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 III.
A PARABLE.
Then the
venerable Sāriputra, 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 Tathāgata-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-reeurring 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.
And on that occasion the venerable Sāriputra addressed the
Lord in the following stanzas:
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.
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).
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:
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?
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!
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!'
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!'
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.
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,
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.'
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 Nirvāna, to detach me
from perverted views.
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.
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.
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 Nirvāna) before the world
including the gods.
15. When I first heard the voice of the Lord, I had a great
terror lest it might be Māra, the evil one, who on this
occasion had adopted the disguise of Buddha.
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.
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;
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;
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;
20. Then I was convinced: This is not Māra; it is the Lord
of the world, who has shown the true course; no Māras can
here abide. So then my mind (for a moment) was overcome
with perplexity;
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.
22. I shall become a Tathāgata, undoubtedly, worshipped in
the world including the gods; I shall manifest
Buddha-wisdom, mysteriously rousing many Bodhisattvas.
After this speech of the venerable Sāriputra, the Lord said
to him: I declare to thee, Sāriputra, I announce to thee,
in presence of this world including the gods, Māras, and
Brahmas, in presence of this people, including ascetics and
Brahmans, that thou, Sāriputra, hast been by me made ripe
for supreme, perfect enlightenment, in presence of twenty
hundred thousand myriads of kotis of Buddhas, and that
thou, Sāriputra, hast for a long time followed my
commandments. Thou, Sāriputra, 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, Sāriputra, 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
Sūrānta, &c.
Again, Sāriputra, at a future period, after innumerable,
inconceivable, immeasurable Ęons, when thou shalt have
learnt the true law of hundred thousand myriads of kotis of
Tathāgatas, showed devotion in various ways, and achieved
the present Bodhisattva-course, thou shalt become in the
world a Tathāgata, &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.
At that time then, Sāriputra, the Buddha-field of that
Lord, the Tathāgata 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.
Now that Tathāgata Padmaprabha, &c., Sāriputra, will
preach the law by the instrumentality of three vehicles .
Further, Sāriputra, that Tathāgata will not appear at the
decay of the Ęon, but preach the law by virtue of a vow.
That Ęon, Sāriputra, will be named Mahāratnapratimandita
(i. e. ornamented with magnificent jewels). Knowest thou,
Sāriputra, why that Ęon is named Mahāratnapratimandita? The
Bodhisattvas of a Buddha-field, Sāriputra, 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 Tathāgatas. On that account is
that Ęon called Maharatnapratimandita.
Now, to proceed, Sāriputra, 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 Tathāgatas 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, Sāriputra, will that Buddha-region
teem with such Bodhisattvas.
As to the lifetime, Sāriputra, of that Tathāgata
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, Sāriputra, the Tathāgata Padmaprabha,
after announcing the future destiny of the Bodhisattva
called Dhritiparipūrnan [Dhriti, perserverence, endurance.
Dhritiparipūrna is, full of perserverance or endurance] to
superior perfect enlightenment, is to enter complete
Nirvāna. 'This Bodhisattva Mahāsattva Dhritiparipūrna, O
monks, shall immediately after me come to supreme, perfect
enlightenment. He shall become in the world a Tathāgata
named Padmavrishabhavikrāmin, an Arhat, &c., endowed
with science and conduct, &c. &c.'
Now the Tathigata Padmavrishabhavikrāmin, Sāriputra, will
have a Buddha-field of quite the same description. The true
law, Sāriputra, of that Tathāgata Padmavrishabhavikrāmin
will, after his extinction, last thirty-two intermediate
kalpas, and the counterfeit of his true law will last as
many intermediate kalpas.
And on that occasion the Lord uttered the following
stanzas:
23. Thou also, son of Sari, shalt in future be a Gina, a
Tathāgata named Padmaprabha, of illimited sight; thou shalt
educate thousands of kotis of living beings.
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.
25. Within a period inconceivable and immense there shall
be an Ęon rich in jewels (or, the Ęon jewel-rich), and a
sphere named Viraga, the pure field of the highest of men;
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.
2 7. 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.
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.
29. The lifetime of that Gina will be precisely twelve
intermediate kalpas, and the life of men will then last
eight intermediate kalpas.
30. After the extinction of the Tathigata the true law will
continue thirty-two Ęons in full, for the benefit of the
world, including the gods.
