外道經書、手筆，亦復不喜親近其人及諸惡者——若屠兒、若畜猪羊鷄狗、若獵師、若衒賣女色—— . 是人心意質直，有正憶念， . . 有福德力，是人不爲三毒所惱，亦復不爲嫉姤、我慢、邪慢、增上慢所惱，是人少欲知足，能修普賢之行。 . “普賢！若如來滅後後五百歲，若有人見受持、讀誦法華經者，應作是念： ‘此人不久當詣道場，破諸魔衆，得阿耨多羅三藐三菩提，轉法輪、擊法鼓、吹法螺、雨法雨，當坐天人大衆中師子法座上。’ “普賢！若於後世，受持、讀誦是經典者，是人不復貪著衣服、臥具、飮食、資生之物， . . 所願不虛，亦於現世得其福報。若有人輕毀之，言：‘汝狂人耳，空作是行，終無所獲。’如是罪報，當世世無眼；若有供養讚歎之者，當於今世得現果報。若復見受持是經者，出其過惡，若實、若不實，此人現世得白癩病。若復見受持是經者，出其過惡，若實、若不實，此人現世得白癩病。若有輕笑之者，當世世牙齒疏缺，醜脣、平鼻，手腳(009_0800_b)繚戾，眼目角睞，身體臭穢，惡瘡、膿血、水腹、短氣、諸惡重病。 . 是故，普賢！若見受持是經典者，當起遠迎，當如敬佛。”

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Then the Lord Sâkyamuni, the Tathâgata, &c., expressed his approval to the Bodhisattva Mahâsattva Samantabhadra: Very well, very well, Samantabhadra. It is happy that thou art so well disposed to promote the weal and happiness of the people at large, out of compassion for the people, for the benefit, weal, and happiness of the great body of men; that thou art endowed with such inconceivable qualities, with a mind so full of compassion, with intentions so inconceivably kind, so that of thine own accord thou wilt take those preachers under thy protection. The young men of good family who shall cherish the name of the Bodhisattva Mahâsattva Samantabhadra may be convinced that they have seen Sâkyamuni, the Tathâgata, &c.; that they have heard this Dharmaparyâya of the Lotus of the True Law from the Lord Sâkyamuni; that they have paid homage to the Tathâgata Sâkyamuni; that they have applauded the preaching of the Tathâgata Sâkyamuni. They will have joyfully accepted this Dharmaparyâya; the Tathâgata Sâkyamuni will have laid his hand upon their head, and they will have decked the Lord Sâkyamuni with their robes. Those young men or young ladies of good family, Samantabhadra, must be held to have accepted the command of the Tathâgata. They will have no pleasure in worldly philosophy; no persons fondly addicted to poetry will please them; no dancers, athletes, vendors of meat, mutton butchers, poulterers, pork butchers, or profligates will please them. After having heard, written, kept, or read such Stitrantas as this, they will find no delight in those persons. They must be held to be possessed of natural righteousness; they will be right-minded from themselves, possess a power to do good of their own accord, and make an agreeable impression on others. Such will be the monks who keep this Sûtrânta. No passionate attachment will hinder them, no hatred, no infatuation, no jealousy, no envy, no hypocrisy, no pride, no conceitedness, no mendaciousness. Those preachers, Samantabhadra, will be content with what they receive. He, Samantabhadra, who at the end of time, at the end of the period, in the second half of the millennium, sees a monk keeping this Dharmaparyâya of the Lotus of the True Law, must think thus: This young man of good family will reach the terrace of enlightenment; this young man will conquer the troop of the wicked Mâra, move forward the wheel of the law, strike the drum of the law, blow the conch trumpet of the law, spread the rain of the law, and ascend the royal throne of the law. The monks who at the end of time, at the end of the period, in the second half of the millennium, keep this Dharmaparyâya, will not be covetous, nor greedy of robes or vehicles. Those preachers will be honest, and possessed of three emancipations; they will refrain from worldly business. Such persons as lead into error monks who know this Satranta, shall be born blind; and such as openly defame them, shall have a spotted body in this very world. Those who scoff and hoot at the monks who copy this Sûtrânta, shall have the teeth broken and separated far from each other; disgusting lips, a flat nose, contorted hands and feet, squinting eyes; a putrid body, a body covered with stinking boils, eruptions, scabs, and itch. If one speaks an unkind word, true or not true, to such writers, readers, and keepers of this Sûtranta, it must be considered a very heinous sin. Therefore then, Samantabhadra, people should, even from afar, rise from their seats before the monks who keep this Dharmaparyâya and show them the same reverence as to the Tathâgata.

