(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，
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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.
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