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 II.
SKILFULNESS
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.
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.
And on that occasion, to set forth the same subject more
copiously, the Lord uttered the following stanzas:
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.
2. None can know their powers and states of emancipation,
their absence of hesitation and Buddha properties, such
as they are.
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.
4. After pursuing that career during an inconceivable
number of kotis of Æons, I have on the terrace of
enlightenment discovered the fruit thereof.
5. And therefore I recognise, like the other chiefs of
the world, how it is, like what it is, and what are its
characteristics.
6. It is impossible to explain it; it is unutterable; nor
is there such a being in the world.
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.
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.
9. If this whole sphere were full of beings like
Sârisuta, and if they were to investigate with combined
efforts, they would be unable to comprehend the knowledge
of the Sugata.
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,
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.
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.
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.
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];
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;
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.
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.
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.
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.
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.
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.
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.
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.
On that occasion the venerable Sâriputra uttered the
following stanzas:
22. Now first does the Sun of men utter such a speech: 'I
have acquired the powers, emancipations, and numberless
meditations.'
23. And thou mentionest the terrace of enlightenment
without any one asking thee: thou mentionest the mystery,
although no one asks thee.
24. Thou speakest unasked and laudest thine own course;
thou mentionest thy having obtained knowledge and
pronouncest profound words.
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?
26. Those who aspire to the enlightenment of
Pratyekabuddhas, the nuns and monks, gods, Nâgas,
goblins, Gandharvas, and great serpents, are talking
together, while looking up to the highest of men,
27. And ponder in perplexity. Give an elucidation, great
Sage, to all the disciples of Sugata here assembled.
28. Myself have reached the perfection (of virtue), have
been taught by the supreme Sage; 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.
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;
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;
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?
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.
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.
The venerable Sâriputra addressed the Lord with this
stanza:
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.
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.
And on theat occasion uttered the Lord the following
stanza:
32. Speak no more of it that I sould 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.
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.
On that occasion the venerable Sâriputra uttered the
following stanzas:
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.
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.
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.
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.
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.
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. 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.
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.
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.
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.
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.
And on that occasion to set forth this matter more
copiously the Lord uttered the following stanzas:
37. No less than five thousand monks, nuns, and lay
devotees of both sexes, full of unbelief and conceit,
38. Remarking this slight, went, defective in training
and foolish as they were, away in order to beware of
damage.
39. The Lord, who knew them to be the dregs of the
congregation, exclaimed: They have no sufficient merit to
hear this law.
40. My congregation is now pure, freed from chaff; the
trash is removed and the pith only remains.
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.
42. 1 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.
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.
44. I utter both Sûtras and stanzas; legends, Gâtakas,
and prodigies, besides hundreds of introductions and
curious parables.
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.
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.
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.
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.
49. And to those in the world who have always been pure,
wise, good-minded, compassionate sonsof Buddha and done
their duty under many kotis of Buddhas will I make known
amplified Sûtras.
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.
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.
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.
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.
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.
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.
56. 1 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.
57. There is no envy whatever in me; no jealousy, no
desire, nor passion. Therefore I am the Buddha, because
the world follows my teaching'.
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;
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?
60 And while I am thinking and pondering, when my wish
has been fulfilled and my vow accomplished I no more
reveal Buddha-knowledge
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.
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.
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.
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.
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.
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.
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.
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.
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.
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,
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.
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.
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).
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;
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.
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.
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,
78.Or built Stûpas of emerald, cat's eye, pearls,
egregious lapis lazuli, or sapphire; they have all of
them reached enlightenment.
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;
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;
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.
82. Likewise have all who caused jewel images to be made
and dedicated, adorned with the thirty-two characteristic
signs, reached enlightenment.
83. Others who had images of Sugatas made of the seven
precious substances, of copper or brass, have all of them
reached enlightenment.
84. Those who ordered beautiful statues of Sugatas to be
made of lead, iron, clay, or plaster have &c.
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.
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,
87. Have all of them reached enlightenment; they have
become compassionate, and, by rousing many Bodhisattvas,
have saved kotis of creatures.
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;
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;
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.
91. Those who to celebrate the Sugatas made thoughts, one
shall in course of time see kotis of Buddhas.
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;
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.
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;
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.
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.
97. Many kotis of future Buddhas beyond imagination and
measure shall likewise reveal this device as Ginas and
supreme Lords.
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.
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.
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.
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.
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.
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.
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.vious actions; with due regard to their
strenuousness and vigour, as well as their inclination,
the Buddhas impart their lights to them.
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.
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.
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.
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.
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.
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.
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.
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).
113. Keeping in view that king of trees with anunwavering
gaze I walked round at its foot (thinking): This law is
wonderful and lofty, whereas creatures are blind with
dulness and ignorance.
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.
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.
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!
117. But on remembering the former Buddhas and their
skilfulness, (I thought): Nay, I also will manifest this
tripartite Buddha-enlightenment.
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.
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.
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.
121. 'Hence we will rouse many Bodhisattvas by the
display of skilfulness and the encouraging of the wish of
obtaining fruits.'
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.
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.'
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.
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.
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.
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;
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;
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.
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.
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.
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.
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.
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.
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.
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;
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.
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.
139. Let this mystery be for thee, Sâriputra, for all
disciples of mine, and for the eminent Bodhisattvas, who
are to keep this mystery.
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.
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.
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.
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).
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!