asmin khalu punaḥ samantabhadrotsāhanaparivarte nirdiśyamāne gaṅgānadīvālikāsamānāṃ bodhisattvānāṃ mahāsattvānāṃ koṭīśatasahasrāvartāyā dhāraṇyāḥ pratilambho ’bhūt ||

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說是普賢勸發品時，恒河沙等無量無邊菩薩，得百千萬億旋陁羅尼；三千大千世界微塵等諸菩薩，具普賢道。佛說是經時，普賢等諸菩薩，舍利弗等諸聲聞，及諸天、龍、人非人等，一切大會，皆大歡喜，受持佛語，作禮而去。

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While this chapter of the Encouragement of Samantabhadra was being expounded, hundred thousands of kotis of Bodhisattvas Mahâsattvas, equal to the sands of the river Ganges, acquired the talismanic spell Âvarta.

iti śrīsaddharmapuṇḍarīke dharmaparyāye samantabhadrotsāhanaparivarto nāma ṣaḍviṃśatimaḥ ||

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(268,1)27: anuparīndanāparivartaḥ |

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(009_0787_a)囑累品第二十二

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CHAPTER XXVII
THE PERIOD [OF THE LAW, DHARMAPARYÂYA]

atha khalu bhagavān śākyamunis tathāgato ’rhan samyaksaṃbuddha utthāya tasmād dharmāsanāt sarvāṃs tān bodhisattvāan piṇḍīkṛtya dakṣiṇena pāṇinā ṛddhayabhisaṃskārapariniṣpannena dakṣiṇahasteṣv adhyālambya tasyāṃ velāyām etad avocat - imāmahaṃ kulaputrā asaṃkhyeyakalpakoṭīnayutaśatasahasrasamudānītām anuttarāṃ samyaksaṃbodhiṃ yuṣmākaṃ haste parindāmi anuparindāmi nikṣipāmi upanikṣipāmi | yathā vipulā vaistārikī bhavet, tathā yuṣmābhiḥ kulaputrāḥ karaṇīyam | dvaitīyakam api traitīyakam api bhagavān sarvāvantaṃ bodhisattvagaṇaṃ dakṣiṇena pāṇināadhyālambyaitadavocat - imāmahaṃ kulaputrā asaṃkhyeyakalpakoṭīnayutaśatasahasrasamudānītām anuttarāṃ samyaksaṃbodhiṃ yuṣmākaṃ haste parindāmi anuparindāmi nikṣipāmi upanikṣipami | yuṣmābhiḥ kulaputra udgrahītavyā dhārayitavyā vācayitavyā paryavāptavyā deśayitavyā prakāśayitavyā | sarvasattvānāṃ ca saṃśrāvayitavyā | amātsaryo ’haṃ kulaputrā aparigṛhītacitto viśārado buddhajñānasya dātā, tathāgatajñānasya svayaṃbhūjñānasya dātā | mahādānapatirahaṃ kulaputrāḥ | yuṣmābhir api kulaputrā mamaivānuśikṣitavyam | amatsaribhir bhūtvemaṃ tathāgatajñānadarśanaṃ mahopāyakauśalyam āgatānāṃ kulaputrāṇāṃ kuladuhitṛṇāṃ ca ayaṃ dharmaparyāyaḥ saṃśrāvayitavyaḥ | ye ca aśrāddhāḥ sattvās te ’smin dharmaparyāye samādāpayitavyāḥ | evaṃ yuṣmābhiḥ kulaputrās tathāgatānāṃ pratikāraḥ kṛto bhaviṣyati ||

