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 IV.
DISPOSITION.
As the
venerable Subhûti, the venerable MahâKâtyâyana, the
venerable Mahâ-Kâsyapa, and the venerable
Mahâ-Maudgalyâyana heard this law unheard of before, and
as from the mouth of the Lord they heard the future
destiny of Sâriputra to superior perfect enlightenment,
they were struck with wonder, amazement, and rapture.
They instantly rose from their seats and went up to the
place where the Lord was sitting; after throwing their
cloak over one shoulder, fixing the right knee on the
ground and lifting up their joined hands before the Lord,
looking up to him, their bodies bent, bent down and
inclined, they addressed the Lord in this strain:
Lord, we are old, aged, advanced in years; honoured as
seniors in this assemblage of monks. Worn out by old age
we fancy that we have attained Nirvâna; we make no
efforts, O Lord, for supreme perfect enlightenment; our
force and exertion are inadequate to it. Though the Lord
preaches the law and has long continued sitting, and
though we have attended to that preaching of the law,
yet, O Lord, as we have so long been sitting and so long
attended the Lord's service, our greater and minor
members, as well as the joints and articulations, begin
to ache. Hence, O Lord, we are unable, in spite of the
Lord's preaching, to realise the fact that all is vanity
(or void), purposeless (or causeless, or unconditioned),
and unfixed; we have conceived no longing after the
Buddha-laws, the divisions of the Buddha-fields, the
sports [or display of magical phenomena] of the
Bodhisattvas or Tathâgatas. For by having fled out of the
triple world, O Lord, we imagined having attained
Nirvâna, and we are decrepit from old age. Hence, O Lord,
though we have exhorted other Bodhisattvas and instructed
them in supreme perfect enlightenment, we have in doing
so never conceived a single thought of longing. And just
now, O Lord, we are hearing from the Lord that disciples
also may be predestined to supreme perfect enlightenment.
We are astonished and amazed, and deem it a great gain, O
Lord, that to-day, on a sudden, we have heard from the
Lord a voice such as we never heard before. We have
acquired a magnificent jewel, O Lord, an incomparable
jewel. We had not sought, nor searched, nor expected, nor
required so magnificent a jewel. It has become clear to
us, O Lord; it has become clear to us, O Sugata.
It is a case, O Lord, as if a certain man went away from
his father and betook himself to some other place. He
lives there in foreign parts for many years, twenty or
thirty or forty or fifty. In course of time the one (the
father) becomes a great man; the other (the son) is poor;
in seeking a livelihood for the sake of food and clothing
he roams in all directions and goes to some place,
whereas his father removes to another country. The latter
has much wealth, gold, corn, treasures, and granaries;
possesses much (wrought) gold and silver, many gems,
pearls, lapis lazuli, conch shells, and stones(?),
corals, gold and silver; many slaves male and female,
servants for menial work. and journeymen; is rich in
elephants, horses, carriages, cows, and sheep. He keeps a
large retinue; has his money invested in great
territories, and does great things in business,
money-lending, agriculture, and commerce.
In course of time, Lord, that poor man, in quest of food
and clothing, roaming through villages, towns, boroughs,
provinces, kingdoms, and royal capitals, reaches the
place where his father, the owner of much wealth and
gold, treasures and granaries, is residing. Now the poor
man's father, Lord, the owner of much wealth and gold,
treasures and granaries, who was residing in that town,
had always and ever been thinking of the son he had lost
fifty years ago, but he gave no utterance to his thoughts
before others, and was only pining in himself and
thinking: I am old, aged, advanced in years, and possess
abundance of bullion, gold, money and corn, treasures and
granaries, but have no son. It is to be feared lest death
shall overtake me and all this perish unused. Repeatedly
he was thinking of that son: O how happy should I be,
were my son to enjoy this mass of wealth!
Meanwhile, Lord, the poor man in search of food and
clothing was gradually approaching the house of the rich
man, the owner of abundant bullion, gold, money and corn,
treasures and granaries. And the father of the poor man
happened to sit at the door of his house, surrounded and
waited upon by a great crowd of Brâhmans, Kshatriyas,
Vaisyas, and Sûdras; he was sitting on a magnificent
throne with a footstool decorated with gold and silver,
while dealing with hundred thousands of kotis of
gold-pieces, and fanned with a chowrie, on a spot under
an extended awning inlaid with pearls and flowers and
adorned with hanging garlands of jewels; sitting (in
short) in great pomp. The poor man, Lord, saw his own
father in such pomp sitting at the door of the house,
surrounded with a great crowd of people and doing a
householder's business. The poor man frightened,
terrified, alarmed, seized with a feeling of
horripilation all over the body, and agitated in mind,
reflects thus: Unexpectedly have I here fallen in with a
king or grandee. People like me have nothing to do here;
let me go; in the street of the poor I am likely to find
food and clothing without much difficulty. Let me no
longer tarry at this place, lest I be taken to do forced
labour or incur some other injury.