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.
32. Such will be the fate of that Lord. Rejoice, O son of
Sāri, for it is thou who shalt be that most excellent of
men, so unsurpassed.
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
Sāriputra'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 Sahāmpati, besides
hundred thousands of kotis of other divine beings, covered
him with heavenly garments and bestrewed him with flowers
of heaven, Mandāravas and great Mandāravas. 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:
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.
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.
35. Many laws have we heard near the Lord of the world, but
never before did we hear a law like this.
36. We receive with gratitude, O great hero, the mysterious
speech of the great Sages, such as this prediction
regarding the self-possessed Arya Sāriputra.
37. May we also become such incomparable Buddhas in the
world, who by mysterious speech announce supreme
Buddha-enlightenment.
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.
Thereupon the venerable Sāriputra 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 Nirvāna;' 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 Nirvāna, 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.
On this speech of the venerable Sāriputra the Lord said to
him the following: Have I not told thee before, Sāriputra,
that the Tathāgata, &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, Sāriputra, 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.
Let us suppose the following case, Sāriputra. 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.
Now, Sāriputra, 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.
The man, Sāriputra, 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.
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.
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?'
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, Sāriputra, 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, Sāriputra, 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, Sāriputra, 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?
Sāriputra 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.
The venerable Siriputra having thus spoken, the Lord said
to him: Very well, very well, Sāriputra, quite so; it is
even as thou sayest. So, too, Sāriputra, the Tathāgata,
&c., is free from all dangers, wholly exempt from all
misfortune, despondency, calamity, pain, grief, the thick
enveloping dark mists of ignorance. He, the Tathāgata,
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.
Under such circumstances, Sāriputra, the Tathāgata 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.
Then, Sāriputra, the Tathāgata 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
Tathāgata, 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?
Now, Sāriputra, 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,
Sāriputra, the Tathāgata, 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.
Now, Sāriputra, the beings who have become wise have faith
in the Tathāgata, 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 Tathāgata to acquire the knowledge of the four great
truths, for the sake of their own complete Nirvāna. 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 Nirvāna. 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 Tathāgata to learn to understand the knowledge, powers,
and freedom from hesitation of the Tathāgata, 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
Nirvāna 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 Mahāsattvas. 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, Sāriputra, 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, Sāriputra, 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
Tathāgata, delivered from all fears, calamities, and
difficulties, and having reached the bliss of Nirvāna, so,
too, Sāriputra, the Tathāgata, 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 Nirvāna for each being; he causes all beings to
reach complete Nirvāna by means of the complete Nirvāna of
the Tathigata. And those beings, Sāriputra, who are
delivered from the triple world, to them the Tathāgata
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, Sāriputra, 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,
Sāriputra, the Tathāgata, the Arhat, &c., tells no
falsehood when by an able device he first holds forth three
vehicles and afterwards leads all to complete Nirvāna by
the one great vehicle. For the Tathāgata, Sāriputra, 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, Sāriputra, one has to understand
how the Tatha'gata by an able device and direction shows
but one vehicle, the great vehicle.
And on that occasion the Lord uttered the following
stanzas:
39. A man has an old house, large, but very infirm; its
terraces are decaying and the columns rotten at their
bases.
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.
41. It is inhabited by no less than five hundred beings;
containing many cells and closets filled with excrements
and disgusting.
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.
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.
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.
45. In it are horrible hyenas that are wont to devour human
carcasses; many dogs and jackals greedily seeking the
matter of corpses.
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.
47. There are also very malign goblins, who violate human
corpses; in several spots there are centipedes, huge
snakes, and vipers.
48. Those animals creep into all corners, where they make
nests to deposit their brood, which is often devoured by
the goblins.
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.
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.
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.
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.
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.
54. Those goblins, ghosts, imps, like vultures, are always
looking out through the windows and loopholes, in all
directions in search of food.
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,
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.
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.
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.
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.
60. Hyenas also perish there, in the act of eating one
another. The excrements burn, and a loathsome stench
spreads in all directions.
61. The centipedes, trying to fly, are devoured by the
urchins. The ghosts, with burning hair, hover about,
equally vexed with hunger and heat.
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.
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.