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

(009_0787_b)爾時，釋迦牟尼佛從法座起，現大神力，以右手摩無量菩薩摩訶薩頂，而作是言： “我於無量百千萬億阿僧祇劫，修習是難得阿耨多羅三藐三菩提法，今以付囑汝等。汝等應當一心流布此法，廣令增益。” 如是三摩諸菩薩摩訶薩頂，而作是言： “我於無量百千萬億阿僧祇劫，修習是難得阿耨多羅三藐三菩提法，今以付囑汝等。今以付囑汝等。汝等當受持、讀誦、廣宣此法，令一切衆生普得聞知。所以者何？如來有大慈悲，無諸慳悋，亦無所畏，能與衆生，佛之智慧、如來智慧、自然智慧，如來是一切衆生之大施主。汝等亦應隨學如來之法，勿生慳悋。於未來世，若有善男子、善女人，信如來智慧者，當爲演說此法華經，使得聞知，爲令其人得佛慧故。若有衆生不信受者，當於如來餘深法中，示教利喜。汝等若能如是，則爲已報諸佛之恩。”

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

Thereupon the Lord Sâkyamuni, the Tathâgata, &c., rose from his pulpit, collected the Bodhisattvas, took their right hands with his own right hand, which had become strong by the exercise of magic, and spoke on that occasion as follows: Into your hands, young men of good family, I transfer and transmit, entrust and deposit this supreme and perfect enlightenment arrived at by me after hundred thousands of myriads of kotis of incalculable Æons. Ye, young men of good family, do your best that it may grow and spread. A second time, a third time the Lord spoke to the host of Bodhisattvas after taking them by the right hands: Into your hands, young men of good family, I transfer and transmit, entrust and deposit this supreme and perfect enlightenment arrived at by me after hundred thousands of myriads of kotis of incalculable Æons. Receive it, young men of good family, keep, read, fathom, teach, promulgate, and preach it to all beings. I am not avaricious, young men of good family, nor narrow-minded; I am confident and willing to impart Buddha-knowledge, to impart the knowledge of the Tathâgata, the knowledge of the Self-born. I am a bountiful giver, young men of good family, and ye, young men of good family, follow my example; imitate me in liberally showing this knowledge of the Tathâgata, and in skilfulness, and preach this Dharmaparyaya to the young men and young ladies of good family who successively shall gather round you. And as to unbelieving persons, rouse them to accept this law. By so doing, young men of good family, you will acquit your debt to the Tathâgatas.

evamuktāste bodhisattva mahāsattva bhagavatā śākyamuninā tathāgatenārhatā samyaksaṃbuddhena mahatā prītiprāmodyena sphutā abhūvan | mahacca gauravamutpādya yena bhagavān śākyamunis tathāgato ’rhana samyaksaṃbuddhas tenāvanatakāyāḥ praṇatakāyāḥ saṃnatakāyāḥ śirāṃsyavanāmya añjaliṃ pragṛhya sarva ekasvaranirghoṣeṇa bhagavantaṃ śākyamuniṃ tathāgatam arhantaṃ samyaksaṃbuddhametadūcuḥ - tathā bhagavan kariṣyāmo yathā tathāgata ājñāpayati | sarveṣāṃ ca tathāgatānām ājñāṃ kariṣyāmaḥ, paripūrayiṣyāmaḥ | alpotsuko bhagavān bhavatu yathāsukhavihārī | dvaitīyakam api, traitīyakam api sa sarvāvān bodhisattvagaṇa ekasvaranirghoṣeṇa evaṃ bhāṣate sma - alpotsuko bhagavān bhavatu yathāsukhavihārī | tathā bhagavan kariṣyāmo yathā tathāgata ājñāpayati | sarveṣāṃ ca tathāgatānām ājñāṃ paripūrayiṣyāmaḥ ||

. . . . . . . .

時諸菩薩摩訶薩，聞佛作是說已，皆大歡喜遍滿其身，益加恭敬，曲躬、低頭，合掌向佛，俱發聲言： “如世尊勅，當具奉(009_0787_c)行。 . 唯然，世尊！願不有慮。” 諸菩薩摩訶薩衆，如是三反，俱發聲言： “如世尊勅，當具奉行。唯然，世尊！願不有慮。” . .