Thereupon, Lord, the poor man quickly departs, runs off,
does not tarry from fear of a series of supposed dangers.
But the rich man, sitting on the throne at the door of
his mansion, has recognised his son at first sight, in
consequence whereof he is content, in high spirits,
charmed, delighted, filled with joy and cheerfulness. He
thinks: Wonderful! he who is to enjoy this plenty of
bullion, gold, money and corn, treasures and granaries,
has been found! He of whom I have been thinking again and
again, is here now that I am old, aged, advanced in
years.
At the same time, moment, and instant, Lord, he
despatches couriers, to whom he says: Go, sirs, and
quickly fetch me that man. The fellows thereon all run
forth in full speed and overtake the poor man, who,
frightened, terrified, alarmed, seized with a feeling of
horripilation all over his body, agitated in mind, utters
a lamentable cry of distress, screams, and exclaims: I
have given you no offence. But the fellows drag the poor
man, however lamenting, violently with them. He,
frightened, terrified, alarmed, seized with a feeling of
horripilation all over his body, and agitated in mind,
thinks by himself: I fear lest I shall be punished with
capital punishment; I am lost. He faints away, and falls
on the earth. His father dismayed and near despondency
says to those fellows: Do not carry the man in that
manner. With these words he sprinkles him with cold water
without addressing him any further. For that householder
knows the poor man's humble disposition I and his own
elevated position; yet he feels that the man is his son.
The householder, Lord, skilfully conceals from every one
that it is his son. He calls one of his servants and says
to him: Go, sirrah, and tell that poor man: Go, sirrah,
whither thou likest; thou art free. The servant obeys,
approaches the poor man and tells him: Go, sirrah,
whither thou likest; thou art free, The poor man is
astonished and amazed at hearing these words; he leaves
that spot and wanders to the street of the poor in search
of food and clothing. In order to attract him the
householder practises an able device. He employs for it
two men ill-favoured and of little splendour. Go, says
he, go to the man you saw in this place; hire him in your
own name for a double daily fee, and order him to do work
here in my house. And if he asks: What - work shall I
have to do? tell him: Help us in clearing the heap of
dirt. The two fellows go and seek the poor man and engage
him for such work as mentioned. Thereupon the two fellows
conjointly with the poor man clear the heap of dirt in
the house for the daily pay they receive from the rich
man, while they take up their abode in a hovel of straw
in the neighbourhood of the rich man's dwelling. And that
rich man beholds through a window his own son clearing
the heap of dirt, at which sight he is anew struck with
wonder and astonishment.
Then the householder descends from his mansion, lays off
his wreath and ornaments, parts with his soft, clean, and
gorgeous attire, puts on dirty raiment, takes a basket in
his right hand, smears his body with dust, and goes to
his son, whom he greets from afar, and thus addresses:
Please, take the baskets and without delay remove the
dust. By this device he manages to speak to his son, to
have a talk with him and say: Do, sirrah, remain here in
my service; do not go again to another place; I will give
thee extra pay, and whatever thou wantest thou mayst
confidently ask me, be it the price of a pot, a smaller
pot, a boiler or wood, or be it the price of salt, food,
or clothing. I have got an old cloak, man; if thou
shouldst want it, ask me for it, I will give it. Any
utensil of such sort, when thou wantest to have it, I
will give thee. Be at ease, fellow; look upon me as if I
were thy father, for I am older and thou art younger, and
thou hast rendered me much service by clearing this heap
of dirt, and as long as thou hast been in my service thou
hast never shown nor art showing wickedness, crookedness,
arrogance, or hypocrisy; I have discovered in thee no
vice at all of such as are commonly seen in other
man-servants. From henceforward thou art to me like my
own son.
From that time, Lord, the householder, addresses the poor
man by the name of son, and the latter feels in presence
of the householder as a son to his father. In this
manner, Lord, the householder affected with longing for
his son employs him for the clearing of the heap of dirt
during twenty years, at the end of which the poor man
feels quite at ease in the mansion to go in and out,
though he continues taking his abode in the hovel of
straw.
