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.