. . . . . . . .

So addressed by the Lord Sâkyamuni, the Tathâgata, &c., the Bodhisattvas filled with delight and joy, and with a feeling of great respect they lowered, bent, and bowed their body towards the Lord, and, the head inclined and the joined hands stretched out, they spoke in one voice to the Lord Sâkyamuni, the Tathâgata, &c., the following words: We shall do, O Lord, what the Tathâgata commands; we shall fulfil the command of all Tathâgatas. Let the Lord be at ease as to this, and perfectly quiet. A second time, a third time the entire host of Bodhisattvas spoke in, one voice the same words: Let the Lord be at ease as to this, and perfectly quiet. We shall do, O Lord, what the Tathâgata commands us; we shall fulfil the command of all Tathâgatas.

atha khalu bhagavān śākyamunis tathāgato ’rhan samyaksaṃbuddhaḥ sarvāṃs tāṃs tathāgatān arhataḥ samyaksaṃbuddhān anyebhyo lokadhātubhyaḥ samāgatān visarjayati sma | yathāsukhavihāraṃ ca teṣāṃ tathāgatānām ārocayati sma - yathāsukhaṃ tathāgatā viharantvarhantaḥ samyaksaṃbuddhā iti | taṃ ca tasya bhagavataḥ prabhūtaratnasya tathāgatasyārhataḥ samyaksaṃbuddhasya ratnastūpaṃ yathābhūmau sthāpayām āsa | tasyāpi tathāgatasyārhataḥ samyaksaṃbuddhasya yathāsukhavihāram ārocayām āsa ||

. . . . .

爾時釋迦牟尼佛令十方來諸分身佛各還本土，而作是言： “諸佛各隨所安， . . 多寶佛塔還可如故。”

. . . . .

Thereupon the Lord Sâkyamuni, the Tathâgata, &c., dismissed all those Tathâgatas, &c., who had come to the gathering from other worlds, and wished them a happy existence, May the Tathâgatas, &c., live happy. . Then he restored the Stûpa of precious substances of the Lord Prabhûtaratna, the Tathâgata, &c., to its place, and wished him also a happy existence.

(269,1) idam avocad bhagavān āttamanāḥ | te cāprameyā asaṃkhyeyās tathāgatā arhantaḥ samyaksaṃbuddhā anyalokadhātvāgatā ratnavṛkṣamūleṣu siṃhāsanopaviṣṭāḥ, prabhutaratnaś ca tathāgato ’rhan samyaksaṃbuddhaḥ sa ca sarvāvān bodhisattvagaṇaḥ, te ca viśiṣṭacāritrapramukhā aprameyā asaṃkhyeyā bodhisattva mahāsattvā ye pṛthivīvivarebhyo ’bhyudgatāḥ, te ca mahāśrāvakāḥ tāś ca catasraḥ parṣadaḥ, sadevamānuṣāsuragandharvaś ca loko bhagavato bhāṣitamabhyanandanniti ||

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說是語時，十方無量分身諸佛——坐寶樹下師子座上者，及多寶佛，幷上行等無邊阿僧祇菩薩大衆，舍利弗等聲聞四衆，及一切世閒天、人、阿修羅等，聞佛所說，皆大歡喜。

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Thus spoke the Lord. The incalculable, innumerable Tathâgatas, &c., who had come from other worlds and were sitting on their thrones at the foot of jewel trees, as well as Prabhûtaratna, the Tathâgata, &c., and the whole host of Bodhisattvas headed by Visishtakâritra, the innumerable, incalculable Bodhisattvas Mahâsattvas who had issued from the gaps of the earth, the great disciples, the four classes, the world, including gods, men, demons, and Gandharvas, in ecstasy applauded the words of the Lord.

iti śrīsaddharmapuṇḍarīke dharmaparyāye ’nuparīndanāparivarto nāma saptaviṃśatimaḥ samāptaḥ ||

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ye dharmā hetuprabhavā hetuṃ teṣāṃ tathāgato hy avadat |
teṣāṃ ca yo nirodha evaṃ vādī mahāśramaṇaḥ ||

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