(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,
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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。
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所以者何?正覺所興世嗟歎一事,爲大示現皆出一原,
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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,
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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?
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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;
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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:
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“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。
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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.