Ch.
1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27
CHAPTER XIII.
PEACEFUL LIFE.
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.
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.
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.
And in order to expound this matter in greater detail, the
Lord uttered the following stanzas :
1. The Bodhisattva who, undaunted and unabashed, wishes to
set forth this Sûtra in the dreadful period hereafter,
2. Must keep to his course (of duty) and proper sphere; he
must be retired and pure, constantly avoid intercourse with
kings and princes.
3. Nor should he keep up intercourse with king's servants,
nor with Kândâlas, jugglers, and Tîrthikas in general.
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.
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.
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.
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.
8. He should have no intercourse with women and
hermaphrodites; he should also shun the young wives and
girls in families.
9. He must never address them to ask after their health. He
must also avoid intercourse with vendors of pork and
mutton.
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.
11. He must shun the society of whoremongers, players,
musicians, wrestlers, and other people of that sort.
12. He should not frequent whores, nor other sensual
persons; he must avoid any exchange of civility with them.
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.
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.
15. Herewith have I shown the first sphere of proper
conduct. Wise are they who, keeping this Sqtra in memory,
live according to it.
16. And when one observes no law at all, low, superior or
mean, composed or uncomposed, real or not real;
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;
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.
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.
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.
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],
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.
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.
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.
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.
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.
And on that occasion the Lord uttered the following stanzas
:
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.
27. He puts on a clean, nice, red robe, dyed with good
colours, and a black woollen garment and a long
undergarment;
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.
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,
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.
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.
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.
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.
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.
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.
36. The monk who, after my extinction, shall preach in this
way, without envy, shall not meet with trouble, impediment,
grief or despondency.
37. Nobody shall frighten him, beat or blame him; never
shall he be driven away, because he is firm in the strength
of forbearance.
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.
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.
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.
This said the Lord, and thereafter he, the Sugata, the
Master, added the following:
39. The wise man, the preacher, who wishes to expound this
Sûtra must absolutely renounce falsehood, pride, calumny,
and envy.
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.
41. He is always sincere, mild, forbearing; (as) a (true)
son of Sugata he will repeatedly preach the law without any
feeling of vexation.
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.
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.
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.
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.
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.
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.
And in order to elucidate this matter more in detail, the
Lord on that occasion uttered the following stanzas:
45. Always displaying the strength of charity, always
filled with compassion for all creatures, expounding this
law, the Sugatas have approved this exalted Sûtra.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
62. He sees in his dream the Tathâgata preaching the law to
many kotis of beings with lovely voice, the Lord with
golden colour.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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