After a while, Lord, the householder falls sick, and
feels that the time of his death is near at hand. He says
to the poor man: Come hither, man, I possess abundant
bullion, gold, money and corn, treasures and granaries. I
am very sick, and wish to have one upon whom to bestow
(my wealth); by whom it is to be received, and with whom
it is to be deposited. Accept it. For in the same manner
as I am the owner of it, so art thou, but thou shalt not
suffer anything of it to be wasted.
And so, Lord, the poor man accepts the abundant bullion,
gold, money and corn, treasures and granaries of the rich
man, but for himself he is quite indifferent to it, and
requires nothing from it, not even so much as the price
of a prastha of flour; he continues living in the same
hovel of straw and considers himself as poor as before.
After a while, Lord, the householder perceives that his
son is able to save, mature and mentally developed; that
in the consciousness of his nobility he feels abashed,
ashamed, disousted, when thinking of his former poverty.
The time of his death approaching, he sends for the poor
man, presents him to a gathering of his relations, and
before the king or king's peer and in the presence of
citizens and country-people makes the following speech:
Hear, gentlemen! this is my own son, by me begotten. It
is now fifty years that he disappeared from such and such
a town. He is called so and so, and myself am called so
and so. In searching after him I have from that town come
hither. He is my son, I am his father. To him I leave all
my revenues, and all my personal (or private) wealth
shall he acknowledge (his own).
The poor man, Lord, hearing this speech was astonished
and amazed; he thought by himself: Unexpectedly have I
obtained this bullion, gold, money and corn, treasures
and granaries.
Even so, O Lord, do we represent the sons of the
Tathâgata, and the Tathâgata says to us: Ye are my sons,
as the householder did. We were oppressed, O Lord, with
three difficulties, viz. the difficulty of pain, the
difficulty of conceptions, the difficulty of transition
(or evolution); and in the worldly whirl we were disposed
to what is low. Then have we been prompted by the Lord to
ponder on the numerous inferior laws (or conditions,
things) that are similar to a heap of dirt. Once directed
to them we have been practising, making efforts, and
seeking for nothing but Nirvâna as our fee. We were
content, O Lord, with the Nirvâna obtained, and thought
to have gained much at the hands of the Tathâgata because
of our having applied ourselves to these laws, practised,
and made efforts. But the Lord takes no notice of us,
does not mix with us, nor tell us that this treasure of
the Tathâgata's knowledge shall belong to us, though the
Lord skilfully appoints us as heirs to this treasure of
the knowledge of the Tathâgata. And we, O Lord, are not
(impatiently) longing to enjoy it, because we deem it a
great gain already to receive from the Lord Nirvâna as
our fee. We preach to the Bodhisattvas Mahâsattvas a
sublime sermon about the knowledge of the Tathâgata; we
explain, show, demonstrate the knowledge of the
Tathâgata, O Lord, without longing. For the Tathâgata by
his skilfulness knows our disposition, whereas we
ourselves do not know, nor apprehend. It is for this very
reason that the Lord just now tells us that we are to him
as sons, and that he reminds us of being heirs to the
Tathâgata. For the case stands thus: we are as sons to
the Tathâgata, but low (or humble) of disposition; the
Lord perceives the strength of our disposition and
applies to us the denomination of Bodhisattvas; we are,
however, charged with a double office in so far as in
presence of Bodhisattvas we are called persons of low
disposition and at the same time have to rouse them to
Buddha-enlightenment. Knowing the strength of our
disposition the Lord has thus spoken, and in this way, O
Lord, do we say that we have obtained unexpectedly and
without longing the jewel of omniscience, which we did
not desire, nor seek, nor search after, nor expect, nor
require; and that inasmuch as we are the sons of the
Tathâgata.
On that occasion the venerable Mahâ-Kâsyapa uttered the
following stanzas:
1. We are stricken with wonder, amazement, and rapture at
hearing a Voice; it is the lovely voice, the leader's
voice, that so unexpectedly we hear to-day.
2. In a short moment we have acquired a great heap of
precious jewels such as we were not thinking of, nor
requiring. All of us are astonished to hear it.
3. It is like (the history of) a young, person who,
seduced by foolish people, went away from his father and
wandered to another country far distant.