64. And as he hears them he quickly steps in to save his
children, lest his ignorant children might perish in the
flames.
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.
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.
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.
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.
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.
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!
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.
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.
73. All the boys, on hearing of such carts, exert
themselves, immediately rush out hastily, and reach, free
from harm, the open air.
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.
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.
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.
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;
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.
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;
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.
81. They are embellished with gold, and artificial wreaths
hanging down here and there; covered all around with
excellent cloth and fine white muslin.
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.
83. The carts are yoked with white bullocks, well fed,
strong, of great size, very fine, who are tended by
numerous persons.
84. Such excellent carts that man gives to all his sons,
who, overjoyed and charmed, go and play with them in all
directions.
85. In the same manner, Sāriputra, 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.
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.
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.
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.
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.
90. And those of my sons who adhere to me, who are mighty
in the six transcendent faculties (Abhigńas) and the triple
science, the Pratyekabuddhas, as well as the Bodhisattvas
unable to slide back;
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.
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.
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.
94. In playing with it they pass days and nights,
fortnights, months, seasons, years, intermediate kalpas,
nay, thousands of kotis of kalpas.
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.
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.
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 Ęons.
98. And I am teaching blessed rest (Nirvāna), 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.
99. Any Bodhisattvas here present obey my Buddha-rules.
Such is the skilfulness of the Gina that he disciplines
many Bodhisattvas.
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.
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.'
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.
103. And from what are they emancipated, Sāriputra? 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.
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.
105. This, Sāriputra, 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.
106. And if some one speaks to you these words, 'I joyfully
accept,' and with signs of utmost reverence receives this
Sūtra, thou mayst consider that man to be unable to slide
back.
107. To believe in this Sūtra one must have seen former
Tathāgatas, paid honour to them, and heard a law similar to
this.
108. To believe in my supreme word one must have seen me;
thou and the assembly of monks have seen all these
Bodhisattvas.
109. This Sūtra 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.
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.
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.
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.
113. Hear the destiny of those who have scorned such a
Sūtra like this, whether during my lifetime or after my
Nirvāna, or who have wronged the monks.
114. After having disappeared from amongst men, they shall
dwell in the lowest hell (Avīki) during a whole kalpa, and
thereafter they shall fall lower and lower, the fools,
passing through repeated births for many intermediate
kalpas.
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.
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.
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.
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.
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.
120. Again shooting off from that place, those fools become
animals with bodies of five hundred yoganas, whirling
round, dull and lazy.
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 Sūtra
like this.
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 Sūtra.
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.
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.
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.
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.
127. Some commit thefts, affrays, assaults, or acts of
hostility, whereas others commit robberies of goods; (all
this) befalls the sinner.
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.
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.
130. During many hundred thousand myriads of kotis of Ęons
equal to the sand of the Ganges he shall be dull and
defective; that is the evil result from scorning this
Sūtra.
131. Hell is his garden (or monastery), a place of
misfortune his abode; he is continually living amongst
asses, hogs, jackals, and dogs.
132. And when he has assumed a human shape he is to be
blind, deaf, and stupid, the servant of another, and always
poor.
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.
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.
135. Were I to go on, Sāriputra, for a whole Ęon,
enumerating the evils of him who shall scorn my Sūtra, I
should not come to an end.
136. And since I am fully aware of it, I command thee,
Sāriputra, that thou shalt not expound a Sūtra like this
before foolish people.
137. But those who are sensible, instructed, thoughtful,
clever, and learned, who strive after the highest supreme
enlightenment, to them expound its real meaning.
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.
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 Sūtra.
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 Sūtra.
141. If thou see sons of Buddha who attach themselves to
virtuous friends and avoid bad friends, then reveal to them
this Sūtra.
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 Sūtras, before those thou mayst propound
this Sūtra.
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 Sūtra.
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 Sūtra.
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;
146. And he who keeps (in memory) the great Ritras, 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 Sūtra.
147. He who seeks such an excellent Sūtra as this, and
after obtaining it devoutly worships it, is like the man
who wears a relic of the Tathāgata he has eagerly sought
for.
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 Sūtra.
149. During a full Ęon, Sāriputra, I could speak of
thousands of kotis of (connected) points, (but this
suffices); thou mayst reveal this Sūtra to all who are
striving after the highest supreme enlightenment.