4. The father was sorry to perceive that his son had run
away and in his sorrow roamed the country in all
directions during no less than fifty years.
5. In search of his son he came to some great city, where
he built a house and dwelt, blessed with all that can
gratify the five senses.
6. He had plenty of bullion and gold, money and corn,
conch shells, stones (?), and coral; elephants, horses,
and footboys; cows, cattle, and sheep;
7. Interests, revenues, landed properties; male and
female slaves and a great number of servants; was highly
honoured by thousands of kolis and a constant favourite
of the king's.
8. The citizens bow to him with joined hands, as well as
the villagers in the rural districts; many merchants come
to him, (and) persons charged with numerous affairs.
9. In such way the man becomes wealthy, but he gets old,
aged, advanced in years, and he passes days and nights
always sorrowful in mind on account of his son.
10. 'It is fifty years since that foolish son has run
away. I have got plenty of wealth and the hour of my
death draws near.'
11. Meanwhile that foolish son is wandering from village
to villave, poor and miserable, seeking food and
clothing.
12. When begging, he at one time gets something, another
time he does not. He grows lean in his travels, the
unwise boy, while his body is vitiated with scabs and
itch.
13. In course of time he in his rovings reaches the town
where his father is living, and comes to his father's
mansion to beg for food and raiment.
14. And the wealthy, rich man happens to sit at the door
on a throne under a canopy expanded in the sky and
surrounded with many hundreds of living beings.
15. His trustees stand round him, some of them counting
money and bullion, some writing bills, some lending money
on interest.
16. The poor man, seeing the splendid mansion of the
householder, thinks within himself: Where am I here? This
man must be a king or a grandee.
17. Let me not incur some injury and be caught to do
forced labour. With these reflections he hurried away
inquiring after the road to the street of the poor.
18. The rich man on the throne is glad to see his own
son, and despatches messengers with the order to fetch
that poor man.
19. The messengers immediately seize the man, but he is
no sooner caught than he faints away (as he thinks):
These are certainly executioners who have approached me;
what do I want clothing or food?
20. On seeing it, the rich, sagacious man (thinks): This
ignorant and stupid person is of low disposition and will
have no faith in my magnificence', nor believe that I am
his father.
21. Under those circumstances he orders persons of low
character, crooked, one-eyed, maimed, ill-clad, and
blackish 1, to go and search that man who shall do menial
work.
22. 'Enter my service and cleanse the putrid heap of
dirt, replete with faeces and urine; I will give thee a
double salary' (are the words of the message).
23. On hearing this call the poor man comes and cleanses
the said spot; be takes up his abode there in a hovel
near the mansion.
24. The rich man continually observes him through the
windows (and thinks): There is my son engaged in a low
occupation, cleansing the heap of dirt.
25. Then he descends, takes a basket, puts on dirty
garments, and goes near the man. He chides him, saying:
Thou dost not perform thy work.
26. 1 will give thee double salary and twice more
ointment for the feet; I will give thee food with salt,
potherbs, and, besides, a cloak.
27. So he chides him at the time, but afterwards he
wisely conciliates him (by saying): Thou dost thy work
very well, indeed; thou art my son, surely; there is no
doubt of it.
28. Little by little he makes the man enter the house,
and employs him in his service for fully twenty years, in
the course of which time he succeeds in inspiring him
with confidence.
29. At the same time he lays up in the house gold,
pearls, and crystal, draws up the sum total, and is
always occupied in his mind with all that property.
30. The ignorant man, who is living outside the mansion,
alone in a hovel, cherishes no other ideas but of
poverty, and thinks to himself: Mine are no such
possessions!
31. The rich man perceiving this of him (thinks): My son
has arrived at the consciousness of being noble. He calls
together a gathering of his friends and relatives (and
says): I will give all my property to this man.
32. In the midst of the assembly where the king,
burghers, citizens, and many merchantmen were present, he
speaks thus: This is my son whom I lost a long time ago.
33. It is now fully fifty years-and twenty years more
during which I have seen him-that he disappeared from
such and such a place and that in his search I came to
this place.
34. He is owner of all my property; to him I leave it all
and entirely; let him do with it what he wants; I give
him my whole family property.
35. And the (poor) man is struck with surprise;
remembering his former poverty, his low disposition 1,
and as he receives those good things of his father's and
the family property, he thinks: Now am I a happy man.
36. In like manner has the leader, who knows our low
disposition (or position), not declared to us: 'Ye shall
become Buddhas,' but, 'Ye are, certainly, my disciples
and sons.'
37. And the Lord of the world enjoins us: Teach, Kâsyapa,
the superior path to those that strive to attain the
highest summit of enlightenment, the path by following
which they are to become Buddhas.
38. Being thus ordered by the Sugata, we show the path to
many Bodhisattvas of great might, by means of myriads of
kolis of illustrations and proofs.
39. And by hearing us the sons of Gina realise that
eminent path to attain enlightenment, and in that case
receive the prediction that they are to become Buddhas in
this world.
40. Such is the work we are doing strenuously, preserving
this law-treasure and revealing it to the sons of Gina,
in the manner of that man who had deserved the confidence
of that (other man).
41. Yet, though we diffuse the Buddha-treasure we feel
ourselves to be poor; we do not require the knowledge of
the Gina, and yet, at the same time, we reveal it.
42. We fancy an individual [i.e. separate] Nirvâna; so
far, no further does our knowledge reach; nor do we ever
rejoice at hearing of the divisions of Buddha-fields.
43. All these laws are faultless, unshaken, exempt from
destruction and commencement; but there is no law-' in
them. When we hear this, however, we cannot believe.
44. We have put aside all aspiration to superior
Buddha-knowledge a long time ago; never have we devoted
ourselves to it. This is the last and decisive word
spoken by the Gina.
45. In this bodily existence, closing with Nirvâna, we
have continually accustomed our thoughts to the void; we
have been released from the evils of the triple world we
were suffering from, and have accomplished the command of
the Gina.
46. To whom(soever) among the sons of Gina who in this
world are on the road to superior enlightenment we
revealed (the law), and whatever law we taught, we never
had any predilection for it.
47. And the Master of the world, the Self-born one, takes
no notice of us, waiting his time; he does not explain
the real connection of the things, as he is testing our
disposition.
48. Able in applying devices at the right time, like that
rich man (he says): 'Be constant in subduing your low
disposition,' and to those who are subdued he gives his
wealth.
49. It is a very difficult task which the Lord of the
world is performing, (a task) in which he displays his
skilfulness, when he tames his sons of low disposition
and thereupon imparts to them his knowledge.
50. On a sudden have we to-day been seized with surprise,
just as the poor man who acquired riches; now for the
first time have we obtained the fruit under the rule of
Buddha, (a fruit) as excellent as faultless.
51. As we have always observed the moral precepts under
the rule of the Knower of the world, we now receive the
fruit of that morality which we have formerly practised.
52. Now have we obtained the egregious, hallowed,
exalted, and perfect fruit of our having observed an
excellent and pure spiritual life under the rule of the
Leader.
53. Now, O Lord, are we disciples, and we shall proclaim
supreme enlightenment everywhere, reveal the word of
enlightenment, by which we are formidable disciples.
54. Now have we become Arhats, O Lord; and deserving of
the worship of the world, including the gods, Mâras and
Brahmas, in short, of all beings.
55. Who is there, even were he to exert himself during
kotis of Æons, able to thwart thee, who accomplishes in
this world of mortals such difficult things as those, and
others even more difficult I?
56. It would be difficult to offer resistance with hands,
feet, head, shoulder, or breast, (even were one to try)
during as many complete Æons as there are grains of sand
in the Ganges.
57. One may charitably give food, soft and solid,
clothing, drink, a place for sleeping and sitting, with
clean coverlets; one may build monasteries of
sandal-wood, and after furnishing them with double pieces
of fine white muslin, present them;
58. One may be assiduous in giving medicines of various
kinds to the sick, in honour of the Sugata; one may spend
alms during as many Æons as there are grains of sand in
the Ganges-even then one will not be able to offer
resistance.
59. Of sublime nature, unequalled power, miraculous
might, firm in the strength of patience is the Buddha; a
great ruler is the Gina, free from imperfections. The
ignorant cannot bear (or understand) such things as
these.
60. Always returning, he preaches the law to those whose
course (of life) is conditioned, he, the Lord of the law,
the Lord of all the world, the great Lord, the Chief
among the leaders of the world.
61. Fully aware of the circumstances (or places) of (all)
beings he indicates their duties, so multifarious, and
considering the variety of their dispositions he
inculcates the law with thousands of arguments.
62. He, the Tathâgata, who is fully aware of the course
of all beings and individuals, preaches a multifarious
law, while pointing to this superior enlightenment.